^>C^?'^^'^'v.^.,A>^ ^^ -^, riWfSF^ ^0^^. ^■t^^^vJ^^ ^-■.^ '^.O.aV. iMi^;2s^>iSS; ^ bTi PRINCETON, N. J. -7 rite 4X \t (Tl-t nc/ , f Division.. JO>^..4rr.. I... I lli Srclicn ..: &.^.S...\ SAf//. A'limbsr V.i. ,w> pc^nFs ^txits 0f OC0mmcirtaries, GOUGE ON HEBREWS. VOL. III. COUNCIL OF PUBLICATION. W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh. JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh. THOMAS J, ORAAVFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgli. AVILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed Presbyterian Church, Edinburgh. ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh. ^tmxui ®irHor. REV. THOMAS SMITH, M.A., Edinbueoh. COMMENTARY ON THE WHOLE EPISTLE TO THE HEBREWS. BEING THE SUBSTANCE OF THIRTY YEAES' WEDNESDAY'S LECTURES AT BLACKFRIARS, LONDON. BY THAT HOLY AND LEARNED DIVINE WILLIAM 'GOUGE, D.D., AND LATE PASTOR THERE. BEFORE WHICH IS PREFIXED A NAERATIVE OF HIS LIFE AND DEATH. VOL. in. EDINBURGH: JAMES NICHOL. LONDON : JARIES NISBET AND CO. DUBLIN : G. HERBERT. M.DCCC.LXVII. A COMMENTARY UPON THE EPISTLE TO THE HEBEEWS. SEC. 1. Of the analysis of eleventh chapter. The apostle having prescribed faith in the latter end of the former chapter as au especial means of l^erseverance, in this chapter he doth farther de- scribe it, and set it out by the exceUout effects thereof. So as the sum of this chapter is a declaration of the excellency of faith. Hereof are two parts : 1. A description of faith, ver. 1. 2. Au exemplification of that description. The exemplification is set out by the effects of faith : and that in such as were endued therewith. These are set out, 1. Indefinitely, ver. 2, 3. 2. Expressly by name ; these may be ranked under four heads : 1. Such as lived before the flood, from ver. 4-8. 2. Such as continued from the flood to the time of the law, from ver. 8-30. 3. They that were in the church of Israel tUl the captivity, from ver. 30-34. 4. They that remained from the ca2)tivity till Christ's coming, from ver. 34 to the end. Of them that lived before the flood three are mentioned. 1. Abel, ver. 4. His faith was manifested by his sacrifice. 2. Enoch, ver. 5, 6. His, by pleasing God. 3. Noah, ver. 7. His, by building an ark. Of those that Uved betwdxt the flood and the law, there are mentioned six by name, and others indefinitely implied. 1. Abraham ; whose faith is manifested by four efi'ects. (1.) His going whither God called him, ver. 8. (2.) His sojourning in a strange country, ver. 9. This is amplified by that heavenly city which he looked for, ver. 10. Vol. in. (3.) The numerous oflfspring that he had, ver. 12. (4.) His ofl"ering up Isaac, ver. 17-19. 2. Sarah ; whose faith is evidenced by bearing a child in her old age, ver. 1 1. The faith of these, and others that lived as they did, is amplified by their perseverance therein : for they 'died in faith,' ver. 13. This is proved, (1.) By their confession that they were strangers, ver. 13, 14. (2.) By omitting the opportunity of returning to their country, ver. 15. This is amplified by the kind of country which they sought, ver. IG. 3. Isaac ; whose faith is set out by blessing his two sons, ver. 20. 4. Jacob ; who in faith blessed the two sons of Joseph, ver. 21. 5. Joseph ; who commanded his bones to be car- ried out of Egypt into Canaan, ver. 22. G. The parents of Moses ; whose faith showed itself in their preserving their son Moses against the king's edict, ver. 23. 7. Moses ; his faith was demonstrated five ways. (1.) By refusing the honour of Egypt, ver. 24. (2.) By suffering aflliction, ver. 25. (3.) By highly esteeming the reproach of Christ, ver. 26. (4. ) By forsaking Egjrpt, ver. 27. (5.) By keeping the passover, ver. 28. 8. The Israelites which came out of Egypt, and passed through the Eed Sea, ver. 29. Of those that were betwi.xt the law and the captivity, seven are numbered by name, and sundry others under general terms intended. 1. Joshua, and the Israelites under his government, gave proof of their faith by the fall of the walls of Jericho, ver. 30. GOUGE ON HEBREWS. [CUAP. XI. 2. Rahab testified Lcr faith by entertaining the spies, ver. 31. 3. Gideun. 4. Barak. 5. Samson. 6. Jephthah. 7. David. 8. Samuel, are produced by name. 9. The prophets are indefinitely set down, ver 32. The etFects of sundry of these are set down, ver. 33, 34. Of those that were from the beginning of the captivity to Christ's time, none are mentioned by name, but the faith of many of them is demonstrated by sundry great eftects. These etfects were their sufferings for maintaining tlio true faith ; whereof sundry distinct kinds are mentioned, ver. 3.5-38. The conclusion of tlie whole is .sot down by an approbation of their faith, ' they obtained a good report,' and an illustration thereof in this plirase, ' received not the promise :' as if he had said, by faith they held out, though they received not the promise. Of that illustration a reason is rendered, ver. 40, namely, God's reserving the better things to our times. » Sec. 2. Of the infa-eiice o/Heb. xi. 1. Now faith is the substance of thiiit/s hoped for, the evidence of things not seen. In this Chapter is a large amplification of the fore- mentioned means of perseverance, which is faith ; wherein there is, first, a description of faith, in this first verse. Of the notation of the word faith ; of the general nature, and several kinds of it, see The Whole A)-mour of God, on Eph. vi. 16, Treat. 2, Part 6, Sec. 11, 12, &c. Here is meant a true justifying and saving faith. The inference of this description upon the forenamed proposition of living by faith, and holding faith to the saving of tlie soul, gives proof hereunto. If the proof be not of the same faith whereof the proposi- tion is, it is to no purpose. OI)j. Many of the instances following in tliis chap- ter are of a miraculous faith. As Sarah bearing a child, ver. 11 ; Israel's jtassing through the Red Sea, ver. 29 ; the walls of Jericho falling down, ver. 30; and sundry others, ver. 33, 34, &c. Ans. The miraculous things there intim.ated were subordinate to the main promise of the Messiah ; for they, believing that princi[)al i)romise, did withal believe other things that for the present were requisite for them. Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith. There are many effects of a vegetative and sensitive soul in man, which are all comprised under the reason.able soul. So justifying faith e.vtends itself to all God's promises. The first i)article in our English, nou>, is tlio note of an assumption in a syllogism. It is the interjjre- tation of the Greek conjunction bi, commonly trans- lated but, which is used to the same purpose. Tlie syllogism m.iy be thus framed : The just live by that which is the substance of things hoped for, ikc. Rut faith is the substance of things hoped for : Therefore the just live by faith. Sect. 3. Of faith being the substance of thiwjs \jiot'\ present. Of the Greek word hiroSTaeii, translated substance, see Chap. L 3, Sec. 21, and Chap. iii. 14, Sec. 152. In general, it sigiiifieth that which hath a subsistence or being ; that which is indeed, and .so subsisteth. Thus it is taken as it is simjily considered in itself. But as it hath reference to other things, it importeth that which giveth a kind of being to that whereunto it hath reference ; so as believers rest confident there- upon. In which respect this word is translated con- Jidence, Chap. iii. 14 ; 2 Cor. ix. 4, and xi. 17. This property or eftect, substance, is here attributed to faith in reference to the object thereof, which are things hoped for. Things hoped for are future, they are to come; but things to come have no present being. Quest. How can faith give a being to things that are not ? Ans. We speak not of a natural being in regard of the things themselves, as if faith did simply make that to be which is not : but of a being to tlie mind of the believer; which, if we may so speak, is a men- tal bci ng ; such a being as the believer is confident of, as if they had a natural present subsistence. This is not a mere imagination, but as true as anything can be. For faith resteth on the most principal and in- fallible truth that can be, namely, God's promise. What he promiscth shall without ijucstion be accom- jilishcd, and faith resteth upon it as accomplished. Th.at faith giveth a being to things that are not, is evident by the patriarchs' embracing the promises which they received not, ver. 13. ' In Christ are hid all the treasures of God;' and faith is that hand whereby Christ is received, Jvihn i. 12. Now all things tending to life, being in Christ, that which hath Christ hath all. Faith is herein much commended ; and that, 1. By the excellency of it. It is a kind of creator, in giving a being to things. 2. By the necessitj- ot it. Our chief happiness is to come; as perfection of sanctification, full freedom from all misery, resurrection of the body, eternal life. Faith gives a present being to all these. 3. By the benefit thereof. Through faith we reap good by things before they are : for faith gives not only a title, but a kind of possession of that which we hope for. This giveth an answer to those that make temporal blessings the only ground of the faith of the ancient Yee. 1.] GOUGE ON HEBKETVS. fathers: and that because evangelical and celestial blessings were not then exhibited. The answer is this — They hoped for those evan- gelical and celestial truths, and thereupon their faith gave a being unto them. In this respect 'the gospel was preached unto them,' Heb. iv. 2. Evangelical and celestial truths were promised be- forehand ; now faith giveth so full assent to that ■which God hath promised, as it rests as confidently upon it before it be actually accomplished, as if it were indeed really accomplished. We may therefore conclude, that the ancient fathers who believed, made evangelical and celestial truths the object of their faith, and rested thereupon. A proper object of faith is that which is hoped for; and that is not seen, as is showed in Chap. vi. 19, Sec. 1.56. In this respect faith is the substance of it, and gives a being unto it. Thus there is a mutual relation betwixt faith and hope. ' We wait for the hope of righteousness by faith,' Gal. v. 5. See more hereof in The Whole Armour of God, Treat. 2, Part 7, on E]Dh. vi. 17, Sec. 3, 5. Sec. 4. Of faith an evidence of thimjs not seen. That faith which is the substance of things hoped for, is also 'an evidence of things not seen.' The noun 'iXiyynic, translated evidence, is derived from a verb i\iyy^(ii, that signifieth to convince, John viii. 9,46; James ii. 9. Thence this noun, that is here properly translated an evidence, which proveth and demon- strateth things to be so and so. Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen, as if they were before a man, and he saw them with his eyes. Herein lieth a main difierence betwixt faith and sense, 2 Cor. V. 7. By things (oi jSXi'rro/ji.siuv) not seen are meant such as cannot be discerned with the eyes of the body ; be- cause they are either invisible in their nature, or kept some way or other from the eye of the body. Of this word, see Chap. ii. 9, Sec. 72. Quest. Wherein lieth the difference betwixt this fruit of faith, and the former part, and this ? Ans. The former speaks only of things to come: this of things past and present also, as well as to come. There are many things past and accomplished, which are not now seen ; as, the birth of Christ, his miracles, his death, and resurrection. There are also many things present that are not seen ; as, Christ's sitting at God's right hand, angels attending us, the souls of just men in heaven; yet faith gives evidence of the truth of all these, even such evidence, as they are as sure to believers that now live, as the things which Christ did on earth were to them who then saw them with their eyes, and as the things in heaven are to them in heaven. So as faith works assurance. This apostle attributes ' full assurance' to faith. See Chap X. 22, Sec. 65. In that the things whereof faith is an evidence are not seen, it is evident that invisibility maketh not things less credible; many evidences are given hereof in this chapter. This point is thus expressed to the life, ' Whom having not seen, ye love ; in whom, though ye see him not, yet believing, ye rejoice,* 1 Peter i. 8. Christ taketh the point for granted in pronouncing them blessed ' who have not seen, and yet have believed,' John xx. 29. ' Faith comes by hearing,' Rom. x. 17, not by sight, 2 Cor. v. 7 ; we hear of many things that we see not. This discovers the deceit of them, who so long as they see such and such objects, can believe, but will believe no further ; like Thomas, who said, ' Except I shall see in his hands the print of the nails, (fee, I will not believe,' John xx. 25. If God gave men health, peace, plenty, and all manner of pro.sperity, they will believe him to be their God : but if they see no external evidences of his favour, they will not believe on him. This is the common faith of most men. Herein they take away the difference betwixt fiiith and sight, 2 Cor. v. 7. It is faith's excellency to raise the soul above sight, and to support it against sense. True faith makes him that hath it believe that God is his loving Father, when he seems to be angry with him ; it makes him believe that he is in a blessed estate, though he be subject to many outward miseries. Well were the martyrs instructed herein. Had they not had evidence of things not seen, they wou'd never have endured what they did. This is rendered as the reason of Moses' enduring, ' He endured, as seeing him who is invisible,' ver. 27. Invisible comforts and recompenses swallowed up the terrors of those pre- sent trials which martyrs saw and felt. How much doth it now concern us to acquaint our- selves with things invisible, such as the word hath revealed for our stabihty ! This was it that kept Christians from fainting. They ' did look, not at the things which are seen, but at the things which are not seen,' 1 Cor. iv. 18. This made David, when he ^Yas ' greatly distressed,' and saw no outward help, to ' encourage himself in the Lord his God,' 1 Sam. XXX. 6. ' We know not what to do,' saith Jehosha- phat to God, in regard of outward helps, ' but our e)-es are upon thee,' 2 Chron. xx. 12. Thus may we be encouraged in all manner of cases that can here befaU us. Sec. 5. Of the resolution of, and observations from, Heb. xi. 1. Ver. 1. Xow faith is the substance of things hoped for, the evidence of things not seen. The sum of this verse is a description of faith. Herein two points are observable — 1. The inference, in this note of assumption, Xow or but. GOUGE ON HEBREWS. I^Chap. XI. 2. The substance ; whereof there are two branches. (1.) The point described, which isfiiit/t. (2.) The arguments wliereby it i.i described. These are two proiierties of faith, both amplified by their distinct object. The first pr^)perty is thus expressed, the substance. The object hereof is, things hoped for. The other property is thus expressed, the evidence. The object thereof is, things not seen. Doctri)ies. I. Helps prescribed are to he explained. This aris- eth from the inference, Now. See Sec. 2. II. Faith i'.5 a jirime grace. Tliis ariseth both from the description, and also from the large amplification thereof. See Sec. 2. III. Faith gii'es a being to future things. The word, substance, intends as much. See Sec. 3. IV. There is a miitnal relation betivi.rt faith and hope ; for they are future things hoped for, whereof faith is the substance. See Sec. 3. V. Faith U'orlcs a.^surance. This propert}', evidence, intends as much. Sec Sec. 4. VI. Things invisible are not incredible. Thoulgh they be not seen, yet is faith an evidence of them. See Sec. 4. Sec. G. Of the meaning of Hob. xi. 2. By it the elders obtained a good report. In this and the other verses following, the foresaid definition of faith is ami)lified and exemplified, and that by the virtue and efficacy of faith, manifested in sundry particulars. The first is a good report which it brought to saints that lived in former times. This relative, sv rai/rri, by it, or, in it, hath reference to that grace described in the former verse, which is faith. The persons whoso faith is here commended, are styled T^ia^iiTisoi, elders. Both our English, and also the Greek word, is of the comparative degree. The positive, m'isjBu;, crjsffSiiT?ij, signifieth an old man, Luke i. 18. Men in place of dignity or authority have this title given unto them in the jjlural number,* and that in two especial respects : 1. Because old men were fittest to have dignity and authority, by reason of their experience, which teach- eth wisdom, Job xxxii. 7, 1 Kings xii. 6. 2. Because such honour was done unto them as useth to be done unto old men ; for old men, carry- ing gravity in their faces, use to be reverenced ; yea, the law requireth as much. Lev. xix. 32. The comparative here translated, elder, is attributed to men in regard of their age or office. In reference to age, both tliose that have attiuned to many years are so called, 1 Tim. v. 1, 1 Pet. v. 5, — in which sense ancient women have tliis title in the feminine ' irpcapns. Trincipcs quil)iis ea icvercutia cxbibctur qure Bcnibus cxhiberi Bolet. — Ileaych. gender, •^r^ie^Cniai, given unto them, 1 Tim. v. 2, — and also they who are elder than others, in reference to the younger, are called elder, though they be not old in age, Luke xv. 2.5. They also who have lived in former times are called elders, in tliat the times wherein they lived were ancienter than our times ; especially such as were men of parts, of worth, of dignity, authority, or any other esteem. Thus is the word frequently used in the New Testament, JIat. xv. 2. In regard of office, men were called elders in refer- ence to civil and ecclesiastical matters. We read of 'elders of the people,' Exod. xix. 7, Mat. xxi. 23, 'elders of the town,' 1 Sam. xvi. 4, 'elders of the city,' Deut. xxi. 3, 'elders of the lands,' I Kings xx. 7. These were elders for civil affairs. The elders of the Jews, who, in the Evangelists and Acts, are said to meet with priests, scribes, and other rulers, were for ecclesiastical aftairs ; for the civil power was then taken from the Jews. There were a number of these elders, which may be called senators, that made up a councO, which the Jews called Sanhedrim. Their greatest council con- sisted of seventy-one senators, which number is sup- posed to be ordered according to this direction which God gave to ]\Ioses, 'Gather unto me seventy men of the elders of Israel,' &c.. Num. xi. IG. Moses being added to these maketh up seventy-one. By elders ia this text are meant such as lived in former ages, be- fore the times wherein these Hebrews lived. We call such, ancestors, predecessors. The Rhemists translate them old men, which is ab- surd, obscure, and untnie. For all those elders that obtained a good report were not old men ; witness Enoch, compared to the other patriarchs before the flood. Gen. v. 23, Jonathan, Saul's son, 1 Sam. xxxi. 2, Josiah, 2 Kings xxii. 1, Jeroboam's son, 1 Kings xiv. 13. They might be therefore young men, as well as old men, that are comprised under this word, elders. The apostle useth this indefinite word, which ex- cludeth none that in former times believed, because there were many more that manifested the truth and vigour of their faith, besides those that are mentioned in the catalogue following. Of all of them it is said, they obtained a good re- port. This is the interpretation of one Greek word. The verb whence it is derived signifieth to witness a thing. See Chap. ii. 4, Sec. 30, and Chap. iii. 5, Sec. 53. It is here of the passive voice, and may word for word be thus translated, iiJ-a^ruiijOriaav, 2'estimonio or- 7>ati sunt, were witnessed ; that is, had witness or testi- mony given unto them : they were approved, and honoured with testimony. Testiinonj' given is, under this jiassive word, frequcntlj' used in the New Testa- ment, in the better part, for a good and honourable testimony, as vcr. 4, Acts vi. 3, : nd xiii. 12, 1 Tim. V. 10. Vek. 2.] GOUGE ON HEBREWS. Quest. By what kind of testimony were those an- cients so honoured ? A ns. Both by God's testimony, and also by men's. God three ways gave good testimony unto them : 1. He enabled them to do things worthy of good report. 2. God gave inward testimony to their souls of his approving them, Acts xv. 8. 3. God caused their names and memorable acts to be registered in the everlasting record, the sacred Scriptures. Men gave testimony of them, both while they lived and after they were dead. Such as lived in their time approved and commended them. Thus was wit- ness given to Cornelius by those that lived with him, Acts X. 22 ; and David had honourable testimony given to him by those that lived in succeeding ages. The ground of this good report is here said to be faith; 'by it they obtained a good report.' The Greek preposition, sv, in ('in faith'), carrieth emphasis : it im- plieth that the ground of all that made them to have that good report which they had, was in their faith. I will not deny but that the preposition, in, may here be put for hi/, as our English doth translate it, and so makes it answerable to the many evidences of faith ■which are set down without a preposition, but imply- ing, by the case in which it is used, as much as this preposition doth, ' By faith Abel,' &c., ' By faith Enoch,' ifec, so in the rest. The preposition in is, in other Greek authors, also put for bi/. It is oft joined with an instrument,' or means of eflfecting a thing. So Beth (2) in Hebrew. Sec. 7. 0/ the resolution of, and observations from, Heb. xi. 2. The sum of the second verse is, a commendation of God's ancient people. The parts are two : 1. The persons commended, elders. 2. The matter of their commendation. Herein consider, (1.) A testimony given unto them. They obtained a good report. (2.) The ground thereof, Bij it, namely, by faith. Doctrines. I. There mere of old men of worth. Such were the elders here mentioned. II. Worth of men had due testimonij. They obtained good report. III. Faith especially makes men prctiseworthy. By I it they had their good testimony. IV. Faith is a Catholic doctrine. The elders from the beginning of the world had learned it, and it is continued to these our days. Sec. S. Of the meaning of Heb. xi. 3. Ver. 3. Through faith we understand that the worlds ' iv ^eXei irXaym. Tela percussus, — Eurip. were framed by the word of God, so that things which are seen tvere not made of things lohicli do apjiear. This verse gives another general proof of the virtue and vigour of faith. It is somewhat more general than the former. The former was restrained to elders. Tliis is so indefinitely set down as it is extended to all believers in all ages. The persons are not distinctly expressed, but com- p)rised under the first person plural of the verb, thus, vooviMiv, We understand. The verb, toi-ji, translated, Understand, is derived from a noun, vooi loDj, that signifieth the mind, Tit. i. 15. It importeth, therefore, an action of the mind. But in that it is here inferred upon faith, it appears that such an act is here meant, as is not wrought by the strength of natural reason, but by that credence which is given to the word of God, and from a per- suasion of the heart concerning the truth thereof. The word Tisru, faith, is here indefinitely used in the dative case, without any preposition at all, as in the other verses following. For there is a rhetorical figure, ava^osa, whereby all the distinct commendations of faith, in the several instances thereof, are set down in the beginning of every clause which setteth down a new instance. The word roiii aiSiiiiag, translated tvorlds, is the same that was used. Chap. i. 3, Sec. 1 8, and taken in the same sense — namely, for all manner of creatures. Of the worlds, it is here said that they were framed, xarrjoTisSai. Of the derivation and composition of this word, see Chap. xiii. 21, Sec. 172. It implieth a full and perfect finishing of a thing, so as there remaineth no want, no defect, no imperfection therein. Thus much doth the Hebrew word intend in this phrase, ' Thus the heaven and the earth were finished,' i^y) per- fecti sunt. Gen. ii. 1. The means of framing the worlds is here said to be, 'gri/j.aTi, the word of God. Some by the word of God here understand the Son of God, who is called the Word, John i. 1, of whom it is also said, that 'all things were made by him,' John i. 2. But there are two different terms in that and in this place, g^,(ia, y.Lyoi, used by the penmen of the one and the other, whereby they are distinguished in the Greek, though not in our English. So as there the author or efficient may be set forth, here the means of making the world. The term here used, g^j.aa, was used before, and applied to the providence of God, called ' the word of his power,' rSi \f\ins, Homo mktr, vet moi-taUs, ■which also signifieth mortal, or miserable, Gen. iv. 2(3. Adam and Eve had a son before Abel : his name was T'p, Cain, which is a noun derived from a Hebrew verb, iljp, which signifieth, to get or obtain, or to /)o.s-6Y«'.s' what is gotten. By this name an ac- knowledgment was made of God's mercy and truth, in giving seed ; that so the accomplishment of the promise concerning seed, Gen. iii. 15, might be in confidence expected. The interpretation of this name, Cain, is thus expressed, ' I have gotten a man of the Lord,' Gen. iv. 1. These two names do give us to understand, that God's goodness, and man's wretchedness, are both worthy of frequent and serious meditation. The former raiseth up man's heart to admire God's good- ness, and to be thankful unto him. The latter strippeth man of all self-conceit, and humbleth him before God. Sec. 11. Of the diference betwixt Abel and Cain. The aforesaid two brothers, Cain and Abel, came from the loins of the same father, and out of the womb of the same mother, uteri /li. ilany are of opinion, that they were twins of a birth : because, it is said, ' Adam knew bis wife, and she conceived and bare Cain ;' but it is only said, that ' she again bare his brother Abel,' Gen. iv. i. 2. It is not again said, that Adam knew her again, and that she conceived again. Ans. This argument does not necessarily infer the foresaid point. It is no matter of great consequence to know whether they were twins or no. I will not, therefore, stand to discuss it. This is evident by the text, that both of them were the sons of Adam and Eve, and that Cain was the elder ; and probable it is, that these two were the first that ever came out of a mother's womb. Of the two, the younger was the better ; yet being younger in birth, he was inferior in dignity: for God himself said to Cain, in reference to Abel, ' Thou shalt rule over him,' Gen. iv. 7. By this first instance of difference betwixt persons, it plainly appears, that spiritual grace doth not always accompany external prerogatives. As here, God ac- cepted Abel before Cain, so Shem before Japheth, Gen. V. 32, and x. 21 ; and Jacob before Esau, Gen. xxvW. 37 ; and Judah before his brethren, Gen. xlix. 8; and Joseph also, Gen. xxxvii. 7; and E|ihraim before Manasseh, Gen. xlviii. 19; and David before his brethren ; and Solomon before his, 1 Chron. xxvui. 4, 5. See Ver. 32, Sec. 193. God is free in bestowing his grace on whom it pleaseth him. From God's preferring the younger before the elder, the apostle proveth the free grace of God, Eom. ix. 11, 12. This, in particular, warranteth parents to observe how grace aboundeth in some children above others, and answerably esteem them. See Bomest. Duties ; of Parents, Treat. 6, Sec. 67. In general, it directeth all how to set their hearts upon any, even as they see them seasoned with grace, Prov. xiL 26. Take heed of res2)ectiug men upon outward respects, James ii. 1. Sec. 12. Of God's church in Adam's family, and different ojferin/js. Of Abel it is said, that noocriviy/.i rif) ©ii, he offered unto God. Of this phrase, offering, and that to God, see Chap, v. 1, Sec. C. This is here set down as an act of piety and service performed to God. The like is implied of Cain. For if Abel offered a more excellent sacrifice than Cain, then Cain also offered, such as it was. But the his- tory expressly sets down that Cain brought an offer- ing to the Lord. Gen. iv. 3. It is probable that these brothers were yet of their father's family, and there did service to God ; so as Adam's house was God's church: whereby we may see the antiquity of the church, even from Adam's time. As this fir.st family was a church, so other families of the ancient patriarchs were churches. The church herein hath a pre-eminence above other societies. Though both the foresaid brothers offered to God, yet both of them did it not with the same mind, and in the same manner. This is implied under this word of comparison, ■j>.iiova, more crcellent. Of the posi- tive whereupon this comparative, more excellent, or greater, is grounded, see Chap. x. 12, Sec. 120. They were of different dispositions. One was an errant hypocrite, the other an upright worshipper of God. Thus from the beginning it was showed, that God's church on earth is a mixed assembly. That this may here more distinctly appear, I will shew, 1. Wherein these two agreed. 2. Wherein they differed. They agreed in three points : 1. In their general action. They both drew near to God, and worshipped him. 2. In the general matter of that action. They both brought an offering. 3. In the general kind of their offering, which was of that which belonged to each of tht-m. Cain was a tiller of the ground, and he brought of the fruit of the ground ; Abel was a keeper of sheep, and he brought of his flock. Gen. iv. 3, 4. They differed, 1. In the distinct kinds of offering. Cain's was of the fruit of the ground, which was but a mere gift. Abel's was of the flock, which was a sacrifice slain. The notation of the Greek word in my text, 6ij«ia, translated sacrifice, implies as much. See Chap. v. 1, Sec. 7. 2. la the manner of offering. Abel offered up his nOUGE ON HEBEETTS. [Chap. XI. Bacrifice in faith, whereby he believed that God would pardon his sins, and accept of his person and ser\'ice. No such thing is imijlied of Cain. 3. In the quality of their offering. ' Cain brought of the fruit of the ground : ' we read of no choice of any excellent fruit that he sliould bring. But Abel brought ' of the firstlings of his flock, and of the fat thereof.' These were the best and choicest. Sec. 1 3. Of the testimony tvhich faith brings. As Abel testified a good respect to God, so likewise God testified a good respect to him ; for ' he obtained witness that ho was riglitcous.' The ground hereof was his faith. For this relative, &i' rj;, lii/ ivhich, hath reference, not to sacrifice, but to faith: for this is an exemplification of that wluch was said of the elders, ' By faith they obtained a good report :' as others, so Abel : as he obtained a good report, so he obtained it by faith. By a trvie justifying faith, the believer so applies Christ unto himself, as he resteth upon him, to be enabled to do that which is acceptable unto God, and therein to be accepted of God. This faith put Iiim on to offer a more excelleni*. sacrifice than Cain ; this faith in Christ moved God to give a gracious testimony of him. This phrase, he obtained tvitness, is the interpreta- tion of one Greek word, namely, lfjt.asTu^ri6ri, that which is before translated, obtained a good report, Ver. 2, Sec. 6. The testimony, or witness which he obtained, is thus expressed, ' that he was righteous.' Of this word, b'r/Mioi, righteous, see Chap. x. 38, Sec. 14:4. By faith lie applied to himself that righteousness of Christ, which made him righteous before God : and by the same faith he was put on to endeavour to do such duties of piety towards God, which appertained to him in his place, and withal .such duties of justice and mercy as made him be accounted righteous before men. This Tvitness of Abel's righteousness was given by God especially ; as it was before said of the witness which the elders received, Ver. 2, Sec. 6, so it may be here said of this witness which Abel received. This giveth instance, that even in God's account men in tliis world may be righteous. See more here- of, Chap. X. 38, Sec. 144. This testimony, 'that he was righteous,' hath an especial respect to his person, and tliat mu.st be by faith in the Lord Jesus. Thus it is said, that ' the Lord had respect unto Abel,' Gen. iv. 4, namely, unto his person. Nothing can here make us righteous before God but the righteous- ness of Christ applied by faith, 2 Cor. v. 21. To set out the foresaid witness more fully, the apostle addeth this, God testifying of his gifts. How- soever distinction may be made between sacrifices and gifts, as hath been showed in Chap. v. 1, Sec. 7, yet they arc also both taken in the same general sense. Sacrifices wore brought to God, and offered up to him, and in that respect were called gifts : so as God himself doth here witness, that men may give gifts to him. Hereof see,^ God's testifying of those gifts, was a manifestation of his accepting thereof : for it is expressly said, that God had respect to his offering. In two respects are the things which Abel offered to God called gifts. 1. In regard of Abel's mind, he brought them in testimony of thankfulnes.s. 2. In regard of God's mind, who accepted them as gifts. The twofold mentioning of witness conaavnmg Abel, hath reference to that double respect that in the his- tory of Abel the Li^rd is said to have. He ' had respect unto Abel,' namely, to his person, 'and to his offering :' this was his gift. By this witness it appears that God will have his children to know his mind towards them, that so they may be the better encouraged to go on in that course which is accei)table to God. Sec. 14. Of Abets spealdng, being dead. For greater commendation of Abel's faith, another kind of testimony is added, iu these words. By it, he being dead, yet speaketh. This is a perpetual testimony from Abel's death till the time that the apostle wrote, and so will continue to the end of the world. For the verb XaXiTrai, speaheth, being of the present tense, im- plieth a continued act ; so also doth this adverb 'in, yet. Of the word translated dead, see Chap. vii. 8, Sec. 51. It is here meant of the death of his body, being slain by his brother Cain, Gen. iv. 8. Quest. How doth he speak, being dead ? A)is. 1. In that his faith, and the fruits thereof, are registered in the everlasting records of the Holy Scripture : and thereby he speaketh as evidently as if we heard his voice. 2. In that his innocent blood being wrongfully spilt, cried to God for vengeance, Gen. iv. 10. Yea, still it remaineth crying against all such fratricides and homicides, as Cain was : in which respect Christ saith to the murdering Jews, that ' upon them should come all the righteous blood slied upon the earth, from the blood of righteous Abel,' Mat. xxiii. 3J. 3. In that his soul is among those souls wliich cry aloud, saying, ' How long, O Lord, dost thou not judge and avenge our blood?' &c., Kev. vi. 9. He is said to speak by faith: because, as he offered his sacrifice by faith, and by faith obtained witness; so by faith he connnended himself to God, even when he was under his brother's hands, as Stephen did when the malicious Jews stoned him. Acts vii. 59, and there- upon God took special care of him, to testify not only of his gifts while he lived, but also of his innocency in his death, and causeth all to be remembered iu his church throughout all generations. ' Kcfercnce omitted in original edition.— En. Vee. 5.] GOUGE ON HEBEETVS. Sec. 15. Of the resolution of , and observations fro7n, Heb. si. L la this verse is a commendation of Abel's faith. His faith is commended two ways, 1. Comparatively. 2. Simply. The comparisor>. Is betwixt him and his brother. Wherein '■t;,erve, 1 . i'he persons, set down by their names — A bel, Ca in. 2. By their act. Herein observe, (1.) Wherein they agreed. (2.) Wherein they differed. They agreed, [1.] In their act. They offered unto God. [2.] In the subject-matter of the act — a sacrifice. They differed, [1.] In the matter of their sacrifice, implied in this word of comparison, more excellent. [2.] In the manner of offering; Abel did it by faith, Cain not so. The commendation of Abel's faith simply set down, is by witness. This is twofold ; partly while he was alive, partly after he was dead. The former is, 1. Propounded. 2. Amplified ; and that by two ways. (1.) By the subject-matter which was witnessed. This is double. [1.1 Concerning his person, that he was righteous. [2.J Concerning his gifts. (2.) By the author of the witness, God testifying. The testimony given after he was dead, is set out two ways. 1. By the evidence of his innocency, he speal-etk. 2. By the continuance thereof, in this particle, yet. Both these are ampUfied by the ground of them, ■which was faith, in this relative, by it. Doctrines. I. God's truth, in accomplishing his loord, is to be remembered. The meaning of this name, Cain, im- porteth thus much. II. Man's vanity is to be oft considered. The mean- ing of this name, Abel, importeth so much. III. The church is an ancient society; it hath been from the beginning of the loorld. That which is here noted of Cain's and Abel's offering, implieth that the first family that ever was, was a church. IV. God's church did ever consist of a mixed society ; there were good and evil persons in it. This was evidenced in the first church that ever was. v. It is faith that commends a nuin and his actions. Thus is Abel here commended. VI. Believers tvill offer lohat is due to God. It is here said of Abel, he offered unto God. VII. Expiation for sin was sought by believers from the beginning of the world. Abel by offering a sacri- fice shewed as much. VIII. A hyiMcrite may perform external loorship. So did Cain. For this particle ■nu^a, tluin, taketh it for granted that Cain offered. IX. Hypocrites can be at some cost with God. For Cain offered. X. Hypocrites can bring to God of that which is their own. For the history testifieth that Cain brought of the fruit of the ground, whereof he was a tiller, Gen. iv. 2, 3. XI. Believers give their best to God. This is implied under this comparative, more excellent, and expressly set down in the history. Gen. iv. 4. XII. Believers content not themselves with that which hypocrites do. Abel's sacrifice was more excellent. XIII. Faith addeth worth to the duties tee do. By faith was Abel's sacrifice the greater. XIV. Grace followeth not external privileges. Cain was the elder, but Abel the better, Prov. xii. 2G. See Sec. 11. XV. Faith is a means of gaining good testimony. By it Abel obtained witness. XVI. Men may in this world be righteous. So was Abel. XVII. 3Ien's pel-sons are first a2)2)roved of God. God witnessed that Abel was righteous, thereupon his sacri- fice was accounted e.xcellent. ' The Lord had respect unto Abel and his offering.' Fh'st to his person, then to his service. Gen. iv. 4. XVIII. God ivill that saints know his mind. This was the end of God's testifying of Abel. XIX. Gifts may by men be given to God. Abel gave gifts to God. XX. Saints are subject to death. It is here said of righteous Abel that he was dead. XXI. Saints are subject to a violent death. Abel was slain by his brother Cain, Gen. iv. 8. XXII. Saints live after death. That particular of Abel's speaking being dead, giveth proof to this general. XXIII. Innocent blood crieth for vengeance after it is shed. This is one respect wherein Abel is said to speak being dead. In reference hereunto, the dif- ference is made betwixt the blood of Christ and the blood of Abel, Heb. xii 24. XXIV. C)\>/ of blood continueth to the tvorld's end. This particle, yet, intends as much. XXV. Faith causeth a good memorial after death. By it Abel stiU speaketh. Sec. 16. Of Enoch, and his name. Ver. 5. By faith Enoch was translated that he should not see death; and toas not found, because God had translated him : for before his translation he had this testimony, that he had jjleased God. The second worthy produced for exemplification of the \irtue of faith is Enoch. He was indeed the seventh from Adam, Jude 14. And no doubt but that Adam himself, and the five betwixt Adam and Enoch, were all pious men and believers. But the Holy Ghost having recorded no memorable effects of their 10 GOUGE ON HEBREWS. [Chap. XI. faith, the apostle passeth them over. See ver. 32, See. 192. After Knos was born, it is said, that ' then began men to call upon the name of the Lord,' Gen. iv. 26. But it is not said that Enos brought them so to do. Therefore tliat act cannot properly and necessarily be ap])lied to him. From the apostle's passing over so many betwixt Abel and Ent)ch, and others in other places, we may infer, that it is a point of wisdom to content our- selves with such matters as the Holy Ghost hath thought meet to relate. This is to ' be wise,' or to imderstanil ' according to sobriety,' f)^civtTii ii; to eta- fiovuv, Worn. xii. 3. The particular person here commended is Enoch. Thi.s is a Hebrew name, derived from a verb that signifieth to deJictte, and may be interpreted, dedi- cated. His condition did fitly answer his name ; for of all the patriarchs he was most especially dedicated to God : as the tcstimonj' of his walking with God, and of God's taking him to himself, giveth evidence. There were others of his name, as Cain's first son : who also gave the same name to a city that he built,* Gen. iv. 1 8. And Abraham's grandchild by Keturah, Gon. XXV. 4, and Reuben's eldest son, Gen. xlvi. 9. But the translating of that Enoch which is here mentioned, sheweth that it is he which was the seventh from Adam who is here meant. The same faith before spoken of, even a justifying faith, resting i\i, an arl: Of the divers acceptions and mean- ing of the word, see Chap. ix. 4, Sec. 20. This ark was the rarest fabric that ever was made to swim on water. It is probable that it was the first vessel that ever was put to sea. 1. The matter of it is said to bo go]ihcr, a kind of wood as fit, if not fitter, than our oak for such a pur- pose. The tree out of which that wood was taken was tall, big, and lasting. The planks thereof were 80 set and jointed together as they kept out water ; and for that end they are also said to be pitched within and without. Gen. vi. 14. 2. For the magnitude of it, it was the greatest ves- sel that ever was borne on waters. The length of it was three hundred cubits, the breadth fifty, the height thirty, Gen. vi. 15. Compare it with Solomon's temple, which was a very fair and spacious building, 1 Kings vi. 2, and you will find it far to exceed that. In height it was equal with the temple, in breadth two times and a half wider, in length five times longer. An ordinary cubit, from the elbow to the top of the longest finger, is counted half a yard. After this ordi- nary cubit, it was a hundred and fifty yards long, five and twenty yards broad, and fifteen yards high. Many think that the cubits at that time were taken according to the stature of men in those days, and that a cubit made a yard : so it would prove to be three hundred yards long, fifty yards broad, and thirty yards high. By this account it would prove to be in length above a quarter of a mile. Never was the hke heard of. Much is spoken of the wooden Trojan horse ; but, besides that there is no certainty whether there ever was such a thing or no, it cannot be ima- gined to be like unto this. That is said to hold a multitude of captains and soldiers ; but this held of all kinds of creatures flying iu the air or going or creeping on or in the earth. Some, to am{)lify the greatness of this vessel, say, that, among other creatures, whales were also therein. This is but a foolish conceit, for in Scrijjture there is no mention of any fish being therein. Neither was there any need that they should enter into it ; for the element which destroyed other creatures was their proper element to dwell in, and to be preserved b}'. 3. For the form of it, it was flat-bottomed, from the top somewhat shelving, three stories high. It had a multitude of cabins, for several creatures, and for several kinds of food meet for each of them. It was so artificially made, as though there were a door, if not more doors than one, for all kinds of creatures to come in and out thereat, yea, and window.s, or other means to let in light ; yet no water from above or be- low could come in to annoy them. There is no men- tion made of masts, tackliugs, rudder, oars, anchor, or other like things which are useful to other ships ; for it could not be moved or guided by the art of man, but only by divine providence. Atheists have sundry ways cavilled against it, as Apelles against the smallness of it to hold so many creatures and so much food so long a time as that is said to do. Celsus cavilled against the greatness of it, as being impossible for so great a vessel to be made for such a purpose. Faith passeth by all such diflficulties and seeming impossibilities. By faith we believe that the whole world was made of nothing. The use of it gives an instance of God's wi.sdom in using means for effecting that which he intends ; not Vek. 7.] GOUGE ON HKBEEWS. 17 that he is tied to means ; for as he made the world without means, so he can preserve and destroy whom and what he will without means. The kind of means being such a one as hath been set forth, and as the like never was before, nor shall be, giveth farther proof that God can raise up and use extraordinary means. See Chap, il 4, Sec. 28. Sec. 31. Of saving Noah's Jwiise in the arlc. One end of Noah's making the ark is thus expressed, to the saving of his house. The word in Greek, ffwTjj- g/af, translated saving, is a noun, and properly signi- fieth salvation, or 2^>'(servation. Hereof see Chap. L U, Sec. 159. God intending to bring such a flood upon the earth as should s\Yeep away the whole world, the ark so flouted and swam upon the waters, as all that were therein were saved alive thereby. Now Noah, who believed thus much himself, persuaded his wife, his three sons and their wives, of the truth thereof, and moved them to enter thereinto, whereby they were saved. All these were of his household; therefore olxoi, house, is metonymically put for his household. It is not to be thought that only these were of his family. It is probable that he had a very great family ; but he wrought upon none but these ; none but these were persuaded to enter into the ark. So Lot could prevail with none but his wife and two daughters to go out of Sodom. Because he was assured that all that entered into the ark should be saved alive, and he observed that none would believe him but they of his household ; this is fitly set down as an end of his making the ark, to the saving of h is house. This word saving, may in this place be applied both to the preservation of their temporal lives, and also to the eternal salvation of their souls : for the ark was a type and a sacrament of their deliverance from eternal damnation. In this respect, baptism is styled in reference to the ark, avTh-ozo;, ' a like figure,' 1 Peter iii. 21. When two types resembling one thing are compared together, they are set out by the Greek word, translated ' a like figure.' The ark, therefore, borne upon the waters, whereby Noah and his family were saved, and baptism, being both seals of our redemption by Christ, and of our deliverance from the destruction of the ungodly world, they are ' like figures.' Hereby it appears that they who entered into the ark, and believed as Noah did, were eternally saved. All that are baptized are not saved, though baptism be a means to help on their salvation : so neither all that entered into the ark can be concluded to be heirs of eternal salvation, for cursed Ham entered thereinto. Yet notwithstanding might Noah prepare it, both for the present preserva- tion, and also for the eternal salvation, of aU that should enter thereinto. The saving of those that were in the ark, typified Vol. III. that salvation which is brought to man by the media- tion of Jesus Christ. This giveth instance of the extent of God's provi- dence over his church, in saving body and soul — the body from temporal danger, the soul from eternal perdition. Thus far may Israel's passing through the Ked Sea be extended, Exod. xiv. 22, and the cloud, and the passover, and manna, and the water that came out of the rock. This saving of Noah and his family, giveth proof that the incredulity of the multitude is no prejudice to the faith of saints. For though the whole world of the ungodly perished by the flood, yet Noah and his family were saved in the ark. ' The Lord know- eth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished,' 2 Peter ii. 9. The Red Sea, that was a wall of defence to the Israelites, overwhelmed the Egyp- tians, Exod. xiv. 22. ' The just shall live by his own faith.' As the believer is not prejudiced by another's unbelief, so neither shall the unbeliever be saved by another's faith. ' Two shall be in one bed, the one taken, the other left,' Luke xvii. 3i. It may further from hence be inferred, that there is no salvation out of the church, for there was no preservation out of the ark. See more hereof in JJomest. Duties, on Eph. v. 23, Sec. 23. Sec. 32. Of the world condemned ly the arl: Two effects are further observed to follow upon Noah's preparing the ark ; the first is in these words : £i/ ivhich (ii rii) he condemned the icorld. The most immediate and proper reference that this relative, ivhich, can have, is to the ark. They are both of the same gender {pi r,; xi!3mto-j). By Koc,aoc, the tcorld, metonymically are meant the inhabitants thereof, and the greater part of them. So it is oft used, John xii. 1 9. Upon the fall of Adam, he and all his posterity were deprived of that glorious image wherein God first created man, and depraved with a most vicious and pernicious disposition : whereupon it is said that 'the whole world lieth in wickedness,' 1 John v. 19. And all except those whom Christ ' delivereth from this present evil world,' Gal. i. 4, are counted to be of the world. Such were all those that lived at the time of the flood, except they who entered into the ark : whereupon they are called ' the world of the ungodly,' 2 Peter ii. 9. Noah is said to condemn these. The word is fitly translated, for it is a compound. The simple verb zj/iw, siguifieth to judge, John viL 24, 51. This compound, xaraxihu, by judging to condemn, Mat. xii. 41, 42, and xxvii. 3, Kom. ii. 1. Noah is said to condemn the world by the ark — 1 . Because it was a visible prediction of the flood : thereby they were foretold that such a judgment would fall out. 18 GOUGE ON HEBREWS. [Chap. XI 2. It shewed that they worthily perished, in that they simght not to prevent that destruction which was threatened. 3. It was a demonstration that tliey were far unlike to Noah, in that they regarded not that whereabout he took .so much pains. 4. Noah's making of the ark was a continual preach- in"; yea, together with working upon the ark, he did by word of mouth foretell what would fall out, 2 Peter ii. .5. 5. The very ark was a witnes.s of their infidelity, so as they were condemned thereby. C. It was an occasion of aggravating their unbelief, whereby they were the rather condemned. Thus we see that means given for preservation may prove means of destruction. As this proved true in Israel's passing through the Red Sea, E.TOd. xiv. 16, and in their eating quails, Num. xi. 33, and in sundry other temporal means : so also in spiritual means, as the word, 2 Cor. ii. IG ; the sacrament, 1 Cor. xi. 29 ; yea, Christ himself, Isa. viii. 14, 1 Peter ii. 6, 7, Luke ii. 34. This ariseth from the corrupt and perverse di^osi- tion of men, who, .spider-like, suck vermin^ out of sweet flowers, or rather turn the sweet juice of flowers into poison. This should bo carefully heeded of us, who have means of salvation afforded unto us, that we may duly observe the pro[ier end for which they are aflbrded, and make the best use tliat we can thereof. This condemnation of the world teachcth us to come out of the world, and to abandon the fashion and course thereof, lest we perish with it. See more hereof. Chap. xiii. 13, Sec. 133. This is the rather to be observed, by reason of the extent of this word, world, which ever have been, still are, and ever will be, the greater number. See Chap. ii. 10, Sec. 91. The way to destruction is a broad way, Mat. viL 13, and withal there are many byways: whereas there is only one way. and that a narrow one, encum- bered with many difficulties, and so limited, as if we step out of it, we miss of life ; but there are no bounds set to the way that leadeth to destruction, Judges xxi. 2-5. In this way everytliing is agreeable to nature, which is downhill. It hath always wind and tide with it. It is stretched out by applause, jjromotion, profit, pleasure, and other like tempta- tions, which the devil frameth according to the par- ticular humours of men. Sec. 33. Of Xoah's hdng Iteir of (he righteousness hy faith. The other eiTect following upon Noah's preparing the ark is thus set down, And became htir of the righteousness which is by ftith. 'J'lie first copulative particle, v.ai, and, givetli evidence that the two clauses ' Qu. ' venom'! — Ed. joined thereby have some agreement; and that is this general, that they arc both effects of the .same thing, yet in the kind of effect they much differ. The former was a great judgment upon the world : but this a great recompense to himself. There was before a great reward mentioned of Noah's faith in preparing the ark, which was ' the saving of his house.' Here is a greater. Every word iu this clause carrieth much emphasis. 1. Tlie copulative was noted before. 2. This verb, iyhiTo, became, or was made, im- jilicth that the occasion of the reward was taken from this evidence of faith th.-it is here set down ; at least occasion was thence taken of manifesting as much. 3. This dignity, x'Aris6io,u,o;, heir, is no small one ; it implieth a singular and an especial prerogative.' Indeed, Noah was the supreme lord of the whole world, and his sons heirs imder him. There never was so absolute a monarch since Adam's time. It is said, that ' of the sons of Noah the whole earth was overspread,' Gen. xix. 9. But here is intended a greater dignity; for, 4. Iiigliteousness, iixaiodonri, was it whereof he was an heir. Could the beauty and glory of right- eousness be thoroughly discerned or conceived, it would be found to be, as indeed it is, the greatest dignity that a creature can be advanced unto.^ It was man's chiefest excellency in his innocent estate ; for it was the most i>riiicipal part of God's image ia which man was at first created. Gen. i. 27. That which is said of holiness may be applied to righteous- ness. Chap. iii. 1, Sec. 7. To set out this dignity the more, the apostle useth this word syneedochically for that also which fol- lows upon it, righteousness together with eternal life : so as an heir of righteousness is an heir of that in- heritance which is obtained by righteousness. It is called ' a crown of righteousness,' 2 Tim. iv. 8. The glorious attire of glorified saints is ' the righteousness of saints,' Rev. xix. 8. Thus thej' are heirs of salva- tion. See Ch.ip. i. 14, Sees. 1.59, IGO. 5. This righteousness is said to be hi/ faith. It was not a righteousness which arose from himself, or inherent in himself : it was, zara rrism, accordiiig to faith, or that righteousness which he attained by faith, and received from above. It was indeed the right- eousness of Christ himself, whom he beheld in the ark, that was a type of Christ. The apostle excellently settcth out the righteousness of faitli. and opposeth it to a man's own righteousne.s.s. He calleth it 'the righteousness of God,' Rom. x. 3, 6. Tlie righteousness which is by faith is that which ever)' believer hath, and that whereunto he is fitted by faith, and that which cannot be had without faith. All are spoiled and for ever deprived of that in- > Sec Chap i. 14, Sees. 160, 162. » See Chap. i. 9, Sec. IH. Vee. 7.] GOUGE ON HEBREWS. VJ herent righteousness wlierein God created Adam. God, instead thereof, makes his elect heirs of a far more excellent righteousness — the righteousness of God ; and leaves it not in their power to hold it, or let it go. It is the righteousness of faith, for the continuance ■whereof we depend on Christ. ' We wait for the hope of righteousness by faith,' Gal. v. 5. Sec. S-t. 0/ tlu> resohitinn of Heb. xi. 7. Ver. 7. By faith Noah, being umnied of God of tilings not seen as yet, moved ivith fear, prepared an ark to the saving of his house, by the which lie con- demned the u'orld, and became lieir of tlie righteousness which is by faith. In this text is a commendation of Xoah's faith. Hereof are two parts, 1. An evidence of his faith. 2. A recompense thereof. . In the evidence two tilings are to be considered, 1. The ground of his faith. 2. The fruits thereof. The grounds are of two sorts, one concerning God, another concerning himself. In that which concerned God three things are noted, 1. A charge of God, being warned of God. 2. The subject of that charge, things not seen. 3. The limitation thereof, as yet. The other kind of ground, concerning himself, was a holy fear, moi'ed with fear. The fruit of his faith was in general his obedience to God. This is set out by an act, he prepared an ark. Here we may distinguish The act, pirepared ; and the object, an ark. This effect is amplified two ways, 1. By the advantage he brought to himself. 2. By the damage that followed thereupon to others. The advantage'is propounded, in this word, saving ; and amplified by the extent thereof, his Iwuse. The damage to others is set forth, 1. By the kind of it, in this word, condemned. 2. The persons condemned, under this word, tlie world. The recompense of his faith is a great prerogative. Wherein we have, 1. The kind of it, Iwir. 2. The excellency of it. This is, (1.) Propounded, in this word, righteousness. (2.) Expounded, in this phrase, which is by faith. Sec. 35. Of observations gathered out o/Heb. xi. 7. I. Justifying faith manifesteth itself in temporal matters. This faith here spoken of was a justifying faith ; yet it was exercised about a corporal preserva- tion. See Sec. 26. II. A good name is to be made good. That is, he that hath a good name must answerably carry him- self. Noah signified re.st, and he was a man that procured rest. See Sec. 26. III. God foretold the deluge that came vpon the old world. This word, warned, intends as much. See Sec. 27. IV. God's warning is a sufficient ground for attempt- ing anything. This was Noah's ground. See Sec. 27. V. Faith is exercised about things not seen. In such things was Noah's faith exercised. See Sec. 27. VI. Future visible things are not seen till tltey be accomplished. This is imjjlied under this clause, as yet. See Sec. 27. VII. Faith U'orks a reverent 7-espect tou-ards God. This is that fear that is here set down as a fruit of Noah's faith. See Sec. 28. VIII. Fear of God works obedience to God. Noah, by liis fear of God, was moved to do that which God warned him of. See Sec. 28. IX. Jleans for safety are beforehand to be prepjared. So did Nuah here. See Sec. 29. X. God useth means for accomplishing his pnr2)0se. It was God's purpose to preserve Noah and some of all living creatures on earth, when he brought a gene- ral deluge, and thereupon appointed an ark, which was a fit means fur that purpose. See Sec. 30. XI. Fxtraordiuary cas(S require extrwirdinary means. The preservation of Noah and other crea- tures from the deluge was an extraordinary case, therefore the ark, which was an extraordinary means, was prepared. See Sec. 30. XII. God can make means of temporal preservation, means also of eternal salvation. The ark which pre- served them from the deluge was a sacrament, to seal up their redemption by Christ. See Sec. 30. XIII. Faith is manifested by obedience. Noah's preparing the ark upon God's warning was an act of obedience. He did it by faith. See Sec. 27. XIV. Believers may do what they see fit fur tlu pre- servation of tlveir lives. This was one end of Noah's preparing the ark. See Sec. 31. XV. A governor s care must extend to the preserva- tion of his house. So did Noah's. See Sec. 31. XVI. Believers are a blessing to those tliat belong ■unto them. Noah's household that entered into the ark did jxirtake of that blessing through his faith. See Sec. 31. XVII. Such as belong to believers may miss of their blessing. So did all the rest of Noah's house that entered not into the ark. See Sec. 31. XVIII. 3Jost men are prone to reject means for their good. So did the old world refuse to enter into the ark. See Sec. 32. XIX. Saints are heirs. That which is here noted of Noah is true of all saints. XX. A'ighteous deeds are a condemnation of the wicked. Thus Noah condemned the world. See Sec. 32. XXI. Means of preservation may bring destruction. 20 GOUGE ON HEBREWS. [Chap. XI. The waters that did bear up the ark, and them that were in it, destroyed the rest of the creatures on earth. See Sec. 32. XXII. The inheritance of saints is rif/kteoiisiiess. XXIII. T/ie n'f/hfeousness })roper to saints is hy faith. Both these are here plainly expressed of Noah's right- eousness. See Sec. 33. Sec. 3G. Of Abraham, hii faith and calling. Ver. 8. £i/ faith A hraham, when he was called to go ont into a jilace tvhich he should after receive for an inlieritance, obeyed ; and he went out, not knowing whither he went. The fourth worthy produced for proof of the vigour of faith is Abraham. The proof of liis faith is more largely set out by the apostle than the faith of any other of the worthies, for it continueth to the end of the nineteenth ver.se. Only two verses are inserted — viz., the eleventh and twelth — concerning Sarah's faith, which also tends to the amplification of Abraham's. As the faith of others before mentioned, so Abra- ham's was a true justifying faith, as is evident by the apostle's explanation thereof, Rom. iv. 1, 2, &c^, Gal. iii. 6. Though instances of sundry temporal things be brought in as evidences of his faith, yet many of them were types of spiritual and heavenly matters, vers. 10, IG ; and withal, the temporal things noted ■were ap|)endices to spiritual and heavenly. Of the notation of Abraham's name, of the dignity of his person and excellency of his faith, see Chaj). vi. 13, Sees. 01-04. The first particular that the apostle settcth down is the warrant which Abraham had to do what he did, thus expressed, when he was called, or word for word, xa>.ov,atvo;, being called. This is the same word that is used. Chap. v. 4, Sec. 20. It ini[)lieth a manifestation of God's plea- sure, namely, that it was iiis will that Abraham should do that which is here said to be done by him. For it is thus in the history, ' The Lord said unto Abraham, Get thee out of thy country,' etc., Gen. xii. 1, Acts vii. 2, 3. Under this word is comprised a clear manifestation of God's mind to him, as if by name he had called him. Of the divers ways of God's revealing his will, see Chap. i. 1, Sec. 11. Hereby Abraham shewed that God's will was his rule, as was before noted of Noah, Sec. 27. This particle, called, is in Greek set immediately before this noun, Abraham. Hence many exposi- tors,' both ancient and modern, refer it to Abraham himself, and thus translate it. By faith he, which is called Abraham, obeyed. So the llhemists, in imita- tion of their vulgar Latin." Thus this participle is but as a complement, which may well bo left out. Besides, if we strictly consider circumstances, we shall find that he was not then called Abraham ; that ' Clirysost., Tlieodor., Cecum., Erasra. ' Fide qui vocutur Abraham obcdivit. — Vet. Lat. name was given unto him four and twenty years after this which is here set down. Gen. xvii. 5. Our English hath so set the words as the true sense is clearly manifested thereby, namely, that the reason of Abraham's leaving his country was God's calling him out of it. Have papi.sts this warrant for their pilgrimages to the place where the temple of Jerusalem was ? or the sejiulchre of our Saviour ? or to Rome to ^'isit the pope ] or to the Lady at Loretto or at Hales 1 or other like places where they conceive saints' relics to be 1 or to their shrines here and there set up ? Sec. 37. Of obeying God's call. That whereunto Abraham was called was to go out into a place. In the Greek the verb obeyed is put be- fore this act of going out — thus : 'A/Ssaa.n i/iDjxouffsi' i^i'/Jih, Abraham obeyed to go out into a place. By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience ; but as our English have placed the words, that act of going out hath reference to God's calling him. Both tend to the same end ; for God called him to go out, and he obeying to go out, thereby sheweth that God called him thereunto, as is set down. Gen. xii. 1. Obj. His father Terah took him, Gen. xi. 31. How then did he obey upon God's call ? Ans. One reason doth not simply cross another, for many reasons may concur to enforce one and the same point. God's call was the first and principal moving cause. Terah's taking him was the instru- mental means. Obj. 2. God's call was after Terah's death, so as it was also after he was come out. Gen. xi. 32, and xii. 1. Ans. Though mention be made of God's call after Terah's death, yet was it before. Our English trans- lators have well turned the word of calling into the preterpluperfect tense, thus : ' The Lord had said unto Abraham,' Gen. xii. 1, which well might be be- fore Terah's death. Hereupon Stephen thus ex- prcsseth it : ' God appeared unto Abraham, when he was in Jlesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country,' Acts vii. 2, 3. Thus, therefore, conceive the order of Abraham's departure. 1. God speaks to Abraham to go out. 2. Abraham telleth his father Terah thereof. 3. His father takes him with others to go out. 4. In their journey Terah resteth, and dieth at Charran. 5. Abraham goeth thence to Canaan. Thus the first ground of all was God's call. This was it to which Abraham yielded obedience. The word ob,-i/id is a comjiound, and properly signifieth to hearken and yield to a thing, or to yield Vek. 8.] GOUGE ON HEBREWS. 21 to that whicli he heareth. Hereof see Chap. v. 8, Sec. 48. This giveth a further evidence that faith worketh obedience. That which he obeyed is thus set down, to go out into a place. Here is no particular place set down, for it is in the end of this verse said that ' he knew not whither he went.' This obedience was a simple obedience, merely upon the manifestation of God's will ; he could not tell whether it wei'e a better or a worse place than that out of which he went. Such ought our obedience to be to God's call, and to any manifestation of his will. It must be a simple obedience in subjection to God's will, without inquir- ing after the reason thereof, or without objecting any scruples or difficulties against it. Such was Noah's faith. See Sec. 27. We must in this case do as blind men, who have skilful and faithful guides. They follow their guide, though they cannot see the way where they go. Much more we may, and must, follow God and his call. Sec. 38. Of the place out of tohich Ah-aluim ivas called. The word l^OJih, translated go out, is a compound, whereof see Chap. iii. 16, Sec. 163. It here Lm- plieth an utter leaving and departing from a thing. Here are two terms intended : one from which he departed ; the other to which. The former is said to be ' his own country and his kindred,' Acts vii. 3. The other was ' a place that he knew not.' It could not but seem to him a hard matter to leave the place of his nativity, and, as it is probable, a place wherein he had a fair inheritance. But God oft calls his to leave the dearest outward things that they have. He called his disciples to leave their father and their calling, Mat. iv. 21. He called Levi from the receipt of custom, Mat. viii. 9. This he doth to try whether they respect him and his will more than external things, John xxi. 15. He that preferreth anything before God is not worthy of God, Mat. X. 37. Let us herein shew ourselves to be of Abraham's faith, ready to let go anything upon God's call. One special reason of God's calling Abraham out of his own country may be gathered from Joshua xxiv. 2, where it is said that the fathers of Abraham ' served other gods.' So as God hereby called him from an idolatrous place, lest he should be infected therewith, herein we have an instance that idolaters and idolatrous places must be left. The very notation of the word idolatry giveth sufficient ground of abandoning communion with idolaters. This word idolatry is taken from the Latan, idolola- Iria, and the Latin from the Greek, iiboiKoKaT^iia, which is a compound of two nouns. One, i1iu>.ov, signifieth an idol; the other, y.aron'a, service. The former is again compounded of a substantive, s'ibo^, species, spectrum, that signifieth a show, a fan- ta.-^y, a ghost, or, as the vulgar speak, a hobgoblin ; and an adjective, oXov, totum, that signifieth whole, or every whit, or nothing but: so as idol is but a mere show, ' an idol is nothing.' The latter, Xar^iia, which is service, from a verb, Xarfiuiiv, to serve, which hath a notation from an in- creasing particle, Xa, parlicula intensiva, and a verb, Toiu, trenip, that signifieth to fear or tremble. This notation setteth out an idolater in his proper colours. He is kept in awe by that which is indeed nothing — only a mere show and fantasy. The Lord, who meant to make Abraham a root out of which his church should sprout and grow, would not suffer him to be in danger of idolatry. Idolatry, in reference to that relation which is between God and professors, is a most heinous and hateful sin. God to them is a husband, John xsxi. 32. Idolatry is a spiritual adultery, Ezek. xxiii. 37. Adultery breaks the bond of wedlock, and gives cause of divorce, Jer. iii. 8. On this ground Ammi is called Lo-ammi, Hosea i. 9. They who were the people of God iu profession are accounted no jjeople. Sec. 39. Of gaining hy following Gods call. The place whither Abraham was to go is thus de- scribed, which hs should after receive for an in/ierit- ance. The land here meant was the land of Canaan, the fertilest land in all the world, and every way fittest for habitation. It is said that he should, \aij.^d>iii\i, receive. See Chap. ix. 15, Sec. 92. This hath reference to the giving of a thing; for receiving and giving are relates. See Chap. iv. 16, Sec. 96. In general it implieth that such as yield to God's call shall lose nothing thereb}'. Moses, who refused the honours of Egvpt, was made ruler of the people of God, Acts vii. 35. Christ ex- pressly saith, that he that forsaketh anything for his sake shall receive a hundredfold in this world, and in the world to come everhisting life, Mark x. 29, 30. This is sufficient to move us to trust to the divine providence in every course whereunto we shall there- by be called. This is more to be trusted unto than all the treasures of the world, or all that men can do. Earthly treasuresmay be exhausted,men's purposes may be frustrated, but God's counsel and will shall stand. That which he was to receive was not a present possession, for here is a word that sets out the time future thus : he should after. This is the interpreta- tion of one Greek word, i^^eXXe, and inteudeth the time to come ; so as faith believes things future. Thmgs to come are to faith as present. Hereby is confirmed that part of the description of faith that saith, ' Faith is the substance of things hoped for ;' which are things to come, Ver. 1, Sec. 3. 22 GOUGE ON HEBREWS. [Chap. XI- Sec. 40. 0/ prom i.ics accomplished in men's posterity. It is added that Abraham should receive that place to which he went /or an inheritance. Of this word inheritance, and of sundry instruc- tions and directions thence arising, see Chap. i. 14, Sees. 160, 162. An inheritance intendcth a perpetual right to a thing, and that generation after generation, from parents to children. By God's law an inheritance was nut to he removed from one stock to another. Num. xxxvi. 7, &c. This was the reason why Naboth would not part with his inheritance, though his sove- reign would have purchased it of him, 1 Kings xxi. 3. It is noted as a blessing of a good man to ' leave an inheritance to his children's children,' Prov. xiii. 22. The Scripture testifieth that God gave no inherit- ance to Abraham in Canaan, ' no, not so much as to set his font on,' Acts vii. 5. This therefore hath reference to his posterity, in whom this was accom- jilished ; but a long while after he went out of his country, even almost five hundred years, when Joshua divided the land among them, Jo.sh. xiii. 7. Sb as God's promise may be accomplished in a man's pos- terity. It was given as a sign in the days of Ahaz, that ' a virgin should conceive, and bear a son,' Isa. vii. 14. But it was not accomplished tiU about seven hundred years after. God is the Lord of times and seasons, and hath them in his power. Acts i, 7 ; and in his unsearch- able wisdom can, and doth choose the fittest time for accomplishing every purpose, Ecclcs. iii. 1. The time wherein the great promise was accomplished is in this respect styled ' the fulness of time,' Gal. iv. 4. We are taught hereby to wait for the accomplish- ment of such promises as are not yet accomplished, even these, and such like : 1. The recalling of the rejected Jews, Rom. xi. 26. 2. The bringing iu of the fulness of the Gentiles, Kom. xi. 25. 3. The destruction of Antichrist, 2 Thes. ii. 8. 4. The perfection of the church, Ejih. v. 27. 5. The resurrection of the bod}', John v. 29. 6. Mansion places j)rovided by Christ, John xiv. 3. 7. A kingdtmi, Luke xii. 32. The accomplishment of these and other like pro- mises, we must beli(^vo, pray for, wait for, and perse- vere iu all these, either till they be accomplished, or so long as we live. ' Though they tarry, wait,' Hab. iL 3. 'He that believeth maketh not haste,' Isa. xxviii. 16. Sec. 41. Of the kind of Ahrnliams obedience. The obedience which Abraham yielded to God's call is set down in the very word that was used in the call. God called him i^O.O-.Tv, to go out, and i|^>.<)t, he went out. Hereby it ia evidenced that true obedience is ordered according to the rule thereof, which is God's word. Compare the charge that was given about making the tabernacle and the appurtenances, Exod. XXV., itc, with the execution of that charge, Exod. xxxvi., lire, and you will find their obedience answerable to the rule. This doth God expressly conjoin, E.xod. XXV. 40. Hereof see more. Chap. viii. 5, Sec. 17. To commend Abraham's obedience the more, this clause is added, not knowing whither he went. It is probable that before Abraham came out of his country, God directed him to no particular jilace, nor made him any pnjraise, but only bade him go out, and that the more to try the truth of his faith and the extent of his obedience. Thu.s, when he ba.- XoToicc, a strange country. This noun, countrii, is not in the Greek. For this adjective, strange, hath reference to the former sub- stantive, land, and both these words, strange land, are joined together, Acts vii. 9. But land and coun- try set forth one and the same thing ; so us the true sense is rendered in our English. The adjective translated strange is the same that is turned others, Chap. ix. 25, Sec. 127. See there. That which is strange to one is not Ids own. And he that is in a place which is not his own, is in a place strange to him ; yea, such as are not free of a place, and thereupon have no right thereto, are strangers. Mat. xvii. io. The land or country here intended is called strange in a double respect. 1. In reference to the land of his nativity whence he came — for herein he had never been before ; so as for the present it was strange to Abraham. 2. In reference to that possession which his posterity had thereof in and after Joshua's time. Abraham himself, and liis son and grandson abode therein, but not as in their own inheritance ; for they sojourned among the people of the land, who then were the proper inhabitants thereof This particle, w;, as, doth much qualify that epithet, strange. He doth not simply say, A strange land, but As a strange land. It was strange upon the grounds before mentioned ; yet because he had a promise of it, and his posterity had the actual- posses- sion of it, it was but ' as a strange one.' He had a true right unto it, which was the gift of the great possessor of heaven and earth, who hath all lauds to dispose as it jjleaseth him. Thus are we that believe on Christ as strangers in this world, and the places of our abode are as a strange land to us ; yet have we a good right to that which God by his providence bestows upon us. It is further said that Abraham divelt there. The word TiaToir.riaac, translated dwelt, is a compound of the same simple verb, ohth, that was before trans- lated sojourned, Sec. 4 ; but with another preposition, which intends an abiding in a place, and is fitly trans- lated dli'elt. Though that particle, u;, as, having reference to God's promise, doth much qualify the matter, yet the countr}' being to Abraham himself, and that all his days, a strange country, he could not but meet with many difficulties — at least, he might fear many dangers in regard of the inhabitants of the land where he then dwelt. Yet his faith passed over all. For faith overcomes all difficulties ; and the history giveth instance of many that he met withal, whereby he was forced twice, in a kind, to deny his wife, at least to dissemble her, both among the Egyptians, Gen. xii. 14, !,u.io;, that signifieth public, and a noun, i;'/ov, that signifieth work. The governors among the Peloponnenses had their title, irnxiov^yo;, given unto them from this word. Both words in general intend one and the same thing : yet the former may point at the excel- lency and perfection of the work itself; the latter at the manifestation thereof, or at God's setting it out to be seen of men and angels. The third heaven, which is the place of the 26 GOUGE ON HEBREWS. [Chap. XI. blessed, and where Christ in bis human nature now is, is the place that is here said to be made by God. This is it that Abraham looked for ; so as he looked far above Canaan. Of God's making these heavens, see Chap. i. 10, Sees. 132, 134. Sec. 50. Of llie resolution of llah. xi. 8-10. Ver. 8. By faith Abralmm, ivlien Ite was called to to go out to a place which fte should after receive for an in/ieritance, obeyed, and lie went out, not knowimj whither lie went. Ver. 9. By faith fie sojourned in tlie land of pro- mise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. Ver. 10. For lie looked for a city which hathfouml- ations, whose builder and maker is God. Ill these verses is set down a commendation of Abraham's faith. Here observe, 1. Tbe point described. 2. The description itself, ver. 9. The thing described is faitli, amplified by tte author or person whose faith it was, Abraham's. The description consistcth of two effects. One, that he went out of a place, ver. 8. The other, that he abode in a place, ver. 9. In setting down the former, there is expressed, 1. The cause, which was God's call, he was called. 2. The ctfuct itself. His calling is amplified by two terms — from whence, and whither. The term or place from whence is implied under this phrase, to r/o out. It importeth the place where before he had lived, even his own country. The term, or place whither he went, is set out two ways. 1. Indefinitely, into a jihtce. 2. More determinately, in this phrase, which he should after receive for an inheritance. Here we may observe, 1. An intended possession, which he should after receive. 2. The kind of jiossession, for an inheritance. The effect is, 1. Generally set down, in this word, obeyed. 2. Particularly expressed, in this phrase, he went out. This is amplified by his absolute yielding thereto, in this phrase, not knotvin;/ tfhilher he went. In setting down the second part of the description, the thing described is repeated. By faith, ver. 9. His abode is set forth, 1. By the act itself, ver 9. 2. ]5y the motive whereby he was incited thereto, ver. 10. The act is set out, 1. By the kind of it, which was a sojourning, he sojourned. 2. By the place where he abode. This is set out, (1.) By the excellency of it, the land of promise, (2.) J5y his manner of abiding there. ThLs is, [l.j Generally propounded, in this phrase, as in a strange country. This general noteth out. First, The condition of the place while Abraham was in it, stranye. Secondly, The qualification of it, in this particle, as. [2.] Particularly expounded ; wherein is declared, First, His continuing there, in this word, dwelling. Secondly, The kind of mansions wherein he dwelt, tabernacles. Thirdly, The company. This is manifested, First, By their names, Isaac and Jacob. Secondly, By their common title, heirs ivith him. Thirdly, The ground of that title, ]>romise, ampli- fied by the like privilege of all, in this particle, t/ie same. The motive whereby Abraham was incited to the foresaid effects, was his expectation of a better place. For, ver. 10. His expectation is, 1. Expressed, in this word, he looked for. 2. Amplified by the object that he looked for. This is, 1. Expressed, under the metaphor of a city. 2. Amplified, two ways. (1.) By the stability of it, in this phrase, which hath foundaliuns. (2.) By the founder of it, in these words, whose builder and maker is God. Sec. 51. Of observations raised out of Heb. xL 8-10. I. Faith commends the best. Abraham was one of the best that are registered in the Old Testament, and he by faith is commended, ver. 8. II. God is careful to establish his servants in tfieir faith. This was the end of changing the name of Abram into Abraham. See Chap. vi. 19, Sec. 133. III. God's call is a believer's tvarrant. Abraham being called of God, testified his fsiith, as is here set down. See Sec. 36. IV. God oft calls to forsake the dearest tliat men liere have. Thus Abraham was called to leave the land of his nativity and his kindred. See Sec. 38. V. Places of idolatry are to be left. This was one reason why God called Abraliam from his country. See Sec. 38. VI. God will proi'ide fir such as follow his call. This is exemplified in this phrase, whieh he s/iould after receive. See Sec. 39. VII. God's promise may be performed in one's pos- terity. This is implied under this phrase, which lie should after. See Sec. 40. VIII. Faith believes things future. For that was to come whcrcuuto Abraham was called. Sec Sec. 39. Vee. 11.] GOUGE ON HEBREWS. 27 IX. God makes his gifts sure. So is an inheritance. See Sec. 40. _ X. True faith is manifested hy obedience. By faith Abraham obeyed. See Sec. 41. XL Ti-ue obedience is manifested in that partiadar which is given in cliarge. God's charge and Abra- ham's obedience are set down in the same word. See Sec. 41. XII. Obedience to God must he a simple or absolute obedience. Abraham tliiis yielded to follow God he knew not whither. See Sec. 41. XIII. Faith makes hold out, ver. 9. As Abraham by faith went out of his country, so by the same faith he abides out of his country. See Sec. 42. XIV. God's promise puts vigour to faith. Because Canaan was promised, therefore Abraham believes it, though he could not then see how he should obtain it. It is therefore called ' the land of promise.' See Sec. 43. XV. Faith 2Msseth over man;/ difficulties. They who are in a strange land are subject to many straits, yet Abraham's faith made him abide in a strange country. See Sec. 44. XVI. Believers are content with ani/ condition. The patriarchs were content to dwell in tents. See Sec. 45. XVII. Believers can all their days live as God appoints them. Abraham dwelt in tents till Jacob was born, which was all his days. See Sec. 46. XVIII. Believers are careful to train up their chil- dren to their mind. Abraham brought Isaac and Jacob to dweU with him in tents. See Sec. 46. XIX. God's p)-omise extends to believers and their children. This is one end why mention is here made of Abraham's son and grandsim. See Sec. 46. XX. Believers are heirs. Such were Abraham, Isaac, and Jacob. See Sec. 46. XXI. God's piromise is the ground of that right that tee have to anythinrj. These were ' heirs of promise.' See Sec. 46. XXII. Heaven was the hope of ancient believers, ver. 10. The city here described which Abraham looked for was heaven. See Sec. 47. XXIII. Heaven is a city. So it is here called. See Sec. 47. XXIV. Heaven is a stable place. It is a place that hath foundations. See Sec. 48. XXV. The invisible heavens ivere nuide. XXVI. Tlie heavens ivere God's special rvorkmanship. Both these two latter doctrines are intended in the last clause of this verse. See Sec. 49. XXVII. Hope of reward may staml with faith. By faith this reward was hoped for. See Sec. 36. XXVIII. Faith makes men wait. The word trans- lated looked for, intends as much. See Sec. 47. XXIX. J/ope of heaven makes men undergo any- thing. This ariseth from the inference of this verse (wherein his hope of heaven is set down) upon the former verses, wherein is declared what he under- went. See Sec. 47. Sec. 52. Of Sara, and her name. Ver. 11. Through faith also Sara herself received strength to conceive seed, and zvas delivered of a child ivhen she was past age, because sJte judged him faithf'd wlio had promised. The fifth instance produced for the proof of the vigour of faith is Sara. It is the second instance after the flood, and the first of the female sex. Though our English vary the first word, and put through instead of by, yet in the Greek it is set down as all the other instances were, rrisTn ; and the anaphora, that is, the same word, in the beginning of every instance is here continued. The faith here attributed to Sara is the same tbat was attributed to Abraham, and others before him ; and therefore this copulative, xa), also, is added : as if he had said, Sara also had such a faith, though she were a woman, as the other worthies which were men had. There is also a pronoun of emphasis added, thus, aurri, herself. As if he had said, not her husband only, by whose faith she might receive the blessing, but herself also, even by her own faith, received strength, itc. Sara, Sajia, was the name that was given to the woman here spoken of ; but it was afterwards changed by God himself. In Hebrew, her first name was '>')1i}, Sarai, Gen. xi. 29. The last letter of that name in Hebrew, which is ^ {jod), is a limitation, and restraineth the meaning of the name. The root, T\'VVi p'rincipatu7)i obtinuit, vet exercuit, whence that name cometh, signi- fieth to obtain or exercise principality, Est. i. 22. Thence a noun, i;i>, princeps, which signifieth a prince in the masculine gender, Dout. xv. 1, and rrvHt domina, princess in the feminine, 1 Kings xi. 3. The name ^"liir, Sarai, signifieth my j^rincess ; whereby her dignity was restrained to a family that might so call her. But God turned the name Sarai to JTVU, Sarah, Gen. xvii. 15. The same letter, n, that is added in the midst of Abraham's name, is put in the end of Sarah. Sarah hath all theradical letters init, and indefinitely, without any limitation, signifieth a ^^rincess. Hereby the Lord would shew that she should be a mother of many people and nations. God's own interpreta- tions of this name giveth proof hereto ; for it is thus said, ' She shall be a mother of nations,' Gen. sviL 16. So Abraham signified, ' a father of many nations,' Gen. xvii. 5. There was the same end of changing Sarai her name, as there was of Abram his name ; for hereby God would support the faith of the one and of the other, in that great promise concerning a numerous seed ; and that the rather because the one was old, 28 GOUGE ON HEBREWS. [Chap. XI. and the other was old and barren. Thus God him- self helps bis children in regard of their weakness, and affords means to strengthen tlicm and their graces, especially their faith in unlikely promises. Sec. 53. Of women proving God's wnrthies. This instance of Sarah giveth proof, that women may be worthies. They may be excellent and eminent in faith and other graces. Besides this particular here noted of Sarah, other worthy things also are re- corded of her, as, 1. She left all other her kindred to go with her husband, Gen. xi. 31, and xii. '> ; she did nut look back, as Lot's wife. Gen. xix. 26. 2. After they were come into a strange land, she went from place to place with her husband, as she saw occasion, Gen. xii. 11, and xx. 2 ; so as Abraham may be said to abide here and go thither with Sarah his wife. 3. She reverenced and obeyed her husband, 1 Pet. iii. 6. 4. She did not only conceive, bear, and bring fort^j her son, but gave him suck also. Gen. xxi. 7. 5. She would not suffer her maid to be imperious or impetuous, Gen. xvi. 4, 5. 6. She accepted her maid upon humbling herself. Gen. xvi. 9, 15. 7. She was zealous against the bondwoman and her son, which God approved, Gen. xxi. 10, 12. 8. She in her place was diligent in entertaining the angels. Gen. xviii. G. To this instance of Sarah, others are added in this catalogue ; as Moses his mother, ver. 23, and Rahab, ver. 31, and the women that received their dead raised to life, ver. 35. Both the Old and New Testament are full of many instances of worthy women. Histories also, of all nations and all ages, give further proof to the point. 1. Woman was created after the same image that man was, Gen. i. 27. 2. She is redeemed by the same price, Luke i. 47. 3. She is sanctified by the same Spirit, 1 Pet. iii. 5. 4. She is co-heir with man of the grace of life, 1 Pet. iu. 7. 5. In all spiritual privileges she is all one as man. Gal. iii. 28. 1. Most unjust, therefore, and undue, are the invec- tives of many men against the female sex, as if they were the corruption of nature, as if they were without souls, as if they were an imperfect kind, and many the like more than monstrous absurdities. 2. This ministereth much comfort against that blemish which the first woman brought upon that sex, 1 Tim. ii. 14; yea, and against the subjection and other consequences following upon the woman's sin, Gen. iii. 16. There are but two things from which women are barred wherein men have a liberty and power. One is, authority over a husband ; the other is, to exercise a ministerial function, 1 Tim. ii. 12, 1 Cor. xiv. 34. But instead of them he hath given two great prerogatives. One is, an extra- ordinary spirit, whereby they have been prophetesses, as Miriam, Exod. xv. ; Deborah, Judges iv. 4 ; Han- nah, 1 Sam. ii. 1 ; Huldah, 2 Kings xxii. 14; and others. The other is, a power and authority over nations and kingdoms ; for it is prophesied that queens .shall be nurses to the church, Isa. xlix. 23. 3. This affords an admonition to husbands and other men, to esteem women as having a right to all the spiritual privileges that they have, and as ' heirs together with them of the grace of life,' 1 Pet. iii. 7. 4. This ought to quicken up women to labour after knowledge, faith, love, and other graces, and to use all means for attaining the same. Sec. 54. Of Sarah's receiving strength to conceive seed. The particular wherein Sarah is here said to give proof of her faith is, that she received strength to con- ceive seed. The word translated, to conceive, is in Greek a noun, KaTa(3o}.n, and is usually put for a foundation. Of the derivation tliereof, see Chap. iv. 3, Sec. 29. It may here be taken of receiving and retaining seed, as seed-corn is received and contained by the eartk Some' take it for Sarah's conferring seed of her own ; whereupon this question is started, whether women have seed as well as men, and a child con- ceived of the mixture of them both. But the resolu- tion of such questions I leave to physicians. The meaning of the apostle is clear, that notwithstanding she had been long barren, and very aged,- having lived forty years beyond the ordinary time of women's bearing children, yet by faith she conceived seed, whereby she came to be with child, even as a child- bearing woman. This she could not do of herself, nor by any strength or vigour of nature, and thereupon it is said that, b'jmij.iv 'i>M^i, she received strength. She beheved that God, who had promised, would, above the course of nature, give her ability to conceive with child, and to bring forth a child. So as faith will work vigour where it was not before. The apostle exemplifieth this in sundry particulars, 2 Cor. iv. 8-10 ; but especially is this verified in sundry cures that Christ did. Among others, take for instance the woman that was cured of her issue of blood, Mark v. 25, 26, kc. We certainly fail of many good things that we might receive from the promises of God, for want of faith. Christ did not many mighty works in his own country, because of their unbelief. Mat. xiii. 58. ' Vide Dan. Heinsii, Exercilat. Sacr. in loc. ' Ninety years old, Qen. xvii. 17. Vek. ] 1.] GOUGE ON HEBREWS. 29 How should tills stir us up to use all means for getting, increasing, and strengthening faith, so much commended in this chapter ! See for this purpose The Whole Arvwur of God, on Eph. vi. 17, Of Faith, Treat. 2, Part 6, Sec. 17, i-c. This gives a further proof that children are the blessing of God. See Chap. vi. 1, Sec. 105. For Sarah received strength to conceive seed, she received it from the Lord. For it was the Lord that had pro- mised it, Gen. xvii. 16, and xviii. 10. This is ex- pressly observed, Ps. cxxvii. 3, and cxxviii. 3. 1. Children, as a blessing, have been craved of God, Gen. xxv. 21, 1 Sam. i. 10. 2. They have been promised as a blessing, Gen. xvii. 19. 3. As for a blessing, praise hath been given to God for them. Gen. xxix. 35, 1 Sam. ii. 1. 4. Directions have been given well to use them, even as a divine blessing, Eph. vi. 4. 5. It hath been counted a great fault to seek them otherwise than of God, Gen. xxx. 1, 2. 6. God hath severely upbraided them that have •abused these blessings, Ezek. xvi. 20, 21. 7. Want of them hath been threatened as a curse, Hosea ix. 14; and inflicted as a judgment, 2 Sam. vi. 23. 8. Children are an especial means of propagating their parents' virtues ; j-ea, of continuing the world, and especially the church in the world ; and a suc- cession of them, generation after generation, is the only way of continiung perpetual service by mortal men to the immortal God. It is therefore a very evil disposition to be discon- tent for having children. It is to be discontent at God's blessing, as the Israehtes were at manna, Num. xi. 16. This discontent is many ways manifested. 1. Some will not marry because they would not have children. 2. Others for that end marry such as are past child-bearing. 3. Others will have two beds, to forbear lying with their wives. 4. Others fret at their wives, because they bring forth many children. 6. Others, having many children, wish them dead. 6. There are that unnaturally make away their children after they are born, yea, some in the very ■womb. All these fruits of discontent arise from distrast- fulness. Had men faith in God's providence, they would account children an especial blessing. Children being a blessing, we ought to pray for them, and to praise God for them when we have them, and to use them as a divine blessing, by well educating of them. Hereof see Domestic Duties, Treat, vi. Sec. 6, &c. Sec. 55. 0/ Sarah's bringing forth a child, being barren and past age. To Sarah's conceiving, it is added, that sJie was de- livered of a child. This is the interpretation of one Greek word, hiy.i, peperit. We have not one English word to express the full sense of it. Some thus trans- late it, she brought forth. Of the Greek word, see Chap. vi. 7, Sec. 47. This is added to shew the continuance of God's blessing, and of her faith. She did not only believe unto conception, but also unto delivery. Answerably God blessed her in conceiving and in bringing forth. Concerning Sarah's faith, this giveth instance, that true faith continueth tiU that which is believed be accomplished. Faith resteth on God, on his properties, on his promises, and thereupon is supported and kept from failing. To amplify the gift of God, and faith of Sarah, this phrase is added, when she ivas past a.r/.ia, translated age, doth also signify stature, Luke xii. 25, and xix. 3. It is derived from a word riXixo;, quantus, that implieth measure, Eph. iv. 13, and signifieth ' how great,' James iii. 5. But here, as in other places (John ix. 21, 23), it signifieth age; and the word premised before it, xai^o;, time, implieth that time wherein women, according to the ordinary course of nature, are child-bearing. The preposition, Taja, premised before both the other words, which signifieth beside, or beyond, sheweth that the time of age here meant was beyond and above that time wherein women use to be child-bearing, as was before noted. Sec. 54. This preposition is in this case translated against (Rom. iv. IS) ; thus, ^aj iy.'zi&a, ' against hope,' or ' beyond,' or ' above hope.' Our English hath fully expressed the apostle's meaning in this phrase, u'hen she was past age. The sacred history further testifieth that she was barren, Gen. xi. 30. Some here insert it thus :^ ' Sarah, being barren, received strength,' a»/'il,ajir(i;, i«n«- merable, sheweth the end of the two forementioned hyperboles, stars and sand, which was to set out the surpassing great number of Abraham's and Sarah's posterity. The English word fitly answereth the Greek. Both of them are compounds. The Greek is derived from a noun, aj/il.ai;, that significth number, Acts \\. 7. Thence a verb, a^iO/nu), to number. The preposition, d»', is privative ; so as this com- pound setteth out that which cannot be numbered. This giveth instance that God can increase his blessing beyond man's apprehension. This may fur- Vee. 11, 12.] GOUGE ON HEBREWS. 33 ther be exemplified in particular persons, in whole churclies, in the graces that are bestowed upon men, and in divine ordinances. 1. For persons : how wonderful great was the increase of God's blessing upon Joseph, Jloses, David, Daniel, Esther, Mordecai, sundry prophets and apostles, but especially upon Christ himself, who was that ' little stone that was cut out of the mountain without hands, and became a great mountain, and filled the whole earth !' Dan. ii. 35. 2. For churches : that church which at first was comprised in one family, and afterwards increased into twelve tribes, became a very great nation ; but the Christian church did much more increase. 3. For gifts and graces : they use to grow as mustard-seed, which is the least of all seeds, but be- cometh a tree, Mat. xui. 31, 32. 4r. For the ordinances of God : they seem at first to many contemptible, and are counted foolishness, 1 Cor. i. 1 8 ; but they appear to be ' the p)ower of God to salvation,' Kom. i. 16. There is no stint that can be put to the blessing of God. This is it ' that maketh rich,' Prov. x. 22. Hence this proverb. Cast me into the sea, and give me God's blessing, and I shall do well enough. This giveth us, in small and mean beginnings, to call and depend upon God for his increase thereof; and to be persuaded of this, that he can, and will, as he seeth just cause, give an increase according to, yea, and beyond our expectation. See more hereof. Sec. 57. Sec. 62. OftJie resolution o/Heb. xi. 11, 12. Ver. 11. Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful rvho Imd promised, 12. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand ivhich is by the sea-shore innumerable. In these two verses there is a commendation of a woman's faith. In it is set down — 1. The thing commended. 2. The arguments by which it is commended. In the former there is expressed — 1. The particular grace, faith. 2. The name of the person in whom that grace was, Sarah. The commendation itself is taken from two argu- ments — 1. From the effects of her faith. 2. From the consequence that followed thereupon. Two effects are — 1. Propounded. 2. Amplified. The effects propounded were — 1. To conceive seed. Vol. m. 2. To be delivered of a child. These are amplified three ways — 1. By the ground of them, she received strength. 2. By the seeming impossibility, %vlien site was past age. 3. By the proper cause of all, because she judged, (fee. In setting down the cause, we may observe — 1. Her act, she judged. 2. The object of that act, which was God, who ia described — (1.) By his goodness, in making /j?w?i?«?. (2.) By his faithfulness, in performing what he promised. The consequence of Sarah's faith is, 1. Generally hinted, in this particle of reference, therefore. 2. Particularly exemplified. The exemplification noteth out — 1. The kind of blessing, in this word, sprang tliere. 2. The greatness of it. This is set dovm two wa3's — (1.) By the meanness of the beginning. (2.) By the greatness of the issue. The meanness of the beginning is manifested — 1. By the singularity of the person, even of one. 2. By the improbabihty of the means, aiid him cU good as dead. The greatness of the issue is set out two ways — 1. Comparatively. 2. Simply. The comparison is taken from two innumerable things — 1. Stars of the slry. 2. The sand which is by the sea-shore. The simple expression of the issue is in this word, innumei'able. Sec. 63. Of observations raised out of Heb. xi, 11, 12. I. Women may prove worthies. Sarah, a woman, is here put in the catalogue of God's ancient wor- thies. See Sec. 53. II. God is careful to support weak ones. This was the end why God turned this name Sarai into Sarah. See Sec. 52. III. Faith worh vigour. It was by faith that Sarah manifested such vigour as is set down in this verse. See Sec. 52. IV. Believers receive that which they have not of themselves. Sarah received strength for that which ia here noted of her. See Sec. 54. V. Children are an especial blessing. Under these phrases, conceiving seed, and delivered of a child, that blessing is meant. See Sec. 54. VI. Faith continueth till that which is blessed'^ be accomplished. Sarah, by faith, did not only conceive 1 Qu. ' believed' ?— Ed. 34. GOUGE ON HEBREWS. [C'HAr. XT. seed, but also was delivered of a child. See Sec. 65. VII. A weak faith mat/ become strong. Sarah, ■who at first doubted, is here noted to be strong in faith. See Sec. 50. VIII. No difficulty hinders tlie viHue of true faith. Sarah had been long barren, and was past age, yet by faith was delivered of a child. See Sec. 5G. IX. Persuasion of the truth of God's 2}romise makes it powerful to the helievtr. Sarah's judging God to be faithful, was it that made the i)romise effectual to her. See Sec. 56. X. God's jiromise is the ground of faith. This moved Sarah to believe, because God had promised. See Sec. 50. XI. God's faithfulness is an especial prop to faith. Sarah judged God to be faithful, and thereupon be- lieved. See Sec. 50. XII. Faith liath a recompense. The inference of the twelfth verse upon the eleventh, by this particle, therefore, gives proof hereof. See Sec. 57. XIII. A numerous ofsprinr/ is a blessing. This ariseth in general from the main scope of this verije, and in particular from this word sjnxtng. See Sec. 57. XIV. God can with small means effect great matters. Out of 07ie he raised an innumerable company. See Sec. 57. XV. Husbands and wives may prove a blessing each to other. This ariseth from the change of the gender. He had before spoken of Sarah in the feminine gen- der ; but he applies the blessing to her husband in the masculine gender. Sec Sec. 58. XVI. God can bring his 2'mrp)ose to pass by unlikely means. Sarah's husband was a^ good as dead, j'et an innumerable issue proceeded from him. See Sec. 61. XVII. Old age makes men as dead. In this re- spect is Abraham said to be as good as dead. See Sec. 57. XVIII. Hyperbolical speeches are not iinlavful. These phrases, as the stars, as the sand, are hyper- bolical, yet used by the apostle. See Sec. 00. XIX. God can increase his blessing beyond man's apprehension. This word, innumerable, and these metaphors, as the stars, as the sand, prove as much. See Sec. 61. Sec. 04. Of 2^ersevering in faith. Ver. 13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. The apostle, from the beginning of this verse to the Bevcnteentli, insertcth a general commendation both of those whom he had named, and of others also. This commendation is proj)oundcd in this verse, and amplified in the three verses following. Some extend this general phrase, outci tuvti;, these all, both forwards and backwards. Forwards, to such as were named before ; backwards, to such as are named in the other part of the chapter. He useth this relative, these, because he wrote this epistle, and expressed all the names in this chaj)ter, before they to whom it was sent should read it. So as to them he might say, all these that are set down in this catalogue. This is the rather supposed to be the extent of this phrase, because it is agreeable to the two last verses of this chapter. By this it appeareth that true faith exerciseth the like vigour in all of all sorts ; for under this general particle, all, sundry sorts of persons are comprised — as male, female, old, young, great, mean, and other sorts. It is the same Spirit that worketh in all, and sheweth forth his power in all, 2 Cor. iv. 13. The perseverance of all the believers here intended is set down in this phrase, died in faith. This word, u'TtiOa.Mov, died, is in Greek a compound ; whereof see Chap. vii. 8, Sec. 1. It here implieth that their faith continued all the days of their Ufe, so long as they had use thereof, even till death, when in soul they attained to the fruition of that which they believed. The faith wherein they died is the same that is described in the first verse — a justifjing, saving faith. In this faith they are said to die, because they pos- sessed not the things promised in this life. The preposition ■xara, secundum, translated in, properly signifieth according to, — implying that their faith remained in them till death. Ohj. It is expres.sly said of Enoch, that he was ' translated that he should not see death,' ver. 5. Ans. 1. This may be taken of all that died, as it is said that Jacob brought all his seed with him into Egypt (Gen. xlvi. 7), namely, all that were with him ; for Joseph was before him in Egy[)t. 2. The phrase may be taken synecdochically for the greatest part, only one being excepted. Thus it is said that Athaliah destroyed ' all the seed royal,' yet Joash, the youngest of the king's sons, was not destroyed, 2 Kings si. 1, 2. 3. Though Enoch did not die as others, yet he was translated, and his mortality turned into immortality, which was a kind of death. 4. As long as he lived he continued to live by faith, which is the main thing here intended. 5. While he lived he had not the fruition of what he believed. Of persevering in faith, which is the main thing here intended, see Chap. iii. 6, Sec. 08. Sec. 05. Of believers resting on that ichich tlvey enjoy not. To amplify their continuing in faith, the apostle addcth this clause, — )iot having received the promises. The word ).aj3otTig, received, is the same that was Vek. 13.] GOUGE ON HEBREWS. 35 used, Ver. 8, Sec. 39. It implietli an actual possess- ing and enjoying of a thing. Tlie other word, l-ayyt'kiai, promises, is that which is used, Ver. 9, Sees. -13, 46. It is here taken metony- mically for the things promised. And because they were many, the plural number is used, promises: as, 1. A numerous seed; 2. The land of Canaan ; 3. Christ himself ; 4. Heaven also. Besides, the same promise was oft repeated : as to Abraham, Gen. xii. 2, xv. 5, and xxii. 1 7 ; then to Isaac, Gen. xxvi. 3, 4 ; after that to Jacob, Gen. xxviii. 13, 14. None of these, nor any of their children that came immediately from their loins, enjoyed the par- ticulars promised while they lived on earth. In this respect they died in faith, still believing that every promise should in due time be accomplished. Quest. How can believers that lived before Abraham be here intended, whenas the special promises of seed and Canaan were not made unto them t Ans. 1. The blessed seed, Christ Jesus, which is the principal seed intended, was made to them all. Gen. iii. 15. 2. The truth typified by Canaan, which was heaven, was by faith expected of them all ; and the ark did in a manner typify the same. 3. They also had special promises, which were equivalent. 4. It is not necessary that every proof should be applied to every believer. This general is true of them all, — all died in faith. To prove this, some proofs belong to some, other to others. By this proof — not Imving received the promises — it is evident that faith resteth on that which it en- joyeth not. Hereof, see Ver. 1, Sec. 4. Sec. 66. Of believers emhi-acing proynises a far off. Though believers enjoy not what they do believe, yet by faith they see them ; therefore he addeth. But having seen them. This conjunction aXXa, but, manifesteth a distinction between receiving and seeing. They received not the things which they saw. Of the word i&o>7-ig ab han, translated seen, see Chap. ii. 8, Sees. 68, 72. Men see two ways — 1 . With the eyes of their body. 2. With the eyes of their soul ; whereof there are two sorts : (1.) The eye of the understanding, Eph. i. IS. (2.) The eye of faith, Heb. xi. 27. It is the spiritual sight that is here meant, and that in both the former respects ; for they well under- stood what things were promised, and withal they believed that they should be accomplished ; but with their bodily ej'es they did not see them. This word that is added, ffogJ*^:*, afar off, joined with the former verb of seeing, is a metaphor taken from seamen, which use to see the countries where- unto they are sailing afar off. It is a fit metaphor : for the world is as a sea, the church therein as a ship, saints as passengers in that ship ; heaven, and other things promised, are as the country whereunto they sail. Well may it be said of those that are here intended, that they saw them afar off, because they lived in the former ages of the world. Besides, a long date was put to the accomplish- ment of most of the promises, in which respect they were afar off. This doth much illustrate their faith, that a long date for accomplishing what was promised did not weaken it. For it is further added, that thej' were persuaded of them. Of the word 'sueihrii, which we tr.mslate persuaded, see Chap. vi. 9, Sec. 56. It here impheth confidence in the accomplishment of what is pro- mised, and assurance of enjoying the same. This assurance the apostle doth exemplify in Abraham, Bom. V. 19. Hereby we are given to understand that faith worketh assurance. Full assurance is expressly attri- buted to faith, Chap. x. 22, Sec. 65. In regard of that assurance, it is said of these believers that they embraced them. Of the notation of the Greek word uS'jra.aa./ievoi, see Chap. xiii. 24, Sec. 191. It is ordinarily translated to salute, Rom. xvi. 5, and the noun derived from this verb, aa-aa/ihi, sigui- fieth salutation, Luke i. 29. In salutations men use to embrace one another. Fitly and properly is it here translated embraced. The phrase implieth a thankful and joyful resting on a thing. In testimony hereof, God's people, when a special promise was brought unto them, were wont to ' bow down and worship,' Exod. iv. 31. ObJ. They received not the promises ; how could they then embrace them ? Alls. 1. We must distinguish betwixt possession and expectation. In present possession they did not receive the promises, but in an assured expectation they did. For faith gives a being to things future, ver. 1. 2. This here may metaphorically be taken, follow- ing the former metaphor of seeing things afar off. For mariners, and others that sail to a country, so soon as they espy that country, though afar off, seem joyfully to embrace it.'- This verifieth that which was noted, Ver. 1, Sec. 4, of faith giving an evidence to that which is not ; for faith resteth on God's word, which is as true as if it were a deed. What is promised is altogether as true as if it were accomplished. Sec. 67. Of believers confessing their viean. estate. The patriarchs well knew what their present con- dition was, as is implied under this word, confessed. ' Italiam Isto socii clamore salutant.'— Virg. .^neid. iii. 36 GOUGE ON HEBEEWS. [Chap. XI. Of the composition and meaning of the Greek word 6/jt.oXoyriaavTi:, see Chap. iii. 1, Sec. 27, and Chap. xiii. 15, Sec. Hi. It here iinplieth a free and open pro- fession of that condition -wherein they ■were, and giveth evidence that believers are not ashamed of that condition wherein they are, though it be a mean and despicable condition. This may be exemplified in Abraham professing bis present estate'; yea, and Jacob tcK), Gen. x.\iii. 4, and xlvii. 9. Oft doth the apostle thus make pro- fession of his imprisonment, and of his chaiji and bonds, Eph. iii. 1, and iv. 1, and vi. 20. Faith pierceth through the thick clouds of all mean- ness in this world, and bcholdeth that glory which is prepared for believers : and in that respect makes the believer not ashamed of a present mean condition, but ready on all occasions to make profession thereof. Were we thoroughly acquainted with the invisible, spiritual, and celestial prerogatives that belong to be- lievers, and did we believe them, we should not be ashamed of any mean condition in this world, but, as occasion recjuireth, be ready to make profession thereof. » Sec. C8. Of sfranf/ers and 2nk/ri7ns. That condition which the aforesaid believers con- fessed is expressed in these two words, straiigers, pilgi-ims. Of the former, ^ao/, strangers, see Chap, xiii. 2, Sec. 14. The other word, rraoi's-idrifj.oi, pilgrims, in Greek is a compound. Tlie root 5^/j.o;, whence the simple noun is derived, signifieth people. The word used here is a double compound ; for there are two prepositions, et;', 'Tra^a, with which it is compounded. It signifieth a going from peoj)le to people, or from place to place, as pilgrims use to do. It is translated strangers, 1 Pet. i. 1 ; and strangers and pilgrims are joined together, 1 Pet. ii. 11. They do in general imply one and the same thing ; yet tlicy may be distinguished. For strangers arc so called in regard of their situation, which was out of their country ; but pilgrims in regard of their con- dition, which was to travel towards their country. Hereby we have instance that saints are as strangers. This was prefigured in the patriarchs, Exod. vi. 4, Gen. XV. 13, Ps. xxxi.x. 12. The apostle intimateth as much of Christians, 1 Pet. ii. 11. Ohj. Wicked ones arc strangers as well as saints. Ans. I. They arc not so in their opinion, Ps. xlix. 7, 9, 11 ; Luke xii. 18. 2. Saints are strangers here in reference to their proper country, which is heaven. In that respect wicked ones are not strangers. We that would give evidence that we are true believers must be as strangers ; and that in these respects, 1. We must ' u.sc this world as not abusing it,' 1 Cor. vii. 31. 2. We must pass by wrongs, as Isaac did, Gen. xxvi. 18. 3. We must be content, though we want, PhiL iv. 11. 4. If we abound, we must be the more thankful, 1 Chron. xxix. 15. 5. We must not be ' busybodies in other men's matters,' 1 Pet. iv. 15. 6. Our speech, attire, and conversation must shew that we are of another country, Phil. iii. 20. 7. We must ' abstain from fleshly lusts,' 1 Pet. ii. 11. 8. We must love strangers, Deut. x. 19. 9. We must do good while we are here. Gal. vi. 10; we shall hereby gain love. 10. We must be willing to die, 2 Cor. v. 1, 2. The addition of this other metaphor, pilgrims, to strangers, giveth proof that saints are as well pilgrims as strangers. Hereupon Jacob styleth the course of his life a ' pilgrimage,' Gen. xlvii. 9. Here they have no resting-place, Heb. xiii. 14. Besides sundry of the directions before given con- cerning strangers, these may be added concerning this metaphor oi pilgrims. 1. That we still press on towards our country, Phil. iii. 14. 2. That we cast off every weighty thing, Heb. xii. 1. 3. That we be inquisitive after the way, as Je- hoshaphat was, 1 Kings xxii. 5, Isa. xxx. 21. 4. That our eye be upon heaven, as they who desired a heavenly countrj', ver. 16. Howsoever these two metaphors, strangers, jnl- grims, may seem a great discouragement, yet the word affordeth many comforts to uphold our spirits in these conditions, as, 1. AVe have a city to come, Heb. xiii. 14. 2. Here we are freemen and citizens in reference to that cit}', Eph. ii. 19. 3. We have an excellent guide, Jesus Christ, Heb. xii. 2. 4. We have a goodly company, Heb. xii. 1 . 5. We have a sufficient light, which is God's word, Ps. cxi.x. 105. 6. We have excellent attendants, God's angels, Ps. xxxiv. 7, and xci. 11. 7. We have sufficient provision. 8. God taketh especial care of strangers and pilgrims, Deut. x. 18. 9. This condition is not long. The days of our pilgrimage are but few, Gen. xlvii. 9. 10. There is a rest to come, Heb. iv. 9, Rev. xiv. 13. Sec. 69. Saints' meanness only on earth. By way of limitation the apostle adileth this last clause, on the earth, Ps, cxix. 19. To that end other Vkk. 14.] GOUGE ON HEBREWS. 37 like clauses in other places are added ; as ^liere Abraham acknowledgeth himself a stranger, he addeth this clause, ' with you,' Gen. xxiii. 4 ; and where Jacob mentioneth the days of the years of his pilgrimage, he thus expoundeth that phrase, the days of the years of my life, Gen. xlvii. 9. 1. This world is the time and place of probation. After it, is the time and place of remuneration. 2. God affords this limitation to shew that this condition of strangers and pilgrims is not the main end whereunto we are ordained. Let this limitation teach us not to overween this world, which is the time of our being on earth ; but rather to be content and patient while we are on earth, and to be willing to depart from it. Sec. 70. Of professing one's condition. Ver. 14. For they that say such things, declare plainly that they seek a country. This causal, yap, Jor, giveth evidence that this verse is a reason of that which w-ent before. The most proper reference that it can have is to the last clause of the former verse. For this phrase, they that say such things, is a general expression of the confession of the patriarchs, that they were strangers and pil- grims on earth. The argument may be thus framed : They who profess that they are strangers and pil- grims on earth, declare plainly that they seek a country : But the patriarchs say such things : Therefore they declare plainly that they seek a country. This participle, Xsyoi/re;, sa-yinrj, or, they that say, intendeth both the truth of the thing, and also the truth of their heart. As they are indeed strangers and pilgrims, so in their minds they know it, and in the sincerity of their heart they acknowledge it. This phrase, declare plainly, is the interpretation of one Greek word, f.acawi^ouff/. Of the notation of that word, see Chap. ix. 24, Sec. 124. It signifieth so conspicuously and clearly to set out a thing, as others may plainly discern it, so as no doubt can be made of it. Our English therefore, to manifest the emphasis thereof, have added this word, plainly, ' declare plainly.' This word is used of those that came put of the graves after Christ's resurrection, JIat. xxvii. 53. It is there translated, appeared. Hers then it is manifested that a true profession is an evident declaration of one's mind. I say true, because so much is here intended, and because if a profession be not true, but dissembled, men are de- ceived thereby ; and that is declared which is not so. The Shechemites were deceived with the feigned pro- fession of the sons of Jacob, Gen. xxxiv. 13, Ac. ; and Abner and Amasa with the feigned profession of Joab, 2 Sam. iii. 27, and xx. 9, 10. Now that is a true profession which, ariseth from the judgment well enlightened, and from the heart rightly affected. Thus, ' With the heart man be- lieveth unto righteousness ; and with the mouth con- fession is made unto salvation,' Rom. x. 10. Thus saith the psalmist, as he was a type of Christ, ' Thy law is within my heart. I have preached righteous- ness,' Ps. xl. 8, 9. Thus in all ages have saints, by an open profession, made declaration of their mind, as Josh. xxiv. 15, Ruth i. 16; and the people of God after their re- turn from captivity, Ezra v. 1 1 ; and the apostles in all their epistles, Rom. i. 1. Tlie heart is as a treasure. If it be a good heart, and a true heart, the mouth will utter good and true things. Mat. xii. 3-5. Hereupon the wise man saith that ' the heart of the wise teacheth his hps,' Prov. xvi. 23. Contrary to this is the profession of many, whose heart thinketh one thing, and their tongue utters an- other. For, 1. Many are forward to promise what they intend not, as Saul promised his elder daughter to David, 1 Sam. xviii. 17 ; and the Jews, who promised liberty to their servants, Jer. xxxiv. 1 6. 2. Flatterers, who give to men more than their due, as they who said to Herod, ' It is the voice of a god ;' and the Herodians, who professed that Christ taught the way of God in truth, Mat. xxii. 16, which they did to entangle him. 3. Complimenters, who, to get repute to them- selves, complain of others' injustice, and profess that integrity in themselves which is not, as Absalom, 2 Sam. XV. 3, 4. 4. Hypocrites, who draw near God with their mouth, but remove their heart far from him, Isa. xxix. 13, All these, and other like them, pervert the end of speech, which is plainly to declare the intent of the heart. One man kuoweth not the things of another (1 Cor. ii. 11), namely, such things as he inwardly conceiveth. By a man's own profession of thcni, they are made known to others. Though there bo other means of making known a man's mind, as writing, and signs of sundry sorts, yet the most usual and ready means is speech. And for this end espe- cially is an articulate and distinct speech given unto man. It becomes us therefore, who are informed in the mind of God, and in our own condition, plainly to declare to others as much, and that as occasion is offered, for the glory of God and good of others ; and to be so faithful and constant therein, as it may be said of us, i,u,f>avi'l^oiisi, they declare plainly. Sec. 71. Of seeking u'hat ive desire. Upon that mean condition wherein the patriarchs were on earth, it is said that they seek a country. The word, hi^rjTom, translated seek, is a compound. Of 38 GOUGE ON HEBEE'R'3. [Chap. XI. the emphasis thereof, see Chap. xiii. 14, Sec. 139. It implieth an earnest seeking, and that with desire to obtain what they seek for. It is attributed to Hcrod'.s seeking after Peter (when he had escaped out of his clutches), Acts xii. 19. It sctteth out a be- liever's earnest seeking after that wliich he desireth. Such was his seeking who said, ' One thing have I desired of the Lord, that I will seek after,' Ps. xxvii. 4. And again, ' With my whole heart have I sought thee,' Ps. cxix. 10. 1. Faith, as it works assurance of attaining that which it desires, so a persuasion also of the course that it taketh, and means which it useth for that end. And this puts life in seeking after it. 2. Faith hath a holy heat in it, and it adds fer- vour to other graces. 'This makes believers the more earnest in seeking till they find. Surely they deceive themselves who pretend faith, yet are secure and careless in seeking out that which they pretend to believe. Herein lieth a main differ- ence betwixt the true believer and him who only is enlightened in the benefit of that which is to Ije believed. They may desire that which is good for themselves, but they seek it not aright — as Balaam, who desired to ' die the death of the righteous,' Num. xxiii. 10. For our better direction in that kind of seeking, I will distinctly set down both the aberrations in seek- ing, and also directions for so seeking, as we may ob- tain. ' Ye ask, and receive not, because ye ask amiss,' saith an aj)ostle, James iv. 3. Men use to seek amiss in the means, in the matter, and in the time. 1. They fail in the means, who use either no means, or indirect means. They use no means who rest upon a bare hope, and a vain wish, as Balaam, Num. xxiii. 10. Or so rest upun supposed predestination, as they inquire not after tlie way to salvation. They rest in false means who use any other means than such as are prescribed in God's word. As ignorant persons, who think it enough to have a good meaning ; and superstitious persons, who rest upon outward performances ; and idolaters, who trust to means of tlieir own, or other men's inventions. 2. They fail in the manner, who seek feignedly or carelessly. They seek feignedly who cither outwardly seem to seek heaven, but inwardly have their hearts set upon this world, namely, the profits and glory thereof. All Itjpocrites seek feignedly. As a painted man is no man, "eo a hypocritical seeking is no seek- ing. They seek Varclessly who are slothful in seek- ing, who ' do the work of the Lord negligently,' Jer. xlviii. 10, and sucft as are negligent in hearing and cold in prayer. As good not at all as so loosely. 3. They fail in the time, who seek not soon enough, or long enough. They seek not soon enough, who neglect the ])rescnt oijportunity. See Chap. iii. 7, Sec. 76. They seek not long enough, who wax weary, and leave ofif before they find what they seek. See Chap. X. 38, Sec. 148. Most that miss of finding, fail in one of these aber- rations of seeking. Directions for right seeking are such as these : — 1. In general, that we set ourselves to do some- thing. Though our doing be no matter of merit, yet it may be a means of obtaining our desire. 2. Inquire after the right means. These are, in the case that we have in hand about a country, prin- cipal and subordinate. The principal means is Christ himself, John xiv. 6. Subordinate means are the word and sacraments, and other divine ordinances. In these is Christ to be found. 3. Seek sincerely. ' With my whole heart have I sought thee,' saith he who found the Lord, Ps. cxix. 10. 'Whatsoever you do, do it heartUy, as to the Lord,' Col. iii. 23. 4. Seek with all diligence, 2 Pet. i. 10, Mat. vi. 33. See Chap. iv. 11, Sec. 64. 5. Lay hold of the first opportunity. See Chap, iii. 7, Sec. 75. 6. Persevere in seeking till thou obtain. See Chap. iii. 6, Sec. 68. See. 72. Of tJie country of believers. That which the patriarchs sought is here said to be a country. The Greek word, Tar^ida, is derived from another noun, rrarr,^, that signLfieth afit/ur, so as it implieth the place where our father dwelt, and where he was born. It is in this respect called ' the land of one's nativity,' Gen. xi. 28. It is also put for the place where one hath been brought up. Thus, though Christ were born at Bethlehem in Judea, yet Naza- reth, where he was brought up, was called his coun- try, Luke iv. 23, 24 : yea, it is put also for the place of a man's present habitation, whereunto upon all occasions he hath resort. Thus Capernaum, where Christ dwelt after he was thrust out of Nazareth, was called his country, Mark vi. 14. The place here intended is called a country, because it is prepared by our Father as a perpetual habitation. It is expressly said to be ' a heavenly country,' ver. 16. Thereby he means lieaven itself. It is here called a country, in ojiposition to the condition where- in tlie patriarchs were when thej- sought this. They were then stramjcrs, out of the land of their nativity and jilace of habitation. They were also pi/tfrims, travelling to a country. They then, ' professing them- selves to be strangers and pilgrims, did plainly de- clare thereby that they sought a country.' They being men of understanding, and of great faith, give us hereby to understand that there is a country for such as are strangers and pilgrims on earth. The substance of this point is set out by sun- dry other metaphors, as ' a kingdom,' Luke xii. 32 j 'a city,' ver. K! ; 'an house,' 2 Cor. v. 2 ; 'a build- ing,' 2 Cor. v. 1 ; ' au habitation,' Luke xvi. 9 ; a Vee. 15.] GOUGE ON HEEREWP, S9 place of ' mansions,' John xiv. 2 ; ' an inheritance,' 1 Pet. i. 4. This God thus disposeth to shew that the condi- tion of believers in this world is not that main end whereunto God hath ordained them. This world is Christ's school. It is the place and time of education, and for probation, that we may be fitted for the city, country, and kingdom here intended. 1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world. 2. It is a forcible motive to patience, contentment, and other like graces. Who would not be content a while, having assurance of such a country ? 3. This is of force to dissuade us from settling our rest here on earth. Will a traveller who hath a coun- try to go into, and a fair inheritance therein, set up his rest in a strange land ? 4. Knowledge of this country should put us on to walk in the way which leadeth thereunto. God's word giveth us a good dir^tion herein, Ps. cxix. 105. 5. This is a great encouragement against death, which is the very gate through which we go into this country. Sec. 73. Of believers' disi-espect of things beloio. Ver. 15. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. This text may here be brought in, to prevent this objection, the country which they sought might be that whence they came. This the apostle proveth to be most improbable, iu that they had opportunity to have returned thither, if they had been mindful of it. Of the Greek conjunction, fj.h, translated truly, see Chap. vii. 5, Sec. 37. It Ls sometimes translated verily. It is a word that doth somewhat heighten the thing affirmed. This phrase, they had been mindful, is the inter- pretation of one Greek word, i/Mria6v;ijo\i ; of the meaning whereof, see Chap. xiii. 3, 7, Sees. 24, 95. The mindfulness here meant is a remembrance of for- mer things, with desire to enjoy them again. The word country is not expressed in the Greek, but understood in the relative particle, ixi/vnc, tluit ; for it is of the same gender that the word country is. And the verb Jg^Xdot, came out, is the same that was used of Abraham's coming out of his country, ver. 8. This country, then, was the place where they were born and brought up ; where their kindred, alliance, and other friends were ; where they had, or might have had, houses, lands, and hereditaments, and many more external delights, profits, preferments, and con- tents, than in the place where they were. But this giveth proof that believers do not much respect the things here below. Like instances might be given of Lot, Gen. xix. 26, of Kuth, Ruth i. 16, and of the disciples. Mat, xix. 27, and of these Hebrews, chap. x. 34, and of all sorts of martyrs. Faith persuades the soul of better things than tliis world affords, Hcb. x. 35, 2 Cor. iv. 17. No mar- vel, then, that they do not much respect things below. 1. False, therefore, is that pretence which they make of faith whose hearts are wholly and only set upon this world and tlie things thereof. They are contrary to things above, 1 John ii. 16. And cau contraries stand together ? 2. Surely, when the heart is once brought to con- temn the world, sound faith is wrought therein, espe- cially if it be upon persuasion of a better. Very rea- son makes a man choose that which he is persuaded is the better. Sec. 74. Of the patriarchs neglecting opportunities of returning to their country. The patriarchs' foresaid disrespect of their country is much amplified by this phrase, they might lutve had opportunity to have relumed. There is a little particle joined with this verb, had, iiyjii a,v, which shews it to be of the potential mood, and is rightly interpreted might have had. Some Greek copies, and the Syriac and vulgar Latin, and sundry interpreters, read it the indicative mood, thus, they had, but not so properly. Our English have also fitly interpreted this noun, opportunity, which signifieth a fit season; for the Grecians do put such a difference betwixt two words, xaifog, xifii'ii, which signify time, as we do betwixt season and time. Acts i. 7. The patriarchs may be said to have had oppor- tunity of returning to their country in these respects : 1. There were many external allurements to move them to return. 2. There were no external impediments to hinder them. The Canaanites, among whom they dwelt, did not seek to hold them, as the Egyptians did the Israelites in Egypt ; nor did their countrynieu use means to keep them out after they were gone. 3. They had no great external allurements to keep them where they were. 4. They were not held back by any external em- ployments. 5. In that long time that they lived as strangers, they might have taken some season or other — if not in cold of winter or in heat of summer, yet in spring or autumn, if not in times of scarcity, yet iu time of plenty — to have returned. 6. They had time and means to accommodate themselves with all things needful, for all that be- longed unto them, to help them in their journey. But this neglect of worldly opportunities was an evidence that their hearts were not set upon this world, but that they sought another countrj'. This the apostle doth clearly exemplify in Moses, ver. 24. The world hath an adamantine force to draw men's hearts to it, and a gluish quality to hold them close to it. 40 GOUGE ON HEBREWS. [Chap. XI- This is a conviction of such as omit no opportunity of heaping honours, offices, and livings one upon another, of gaining goods excessively, of pursuing pleasures without hoe, that they have not another country to seek after. Let us learn to give such evidence of seeking after another home, by taking off our hearts from this world, and passing by the opportunities which others take of gaining the world. Sec. 75. Of believers desiring tlie better. Ver. 16. But now they desire a better coxmtry, that is, a heavenly : wherefore God is not ashamed to be called their God: for lie Juith 2>rq)ared for them a city. This verse doth plainly declare what country it was that the patriarchs sought ; so as it hath an especial reference to ver. 14. Of these two particles, vuv'i dl, hut noio, sec Chap, viii. G, Sec. 22. They imply an assumption of one thing upon the rejection of another. The patriarchs desired not a country on earth, but a better in heaven. The verb, hiyoirai, translated desire, is derived from another, ofiycii, porrigo, that signitieth to reach out. It is api)lied to stretching out of the hand with desire of having such and such a thing ; and it implies an earnest desire — yea, it includes a care in using means for obtaining that desire. The philosopher opposeth the Greek word, o-AyiaSai, appetere, which signitieth to desire, to another, f suyt/n, fugere, which signifieth to shun, or Jly from. It is applied to the desire of a covetous man (1 Tim. vi. 10), which useth to be great. It is also applied to a desire of the ministerial function (1 Tim. iii. 1). A noun, o^^i;, libido, which signifieth lust, that is, an earnest desire, is derived from this verb, Rom. i. 27. This is here noted as a fruit of faith, which ear- nestly desireth what it doth desire. For true faith is placed upon such objects as draw the heart of man thereunto. Hereby wc may know whether our desire of spiritual and heavenly things be of faith or uo. That which the patriarchs so desired is said to be a better country. The word country is not in the Greek, but by the elegance of that tongue understood under this word better, which hath reference to the word country, ver. 14. Of this epithet, Ksiirront, better, see Chap. i. 4, Sec. 39. The country here meant is styled better, in opposi- tion to that earthly country which fhcy left. It is thus indefinitely set down better, becau.se the excel- lency of it cannot be cxjircsscd. Wherein any country hath an excellency, therein this is better. Thia general givcth us to understand, that be- lievers, in neglecting anything here below, aim at a better. These Hebrews ' took joyfully the spoiling of their goods, knowing that they had a better substance,' Heb. X. 34. Martyrs accepted not deliverance, that they might obtain a better resurrection, ver. 35. David pre- ferred the law ' before thousands of gold and silver,' because it was better, Ps. c.xLx. 72. The like is said of wisdom in reference to rubies, Prov. viii. 11. Christ is ' made wisdom ' to believers, 1 Cor. i. 30. And they have ' the spirit of wisdom, and revelation in the knowledge of Christ,' Eph. 1. 8, 17. How preposterous is the censure of worldlings con- cerning believers, who account believers egregious fools in that very respect wherein their wisdom is most manifested ! For it is an especial point of wisdom well to dis- cern the things that are most excellent, and answer- ably to desire them. Let us herein give proof of our faith, by under- standing what are the better things ; and by affecting them so as we may desire the better, and endeavour after the better, Phil. iii. 7, 8, >j. It might be prepared to be bestowed on such as might afterwards merit it. A7ts. 1. This clean thwarts the end of God's pro- mise, wliich was the glory of his grace and mercy, Eph. i. 6, Rom. ix. 15. 2. As God prepared the place, so likewise the per- sons for whom it was prepared, who are styled ' vessels of mercy, which he had afore prepared unto glory,' Rom. ix. 23. 2. God prepared this place beforehand, to encou- rage men to walk in that way wherein they may attain to this place. A reward prepared and set before one much puts him on to do what he can for attaining thereunto. This encouraged Moses, ver. 20, yea, and Christ himself, chap. xii. 2. This preparation puts us on to sundry duties : 1. To inqiiire after this place, that we may know what is prepared for us, Jcr. vi. 16. 2. To search after the way and means whereby we may attain thereunto. God's word is a good help herein, Ps. cxix. 10.5. 3. The way being found out, to walk in it, Isa. XXX. 21. The two former are in vain without this, Luke xii. 48. i. To keep straight on in this way, for there are divers by-paths. AVe must therefore turn neither to the right hand nor to the left, Deut. v. 32, Heb. xii. 13. 5. To go on in this way well prepared, and that with the whole armour of God, Eph. vi. 13, ifec. Wise travellers will not go abroad without a sword. Thieves and wolves are emboldened to set upon him that hath no weapon. G. To i)ersevcre and hold on in this way tiU thou come to this city, otherwise thou mayest miss of it, Mat. X. 22. The place which is prepared for them is styled a citi/. By city is here meant that heavenlj' country, whereof before. Sec. 7G. This addeth some more emphasis. There was not only in general a country, but more particularly a cily, for them to be free of. Heaven is styled a city by reason of the fit resem- blance betwixt it and a city; whereof, see Ver. 10, Sec. 47. Sec. 80. Of the persons for who/n the heavenly ciiy is prepared. There is a relative particle, concerning the persons for whom the aforesaid city is prepared, that wants not emphasis : it is thus expressed, alroT;, for them. It hath reference to those whose faith is here com- mended ; even those concerning whom it is said, ' God is not ashamed to be called their God.' Thus it appeareth that heaven is prepared for God's pecu- liar people. These are they whom Christ caUeth ' a little flock,' to whom ' it is their Father's pleasure to give them a kingdom,' Luke xii. 32 ; and they whom Christ styleth ' the blessed of his Father.' The usual notes of distinction betwixt persons give further proof hereof; as ' elect,' Col. iii. 12 ; ' heirs of salvation,' Heb. i. 14; 'heirs of the kingdom,* James ii. 5 ; ' heirs of the grace of life,' 1 Pet. iii. 7 ; 'children of the resurrection,' Luke xx. 36; 'chil- dren of the kingdom,' Mat. xiii. 38. Ohj. Such as shall be cast out into utter dark- ness are also styled children of the kingdom, Mat. viii. 12. Ans. They are so called, not in regard of their spiritual condition or disposition, but merely in re- gard of their seeming profession and external voca- tion. God prepareth a place for a peculiar people, to shew that what he doth towards the children of men he doth upon his own mere good pleasure. Mat. xi. 28, Luke xii. 32, Rom. ix. 23. 1. This doth much amplify that great privilege of the Lord's being God to a peculiar people, and of that reward that followeth thereupon. It is not a common privilege for all of all sorts, but for them that believe. This was it that enlarged Christ's heart to give thanks unto God for those on whom this privilege was conferred, Mat. xi. 28. 2. This tcacheth believers to be content with their Ver. IS-IC] GOUGE ON HEBEETCS. 43 present condition, and not to envj' the wealtli, and honours, and other privileges of them for whom this city is not prepared. 3. This inciteth us to 'give all diligence to make our calling and election sure.' If once we gain assur- ance that the Lord is in special our God, we may rest upon it that we have a right to this city, that it is prepared for us, that we are ordained to it, that we shall be admitted into it, and ever abide in it. Sec. 81. Of the resolution q/^"Heb. si. 13-16. Ver.' 1 3. These all died in faith, not having received the promises, hut having seen thei?i afar off, and were persuaded of them, and embraced them, and confessed that they tvere st7-angers and pi/griyns on the earth. 14. For they tluit say such things declare j^lainly tJtat th^y seeh a country. 15. And tridy, if they luid been mindful of that country from vlience they came out, ilvey might have Juid opportunity to Jiave returned. 16. But noiv tliey desire a better country, tfuit is, a heavenly; wJierefore God is not asliamed to he cidled their God; for he hath pn'epared for them a city. The sum of these four verses is a commendation of the patriarchs. Hereof are two parts : 1. The substance of the commendation, vers. 13-15. 2. A consequence following thereupon, ver. 16. The substance is, 1. Propounded, ver. 13. 2. Confirmed, ver. 14, 15. In propounding it are set down, 1. The persons commended, these all. 2. The point for which they are commended ; which is, (1.) Expressed. (2.) Illustrated. Two things are expressed, [1.] The kind of grace for which they are com- mended, faith. [2.] Their continuing therein, in this word, di^d. The point is illustrated two ways : [1.] Negatively; thus, not having received the p>ro- niises. [2.] Affirmatively ; and that by four eflfects : First, I'liey saw the promises afar off. Secondly, They were persuaded of tliem. Thirdly, They embraced them. Fourthly, They confessed their present condition. Their condition is, First, Described by two metaphors, strangers, pil- grims. Secondly, Limited, in this phrase, on the earth. The last of the four effects is confirmed, vers. 14, 1 5 ; wherein we have, 1. The kind of argument, ver. 14. 2. The force thereof, ver. 15. The kind of argument is taken from their intend- ment. In setting down whereof, 1. Their profession is repeated, in this phrase, they that say such things. 2. Their intendment is declared. The declaration is, (1.) Generally hinted, thus, declare plainly. (2.) Particularly expressed. In the expression is noted, [1.1 Their endeavours, they seel: [2.] The object that they seek, a country. The force of the argument consisteth in their for- bearing to return. Tills is set out by way of supposition ; wherein is set down, 1. The kind of supposition. 2. A consequence inferred thereupon. In setting down the kind, we may distinguish, (1.) The act supposed, if they had been mindful. (2.) The object of that act. This is, 1. Generally propounded, that country. 2. Particularly exemplified, from whence they came out. In the consequence is manifested, 1. What they might have done; they might have ret>irned. 2. The ground thereof; they had opportunity to do it. The consequence following upon their foresaid faith was a remuneration, ver. 1 6. Here observe, 1. The ground. 2. The kind thereo£ The ground is, 1. Propounded. 2. Explained. In propounding the ground is noted, 1. Their desire. 2. The thing desired, which was, a country. That country is illustrated, 1. Comparatively, a better, namely, tlyin that which they left. 2. Simply, in this word, heavenly. The kind of remuneration consisteth of two parts. 1. A special relation betwixt God and them. 2. An especial provision for them. In setting down the relation, we may observe, 1. The inference of it, in this illative conjunction, tvherefore. 2. The substance of it. This is set out, (1.) By the matter, God is their God. (2.) By the manner of expressing it, and that two ways. [1.] He is not ashamed thereof. [2.] He is willing to be so called. The provision is set out, 44 GOUGE ON HEBREWS. [CilAP. XI. 1. By the divine act, God hath prepared. 2. By the subject that is prepared, a city. 3. By the persons for whom, fur tlinn. Sec. 82. Of observations raised out of Heb. xi. 13-16. I. Faith manifesteth her vigour in all sorts of people. This general jiarticle, tlt^se all, giveth proof hereunto. See Sec. 64. II. True faith fails not. For believers die in faith. See Sec. 64. III. Believers rest on that which tlieij enjoy not. This phrase, not having received the promises, giveth evidence hereof. See Sec. 65. IV. Believers see things afar off. So did the pa- triarchs. See Sec. 66. V. True faith pjroduceth assurance. The word persuaded intends as much. See Sec. 66. VI. Faith gives evidence to that which yet is not. This metaphor, tmhrojced, implies as much. See Sec. 66. VII. Faith makes men not asJiamed of tluir condi- tion. They who freely confess their condition are not ashamed of it. See Sec. 67. VIII. Saints are strangers. So they are here called. See Sec. 68. IX. Saints are pilgrims. Thus also are they here called. See Sec. 68. X. The mean condition of saints is only in this world, for it is on the earth. See Sec. 09. XI. A true profession is an evident declaration of one's mind. Thus much doth the apostle infer from the profession of the patriarchs. See Sec. 70. XII. Believers seek after that which tlwy desire. The apostle inferreth this from the patriarchs' desire. See Sec. 71. XIII. Tlvere is a country for sai7its who are strangers and pilgri)ns. They that professed themselves strangers and pUgrims sought this country. See Sec. 72. XIV. Believers do not much respect things below. This phrase, if they had been mindful of titat country, giveth instance thereof. See Sec. 73. XV. Neglect of worldly opportunities is an evidence that the lieart is not set on the world. Hereby the patriarchs shewed that their heart was not set upon their earthly country. See Sec. 74. XVI. Believers aim at better things in neglecting things 2}>'fsent. By the patriarchs' neglect of their own country, the apostle infers that they desired a better. See Sec. 75. XVII. Heaven is tlve aim of believers. That coun- try which believers of old desired is here styled heavenly. See Sec. 76. XVIII. Mans respect to God is an evidence of God's respect to man. This ariseth from tliis illative particle, wlurefore. Sec Sec. 77. XIX. Goil accounteth believers on him no di.igrace uiUo him. He is not ashamed of them. Sec Sec. 77. XX. The Lord is- in specicd manner the God of be- lievers. He is called their God. See Sec. 78. XX. Heaven is a true city. So it is here called. See Sec. 79. XXI. Heaven is beforehand prepared. For God hath prepared it. See Sec. 79. XXII. Heaven is prepared for a peculiar people. See Sec. 80. XXIII. Believers' recompense is answerable to their damage. XXIV. Believers recompense far exceeds their damage. The believers mentioned by the apostle left their own country, and had another i)repared for them, and that other was a heavenly, which was far bet- ter. Of these two, see Chap. x. 34, Sec. 130. Sec. 83. Of God's trying Abrahctm. Ver. 17. By faith Abraham, when lie zvas tried, offered up Isaac: and he that had received tlie pro- mises offered up his only-begotten son, 18. Of whom it ivas said, T/tat in Isaac shall thy seed be called: 19. Accounting tJutt God toas able to raise him up, even from tJie dead ; from whence also lie received him ill afgure. In these three verses the apostle produceth a fur- ther confirmation of Abraham's faith. The verses betwixt the tenth and the first of these may be in- cluded in a parenthesis, and so these verses follow upon those which before set forth the faith of Abra- ham in particular. Two eWdences were given before of the truth and soundness of his faith. One was, his leaving of his own countr)-, ver. 8. The other was, his sojourning in a strange country, vers. 9, 10. This is a third evidence, and though the last, yet not the least of the three, but rather the greatest ; yea, the greatest of all that are given of others' faith. I suppose I may further say, the greatest that ever was given by any mere man. Of the kind of faith, and of the name of the per- son, Abraham, see Ver. 8, Sec. 36. This instance of Abraham's obedience, together with others going before and following after, being attributed to faith, in this phrase, by filth, sheweth that faith puts one on to any kind of obedience, even to do that which otherwise he would not. For faith persuades the soul of God's sovereignty, wisdom, righteousness, faithfulness, power, truth, pro- vidence, and other excellencies. We may from hence infer an cspeci;d reason of the scantiness of men's obedience, namely, want of faith. The idolater that will not leave his idols, or the swearer his oaths, or the voluptuous person his pleasures, or the lustful person his lusts, or the proud person his strange attire, or other sinners their sins, want faith. Among other motives, this is an especial one to stir us up to get, preserve, and exercise faith. Ver. 17-19.] GOUGE ON HEBREWS. 45 Herein appears the greatness of his faith, that he believed the promise of Isaac's seed, and yet by faith is read}' to null that promise by sacrificing Isaac be- fore he had any seed at all. How admirable is the power of faith ! This phrase, TE;j«^(),aevo?, u'lien he 7fas tried (or leiiH/ li-ied), sets forth the mind of God in that case — namely, that God enjoined him to oifer up Isaac, not simpl}" that he should so do, but to try whether he T\-ere ■willing, upon God's command, to do so or no. Abraham then knew not that God commanded him to offer up Isaac merely upon trial. The apostle, that relates as much, setteth down this end of God, because the event did demonstrate as much ; but before the event, nor Abraham nor any other did know the mind of God. But the history that was penned after God's mind was manifested, doth expressly saj', that ' God did tempt Abraham,' Gen. xxii. 1. Therefore the apostle might well say- that Abraham was tried ; for to tempt is to try. Of the meaning of the word here used by the apostle, and of divers kinds of trying or tempting, see T/ie Guide to go to God ; or. An Krplanation of the Lord's Prai/er, on the sixth petition. Sec. 170. Of the many ways of tempting man, see Chap. ii. IS, Sec. 18.5. The trial or proving here meant, hath reference to God's charge about offering up Isaac, Gen. xxii. 2. OhJ. It was an unnatural murder to do so. Ans. 1. God's will is not only the rule, but also the ground of goodness ; whatsoever God willeth is, in that respect, good and just. 2. A special charge of GodVith dispense with a general law, and that in regard of particular and pre- sent circumstances. Witness the Israelites' spoiling of the Egyptians, Exod. xii. 35, 36 ; and the wound- ing of the man of God, 1 Kings xx. 35, 36. 3. God did not intend the taking away of Isaac's life ; he meant to prevent Abraham therein. Quest. 1. Did God know Abraham's mind, that he ■woidd indeed have sacrificed his son if he had not been prevented ? Ans. Surely he did, even as he did know the pa- tience and faith of Job. ' He understandeth our thoughts afar off,' Ps. cxxxix. 2. Quest. 2. What need was there that God should try Abraham ? Ans. 1. For Abraham's owii sake, that he might the better know the power of that grace which God had conferred on him ; for as God tries some to dis- cover their weakness unto themselves (so he tried Hezekiah, 2 Chron. xxxii. 31), so he tries others to manifest that grace that is in them, as he did the Canaanitish woman. Mat. xv. 2-5. 2. For the sake of others, that Abraham might be an example to them. It pleased God to cull out Abraham to be a father of the faithful ; therefore he would shew to all ages what grace he had conferred upon him — what a worthy father, and what a worthy pattern he was. By this it is manifest that God tries his best chil- dren. He began with Adam, and that in his inno- cency,- and hath continued so to do in all ages. Among others, Abraham was oft tempted, as appears by these texts : Gen. xii. 1, 11, xiii. 7, xiv. 14, xv. 13, xvi. 5, xvii. 24, xviii. 12, 13, six. 24, xs. 2, and xxi. 11, but never so sorely as in this particular. Two special ends there be hereof : — one, to manifest the grace that is in his children, as in the case of Job ; the other, to discover inward corruptions, as in the case of Hezekiah. We may not therefore think it strange that God's children are tried. We ought rather so to purge out our corruptions, and so to labour for strength of grace, as our trials may be our glory. Sec. 84. 0/ the benefit of a true intent. Upon the trial, it is said that Abraham offered iip Isaac. The word, crjoirttjjvoj/?, translated offered, is the same that is used for slaying and offering up of sac- rifices. See Chap. V. 1, Sees. G, 7. So is the Hebrew word, Gen. xxii. 2. It is set down in the time past, as if he had actually offered him up, by reason of the truth of his intention ; for Abraham did fully intend to offer him up, in that he knew no other concerning the purpose of God. So as a true intent is, in God's account, as a real act. So was David's intent to build God's house ; it was therefore commended, 1 Kings viii. 18; and rewarded, 2 Sam. vii. 16. Hereupon the apostle saith, that ' if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not,' 2 Cor. viii. 12. AVitness the poor widow, Luke xxi. 3. 1. God searcheth the heart, Jer. xvii. 10. 2. He desireth the heart, Deut. v. 29. 3. He hath most and best respect to the he.art, Ps. li. 6. Hereof see more, Chap. iii. 12, See. 126. 1. This is a matter of great comfort to honest hearts, Isa. xxxviii. 3. Though we be hindered from external acts, yet God accepts the inward intent. 2. Give therefore to God that which he doth above all desire, Prov. xxiii. 26. Sec. 85. 0/ Abrahavi^s receiving the promises about Isaac. To amplify this evidence of Abraham's faith, both Abraham himself is described, and also his son about whom he was tempted. Abraham is described, in this phrase, he th,u,ai, signifieth to (uk-e or receive. This compound, a.tahi-/oij.a.i, hath a further emphasis : it intendeth a receiving to one's self, and a good entertaining of a thing. It is but once more used in the New Testament, and applied to Publius his en- tertaining Paul and his comi)any, and thus trans- lated, ' who received us,' Acts xxviii. 7. The promises here intended were made by God immediately to Abraham himself Abraham heard them with his own ears, from God's own mouth. They were not brought to him by an uncertain mes- senger, or by common report, but by the surest evi- dence that could be, in which respect (as he had just cause) lie applied them to himself, and steadfastly be- lieved the truth of them, that they should be assur- edly accomplished. Thus he received them to himself. Of the composition and meaning of the word trans- lated i^romises, see Chap. iv. 1, Sec. G. Here, under the word promises, are comprised, not only general promises made to all believers — that God will be their God, and that God would bless them and provide for them (which were likewise in special made to Abra- ham, Gen. xii. 7, xv. 1, xvii. 7) — but also such particular promises as this act of offering Isaac seemed to cross, namely this, that God would establish his covenant with Isaac for an everlasting covenant, and with his seed after him. Gen. xvii. 19. Isaac was that seed ■which God intended, in whose posterity Canaan should be possessed, Gen. xii. 7, and whose posterity should be for number as the stars. Gen. xv. 5, and that seed with whom God would establish his covenant, and in whom all nations should be blessed, Gen. xvii. 7. The accomplishment of these and other like pro- mises depended upon the preservation of Isaac's life, at least till Isaac should have a child, in whom the hope of the said promises might be continued till they should be fully accomplished ; for Abraham then, who in special received these promises, to offer up him by whom they should be accomplished, must needs be an evidence of more than ordinary faith ; and this privilege of receiving the promises a great amplification hereof. It giveth instance that no ob- stacle can hinder the vigour of true faith. I suppose that a greater instance cannot be given than this of Abraham's receiving the promises ; and yet doing that which seemed to take away the effect and fruit of all the promises. Though the act in itself had been a matter of great admiration, yet had it not been so great for any other to have done it, as for him who had received the aforesaid promises. Sec. 86. Of this title Isaac. The description of him that is said to be offered up is yet a further amplification of Abraham's faith. First, his name is here expressed, which was pns'> Isaac. This is set down, 1. For distinction's sake from other sons; for at that time he had another son by his maid, wfiich was Ishraael. 2. For amplification's sake ; for it shews him to be a son of joy. This name Isaac is derived from a verb, pn2J, that signifieth (o lauffh. It is applied to Abraham's expression of his joy when God promised this son, Gen. xvii. 17 ; and to Sarah's expression of her distrust, as of an impossible thing, Gen. xviii 12 j and to Ishmacl's manifestation of his deriding humour, and translated mocking. Gen. xxi. 9. It hath the very letters that Abraham's laughter is expressed witlial, pnS'1, Gen. xvii. 17. In relation thereunto was this name first instituted ; yet also it had rela- tion to future times, as is evident by this phrase pro- phetically uttered by Sarah, ' God hath made me to laugh, so that all that hear will laugh with me,' Gen. xxi. G. Thus the very name of the child addeth much to the trial. It was a child of joy — of joy to parents, and of joy to others, even to all his posterity, and to the whole church of God in all generations. Sec. 87. Of the relations betwixt Abraham and Isaac. The foresaid child of joy is further described by the special relation that was betwixt him and Abra- ham ; and that in sundry branches. 1. He was a son, in general a sou of man. To have sacrificed him had been murder. 2. He was his son. Thus he had a speciiU charge of him ; in which respect that act might seem to bo inhuman. 3. He was his own son ; begotten of him, not adopted, as Eliezer was. Gen. xv. 2. This makes it seem unnatural to offer him up. 4r. He was his onUi-hegotttn son ; and so there was no hope of another in that kind. This made it seem the more strange. 5. In the history this clause is added, whom thou lorest, Gen. xxii. 2. The LXX do there translate that phrase by a word, iyanTiTri;, that signifieth one on whom .all love is cast. See Chap. iii. 1, Sec 17. Yea, they double that word of affection, thus, ' Thy beloved son, whom thou Invest.' He was a beloved one, both in his father's affection, and also by his own desert. If we add to these relations sundry circumstances expressly noted in the histor)', about Abraham's going about this strange act, we shall find his faith the more rare ; for, 1. He ' rose up early in the morning ;' a note of his alacrity. 2. The place where he was to offer up his son was Vee. 17-19.] GOUGE ON HEBREWS. 47 three days' journey from him ; an evidence of his constancy. 3. The wood wherewith Isaac should be burnt upon the altar was laid on Isaac's shoulders. Isaac himself carried it. 4. Abi'aham himself carried the fire to kindle it. 5. The child in this journey asketh his father where the offering was ; which question could not but pierce the bowels of a tender father. 6. The father and child being both come to the top of the mount, the father erects an altar, layeth wood thereon, binds his son, layeth him on the altar upon the wood, stretcheth forth his hand, and takes the knife to slay his son. Was ever the like heard ? Yet behold more. Sec. 88. Of j^romifes appointed to Isaac. It is added, ' Of whom it was said, That in Isaac shall thy seed be called.' This hath express reference to God's promise con- cerning Isaac when Ishmael was to be cast out, Gon. xxi. 12. This promise was made to Abraham, to comfort him against that grief which afflicted him upon the thought of casting out I.'iihmael. It is as if God had said to Abraham, What needest thou be so perplexed for parting with Ishmael ? Thou hast Isaac ; Isaac shall abide with thee ; Isaac, Isaac, I say, and none but Isaac, is that particular person who shall bring forth that seed, even that blessed seed, which I have promised thee, wherein all nations shall be blessed. If casting out Ishmael grieved Abraham, what did it to think of sacrificing Isaac ? Of the meaning of this word seed, see Chap. ii. IG, Sec. 161. This seed, that is here referred to Isaac, intendeth, 1. That posterity which God had chosen for his church, Gal. iv. 23, 26-28. 2. Christ Jesus, the Saviour of mankind. Gal. iii. 16. The word, xAri6r,g:Tai, which we translate called, is the same here that is used. Chap. ii. 11, Sec. 107. There see the emphasis of it. It here implieth that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham. The apostle sets out the same thing in another word thus, Xoyi'^^irai, are counted for the seed, Rom. ix. 8. In regard of the promise of a blessed seed annexed to Isaac's person, a greater trial could not have been than this. Job endured much ; but he had express promises to support and comfort him. Abraham's fa:t was against the promises. To have offered up all his cattle, all his servants, the son of his con- cubine, yea, his dear wife, and his own self, had not been so great a trial — no, not to have ofiered up all the world, as to offer up Isaac ; Isaac living, a blessed seed and offspring might have come from him, though Abraham himself and all others had been offered ujd ; but Isaac being taken away without seed, nor Abra- ham, nor any in the world could be saved. The sal- vation of Abraham, of Isaac himself, and of aU man- kind, was put in hazard by this temptation. Thus this circumstance doth of all other most amplify the faith of Abraham, and giveth demonstration of the high pitch thereof. In this case what might one think? Here is a promise and a commandment that seem to thwart one another. The promise, that from Isaac should descend a blessed seed. The commandment, that Isaac should be oflered for a burnt-offering before he had any seed. What now might Abraham think i To sacrifice Isaac was to disannul God's promi.se. To refuse to sacrifice him was to disobey God's commandment. What mortal wight could in this case have recon- ciled these two 1 But Abraham was assured that the charge was divine, given by God himself. He resolves therefore to perform it. Yet he believes the promise. He knows not how it should be accomplished; but be- lieves that it should be accomplished. Hereupon, in the height of his faith, he saith to his son, ' God will provide himself a lamb for a burnt- offering,' Gen. xxii. 8. Oh, admirable, oh, incredible faith ! Of all patterns of yielding absolute and simple obedience to God's command, this is the most remark- able. Noah's obedience in building the ark (Sec. 27), and Abraham's, in leaving his country and dwelling in a strange land (Sees. 37, 41), were good patterns, but not comparable to this. This therefore is the more thoroughly to be pondered. First, The Lord who commands is so absolute and supreme a Lord, as no question ought to be made of his command, and the rea.son thereof, Rom. ix. 20. Secondly, So just and equal in the matter are all the things which God connnands, as no just excep- tion can be taken against them, Ezek. xviii. 25. Thirdly, So wisely in regard of the manner doth God order his commands, as it will be a man's wis- dom to yield obedience thereunto, Deut. iv. 6. Fourthly, The ends of God's commands are the best that can be, namely, the manifestation of his own glory, and procuring good to his people. How doth this readiness of Abraham to sacrifice his son condemn the whole world, who, upon his command, will not sacrifice their filthy lusts ! Let us so acquamt ourselves with God and his excellencies, that any notice of his will may be enough to put us on to fulfil it. Sec. 89. Of God's revealiny his will unto /lis saints. Before the appropriating of the aforesaid seed to Isaac, this preface is premised, of tvhom it teas said. 48 OOtrOE ON HEBREWS. [Chap. XI. The iireposition, together with the relative to which it is joined in Greek, tjJs ov, most properly soundeth (o vltom. Thus it is applied to Abraham, mentioned in the former verse. Most cojiies and most translations so apply it ; and our English, w ho translate it of whom, and .so ap}ily it to Isaac, do note the other reading in the margin thus, or to. The history whcreunto this hath relation thus setteth it down, 'God said to Abrah.am,' Gen. xxi. 12. As for sen.se, both the one and the other reading tend to the same scope, and give an especial instance of his revealing his counsel to his saints. The word, fXayJiOr], translated it wax said, is the same that was used. Chap. i. 1, Sec. 11, ?.a>.^irar, and translated spake : it implieth God's revealing and making known his mind. It was a part of God's secret counsel that the blessed seed should in Isaac be called ; and that he here makes known to Abraham. This God hath done from the beginning, Gen. iii. 15 ; and so from time to time. ' Surely the Lord God will do nothing, but be revealeth his secret unto his ser- vants the prophets,' Amos iii. 7. Hereof see more, Chap. i. 1, Sec. 11. 1 . This instructeth us in that good respect which God beareth to his people. To make known one's counsel and secret beforehand to any, is accounted a great favour. It useth not to be done but to friends. Samson's wife there inferred that he loved her not, because he would not open his mind to her. Judges xiv. IG. But God opencth his whole mind to his saints. 2. The best use we can make of this favour is to acquaint ourselves with that which God revealeth to us of his mind. His word is the storehouse wherein the records and revelations of his will are laid up. Therefore ' search the Scriptures,' John v. 39. Sec. 90. Of God's specuid dHerminiinj whom to Hess. The express naming of Isaac, and that to difference him from all others, and to make him the stock of the blessed seed, giveth instance that God hath in special determined whom to bless, and on whom to bestow this or that privilege. The apo.stle teacheth us from this very promise to make this inference, thus : ' Not be- cause they are the seed of Abraham, are they all children : but in Isaac shall thy seed be called — that is, the children of the promise are counted for the seed,' Kom. ix. 7. The writing of men's names in the book of life, Dan. xii. 1, Philip, iv. 3, Rev. xxii. 23, giveth further proof hereunto. Like to which is writing men's names in heaven, Luke x. 20 ; and this title, ehd; and this seal, 'The Lord knoweth them that are his,' 1 Tim. ii. 19 ; and that golilon chain whereof the apostle makcth mention, Rom. viii. 29, 30. 1. Thus God doth to give evidence that all bless- ing comes from him, and from his free grace. 2. To make such as have evidences of this his special love, to rest on him the more confidently. Two errors arc hereby discovered : 1 . That election is indefinite, of no special persons, but of such as shall believe and repent, and persevere therein. 2. That election is uncertain ; so as it cannot be affirmed of any that they are elect while here they live. To what tends the one and the other po.sition, but to make God's counsel depend on man's will ? The special determinate counsel of God is a matter of great consolation to such as have evidence of their election. They may rest upon it, that God will so order all things as in that course which is prescribed in bis word ; and by such means as are there revealed, he will bless them, and bring them to eternal life. lu the midst of all the storms and tempests of this world, this is of force to uphold us. Sec. 91. Of the extent of God's llessitiff to the seed of believers. This phrase, soi ffTEs/ia, thy seed, or, the seed that I tvill give to thee, hath reference to Abraham. The word seed is collective, and compriseth under it an unde- termined issue or posterity ; and it setteth out the extent of God's promise and blessing, reaching not only to Abraham's immediate son, but also to the seed of his son ; as if he had said, I have given thee a son, even Isaac. But that is not enough ; from this Isaac shall a seed sprout, which shall be ac- counted thi/ seed; so as God extends the blessing of his .saints to their posterity, and that from generation to generation. This God himself doth thus explain to Abraham : ' In blessing I will bless thee, and multiplying I will multiply thy seed as the stars of heaven,' itc, Gen. xxii. 17. It is hereupon said, ' The generation of the upright shall be blessed,' Ps. cxii. 2, Prov. xx. 7. This God doth to manifest the riches of his mercy, and that high account wherein he hath his saints. He thinketli it not enough to confer blessing upon one, but extends it to his seed, age after age. 1. This is a good inducement to parents to be pious themselves, that God in the riches of his mercy may extend his blessing to them and their posterity. 2. It giveth also just cause to children to rejoice in their pious parents, and to bless God for them ; for they may expect divine blessing to descend to them- selves also, if at least they walk in the steps of their pious parents. Yea, they maj' plead their relation to their parents, as the psalmist did, Ps. cxvi. IC. Sec. 92. Of the seed promised in Isaac. Isaac is made the stock of the blessed seed, but the privilege is applied to Abraham in this relative, thy, especially as it hath reference to the verb called, thus, x.\n()r,rescrihing nothing to God. The apostle's indefinite expression of the ground of Abraham's faith in this phrase, on b-jva.To; a &t6;, that God was able, giveth evidence that faith prescribes nothing to God. It rests upon this, that God is able to make his word good. Abraham prescribed nothing when he said, ' God will provide,' Gen. xxii. 8 ; nor Jehoshaphat, when he said to God, ' Our eyes are upon thee,' 2 Chron. xx. 12 ; nor Daniel's three companions, when they said, ' Our God is able to deliver us,' Dan. iii. 17; nor Christ, when he said, ' Not as I will, but as thou wilt,' Mat. xxvi. 39. 1 . Faith works in a mansuch an esteem of God, as it persuades the soul that God is the wisest, and best knoweth what to do. 2. Faith looks beyond all subordinate means, knowing that God is tied to none, and thereupon dares not prescribe any. 1. This sheweth that it is a fruit of infidelity to prescribe time, means, or any circumstances to God. This makes them faint, and fail in faith, when in their appearance means fail ; as the Israelites did in the wilderness. 2. If we would well acquaint ourselves with God and his excellencies, we would so trust to God's power as to submit to his will, and wait his good pleasure. Sec. 99. Of the resurrection from the dead as an evidence of God's power. The particular whereupon Abraham pitched his faith concerning God's power was, ' raising from the dead;' for faith herein emboldens a believer to any- thing. Abraham is hereby emboldened to ofi'er his son for a burnt-ofi'ering. Martyrs have hereby been emboldened to endure what tyrants and persecutors could inflict upon them. ' Many were tortured, not accepting deliverance, that they might obtain a better resurrection,' ver. 35. This emboldened Daniel and his three companions, Dan. iii. 17, and vi. 10. On this ground the apostle saith of himself and other believers, ' We stand in jeopardy every hour,' 1 Cor. xv. 30. Resurrection from the dead implieth a full restora- tion of that which may seem to be lost. Hereby the widow of Zarephath's son, 1 Kings xvii. 23, and the Shunammite's, 2 Kings iv. 36, were restored again sound, as before they died. So all that were raised by Christ and his apostles, and, above all, Christ him- self ; so all believers at the general resurrection, 1 Cor. XV. 42, &c. Among other evidences of God's power, meditate on this especially. It is the greatest that ever God gave. Where mention is made of this instance, men- tion also useth to be made of God's power, Eph. i. 19, 20, Rom. i. 4, and vi. 4, 1 Cor. vi. 14. Death is that that tameth the stoutest. AVhat are armies of men, troops of beasts, yea, aU creatures gathered together, what are they to death ? If death seize on them, where is their strength ? When death cometh, we say. There is no hope. He that is able to deliver from death, what can he not deliver from ? There is no meditation like to this. Sec. 100. Of believers receiving what theij give to God In regard of that true intent and fuU purpose ■which Abraham had to sacrifice Ids son, he is said from thence to receive him, oOm Uo/iiiraro. This relative, /?-o»i whence, hath reference to the word which in our English goeth immediately before, namely, the dead. To receive him is to have Lim restored again to life. 54 GOUGE ON HEBREWS. [CH.VP. XI. as tho widow of Zarei)liath, the Shunammite, the widow in the Gospel, Luke vii. 15, and others, re- ceived their sons being dead. The phrase is here fitly used, in that it giveth an instance of God's retunnng to men what tliey offer to him. To this purpose tend those proverbs : ' What a man sowcth, that shall he reap,' Gal. vi. 7. ' Wbat- Boever good thing any man doth, the same shall he receive (■/.o/jlhItui) of the Lord,' Eph. vi. 8. 'That which a man hath given, the Lord will pay him again,' Prov. xix. 17. Thus is the word in my text used, 1 Peter i. 9, Exod. v. 4. This God doth, either in the very same, as Isaac was returned the very same. So Daniel, and his three companions, and all that were raised from the dead. Or he doth it by a like, and that too the better ; as he gave to David a Solomon, instead of the child born in adultery. For David, by ceasing to mourn for that child when the event had manifested God's will, shewed that he willingly yielded him to God, 2 Sam. xii. 20, 24, 2-5. Thus Hannah, giving her Samuel to God, had many more children, 1 Sam. ii. 20, 21; so Job, chap, xlii. 10, ifec. Joseph, upon loss of his master's favour, through God's disposing jsrovidence obtained the king's favour, Gen xli. 40. Yea, God returns with advantage, as many of the foronamed instances do shew. And Abraham here receives Isaac as a type of the resurrection. For ad- vantage in God's returnings, note Mat. xix. 29, Heb. X. 34. The Lord, in his dealings with children of men, hath respect to himself, to his own goodness, bounty, and glory every way. He needeth not our gifts, nor will he be beholden to his creatures. They shall have as much, yea, and far more, than they bring to him. 1. How great is their folly that withhold from God anything that God would have ! They hereby stand in their own light, aiul hinder their own good. AVill children deal so with their parents ? or servants with their masters ? or subjects with their governors? Yet these may require such things as may be pre- judicial to their inferiors, which God will never do. 2. Let us learn to understand what is the good will of God, pleasing and acceptable unto him, Rom. xii. 2, Eph. V. 17, and then be willing to part with anything for him. What greater motive can we have than God's return ? Sec. 101. Of the vieaning of this pla-ase, 'in a figure: Because Isaac was not indeed slain, the apostle adds this jihrase, h ^raoa/SoXr, in a f (/lire, or /h a parable. Of the composition and meaning of the Greek word translated. /?i/i(JT, sec Chap. ix. 9, Sec. 48. Many of the ancients' interpret this as a type of ' Chrjsoat., Thcophyl., fficum. Christ's rising from the dead, thus : As Isaac was as a sacrifice laid \i\xm the altar, but rose from it alive ; so Christ was offered up a sacrifice, yet restored to life again. Both these parts of the comparison are true in themselves ; neither will I deny but that the one might be a tyjie of the other. Others' expound it as a resemblance of the general resurrection, because the word translated ^^wre im- plieth a resemblance. Our ancient English translation thus turns it, ' In a certain similitude of the resurrection ;' so also Erasmus.'' This may in some respects be a fit re- semblance, thus : As Isaac, laid for dead on the altar, was by God's voice raised ; so such as are dead in the grave shall be raised by the voice of Christ. Nor this last, nor the other interpretation, nor any tho like, are pertinent to the apostle's intent, which is to shew how Abraham received his son from the dead, who was not indeed dead, namely, in a similitude and likeness, or as our later English translators, ' after a sort,' or, ' in a figure.' Judicious Calvin, who used in expounding Scrip- ture to have an eye to the penman's scope, and to the main intent of the place, and thereby came the better to discover the mind and meaning of the Holy Ghost, ■ thus expounded it ;^ and many have since followed him ; and questionless this is the proper sense of the place ; and it giveth a further confirmation of that which was cited before, Ycr. 17, Sec, 84, about a true intent, namely, that what is truly intended is in a manner effected. Sec. 102. Of the resolution of Eeh.:!d. 17-19. Yer. 17. By faith Abraham, irhen he was tried, offered up Isaac ; and he tluit had received the pro- mises offered up hi.s only-begotten son. 18. Of u'hom it ivas said, Tliat in Isaac sltall thy seed be called : 19. Accounting that God was able to raise him up erenfi'om tlie dead ; from whence also he received him in a figure. The sum of these three verses is a further declara- tion of the jiower of faith. Hereabout two things are expressed : 1. The i)arty whose faith is commended, Abraham. 2. The proof of the j)ower of his faith. This is first propounded ; secondly, amplified. In jiropnunding the point is noted, 1. The occasion of the proof, ^vhcn he was iritd. 2. The kind of proof, he offered up. .3. The .subject offered, Isaac. In the amplification there is, 1. A further descrijition of the parties concerned ; which are of two sorts — agent and patient. ' Thcotlorct. - riide ilium etiam rcsurrcctionis typo rcdtixit.— ^i-osm. ' Nomen vapa^oXijs pro Bimllitui.linia nota accipitur. Vek. 20.J GOUGE ON HEBREWS. 55 2. An express declaration of the imvard motive that put on Abraham to give this proof of his faith. The agent or person that oifered up is described by a double relation. 1. By his relation to the promises ; thus, he that lutd received the promises. 2. By his relation to the sacrifice, which was, his onhi-hegoiten son. Here is set down a fourfold gradation — 1. A son; 2. His son ; 3. A begotten son ; 4. His only-begotten son. The patient is also described by a double rela- tion : One, to his father, in the foresaid phrase, his only- begotten son. The other, to his posterity, ver. 18. In setting down this latter relation is noted, 1. The ground thereof, which was God's appoint- ment, in these words, to whom it was said. 2. The kind thereof. Herein observe, (1.) The parties betwixt whom this latter relation passeth. These are, EL] The stock, Isaac. 2.] The sprouts, in this word, seed. (2.) The manifestation thereof, in this word, shall be called. The inward motive that put on Abraham to give the aforesaid proof of his faith is declared, ver. 19. About it we may observe, 1. The substance thereof. 2. An inference made thereupon. The substance setteth out, 1 . An act of Abraham, in this word, accounted. 2. The object of that act. This is, (1.) Generally propounded, in this phrase, t!iat God was able. (2.) Particularly exemplified ; thus, to raise him up from the dead. In the inference there are two points, 1. A benefit received. 2. The manner of receiving it. The benefit is, 1. Propounded ; 2. Amplified. It is propounded in this word, received. It is amplified, 1. By the object, /jm/ 2. By the danger, in this word, f)-om whence. The manner of receiving the benefit is thus ex- pressed, in a figure. Sect. 103. Of observations raised out of Heb. xi. 17-19. I. Faith puts on to do what othervnse ivoidd not be done. It is here said that Abraham did that which certainly he would not otherwise have done, by faith. See Sec. 83. II. The best may be tried. We may well judge Abraham to be the best man that lived in his days ; yet is he here said to be tried. See Sec. 83. III. A true intent is accepted for tlie deed. In this sense it is here said that Abraham offered up. See Sec. 84. IV Believers in special manner receive divine pro- mises. Thus Abraham, the father of believers, is described, he received the promises. See Sec. 84. V. Ko obstacle hinders true faith. Many and great were the obstacles which might have hindered Abra- ham from what he did ; but by faith he passed over all. See Sec. 85. VI. Isaac was a son of joy. His name intends as much. See Sec. 86. VII. Simple and absolute obedience is to be yielded to God. Such was Abraham's obedience. See Sec. S3. VIII. God reveals his secret counsel to his saints. This is gathered out of this phrase, of whom it was said. See Sec. 89. IX. God hath a determined number to bless. This is implied under Isaac's seed. See Sec. 90. X. God's blessing is extended to the seed of believers. This is here plainly expressed. See Sec. 91. XI. Our dearest are to be given to God. Who or what could be dearer to Abraham than Isaac ? yet Abraham was ready to offer up Isaac to God. See Sec. 93. XII. God^s offering his Son far sur passeth Abra- ham's offering his son. See this exemplified. Sec. 94. XIII. Passive obedience is to be yielded unto God. This is gathered from Isaac's submitting himself to be bound and laid upon the altar. See Sec. 95. XIV. A due ineditation on the grounds of faith much establisheth faith. That accounting which is here noted of Abraham gives proof hereunto. See Sec. 96. XV. God^s 2Mtver is an esjjecial prop to faith. Meditation hereon, namelj', thai God was able, estab- lished Abraham's faith. See Sec. 97. XVI. Faith prescribes nothing to God. Abraham believed that God was able to make good his promise, though he knew not how. See Sec. 98. XVII. Faith in the resurrection of the dead emboldens to anything. This was it that emboldened Abraham to offer up his son, See Sec. 99. XVIII. God returneth what is given to him. Abra- ham offered up his son to God, and from God he received him again. See Sec. 100, XIX. God can raise the dead. Abraham believed thus much, and answerably from hence he received his son. See Sec. 99. XX. What is truly intended is as performed in God's account. The word translated in a figure, intends as much, See Sec, 101. Sec. 104. Of tJie commendation of Isaac. Ver. 20. By faith Isaac blessed Jacob and Esau concerning things to come. the sixth instance for proof of the vigour of faith, is of Isaac's faith ; it is the third instance given after the flood, and that of the second great patriarch j 56 GOUGE ON HEBREWS. [Chap. XI. whose name, by reason of God's covenant made in special to him with his father and his son, was brought into God's style ; thus, ' I am the God of Abraham, the God of Isaac, and the God of Jacob,' Exod. iii. 6. The proof of his faith is an especial act, in blessing his son. His faith here mentioned is such a faitli as was described, ver. 1, and exemplified in all the worthies before mentioned. It was a true, justifying faith, which extends itself to celestial, spiritual, and tem- poral blessings. Of Isaac's name, see Sec. 8G. Much hath been spoken of Isaac, as he was a son, in relation to his father Abraham. Here he is to be considered as a father, in relation to his two sons. 1. Of the three patriarchs, Isaac was the longest liver; for Abraham lived 175 years, Gen. xxv. 7, Jacob 147, Gen. xlvii. 28, but Isaac 180, Gen. xxxv. 28. 2. He was, of the three patriarchs, the most con- tinent. He never had but one wife. With her he long lived most comfortably. Isaac's sporting with Kebekah his wife, Gen. xxvi. 8, giveth instance of that matrimonial delight they took one in another. The ancient Liturgy hath fitly culled out this couple as a pattern for man and wife, in this phrase, ' As Isaac and Rebekah lived faithfully together.' 3. It is probable that he attained to more wealth than his father or son ; for he ' received a hundred- fold of that which he sowed, and he waxed great, and he had such possessions as the Philistines envied him,' Gen. xxvi. 12-14. i. He lived more quietly, and had more rest than the other two patriarchs. He was not forced from place to place, as the others were. We read only of his being forced by famine to go to Gerar, Gen. xxvi. 1. 5. Fewer failings are noted of Isaac than of either of the other two. We read only of the weakness of his faith in di.sserabling his wife. Gen. xxvi. 7, and of his overmuch indulgency to his profane son Esau, Gen. xxvii. 3. Indeed his name, after his death, was least six)ken of. I take the reason to be this, that he neither was the first root, as Abraham was, nor had immediately issuing from him the heads of the twelve tribes, as Jacob had. Sec. 105. Of Jsa/ic's faith in blessitiff his children. The act whereby Isaac manifested his faith is ex- pres.sed in this verb, tuy.oyriae, blessed. Of the composition and vari(jus acceptation of this verb blessed, see Chap. vii. 1, Sec. 12. It is here taken for a prophetical prediction, and pa- ternal confirmation of the future estate of his children. This act of Isaac was partly extraordinary, as he was a prophet like to his father, Gen. xx., endued with an extraordinary spirit, whereby he could cer- tainly foretell what should befall his children in future ages ; it was also partly ordinary, which he did as a father, and that by desiring and praying for the good of his children. The extraordinary giveth proof that true faith pnt8 on believers to make known the mind of God, how- soever it may seem pleasing or distasteful to men. Isaac, in his fatherly affection, had a great mind to confer the main blessing upon his eldest son. Gen. xxvii. But God, by a special instinct, revealed unto him that Jacob should have that blessing ; accord- ingly, he blessed the younger. His faith moved him to deny himself in yielding to the Lord. This act of I.saac, as he was a father, and blessed his children, giveth instance that it is the duty of parents to bless their children. See more hereof in Domestical Duties, Treat. 6, Of Parents, Sec. 59. By just and necessary consequence, it will hence follow that children ought to seek their parents' bless- ing. Hereof also see Domestical Duties, Treat. 5, Of Children, Sec. 9. Sec. 106. Of Jacoh'and Esau's names, relation, and different blessing. The parties blessed are set down by name, Jacob and Esau. The name ^pi?*, Jacob, is derived from a noun, Hpy, that signitieth a heel. He was so called, be- cause, in coming out of the womb he held his brother by the heel, Gen. xxv. 26. The verb 2py, whence that noun is derived, signi- fieth to sup2ilaiit, or to tri[) down, which is oft done with the heel. Hereupon this notation of Jacob's name is confirmed by these words of his brother, ' Is he not rightly called Jacob ? for he hath supplanted me these two times,' itc. Gen. xxvii. 36. So as this name Jacob sigiiifieth a supplanter. Two notations are given of Esau's name, 'W^. One is taken from a Hebrew word, li'tf, that signifieth hair or hairi/. In this notation there is a transmu- tation of the two first letters, and a taking away of the last letter. It is said that ' Esau was an hairy man,' Gen. xxvii. 11, and tliereupon this notation of his name is given. The other notation is taken from a Hebrew verb, nti'i', which signifieth to make ; and they say that he was called Esau because he came out of the womb as a full made man, or as a grown man, full of hairs on his body. He was also called DIIN, Edom, which signifieth 7-ed, Gen. xxv. 25. And this both in allusion to the colour with which he came out of his mother's womb, and also in refer- ence to his disposition, which was bloody and cruel. Yea, also, the name Edom was given by way of de- rision, in reference to the colour of the broth for which he sold his birthright, Gen. xxv. 30. Thus we see how both their names were fitted to occasions. See more hereof in Domett. Duties, Treat. 6, Of Parents, Sec. 20. Vee. 20.] GOUGE ON HEBEEWS. 67 These two children were brothers, coming out of the same womb, iiterini. They were of the same father and mother — twins, and that of one birth — only one came out before the other, namely, Esau, and in that respect was counted and called the elder. Gen. xxvii. 1. Thereupon the birthright belonged to him, till he sold it for a song, as we say, even for a mess of broth ; or, as the apostle expresseth it, ' for one morsel of meat,' in which respect he is styled 'pro- fane,' Heb. xii. 16. Though Esau were the elder, yet is Jacob set be- fore him ; for he was a gracious son, and in God's account more honourable than his elder brother ; for grace adds more honour than all outward privileges and dignities can do. Hereof see more, Ver. 4, Sec. 1 1 . Both these sons, though they were of different dis- positions, are here said to be blessed by their father, but with different blessings. The father neither did nor would bless the profane son with that blessing wherewith he blessed his pious son ; whereupon he saith, ' I have blessed him,' (meaning the younger,) ' yea, and he shall be blessed,' Gen. xxvii. 33. But Esau was blessed with temporal blessings, Jacob with temporal and spiritual also. Thus there are blessings for all, of all sorts. Here- upon it is said that God ' satisfieth the desire of every living thing.'Ps. cxlv. 16. And our heavenly Father is said to ' cause his sun to rise on the evil and on the good,' Mat. v. 45. In this respect the living God is said to be ' the Saviour of all men,' 1 Tim. iv. 10. This the Lord doth to manifest his bounty, and to try if wicked ones may be wrought upon by mercy ; and by consequence, to aggravate their just condem- nation. 1. Christ teacheth us herein to set our heavenly- Father before us, and to ' bless them that curse us,' Mat. V. 44. 2. This teacheth us to put difference between bless- ings, and not to rest upon God's fatherly love, in that he doth bestow temporal blessings upon us. These may be given in wrath, and taken away in wrath, as a king was given to Israel, and taken away from them, Hosea xiii. 11. They are spiritual bless- ings that are the sure evidences of God's fatherly favour. Sec. 107. Of Isaac s faith about things to come. The subject-matter, whereabout Isaac blessed his two sons, is expressed in these general terms, moi /MtWoiiTuv, concerninri things to come. These things to come had respect to the posterity of both these. The posterity of both of them were blessed with tem- poral blessings, in these phrases, ' The dew of heaven, and the fatness of the earth, and plenty of corn and wine,' Gen. xxvii. 28, 39. There was this difference, that Jacob's posterity should be lords over Esau's, which continued from David's time, 2 Sam. viii. 1 4, ■till the reign of Jeroboam, 2 Kings viii. 20, when the posterity of Esau ' brake the yoke from off their neck,' as Isaac had foretold. Gen. xxvii. 40. That faith which Isaac had in the inspirations and revelations of the Lord concerning future things, settled his heart in assurance of the accomplishment of them, and thereupon he blessed his sons there- about. The like did Noah, Gen. ix. 26, 27, and Jacob, Gen. xlix. 1, &c. Such is God's truth, as his promises are as per- formances, and predictions as accomplishments. It would be useful hereupon well to acquaint our- selves with the promises of God, even such promise3 as concern things yet to come, and to rest upon them so far as they may concern ourselves, and likewise to assure our posterity of the accomplishment of them after our days, and to persuade them with patience to wait for them, and with confidence to rest upon them. Herein may we bless our posterity, as Isaac did his. Sec. 108. Of llie resolution of, and of the observa- tions frotn, Heb. xi. 20. Ver. 20. £i/ faith Isaac blessed Jacob and Esau concerning tilings to come. In this verse is set down another commendation of faith. Hereof are two parts, 1. The persons who are here concerned. 2. The evidence of faith. The persons are of two sorts, 1. A father, who is set out by his name Isaac. 2. His two sons, concerning whom we may observe, (1.) Their names, Jacob and Esaii. (2.) Their order, the younger before the elder. The evidence of Isaac's faith is manifested, 1. By his act, he blessed. 2. By the subject-matter thereof, concerning things to come. Doctrines. I. Faith extends itself to spirittial and temporal blessings. In both these did Isaac here give evidence of his faith. See Sec. 106. II. God is careful to establish the faith of his saintt. For this end was Jacob blessed by his father. See Sec. 105. III. Parents may and must bless their children. This act of blessing, attributed to Isaac in reference to his sons, giveth proof hereof. See Sec. 105. IV. Names of old were fitted to special occasions. So were the names of Jacob and Esau. See Sec. 106. V. Grace maketh more honourable than outward 2irivileges. In this respect is Jacob set before his elder brother. See Sec. 106. VI. Tliere are blessings for all of all sorts. Jacob and Esau were of different dispositions, yet both of them were blessed. See Sec. 106. VII. Faith persuades the heart of things to come. 58 GOUGE ON HEBREWS. [Ch.u'. XI. On this ground did Isaac bless his sons concerning things to come. See Sec. 107. Sec. 109. Of Jacob and his preror/alives. Ver. 21. By faith Jacob, when he tvas a dying, blessed both the sons of Joseph; and worshipped, lean- ing upon the top cf Ins staff. The seventh instance of the vigour of faith is manifested in the faith of Jacob. The faith here mentioned is such a faith as was the faith of other worthies before mentioned. Of Jacob's name, see Sec. lOG. Jacob had another name, which was Israel. This of the two was the more honourable, and all his pos- terity was called thereby, and thereby distinguished from all other nations. Hereof see more in The Church's Conquest, on Exod. xvii. 8, Sec. 5. Though Jacob were the last of the three patriarchs, and was brought to more trials than his fathers, and his life were the shortest of them all, yet had he these prerogatives above the rest : 1. He had more children. Isaac had but two only ; Abraham had but one by his first and dearest wife, he had another by his maid Hagar, Gen. xvi. 15, and six more by Keturah his concubine. Gen. xxv. 2 ; but Jacob had twelve sons, besides his daughter, Dinah. 2. All Jacob's children were God's confederates, in covenant with him : all of them were holy ones (though they had their failings, as Abraham himself and Isaac had.) Nor all Abraham's sons, nor both the sons of Isaac were so. 3. Jacob's twelve sons were twelve heads of so many tribes, into which the church was distinguished. 4. Jacob had the honour to prevail over man and God. In reference to the former he was called Jacob, and in reference to the latter he was called Israel, Gen. xxxii. 28. 5. By the name Israel the church of God was styled, Ps. IxxiiL 1 ; yea, the true church among the Gentiles also, Gal. vi. 16. Sec. 110. Of Jacob' s trials. Though Abraham were brought to one greater trial than Jacob, which was the ofi'ering up of his son (whereof .see Sec. 03), yet the trials of Jacob in num- ber exceeded those whcreunto both the other patri- archs, his father and grandfather, were brought. They were these that follow, and such like : 1. Jacob had war in his mother's womb, Gen. xxv. 22. 2. His good father set his heart more upon pro- fane Esau than upon himself; which could not be but a great grief to him, Gen. xxv. 28. 3. He was forced to get the blessing by deceit. Gen. xxvii. C, ikc. 4. He was thereupon in fear of his life, by reason of Esau's envy, Gen. xxvii. 41. 5. He was sent, with his staff alone, without other company, a long journey, Gen. xxrai. 5, and xxxii. 10. 6. He was fain to serve an apprenticeship for a wife, Gen. xxix. 18. 7. He was deceived in his wife, though he had served for her. Gen. xxix. '25. 8. His wages w.is changed ten times, notwith- standing his hard service, Gen. xxxi. 40, 41. 9. By his wives' importunity he was forced to go in to their maids, Gen. xxx. 3, 9. 10. He was forced to fly by stealth from his uncle. Gen. xxxi. 20. 1 1. He was in great danger by his uncle's jmrsuing him. Gen. xxxi. 23. 12. He was also in danger by his brother Esau's pursuing him. Gen. xxxii. 6. 13. His daughter was ravished, Gen. xxxiv. 2. 14. His sons so cruelly slaughtered and plundered a city as the nations round about might have been in- censed to have destroyed them all. Gen. xxxiv. 25, «fec. 15. His eldest son defiled his concubine. Gen. XXXV. 22. 16. He lost his beloved Rachel in his journey, and in her travail, Gen. xxxv. 19. 17. The rest of his sons so envied Joseph, whom he most loved, as they sold him to strangers, and made Jacob believe that he was torn with beasts, wherewith Jacob was as much perplexed as if indeed it had been so, Gen. xxxiv. 18. Simeon, another of his sons, was given by him for lost, Gen. xlii. 36. 19. He was forced, to the great grief of his heart, to let go his youngest son, the son of his old age, even Benjamin, Gen. xliii. 11. 20. Through famine he was forced, with aU his family, to go into Egypt, Gen. xlvi. 5. On these and other like grounds he might well say, ' Few and evil have the days of the years of my life been,' Gen. xlvii. 9. Behold here into what trials a true saint may be brought, and ^rithal consider how his faith and pa- tience remained light and sound. Behold also how God recompensed his trials in the privileges which he gave him above the other patri- archs : whereof see Sec. 109. Sec. 111. Of Jacob's blessing Ephraim and Manasseh . Jacob's faith is here commended, by such an act as Isaac's faith was, in this word, iu\6yr,(S!, blessed. Here- of see Sec. 105. The parties whom he blessed were not his imme- diate sons, but his son's sons, the sons of Joseph — for Josejjh was his youngest son save one ; so as Jacob was a grandfather to these whom he is here said to bless. Hereby we are given to understand that grandfathers ought to bear such respect to their chil- dren's children as to their own. The like is noted of a grandmother 3 for ' Naomi took the child of her Vek. 21.] GOUGE ON HEBREWS. 59 daughter-in-law, and laid it in her bosom,' &c., Euth iv. 16. Grandfathers are as fathers. In the right line there are no degrees. If Adam were now living he should, so far as he was able, take care of the whole world, as he did of Cain and Abel. 1. This instructeth us in the extent of a grand- father's duty. 3. This directeth children to manifest a childlike afiection to their grandfathers and grandmothers, and that by reverence, obedience, all manner of subjection, and recompense also. In setting down the persons blessed, the apostle useth an indefinite particle, 'ixaSTOv, which signifieth everi/ one, which may intend many sons ; but because the history maketh mention only of two, Ephraim and ilanasseh (Gen. xlviii. 20), our translators, for perspicuity's sake, have translated it both. It is pro- bable that at that time he had but these two sons. Other sons that he should have after these had a kind of general blessing, Gen. xlviii. G. These two here intended were Ephraim and Ma- nasseh. Ephraim was the younger, but purposely named before his elder brother Manasseh, because God intended more honour to him. See Ver. 4, Sec. 11. Ephraim, D^"13K, according to the derivation of the word rT^E), fructum edidit, signifieth fruitful. This reason Joseph himself rendereth of that name, that ' God had caused him to be fruitful in the land of his affliction,' Gen. xli. 52. That name might also be given by a prophetical spirit, for he proved the most fruitful of all Jacob's sons ; the tribe of Ephraim was the greatest tribe. Ephraim is of the dual num- ber, because Joseph then had two sons. 3Ia>iasseh, r\\D}i2, signifieth 7\''V'h, oblitus est, forget- ful. That name was given by the father in memorial of that advancement whereunto God had brought him, and thereby ' made him forget all his toil,' &c., Gen. xli. 51. These two were by this blessing made heads of two distinct tribes, whereby it came to pass that Joseph had two portions, which was the privilege of the eldest son, 2 Chron. v. 1 ; for Joseph was the eldest son by [her] whom Jacob first and most loved, and who was his truest wife. Though Manasseh and Ephraim were the two par- ticular persons blessed, yet they are not expressed by their own names, but by that relation which they had to their father, and thus styled rut iiiojv 'laafi^, the sons of Joseph. Joseph is here named — 1. For honour's sake ; for it was an honour to Joseph to have two sons blessed as two distinct heads of several tribes ; which honour none of the brethren of Joseph had. 2. To shew a ground of that blessing, which was because they were the sons of Joseph, hereby God would maniest that his goodness extends itself to the children of believers. Joseph was a believer pos- sessed ■with a true fear of God, who by no trials could be drawn from his God ; therefore, though he might seem to be cast out of the church, yet is he preserved as a head and stock thereof among others ; and his children, though born of a woman that was a stranger and in a strange land, are here naturalised by Jacob, and made free denizens of the church — yea, stocks out of which the church should sprout. Thus said God to Abraham, ' I am thy God, and the God of thy seed,' Gen. xvii. 7 ; and an apostle saith to be- lieving Christians, ' The promise is unto you, and to your children,' Acts ii. 39. Sec. 112. Of taking care of iwsierity at the time of our death. The time of Jacob's blessuig the sons of Joseph is here said to be ivhen he tvas, a-^oiiriaKuv, a-di/ing. Of the composition and meaning of the word translated dying, see Chap. vii. 8, Sec. 51. The participle here used implieth not only the moment of giving up the ghost, but also the near approach of death, manifested by old age, sickness, or any other like occasion. The circumstance of the time here noted, sheweth that the time of a man's departing out of this world is a seasonable time to think of posterity, and to do what Ueth in his power for their good. In the his- tory it is said, that ' the time drew nigh that Israel must die ; ' and again, ' It was told Joseph that his father was sick' (Gen. xlvLi. 29, xlviii. 1), when Jacob took order about matters after his death. So Isaac, when he intended to bless his sons, thus saith, ' Behold now, I am old, I know not the day of my death,' Gen. xxvii. 2. When God had told Moses that he should be gathered to his people, then Moses thought of a successor, Num. xxvii. 13, 16. Yea, Moses himself rendered this reason concerning his declaration of the future estate of Israel, that he was ' a hundred and twenty years old, and could no more go out and come in among them,' Deut. xxxi. 2. This reason Joshua rendered on the like occasion : ' I am old and stricken in age,' Josh, xxiii. 2. At such a time God appointed such a duty to Hezekiah, 2 Kings XX. 1. Yea, Christ himself, when he was upon the cross, takes care for his mother, John xix. 27. So Peter at such a time manifesteth his care of the churches, 2 Peter i. 14 ; and other apostles. 1 . The duty itself of taking care for posterity is an evidence of a holy zeal of God's glory, and of true love to his church, in that it contenteth us not to pro- mote the one and the other in ourselves or in our own time, but also endeavour to have it done by others after our time. 2. The time of one's death is in this respect the fittest, because, if that time be let slip, there remains no time after it for us to do anything. ' There is no work, nor device, nor knowledge, nor wisdom, in the 60 GOUGE ON HEBREWS. [Chap. XL grave,' Eccles. ix. 10. ' When the night cometh, no man can work,' John ix. 4. 3. The time of a man's departure is the most seasonable time, because the words of a dying man make the deeper impression. 1. How many are there who, as if the world were only for themselves, take no care for their posterity ! They neither care to instruct, nor to direct, nor to pray in reference to future times, nor to make their will. About making a wLU, see Chap. ix. IG, Sec. 94. See also Domestic. Duties, Treat.' 6, Of Parents, Sec. 62. 2. A general instruction may be here raised for all who are mortal, and ought to learn to die daily — daily to testify a care of posterity by instruction, exhortation, encouragement in good things, admonitions against evil, and predictions of such things as we have good ground beforehand to make known. See Sec. 119. Sec. 113. Of Jacob's worshippinf/ upon his staff. Another effect of Jacob's faith is thus set down, and zvorshipped, leaning upon the top of his staff. The copulative x.a.1, and, sheweth that this act hath reference to Jacob's faith, as well as the former of blessing. By faith he blessed Joseph's sons, and by faith he worshipped God. His faith wrought in him a due respect to God, to yield unto him due service, as well as care of his posterity. God is the proper object of faith ; to honour whom faith doth much put men on. Hereby we may gain evidence of the truth of faith. This latter effect hath reference to these words, 'Israel bowed himself upon the bed's-head,' Gen. xlvii. 31. Of the Hebrew word, inJ1iy^1> translated bowed himself, and of the Greek word, •n^oaix.mrtst, wor- shipped, see Chap. i. 6, Sees. 74, 75. By worshipping, the apostle here meaneth an action of piety done to God, in testimony of thankfulness for that oath whereby Joseph had bound himself to bury him with his fathers. His heart being cheered with the assurance which his son had given him thereof, he liftoth it up to God, and worshipped him ; and to testify his reverent respect to God in worshipping him, he boweth his body towards or upon the bed's- head ; not upon any superstitious conceit of the place, as if his bed's-head had stood east, or towards the mount where Jerusalem should be built, or many other like respects, but to shew how he reared up himself purposely to bow his body. Some take the bed's-head to be his bolster, or pillow, whereupon he raised up himself. Because a word coming from the same root, ntOJi incliiuwil, Prov. ii. 2, and consisting of the same letters, differing only in the points under them, sig- nifieth both a hed,'^ 2 Kings iv. 10, and a staff," Num. ' nJOO, lectun, 2 Kings iv. 10. ' nJOOi baculum, Num. xvii. 2. xvii. 2, some interpret the word, a bed; others, a stuff. The Hebrew text u.seth that word which signifieth a bed, Gen. xlvii. 31. The LXX translate it by a word which signifieth a staff. Because there was no difference in sense, but rather a fit exposition of tiie word, the apostle quoteth the words of the LXX. See Cliap. i. 5, Sec. 72. Both words, bed and staff, do fully set out the meaning of the Holy Ghost ; and to the life do manifest the old man's desire to testify the inward devotion of his soul by a reverent composing of his body to worship God ; for rising up on his bed's-head, he leans on his staff, and so bows his body in worshipping God. He was in his bed, and raised himself to sit upright against his bed'.s-head ; and that, in bowing his body, he might be supported, he leaned upon his staff, and so wor- shipped. The word leaning is not in the Greek text, but implied under the preposition, et/, translated upon, and fitly inserted by our translators to make the sense of the place more clear. The word, axjo;, translated top, signifieth the uppermost part of a thing, as the tip of a finger, or the uttermost part. This instance of Jacob, in worshipping God, gives evidence of the disposition of a true saint, which is a readiness on all occasions to worship God. Hereof see more in The Saint's Sacrijice, on Pa, cxvi. 17, Sec. 112. The apostle's expressed mention of Jacob's reverent gesture in worshipping God, manifested by his ' lean- ing on the top of his staff,' giveth us to understand that it well becometh a worshipper of God to mani- fest the inward devotion of his soul by a fit com- position of his body. Thus God is honoured in soul and body. Others are provoked to do the like. Our own spirits are the more affected therewith. See more of this point in The Church's Conquest, on Exod. xvii. 9, Sees. 22, 29. Of using a hcl[) for our weakness in worshipping God, as Jacob did by leaning on his staff, see The Church's Conquest, on Exod. xvii. 12, Sees. 48, 51. Sec. 114. Of the resohttion of, and observations from, Heb. xi. 21. Ver. 21. £// faith Jacob, wlien he tvas a dying, blessed both the so)is of Joseph ; and worshipped, lean- ing upon the top of his staff. The sum of this verse is, faith's proof. The proof is drawn from a double effect. The former hath respect to men, which was bless- ing them. The latter hath respect to God, which was a tvor- shipping of him. The former is illustrated by the parties, and by the time. The j)arties were he that blessed, Jacob; and they who were blessed, the sons if Joseph. The timo was, when he was a dying. Vee. 22.] GOUGE ON HEBKEWS. 61 The other effect, of worshipping, is amplified by his manner of doing it, thus, leaning iqyon the top of his staff. Doctrines. I. A grandfather must be as careful of the children of his son as of his own. So was Jacob. See Sec. 111. II. God's goodness extends itself to the children of his saints. This is here exemplified in the example of Joseph. See Sec. 111. III. It is an honour to he the parent of children iinder God's covenant. For honour's sake is Joseph here mentioned in reference to such sons. See Sec. 111. IV. Parents may ami must bless their childreti. Jacob is here accounted as a parent. See Sec. 111. V. Approach of death is a season to seek the good of posterity. This phrase, lohen he ivas dying, in- tends as much. See Sec. 112. VI. Saints are ready on all occasions to ivorship God. Instance Jacob. See Sec. 113. VII. Inward devotion must be accompanied with an answerable composition of body. Thus did Jacob manifest his. See Sec. 113. Sec. 115. Of Joseph and his name. Ver. 22. By faith Joseph, when he died, made men- tion of the departing of the children of Israel, and gave commandment concerning his bones. The eighth instance of the vigour of faith here produced is of Joseph. His faith is of the same kind that the faith of the others was. The name Joseph, ah t]D"i, addidit, is derived from a verb that siguitieth to add, and this reason is ren- dered thereof by his mother, ' the Lord shall add to me another sou,' Gen. xxx. 24. His mother had been long barren ; and her sister, who was another wife of Jacob, had many children, which aggravated her grief for her barrenness ; but at length ' the Lord remembered her, and hearkened to her, and opened her womb,' and gave her this son. Here- upon, either by a prophetical spirit, or upon strong confidence that God would yet give her another son, she gave this son this name Joseph. The name, therefore, was an evidence of Rachel's faith. It fell out according to her faith ; she had another son, though he cost her dearly, even her life. Joseph, whose faith is here commended, is worthy due consideration, and that in three especial re- spects. 1. In regard of the trials whereunto he was brought. 2. In regard of the graces wherewith he was endued. 3. In regard of the dignities wherewith he was honoured. There is not a history of any other wherein the rare passages of the divine providence are more clearly manifested th.in the history of Joseph, both in regard of that low estate whereunto he was brought, and also of that high dignity whereunto he was advanced. Sec. 116. Of Joseph's trials. 1. Joseph, being young, was hated of his brethren, and so hated as they could not give him a good word ; and that not for any desert of his, but because his father loved him, even deservedly, Gen. xxxvii. 4. 2. He, coming to inquire of the welfare of bis bre- thren, they, upon the first sight of him, conspire to slay him ; but, being kept from that unnatural fratri- cide by the eldest among them, they strip him, and cast him into a pit, where, when he had lain some while, they take him up, and sell him to strange merchants for a slave. Gen. xxxvii. 23, 24, 28, Ps. cv. 17. 3. He was brought into Egypt by the foresaid merchants, and there sold to the captain of the guard, Gen. xxxix. 4. 4. In his master's house he was impudently tempted by his mistress. 5. He was falsely accused and maliciously slandered by her that tempted him. 6. He was unjustly cast into prison. Gen. xxxix. 7, &c. 7. In prison they so manacled and fettered him as they hurt his feet with iron fetters, Ps. cv. 18. 8. The kindness that he shewed to a fellow- prisoner, whom he desired to remember him, was for- gotten, Gen. xl. 23. 9. He was kept all his life, after he was once sold, out of the visible church, which was his father's family, in a strange land, where he had his wife, and where he died, and where his bones remained for a long while. Gen. 1. 26. Who may think himself free from trials, whenas such a man as Joseph had such trials as he had ? Sec. 117. Of the graces that were in Joseph. The graces wherewith Joseph was endowed were many and excellent, such as these that follow : 1 . Faith : this is here in special commended. 2. Fear of God : this he himself doth profess of himself. Gen. xlii. IS. 3. Faithfulness : this was manifested in all his re- lations, as — (1.) To God, by declaring that which God had made known to him in dreams. Gen. xxxvii. 5. (2.) To his father, by bringing to him the evil re- port of his brethren. (3.) To his master, who trusted him over all he had. Gen. xxxix. 6. (4.) To his mistress, in dissuading her from un- faithfulness. Gen. xxxix. 8. (o.) To the king, for what he did was to the king's emolument, Gen. .xlvii. 20. 62 GOUGE ON HEBEEWS. [Chap. XI. 4. Chastity, wliich was brought to . The favour of all that were over him, Gen. xxxix. 4, 21, and xli. 38. G. An extraordinary divine spirit. Gen. xxxvii 6, itc, xl. 8, and xli. 2.5. 7. High honour, even next to the king. Gen. xli. 40. 8. Ability and opportunity of doing good, Gen. xli. 57. 9. A reservation of his own and children's right to the church of God, though he lived most of his days in a strange land, where he was a prime governor, and where his children were born and brought up, Ps. xlviii. G. 10. A reputation to be as his father Jacob, and other his forefathers, a stock and heald of the church, the members whereof are styled, ' the sons of Jacob and Joseph,' Ps. Ixxvii. 15. 11. A numerous progeny. Gen. xlix. 22. Two tribes issued from him, and one of them, namely Ephraim, was more numerous than most of the other. 12. The many years that he lived, which were a hundred and ten, Gen. 1. 22. 13. An honourable laying him in a coffin, wherein he continued hundreds of years, Gen. 1. 2G. 14. The carrying of his bones in the aforesaid coffin with the Israelites when they were delivered out of Egypt, Exod. xiLi. 19. 15. His burial in that part of Canaan which by lot fell to Ephraim, and became the inheritance of the children of Joseph. In these prerogatives of Joseph, we have an in- stance of the providence and bounty of God towards such as fear him. Sec. 119. Of savoury speeches of dying men. The first point of the commendation of Joseph's faith is about the time of shewing it forth, thus ex- pressed, TEAEi/rtui', when he died, or dying. In the Greek another word is used than was in the former verse, aToDf/riaxuv, translated ' when he was a dying,' but of the same signification ; both of them are participles of the same tense. The root, rsXc?, finis, from whence this word cometh, significth an end ; for death puts an end to our life here in this world. The negative is used of that which never shall have end, as ' their worm dicth not,' Mat. is. 44. It hero intendeth the very s.ime thing that was implied of Joseph's father, in this phrase, ' when ho was a dying.' The phrase in this text hath reference to that which Joseph himself said (Gen. 1. 24), SX2 03^*, ' I die,' or, ' I am dying.' This Joseph saith in regard of his age, being a hundred and ten years old, and in regard of the weakness of his body, and some sick- ness that befell him, and readiness of his mind to yield to the good pleasure of God. Having apparent signs of the near approach of his de|)arture, he used that phrase to move them the rather to attend to that which he should say unto them, for the words of a dying man use most to be heeded. The prefaces which dying men have used give good proof to the point. Read for this purjio-se Gen. xlix. 1, 2, Deut. xxxii. 1, Josh. xxiv. 1, 2, 1 Sam. .\ii. 3, 2 Sam. xxiii. 1, 1 Kings, ii 1-3. Then the speeches of understanding and wise men use to be most pertinent, most hearty, most impar- tial, and most profitable. Then they consider what lessons are fittest to be remembered after death. 1. As this is commended in others of former times, so it ought to be our care in our days to con- sider what may be fit to give in charge to our pos- terity, or to counsel and advise them concerning Ver. 22.] GOUGE ON HEBEEWS. 63 future times, even after our departure, especially in regard of those that are under our charge, and those to whom we have any special relation. 2. This is a motive to such as are present at the time of the departure of such persons, to give more than ordinary heed to their directions, exhortations, admonitions, and other kind of speeches. Hereof see more in Domest. Duties, Treat. G, Of Parents, Sec. 58. Sec. 120. Of heUevers persuading olliers that tvldch tlumselves believe. The first evidence of Joseph's faith here specified is this, he made mention of the departure of the chil- dren of Israel. In the history this is thus expressed, ' God will surely visit you, and bring you out of this land,' ifec, Gen. 1. 24. Hereof he was confident, by reason of the express promises which God had made to his forefathers, Gen. xv. 13, 14, xxvi. 3, and xlvi. 4. Hereby we have an instance that they who do themselves believe God's promises are careful to per- suade others of the truth of them. This was the end of that mention that he made of the point in band. The Greek word, lfi,triij:,6viuet, here used, is the same that was before used, ver. 15, and translated mindful ; and it is also used, chap. xiii. 7, and translated remember. The malcinij mention here intended is a calling to mind such a thing as should afterward come to pass ; ■which he would have them now to take notice of, and hereafter to remember. The like to this is noted of Moses, Deut. xxxi. 3, Josh, xxiii. 5, 6, 1 Chron. xxii. 11, 2 Chron. xx. 20, 2 Cor. v. 11. The like is noted of other prophets and apostles ; and it is the duty, and ought to be the practice of all ministers ; yea, and of other saints. Faith, apprehending the truth of God in his pro- mises, worketh in the heart a zeal of God's glory, and love to others. These graces are operative, and put on men to communicate to others what they know and believe themselves, as Andrew and Philip, John L 41, 45. Sec. 121. Of God's delivering his out of trouble. That whereof Joseph here made mention was flie departing of the children of Israel. By the children of Israel are meant that numerous and holy seed which was promised to Abraham, Gen. XV. 5, and to Isaac, Gen. xxvi. 4, and to Jacob, Gen. xxviii. 24. Jacob was also styled Israel, Gen. xxxii. 28 ; and because he was the immediate progenitor of those twelve sons which were the heads of the twelve tribes, his name is mentioned — and of his two names that which was the more honourable, namely Israel. The departing here intended was their freedom from a miserable bondage, under which those chil- dren of Israel were pressed — yea, even oppressed, Exod. i. 13. So as their departing out of Egypt was a great deliverance from a miserable bondage, and it giveth instance that God will deliver his out of their troubles. TMs is oft exemplified in time of the Judges — yea, and of the Kings also, and especially in the return of the Jews from the Babylonish captivity. See more hereof in Tlu Guide to go to God, or Explanation of the Lord's Prayer, on the Eighth Petition, Sec. 1 88, and in The Church's Conquest, on Exod. xviL 15, Sec. 77. Sec. 122. Of reserving Joseph's bones. Another evidence of Joseph's faith is a charge that he gave concerning his bones. The word, SHriiXa.ro, which we translate gave com- mandment, is' the same that is used. Chap. ix. 20, Sec. 106, and translated enjoined. It implieth a strict charge, which by no means he would have omitted or neglected. This hath reference to that oath which Joseph imposed upon the children of Israel, Gen. 1. 25. It must needs, therefore, be a strict charge, whereunto they were bound by oath. A like charge, with a like bond, did Jacob lay upon his son Joseph, Gen. xlvii. 31. So as herein this pious son imitated his pious father, as the said father imitated his father Isaac, in blessing his son. The manner of commanding by an oath doth give warrant for requiring an oath, and for taking an oath. Hereof see more. Chap, vi IG, Sees. 116, 119. The matter which so strictly Joseph commanded concerned his bones — namely, that they should carry his bones out of Egypt. Joseph believed that God would bring the children of Israel out of Egypt into the land of Canaan, pro- mised to their fathers. To give them assurance of his faith therein, and also to strengthen their faith, he giveth this charge. He foresaw that they should abide in Egypt a long while- — yea, and that they should there be much oppressed ; but )'et he believed that they should be delivered, and that in Canaan should be the continual residency of the church. There, therefore, he would have his bones perpetually to lie, as his predecessors desired to be buried in a cave that was in that country. Gen. xlix. 31. He maketh mention, moi iariiiii, of bones, rather than of body ; because they were long to continue in Egypt. For after Joseph's death they there abode a hundred and forty years, and after that they were forty years in the wilderness, and they were also sundry years in conquering Canaan ; so as from the death of Joseph to the burial of his bones (Josh, xxiv. 32), might be about two hundred years. In this time his flesh, though it were embalmed, could not but be clean wasted away ; yet his bones might remain, being kept dry. In general we here see that care of one's dead 64 GOUGE ON HEBREWS. [Chap. XI. coq)se is a fruit of faith. This made Abraham so careful of a place for the burial of his wives' and his own corpse, and Isaac and Jacob careful to have their own and their wives' corpses buried where Abraham and Sarah's bodies were, Gen. xlvii. 30. Hereby hope of the resurrection of the body is nourished. This warranteth a decent funeral. This is pro- mised as a blessing, 1 Kings xiv. 13. But the con- trary is threatened as a curse (Jer. xxii. 19). 1. By this means is manifested a difl'erence be- twixt the bodies of men and beasts. 2. This ministeretii comfort against death, both in regard of our own departure, and also in regard of our friends that depart before us. 3. This is the rather to be done among God's people, because their bodies, while they were living, were temples of the Holy Ghost, 1 Cor. vi. 19. 4. The dead bodies of believers still remain mem- bers of Christ. This, therefore, as a duty lieth upon surviving friends, who hereby may give testimony of a good respect to their deceased friends. Nearest and dearest friends have taken special care hereof, as children who have survived their p.arents, 1 Gen. xxv. 9 ; and parents that have sur- vived their children, Luke vii. 12; and husbands, Gen. xxiii. 4 ; and friends, John xi. 17, and xix. 39, 40, Acts viii. 2. See more hereof in Domest. Duties, Treat. 5, Of Children, Sec. 45. Papists here raise a use about reserving the relics of saints, and ground it upon this instance about reserving Joseph's bones. But to shew the non-consequence thereof, let them know that, 1. There is not the like occasion of keeping the bones of Christians, as was of keeping Joseph's bones. 2. Joseph's bones were to be kept as if they had been buried. 3. Joseph's bones were not carried uj) and down for ostentation. 4. There was no adoration done to Joseph's bones. 5. False bones were not substituted instead of Joseph's true bones, as are in many Popish relics. Sec. 123. Of tlie resolution of, and observations from, Heb. xi. 22. Ver. 22. By faith Joseph, wlien he died, made men- tion of the departing of the children of Israel, and gave commandment conceriiinij his I/ones. Tlie general sum of this verse is, as of the former, faith's proof. Hereabout is set down, 1. The person whose faitii was proved, Joseph. 2. The arguments whereby it is proved. These are two, (1.) His mention of things future. (2.) His charge. The former is amplified. 1.1 By the time, which was wJien he died. 2.J By the matter whereof he made mention, the departing of the children of Israel. In his charge we may observe, [1.] The manner of it, which was by imposing an oath. Gen. 1. 25. [2.] The matter thereof, his bones. Doctrines. I. Faith manifesteth her vigour when a believer is dying. So did Joseph's faith. See Sec. 119. II. Dying men must s/iew their care of tlieir pos- terity. Herein is Joseph set before us as a pattern. Sec. 119. III. Faith resieth upon deliverances to cmne. Joseph's mention of the Israelites' departure out of Egypt gives proof hereof. See Sec. 121. IV. Believers will be careful to persuade others of that tvhich tluy themselves believe. This doth Joseph endeavour, by mentioning the departure of the Israelites. See Sec. 120. V. God will deliver his. The departing of Israel out of Egypt is an instance hereof. See Sec. 121. YI. Care about mens dead corpses is a fruit of faith. See Sec. 122. Sec. 124. Of tlie honour that redounds to parents by worthy children, and of tlieir care over them. Ver. 23. By faith Moses, when he was boiti, was hid three months of his parents, because tiny saw lie was a proper child; and they were not afraid of the king's commandment. Not the faith of Hoses, but of his parents, is here commended. This is the ninth instance which the apostle hath produced. The word, variotc, translated jonreji^*, properly sig- nifieth fathers, but according to the mind and mean- ing of the apostle, fitly translated parents; under whom father and mother are comprised. The mother may not here be excluded, for the his- tory maketh express mention of her, and of her alone, for tlie mother was the actor of all ; but questionless all that the mother did was with the father's consent, if not upon his advice, and it is no more than prob- able that he had his part also in acting many things about the preservation of JMoscs. Of the notation of this name Moses, see Chap. iii. 2, Sec. 37 ; and T/it Church's Conquest, on Exod. xvii. 9, Sec. 9. These parents are expressly named in the historj'. The father was DIDyi Amiam, which signifieth a numerous people ; it containeth in it a great part of Abraham's name. The mother's name was ^23V, Jochebed, which signifieth glorious, for she was glorious in bringing forth and preserving such sons as Aaron and Moses. They were both of the tribe of Levi, and of the same family. The said Amram and Jochebed were near of kin. For Jochebed was Amram's father's Vee. 23.] GOUGE ON HEBREWS. 65 sister; so as Amram married his aunt, and of her had Aaron and Moses. But this was before the law of prohibiting degrees of marriage, and before the commonwealth of Israel was sufficiently peopled. The parties whose faith is here commended are de- scribed by their relation to their son, Moses ; thus, his parents, rather than by their own names, for honour's sake. For Moses was a man of great note and name, and his memorial was very honourable in the church of God. Hereby then it appears that parents are much honoured by having worthy chil- dren. Solomon therefore styleth himself ' the son of David,' Eccles. i. 1. And David pleadeth this as a matter of honour and dignity, ' I am the son of thine handmaid,' Ps. cxvi. 1 6. Hereupon it is said that ' a wise son maketh a glad father,' Prov. x. 1. 1. If a son prove praiseworthy, by virtue of his education, praise useth to be ascribed to his parents that have so educated him, even as the praise of Solomon's servants was ascribed to the wisdom of Solomon, 1 Kings x. 5. 2. If the gifts, parts, or dignities of a son be ex- traordinary, and immediate from God, they use to be evidences of God's good respect unto the parents. 1. This may be a motive unto parents to do the best that they can for their children, that they may be of eminent use to the church and state where they Uve ; and that among other ends for this, the honour and glory of parents themselves. 2. This should put on children to do the best that they can to be faiiious in Israel, even for the honour of their parents. This title, his parents, in reference to that care that Moses's parents had of him, being their child, giveth us further to understand that parents espe- cially ought to have a care of their children. For this we have sundry precepts, as Eph. vi. 4, and 2 Cor. xii. 14; and patterns, as Prov. iv. 3, 4. Parents are, under God, the means of their chil- dren's being. On this ground natural instinct teacheth all creatures to be careful of their young ones. Parents therefore ought to observe, 1. What dangers their children are subject unto, to prevent them. 2. What good they may do unto them, and to endeavour that with all their power. The plural number, wherein this word parents is ex- pressed, doth plainly evidence that both father and mother must have a joint care of their children. In this respect, saith a father, in reference to himself and his wife, ' How shall we order the child 1 and how shall we do unto him V Judges xiii. 12. And a son saith of both parents, ' I was my father's son, tender and only beloved in the sight of my mother,' Prov. iv. 3. ' Behold, thy father and I have sought thee sorrowing,' saith a mother to her son, Luke ii. 43. 1. Both parents have a joint part in the being and bringing forth of their child. Vol. III. 2. The law requireth the like honour to both, Exod. XX. 12. 3. For this end are parents so nearly Linked to- gether as to make one flesh. Gen. ii. IS. It will be therefore a good point of wisdom for both parents to observe what duties belong unto each of them in reference to their children, and wherein they may be best helpful one to another for the good of their children. Sec. 125. Of hiding such as are in danger. The act whereby the faith of Moses's parents is commended is implied in this phrase, ix^-JiSij, %vas hid. The word hid is attributed to concealing of matters from the eyes of men, so as they should not see them or find them out. The hid treasure and pearl in the Gospel is set forth by this word, ]\Iat. xiii. 44 ; and the slothful servant's talent that was put into the earth. Mat. XXV. 25. Thus Jesus is said to ' hide himself from the Jews, John viii. 59, and xii. 36 ; and they who are afraid of the Judge are said to ' hide themselves," Rev. vi. 15, 16. The reason why Moses's parents hid him was a cruel edict of the king of Egypt, ' That every son that was born of an Israelite should be cast into the river,' Exod. i. 22. To prevent this destruction of Moses, his parents hid him ; so as persons in danger may be concealed from uiischievous attempts. Thus Rebekah used means to conceal Jacolj from the fury of liis brother. Gen. xxvii. 43 ; thus Piahab hid the spies, Josh. ii. 4 ; and a woman hid Jonathan and Ahimaaz, 2 Sam. xvii. 19. To omit other instances, it is said of God himself that he hid Jeremiah and Baruch, Jer. xxxvL 26. Obj. These were extraordinary cases, and they that did it were guided by an extraordinary spirit. Ans. 1. They were special cases, not extraordinary. All examples are a kind of special instances, yet in a like case are for our warrant. 2. Though in some particulars they might be ex- traordinary, and might be done by an extraordinary spirit, yet the general equity of them is ordinary and imitable. Hereupon Rahab's example is set before us as a pattern, ver. 31, James ii. 25. The spies that searched Jericho were employed in a good cause, warranted by God, whereof Rahab was assured, partly by the common fame that God had devoted all Canaan to destruction, and partly by an inward inspiration of the Spirit. In this respect her act is imitable. It was extraordinary to hide spies that came to search her country. This she did by an extraordinary spirit. But to hide such as were in God's work, and in a warranted course, was ordinary and imitable. 1. To hide one's self from foreseen evil is a point of prudence, Prov. xxii. 3, and ought to be extended to others. 6G GOUGE ON HEBBETVS. [Chap. XI. 2. It is a fruit of charity to prevent the danger of others. 3. Many benefits may thence arise, as, (1.) Protecting the innocent. (2.) Preventing wrongs. (3.) Disappointing Satan's instruments. (4.) Preserving such as may be useful to men and honourable to God. But hurt comes to none hereby. Quest. 1. What if such as are hid be inquired after by authority t may they then be concealed ? Ans. If it may be done without impeachment of truth. Otherwise, I make question of this question. For, 1. All lying is a sin, Eph. iv. 25. 2. Though good may come thereby to man, yet it is against God and his truth. 3. It impeacheth the power and prudence of God, as if he could not maintain his own servants without untruth. 4. It prevents the providence of God in his own course. 5. We m.iy not talk deceitfully for God, Job xiii. 7. Quest. 2. What if a good end follow upon some untruth ? A71S. A good end is not sufBcient to justify a matter. If a thing be ill in the matter or manner, or end, it is not to be done. Obj. A bad end mars a good thing. By conse- quence of contraries a good end may justify an evil act. Ans. That is no good consequence; for there is difference betwixt good and evil. One circumstance maketh a thing evil ; but all circnm.stanccs must concur to make it good. One kind of poison is enough to take away life ; but there must be many ingredients to make a potion for preserving life. Quest. 3. Wliat, then, is to be done when innocents and .saints are unjustly sought after? Ans. AVe must bo silent, and say nothing one way or other, or courageously refuse to betray him, or so prudently order our answer as nor the party be en- dangered nor truth impoaclicd. The application of this point concerneth such espe- cially as live among those who, like Pharaoh and the Egyptians, are persecutors of the church, oppressors of men, inhuman and cruel. It doth not justify concealers of malefactors. Christians must take heed of making such inferences from such approved patterns as this i.s. Thereby thoy pervert the word of God, scandalise the profession of the gospel, open the mouths of enemies, bring themselves under the penalty of good laws, and suffer as malefactors, which is expressly forbidden, 1 Pet. iv. 15. On the other side, their undue timidity and over- much fear of danger is manifested, who ■are ready, upon undue respects, to bring others into danger; as, 1. They who, Doeg-like, discover God's servants to their enemies, 1 Sam. xxii. 9; and this in hatred of and malice against them. 2. They who discover such to curry favour with great men, as the Ziphites, 1 Sam. xxiii. 19. 3. They who, for fear of incurring danger them- selves, refuse to stand to God's cause when they are questioned about it, as the parents of the man that was born blind, John xix. 22. 4. They that deny that succour which they might and ought to [afford to] their brethren, for fear of men. Those and such like shew how little faith they have. Sec. 126. Of preventing danger heilmes. That act of their faith, in hiding their son, is am- plified by the time, both when they began, and how long they continued. In regard of the former, the apostle saith that they did it, yinrjSsig, when he was born. This imiilieth a timely doing of that act, even so soon as he was born. They did not invite their neighbours at her travail ; nor, when the child was brought forth, they did not make known that they had a child born ; so as they prevented the danger be- times. This w'as an especial point of wisdom. An angel admonished Joseph to carry his reputed son Jesus out of Herod's reach before he could know that he was mocked of the wise men, Mark ii. 13. ' Slack not thy hand from thy servants ; come up to us quickly, and save us, and help us,' say the men of Gibeon to Joshua, Josh. x. 6. It is commended in Saul, that he came to succour Jabesh-gilead ' in the morning watch,' 1 Sam. xi. 11. Otherwise all pains, all endeavours may prove to be in vain, being too late. It is too late to shut the stable door when the steed is stolen. &Wa est in /undo parsimonia. It is, therefore, a point of wisdom carefuUy to observe what danger we ourselves or others, especially such as are under our charge, are in, and to afford them seasonable succour. It is noted that the man-child which the dragon sought to devtiur, as soon as it was born, was ])re- sently caught up unto God, Kev. xii. 4, 5. The apostle exhorteth us to be vigilant, because ' the devil seeketh whom he may devour.' On this groiuid we ought, by faithful prayer, to lift up our children to God so soon as thej' are born ; to bring them to the .sacrament of baptism so soon as conveniently we may ; to instruct them so soon as they are cajiablo ; to train tlicm up to good callings, and to perform other duties bctimea Resist all Satan's temjitations in the beginning. Many fair advantages are lost by dehiy. The two great con- querors, Alexander and Ca'sar, were careful in taking the first opportunity, and in using all the expedition Vee. 23.] GOUGE ON HEBRE'tt'S. 67 they could. The motto of the one was /iridsv arro- /SaXXo'.asto;, that he let slip no season ; and of the other, Veni, vidi, vici, that as soon as he came and saw, he overcame. These principles are of special use in spiritual dangers. Sec. 127. Of continuing in ivhat is well herfiin. The time of their continuing to hide their son is set down in this phrase, Tsi/j,riiov, three montJis, which is expressed by one word in Greek. The Grecians have like words for other months, as nr^dfirivov, for four months, John iv. 35, and five months, and so others. They have one general word, ^ra/i/ijjm;, to comprise all months under it. Those three months were as long a time as they could hide him. Some say that the Egyptians searched the Israelites' houses every three months. It appears that some discovery began to be made of their child; or, at least, that there was some sus- picion of such a child ; for the hi.story saith, ' she could not longer hide him,' Exod. ii. 3. Questionless diligent inquisition was made by the Egyptians con- cerning the Israelitish women that were with child ; from which inquisition, though for a while they might conceal their child, yet long they could not ; for wicked men (as their father, 1 Pet. v. 8.) are dili- gent and sedulous in pursuing their malicious and mischievous courses. Thus was Herod in seeking the life of Jesus, Mat. ii. 8, 16, and Ahab in seeking after Elijah, 1 Kings xviii. 10. This circumstance sheweth that care in preventing danger is to be continued as long as may be. It is said of the mother of Moses, ' when she could not longer hide him,' Exod. iL 3 ; so as she hid him as long as she could. Kahab hid the spies till they who sought them were out of sight. Josh. ii. 15, 16. So Joseph abode in Egypt, to keep Jesus there safe * untU the death of Herod,' Mat. ii. 15. The benefit of preventing danger consisteth in con- tinuing so to do tUl fear of danger be overpast. If such as are bid for a time be left, and fall into the danger, what good cometh by the former hiding ? Surely it is a point of unfaithfulness to fall from those whom we have begun to protect and succour. Such were the men of KeUah, who would have de- livered David into the hands of Saul, 1 Sam. xxiii. 12; or rather that timorous and servile king of Israel, who, after he had taken some care of Jeremiah, and freed him out of the prison, where he was like to die, and caused bread to be allowed him every day, upon the instigation of the princes, delivered him up into their hands, Jer. xxxviii. 5. This unfaithfuhiess is much greater in the spiritual dangers of our souls : as when governors shall begin to protect their people from idolatry, and after give them up thereto, as Joash did, 2 Chron. xxiv. 17, 18, and ministers that shall well begin to keep their people from Satan's snares, and after suffer them to slide back by negligence, or by any corruption in life or doctrine, as sundry false brethren and apostles in the primitive church. So parents and governors of fami- lies : so friends and neighbours ; yea, and all back- sliders, that neglect their own souls, which for some time they have begun to keep. An apostle's verdict of such is, that 'it had been better for them not to have known the way of righteousness,' 2 Pet. ii. 21, 22. This particidar sheweth how necessary constancy and perseverance is in the good things that wc do enterprise. Hereof see more. Chap. ui. 6, Sec. G8. Sec. 128. Of respecting children tlmt carry Gods stamp. One special reason of the aforesaid care that the parents of Moses had of him is thus expressed, be- cause they saw he was a proper child. This word, dion, because, doth in general intend a reason. The particular reason was, a visible stamp of God's respect to this child in the very favour and feature of it. The Hebrew expresseth it by a general word, 3itO, that signifieth good, and compriseth under it every kind of goodness. Hereof, see Chap. xiii. 9, Sec. 116. It setteth out the beauty and comeliness of persons, and is translated /VaV, Gen. vi. 2, and xxiv. 16. The Greek word here used signifieth comely and beautiful. It is used in this very case, Acts vii. 20, asTilog Tw QiM. There the word God is added to it ; and the title God being added, it is translated very fair ; for the addition of God to things in Canaan's language addeth an excelleney unto them, as cedars of God, tall cedars; mount of God, a great mount; and so in other things. Or else this phrase, fair to God, may imply a divine stamp, whereby it was evident that God had marked him for some great work. This might God set on him to move both his parents, and also Pharaoh's daughter, to respect him. In this respect it was not fondness in the parents, by reason of the prettiness, comeliness, and fairness of the child, that moved them to do what they did, but that divine stamp, and their faith thereupon. God oft setteth a stamp on such as are by him deputed to weighty works. Jacob's holding his brother by the heel was such a kind of stamp. Gen. XXV. 26, and John Baptist springing in his mother's beUy, Luke i. 41. So Samson's strength. Judges xiv. 6, and David's courage, 1 Sam. xvii. 34. This God doth to raise up in men beforehand an expectation of some great matter : that thereby they may be moved to call upon God, to depend on him, and to ascribe the praise and glory of that which is done by such to God. Moses his brethren are herein blamed that they did not understand that God would deliver them by Moses, when Moses avenged one of 68 GOUGE ON H12BEEWS. [Chap. XI. his brothers that was oppressed, and smote an Egyp- tian, Acts vii. 24, 25. This is the reason that moved the parents of Moses to take such cure as they did of preserving him ; and thereby it appears that it ought to be the care of parents to take special notice of such chiklren as God doth set any special mark upon. The name which God gave to the second child of Bathsheba, which was Solomon, 1 Chron. xxiii. 9, and Jedidiah, 2 Sara, xii. 25, gave David to understand tliat that son was a select child of God : hereupon both David was the more careful of his education, Prov. iv. 3, 4, and Bathsheba also, Prov. xxxi. 1, 2. On that ground David is careful to give his son sundry instructions, 1 Chron. xxii. 7, &c., and to give his princes a charge concerning him, 1 Chron. xxii. 17, ic, and xxviii., &c. This phrase (which is oft applied to the Virgin Mary), ' she laid up those tilings in her heart,' Luke ii. 19, 51, hath reference to extraordinary evidences of divine glory in her son, and made her more care- ful over him. 1. Care upon such a ground importeth an eye of the soul on God's providence, and faith in effecting some great matter. This, as it manifesteth a good and due respect to God, so it must needs be accept- able to him. 2. God useth to bring his counsel to pass by means. Parents' care over their children, and such especially as are marked by God to special employ- ments, is a principal means to bring on children to accomplish those works. 3. This may be applied to parents that have chil- dren of good capacity, quick wits, ready invention, hajipy memories, and other special parts, whereby they arc, as it were, stamped and sealed for special employments. They ought to be the more careful over such, both in their good education, and also in fitting them to eminent and excellent callings. Surely both church and commonwealth might be furnished with worthy instruments of much good, if parents were careful to take notice of God's stamp in their children, and answerably to take care of their train- ing up. Sec. 129. Of believers not fearing man. These words, and they ioere not afraid, admit a double reference ; one to the words immediately going before, and so imply another reason of Moses's parents hiding him. One reason was the beauty of the child : thei/ saw he was a proper child. Another is their courage : tfiei/ ivere not afraid. The copulative, xal, and, importeth a connexion of those two reasons. The other reference is to the main virtue com- mended, which is fiilh. Thus it is another effect or evidence of the faitli of Moses's parents. One eflect was, that they hid their child ; the other was, that they were not afraid, itc. Thus it answereth a question, namely, how they durst conceal their child so long against the king's commandment. The answer is, ' They feared not man.' Of the notation of the verb, ffo^f,dr,eaii, translated fear, see Chap. ii. 15, Sec. 149. Of the difference betwixt a fear of God and men, see Chap. iii. 1, Sec. 5. Of fear of men, see Chap. xiii. 6, Sec. 84, &c. It is the fear of men that is here meant, and that an evil fear, and therefore set down negatively as a matter shunned, ci/x, not afraid. That whereof they were not afraid is here styled 6idTay/j,a, comrtiaiulment. It is a compound. The simple verb, rarru, whence it is derived, signifieth to ordain, or appoint, Acts xiii. 48. The compound verb, o/ararrw, whence the word here used is derived, signifieth to command. The word of this test, harayixa, implieth an edict peremp- torily determined, set down, and proclaimed, so as none may do against it without a severe penalty. It here hath special reference to this cruel edict, ' Pha- raoh charged all his people, saying, Every son that is born ye shall cast into the river,' Exod. i. 22. The king here meant was that cruel tyrant Pha- raoh, king of Egypt, who used the Israelites worse than slaves or beasts. By the foresaid cruel edict Pharaoh sought utterly to put out the memory of Israel. This evidence of faith, that Moses's parents were not afraid of the king's charge, giveth proof that faith in God expels fear of man. See Chap. xiii. C, Sees. 84, 91. Sec. 130. Of not fearing evil edicts of kings. The subject-matter whereof Moses's parents were not afraid is here said to be a commandment. But this is not so indefinitely or generally to be taken, as if no commandment or edict of men were to be feared : but it hath reference to the forementioned command- ment, which was an evil, cruel, and bloody command- ment ; so as evil edicts are not to be feared, nor through fear to be yielded unto. No, though they be the edicts of the highest ou earth ; for who higher than a king in his dominion, and what straiter bond can lie upim a subject than a public edict or proclama- tion of a king 1 From these two circumstances, of the straitness of the charge, and greatness of the person that gave it, the pattern of Moses's parents in not fearing it giveth evidence that the straitest edicts of the greatest on earth, being evil, are not to be yielded unto. And as the not yielding hereunto is produced as an evi- dence of faith, it gives proof that a true believer will not yield in such a case. Take for further proof hereof, Jonathan's denying to bring David to Saul, 1 Sam. XX. 31, 33, and Daniel's three companions refusing to yield to the idolatrous edict of Nebu- chadnezzar, Dau. iii. 1(3, &c., and of Daniel himself, Vee. 24.] GOUGE ON HEBKEW3. 69 who, notwithstanding a contrary edict of the king and princes of Persia, prayed to his God, Dan. vi. 10. The former refused to bow to an idol upon the king's edict ; the latter would not forbear to call upon God, though it were against the king's edict. None of them were 'afraid of the king's commandment.' Believers know (which all of us ought to know) that there is a straiter edict, and a higher Lord, where- uuto we are more bound than to any edict or lord on earth. The apostles laid down this as a duty, ' We ought to obey God rather than men,' Acts v. 29. Yea, so equal and agreeable to the light of nature is this point, as the apostles refer it to the very judg- ment of those who would have had them do other- wise, thus, ' Whether it be right in the sight of God to hearken unto you more than unto God, judge ye,' Acts iv. 19. This difference betwixt God and man doth Joseph press against his mistress's temptation, ' How can I do this great wickedness, and sin against God?' Gen. xxxLs. 9. 1. Most undue are the pretences which many bring for justifying evil acts, as, the king commands it ; it is my master's charge ; my father wUl have me do it, and such like. All these, and other like pretences, savour too rankly of Adam's cursed folly, who made this pretence for his sin against God, ' The woman whom thou gavest to be with me, she gave me of the tree, and I did eat,' Gen. iii. 13. 2. Well weigh what is commanded by superiors. Observe whether they be against God's command or no; if yea, be not afraid of the commandment, let it not move thee. See more hereof in Dnmest. Duties, Treat. 3, Sees. 51, 63, and Treat, 5, Sec. 37, and Treat. 7, Sec. 38. 3. Take an invincible resolution to hold close to God, and not to transgress his commandment for any man's commandment. There is no comparison betwixt God and man. See more hereof, Chap. xiii. 6, Sec. 86. Sec. 131. Of the resolution of , and observations from, Heb. xi. 23. Ver. 23. By faith Moses, when he was born, was hid three montlis of his parents, because they saw he was a proper child, and they were not afraid of the king's commandment. This verse in sum declareth faith's vigour. Hereof are two parts, 1. A description of the parties. 2. A declaration of the kinds of proofs. The parties are described by their relation to their son Moses, parents. The proofs of their faith are two effects. The former is, 1. Propounded. 2. Confirmed. In propounding the effect, is noted, 1. Their act. 2. The reason thereof. Their act was their hiding of their child, amplified by the time. The time is set forth two ways, 1. By the beginning, u'Israel which were in bondage, and at length clean left court, land, and aU. Obj. Moses was forced to leave court and king- dom for fear of his life, Exod. ii 15. Ans. 1. He voluntarily brought upon himself that occasion of flying out of Egypt, and that by defend- ing one of his brethren against an Egyptian. Had he preferred his own honour before his respect to his poor brethren, he would never have adventured to have killed an Egyptian in the quarrel of an Israelite. 2. '\^Tien he heard that that fact was known, he made no means to obtain protection or pardon, which questionless he might have obtained, if he had con- cealed his relation and respect to the Israelites his brethren ; but rather took the advantage to free himself from that -n-icked course. Therefore this word refused, which implieth a voluntary act, is used. 72 GOUGE ON HEBREWS. [Chap. XI. That which by his carriage lie so refused was to be ca/lerl the son of Pharaoh's daughter. The word '/.iyiuSai, called, implieth a reputing or accounting one to be such and such a one, as when we tliink and account such a one to be rich, or honourable, or learned, we use to say of him that he is a rich, or an honourable, or a learned man, and so call him. Pharaoh here mentioned was the king of Egyjit. His daughter w;vs a great princess. It seemeth that she had been married, and either had at this time a husband, or was a widow ; but had no child of her own, and thereupon adopted JIoscs to be her child ; which is implied in this phrase, ' He became her son,' Exod. iL 10. If she had a husband, this might be done with his consent ; if she were a widow, she did it of her own accord. Howsoever, hereby was Moses made a great man and a great heir, if not an heir to the crown, which was no small honour. If Pharaoh had no other child, his daughter was heir to the kingdom, and Hoses her heir. This is here brought in as an effect of Moses his faith, whereby it is manifested that faith is of force to make believers slight the highest honours on earth. Joseph was in Egypt advanced next to the king ; and his children might by his means have attained great and honourable places : but he rather chose to have them incorporated into the society of God's saints, than to have the highest honours in Egypt ; therefore he brought them to his father to be blessed, Gen. xlviii. 1. Daniel refused honours offered unto him by a great monarch, Dan. v. 17. 1. Faith raiseth a man's mind and heart above this world, and the honours thereof; it presents unto him heavenly honours. 2. Faith so cleareth the eye, in beholding the things of this world, as it makes a man discern them in their own proper colours — vain, transitory, full of vexation, and subject to many temptations : thus it makes a man to slight them. This sheweth that ambitious persons have very little faith, if they have any at all. ' How can ye be- lieve,' saith Christ, ' which receive (or affect) honour one of another?' John v. 44. Many that saw cause to believe on Christ professed him not, because they loved the praise of men, John xii. 42, 43. That this sin of ambition may be better discerned, I will endeavour distinctly to declare what it is. Ambition is a corrupt puffing up of man above that which is meet. 1. It is a branch of the corruption of nature; for it was not in that entire estate wherein God at first made man after his own image, though he was then endowed with most excellent abilities. The first occasion thereof was this suggestion of Satan, ' Ye shall be as god.s,' Gen. iii. 5. 2. The scripture doth set it out in this phrase of ' puffing up,' 1 Cor. iv. 18, 19, and viii. 1, Col. ii. 18. This metaphor of puffing up doth fitly set out the nature of ambition, which is as a wind, nothing but a vapour, yet makes a man swell, as if there were abundance of solid Hesh. 3. It puffeth up ' above that which is meet ; ' for ambition liath no bounds. If it had, it were not am- bition. The notation of the word, VTCfpalteadai, im- plieth a super-appearing. Herein it ditfereth from sundry lawful things, as, (1.) From knowledge and acknowledgment of a man's gifts and place, 2 Cor. xii. 1. (2.) From preferment, Esth. vi. 11, 12. (3.) From endeavour to excel, 1 Cor. xii. 31, and xiv. 12. (4.) From seeking and accepting honour. Qiies. May honour be sought and accepted 1 j4«.?. 1. For accepting honour, being duly and de- servedly conferred, no question may be made. The example of Joseph, and Daniel and his three com- panions, and Mordecai and Esther, give sufficient proof hereof. 2. About seeking honour is the greater doubt ; be- cause Christ seems to forbid it, Mat. xxiii. 8, &c. But Christ doth not there simply forbid all seeking of honour, but such a manner as the Pharisees did, ambitiously and vaingloriously. Due honour, rightly sought, is among those things which are ' honest, just, and of good report,' Phil. iv. 8, and in that respect may be sought. He may ' seek to excel,' so it be ' to the edifjing of the church,' 1 Cor. xiv. 12. Mordecai did what he could for the advancement of Esther, Esth. ii. 10, 11 ; and Esther procured Mordecai's advancements, Esth. viiL 1, &c. Daniel also spake for the adrance- ment of his three companions, Dan. ii. 49. 1. Honour is an especial gift of God, Ps. Ixxv. 6, 7, 1 Chron. xxix. 12. * 2. It is promised of God as a blessing and a recom- pense, 1 Sam. ii. 30, Ps. xxi. 5, and xci. 15. 3. It is one of those rewards that wisdom setteth before such as seek her, Prov. iv. 8. 4. It is an especial means of doing good. Instance the good that Joseph, David, Daniel, Mordecai, and Esther did, by being advanced unto high honour. Quest. How, then, is it a fruit of faith to deny honour 1 Alls. 1. As it is considered in itself, and one of the world's allurements, it is but vanity. 2. Comparatively, in reference to spiritual things, it is also vanity. 3. In reference to the good thingswhich are hindered thereby, or the evils which are thereby committed, it is worse than vanity, and on these grounds to be re- fused. Cautions, therefore, are to be observed about seek- ing or accepting honour ; for if it be sought, it must be sought, Vee. 25.1 GOUGE ON HEBREWS. 73 1 . Not simply for itself, but for the good that may be effected thereby. The philosopheri granteth as much, upon this rea- son, that the means which tend to good should be made the end to which it tends. 2. Not preposterously, before the things which may make us worthy of honour, and enable us to do good by that honour whereto we attain. The heathen that dedicated a temple to Honour made the entrance thereinto by Virtue. Honour is made the fruit of righteousness, Prov. xxi. 21. 'Honour is not seemly for a fool,' Prov. xxvi. 1. 3. Not immoderately in the manner of seeking it ; so as disquietness of mind, carking care, and vexation of spirit arise thereabouts. We may not thus seek food and raiment, Mat. vi. 25, much less honour. 4. Not immeasurably, so as never to be satisfied. The heathen condemned in Alexander, that he was grieved there was no more worlds but one for him to overcome. Such is the disposition of many, who heap offices, dignities, and livings one upon another. 5. Not indirectly, by bribery, by undermining others, by any unjust or unlawful means. Simon Jtlagus did this way fail in seeking an apostolical honour. Acts viii. 18, 19. 6. Not ambitiously, to have a name among men. This was the fault of the Scribes and Pharisees in all their undertakings. Mat. ^^. 1, 2, ifec. 7. Not mischievously, for any bad ends ; as Judas, John xii. 6. Thus Haman desired the king's letters and ring, Esth. iii. 9. But subordinately to virtue, upon worth, mode- rately in the manner and measure, duly in humility, and for good ends, honour maj' be sought and ac- cepted ; otherwise it must be refused, as Moses did, to whom we ought to be like-minded, in not regard- ing the greatest honours that in this world can be afforded, so far forth as they may prove temptations and snares unto us, or keep us from better courses. This is the ready way to obtain greater and better honour from God, Mat. xvi. 25, and six. 29. To leave honour or anything else in a good cause is the more commendable, if it be done as Moses here did, voluntarily; for so much doth the word ri^triaaTo, refused, imply. His honour Tvas not wrested from him, but he willingly let it go. It may be said of him, as was of the governors of Israel, lie 'offered himself willingly among the people,' Judges v. 9. God would have the offerings for his tabernacle ' of them who were of a willing heart,' Exod. xxxv. 5 : such were they that offered to the temple, 1 Chron. xxix. 9. 1. God loveth such, 2 Cor. ix. 7. 2. God accepteth such, though it be but little that they let go, 2 Cor. viii. 12. 1. They fail exceedingly, who think that that which is taken from them perforce is acceptable to God. Unless their mind be wUling to yield to the divine ' Arist. in Ethic. providence, there can be no commendation of what they let go, nor comfort therein. That which is done on necessity is in itself no virtue; yet by a willing yielding to let go that which we cannot hold, a virtue may be made of necessity. 2. In losses, in castings down, in all alterations, it becometh us to examine our inward disposition, and to observe whether we can willingly yield to God's will, made known unto us by events ; as Job did when he said, ' The Lord giveth, and the Lord taketh away,' Jobi. 21. 3. Be exhorted to bring your wills to God : this is the way to have better things than what ye let go. Moses, that refused the honours of Egypt, had a greater honour amongst God's people here on earth, besides his heavenly recompense. And 'the Lord blessed the latter end of Job more than his begin- ning,' Job xlii. 12. But, on the other side, God is oft provoked to take away more from them who are unwilling to let go what God intends to take away. Of men's willingness to do their duty, see Chap. xiii. 18, Sec. 156. Of Christ's willingness in im imdertakings, see Chap. ix. H, Sec. 79. Sec. 137. Of Moses choosing the better. Ver. 25. Clwosing rath-er to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. A second instance of Moses's contempt of the world was, his light esteem of pleasure. This is set out comparatively, whereby the high degree of his slight- ing pleasure is manifested : he so slighted it, as he chose alHiction before it. The word, j>.o',a=«oj, translated choosing, implieth a voluntary act, and that upon due consideration. It is but twice more used in the New Testament. Once of Paul's choosing to be with Christ, Phil. i. 22. Be- twixt two things he did not wot what to choose; yet in regard of himself, he took it to be far better to be with Christ. The other is of God's choosing men to salvation, 2 Thess. ii. 13. Here the word is set down in a participle, choosing, to shew that it dependeth on the former as a cause thereof. His choice of affliction was one cause of his refusing honour. This manner of setting down his suffering of afflic- tion, by choosing to suffer, was noted in the latter end of the former section, about a wUling doing or enduring what we do and endure ; and it doth won- derfully commend his pious mind and good respect to the people of God, that he chose to suffer affliction with them. The conjunction or note of comparison added here- unto, fiaXXov, rather, amplifieth his contempt of plea- sure; for it importeth that he so far despised pleasure, as he rather chose affliction ; not that affliction was as pleasure, delightsome and joyous, and in those GOUGE ON HEBEEVrS. [Chap. XI. respects pleasing ; for this apostle granteth that ' no affliction for the present .seemeth to be joyous,' chap, xii. 1 1 ; but in that upon a due consideration of the many ill consequences that might follow upon plea- sures, and the many benefits and blessings that might be found among the j)eople of God, he preferred to be in their case with them than to remain in Egypt with the fruition of pleasures. This manifested his wisdom, in choo.sing that which was indeed the more excellent. Sec. 138. Of suffering aMlction with God's people. This phrase, to suffer affliction ii'ith, is the inter- pretation of one Greek word, euyxanovy^iTatJai. It is a double compound. The first compound is of a verb, £%w, that .signifieth to have, or to handle and deal ; and a noun, r.ay.oi, that signifieth evil. Both joined {KaxoijyjTt), signify to deal ill, or to handle hardly. The passive (of which voice the word here used is) signifieth to he ill handled. Our English translate it ' tormented,' ver. 37, and ' suffering adversity,' chap. xiiL 3. The double compound is with a proposition, aiiv, that signifieth with, so as it intendeth a joint suffer- ing together with others, or a participation with others' sufferings, or being a companion with them in their sufferings. This the apostle commended in these Hebrews. Wlereof see more. Chap. x. 33, Sec. 126. The persons with whom Moses chose to suffer affliction are here said to be rCi XaiZ rtiu ©eoC, the people of God. Of the notation of the Greek word translated peo2yle, and of the respects wherein they are styled people of God, see Chap. iv. 9, Sec. 57. They were the children of Israel, mentioned. Ver. 22, Sec. 121. These are called the people of God, because God had chosen them to be a peculiar people to him- self, Exod. xbc. 5. And at this time, and for many ages after, they were the only church of God, the only people that professed the name of the true God. This is here added, to shew an especial reason why Moses was so wUling to suffer with them ; not so much because they were of his stock and alliance and his kindred, as because they were God's people. It is here taken for granted that God's people, even they who are saints, may be under afflictions. Hereof see more in The ,*iaint's Sacrijice, on Ps. cxvi. 3, Sec. IG. The prophet's choosing to suffer affliction with them, giveth proof that afflictions keep not believers from communion one witli another. This was the ground of the prophet's associating himself with the Israelites, that they were the people of God ; and this was the ground why these Hebrews became com- panions with them that suffered, because they were believers, and .so the people of God. This also was the reason why Josejjh, though he foresaw the oppres- sions of the children of Israel in Egypt, yet would have hia sons incorporated into that communion. This moved Esther to adventure her life, because it was in tiie cause of God's people, Esth. iv. 16. True believers well discern betwixt outward crosses (which only touch the body, and extend only to the time of this life) and the privileges that apjiertain to the communion of saints, which are spiritual, tending to the good of the soul, and eternal felicity thereof. Therefore, as the soul is more excellent than the body, heaven than earth, the glory of the world to come than the misery of this world, so they prefer that estate where the soul is quickened, nourished, decked with grace, and ])repared for glory, though the body be afflicted, before freedom from that affliction, and before the loss of the foresaid privileges. Great, therefore, is their foUy who either, on the one side, associate themselves with idolaters, heretics, or any other wicked persons, because they are, as they suppose, honoured with popular applause, honour, promotion, wealth, or liberty to do what they list ; or, on the other side, shrink from the society of saints, for fear of reproach, or hindering their profit or pre- ferment, or of restraint of their liberty, or of any such like thing. If such would well weigh the ad- vantage of good society, or the damage of ill com- pany, they would soon discern their folly in forsaking the one, and seeking after the other. I will, therefore, endeavour to set down the heads of each of the.se. Advantages of society with God's people are such as these — 1. Means of daily edification, 1 Thes. v. 11. 2. Encouragement in good courses, Neh. ii. 18. 3. Participation of mutual prayers, James v. 16. 4. Benefit by the gifts of one another, Prov. xiiL 20, Isa. 1. 4. 5. Divine blessings, 2 Kings iii. 14, Gen. xxxix. 5. 6. Avoiding judgments, Gen. xviii. 26, ii iiinici fcmcd tliiiii 111!' Willi li 111 (illicT III mid lliat. liy ic^iihiiii nl' liJH Hiiini'iiiii iiulliiirily, and id' liin jiiiwiir In wink tlm l^i'ciitrr iiiiHidiiff. ''I'll" kiiiK'M wnilli w an tlm niariiij; III' a linn,' I'liiv. xix. \'l. And 'an iiiohmoiiuci'm of dl'Mtil,' I'iciv. xvi. I I. 'riiiiH, tlidii, 111" niiinit.Mi (if MoHiiH in luiiiiiilii'd liy u f{nidiiliiiii. I. II « fi'iiicd lint, iiulii. ;i. 11(1 fcari'd mil. Ili" grciitcut of men, a //'»//. ;i, Mil fnari'd nof liiiil. wliicli iiiomI, iilViiidilM iii"ii, tlm wi-iilh of a kiii)j;. It wan liiH fiiiUi in lind Hiid "X|.cllcd tliiM Iriir of man. 'I'lial. KrculcHl, I'diu-H an'i'iL;lil iml iMlicvciM ; fur wli.il nuimi ol' nitMil"!' f"iil' I'duld llirr" I"' lli.m IIk' wriilli of Hiicli a kiiiK an i'liariinli was '( Sec more licKid, Vor. 2;i, NiT. \'1\K H(io. M!>. t\t' II li,'li/<: To Hlirw tlml. it wan no l>locki«li Hliiiiidily, nor oliHliiml" iniiiiiiUnu'", Unit. wiiMif-lit. Hiidi a rcMnliitioii in MoMim, iiH not, to I'nar llm wiatli of tlm king, tlic iiiawiii tlicrcof in IliiiH rimdi'iiid, fur If niilinol, ii.i ffriiiij him wild if iin'inililf, 'I'll" ai>;immiit. iH taken Iroiii Urn diirenin"" l)('^\vixt. (loii and man ; for lliiM iiIhiihh, who in iiivisitilr, xn a d('MCli|ilinM of (lod. 'I'lic aiKMiiiciil lliiMi may !«< tlnm framed. He tliiil eiiii Hce liiiii lliiil w ilivi.tiliie will not fear llm wrath of a viMiiiln kiiij; ; Hill MiweH Hiiw liiiii tlial WMM iiivisililn; •I'lieref.ile lie would not. feiir, .\:e. Ill (lellim; down Huh ii'iihoii, llieio is iinollier act. of Mourn tliiiH cxinvMNed, iKt^ri^r^ni, hf eiulund. TliiM vorli, x«{rt{iw, Ih derived from a noun, xfaro;, wliieli Minnilielh ntvfitilth, |iowi>r, eourai;o ; ho as llio word of Iiiin li'Xi. tiiiluriil, imiilielli lliat MoseH eontinued rcNoliile mid iiiiuiovulile , li" wan no wliil daunted, liiil. reliiiiied an inviiuilile eouni^e. liy tliitt we nee tlial. a trim and Hound I'liith maken tlm lieliever inviiu'ildo, ho aH no eaUHe of liiiman fear will daiiiit liim. lie thai naid. even in ivfereiiee to (lod. ■ llioiif^li he Hhiy me. yet 1 will IriiMl in him," luul Mueh mi iuvineiliie Hiiiiil, .lol> xiii. Ifl. So, in reference to iiinii, had Danicl'i) throe companions, Dim. iii. 17. 'I'liiH \n In tho lifo cxjircsHed by him thai miid, ' lii all ihcKe tliiii^H wo nro iiioru tliun con- i|iiernrH t,hl'nu;{li him thallnveduH. l''nr I am perHiiadrd, lliiil nciliu'r death, nor life, nor ari^clH, iVe., hIihII IiO alihi tn KeiHinite us frniii the lovo nf God,' llniii. viii. :J7, ito. 'rriiu faith never fiiilrlli, luit nlainelli a perpotunl vif{(iiir ; and Ihereiipnii it makutli men eiiduru niid relli:iill ilivilicilihr. lliM'e liehnld tho roaHoii of incirH fainting upon vinliiiil nppo.sition, and nf HhrinkiiiK in their lioitds llirniiv;h eniitiniianco nf Hindi nppnHitinn. 'I'liey oitlior have not, nr exenti.ne lint faith ii.s they Bliould. Thoy ai'ipiiiint not tlieniHelveH with the ^roiind.s of faith, wiiieli aro (Ind'H pi'(i[iertie.i, prniiiiHeM, and porfnr- niancuH. ' If tlinu faint in tho day of iidvorHity, thy Htrength Ih Hiiiall,' I'rov. xxiv. 10. The day of advor- iiity i.i the lime to act fiiitli ; if tlicii a man faint when lie Hiiiiiild iiiiiMt iii.'iiiifi'.sl IiIh fuitli, there may lie Jii.st .■m:ipii-iiiii of Ihe Inilli, or, at lenst, of the vigour of hi.s l;iilli. See. I.M). Of l„li,-t;ri> siriiKj llo,l. The gidlind of Mohch endiiriiif; an he did in thus .Mel. down, lis nviiiiij him ivha in iiii'inili/i: Of tho word, o^iuv, trauHlatcd siiiiii/, hoo Chap. ii. H, See. IiH, and Ver. !», Sec. 72. It in here net down in a participle nf the jiresont teii.se.'to declare a continued act. Tlii.s Keeing mUHt needn lie meant of a .spiritual NiL'Jil liy tho eyo nf tho Hold, which in faith. For ho whom he eyed in Kiiid to ho iiivitihle ; lint nn ill- visilile thiiij,' caiiuot lie neon with a onrpninl eye. That wniild imply cnntiadiclinn. l''nr that which may lie di.Mcerncd with a Imdily oyo Ih vi.siblo ; but vi.iihlf ami iiiri.iili/r uro contradictory. This piirliil(>, ii;, (in, in proiniHod, not by wny of diminution, a.s if it were a Hoemiiig to hcc, but rathvr by way of amplilicalinii. l'"or, I. Tlii.H parliclii doth HnniotimcH imply an identify mill reality of a thin;; ; and it Im uned to not forth tho pei'.spieuily and eleiirne.sH tlioroof ; as where it is said, ' tho nlory <(.■" of the ouly-bogotton son of (!od,' ,101111 i. M. '2. It implieth a kind nf spiritual ra]itur(-, as if Mo.ses had been rapt into the highest heaven, and tlii>re beheld (lod hiiu.nelf oncnnragiiij^ him in what he did. This act of MoaoH ^ivcth nn iuHtmico of the virtue nf fiiilli, which is to net a man always before Und. \ true believer is like I'lnncli, wlin walked with Clod, mid that colli iiiually, as tho omphasiH of tho Hebrew woitl implieth, lien. v. HI. ' I have set tho Lord always before luo,' saith a bolievor, I'.s. xvi. S. It was .Miniham's speech, ' The Lord before whom I walk,' (leu. xxiv. U'. tiod is the |iropcr object of faith ; tho object Vku. 2,S.J ClDTinK ON limUlKWH. 81 wliurein it doliglita ; tlio object on which it rp.stN ; tho object from whom it txpcctH cvoiy ffood tliiiif^ ; the object to whjcli it ivtiiniM the ultny of alh llcic liciioiil th(! rciison of a bulicvcr'.s cdiinif^u. 'I'lic world wonders lit it, nnd no imhi'vcI, for it .seelh liot him wJiom buiiovorH hoc. (hid's ]irc«oneo i.s tiiat vvhicii cndioldenpth bolicvoi-H, iiH liero MoHcs whm emboidtiiicd tiiuroby. iSoo nioro hereof, Cliap. xiii. (!, See. 7S. Roc. 1/51, (y'sfciiii/ liim 'I'ho II iiivinili/f, Tliis utti-ibiite, a/i^atov, iiivuiJilt:, is (h:rived from tlie former vvSeo jiioro of tliosu, Chap. i. 10, Sec. i;i;i. '2. It is a« strong an argument against all roi)rcHunt- atiotis of (Jod. (Jod himself thus pressoth this argu- ment, ' Yo saw no nuumcr of similitude on llie day that tho Lord spake unto you,' Deut. iv. l/i. 3. It is also ag.-iinst all apprehensions, in the mind, of (Iod in the likc^ness of any visible object. 4. It sli(!ws that we must conceive , nourish, and strengthen f.ulh ( Sec. i;5.'t. Of /■ill/,'.'! wndi,,;/ ohn/inir.e. Vv.i: 2K. Tliiiiiiiili, J'aiili. In- h;/,! i/i,: piimmr, awl tint njirlii/i-/i/ii/ (if liliKiil, Iml In: lluit dinlroi/cd lite Jiral- hum. xli.oidil tdiirh lliiiii. Hen! is set down tho third evidence of Moses's faith (soo S(!ut those two phrases, lliruiiijli, fiitk, and hi) ftilh, intend one nnd the uamo thing. Th(! repeating of IIk! woni in thense of the reward. 2. By the affection of Moses thereunto, lie had respect unto it. A second evidence of Moses his faith is set out, ver. 27. Here is declared, 1. The kind of evidence. 2. The ground thereof. The kind of evidence was an invincible courage. This is, 1. Propounded. 2. Amphfied. In propounding it, is noted, 1. His act, lie forsook. 2. The place which he forsook, Egypt. The amplification is by denial of a contrary disposi- tion, wherein we have, 1. The affection denied, not fearing. 2. The object of that fear, set out by a threefold ion. (1.) A man. This is implied under the word king. (2.) The greatest of men, a king. (3.) That which maketh a king most terrible, his wrath. A third evidence of Moses his faith, was his obedi- ence. This was manifested two ways. 1. In reference to God. 2. In reference to God's people. In that which hath reference to God we have, 1. His act, he kept. 2. The object thereof, tlie passover. In that which hath reference to God's people is set down, 1. The thing done, sprinkling of blood. 2. The reason thereof, which was to prevent danger. Here is declared, 1. The kind of danger. 2. The extent of preservation from it. The kind of danger was destruction, amplified by the persons destroyed, the firstUirn. The extent of preservation is set out, 1. By the act denied, should not touch. GOUGE ON HEBREWS; [Chap. XI. 2. By the object, or persons not touched, them — namely, the Israelites. Sec. 164. Of observations raised out of Heb. xi. 24-20, &c. I. Metnorahle matters are to he kept in memory. This the name, Moses, intendeth. See Sec. 132. II. Weighty matters are to he attempted as men are able. This phrase, %vhen he tvas come to years, implies thus much. See Sec. 132. III. Difficult duties must be willingly done. This ■word, refused, hath reference to a difficult task, but implicth ^villinguess. See Sec. 136. IV. Faith makes worldly honour to be lightly esteemed. By faith Moses refused honour. See Sec. 136. V. Greatness of honour moveth not believers. It was a great honour ' to be called the son of Pharaoh's daughter,' but Moses was no whit moved therewith. See Sec. 136. VI. Affliction may be chosen, or it may be wDl- iugly undergone. Moses did c/toose it. See Sec. 137. VII. God's people may he -under affliction. This is here taken for granted. See Sec. 138. VIII. Afflictions keep not believers from communion with saints. Though the people of God were afflicted, yet Moses would be of their communion. See Sec. 138. IX. Pleasures occasion sin. Here they are styled pleasures of sin. See Secs 139. X. Pleasures are momentary. They are hnt for a season. See Sec. 140. XI. Faith makes afflictions to he preferred before pleasures. Moses by faith preferred afflictions. See Sec. 137. XII. Matters must be enterprised on good ground. This word, esteeming, intends as much. See Sec. 142. XIII. Christ was known of old. For he was known to Moses. See Sec. 142. XIV. Christ was reproached before he was exhibited. In this respect tliis phrase is here used, tJie reproach of Christ. See Sec. 142. XV. Believers prefer Christ's reproach before riches. Witness Moses. See Sec. 143. XVI. Believers discern betwixt things tlutt differ. This phrase, greater riclus than, giveth proof here- unto. See Sec. 144. XVII. There is a reward. This is here taken for granted. See Sec. 145. XVIII. Jiespect may he laid to reivard. So Moses had. See Sec. 146. XIX. lieu'ard puts on to endure. Moses was hereby put on. See Sec. 146. XX. Danger may he avoided. For this end Jloses for.souk Egypt. See Sec. 157. XXI. Faith crpels fear. Faith nuide Moses not to fear. See Sec 148. XXII. Tli^ most terrible ones are not to be feared. Mo.ses feared not the king's wrath. See Sec. 148. XXIII. Faith makes invincible. The expression of that which Moses feared not, which was the im-ath cjf a king, giveth proof hereunto. See Sec. 149. XXIV. Faith seeth God. Thus Moses saw God. See Sec. 150. XXV. God is invisible. So is he here set down to be. See Sec. 151. XXVI. Faith raiseth the mind above sense. For sense cannot see that that is invisible. See Sec. 152. XXVII. SigfU of God keeps from fear of man. Thus was Moses kept from fear of Pharaoh. See Sec. 149. XXVIII. Faith works obedience. By faith Moses was moved to do what God required about the pass- over. See Sec. 153. XXIX. What God enjoins must be observed. God commanded Moses to observe the passover, and so he did. See Sec. 153. XXX. God's ivorks are oft attributed to his ministers. As this word, ktpt, implieth an ordaining, it proves the point. See Sec. 153. XXXI. Deliverances are to be remembered. This was the end of the passover. See Sec. 154. XXXII. 7m sacraments the sign and things signified are oft mutually jmt each for other. The passover was the thing signified, yet it is here put for the external celebration thereof.- See Sec. 155i XXXIII. God affords means for strengthening faith. This was one end of the passorer. See Sec. 'l56. XXXIV. Sacraments are to be solemnised in faith. So did Moses keep the passover. See Sec. 156. XXXV. Blood is the means of atonement. It was blood that kept the destroyer from entering into the Israelites' houses. See Sec. 157. XXXVI. A right application makes meaits useful. Sprinkling of the blood intends so much. See Sec. 157. XXXVII. Faith and prudence in preventing danger mrii/ stand together. By faith Moses used that means that kept out the destroyer. See Sec. 158. XXXVIII. The Lord revengeth. He it was that destroyed. See Sec. 158. XXXIX. Tlie dearest and usefulest that men have may he taken from them. Who dearer than the first- born ] Who more useful than their cattle ? Yet were these destroyed. See Sec. 159. XL. God can extend judgment to all of all sorts. The firstborn here destroyed are set down in the plural number ; none e.\empted. See Sec. 139. XLI. God ordereth punishment according to sin. The Egyptians destroyed the male children of the Israelites, and their firetborn are destroyed. See Sec. 160. XLII. Children may he punished for th, a dry tree, Luke xxiii. 3 1 ; but when it is attributed to the earth, the substantive useth to be left out, as Mat. xxiii. 15, • ye compass sea and land.' The wt)rd translated land is the word that is here used in the text, and signifieth dry. This is here noted, To give evidence of the divine providence, In mak- ing the bottom of the sea on which they went as fit to travel on as a hard, plain, beaten highway in dry weather. In tlie history it is said that the sea was made dry land, and that ' they went into the midst of the .sea upon the dry ground,' Exod. xiv. 21, 22. This I note to meet with the conceit of tliem who refer this circumstance of dry land to the boldness of the Israelites, as if they had gone through thick and thin as lustily as if the}' had gone on dry, hard ground. They ground their opinion on this particle, w;, as; but we observed before, Ver. 27, Sec. 152, that that particle did not always imply a diminution or a mere seeming of a thing, but a reality thereof. See. 166. Of faith makinff bold and strony. The forementioned evidence of faith, that by faith th4;y passed through the Red Sea, giveth evidence of that holy boldness which faith putteth into men. As here these Israelites passed through the Red Sea, so their children, by faith, passed through Jordan, Josh. iii. 17; and Jonathan with his armour- bearer set upon a garrison of the Philistines, 1 Sam. xiv. 1 3 ; and David set upon a lion, a bear, and a giant, 1 Sam. xvii. 3o, 45. Faith raiseth up the mind and heart of man to him who is a sure rock, fortress, buckler, and high tower, Ps. xviii. 2. Such defences, especially if they be impregnable, make men bold ; but God is the Lord of hosts, more to be trusted unto than all other defences or armies of creatures. On this ground be moved to take the shield of faith, and well to wield it ; this above all will make thee trulj' bold. This is further amplified by the persons com- prised under this relative, thfy. Men, women, chil- dren, great and mean, all of all sorts, are here in- tended. Among them there must needs be many weak ones, so as the weak may be made strong in faith. Many of these murmured before they saw this way opened for them, Exod. xiv. 11, 31, Ps. cvi 12. Compare Gen. xviii. 12, with the 11th verse of this chapter, and you may find the like exemplified in Sarah; so also in Gideon, Judges vi. 13, and vii. 15. The ajH)stle renders this ground thereof, ' God is able to make him stand,' Rom. xiv. 4 ; and this God doth, ' that the excellency of the power may be of God, and not of us,' 2 Cor. iv. 7. This is a good encouragement for such as are weak in faith to pray and saj', ' Lord, help my unbelief,' Mark ix. 24, and ' Lord, strengtlien our faith,' Luke xvii. 5 ; and as men pray, so they must use all warrantable means for increasing, strengthening, and establishing faith. This also may put on ministers, and others who have to do with doubting minds and unbelieving spirits, to essay the uttermost that they can to work Veb. 29.] GOUGE ON HEBREWS. 91 and to strengthen the faith of such. So did Moses. In this case he advised distrustful and murmuring spirits ' not to fear, but to stand still, and see the salvation of the Lord,' Exod. xiv. 13. Among this multitude there were many that re- mained unfaithful, and retained a rebellious disposi- tion against the Lord. Witness their murmuriugs and rebellious in the wilderness, yet they all passed through the Ked Sea ; whence we may infer that wicked men may receive temporal good things by their mixture with the godly. Hereof see more in TIte Plaster for a Plague, on Num. xvi. 45, Sec. 20. Sec. 167. Of believers venturing iipon terrible things. It could not be but a most terrible sight to see such waters as were in the sea on the one hand and on the other, though there were a dry path betwixt them : yet faith made these Israelites adven- ture to go to the bottom of the sea, for terrible things do not atfright believers. The waters that drowned the whole world aft'righted not Noah and them that were with him in the ark, Gen. vii. 7 ; and David was not aft'righted with the terror of the giant in his armour, and with his target of brass, and spear like a weaver's beam, 1 Sam. xvii. 45 ; nor lions nor fire affrighted Daniel and his com- panions, Dan. iii. IG, and vL 10. The courage of sundry martyrs gives further proof hereunto. Their confidence in God — in his divine properties, in his presence, in his providence — is the ground of this courage, Isa. xUii. 2, Ps. xci. 4, Heb. xiii. 5, 6. Surely men's doubtings and fears and perplexities arise from want of faith. Mat. viii. 26, and xiv. 31, Prov. xxiv. 10. To expel such fears, get faith, and use faith. Faith lifts a man above himself; it putteth a spirit more than human into a man ; it soars above sense, rea- son, and human capacity — even as high as the throne of God : no grace comparable to it. Sec. 168. Of God's carrying his through danger into safeti/. This phrase oi passing through the Red Sea, sheweth God's care in carrying his through the greatest dan- gers. To the eye of flesh and blood, what could be more dangerous than to venture into the Red Sea ? A proof of the danger hereof was manifested upon the Egyptians. But these were God's people, and there- upon he carried them through. Thus God preserved Noah, and them that were in the ark, till the earth was fit for habitation, and then they came forth. Gen. viii. 16. Thus God preserved Jacob after he de- parted from his father's house, tiU he brought him to it again. God is stUl present with his, and that in all their dangers, Isa. xliii. 2. The cloud and pillar in the wilderness was a visible evidence hereof, Exod. xiii. 22. This is a good inducement to venture upon anything whereunto God calleth us; and to rest upon this, that God, who openeth a way for safety, will carry us through all difticulties and dangers. As, there- fore, we begin, so let us hold out, that we may pass through the Red Sea. This passing through hath a double reference — one, to the continuance of God's providence ; the other, to their perseverance. Such as look for the benefit of the former must be careful of the latter, and take heed of Peter's failing after he had adventured to walk on the water to go to Jesus, Mat. xiv. 29, 30. We have the greater cause to rest upon God's pro- vidence, because it is here said that they passed as by dry land ; so as God made a most dangerous place to be the safest — he made the sea as land, the bot- tom of the sea as a beaten path. ' He turneth rivers into a wilderness, and the water-springs into dry ground,' Ps. cvii. 33. God made the land of the Philistines, where were David's greatest enemies, a place of refuge for him, 1 Sam. xxvii. 3 ; yea, he made the belly of a whale a place of security for Jonah. God hath a supreme and absolute power, and doth what he will everywhere. ' There is not any rock like our God,' 1 Sam. ii. 2. 1. Herein is manifested a difference betwixt the power of the Creator and creatures. The Creator can make the sea as dry land ; they only can use the benefit of dry land. He is tied to no course ; crea- tures are tied to that course that he prescribeth unto them. This instance giveth proof of the power of God above the course of nature ; for water is of a fluent nature, running downward, and spreading itself aU abroad ; but here it stood on each hand as two walls. 2. This affordeth ground of encouragement in all places, difficulties, and distresses, to trust in God, Jonah ii. 2, Ps. cxsx. 1 . We ought, on this ground, to be so far from fainting, by reason of the greatness of danger, as the more confidently to trust unto him ; because man's extremity is God's opportunity. This is not to make us neglect means, but, in the use of lawful means, to expect a good issue from God ; and if our case be such as we know not what to do, then to say, as Jehoshaphat did, ' our eyes are upon thee,' 2 Chron. xx. 12. Sec. 169. Of xnclced men's boldness in pursuing evil to thtir ovm destruction. The aforesaid preservation of the Israelites through the Red Sea is much amplified by the destruction of the Egyptians therein. Under this word, Egyptians, are comprised Pharaoh and that great host w^hich he had gathered together to pursue the Israelites. It is .said that ' he took six hundred chosen chariots, and aU the chariots of Egypt, and captains over every one of them,' Exod. xiv. 7. 92 C!OU0!E ON HEBREWS. [Chap. XI. This implieth that Pharaoh's army was a very great one. All these seeing a way made in the sea, wherein the Israelites went before them, little considered the mighty power of God in destroying many among their countrymen, and the wise providence of God in putting difference betwixt the Egyptians and the Israelites, whereof they had had many jiarticular instances be- fore, Exod. viii. 22, 23, ix. C, 20, and x. 23, but presumptuously thrust themselves into the sea in that way that they saw opened for the Israelites, and thereby brought destruction u])on themselves. The Greek word, thsk, signifieth experience or trial, and it is so translated, ver. 36. It implieth that the Egyptians would yet make a further trial whether God would yet still defend his people, or could protect them against this army, and thereupon rush on into the sea. Herein we may behold the boldness of enemies in pursuing the people of God. The like may be noted of the Amalekites, who, not long after the destruction of this great host of the Egyptians, set upon this people whom God had so preserved, Exod. xvii. 8. And the like also of Sihon, king of the Amorites, and Og, the king of Bashan, Num. xxi. 23, 33. Malice and hatred so blindeth the minds of the enemies of God's church, and so iutoxicateth their understanding, as they cannot discern the danger whereinto they venture. They can neither think of things past, nor foresee and forecast matters to come. Our proverb saith, ' Who so bold as blind Bayard?' 1. Tliis giveth proof of that satanical spirit which ruleth in wicked men, setteth their spirits on fire to do mischief, not regarding into what danger they im- plunge themselves. They are like mad bulls, who will run their career, though they break their own necks. How do bloody-minded men venture their own lives to take away the lives of others ! How do all sinners run headlong down to their eternal perdi- tion, to accomplish their mischievous plots ! 2. This doth much check the backvvfirdness, cold- ness, and fearfulnes* of such as profe-ss the truth, in maintaining the same. How little will men venture in God's cause ! How doth every show of danger discourage them ! Shall adversaries be so audacious and venturous in opposing the truth, and in persecut- ing the professors thereof, and shall professors be timorous in maintaining it ? 3. Let this put us on to a holy zeal in the cause of God and of his church, and of our own and others' salvation. Let the boldness of the wicked in their mischievous courses animate and embolden us in pious courses. This is not to make us blind and mad, as the wicked are, by hnplunging ourselves into apparent danger, but to make us cast off the cloaks of sluggishness and timorousness, pretending danger where is no ju.st cause of pretence, Prov. xxii. 13, and xxvi. 13. Let UB shew that there is more power in the divine Spirit to embolden us to good, than can be in a satanical spirit to embolden men to evil. Sec. 170. Of enemies perishing hy that which jore- serveth saints. The issue of the Eyptians' forenamed boldness is expressed ui this word, xanTodrigav, were drowned. This word is compounded of a simple verb, rrhu, bibo, that signifieth to drink, and a preposition, xara, that intendeth a thorough doing of a thing ; so as this com- pound signifieth to drink up, or, as it is ordinarily translated, to ' swallow,' as Mat. xxiii. 24, 1 Cor. XV. 54. It is attributed to the devU, and translated ' devcmr.' It being here applied to waters, it is fitly translated, ' were dro^vned ;' for waters swallowing ujj men do drown them. Thus we see that the presumption of the Egyptians caused their destruc- tion. The like may be exemplified in the foremen- tioned instances of Amalek, Sihon, and Og, and might be in a multitude of others. The just vengeance of God causeth this ; for hereby they are brought as beasts into snares, and as birds into pits, Ps. ix„ 15, IG, and xxxv. 8. This is enough to dissuade such as have any care, even of themselves and their own safety, from over- much boldness and forwardness in jjersecuting such as God will protect. They have cause to fear, lest God should make them visible spectacles of his ven- geance. Let such consider God's just dealing with these Egyiitians. To aggravate this evidence of God's just vengeance, it is worthy our observation to consider that means of the church's preservation proved to be the means of their enemies' destruction ; for those waters that were a wall unto the Israelites returned and covered all the host of Pharaoh, Exod. xiv. 28, 29. The lions that preserved Daniel from the plots of the princes of the Persians were a means of devouring those princes, Dan. vi. 22, 24. This also provcth true in the means of salvation ; for that word which is r savour of life to believers is a savour of death to others, 2 Cor. ii. 1 6. Thus may some, iu the sacrament of the Lord's supper, ' eat judgment to themselves,' 1 Cor. xi. 29 ; so Christ him- self, who is ' a chief corner-stone, elect and precious to them that believe,' is, ' unto them that be disobe- dient, a stumbling-block of offence,' 1 Pet. ii. G-8. 1. This comes to pass through man's abuse of the means which God afi'ords for his good, as Saul abused his sword, wherewith formerly he had destroyed the enemies of the church, by thrusting it into his own bowels, 1 Sam. xxxi. 4. 2. God being provoked by such men, turns bless- ings into curses. This may afiford us a good direction about the use of those means which we see to be useful and success- ful to others. For this end, 1. Be sure of thy warrant for the use of such and Vek. 29.] GOUGE ON HEBKEWS. 93 sucli means. These Egyptians had no warrant so to rush into the sea as they did. When the Israelites presumed to go up against the Amalckites and Ca- naanites ■without God's warrant, they were discom- fited. Num. xiv. 44, 45. 2. Use warrantable means after a right manner. Herein Daml failed, 1 Chron. xv. 13. 3. Aim at a right end. The king of Assyria aimed at a wrong end in the successes that God gave him, Isa. X. 12, 13. 4. In all lawful things seek God's blessing ; for it is not means, but God's blessing on means, whereby we come to prosper, Deut. viii. 3, Prov. x. 22. Sec. 171. Of 2>ussing through the Red Sea, sacrO' mentally consiilered. The apostle maketh this passing of the Israelites through the Eed Sea to be such a sacrament unto them as baptism is unto us, where he saith, ' they were all baptized in the sea,' 1 Cor. x. 2. Hereupon, ha%ing distinctly noted tlie main points of the history, I hold it meet to open the mystery, and for that end, 1. To shew what kind of sacrament their passing through the Ked Sea was, 2. To manifest wherein that sacrament agreeth with baptism. That sacrament may thus be described : It was one of the Jews' extraordinary sacraments, wherein, by their safe passing through the sea, their preserva- tion from the common destruction of mankind was represented and sealed up unto them. 1. That it was a sacrament is evident by this phrase, ' they were baptized in the sea,' 1 Cor. x. 2, and in that it had the essential parts of a sacrament, as we shall shew in comparing it with baptism. 2. It was a sacrament of the Jews, appertaining to that church alone. It was not for the Egy^Jtians : they were drowned in the sea. Hereby it is dis- tinguished from the ark, which was a general sacra- ment for the whole world ; and also from Christian sacraments. 3. It was an extraordinary sacrament, in that it was but once for all used. Hereby it was distinguished from the Jews' ordi- nary sacraments, which were circumcision and the passover. 4. It is said to be one of their extraordinary sacra- ments, to shew that the Jews had more extrordinary sacraments than this. They had four. Two answered baptism, this and the cloud, 1 Cor. x. 2. The two other answered the Lord's supper, which were manna, and the water that came out of the rock. 5. The outward sign of this sacrament was the Eed Sea. They passed through it. 6. The thing signified was Christ's blood. Christ's blood is the sea that keeps us safe from that destruc- tion that falls upon others. 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that —namely, that our spiritual preservation was repre- sented by the manner of that temporal preservation. 8. The adding of the means to the promise sheweth that this was a seal. The promise was first made to Abraham, Gen. xv. 14; and confirmed, E.xod. iii. 8, xiv. 13 ; and, by this passing through the Red Sea, ratified. Tliis was an especial means of strengthening their faith, Exod. xiv. 31. Sec. 172. Of the agreement hetu'ixt I sraeVs passin-g through the Bed Sea and bajitism. 1 . The passing through the Red Sea, and baptism, had both the same outward signs, which, was water, Mat. iii. 6. 2. They had like rites, which were entering into the water, and coming out of it. Acts viii. 38, 39. 3. They both had the same inward substance, which was salvation by Christ, Rom. vi. 3, 4. 4. They both had the same ground, which was God's commandment and God's promise, Exod. xiv. 13, 16, Mat. xxviii. 19, Mark xvi. 16. 5. They were both for the same people, which were God's confederates. Mat. xxviii. 1 9. G. Both were but once administered, Eph. iv. 5, John xiii. 10. 7. By both, persons were incorporated into God's church. They who passed through the Red Sea were the only people of God ; so they who are baptized. 8. Both sacraments are unprofitable to such as start from the covenant, 1 Cor. x. 5, 2 Pet. ii. 20. 9. Both are sacraments to prepare people for further grace. Therefore they that passed through the Red Sea had manna, and the water coming out of the rock prepared for them ; and such as are baptized have the Lord's supper, as a sacrament of spiritual nourishment. 10. In both there was a diS'erence betwixt God's people and his enemies. Israelites were saved, but Egyptians drowned. So by baptism believers are saved, the flesh with the corrupt lusts thereof are destroyed. 11. As the Egyptians, being drowned, lay on the shore ; so the old man, with his corrupt lusts, lies as drowned in believers. 12. As the Israelites passed through the sea by the wilderness into Canaan ; so believers that are baptized pass by this world into heaven, Mark xvL 16. Sec. 173. Of the resolution of , and observation from, Heb. xi. 29. Yer. 29. By faith »), she was a woman. That women may prove worthies hath been proved, Ver. ] 1, Sec. 53. 2. By reason of her nation : she was a GentOe — yea, she was of the cursed .stock of the Canaanites ; so as God can call out into his church the most unlikely that may be. 3. By reason of her external condition or filthy pro- fession, she was a harlot. This doth much confirm the point last noted. Her name is here said to be ^nii Rahah, which in Hebrew signifieth broad or large. It fitly answereth both to her former and later condition. To her former, in regard of her impudency — makuig herself as a broad street for any to come into. To the later, in regard of the largeness of her heart and soul, in receiving a large apprehension of God's works : and those both of his justice and mercy, Josh. ii. 9, (fee. There is mention made of Rahah, Ps. Ixxxvii. 4, and Ixxxix. 10, and Isa. IL 9. But though in English the names are of the same letters, 3'et in Hebrew they have different letters, and come from different roots : one, ^rni signifieth broad ; the other, ^ni; proud, and is put for Egypt. The fruits of her faith were such as these, mani- fested. Josh. ii. 1. She entertaineth those that were of the true church, ver. 1. 2. She hides them from danger, ver. 4. 3. She refuseth to betray them, ver. 4. 4. She beguUes those that sought to apprehend them, ver. 5. 5. She acknowledgeth the true God, ver. 11. 6. She coufesseth that God had affrighted the nations, ver. 9. 7. She ascribeth to God, and to his power, the great works which he had done, ver. 10. 8. She is persuaded that what God had said should be, ver. 9. 9. She adjures them by the true God, ver. 12. 10. She desires mercy of God's people, when others stood out : wherein she looked further than others, and more profited by what she had heard, ver. 12. 11. Her desire of mercy is extended to all hers, ver. 13. 12. She keeps covenant, ver. 14, 21. 13. She provides a means for the escape of God's people, ver. 15. 14. She incorporated herself into God's church for ever, Josh. vi. 25, Mat. i. 5. This instance of Eahab giveth evidence that God had Gentiles among his people, and accounted mem- bers of the true church. Jewish writers reckon up nine famous women. 1. Hagar, an Egyptian in Abraham's family, Gen. xvi. 1. 2. Asenath, Joseph's wife, Gen. xli. 50. 3. Shiprah. 4. Puah. 'These two were the mid- wives that preserved the children of the Hebrews alive against the king's command, Exod. i. 15. 5. Pharaoh's daughter, Exod. ii. 5. Their order sheweth that they mean her who took up Moses, though Solomon's wife may more fitly be meant. 6. Zipporah, Moses's wife, Exod. ii. 21. 7. This Eahab mentioned in my text. 8. Kuth, the daughter-m-law of Naomi, Ruth i. 1 G. 9. Jael, the wife of Heber the Kenite, Judges iv. 17. All these did worthy facts : but whether all these were effectually converted, is a question. Besides these there were many others, both men and women. Witness the laws that were made for strangers of both sexes, and their admittance to the passover and to other sacred rites. God hereby gave evidences and pledges of the extent of his goodness to all of all sorts : and of the truth of Lis promise made to Abraham, that ' in his seed all nations should be blessed,' Gen. xxii. 18. Hereby the Lord sheweth himself to be no respecter of persons. The like he doth now concerning the recalling of the rejected Jews, Rom. xi. 25, 26. There ever have been since their rejection some Jews professuig the Christian faith, Koni. xi. 1, (fee. The promise which God made for calling the Gentries, moved the Jews to entertain such Gentiles as came in to them, and to pray for others. The like ground have we to do the like duty on the behalf of Jews. Sec. 183. Of RaJiabhiing aharlot : and of h^r jjre- rogative. That woman who yielded forth such fruits of faith is expressly said to be a harlot, which brandeth her for an infamous woman. Some question is made by the Jewish rabbins about the Hebrew word n31T> whether it should signify a harlot or a hostess. They suppose it a matter impro- bable and dishonourable for Israelites coming among Gentiles to enter into the house of a harlot, not con- sidering how God's glory was much more magnified by her conversion — for, 1. By a secret providence and divine instinct was this thus ordered. 2. She is called a harlot, not in reference to her present, but to her former past condition ; as ' Mat- thew the publican,' Mat. x. 3. This may be explained by an infamous title given to a woman, but in reference to the time past ; which is thus expressed, ' a woman which was a sinner/ 100 GOUGE OK HEBREWS. [Chap. XI. Luke vii. 37. For God had purified her heart by faith, Acts xv. 9. 3. They went not to her house because it was a public stews, but because it was a remote and secret place ; for it was upon the town-wall, Josh. ii. 15. For the point in hand, there are two roots from whence the Hebrew word may be derived, ]3T and njt, which expressly signify to play the harlot, or to commit fornication. There is also another Hebrew word, pt, which signi- fieth meat ; whence they would derive the word, nj1T> attributed to this woman, and expound it hostess, or victualler, that sclloth meat : but they cannot give any express instance thereof. They produce some places where this word is used : but if the sense of place be well observed, it will appear, that in all those places the word may be more fitly translated harlot than hostess, as Judges xi. 1, 1 Kings iii. 16, Joel iii. 3. This word in Hebrew is in other places put for a harlot by their own confession : nor can it be taken for a hostess or victualler, as Gen. xxxiv. 31, Lev. xxi. 7, Ezek. xvi. 41, Prov. xxiii. 27. Besides, the LXX, who well understood the meaning of the Hebrew words, ever translate it with a word, -jroitri, that properly signifieth a harlot. And two apostles ex- pound it so — namely, this apostle here, and James ii. 25. Surely this much tendeth to the magnifying of God's almighty power, free grace, and rich mercy, that a harlot should attain to such faith, and be made partaker of such favour and honour as she was ; as, 1. To profit by God's works so far beyond all her country as she did. 2. To be a hostess to the people of God. 3. To be a means of preserving not herself only, but all hers, from a common destruction. 4. To be admitted, though a Gentile, into the com- monwealth of Israel. 5. To be incor[)orated into the true church of God. 6. To be married to a prime prince in Israel, which was Salmon. 7. To be one of those progenitors from whom the promised Jlessiah, by luieal descent, should come, Mat. i. 5. 8. To be culled out by an apostle, and by name to be put into the catalogue of God's worthies. 9. To be produced by another apostle as a prime pattern of manifesting her faith by works, James ii. 25. 10. To be an heir of eternal life, as all Christ's progenitors, from whom in a direct line he descended, are supposed to be, and as all true believers are. These shew how forward God is to honour penitent sinners ; and how much mercy such may receive from him. Tlie names of such as are registered in sacred Scripture give further evidence hereof : Ruth, Naa- nian, Matthew, Zaccheus, the woman that washed Christ's feet with her tears, Paul, and others. Mat. xxi. 32. God's high account of such is manifested many ways. 1. By sending his Son to call such, Mat. ix. 13, yea, to seek and to save them. 2. By aflfording his gospel, and ministers to preach it unto them. Acts xxvi. 17, 18. 3. By Christ's patient waiting upon them, Rev. iiL 20. 4. By God's readiness to receive sinners when they are coming to him, even afar ofif, Luke xv. 20, Ps. xxxii. 5. 5. By that joy which angels express upon the conversion of sinners, Luke xv. 10. 6. By that glory and praise which the church giveth fur such. Gal. i. 22, 23, Acts xi. IS. 7. By that recompense which God confers upon them. This consisteth of sundry branches, as, (1.) A free discharge of their whole debt, and full remission of all their sins, Luke xviii. 13, 14. (2.) His sanctifying, comforting, and supporting Spirit in an abundant measure, 1 Cor. xv. 10. (3.) E.'cternal honours : instance, Rahab, Ruth, and the prodigal, Luke xv. 23. (4.) Eternal life, and it may be a great degree of glory in heaven ; for if notorious sinners after their conversion remain faithful, and give forth fruits meet for repentance, their former wicked course .shall not be remembered to impair their heavenly glory, Ezek. xviii. 21. Yea, many such converts are, by a con- sideration of their former wickedness, stirred up to labour in God's work more abundantly than others, 1 Cor. XV. 10. 1. This giveth a clear demonstration of the free grace and rich mercy of our God ; for sin to God is more than any rebellion or high treason against the greatest monarch on earth. 2. It giveth also a demonstration of the equity and justice of God upon impenitent sinners, Ezek. xviii. 27, &c. We may from hence infer that the destruc- tion of every impenitent sinner is of himself, Hosea xiii. 9. 3. This mercy of God to Rahab should stir up others to do as Rahab did. Though all Jericho stood out, yet would not she ; she had heard, and she be- lieved, that there was no standing out against God ; she therefore comes in ; she seeks mercy and finds mercy : 'go and do thou likewise,' Luke x. 37. Sec. 184. Of Rahah not perishing with others. Among many other evidences of God's mercy to this penitent, one is thus expressed, she perished not ivith them that believed not. This phrase, oi ffuvaTcuXiro, she perished not leith, is the interpretation of one Greek word, which is a double compound. Of the simple verb, oXXu,a/, perdo, and of the first composition, otoXXi/.u.;, see Chap. x. 39, Sec. 151. Ver. 31.] GOUGE ON HEBREWS. 101 The other preposition, nij-j, which maketh it a double compound, signifieth with, and hath reference to others, which are said not to believe; so as she was pre- served from a common destruction. By her not perishing, is meant her preservation from death. Under it is comprised not only the pre- servation of her person, but also of all that were with her in her house, Josh. vi. 23-25. The manner of her preservation was this : 1. When the walls of the city fell down, and thereby a way was made for the whole army to enter into the city, Joshua sends to her the spies, who knew where her house was, and promised preservation to her, and all in her house. This is a worthy precedent for generals and other commanders, to ratify the engagements of such as are employed by them. 2. The spies that were preserved by her readily go and accompKsh what she had made them promise and swear. This is a good example for such as have received kindness, especially when they are bound by promise and oath to a particular retribution. 3. All in her house are .saved, so as covenant and oaths are to be performed to the full 4. They were for a time left without the camp of Israel, to shew that all to whom external favour is shewed are not presently to be made partakers of all the privileges of the church. There must be a time for such as have been of a false religion, to give good evidence of their true faith and repentance. 5. She and hers dwelt for ever among the Israel- ites : so as true converts, though strangers, after good proof are to be accounted as those who are born in the church. Quest. 1. Why is no mention made of her husband and children ? A lis. It is probable that she being a harlot, had neither husband nor child. Quest. 2. How is this, that she perished not, attri- buted to her faith, seeing it was an act of Joshua and the Israelites ! Ans. 1. Her faith made her expect preservation. 2. It made her shew that kindness to the spies which was the procuring cause of her preservation. 3. It made her capitulate with them about her preservation. i. It made her bind them by promise and oath to save her. 5. It made her tie the scarlet thread to her window as a sign. 6. It made her, with all her kindred, to abide in her house, whereby she and they were saved. This fruit of faith giveth a proof that faith may keep believers from common destruction. Thus Noah and they that were with him in the ark were pre- served from the general deluge. See more hereof in the Plaster for a Plague, on Num. xvi. 45, Sees. 12, 13, Ac. Under this preservation iill those that were in Eahab's family were preserved, Josh. vi. 22, 23. It giveth proof that they who belong to believers may reap much good by them, Acts xxvii. 24, Luke xix. 9, Acts xvi. 15, 31. This ariseth not from any desert of faith, but merely from that respect which God beareth to believers. 1. This teacheth such as belong to believers, (1.) To bless God for that lot that is fallen unto them. (2.) There to abide, John vi. 68. (3.) To be subject to such as believe, 1 Tim. vi. 2. (4.) To pray fur them. Gen. xxiv. 12. 2. This directeth such as have liberty to choose their habitation in a nation, city, parish, or house, to choose it where believers are, as Ruth i. 16, John i. 38, Exod. xii. 38. Thus may they expect a blessing. Sec. 185. Of the danger of obstinate infidelity. The parties who perished are said to be, a.miSriSa.si, they that believed not. This phrase is the interpreta- tion of one Greek compound, whereof see Chap. iii. 18, Sec. 171. There it is shewn how it signifieth both mibelief, and also disobedience. Both these significations are here noted by our English trans- lators, one in the text, the other in the margin ; both of them may here very well stand. The former, of unbelief, may have reference to her faith : she believed that the God of Israel was the only true God, and that he had given them the land of Canaan ; answerably she desired to live among them, and to be of the communion of saints, and thereupon she was preserved ; thoy believed no such thing, and thereupon were destroyed. The latter, of disobedience, may have reference both to their former lewd conversation (which was a disobedience against God's holy law written in their hearts), and also to their stiff standing out all the seven days that the city was compassed about, wherein they did not yield any whit at all, nor hold out any white flag of agreement. This giveth proof that infidelity and obstinacy cause destruction. An apostle rendereth this to be the reason of the de.struction of the old world, 1 Peter iii. 20 ; and our apostle rendereth this to be the reason of their de- struction who perished in the wilderness, Chap. iii. 18, Sees. 170, 171. 1. This layeth a sinner open to God's wrath, John iii. 36. 2. It maketh men neglect means of preservation, John Lii. 18. 3. It occasioneth men to implunge themselves into danger, Exod. ix. 21, and xiv. 23. 1. This informs us in the fearful nature of in- fidelity and obstinacy. The temporal destructions which they bring are 102 GOUGE ON HEBEEWS. [Chap. XI. enough to manifest them to be very fearful : but much more eternal, Rev. xxi. 8. 2. Learn hereby to take heed of standing out against God. ' It is hard to kick against pricks,' Acts ix. 5. Sec. 18G. Of the laivfulriess of spies. An especial fruit of Rahab's faith is thus set down, when she had received the sjiies loith peace. This plu-ase, when she had received, is set down in a particijjle, thus, 8i^a/j,itri, haiiing received ; she first received the spies, and afterwards was preserved from destruction. They whom she received are here styled, xarasxo- crouf, spies. This noun is a compound ; the simple verb, exoTiu, whence it cometh, signifieth to mark, Eom. xvi. 17, Phil. iii. 17, and to consider, Gal. vi. 1. The compound verb, xaTuaxoTsa, signifieth to spi/ out. Gal. ii. 4 ; thence this noun, xarciaxoTou;, fitly translated spies. This hath reference to those two men whom Joshua sent forth to spy out the land secretly. Another apostle calleth them, ay/'shov;, messengers, James ii. 25. They are called messengers by reason of their warrant : they went not of themselves, but upon his ordering whu had the chief command over them. They are called sjries by reason of the end why they were sent, even privily to spy out the land. Quest. Seeing God had promised the land to them, ■what need they send .spies beforehand ? Ans. 1. To use warrantable means for the accom- plishment of God's promises, Dan. ix. 2, ?>. 2. To strengthen the faith of the people by under- standing the fear of their enemies, whereof those spies gave them notice, Josh. ii. 24. Thus dealt God with Gideon, Judges vii. 9-1 1. Here we have two things to be observed — 1. Joshua's prudence and providence in ordering matters so, as his soldiers might be the better encour- aged to go on. 2. The negligence of the enemy, who, notwith- standing the ftime of the Israelites coming over Jor- dan with a purpose to possess Canaan, are so careless of their city, as spies had advantage to come in and view their city. Indeed, afterwards they did ' straitly shut up their city,' Josh. vi. 1 ; but that was too late, the spies then had done their work. Thus God, to accomplisli his work, can give wisdom to some, and stupefy others. I'hat which is here noted concerning Rahab's re- ceiving spies as a fruit of her faith, givetli proof that spies are warrantable. It cannot be doubted but that Jo.shua herein had God's approbation ; yea, the Lord himself doth expressly command tliis. Num. xiii. 2, 3. Ohj. A very evil event followed upcm the return of the spies that were first sent to search Canaan, Num. xiii. 32, ecial means to find out the counsels, intents, plots, and policies of enemies, the knowledge whereof is a great advantage in war, but ignorance thereof a great disadvantage, 2 Kings vL 11. This therefore hath ever been counted one of the lawful stratagems of war, as Abraham's pursuing enemies by night. Gen. xiv. 15, and Joshua's laying men in ambush, Josh. viii. 3, &c., so Judges xx. 29, &c. By this means men have preserved themselves, as David, 1 Sam. xxvi. 3, 4, and enemies have been de- stroyed, as Judges xviii. 9, 10, 27. Obj. This seems to be a treacherous circumventing of men. Ans. There is no- treachery therein, because it is not against trust and truth. Where the war is just, enemies may be surprised or vanquished by fraud or force, openly or secretly.^ It stands both with pru- dence and valour to entrap or beat down an enemy any way. On the other side, it argues much improvidence to be circumvented for want of spies. The application of this point especially concerneth governors of states and commanders in wars. Sec. 187. Of RahaUs receiving the spies. Concerning Rahab's receiving the forenamed spies, the history expresseth these particular circumstances : 1. She gave them entertainment in her house. 2. Inquiry being made after them, she hid them. 3. By her cunning speech .she kept them who were sent to search for them [not] to seek any further in her house for them. 4. She used means for their fair escape. 5. She gave them advice, after they were to be gone from her, how to remain in safety. Quest. \V:is it lawful thus to receive spies against her own countr}' 1 Ans. 1. These were the people of God whom she received. 2. Her countrymen were by God himself devoted to destmction. 3. Their land was by the supreme Lord given to the IsraeUtes. 4. She knew that the death of the spies might ' 7) SoXifi TJt ^ir). — Anfigoiw. Dolus an virtus, quis in hoste rcquirit! — Virg. Vek. 31.] GOUGE ON HEBREWS. 103 more exasperate the Israelites, and that their life could not prejudice her countrymen. 5. She did it in no treachery or hatred, nor for any filthy lucre, or any other by-rcspect. 6. That which she did was by special instinct, and by an extraordinary spirit. On the forcmentioned grounds she is said to receive them, liiT iiirjiri;, n'ith peace : that is, as special friends, kindly, safely, securely, not as enemies, treacherously — not practising any ill against them, but sending them away in peace. This pattern sheweth that men in danger are to be preserved from such as seek their lives. Hereof see more, Ver. 23, Sec. 125. Sec. 188. Of dismissing in. peace such a^ confide in ns. The addition of this last phrase, ivith jjeace, added to Rahab's act in receiving the spies, giveth a clear proof that they who are taken into protection must, as far as may be, be dismissed in safety. ^Memorable in this respect is the example of Lot, in entertaining the two that he took into his house, Gen. xix. 7, ifec. The like is noted of the old man of Gibeah, Judges xix. 22, (tc. ; and of the woman in Bahurim, 2 Sam. xvii. 18, 19, ifec. ; and of Jonathan, 1 Sam. xx. 42; and of Obadiah, 1 Kings xviii. 13; and of Jeho- shabeath, 2 Chron. xxii. 11. We have for this the pattern of God himself, Jer. xxxvi. 26. And his express charge for ' hiding the outcasts, and not be- wraying him that wandereth,' Isa. xvi. 3. 1. Truth and fidelity requireth as much. 2. This is the main end of undertaking protection, to dismiss them in safety. ' Do nothing to these men,' saith Lot, ' for therefore came they under the shadow of my roof,' Gen. xLx. 8. Great therefore is their treachery who bewray such as put themselves under their protection. This was the sin of the Ziphites (1 Sam. xxiii. 19) which occa- sioned David to pen the fifty-foui-th Psalm against them. This was it, that as a perpetual infamy occa- sioned this style, ' Judas the traitor,' Luke vi. 1 6. Sec. 189. Of equivocation. About Rahab's receiving and dismissing the spies in peace, it is noted in the history, that she answered the officers whom the king sent to apjjrehend the spies, with these words, ' I wist not whence they were, and whither the men went I wot not,' Josh. ii. 4, 5. Here a question is raised, whether these words may be justified or no 1 Ans. Surely no ; for she did well know that they came from the camp of Israel, and she herself directed them in the way whither they went ; so as her an- swer was against a known truth. Obj. Her example is here produced, even in receiv- ing and dismissing the spies, as an effect of faith. A ns. In the general, that was an act of faith, and so approved, but not in the particular circumstances thereof. Rahab's answer is somewhat like to the direction which Rebekah gave to her son Jacob : in the general, Rebekah's direction and intent was a fruit of great faith, for it had respect unto the pro- mise of God made unto Jacob, in these words, ' the elder shall serve the younger,' Gen. xxv. 23 ; but in sundry circumstances it can no way be approved, Gen. xxvii. 6, 7, ic. It pleaseth the Lord in tender compassion to pass by many infirmities of his children, when he observeth an upright heart, and an aim to accomplish his promises. Thus did God here accept of Rahab's faith, manifested by many fruits, Sec. 182, and graciously pass over her infirmities. There are some that do excuse Eahab, even in the circumstance before noted ; and that two ways. 1. By freeing it from all untruth; thus, Rahab's house being a common inn, and divers passengers lodging therein, some might then come into her house, and of them she might say, ' I wist not whence they were ;' for innkeepers do not know whence all the guests that come to their house are : she might also say of them, ' whither the men went I wot not.' Thus by her speaking of other persons, she might speak the truth. Ans. 1. There is no expression in the history of any such matter. 2. There is little probability thereof. 3. That had been no direct answer to the question propounded about the spies, and in that respect an untruth. 2. By making up that which Rahab uttered with a mental reservation, thus, I wist not whence they were, to make them known to you, and whither the men went I wot not, to betray them to you. This Jesuits call equivocation. Because in these latter years a great controversy hath been raised by popish Jesuits about equivocation, I will endeavour plainly to set down the state of the question and arguments, jjro and con. Equivocation, taken in the most ancient and accus- tomed sense, is an ambiguous signification of a word, or a doubtful disposition of a sentence. To equivo- cate is, in general, to use a word or sentence so am- biguously as it may be taken diversely, in this sense, or that sense. Thus saith Christ, ' Lazarus sleepeth,' John xi. 11. Christ meaneth the sleep of death : the disciples take It of the natural sleep of the body. Equivocation in a sentence is, when a sentence is so composed as it may be diversely taken. Thus it is said that ' Ahaziah was forty and two years old when he began to reign,' 2 Chron. xxii. 2. This may be taken either of Ahaziah's own person, or otherwise of the stock whence he came by the mother's side, which had continued till that time, forty and two years. This kind of equivocation is a rhetorical figure, and intendeth the same that a homonymy doth.' 1 See the English Annotations on 2 Chron. xxii. 1, oiii^ivvjila. ^Equivocatio. 104 GOUGE ON HEBREWS. [Chap. XI This figure is frequently used in Scripture. It is nothing but an ambiguity in speech ; such a one Christ useth in these words, ' If I will that he tarry till I come, what is that to thee V John xxi. 22, 23. These are not unlawful ; for, 1. There is no untruth in them. 2. There are rules to find out the true and full sense of them. 3. They are of good use to exercise a man's under- standing, to sharpen his wit, to make him search after the meaning of what he reads and hears : yea, and to discover men's dullness, as Mark viii. 17, ic. To this head may be referred all manner of tropes, as, Metonymies, when a place is put for the inhabit- ants. Lam. i. 1, 2. Ironies, when the contrary is then expressed, 1 Kings xviii. 27, and xxii. 15. Metaj)hors, to which may be referred all sorts of parables. Synecdoches, as when the general is put for some particulars. Christ healed all sicknes.ses, and all dis- eases, which is aU kind of sicknesses, Mat. xxiv. 23. , So figures, as, prosopopteias, when persons are brought in speaking, which do not so speak ; as in the story of Dives and Lazarus, Luke xvi. 21, &c. Aposiopesies, when a sentence is broken off, and a part thereof left to be understood, which was usual in forms of oaths, Ps. xcv. 11. 'I sware in my wrath, if they enter into my rest;' this was God's oath. A like is noted of man's oath. See Cluip. iii. 11, Sec. 115. The like may be said of concealing a part of truth, which the prophet did, Jer. xxxviii. 27 ; and of riddles, Judges xiv. 14; and of hyperboles. See Ver. 12, Sec. GO. Jesuits, besides these and others like unto them, have invented and broached another kind of ccjuivo- cation, which they themselves do term « mental equivo- cation; that is, when a false speech is uttered, yet so as something is reserved in the mind, which if it were offered, would make the speech true. An instance hereof is thus given : one is asked concerning another, whom he hath oft seen, oft talked withj and with whom he hath been very familiar, whether he ever saw him or no ; he answereth, that he never saw him. This is a clear untruth : but to make that answer true, this clause, in heaven, is reserved in his mind, which expressed would make the answer full and true, thus, I never saw him in heaven. We can- not find throughout the whole Scripture one proof for such a mental equivocation. Because at the first hearing of it, it seemeth very strange, they propound sundry cautions thereabout : such as these, 1. The mental reservation must be such as it may make the sentence true, if it were uttered. Yet by the way, that great Jesuit and priest, called by them Father Parsons, giveth an instance, that though it were uttered yet cannot make a true sense. It ia this ; a man being desired to lend his friend a horse, answereth that he hath never a one — meaning an ox. Put this reservation to the sentence uttered, and then mark what truth, yea, what congruity there is therein. 2. Equivocation must be before an incompetent • judge : which is, as they expound it, any magistrate ■ that is not of the Catholic, whereby they mean the " Romish, religion. By the way, let me here again note that some of their priests have affirmed that Jesuits have used mental equivocation before the pope himself, and before cardinals. 3. Equivocation must be in weighty causes, namely, to conceal a priest or other papist, to keep him from taking, or to save the credit of such as have entered into their holy orders, or any way to succour the Romish faith. Yet some of them permit it in a money matter, as if one should come to borrow a hundred pounds, who is not like to repay it, he may be put off with an equivocation. They go so far in this point of equivocation, as if they be demanded whether they do equivocate or no, they may answer by another equivocation, that they do not. If they be demanded the third time, whether they do not then equivocate, they may answer the third time negatively by a third equivocation, and thus proceed without stint. Yea, further, they avouch that a man may not only simply equivocate, but also confirm his equivocation by oath. As for our parts, though we grant that ambiguity of speech, which is a verbal equivocation, may be used, as hath been before proved, yet there are re- straints and limitations to be added thereto, such as these : 1. That the ambiguity be such as may by due ob- servation of some circumstance or other be discerned, as where Christ said, ' Take heed of the leaven of the Pharisees and Sadducees,' Mat. xvi. 6. Though at finst the disciples mistook him, yet Christ, putting them in mind of his miracles in feeding five thousand with five loaves, they presently perceived that he meant the leaven of doctrine. All the ambiguous speeches in Scripture are such as, by diligent obser- vation of the words and circumstances about them, may be found out. 2. That the ambiguity of speech be not against the intent and conceit of him who propounds the ques- tion ; especially if it be propounded b}' a magistrate, or by one that is in authority to require an answer ; yea, also if it be propounded by any to whom I think it meet to give an answer. Thus the Baptist, though he answered by ambiguity of speech when he denied that he was that prophet, John i. 21, yet he an- swered according to the true intent of them who pro- pounded the question. 3. That it be without any purpose of any wrong; Ver. 31.] GOUGE ON HEBREWS. 105 for a malicious end turns that action, whicli might otherwise be good, into sin. Upon these cautions it may be lawful to use ambi- guity of speech, whether it be by tropes or figvares. Our adversaries" positions are clean contrary to these limitations. For they say, 1. That such ambiguity may be used as is impos- sible to be found out by any but by him that utters it. For instance, if a priest be asked whether he be a priest or no, he may answer negatively, with this reservation, of Diana, or of the devils: he is no such priest ; who can imfold this ? 2. That such ambiguity be used before an incom- petent magistrate. By this rule no magistrate of another profession shall be competent. Papists hold protestant magistrates to be incompetent. What if protestauts hold the like of popish magistrates ? What if infidels hold the like of Christian magis- trates ? and Christians of infidels 1 Nay, liberty is hereby given to except against the competency of magistrates that are of the same religion : and to say they came in by bribery, or they have not sufficient parts for their place, or they are partial and unjust, and therefore not competent. 3. That if a man's main intent and principal end be not to deceive, it skilleth not, though both he that propounds the question, and the hearers also, be de- ceived. Thus they profess to deceive wittingly, though not principally. That their mental equivocation, even as they them- selves have set it down, is unlawful and sinful, may be proved by these arguments. 1. It is a new device, nor warranted by sacred Scriptures, nor by ancient heathen authors. The great philosopher,! ^j^j^^ jj^j]^ -written much of sundry kinds of ambiguity, never dreamt of this. 2. It justifieth an apparent lie, which is expressly forbidden, Eph. iv. 2o. 3. It being confirmed by an oath, will prove to be plain perjury. 4. Many gross absurdities do follow thereupon ; such as these, (1.) Thus aU manner of lies may be made truth. (2.) Thus no man can know whom to believe. (3.) Thus all honest and faithful commerce, con- tracts, and other like dealing would be destroyed. For all depend upon the truth of men's words. If words be contrary to their mind, what shall men rest upon ? (4.) Thus there could be no end of controversies ; at least of such controversies as cannot be confirmed by witness, for the only means to end such contro- versies is an oath, Heb. vi. 16. But equivocation causeth a judge to be in doubt, whether that which is sworn be true or no. (5.) Christian apology, or open confession of the truth of religion, is hereby taken away; for men are ' Aristotle. hereby taught by word to deny their religion, so they have a mental reservation to salve up the matter. (6.) Christians hereby make their profession odious to Turks, Jews, other infidels, and pagans, who never imagined any such mental reservation, but would take us at our words. The arguments which Jesuits produce to prove this absurd position are such as these : 1. Unreasonable creatures are cunning in deceiving their hunters, as foxes, hares, badger.s, and sundry other ; would God then leave man without such cun- ning evasions as may deceive their persecutors ? Alls. 1. It can carry but an unreasonable form of an argument that is so taken from unreasonable crea- tures. 2. Unreasonable creatures have no rule prescribed them to go by, as reasonable men have. 3. Unreasonable creatures are not called to suflFer as reasonable men are. 4. Hunters know, and can find out the means which unreasonable creatures use : but no persecutors can find out the depth of equivocation. 5. There are many other means which God hath afforded his servants to escape by, besides mental- equivocation. 6. God oft calls his servants by suffering to bear witness to his truth : should men in such a case equivocate 1 Arg. 2. Stratagems in war are lawful, Josh. viii. 18. Am. There is a great difierence betwixt stratagems and equivocations ; for, 1. Actions, whereof stratagems consist, do expressly affirm nothing, nor deny anything, as words do. 2. In a stratagem there is only a seeming to do this or that when a contrary is intended, but no express asseveration to do it. 3. Stratagems are used by open enemies, who pro- fess to use all the sleights they can to overcome. The fault therefore is in the adverse party if he be deceived, in that he was no more warj' and circumspect. But in the case of equivocation a man professeth no deceit, but naked truth. 4. If stratagems be against promise, or performed by lying, they are unlawful ; and this the heathens themselves have judged. Arg. 3. They press the many rhetorical figures in Scripture. Ans. There are rules to find out the fuU sense of those figures ; but for finding out the full sense of mental equivocation no rule can be given. Arg. 4. They produce sundry particular instances of saints thai have, as they say, equivocated — as, (1.) Rebekah's and Jacob's dissembling with Isaac, Gen. sxvii. G, &c. Ans. That is an instance of their infirmity, and no pattern for imitation. The like may be said of Rahab's answering the king's oflScers, whereof before. lOG GOUGE ON HEBREWS. [Chap. XI. (2.) Eiisua's answer to the men of Syria that came to apprehend him, 2 Kings vi. 19. Ans. 1. This was a stratagem against a professed enemy. 2. He was not demanded any question, and so not bound to answer tliis or that. (3.) Isaiah's message to Hezekiah, ' Thou shalt die, and not live,' Isa. xxxviii. 1 . Ans. There is nothing but plain and open truth herein ; for Isaiah spake as he was commanded, and as he himself thought ; for Hezekiah's .sickness was indeed deadly, according to the nature of it ; and if God had not extraordinarily wrought upon him, he had died. That Isaiah knew no other but that Heze- kiah should die of that disease, is evident, in that the word of God came again to him, when he carried the news of the king's recovery, ver. 4. (4.) Jeremiah's answer to the princes, Jer. xxxviii. 27. Ans. His answer is plain, no show of untruth therein ; only there was some truth concealed, whicli makes nothing for equivocation, because he was not demanded whether the king spake to him of yielding to the Chaldeans, or any other thing, beside what he answered. (5.) John's answer to the Jews, John i. 21. Ans. John answered the truth, and that according to the meaning of the Jews, as this particle of em- phasis, ' that prophet,' implieth ; for John neither was a prophet, as others, to foretell things to come, nor was he that prophet which Moses spake of, nor was he Elijah, as they meant, in body or soul, but only in spirit and power. That he spake according to their intent, and that plainly, is evident, in that when they asked who he was, he directly answered the truth, saying, ' I am the voice of one crying in the wUderness,' John i. 23. (6.) The speech of Christ, ' The Son knoweth not the day and hour of judgment,' Mark xiii. 32. Ans. 1. Here is no question propounded to our Saviour : so as it maketh nothing to the point in hand. 2. Christ declareth the truth plainly ; for as he was man, he knew not that day and hour. Many other speeches of Christ are alleged, whereof not one maketh for mental reservation ; for the ambiguity of them is cither in divers acceptions of the word, or in circumstances, which with study and due observa- tion may be found out. Sec 190. Of preferring the church before one's country. All the effects that are noted of Rahab's faith did give a plain demonstration that she preferred God's church before licr own country. This is a case that admits some limitations. It will not, therefore, be impertinent to shew wherein one's country is to be preferred, and wherein the church. One's own country is to be preferred in these cases : — 1. In civil affairs: as if a professor of the true religion be a subject in an idolatrous country that joineth near to that other country whereof he is a subject, and both requires his aid against their enemies, or for any other secular affairs, he is bound to prefer liis own country before the other. 2. In differences betwixt his own country and an- other of the true religicm, about their rights of titles in secular matters and privileges, he is to prefer his own country ; as if there be war betwixt those two nations about such secular rights, he may bear arms under his sovereign, though an idolater, against the other, though of the true religion. 3. In secret differences betwixt his country and the other of the true religion, where the cause is not openly known by the common subjects, a subject is bound to the command of those whose subject he is.' The church may be preferred in such cases as follow : 1. When there is special warrant, either by inward divine instinct (which Eahab had) or by express command. About this point of instinct men must take heed of conceited fantasies and diabolical sugges- tions. 2. When one's country is by God devoted to de- struction. In this case the inhabitants of Babylon are commanded to ' come out of her,' Rev. xviiL 4. 3. When some members of one's country are to be punished for intolerable impiety, and the church is stirred up by God to be an instrument therein. Be- cause the Benjamites took part with the city of Gibeah, who were of their own tribe in this case, they sinned, and were destroyed. Judges xx. 1 2, &c. 4. When one's country seeks the ruin of the church merely for religion's sake, he that is of that true religion may take part with the church. 5. When there is such deadly feud betwixt one's country and the church as they cannot both stand together, a true believer may take part with the true church. In such cases a man may say to those of his country, as Levi did to his father, mother, brethren, and sisters, ' I have not seen them, nor will I acknow- ledge them,' Deut. xxxiii. 9. A man herein prefers true religion before natural affection, spiritual amity before civil society ; yea, God before man. We are, therefore, in the foresaid cases to pull out the bowels of natural affection, and in the cause of God to prefer him before all, Luke xiv. 2G. The apostle St James, from these effects of Rahab's faith, inferreth that she was 'justified by works,' James ii. 25 — meaning that that faith wherewith she was justified was not a bare, naked faith, without works, but a faith that manifested itself by works ; and in that respect her works did declare her to be justified ; so as a man's inward faith in God, and love of him, must be manifested by works. See ' August, contra. Faust. Manich., lib. xxii. cap. 15. Ver. 31,32.] GOUGE ON HEBREWS. 107 more hereof in the Saint's Sacrifice, on Ps. cxvi. 9, Sec. 59. Sec. 191. 0/ tlis resolution of, and observation from, Heb. si. 31. Ver. 31. By faith the harlot Raliah perished not with them, that believed not (or, that were disobedient), tvheii she had received the spies with peace. The sum of this verse is in two words, fciith's proof. Hereof are two parts : 1. The poiut proved. 2. The kind of proof. In the former we have, 1. The particular grace, /«i<^. 2. The person whose faith it was. The person is described, 1. By her name, Rahab. 2. By her condition, a harlot. The latter, which is the kind of proof, admits two considerations : 1. An event that fell out. This is, (1.) Propounded, in this phrase, she p)erished not. (2.) Amplified, by the contrary event, which befell others. In the amplification is set down, [1.] The kind of judgment imjilied, in this phrase, ivitlv them. [2.] Thecausethereofjin this phrase, ihatbelieved not. 2. An efl'ect. In setting down whereof three branches are expressed : (1.) The particular act, she received. (2.) The object or persons whom she received, the S2'>ies. (3.) The manner how, toith peace. Doctrines. I. The seed of faith is accounted for faith. Such was the faith here mentioned. See Sec. 181. II. God takes notice of pienitents by nam.e. Witness Rahab. See Sec. 182. III. Some Gentiles under the law were called. Such a one was Rahab. See Sec. 182. IV. Women may prove worthies. Rahab was a woman, and here reckoned amongst worthies. See Sec. 182. V. Notorious sinners may obtain much mercy. A harlot here so did. See Sec. 183. VI. God hath penitents in high account. Rahab was a true penitent. See Sec. 183. VII. Faith keep)s from common destruction. See Sec. 184. VIII. Others may reajo benefit from the faith of some. By Rahab's faith, all that were in her house were preserved. See Sec. 184. IX. God can put difference betwixt different persons. Rahab perished not with others in the city. See Sec. 184. X. Infidelity is the cause of destruction. They perished who believed not. See Sec. 185. XI. Spies are lawful. This is here implied by the mention of spies in this place. See Sec. 186. XII. Men in danger are to be preserved from such as seek their lives. Thus did Rahab preserve these spies. See Sec. 187. XIII. They who are taken under protection must be dismissed in peace. So were these spies. See Sec. 188. XIV. Mental equ.ivncatinn i^ «••/-'. goe Sec. l89. XV. There are cases wherein the church is to be 2»'eferred before one's own country. Rahab's case was such a one. See Sec. 190. XVI. Faith is justified by ivorks. So did Rahab here justify her faith. See Sec. 190. Sec. 192. Of registering som^ specials in p)id>lic records. Ver. 32. And what shall I more say? for the time tvould fail me to tell of Gedeon, and of Barak, and of Samson, and of Jepthae, and of David also, and Samuel, and of the prophets. The apostle having long insisted on a distinct nar- ration of the fruits of the faith of sundry worthies, he here contracts his catalogue, that his epistle might not swell too much. The sacred Scripture setteth out the examples of many other worthies, which the apostle supposed to be very pertinent to his purpose. Therefore he doth not abruptly break off his induction of particulars, but elegantly contracts it, and that, 1. By a bare expression of their names, ver. 32. 2. By a concise declaration of the common efiects of their faith, in the verses following. He passeth from his distinct description of parti- culars to a brief enumeration of others, by a transi- tion in these words. What shall I more say ? the time tvould fail, itc. This transition consists of a rhetorical communica- tion, wherein a question is propounded, and an answer made by himself, which maketh it to be a rhetorical figure. This question, What shcdl I more say? impUeth that he had much more to say. In the Greek it runs thus word for word, xa'i r! 'in Kiyu, and what do I yet say? which implieth a purpose to break off his for- mer distinct expression of the fruits of the faith of particular persons, though he had much more to say. For in the former catalogue he culled out some only of those who are recorded in the five books of Moses and in Joshua, till the church was brought into the promised land. He passed over Enoch, Shem or Jlelchisedech, Rebekah, Aaron, Caleb, and sundry others, whereby he hinteth that God had more worthies than are requisite to be made known. 1. There were more recorded in the Old Testament, j-ea, and in the books of Moses and Joshua, than are here recited. 2. There were without question many more in the 108 GOUGE ON HEBREWS. [Chap. XI. several ages of the world than are recorded in the foresaid books, or in any other part of the Bible. It is said of Enos, that ' then began men to call upon the name of the Lord,' Gen. iv. 26. Yet none of tlie men that did so are by name registered. It is said of all those pious long-lived patriarchs that lived before and after the flood, that ' they begat sons and daughters,' Gen. v. 4, &o., and xi. 11, &c. No doubt but iiiaL iuar.y of those sons and daughters gave good proof of their true faith : yet are they not by name registered. It is of persons as of things. !Many commendable things were done which are not set down, Heb. v. 11, John xx. 31, and xxi. 25; so many persons that did worthily are not in public records. (1.) In regard of those saints themselves, it was enough that God took special notice of them, regis- tered their name in his book of life, gave them evi- dences of his favour while they lived, received their souls to glory when they died, and gave them assur- ance of the resurrection of their bodies. (2.) In regard of others that from time to time lived after them, it is sufficient that God hath afforded them so many patterns and examples registered in his book as he hath done. By them direction and encouragement sufficient are given to run the race as they did. They who are not moved by them would not be moved with millions more, if they were regis- tered. 1. Considering that many worthies have had their names buried with their bodies, let not us be over solicitous about memorials after our death, but leave it to the divine providence, and to the wisdom of our survivors. There may be a good use of chronicles and of memorials of some men's names and acts, yet there may be too great excess therein : some things that in their compass are very useful, may beyond their compass be unuseful, if not hurtful. Should there be memorials of all good men's names, I sup- pose the world would not contain them, especially if thereto were added their meditations, sermons, con- ferences, works, and labours. 2. This may stay those who, in their time and generation, do the will of God, faithfully employing their talent, and doing much good by their words and works, and yet nothing thereof remembered after death. It is enough that in their generation they have been enabled to do good, and that the present age in which they lived had the benefit thereof. They may so much the more rest herein, in that the ever-living God knows it, remembers it, and will abundantly recompense it. Their works will fol- low them. Rev. xiv. 13. The answer which the apostle himself gives to his own question, thus, for the time will fail vie, being a reason of his forbearing to go on in setting down more particular examples, as he had done before, giveth us to understand that there were very many more whom he might have produced. The multi- tude of believers is very great : very many are regis- tered in sacred Scripture, which the apostle styleth a ' cloud of witnesses,' Heb. xii. 1 ; but questionless there were many more, age after age, whose names are concealed. When Elijah thought that he had been left alone, God knew seven thousand more, and that in Israel, 1 Kings xix. 18, besides those that were in Judah. If there were, before Christ was exhibited, multitudes of believers, what are there since ? considering these promises, ' I will pour out my Spirit upon all flesh,' Joel ii. 28 ; ' and many shall come from the east and west, and sit down with Abraham,' (tc. Mat. viii. 11. See Chap. ii. 10, Sec. 91. . This reason, as it hath reference to the altering of the style, in contracting such points as he more en- larged himself upon in the former examples, sheweth that tediousncss must wisely be avoided. ' Having many things to write unto you,' saith an apostle to an elect lady, 'I would not write w'ith paper and ink,' 2 John 1 2 ; the like he saith to Gaius, 3 John 1 3. Tediousness dulls the mind, wearies the spirit, hinders devotion, draws away aflcction, yea, and m:my times deprives people of that comfort which otherwise they might receive from God's ordinances. Some who have some while given good attention, and that with cheerful aS'ection, by overmuch tediousness have been so dulled in their devotion as their former comfort hath been taken away. It is therefore a point of prudence somewhat care- fully to observe ordinary times limited for sacred duties, There are times wherein men may enlarge them- selves both in praying and preaching — namely, when days are set apart for those duties ; for then people come prepared to hold out the day. As for private duties performed by one alone, as any finds the vigour of his spirit to be in him, he may enlarge himself. But we must not measure others' spirits by our own. Christ, when he was alone, spent nights in prayer, Luke vi. 12. But we do not read that he did so with his disciples. ;' Sec. 192. Of the ajMstlt's setting tlie viore excellent before others. Upon the foresaid transition the apostle continues his catalogue of worthies, but much contracted. In this verse he sets them down two ways, 1. By their particular name. 2. By the function of some of them, in this word, prophets. 'There are six set dowTi by name, whereof four were judges, one a king, one a judge iind a prophet both, which is Samuel. The four judges are, as the apostle hath set them down, Gideon, Barak, Samson, and Jephthah. There were in all, betwixt Joshua, their general, and Saul, their first king, fifteen judges — 1. Othniel; Ver. 32.] GOUGE ON HEBREWS. 109 2. Ehud; 3. Shamgar; 4. Barak; 5. Gideon; 6. Abime- lech; 7. Tola; 8. Jair ; 9. Jephthah ; 10. Ibzan ; 11. Elou ; 12. Abdon ; 13. Samson ; 14. Eli ; 15. Samuel. Out of these only five are called ; the rest Tvere either not worthy to be named (as Abimelech, who usurped that dignity by fraud and blood), or had no memorable matter rec(3rded of them in their histories, as Tola, Jair, Ibzan, Elon, and Abdon. The others, as Othniel, Ehud, Shamgar, and Eli, did no greater matters than those which were done by those who are named ; therefore there was no great need to mention them, especially in this place, where the apostle labours to contract his discourse. In the particulars which are set down, the precise order of the history is not observed ; for Gideon, who is in the first place, was after Barak ; and Samson, the third, was after Jephthah ; and David, the fifth, was after Samuel. Hereupon some say that the apostle had an eye only on his matter, to set down some choice worthies as they came to his head, but had no respect to method or order ; but I suppose that he rather aimed at some special thing in altering the order of these, and that might be to prefer the more excellent ; for there is a double method. One of time, which he observed in the former part of his catalogue. The other of worth ; for Gideon had a more ex- cellent spirit than Barak, and Samson than Jeph- thah. As for Samuel, he is put after king David, imme- diately before the prophets, because he was a prime prophet. We may hence infer, that the greater grace men are endued withal, the more honourably they are to be esteemed. Grace is the best, the most excellent, most divine, and most honourable quality that any can be endued withal. Labour, therefore, to abound and excel in grace. See Ver. 4, Sec. 11, and Chap. ii. 10, Sec. 91. Sec. 194. Of men's Jifness to their function. All the six worthies that are here mentioned agree in one general, that they were endued with an extra- ordinary spirit. Of their distinct and different gifts we shall speak when we come severally to touch them. They all jointly, and every one in particular, give proof that God enables men to that whereunto he calls them. The four first were extraordinarily called of Gud to be judges or generals over his people. Three were judges — Gideon, Samson, and Jephthah. Barak was a general under Deborah; for she judged Israel, Judges iv. 4, 6. Gideon was called by an angel, Judges vi. 14; Barak by Deborah, a prophetess, Judges iv. 6 ; Sam- son by an angel at his first conception, Judges xiii. 5 ; Jephthah by the choice of the people testified before the Lord, Judges xi. 11. As for David, he was ex- pressly anointed by God's commandment, 1 Sam. xvi. 12. And Samuel was called of God, 1 Sam. iiL 20, 21. In like manner Othniel, Ehud, Shamgar, Deborah, and other judges, and the prophets, were extraor- dinarily gifted, because they were called to extraor- dinary functions. Only Abimelech, who was not called of God, but treacherously thrust in himself. Judges ix. 1 , 5, was not endued with any spiritual gift, but rather with a diabolical spirit of dissension. The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of God's prudence and providence. Thus God gifted them, that his work might be the better effected by them. 1. This extraordinary work of God affords an ordi- nary rule to such as enter upon any work of God, to have good assurance that they are in some competent mea.sure enabled thereto. 2. It directeth those that are in place to set any apart unto God's work, to make good piroof of them, whether they be enabled thereunto or no. Sec. 19.5. Of Gideon's names. The first particular person here mentioned by the apostle is Gideon, concerning whom we will consider, as we find in his history, three points. 1. His names. 2. His infirmity, 3. His excellencies. He had two names. One was Gideon, which is derived from a Hebrew word, i^U, that signifieth to cut doivii; so as Gideon, ]'\y]X importeth a destroyer. How fitly this name agreed to him, it is evident by that great destruction that he brought upon the enemies of God's church. The other name was Jerub-baal. This is com- pounded of two Hebrew words. The former, Jerub, is derived from a verb, ^n vel 3^1, that signifieth to contend, or to plead against. The latter part, baal, is derived from a word, 7^^, that signifieth husband or lord, and it was usually attributed to an idol. The meaning, then, of the wLole name, '?J7I1"1\ is, a pleader against Baal. The reason of this name was given him from his act in throwing down the altar of Baal ; and it was by way of derision, that no man might touch him for that act. Judges vi. 31, 32. Both of those names were fit names, whereby a memorial of his zeal and success against false gods, and enemies of God's church, was preserved. This giveth proof of their prudence who give signi- ficant and pertinent names to persons. 110 GOUGE ON HEBREWS. [Chap. XL Sec. 196. Of Gideon's iitfirmitjea. Though Gideon were in many respects a worthy man, yet he had manifold infirmities, .such as these : 1. Doubting of God's presence in his church, by reason of the afflictions thereof, Judges vi. 13. 2. Opposing his meanness against God's express charge. Judges vi. 15. .3. Itequiring a sign, after God's will was expressly manifested. Judges vi. 16, 17. 4. Fearing death, because he had seen the face of an angel. Judges vi. 22, 23. 5. Fearing to do in the day that which he was commanded by God to do, Judges vi. 21. 6. Not contenting himself with one sign, but ask- ing sign upon sign, Judges vi. 17, 37, 39, and vii. 10. 7. Setting up a dangerous monument, which was an ephod, Judges viii. 27. An ephod was a holy vest- ment, and it being so costly a one as he made it, it could not be but very dangerous. People are prone to idolatry and superstition. a. Polygamy, Judges viii. 30. 9. Taking a concubine to many wives. Judges viii. 31. 10. His dotage on his concubine, manifested by the name given to the chUd which he had by her. Judges viii. 31. The name was Abimelech, which sig- nifieth father of a /ci)i(f, or a chief king. It was a common name of the kings of the Philistines. It was in itself too high a name, and it might add somewhat to his son's ambition after the kingdom. These infirmities in such a man give instance that true justifying ftiith, yea, that a strong and great faith, may stand with many and great infirmities. Sec. 197. Of Gideon's excellencies. The excellencies noted of Gideon in his history are these : 1. His providence in time of extremity. When enemies in great troops invaded the land, and spoiled what they could come by, he got corn, and threshed it in a secret place, to keep it from the enemy, that so he might thereby sustain himself and his father's house, Judges vi. 11. This point of providence is commended in Joseph, Gen. xli. 48, and pressed by the wise man, Prov. vi. 8. 2. His valour. Judges vi. 12. This'by the heathen is reckoned amongst their cardinal virtues. Such as were set apart to a weighty employment are com- manded to be valorous, Deut. xxxi. 7 ; Josh. i. 6, 9. It is of excellent use for the managing of weighty works. 3. His acknowledgment of God to be the disposer of all, Judges vi. 13; for tlmugh he do somewhat too diffidently expostulate about Israel's present case, yet there is an apparent acknowledgment of God to be their former preserver and deliverer — yea, and to be he who brought them into trouble. Persuasion hereof is an especial means to keep in our souls a true fear of God. 4. His humble lowly mind. Judges vi. 15. Though it were a weakness in him to oppose his mean estate against God's express word, yet his acknowledgment of his meanness argued a humble mind, which is in itself a principal grace, and addeth a grace to all other graces. 5. His desire to have his faith strengthened in God's promise. Judges vi.''17. It was a weakness to need strengthening ; but his care to have that which was weak made strong was commendable. 6. His gratitude to him that brought him the glad tidings of his delivering Israel, Judges vi. 18. He took him to be a man of God, and answerably desired to give him such entertainment as he thought fit for him. This gratitude is very acceptable, both to God and man. 7. His liberal hospitality. Judges vi. 19. Bounty and liberality much magnify a courtesy. 8. His fear and trembling at God's presence, Judges vi. 22. Indeed, there was too much excess therein. Yet take away the excess, and the affection is com- mendable. We ought to fear and tremble at God's presence, as Gen. xxviii. 17. It wUl work in us a reverent respect towards God. 9. His piety towards God, manifested both by building an altar to God (which was in those days a solemn rite of worshipping God thereby), and also by the name he gave to the altar, QlVi' mil', which signifieth the Lord giving peace. Thus he caused a memorial of God's kindness to be continued to posterity, Judges vi. 24. 10. His obedience to God's charge, and that both in the general substance and particular circumstances thereof, Judges vi. 27, 28. This is a real demonstra- tion of that high esteem which we have of God, and of that good respect we bear to him. This is further manifested by his reducing his army to the number of three hundred. 11. His prudence, in making preparation for that work whereuuto God had called him, Judges ^^. 34, 35. This care of preparing means may well stand with true faith ; yea, it is a fruit thereof. 12. His care to encourage others to that whereof himself was confident, Judges vii. 15. This argueth true Christian love, whereof we have a worthy pat- tern. Acts xxvi. 29. 13. His care to raise up the hearts of his soldiers to God, Judges vii. 1 8. Though he would have them acknowledge himself (whom God had deputed) for their general, yet would he have them rest on God, as the first mover, and chief author of that which they went about. Thus he makes God the principal, himself only the instrument ; and so gives unto God that which is God's, and reserves to Ciusar that which was CK.sar's, as Mat. xxii. 21. 14. His meek spirit and soft answer, whereby he Vee. 32.] GOUGE OK HEBREWS. Ill pacified the furious rage of the Ephraimites, Judges viiL 1-3. A blessed effect followed thereupon, con- trary to that which is noted of Jephthah, Judges xii. 1, &c. Hereby is verified that of the wise man, Prov. XV. 1. 15. His constancy, in pursuing a victory well be- gun, Judges viii. 4, 11, 12. Many failing herein lose the glory and benefit of their former good success, which the prophet implieth, 2 Kings, xiii. 19. 16. His care to refresh his soldiers, weary with pursuing their eneniies, Judges viii. 5, 8. Jonathan doth set out the benefit hereof, 1 Sam. xiv. 27. 17. His just revenge on the inhuman and scornful men of Succoth and Penuel, Judges viii. 15, &c. However he might seem therein cruel, yet it was both just and expedient. 18. His modesty, in refusing that honour which the people would have conferred upon him. Judges viii. 23. How few are of that mind ! 19. His care to preserve peace, after he had got full conquest upon his enemies; for it is noted, that after that conquest the country was in quietness all his days. Judges xviii. 28. This is the most proper end of war. 20. His contentcdness with his own private means, Judges viii. 29. In which resp)ect he is said to ' dwell in his own house.' The principal observation concerning Gideon's faith is, that it made him with three hundred un- armed men, upon God's command, set upon an army of many thousands. Judges vii. 7 ; so as faith resteth on God with small means as confidently as, with great, 1 Sam. xiv. 6, 2 Chron. xiv. 11. Sec. 198. Of BaraFs name, injinnities, and virtues. The second particular is Barak, which, according to the notation of the Hebrew word, p')2, signifies lightning, Ezek. i. 13. He was a terrible lightning to Sisera and his host. He was chosen general against the army of Jabin, king of Canaan, who had oppressed Israel twenty years. Judges iv. 2, 3. One infirmity is noted of him, which was this, that being called of God he refused to go, except Deborah would go with him. Judges iv. 8. This shewed both diffidence in God's power and truth, and also diso- bedience to God's charge. But it seemeth that these came rather from the weakness of his flesh, than from the obstinacy of his disposition ; for he quickly re- covered himself. His virtues were these : 1. Prudence, in preparing an army out of those among whom he dwelt, and whom he might best command, and in whom he might best confide. 2. Obedience, in ordering matters according to the charge given unto him. Judges iv. 6, 10. 3. Courage, in setting upon a huge host well pre- pared with so few as he did, Judges iv. 3, 1-1. 4. Constancy, in pursuing the victoiy, Judges iv. 16. 5. Piety, in returning the praise to God, Judges v. 1. In Barak's example we have a proof that such as are weak in faith may become strong. Sec. 199. Of Samsoiis name, and sin. The third particular is of Samson. Some will h.ave his name, litt'Oiy, derived from a noun, lyati', which signifieth the sun. The last letter save one of the name (i, affixum relativiim,) is relative, as intimating his sun, in reference to God. The last letter of all, ], is the note of a noun. Thus it implieth two things, 1. That he was appointed of God. 2. That he was set amongst the people as the sun among the stars, more excellent- than any of them : and that by reason of the power of God's Spirit on him. This was a fit name : for by reason of his unparal- leled strength, his fame shined throughout the world. Never was there such a man heard of for strength. The heathen report much of Hercules. Certainly the ground of that strength which they divulge about their Hercules, arose from some fragments that they had heard concerning this Samson. Many of their reports concerning Hercules are fabulous ; but if all were true, yet are they not com- parable to that which is recorded in the word of truth of Samson. One notorious fruit of the flesh is noted of him, which was his strange dotage on strange flesh. For once and agam he went in to harlots. Judges xvi. 1, 4. Hereby he implunged himself into great dangers. Once by his great strength he escaped the danger; but afterwards by the impudent importunity of his cursed Delilah, whom he too too much doted upon, he was brought to bewray wherein his great strength lay. Thus he fell into his enemies' hands. Hereby it is manifest that God will not suffer scandalous crimes to pass unpunished — no, not in his dearest children. ' I will visit their transgression with the rod, and their iniquities with stripes,' saith the Lord of his dear children, Ps. Ixxxix. 32. This is a good item to such as have evidences of the Spirit's abode in them ; that they be not too proud, too bold, too secure, too loose. Sec. 200. Of SaTnson's excellencies. The special excellencies commended in Samson were two — 1. His great strength. 2. His right use thereof. The greatness of his strength was manifested two ways. 1. By the things which he did. 2. By the means, and manner of doing them. 112 GOUGE ON HEBREW.^. [Chap. XI. For the things which he accomplished, they were such as thereby nothing seemed too strong for him : he vanquished .and removed whatsoever stood against him. 1. He tore a lion, Judges xiv. 6. 2. He oft slew multitudes of men, and that by himself alone, Judges xiv. 19, and xv. 8, 15. 3. He carried away the gates and posts of a city. These were, questionless, very massy, and fast fixed in their places. Judges xvi. 4. 4. He brake cords, withes, and all other bonds whereby they sought to bind him, as flax burntwith fire. 5. Ho pulled do-mi at once two strong pillars of a great house, the roof whereof could bear three thou- sand people, Judges xvi. 29, 30. The means and manner of doing many of these were with his own hands; so he tore a lion, Judges xiv. 6, and took the-doors and posts of the gate of a city, and carried them away u])on his own shoulders. Judges xvi. 3. And by himself alone brake all the bands wherewith he was bound. All the means that we read that ever he used, was once the jaw-bone of an ass, wherewith he slew a thousand men. Judges XV. 15. It is said, that he 'smote his enemies hip and thigh, with a great slaughter,' Judges xv. 8 ; that is, with kicking and spurning them. As Samson's excellency was manifested by the greatness of his strength, so also by the right use thereof. This was manifested two ways. 1. By using it against the enemies of God and his church. Though his own countrj'men provoked him much, by coming to bind him, and to deliver him into the hands of his enemies, yet ho was so far from taking revenge of them, as voluntarily he suflfered them to bind him, and to deliver him up to his ene- mies, Judges XV. 1 3. 2. In all his conflicts with enemies he never put any to hazard but himself. Other judges, generals, and commanders, in war against their enemies, have put their soldiers upon the greatest dangers. This instance of Samson giveth evidence of God's power in enabling his people against their enemies. This general might be proved by many other in- stances, but none like to this. In God is all power. He can derive it to whom he pleaseth, and in as great measure as seemeth good to himself, so as a divine power shall be manifested in human weakness. A great encouragement this is against all sorts of enemies, and against all their assaults, especially spiritual. In these doth God most usually manifest his greatest power. Sec. 201. 0/ Siansoris streni/th lying in his hair. About Samson four memorable matters are worthy our due consideration — 1 . How his strength lay in his hair. 2. How fur he recovered after his fall. 3. Whether he were a self-murderer. 4. Wherein he was a type of Christ. Concerning that which he himself saith, 'If I be shaven, then my strength will go from me,' Judges xvi. 17; it is not to be taken as if his hair were a natural cause of his strength. That cannot be in these respects, 1. Hair is no integral or essential part of the body : it is a mere excrement. 2. It hath no stability in itself, as bones have, but is exceeding weak. 3. Hair draweth strength out of a man's body, as weeds out of the ground. Therefore they use to shave off the hair of weak ones, especially when they are much wasted with a consumption or other sick- ness. Yet to Samson, in particular, his hair was a sign, yea, and a means of his extraordinary strength, and that by God's voluntary appointment. For this is to be granted, that his strength came from God. God enabled him to do what he did. When he was not able to do as he had done before, God took away his strength. That his strength was of God, is evident by this phrase, ' the Spirit of the Lord came upon him,' which is used upon his achieving great matters, Judges xiii. 25, xiv. 6, 19, and xv. 14. And upon failing of his strength it is said, ' the Lord departed from him,' Judges xvi. 20. God sanctified Samson, from his mother's womb, to be a Nazarite, Judges xiii. 5. And according to the law of Nazarites, the Lord charged that no razor should come upon his head, Num. vL 5. Answer- ably, Hannah, who vowed Samuel as a Nazarite to the Lord, U3ed this phrase, ' there shall no razor come upon his head,' 1 Sara. i. 11. That rite implied, 1. Comeliness. For the hair is an ornament by nature. Had not man sinned, his hair would have had no need of polling. By sin it is that long hair becomes uncomely. 2. Purity. For the keeping of the razor from the hair shewed that they were clean, and needed not to be shaven, as the leper that was unclean needed, Lev. xiv. 8, 9. Yea, if a Nazarite by any occasion became unclean, he was to shave his hair. Num. vi. 9. 3. Subjection. For as the woman's hair is a token of her subjection, 1 Cor. xi. 10, so the Nazarite's hair of his special subjection to God, to which sub- jection he had by vow bound himself. This was sometimes by the vow of the parties themselves, Num. vL 2 ; scmietimes by the vow of their parents, 1 Sam. i. 1 1 ; sometimes by God's own special ap- pointment. Judges xiii. 5. Samson's hair beuig thus a sign of more than ordi- nary comeliness, puritj', and subjection, so long as, in testimony of his inward piety, that external rite Ver. 32.] GOUGE ON HEBREWS. 113 ■was observed, God's Spirit continued his assistance to him, and gave that evidence thereof, his extraordi- nary strength. But when, by a violation of that rite, he manifested his impure, disobedient, and rebellious disposition against God, God took away his Spirit, and, as an evidence thereof, his extraordinary strength ; but when, by the judgment that followed thereupon, he repented, the sign being renewed, the Spirit re- turned, Judges xvi. 22. This example of Samson in provoking the Spirit to depart from him, and take away his strength, giveth proof that prime professors may so far grieve the Spirit as he may be moved to forsake them, and withdraw his assistance. Hereof see Chap. iii. 12, Sec. 131, &c. Sec. 202. Of Sanison's recovery. Thougli Samson's fall were very great, j'et it is said that ' the hair of his head began to grow again after he was shaven,' which was a sign of the Spirit's re- turn unto him. Judges xvi. 22. This was yet fur- ther manifested by the extraordinary strength where- with he was endued. It was no less than before, if not greater ; for the last evidence of his strength was the greatest. More was done thereby than all his life before. Judges xvi. 30. This giveth proof that grace decayed may, by re- pentance, be recovered, and that with the greater advantage. Instance David, and the psalms that he penned after his great sin. Instance also Peter, mani- fested by Christ's question to him, and his answer thereupon, John xxi. 15-17. For true saving grace cannot be utterly lost. See more hereof. Chap. iii. 12, Sec. 132, &c. This is a great enforcement to such as by any occa- sion have fallen from grace, and grieved God's good Spirit, thoroughly to repent thereof, and to turn to their God again. Sec. 203. Of Samson's kind of death. The last act of Samson was the greatest and best. It was the greatest evidence of his faith, and the most profitable to God's church. Yet out of it a double question ariseth. 1. Whether it were a lawful act. 2. Whether the like may lawfully be done by others. His act was this, that he pulled down a great house where he was, upon himself, and upon the ene- mies of the church which were in and upon that house. Judges xvi. 27, &c. This personal act was in itself, as he did it, la-wf ul. For, 1. He did it with true devotion and invocation of God's name. Judges xvi. 28. So true, so hearty, so entire was his devotion, as God had respect thereto, even as he had to his prophet, Jonah ii. 2. 2. He did it with a true and steadfast faith ; for it was his last act, and he is here brought in as a pat- VOL. III. tern of faith. Of him, as well as of others, it is said, ' these all ha^g obtained a good report through faith,' (fee, ver. 39. 3. He did it by virtue of his vocation and func- tion, which was deputed to him from his mother's womb, Judges xiii. .3, which was to deliver Israel out of the hands of the Philistines. If a valiant soldier should cut asunder a post of a bridge whereon an army of enemies stand, though the bridge should fall upon himself, yet he did but what his calling required. 4. He did it with a well-composed mind — not in any such passion or perplexity of mind as self-mur- derers do. It was a zeal of God's glory, love of the church, of his, and of his own country, due and just revenge on the church's enemies, and a recompense of his former folly. 5. He did it with a special warrant, which was the immediate and extraordinary motion of God's Spirit. He did it with such a spirit as Elijah did, when he called for fire upon the messengers that came to apprehend him, 2 Kings i. 10. 6. He did it as a type of Christ. Hereof see Sec. 206. Sec. 204. Of self-murder. Concerning the second question (Sec. 203), whether the like may be lawful in others, a negative answer must be given, unless they have such a spirit. This answer of Christ, ' Ye know not of what manner of spirit ye are of,' Luke ix. 55, is pertinent to the point in hand. Self-murder is in itself a capital and damnable sin ; for, 1. It is apparently against the very letter and sense of the moral law, Exod. xx. 13. 2. It is against the rule of charity. For this phrase, ' thou shalt love thy neighbour as thyself,' Mat. xxii. 39, sheweth that a man's self is the rule of loving another. For a man therefore to destroy himself, is to break the very rule of love. 3. Divine revenge is expressly threatened against it. For this distinction of God's requiring blood ' at the hand of man,' and ' at the hand of every man's brother,' pen. ix. 5, sheweth that God will re- quire that blood which one man sheds of himself, as well as of his brother. 4. Self-murder is the highest pitch of tempting God. This was it which the devil essayed to bring Christ unto, Mat. iv. 6, 7. It provoketh God to let the soul sink into hell, or in an unusual and strange manner to save it. 5. It is a presumptuous usurpation of God's prero- gative, unto whom ' belong the issues of death,' Ps. Ixviii. 20. 6. It is a preposterous prevention of God's call, thrusting a man's self out of that place wherein his Lord hath set him. 7. It sets a dam against God's mercy, for 'who lU GOUGE ON HEBREWS. [Chap. XI. can tell if God will turn and repent, and turn away from his fierce anger, that wo perish not 1 ' Jonah iii. 9. But self-murderers give judgment against them- selves, as if they knew that God would not turn away from his anger. 8. It is a violent preniption of the place, time, and means of one's own repentance. The place is a body animated by the soul : a dead carcass cannot repent. The time is this life, II eb. iii. 13. The means are God's word. Christian conference, invocation, and such like; whereof the self-murderer depriveth himself. 9. It is against the most principal principle of nature, which is to preserve its own being. 10. It is against that remainder of God's image which is reserved in man : by virtue whereof sundry of the heathen philosophers^ and others have con- demned it. The Roman orator- excludes them out of heaven. The prime of Roman poets" placeth them in hell, wishing that they might be on earth to en- dure any want or hard labour. iScc. 205. Of the future estate of self-imirderers. A question is moved of self-murderers, whether there is any hope of their .salvation, or no. Ans. 1. All the instances that the Scripture giveth of self-murderers are branded for reprobates, — as Saul, Ahithophel, and Judas. 2. We have as little ground of hope for them as for any. 3. The order of the church in denying them Chris- tian burial imports as much. 4. The very heathen had such a law, which forbid their burial.'' Yet because the ways of the Lord are un.scarchable, and the mercies of the Lord infinite, and the work of his Spirit unconceivable (for at the moment of death the Spirit can work faith and repentance), we cannot, we may not, pass a peremptory sentence on them. Pretences alleged for the hope of the salvation of many of thcni, are these— 1. They may be distracted in their wits. Ans. Such are not to be accounted self-murderers. Our law doth acquit such. 2. They do it to avoid sin, or to jxrevent such tor- tures as, they fear, may draw them from the profes- sion of tlic true faith.'' Ans. 1. They arc undue pretences. For — (1.) No evil is to be done upon pretence of good, luim. iii. 8. (2.) A mere pa-ssivc evU is not sin. (3.) The pretended evil may, by the divine provi- dence, be prevented. ' Plato, in Crit. ; Ariet. ia Ktliic; Scnec. ' Cic. in .Somn. .Sclp. • Qu.-im vellcnt oetherc in alto Nunc ct pauperiem et duros perfcrre labores ! — Virg. JEn. 6. • Inscpultiis alijiciatur. — Senec. Controvcrs., lib. viii. • Euscb. Ecclca. Hist., lib. viii. cap. 12. (4.) The remedy used is the worst of evils. It is like the flounders leaping out of hot water into flaming fire. The pretence of preventing torments that might cause apostasy, implieth pusillanimity and infidelity; as if God could not prevent or mitigate, or give suf- ficient strength, courage, and comfort in all tortures. 3. Some pretend a hastening of their heavenly glory thereby. Heathen authors ^ give instances hereof, — namely, of Clcombrotus and Cato. A ns. That is no way to hasten, but for ever to ex- clude, one's self from heavenly glory. 4. Some, thinking to give evidences of their sal- vation, set down the confidence they have in God's mercy, and leave it written in their pockets, that it may be seen by survivors. Ans. It is a plain mockage of God to crave pardon for a sin to be committed. It is like the prayers of single combatants, who, immediately before their seeking to kill one another, make pretence of praying to God. This, their pretence, is an evidence against them. This should move people to take heed of tempting God. It was the answer that Christ gave to the devil when he tempted him to cast himself down from a pinnacle of the temple, whereby he might have killed himself. Mat. iv. 7. For preventing this sin — 1. Give no place to the de\-il, Eph. iv. 27. 2. Resist the devil, steadfast in the faith, 1 Pet. v. 9. 3. Pray against spiritual desertions, Ps. li. 11. 4. Oft meditate on the horrible nature and fearful issue of this sin. 5. Take heed of solitariness. 6. Set God always before thee, and reason as Joseph did. Gen. xxxix. 9. Sec. 20G. Of Samson heinr; a ti/pe of Christ. Samson and David were two of the mo.st eminent types of Christ that arc registered in the Old Testa- ment. It will therefore be meet distinctly to declare in this jplace wherein Samson was a type of Christ. This will appear in the particulars following — 1. The name Samson, and notation thereof, which i.s, hk sun. See Sec. 199. Christ is called ' the Sun of righteousness,' Mai. iv. 2. 2. The prediction of his conception; compare Judges xiii. 3, &c.,with Luke i. 31. 3. His sanctification in his mother's womb ; com- pare Judges xiii. 5 with Luke i. 32. 4. His special separation to be a Nazarite ; com- pare Judges xiii. 5 with Mat. ii. 23. 5. His miraculous birth. Samson was born of a barren woman. Judges xiii. 3 ; Christ was born of a virgin, Luke i. 34, 35. ' Cic. Tusc. Quest. 1, lib. i. Senec. Epist. 24. Veh. 32.] GOUGE ON HEBREWS. 115 6. His principal function, which was to deliver God's people, Judges xiii. 5 ; so Christ, JIatt. i. 21. 7. His growth to admiration, Judges xiii. 2-t ; so Christ, Luke ii. 52. 8. His marriage to a Philistine, Judges xiv. 1, ifec; so Christ was espoused to the Gentiles. 9. His great strength, Judges xiii. 25. Christ is said to ' travail in his strength,' Isa. Ixiii. 1. 10. The subject whereabout his strength was mani- fested, as a lion, Judges xiv. 5, 6, and the enemies of God's people, who were the Philistines, Judges xiv. i. So Christ exercised his strength upon the devil, who is a roaring lion, 1 Pet. v. 7, and in rescuing God's people from their enemies, Luke i. 71. IL His manner of teaching by riddles, Judges xiv. 12. So Christ by parables. 12. The honey that Samson took out of the lion whom he had slain. Judges xiv. 8. Much sweetness comes from the destruction of the devil. 13. Samson's binding, Judges xv. 13, and xvi. 8. So Christ was bound when they apprehended him, John xviii. 12. 14. His breaking the bonds with which he was bound, Judges xv. 14. So Christ brake the bonds of death, Acts ii. 24. 15. His thirst, Judges XV. 18. So Christ thirsted, John xix. 28. 16. His subjection under his enemies for a time, Judges xvi. 21. So was Christ for a while under the power of his enemies. Mat. xxvii. 2. 17. His being sold for a sum of money. Judges xvi. 18. So was Christ, Mat. xxvi. 15. 18. God's seeming to forsake him for a time. Judges xvi. 20. Christ complained hereof. Mat. xxvii. 46. 19. The scorn whereunto he was put by men. Judges xvi. 25. So Christ was scorned of men, Mat. xxvii. 39. 20. His victorious death. Judges xvi. 30. ]\Iuch more victorious was Christ's death. Col. ii. 15. Sec. 207. Of Jephthalis name and birth. The fourth particular mentioned in this brief cata- logue is Jephthah. His history is recorded. Judges XL and xii. About him we are to consider, 1. His name. 2. His birth. 3. His infirmities. 4. His excellencies. I. His name is derived from a Hebrew verb, TM^^, which signifieth to open. It is oft used of drawing a sword out of the scabbard, Ps. xxxvii. 14. The first letter, i, useth to be prefixed before nouns ; according to the notation, n713''> Jephthah implieth one tluit openeth. It was a fit name, for in his time the Israelites were so kept under by the Ammonites as there was none to open a way of liberty for them, none to draw a sword in their defence. Jephthah first drew out his sword, vanquished the enemies, and opened a free passage for the Israelites. II. His birth was infamous, for he was basely bom, Judges xi. 1, 2. Bastardy hath in all ages been ac- counted a great infamy. God by his law barred them from public functions, even unto the tenth generation, Deut. xxiiL 2. This number of years is the greatest that we read of any sort of people so barred. Bastards, by the law of many nations, have been excluded from inheritances. He is not accounted an heir by our law. He is said to be milliiis Jilius, no man's child. States have thus judged them in sundry respects, 1. In detestation of the foul sin of uncleanne.ss. 2. In reference to that evil disposition that is for the most part in them ; God laying a curse on such a corrupt brood. 3. In respect of their dissolute education. Bastards use much to be neglected therein. This phrase of the apostle, ' if ye be without chastisement, then are ye bastards,' Heb. xii. 8. seemeth to allude thereunto. Yet God here in an especial and extraordinary manner couferreth his Spirit on this Jephthah, and advanceth him to the highest dignity and function amongst his people, and prospered him exceed- ingly- By this it appeareth, that no outward condition, be it never so base, is a hinderance to God's grace : mt- ness Rahab, a harlot ; Ruth, a Gentile ; Judah and Thamar, adulterers ; Phares, born in incest. All these reckoned up in the catalogue of Christ's progenitors, Mat. i. 3-5. Many like instances are registered in sacred Scripture. God hereby sheweth the freeness of his grace, ex- tended to unworthy ones, and the riches of his mercy conferred upon the worst kind of sinners, and the power of his Spirit, whereby ' valleys are exalted, and crooked things made straight, and rough places plain,' Isa. xl. 4. 1. This may be an encouragement, even to those who are base born, to be diligent in using means of grace, and fervent in prayer for grace, setting before their eyes this instance of Jephthah. 2. This may be a direction to others, as they see any evidences of God's Spirit, even in such as are base born, to take notice thereof, and to make the best use thereof that they can. The elders of Gilead took notice of a more than ordinary spirit in Jephthah, and answerably made use thereof, and had good suc- cess thereby, Judges xi. 6, 29. 3. This should quicken up such as being base born are made partakers of a new birth, to be the more thankful, and to walk the more worthy of that privi- lege, 1 Tim. i. 12-14, and say, 'thus hath the Lord dealt with me, to take away my reproach among men.' It is a great means to enlarge the heart unto all thank- fulness, well to weigh our former vile condition, Eph. ii. 11-13. 116 GOUGE ON HEBREWS. [Chap. XI. 'Sec. 208. Of J ejMialCs infirmities, and of his rash voio. III. Some reckon up Jephthah's entertaining vain men, Judges xi. 3, to be one of his infirmities. But that rightly taken is rather to be reckoned among his excellencies, as we shall hear hereafter. There are two apisarent infirmities registered of liim : 1. His rash vow, Judges xi. 30, 31. 2. His hasty and fierce revenge, Judges xii. 4, 6. His vow is on all sides granted to be over rash, but for the extent of it great question is made, whether he did absolutely vow to sacrifice whatsoever should first meet him. Arguments produced for that large extent thereof are these and such like : 1. These express words thereof, 'whatsoever cometh forth of the doors of my house to meet me, shall surely be the Lord's, and I will ofier it up for a burnt-oifer- ing,' Judges xi. 31. Ans. The copulative, 1, betwixt the two sentences of the vow, thus, ' and I will,' is oft used dis- junctively. So it is used, Exod. xxi. 17, and trans- lated or. The evangelist, Mat. xv. 4, quoting that text, plainly setteth down this disjunctive particle, or, n, Greek. So it is uised, Lev. x. 3, when God thus saith, ' I will be sanctified in them that come nigh me, or before all the people I will be glorified ;' and Gen. xxvi. 11, in these words, ' He that toucheth this man or his wife.' 2. The extreme passion of Jophthah upon behold- ing his daughter to be the first that came to meet him out of his house. Judges xi. 35. A lis. That passion arose from this, that his daughter was his only child ; and that by dedicating her to the Lord, all hope of issue was taken away. Children were always, among the seed of Abraham, accounted a gteat blessing. Abraham himself said to the Lord, when he promised him an exceeding great reward, ' What wilt thou give me, seeing I go childless?' Gen. XV. 1 , 2. And Jacob's wife said to her husband, ' Give me children, or else I die,' Gen. xxx. 1. They counted it to be a reproach to die without children, 1 Sam. i. 6, 2 Sam. vi. 23, Luke i. 2.5. 3. The daughters of Israel much lamented the daughter of Jephthah upon her father's performing his vow upon her. Ans. 1. The Hebrew word translated to lament, is nowhere else in that sense used. 2. There was great cause to lament her, though .she were not offered up a sacrifice ; even because by her father's vow she was kept from marriage. Arguments to prove that Jephthah did not offer up his daughter for a burnt-oflfering are these : 1. Such an act had been .against the light of nature. 2. It is expressly forbidden by God's word, Exod. K. 13. Obj. Why then did God command Abraham to offer up Isaac ? Gen. xxii. 2. Am. 1. That was only for trial of Abraham's obedience; God never intended that Abraham should so do. 2. God's express charge in a particular case giveth a dispensation against general laws. 3. Such an act is against the evidence of that faith which is here hinted of Jephthah. 4. Nor priests nor i>eople would have suffered Jephthah to have committed such a fact. 'When Uzziah, a king, would have burnt incense upon the altar of incense, Azariah the priest, and fourscore other priests, withstood the king, 2 Chron. xxvi. 16, (fee. ; when Saul would have unjustly put liis son Jonathan to death, the peojile kept him from it, 1 Sam. xiv. 45. 5. It is said that Jephthah's daughter desired leave of her father to ' bewail her virginity,' Judges xi. 37. It would have been said, to bewail her death, if she had been to be offered up. 6. She is said to know no man. Judges xi. 39. ■What doth this imply, but that being dedicated to the Lord she continued a virgin all her days ? 7. It is expressly said that the daughters of Israel went yearly to lament the daughter of Jephthah, Judges xi. 40. Had she been sacrificed, they would rather have buried such a fact in perpetual oblivion, than have revived it by an annual memorial. The word, JTUd"?, translated to lament, Judges xi. 40, is nowhere used in that sense throughout the whole Old Testament. It properly signitieth to de- clare, or to rehearse, Judges v. 11. It here signifieth to talk ivith: for the daughters of Israel went yearly j_ to confer with the daughter of Jephthah, and to com- fort her, in that she was kept from marriage. This affordeth a strong argument against sacrificing her. 9. Such a one as Jephthah could not be so far be- sotted as to vow that anything, whatsoever it was, that came forth of the doors of his house to meet him,should be offered up as a burnt-offering. What if one of the princes had come out? or another man? What if a dog or a swine, which were unclean, had first come out, would he have oft'cred up any of these ? God expressly forbade the hire of a whore, or the price of a dog to be brought into his house, Deut. xxiii. 1 S. Quest. 1. If it be granted that he only dedicated his daughter to God, to live unmarried, as a virgin all the days of her life, was that lawful ? A ns. No, for we do not read that to consecrate a female to God is anywhere warranted. Neither is this answer here alleged to justify Jephthah's vow, but only to mitigate his fa\ilt, Excxstit nnn a toto, sed a tanto, and to excuse him from such an abominable fact as sacrificing his own child. Papists, therefore, can from this example have no warrant for a vow of perpetual virginity. Jephthah's vow, take it in the Vef. 32.] GOUGE ON HEEKEWS. 117 best sense that you can, was exceeding rash, and no good pattern. Quest. 2. Was his vow, being ra.shly made, to be performed ? Alls. Xo, it failing in the matter of a vow, the per- forming of it proved a double iniquity; one in making it, another in performing it. When David was put in mind of a rash vow he forbore to perform it, yea, and blessed God for aflording means to keep him from the performance thereof, 1 Sam. xxv. 32. Here learn to take heed' of rash vows, and to be well advised about vowing. See more hereof in The Saint's Sacrifice, on Ps. cxvL 14, Sec. 91. Sec. 209. Of Jephtluih' s fierce revenge. Another infirmity of Jephthah was his too great revenge of the Ephraimites' insolency. Judges xii. 4-6. True it is that the Ephraimites first provoked him, and in such a manner as they justly deserved that sore revenge ; so as, what I shall sa}' of Jephthah's revenge is not to excuse the Ephraimites. But that Jephthah failed in the excess of his wrath is evident by Gideon's contrary carriage in a like case with the predecessors of these Ephraimites, whereof see Sec. 197. Had Jephthah dealt so mildly with the Ephraimites as Gideon did, he might have pacified them and saved the lives of forty and two thousand of the people of God. By this instance of Jephthah it is verified that ' wrath is cruel and anger outrageous,' Prov. xxvii. 4. Old Jacob upon such a ground thus checked the rage of two of his sons, ' Cursed be their anger, for it was fierce ; and their wrath, for it was cruel,' Gen. xlix. 7. Wrath is like an unbridled sturdy horse that carrieth his rider whither it list, even to his own and Lis rider's destruction. As the passion itself is very violent, so the eft'ects thereof are very fearful. It will be our wisdom to repress and redress it. Sec. 210. Of Jephthah's excellencies. IV. Many excellencies are in the history of Jeph- thah expressly registered. 1. His valour; he was 'a mighty man of valour,' Judges xi. 1. That phrase implieth that he was a man of a strong body and courageous mind. Valour rightly used is of much use against the enemies of the church and commonwealth in time of war, and against impudent offenders in time of peace, and against persecutors in time of persecution. God himself exhorteth Joshua hereunto, Josh. i. 6. David and his worthies are commended for it by the Holy Ghost. It is reckoned up as one of the prime graces of faith, ver. 33. 2. His improvement of liis valour against enemies — though he were disgracefully thrust out by his countrymen — as is implied in this phrase went out, Judges xi. 3. He spent not his time in base idleness, nor in more base robbing and stealing ; nor yet in plotting treason, or practising revenge. A worthy precedent this is for high minds that are disgracefully dealt with. 3. His care of others like himself. ' He went out with them that were gathered to him,' Judges xi. 3 ; so dealt David with his, 1 Sam. xxii. 1, 2. 4. His providence in securing himself and his country for the future, which was manifested by binding them to make him their head, Judges xi. 9-11. So long as he was head he had power to order matters, and he was privy to his own purpose and the integrity thereof. 5. His fair dealing with his enemies, Judges xi. 12, 13, (fee. He expostulates their wrongs; he ad- viseth them to desist ; he manifesteth the equity and necessity of the engagements. All these he did to obtain peace without bloodshed. Herein he followed the direction of the law, Deut. xx. 10, a commend- able pattern this is for commanders in war. (j. His piety in waging war. Judges xi. 30, 31. Though he failed in the manner by reason of his rash vow, yet his course was commendable. It becomes God's people to begin all their weighty affairs with God. The heathen do it. A Jove principium. 7. His faith, which herein had an excellency, that he had no special and extraordinary charge or pro- mise ; but he rested on God's general promise, Deut. XXX. 1-3, ifec, and upon the people's repentance mani- fested, Judges X. 15, 16. Ohj. It is said that ' the Spirit of the Lord came upon him,' Judges xi. 29, whereby a special, extraor- dinary motion and instinct is implied. Ans. That is noted after his resolution and pre- paration for the war, which were the effects of his faith. That of the Spirit's coming upon him sheweth God's approbation of what he undertook, and his encouragement thereunto, and his assistance therein. Sec. 211. Of David's Tiame and frailties. The fifth particular instance of the apostle's general catalogue is David. Of all the worthies before men- tioned, his histor)' is the most copiously set down. It is as a large and thick wood, out of which a passage is not easily found after one is entered into it. But as, by a long thread, a man that is entered into a great labyrinth may be brought out of it again, so, by the help of method, a passage will be made out of this copious matter. The method which I propound in handling the points that concern David is distinctly to declare, 1. His name. 2. His frailties and failings, that in him we may see what the best are subject to. 3. His crosses, partly for trial and partly for punishments, to make us the more wary. 4. His graces, that we may understand what to endeavour after. 118 GOUGE ON HEBREWS. [Chap. XI. 6. His privileges, or the recompenses which God gave him to encourage us in our warrantable endea- vours. I. His name, Ti~j and TH, 1 Chron. xi. 1, accord- ing to the notation of it, importeth a lovdy or friendly one. It is derived from a noun, 'y]'-^, amiom, di- lectus, Cant. v. 9, that denoteth a friend : thence this name, David. The name implicth such a one as he was — amiable and lovely before God and man, and friendly to all God's people. He was ' a man after God's own heart,' 1 Sam. xiii. 14; 'all I.srael and Judah loved him,' 1 Sam. xviii. IG; 'in the saints was all his delight,' Ps. xvi. 3. II. His frailties were these : 1. His r;ish anger and too great desire of revenge, aggravated by an undue binding of himself thereto, even by an oath. That he sinned herein is evident by his after-repentance thereof, and by blessing God, and the instrument that kept him from accomplishing his rash purpose of revenge, 1 Sam. xxv. 22, 32, 33. 2. His wavering in faith. Though God had en- dued him with a great measure of faith, yet manifold trials made him waver. Once, in distrust, he said, ' I shall perish one day by the hand of Saul,' 1 Sara, xxvii. 1. This was spoken in diffidence: so also this, ' I said in my heart, All men are liars ; ' hereof see The Saint's Sacrijice, on Ps. cxvi. 11. 3. His polygamy, or taking many wives and concu- bines together, 2 Sam. v. 13. That this was ever a sin, Christ himself doth manifest, !Mat. xix. 4-G. 4. His undue removing of God's ark. The law required that the ark should be carried on the priests' shoulders, Exod. xxv. 14, la, Num. iv. 1."), and vii. 9, Josh. iii. 14. So as David herein consulted not with the law of God, but rather imitated the uncir- cumcised Philistines, 1 Sam. vi. 7. He himself after- wards discerned how he failed herein, 1 Chron. xv. 13. 5. His adultery and murder ; the former drew on the latter, 2 Sam. xi. 2, ic. These were two notori- ous crimes, accounted most heinous by the very heathen. They were sorely punished. G. His foolish indulgency to his children, 1 Kings i. G, 2 Sam. xviii. 5, 33, for which God sorely pun- ished liim in those children. 7. His sudden and undue sentence before both parties were heard, 2 Sam. xvi. 4. Much injustice and great wrong oft foUoweth hereupon. Kead Prov. xviii. 17. 8. Pride in the multitude of his soldiers, 2 Sam. xxiv. 2. The issue sheweth how far God was pro- voked therewith. Sec. 212. 0/ Dai'id's crosses. III. David's crosses were of two sorts — 1. Trial ; 2. Punishments. His trials were these — 1. His brother's envious interpretation of that which he did by divine instinct, 1 Sam. xvii. 28. This kind of trials pierceth deep in the soul. 2. Saul's fierce persecution of him. Persecution in itself is a great trial, but David's was aggravated by many circumstances — (1.) By the person who persecuted him, his own sovereign, ' the Lord's anointed.' In this respect, he could not get such assistance as otherwise he might have had ; nor might he do that to free himself which otherwise he might have done, 1 Sam. xxiv. 17, and XX vi. 11. (2.) By the undue cause, which was no wrong on his part, Ps. xxxv. 7, 19, x. 3, cxix. IGl, and Ixi.x. 4. The cau.ses which Saul took to persecute him were those — His valour, wisdom, succe.ss ; people's acknow- ledgment thereof ; the love which the king's son and servants bare him ; and the notice which Saul had that David should be king after him. (3.) By the extent of his persecution ; it was unto blood. For this cause Saul raised up armies to pur- sue him. (4.) By the consequences following thereon, which were — [1.] The destruction of the Lord's priests, 1 Sam. xxii. 18, 19. [2.] The danger of his parents and kindred, I Sam. xxii. 3. [3.] His own expulsion from the people of God, and from the house of God, 1 Sam. xxi. 10, and xxvii. 2. This pierced deepest to his soul, Ps. Ixxxiv. 1, 1 Sam. XX vi. 19. 3. The jealousy which they had of him to whom he fled for succour, 1 Sam. xxi. 11, and xxix. 4. How great this trial was is evident by changing his be- haviour, 1 Sam. xxi. 13, and by the psalms which he penned thereupon, as Ps. xxxiv. 1, and Ivi. 1. 4. The spoiling of the city which he had allotted to him for himself, his soldiers, and all that belonged to him. This trial was the greater because his sol- diers thereby were stirred ujj to mutiny against him, 1 Sam. XXX. 1, G. 5. The setting up of Ish-bosheth, the son of Saul, after Saul was dead, against him, and that by the General Abuer and the greatest part of Israel, 2 Sam. ii. 8. Those trials David was brought unto betwixt the time that he w;vs first anointed and well settled in his kingdt)ms. Hereby we see that God will not have great preferments easily attained to ; witness Joseph's case. To those trials may be added others which befell him in his kingdom, as, G. The indignity which was offered to his ambas- sadors (2 Sam. X. 4), whereby his intended kindness was misintcriirctcd and perverted. 7. David's fainting in the battle, 2 Sam. xxi. 15; such was the consequence thereof, that if one of his Vee. 32.] GOUGE ON HEBEEWS. 119 ■worthies had not rescued him, he might have then perished, 2 Sam. xxi. 15. The trials which arose from his sons, as Amnon, Absalom, Adouijah, were punishments of his sins, as we shall afterwards see. Sec. 213. Of 2)i»iishmenis injlicted on David for his sins. Other kind of trials whereunto David was brought ■were apparent punishments of his sins, which, being public, God would not suffer to go unpunished. I will therefore distinctly note both his particular sins, and also the punishments that were inflicted there- upon. They were these that foUow ; — 1. His rash anger : this stirred up a purpose of revenge on Nabal and all his house, 1 Sam. ssv. 22. He did not put that his purpose into execution, but repented thereof, and blessed God for preventing Lim in shedding blood ; so as we do not read of any punishment inflicted for that sin, yet it may be that Saul's uusatiable desire of revenge on him and all his was a punishment of his foresaid purpose of re- venge. 2. His distrust, 1 Sam. xxvii. 1 : this was punished with the jealouisy of the princes of the Philistines on him, 1 Sam. xxix. 4, and with the sacking of Ziklag, and the insurrection of the soldiers against him, 1 Sam. xxx. 1, 6. 3. His polygamy, 2 Sam. v. 13 : the children of those various wives proved great crosses unto him. 4. His undue manner of carrying the ark : this was so punished as David was afraid of the Lord, 2 Sam. vi. 3, 7, 9. 5. His adultery with Bathsheba, and murder of her husband : as these were most heinous sins, so punishments inflicted for these were the most grievous. The heads of them are generally set down, 2 Sam. xii. 10, 11, 14. The sequel of the hi.story declareth the accomplishment of them. They were these that fol- low : 1. His child died, 2 Sam. xiL 18. 2. His daughter was deflowered by her brother, 2 Sam. xiii. 14. 3. His son lay with his concubines on the roof of a house in the sight of all the people, 2 Sam. xvi. 22. 4. The sword departed not from his house, for — (1.) One of his sons killed another, 2 Sam. xiii. 28, 29. (2.) That son of his thrust David out of his king- dom ; whereupon such a battle was fought as twenty thousands were slain, together with that ungracious son, 2 Sam. xviii., itc. (3.) Another battle arose thereupon through the indignation of Sheba, 2 Sam. xx. 1. (4.) Another son took the crown before his father's death, and that against his mind, 1 Kings i. 5. {■').) His inward troubles were yet greater, for — [1.] The Spirit withdrew his presence, so as to David's present sense it clean departed from him. Thereupon David thus prayeth, ' Create in me a clean heart, O God, and renew a right spirit within me,' Ps. li. 10. [2.] A deprivation of that joy and comfort which formerly he had. Whereupon in his prayer he thus addeth, ' Piestore unto me the joy of thy salvation,' Ps. li. 12. [3.] No sense of any assistance of the Spirit for growth in grace, but only a bare, formal profession re- mained. This is intended under this phrase, ' uphold me with thy free Spirit,' Ps. li. 1 2. [4.] He apprehended God's wrath, and feared a dereliction, in this phrase, ' hide thy face from my sins,' Ps. li. 9 ; but more fuUy is this thus expressed, ' Lord, rebuke me not in thine anger,' Ps. vi. 1. [5.] His conscience was a rack unto him, which made him use this e.xpression, ' the bones which thou hast broken.' Behold here what a fearful thing it is for such as profess the name of God to grieve the good Spirit of God ! (C.) His undue cockering of his children, 1 Sam. xiii. 39, 1 Kings xvi. Two of his children so cockered proved a heavj' cross to him, and a fearful curse to themselve.5. They both proved traitors to their fa- ther, and brought themselves to an untimely death — namely, Absalom and Adonijah. (7.) His hasty sentence against Mephibosheth. Compare 2 Sam. xvi. 4 with ver. 8. (8.) His pride in numbering of his people was punished with the loss of threescore and ten thousand in three days. Sec. 214. Of David's //races in reference to God. IV. The graces of David were many and great. They may be ranked into two heads — 1. Such as had an immediate respect to God. 2. Such as had respect to man. The graces which had immediate respect to God were these — 1. His care to be instructed in and directed by God's word, and that both ordinaril)', Ps. cxix. 24, 105, and also extraordinarily, 1 Sam. xxiii. 2, 2 Sam. vii. 2, and xxi. 1. This made him to walk with a right foot, and this kept him from many by-paths. 2. His faith. Most of those evidences which the apostle in the verses following, to set forth the faith of God's ancient worthies indetinitelj-, may be in par- ticular applied to David. For David by faith, (1.) Subdued kingdoms. None more, after the Israelites were settled in Canaan, 2 Sam. viii. 12, 14. (2.) Wrought righteousness — that is, justly go- verned his people, doing right to all, 2 Sam. viii. 15, Ps. Ixxviii. 72. (3.) Obtained promises — namely, of being king, and having a wise son to build God's temple, and the descending of the Messiah from him. 120 GOUGE ON HEBREWS. [Chap. XL (4.) Stopped the moutbs of lions. David killed a lion indeed, and lion-like men. (5.) Quenched the violence of fire — that is, of fiery persecutors, of fiery slanderers, and of other fiery enemies ; yea, he rescued Ziklag that was burnt with fire. (6.) Escaped the edge of the sword — namely, of Saul's sword, or the swords of the Philistines, and others. (7.) Out of weakness was made strong. Being weakened by sickness, weakened by persecution, •weakened by jealousy of enemies, by mutiny of his own soldiers, by insurrections and rebellions, he re- covered strength. (8.) Waxed valiant in fight, against Goliath, against the Philistines, and others. (9.) Turned to flight the armies of the aliens, even of all that were round about Israel, and enemies thereto. 3. His repentance. Many sins were before noted of him, Sec. 113. His repentance for them all is ex- pressly registered, as— (1.) For his rash anger and intent of revenge. Upon intimation of that .sin, he blessed God for with- holding him, and did forbear to execute his wrath. A true penitent will not persist in sirL Kepentance is an alteration of the mind. (2.) For his distrust. He confesseth it to be in haste, and after believed, Ps. cxvi. 10, 11. Yea, he checketh and rouseth up his soul, and that again and again, Ps. xlii. 5, 1 1, and xliii. 5. Repentance makes men care- ful to redress what is done amiss. (3.) For his polygamy. This being according to the error of the times, his repentance hereof may be comprised under this phrase, ' Who can understand his errors? — Cleanse thou me from secret faults,' Ps. xix. 12; and under this, ' blot out all mine iniquities,' Ps. U. 9. When a penitent, upon confessing of some sins, craveth pardon for all sins, it implieth penitency for the sin whereof he is ignorant, and yet guilty. (4.) For liis miscarriage about the ark, his repent- ance was manifested — [1.] By grief at the judgment and cause thereof, 2 Sam. vi. 8. [2.] By his future redress of that sin, 1 Chron. xv. 1, 2, 12, 13, &c. Kepentance makes men observant of the cause of the sin, and inquisitive after the remedy. (.').) For his indulgency towards Absalom and Adonijah, his repentance for this is manifested by his prudent and pious care over Solomon, Prov. iv. 3, 4, 1 Chron. xxii. 7, and xxviii. 9. llcpentance makes men amend in others what they have done amiss in some. (6.) For his adultery and murder, 2 Sam. xii. 13, the fifty-first Psalm is a suflScient proof hereof. (7.) For his rash and unjust judgment against Mephibosheth, his repentance herein is manifested by restoring to Mephibosheth what he had unduly caused to be taken from him. Restitution in case of wrong is a note of repentance. (8.) For his pride. This is manifest by the con- trition of his heart, confession of his sin, supplication for pardon, so soon as it was committed, and by lay- ing the load of the sin upon himself rather than upon the people, and by following a prophet's direction for appeasing God's wrath, 2 Sam. xxiv. 10, 17, 18. To this head of repentance may be referred the tenderness of his conscience, manifested in this phrase (which is pro|)er to David), ' his heart smote him,' 1 Sam. xxiv. 5, 2 Sam. xxiv. 10. 4. His sincerity and soundness of heart. This is that innocency, pureness, uprightness, and perfection for which he is much commended, and wherein he is made a pattern to others; insomuch as if any of his posterity were upright and perfect in heart, they are said to be ' as David their father,' 2 Kings xviii. 3, and xxii. 6 ; and, on the contrary, they that were not upright are said not to be as David their father, 1 Kings XV. 3, and 2 Kings xiv. 3. 5. His integrity, which was a due respect to every- thing that is pleasing to God. Sincerity hath respect to the manner of doing good ; integrity to the extent thereof. This integrity David professeth of himself both afiirmatively and negatively, Ps. cxix. 128. Hereunto David exhorteth his princes and his son, 1 Chron. xxviii. 8. Excejition is made about the case of Uriah, 1 Kings XV. 5. Ans. As one swallow maketh not a summer, so one sin daslieth not a constant course. 2. That sin was not committed with the full bent of his will, but through the violence of temptation. 3. By his faith and repentance that sin, as others, was washed awaj'. C. His delight in God's law. It was his love and his joy ; sweeter than honey, prized above gold. Therefore his meditation was thereon day and night. 7. His fervent zeal of God's glory. This was manifested, (1.) By many divine forms of praising God. Never were all the figures of rhetoric so expressed to the life as in David's psalms. (2.) By his forwardness and cheerfulness in bring- ing God's ark, the evidence of the Lord's presence, into a fit place, 2 Sam. vi. 13, 14. (3.) By his great desire to build a temple to God, 2 Sam. vii. 1, whicli, because he was not himself per- mitted to do, he made great preparations for his sou to do it, and prescribes a pattern thereof, and both instructs his son and princes how to do it, and also incited them to be conscionable therein. 8. His great devotion, manifested by the ardency and frequency tliercof. His deep sighs and groans, his fijods of tears, his cryings, and sundry other expressions ; his constancy in praying, morning and Vee. 32.] GOUGE ON HEBREWS. 121 evening — yea, and at noon too (Ps. Iv. 17), and at midnight on special occasions (Ps. cxix. 62) — yea, and seven times a day (Ps. cxis. 164). All these gave evidence to his great devotion. 9. His humble and patient submission to God in his greatest distresses, Ps. xxxix. 9, 2 Sam. xv. 26. Under this may be comprised his acknowledgment of God's righteous dealing. Such a disposition nioveth pity in God, and procureth ease and deliverance. 10. His renouncing of all worth or merit in him- self — yea, an acknowledgment of his own emptiness and unworthiness, 2 Sara. vii. 21, 1 Chron. xxix. 14, 15, Ps. cxliii. 2. The contrary to this takes away the glory of whatsoever we do, Luke xviii. 11-14. Sec. 215. Of David's graces in reference to man. The distinction of David's graces in reference to God and man is in regard of their end ; as the for- mer had immediate respect to God and his glory, so these to man and his good. Particulars are these ; — 1. His loyalty to his sovereign, 1 Sam. xviii. 5, and xxii. 14. So far he excelled herein, as, though Saul persecuted him to death, yet he would not take any advantage of doing the least wrong to Saul, but rebuked those that advised him to lay hands on his king, or that offered to do it themselves, 1 Sam. xxiv. 5-8, and xxvi. 8, 9. 2. His faithfuhiess in his calling. So he was from his youth all his days. His father appointing him to keep his sheep, he did it diligently. Though there were a solemn meeting and a great sacrifice, whereat his father and all his brothers were, yet did not he stu- from his charge till he was sent for, 1 Sam. xvi. 11. When his father sent him of an errand to his brethren at the camp, he rose early in the morning and went, but left his father's sheep with a keeper ; and when a lion and a bear fell upon the flock, he adventured his life upon them both, and killed them, 1 Sam. xvii. 20, 34, (fee. Great also was his faith- fulness in other and higher callings. 3. His putting forth himself to the uttermost for God's church. Witness his combat with Goliath (1 Sam. xvii. 32), and with the Philistines and other enemies on all occasions. God having given him extraordinary valour, he improved it to the best ad- vantage that he could for the good of others. He so improved other gifts, as his skill in music to the C]uieting of Saul's spirit, 1 Sam. xvi. 18. 4. His justice. This is implied under this phrase, ' he fed them according to the integrity of his heart,' Ps. Ixxvui. 72. 5. His keeping covenant with men ; witness the kindness that he shewed to Jonathan's son, 2 Sam. ix. 1. This is a note of a righteous man, Ps. xv. 4. Fail- ing herein is accounted a heathenish abomination, Rom. i. 30. God's vengeance is manifested against covenant-breaking even with men, Jer. xxxiv. 18 Ezek. xvii. 16. 6. His mercy to the poor and needy. The fre- quent mention which he maketh of such giveth proof that he himself was such a one, Ps. xli. 1, and cxii. 4, 9. 7. His sympathy at others' distresses, Ps. xxxv. 13, 14. 8. His liberality and bounty, 1 Chron. xvi. 3. 9. His retribution of kindness for kindness. This was it that moved him to send comforters to Hanun the king of Ammon, 2 Sam. x. 2, and to shew what kindness he could to Barzillai, 2 Sam. xix. 33, ;X. For besides that they lived together at the same time, they both sustained two great functions, — one civil, the supreme governor; the other ecclesiastical, an extraordinary prophet. In Samuel we may observe, 1. His name. 2. His birth. 3. His education. 4T His life and conversation. 5. His crosses. 6. His blessings. 7. His rest in the typical resemblance of Christ in the grave. I. His name, 'pxi.^^ir, Samuel, is compounded of three words, the first letter only of some of them being used. The Hebrew word signifieth thus much, bSD 1/1K ^n'^N^i ^ asked him of the Lord, for he was a cliild of prayer. This reason is rendered, 1 Sam. i. 20. By this name we see, 1. What faithful and fervent prayer may do; even open a barren womb. 2. Memorials of God's mercies are to be kept. This name preserved a memorial, both of God's mercy in giving a son, and also of the means of obtaining that mercy, which was prayer. 3. Fit names are good memorials. They oft bring to mind the memorable matter for which the name is given. 4. God's hearing prayer is a matter worthy to be remembered. Sec. 220. Of Samuel's hirth and education. II. Samuel's birth was extraordinary, for it was out of a barren womb. So was Isaac's, Gen. xi. 30 ; Jacob's, Gen. XXV. 21; Joseph's, Gen. xxix. 31; Sam- son's, Judges xiii. 2 ; the Shunamraite's son, 2 Kings iv. 14; John Baptist's, Luke i. 7. Hereby we see that matters above hope are under hope, Piom. iv. 18. This chapter giveth many evi- dences thereof. III. Samuel's education was from his childhood seasoned with piety. As upon prayer he was con- ceived, so for his birth solemn praise was given to God, I Sam. ii. 1. By vow, before he was conceived, he was devoted to God ; and in his infancy he was actually dedicated to God. From his childhood he was trained up in the house of Gi)d. These acts of piety in his parents God rewarded with sundry other children, and with extraordinary endowments on this Samuel. God spake to him while he was yet a child, and after so inspired him as he became an extraordinary projihct. Oh that parents would set the parents of Samuel as a pattern before them! Assuredly they should, some way or other, find an abundant recompense. Sec. 221. Of Samuel's life and conversation. IV. Samuel's life and conversation may be con- sidered two ways : 1. In his younger years, while he was under government. 2. In his riper and elder years, while he was a governor. 1. Wliile he was young he ministered unto the Lord before Eli, 1 Sam. ii. 11, and iii. 1. There he manifested his obedience, (1.) To his parents, by abiding in that place and calling wherein they settled him. (2.) To his tutor or master, to whom he was by his parents committed, as is intended under this 124 GOUGE ON HEBREWS. [Chap .XI. phrase, 'he ministered before Eli,' 1 Sam. iii. 1. This is further confirmed by his readiness to run again and again, and tliat in the night time, when he supposed that Eli had called him, and by declaring ihe whole message which he had received from the Lord, to Eli, upon his charge, 1 Sam. iii. 18. A worthy pattern this is for such as are under au- thority. 2. When he came to riper years he became a pro- phet and a judge. As a prophet he was faithful, 1 Sam. iii. 20. This is an especial property of a good prophet, 1 Cor. iv. 2. His faithfulness was manifested two ways. (1.) In declaring God's mind to the people. (2.) In putting up the people's desire unto God, which was by prayer, wherein lie was very powerful, Jer. XV. 1, Ps. xci.x. 6. He took a right course to make his prayer available for the people, for, (1.) He brought the people together to join with him in public prayer. (2.) He fitted them to that public duty, by calling them to forsake their sins. (3.) He caused them deeply to humble themselves, and to pour out their .souls before God. In which respect they are said to ' draw water, and pour it out before the Lord.' (4.) He brought them further to sanctify and en- large their humiliatiim by fasting, 1 Sam. vii, 3, 4, &c. (5.) He proniiseth to pray for the people himself, and acknowlcdgcth it a sin to omit that duty, 1 Sam. xii. 23. (6.) His own prayer was so powerful, as thereby he did not only obtain preservation from enemies, but also such extraordinary thunder as scattered the enemies, 1 Sam. vii. 10. The other function, whereby Samuel's life in his elder years is set out, respecteth his government, as he was a judge. Hereof two things are especially recorded : 1. His sedulity. 2. His integrity. To these two heads may all things becoming a good governor be referred. Either of the.se without the other makes one's government very defective and fault}'. liCt a gover- nor take indefatigable pains, yet if he be corrupt, his pains may prove the more pernicious. Let him be upright; if he be negligent and idle, where is the glory of his uprightness ! But if both concur, much may be expected from the government of such a one ; for much will be performed thereby, as was by Samuel, in whom both concurred. This testified Lis diligence, that he stayed not at his own house for all the people to cfcc., Ps. Ivii. 4. Paul was delivered from such a lion, 2 Tim. iv. 17. Prayer is made against such, Ps. xxii. 21, XXXV. 17, and Iviii. 6. Yea, the metaphor may be extended to the devil, who by faith is vanquished, 1 Pet. v. 8, 9. This must needs be a fruit of faith, for man by hk strength is not able to stop the mouths of lions. Daniel was but one, yet he believing, the mouths of many Uons were stopt : but his adversaries and ac- cusers were many; when they and theirs were cast into the den of lions, the lions quickly had the mas- tery of them, Dan. vi. 22, 24. 'Thus it appeareth, that that may be done by faith, which otherwise cannot be done. Sec. 231. Of quenching the violence of fire. Ver. 34. Quenched tlie violence of fire, escaped the edge of the sword, out of iveport a man in death. Faith in God's power of raising the dead will embolden a man to anything : witness martyrs. 3. It will be useful frequently and seriously to meditate on this evidence of faith : as it is the greatest evidence of God's power, so of the strength and vigour of man's faith. Ver. 35.] GOUGE ON HEBREWS. 137 4. By way of allusion and inference, we may be here stirred up to use all means for quickening the dead in sin, and to use them in faith ; for we have more ground here in this world to believe the resur- rection from death in sin than from a natural death. When Dorcas was dead, Peter was sent for, Acts viii. 38 ; so send for ministers, or at least carry thy children and other friends unto the means of quickening their souls, as the friends of him that had a dead palsy carried him unto Christ, Mark ii. 3. Sec. 242. Of believers receiving the henejit of otheri faith. Though they were prophets that were the minis- ters of raising the dead, yet the women that believed the prophets in God's name could do it, received the benefit hereof : they ' received their dead.' Elijah delivered the child whom he raised unto his mother, 1 Kings xvii. 23 ; so did Elisha, 2 Kings iv. 36 ; and Christ delivered the young man whom he raised to his mother, Luke vii. 15 ; and Peter presented Dorcas, whom he raised from the dead, to the widows. Acts ix. 41. The like is noted of other miracles ■tt rought by Christ and his apostles. Yea, faith is of such power as it can draw virtue and benefit from the labiuir and gifts of others that receive not the benefit thereof themselves. They that entered into the ark enjoyed the benefit of their pains and skill who built the ark, though the builders thereof perished. The like may be said of those who were cured by ■wicked men's working miracles, Mat. vii. 22, 23, and who were wrought upon by the min- istry of Judas, Mark \i. 1 2. Faith hath an attractive virtue : it is to God's power, truth, mercy, and other like properties, where- soever they appear, as the loadstone to iron, diawing them, or rather the benefit of theiii, to itself 1. This sheweth one reason of that httle or no profit which is reaped from those excellent endow- ments which God hath conferred on many of his ser- vants in tliese later days, and from those powerful' means of grace which he hath aflrorded. The reason is unbelief. 2. To other motives of getting and nourishing faith, add this, thereby mayest thou partake of the benefit of all God's properties and excellencies in himself, in his Son, in his Spirit, in his saints, in other men, and in other creatures. Who would be without. so useful, so behoveful a gift ] Sec. 243. Of faith enabling saints to bear sore iruils. In the two verses immediately before this, and former part of this verse, the apostle hath noted ten distinct rare act.s whereby the vigour of the faith of God's ancient worthies was manifested. Here he be- ginneth to add great sufierings, whereby a like vigour is demonstrated ; they are ten in number, but may be drawn to three heads : 1. Of such as were professors. 2. Of such as were martyrs. 3. Of such as were confessors. Of the first rank, five particulars are mentioned. The first is thus expressed, and others were tortured, &c. This copulative, and, is in Greek, ii, hut, which being joined with this distributive particle, uM.oi, others, implieth that howsoever some may be enabled unto worthy exploits, yet God calls others to sore sufferings, and that faith is exercised and manifested in the one as well as in the other ; for faith enables to endure as well as to do ; and the excellency of this grace doth shine forth as much in the one as in the other ; for this phrase, through faith, ver. 33, must be extended to all the particulars following to ver. 39. I cannot produce greater instances to prove the point than are here set down by our apostle ; they shew to what trials saints are subject (hereof see The Whole Armour of God, on Eph. vi. 15, Sec. 12), and how faith enables to pass through all. Faith persuades the soul of such principles as are sufficient to support it in the greatest trials, even such as these : 1. God is our Father. 2. God ordereth our estate. 3. All our enemies can do no more than what our Father permits. 4. Our Father is with ns in our greatest trial, even in fire and water, Isa. xliii. 2. 5. Our Father knoweth the greatness of our pres- sures. 6. He is not ignorant of our strength or weakness. 7. He can lighten the burden. 8. He can give us sufficient strength to bear it. 9. He will not suffer us to be tempted above that we are able to bear. 10. He will with the temptation make a way to escape, 1 Cor. x. 13. 11. He will make all things work together for our good, Rom. viii. 28. Sec. 244. Of the apostles quoting things out of human authors. The particular instances wherein and whereby the trials of the saints are exemplified are such as are not registered in any part of the Old Testament : hereupon some infer that the trials of Christians for the gospel are here intended ; but that is not pro- bable : for, 1. This epistle was written by an apostle that lived in Christ's time. See Cliaj). ii. 3, Sec. 27. 2. It is said of all those that were brought to these trials, that ' they received not the promises,' ver. 39 — namely, the promise of Christ exhibited, and of the full revelation of the gospel by Christ. If they which received not the promises endured so much, what should not we endure ? 138 GOUGE ON HEBREWS. [ClIAP. XI. It is more than probable that the apostle doth, in the suffering of saints, set down in this and the verses following, aim at the persecutions of the church after the Jews' return from the Babylonish captivity. Quest. How could the apostle come to the know- ledge of them 1 Ans. He might have them either out of human records, or from traditions conveyed from fathers to children, age after age. So had Paul the express names of Jannes and Jambrcs, 2 Tim. iii. 8 ; so had another apostle the striving of Michael with the devil .ibout the body of Moses; and the prophecy of Enoch, Jude 9, 14 ; and our apostle this of Moses, that he said, ' I fear and quake,' Hob. xii. 21. Quest. Doth not this make human records as au- thentic as sacred Scripture? and traditions equal to the written word ? Ans. In no wise. For though in human records there may bo and are many truths, yet we cannot absolutely rest upon thorn, because there may be falsehood in them ; but sacred Scripture is the word of truth, James i. 18. Yea, truth itself, John xvii. 17, and that in three respects : 1. In regard of the author, who is the God of truth, Pa. .xxxi. 5, from whom nothing but truth can come. He ' cannot lie,' Tit. i. 2. 2. In regard of the matter. There is nothing but truth in it, no falsehood, no ciTors, no uncertainty, Ps. xix. 8. 3. In regard of the effect. It persuades a man of the truth revealed in it, so as what God's word revealeth may safely, and ought to be confidently, believed. It is not so with human writings. Quest. Why then doth the apostle produce matters to bo believed out of human writings ? Alls. The Holy Ghcst so assisted the apostles, as they were able to discern betwixt truth and false- hood, so as what they took out of human writers was without question most true, and by their quoting the same they have made them authentic. The like may be said of those testimonies which the apo.stle quoted out of heathen poets, as Aratus, Acts xvii. 28, Menander, 1 Cor. xv. 33, Epimenides, Tit. i. 12. The apostle's quoting these hath now made them to be sacred. Thus can none do but they who have such a Spirit. Tiie same judgment is to be given of traditions. Apostles, by the immediate assistance of God's Spirit, could judge what traditions were true and divine ; but we cannot. It sufficeth us that all things re- quisite to make us wise imto salvation are in sacred Scripture, 2 Tiin. iii. 1.5, Ac. Some say that tliose stories whercunto our apostle hath here relation might be part of canonical Scrip- ture, but now lost. Ans. That conceii, that jwrt of the canonical Scripture is lost, is noi to be admitted ; for, 1. It impeacheth that Scripture which we have of imperfection, or else that which is lost of needless- ness. 2. It impeacheth the providence of God, in suffer- ing canonical Scrijiture to be lost. 3. It layeth a blemish on the fidelity of the church, which is the pillar of truth. 4. It takes away some means of our learning and grounds of our comfort and hope. For ' whatsoever things were written aforetime, were written for our learning,' itc, Horn. .xv. 4. As for the instances given of books of Scripture lost, they are either of politic records and chronicles, as 1 Kings xiv. 19, or of philosophical discourses, 1 Kings iv. 33, or of such books as are yet extant, but under other titles, as 1 Chron. xxix. 29. Sec. 245. Of 2^rofessors' totinents. The first particular pressure wherewith saints of old hath their faith tried is thus set down : II'iTe tortured, not accepting ddiverance, that tlvey might ob- tain a letter resurrection. The pressure itself is in this word, tortured. The other words are an ampli- fication thereof. The Greek word, srvfirraitlahieav, translated tortured, signifieth to stretch out, or to beat with bats. The root, TU'7Tu, from whence it is derived, signifieth to beat, thence a noun, r-jfLrratov, which signifieth a hat or a st'iff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff, and used to be beaten upon with drum-sticks. In reference hereunto, a rack, whereon men's bodies use to be stretched, and whereon, being so stretched, they were wont to be beaten ; such a rack, I say, or in- strument of torture, was called by the same name tliat a drum is, and they who are so racked and beaten were said to be ru,aTav;^o,a=K);, stretched and benten as a dnim, or to be drummed. Thereupon our former English translators thus turned this word, were racked, but our last translators, taking the word more generally, turned it thus, ulace, l/j-Taiy- fioc, which signifieth mocking; and another noun of the same composition, litnaUrr,;, which signifieth mocker, 2 ]'et. iii. 3, Jude 18. To the word here used, our English add this epithet, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the gospel, because they use to be with all the despite that may be. This kind of persecution, and the three others following, are thus brought in, they had trial of mockings, &c. The word, ^rf'^a, translated trial, signifieth also experience. It is supposed to be derived from a verb, ce/sw, that signifieth to jxiss over. From that noun is derived a verb, misd^'ji, that signifieth to tri/ or to tempt. The word, tXa/3ov, translated had, properly signi- fieth received. They received those trials from their persecuting adversaries. The word received is used in a threefold respect : 1. In that they were not only threatened with the kinds of persecutions, whereunto this phrase is an- nexed ; but they did indeed fall upon them, they were afilictcd -n-ith them, and so had experience of them. 2. In that persecutors thereby tried and essayed to draw them from their profession. 3. In that their faith was tried and proved thereby to be tight and sound. Of trials and temptations we shall speak more, on ver. 37. The setting down of mockings .amongst other kinds of persecutions, giveth apparent proof that mocking is a plain persecution. Hereof see more, Chap. xiii. ver. 13, Sec. 135. Sec. 252. Of scourging professors. The third kind of persecution is thus set down, scourgings. This word scourgings doth properly set out the meaning of the Greek word, iio-aTiyiai. For a verb, ixaariyita, that is of the same notation, signifieth to scourge, Mat. x. 17, and xx. 19. The word of the text is also applied to painful and tormenting diseases, Mark iii. 10. This was a sore trial, very pivinful, and hard to be endured ; especially as persecutors used to scourge saints with scourges of whipcord, of wire, and other like things, that fetched blood, and tore the flesh of those who were scourged. In regard of this kind of punishment many a saint may say, ' the ploughers ploughed upon my back, and made long their fur- rows,' r.s. cxxix. 3. Thus this kind of i)ersecution may be reckoned up under torments. This was Vee. 37.] GOUGE ON HEBREWS. 143 always counted a base kind of punisliment. Vassals, slaves, base, beastly persons, were wont thus to be punished. Under the law, if a man were so base as to lie with a bondmaid, he was to be scourged, Lev. xix. 20. Hereby we see that professors for their religion are punished in the basest and sorest manner that can be. So was Christ dealt withal, Mat. xxvii. 26, 29. So the apostles, Acts v. 40, and xvi. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, W'ere suppled and washed by the jailer. In persecutions against Christians by the heathens, many were scourged in open and public places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by antichristians. No such malice and hatred is ordinarily found in any, as in persecutors against professors of the gospel. For there is nothing so contrary to error, heresy, or idolatry, as God's truth. One error is not so contrary to another, nor one kind of heresy or idolatrj', as divine truth is unto them all. No marvel, then, that the hatred and malice of persecutors hath been so insatiable against professors of the truth — whom they handle as slaves, yea, as beasts. This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trials, whether of shame or pain. It is said of Christ, that he ' endured the cross and despised the shame,' Heb. xii. 2. Look unto him, and consider the cause rather than the kind of suffering. It skilleth not how enemies of God's truth esteem us, and deal with us, so long as God, good angels, and holy men approve us. Sec. 253. Of using professors as malefactors. The fourth kind of persecution of professors was by bonds. The Greek word dia/ibg, is here fitly tran- slated bonds. For it is derived from a verb, 5jw, that signifieth to hind. The bonds here meant are cords, and iron chains, and fetters, and manacles, wherewith they held men fast, and kept them from running away, or any other way escaping. Of the many ways of keeping men fast, and restraining them from liberty, see Chap. xiii. 3, Sec. 2.3. The fifth kind of persecution is like unto this, which is said to be ipuXaxii, imjyrisnnmeiit. For men are cast into prison to be kept fast, that they should not flee away. The verb (fuXdrroi, that is of the same root, signifieth to hee}), and he that hath the charge of a prison, is called (ZuXaj, a keeper: yea, there is a verb of the same notation, puXaxi^w, which signifieth to cast into 2y>'ison. Because a prison is to hold men fast, prisons used to be as castles, strong built, of stone, or other like materials, with strong doors, iron bars, and grates, and jailers to look unto them. Bonds and prisons are for murderers, thieves, and other malefactors. Now in that professors of the true faith had trial by bonds and imprisonment, it giveth evidence that persecutors deal with professors of the truth, as with malefactors. Hereof see more in The Whole Armour of God, Treat. 3, Part 7, on EpL vi. 20, Sec. 189. 1. This may be some comfort to such as are so handled in these our days. It is no worse with them than it was with their Lord and Master in his days, and with other his faithful servants in their days. ' So persecuted they the prophets, which were before you,' Mat. v. 12, and so the apostles, and so other saints age after age. 2. By way of allusion, professors of the truth may learn to keep their souls free from the bonds of sin ; then need they not much care for men's bonds, at least they shall then more comfortably lie bound with men's bonds, and if they have learned to make every place a temple to worship God therein, even in prison they may worship God. The more they are restrained In their bodies, the more they may exercise their souls in divine meditations and contemplations. 3. Considering true saints are subject to bonds and imprisonments, and thereby kept from seeking need- ful and seasonable succour, it is our duty to inquire after such, and to afford them all the succour we can. Hereof see more, Chap. xiii. 3, Sees. 24, 26. The manner of setting down the four kinds of per- secution mentioned in this verse, thus, had trial, giveth us to understand that the persecutions of professors were real ; they had experience of them ; they had a sense and feeling of them, and in that respect haf" "^ triah See Sec. 251. If racking, if scourging, if bonds and imprisor be real persecutions, then were theirs real. ' , Such was the malice of persecutors, as ■' .7 , themselves to make professors to feel the ' § ^ their malice. *" , This sheweth the necessity of true sn ^. . -^ , "*^^' yea, and of the perfect work thereof '' . ' ,. ^. '^,, •^,. J ivii 1 ' extendms; itself only true and sound, but also larije. , ^ ? , , , . u e 4.- «iid constant, hold- to all manner ot persecutions; yea, „ . m, ',,r, , I * *i J Ti r More in The Whole ing out to the end. Hereof see.j^ ^^^^^^ Armour of God, on Lph. vi. > - "i Sees. 14-16, &c. Sec. 254. Of stoning praffT "^ '^' """'^ ^ Ver. 37. They u^erestot^'S'^Z"'-''''' 'TV'"''^'''' , J " , ■ f vnth the sword: they wan- toere tempted, were slaih'_ , ^ , . , .-' " , ; i ., • 7 7 /"*) <^nd goat-shms, heinq des- dcred about in sheep-skiL , " i v "^o titute, afflicted, tonnentL^' „ti . /. There are iA this vfc*^"'^;' ^°t' ^^ ^r'T"""^ set down, three of tfe,^"f . '\^°"S^' ^^^^^1!°'' 1 *!, • f -ti ^ ^^t" t"eir blood : so as those to seal up their faitl^f^^_ were the sunerings ' „„ i ^i • ii i . j r rpi fi ,. f n° P' ^"d tue sixth kind of persecu- tion is thus°e^ ih^' ^'"^«"'''"^-. '^^'^ "'"•^ atoned. Uon, IS thus ey -» 're used is derived from a noun, Xiioi, The Greek verb heL, j,i,„ ^.-^ . ^^ they were wo^ntTo'ttw It- ^' ^-'' ^^' ^^-^^ ^^'^Z^^-- / U4i GOUGE ON HEBREWS. [Chap. XI. This kind of death was of old more in ii.se than now, and more common among the Jews than among other nati()n.s. It was a kind of death appointed by God himself to be indicted upon notorious malefactors, Lev. xx. 2. That this kind of death may be the better con- ceived, I will distinctly shew, 1. How men were stoned. 2. Why this kind of death was used. For the first, the manner of stoning was this : A malefactor being condemned, heaps of stones were prepared, and brought to the place of execution, where the malefactor was fiist bound to a stake, and then all the people took up stones, and threw at him till he was dead. In setting out this kind of death, it is said, ' the people shall stone them to death,' Lev. XX. 2 ; 'let all the congregation stone him,' Lev. xxiv. 14. For exemplification hereof, read Josh, vii. 24, 25. For the second, these reasons may be given of this kind of death : 1. That all the people might testify their zeal and indignation against the crime so punished ; for in throwing stones against a malefactor, they strived who should be the forwardest. 2. That the blame of condemning the malefactor might not lie wholly upon the judge ; for all the people, executing the sentence of the judge, thereby gave approbation of it. 3. That there might be a more thorough expiation of the land from that crime for which the malefactor was stoned. As many men's conspiracy in sin, and making themselves accessory thereto, doth defile a land the more, so the zeal of many in punishing a public sin doth more cleanse the land. Josh. vii. 2G. This kind of death inflicted by persecutors on pro- fessors of tht truth giveth evidence of two points. 1. That thev accounted profes.sors of the truth as notorious maleiactors, or at least that they would have the people so to account them. Hereof see Sec. 2.53. 2. That many were brought to have their hands in the death of martyrs; for stoning was by the hands of many. The people were almost ready to stoiie Moses, Exod. xvii. 4 ; nay, they did stone Zechariah, 2 Chron. xxiv. 21. The multitude cried to Pilate, and said of Jesus, » Let liim be crucified,' Mat. xxvii. 22. It was the multitude that stoned Stephen, Acts vii. 57, 58 ; so the people stoned I'aul, Acts xiv. 19; and the mul- titude of them at another time were ready to have torn him in pieces, Acts xxi. 30, &c. Experience of all ages have given too woeful proof hereof. o 1. The greater sort of peopF j.'emain in their natural condition, and cannot e^^ *•■« the light of truth, which discovereth their dar ^ ( ■• 2. They are of a foolish disposi; | ready to sway with the times, and to do as their guides do, though with them they run blindfold to their destruction. As silly sheep will follow one another, though it be into the water, where they may be all drowned, so the common people will follow one another even to hell. 1. Learn hereby to take heed of judging persons or matters according to the judgment and censure of the multitude. This is a caveat, which God in his law doth give, Exod. xxiii. 2. A multitude is prone to run downhill, as all evil is.* 2. This may be a good item to pray for good guides in church and commonwealth, that thereby the common people may be brought into the right way. Where guides are idolaters, or otherwise corrupt, a pretence may be of taking away the life of God's saints by way of justice, though it be most unjustly, as in the case of Zechariah and others before men- tioned ; and likewise in the case of Naboth, 1 Kings xxi. 12, 13. Or otherwise, heady people may tumultuously rise against God's servants, as in David's case, 1 Sam. XXX. 6 ; and in Christ's case, John viii. 59, and x. 31. Sec. 255. Of sawing professors asunder. A seventh kind of jiersecution setteth out a second sort of death in this word, i'^oieSijeav, they were sawn asmidei: The Greek word may seem to be derived from a noun, rrsmv^ that signifieth a saw. The word here is properly translated according to the usual succession thereof. Some authors do also use it more generally for any cutting or pulling asunder; as in the story of Susanna, where it is said ' the angel waiteth with his sword to cut thee in two,' ver. 59 ; this word is used in the Greek. It is also used about cutting otf the tongue, and utmost parts of the eldest son's body, 2 Mace, iv. 7. We do not read in sacred Scriptures of any that were sawn asunder. But the Jews, among other their traditions, have this, that the prophet Isaiah was sawn asunder with a wooden saw in the time of king Manasseh. Epiphanius, in setting out Isaiah's life, noteth as much ; so doth Jerome, in the last close of the fifteenth book of his comment on Isaiah Ivii. Whether that be true of Isaiah or no, most sure it is that some have after such a manner been mart3'red, cither by sawing them asunder, or by pulling the mem- bers of their body asunder. This testimony of the aj)ostle is suflicient to assure us of the truth thereof, and it giveth an instance of the cruelty of persecutors, which sheweth itself even in the death of martyrs. They think it not enough to torment them before- hand, for trial's sake, to see if they can make them yield, nor after that to take away their lives, but to take them away with bitter and grievous torment, as sawing asunder, especially with a wooden saw. Thus Vek. 37.] GOUGE ON HEBREWS. 145 Aiitiochus, after he had cut out the tongues, flayed oif the skins, pulled asunder many parts of the body of the seven brethren, fried them in pans to death. The Koman persecutors dealt as cruelJy with the martyr St Lawrence ; after they had scourged him, aud plucked off a great deal of his flesh with red hot pinchers, they broiled him to death on a gridiron. They roasted others to death on spits ; they boiled others to death in scalding lead ; they brake the bones of others, and let them lie on engines till they died. Other like cruel kinds of death they put others unto. The ordinary kind of means whereby papists put niartyrs to death, is burning with fire, which is a cruel kind of death, especially as they used it; for Sdine martyrs were hours together burning in the fire, and some had limb after limb dried up with the fire bcfuie their breath was taken away. Some had bar- rels of pitch over their head set on fire, to drop down aud scald them on their head and other parts. Some were hanged upon a gibbet, with a pulley thereon, and a burning fire under them, into which they were let down till the lower part of their feet were burnt off; then drawn up and let down again, till other parts were consumed, and thus kept long under tor- ment. Time will not suffer to set down all their kinds of cruelty. See Sec. 2i5. The ground of all was their extreme hatred of truth, and malice against maintainers thereof, which made them cast out all bowels of pity, yea, it made them take a devilish dehght in cruelty. Herein lieth a difference betwixt cruelty that tends to death, and that which is in death. The former may be to make men yield, but this is on malice, and a mere devilish disposition. 1 . This giveth instance of the depth of man's cor- ruption, which makes him as a devil incarnate, worse than the most savage beasts. Some tyrants have so far e.xeeeded in cruelty, as they have hired men to in- vent instruments for cruel kinds of death. Phalaris among the heathens is famous, or rather infamous, for this. Perillus, at his motion, made a bull of brass, hollow within, which with fire might be heated rod hot, and men put thereinto ; their crying out for that torture seemed to be as the lowing of a bull, and thereupon no pity taken of them. Other like things are noted of Dionysius, Kouseris, and other tyrants. 2. These tortures do give demonstration of the un- conceivable supportance and comfort of the divine Spirit, whereby martyrs have been enabled with patience to endure what cruelties could be inflicted on them, and in the midst of torments meekly and sweetly to commend their spirits into God's hand, to the world's astonishment. 3. How should this stir us up patiently to bear smaller trials, yea, not to be affrighted or discouraged with anything that man can do, but to rest upon this, that that God who hath enabled his servants in for- VoL. III. mer times to endure such exquisite tortures unto death, wiU enable us to endure what he shall bring us unto ! Pertinent to this purpose, is the advice of Christ, Luke xiv. i, 5. Sec. 2.5G. 0/ t/m danger of temptation on the right hand. Betwixt the second and third kind of death, this is inserted, i'^nimaSridav, tvere tempted, which is the eighth kind of persecution. Great question is made concerning this word tempted; and concerning the apostle's inserting it in this place. Some conceive that it was not here inserted by the apostle, but put in the margin by some that would give a sum of all the trials here mentioned, and that afterwards it was by others put into the text. But thus it would imply a mixture of human inventions with sacred Scripture, which is not to be admitted. Others conceive the Greek word was mistaken, through the mistake of a letter (i/) ; instead whereof a vowel (.=/) is here used. For the Greek word with the single letter, £Tu;a./j,dri\ioii, derived from the same verb, is translated leatliern, Mat. iii. 4. The two epithets, /ijjXwra??, a'r/iioic, joined with skins, thus, sheep-skins, goal-skins, shew what kind of skins they were. For the former is derived from a word, /j,fi\iv, that signifieth a s/ieep, and the latter from another word, o/^, that signifieth a goat. We call apparel made of such skins, leathern. Some apply this [to] coarse apparel made of the wool of sheep and hair of goats which many prophets and others did voluntarily wear, and that on these grounds : 1. To shew their contempt of the world's vanity. 2. To manifest their own content in the meanest things. 3. To declare their compassion, sorrow, and mourn- ing for the iniquity of the times wherein they lived. 4. To be distinguished thereby, and known from others. To these purposes it is said of Elijah that he was ' an hairy man, and girded with a girdle of leather,' 2 Kings i. 8 ; so of John Baptist, !Mat. iii. 4 ; so much is implied of Isaiah, chap. xx. 2, &c. In imitation of true prophets, false prophets so attired themselves, Zech. xiii. 4. To this may be ajjplied that which is spoken of sheeps' clothes. Mat. vii. 15. Others apply this to wearing of sackcloth, Ps. Ixix. 11, Joel i. 13. This of old in common judg- ments was much practised. Though the apostle's phrase may be applied to such kind of habits, yet his main scope is not so much to set out the attire, which sundry saints of old on special occasions did wear, and that voluntarily upon their own choice, but what through the violence of persecution they were forced unto, because they could get no better. This therefore maketh nothing for papists' superstition in wearing shirts of hair, grey- freeze, or other like coarse raiments. The apostle here meaneth such mean apparel as we call (somewhat answerable to these phrases) leathern pilches, or skuis of beasts cast over their back, and knit about their loins, so as they might be naked on many parts, and barefoot. Thus this implieth that saints may be brought to wear the meanest apparel, even to clothe themselves with sheep-skins and goat-skins. This phrase, ' They caused the naked to lodge without clothing,' ifec, Job xxiv. 7, may somewhat tend thereunto. The opposition made betwixt Dives and Lazarus, that Dives was ' clothed in purple and fine linen,' but Lazarus as a beggar (Luke xvL 20, 21), may intend as 150 GOUGE ON HEBREWS. [Chap. XI. much ; so also tliiit wldch the apostle speaketh of cold and nakedness, 2 Cor. xi. 27. This giveth proof of the extent of the vigour of faith, whereby men are enabled, as patiently to bear reproaches, torments, and such other afflictions, so also want of apparel and such things as are needful for health ; and to put on anything that may liide their nakedness, be it never so coarse. This sheweth the vanity of over-brave and costly apparel. For if God's dear oue.s and worthies in tlie ■world were .'^o meanly attired, as with sheep-skins and goat-skins, surely true glory and honour consisteth not in vain apparel. What the apostle saith of meat and drink, may fitly be applied to apparel. The kingdom of God is not therein, Kom. siv. 17. Take heed therefore of setting your hearts too much on outward deckings of the body ; you may be brought to such times and cases, as for keeping faith and a good conscience such bravery be abandoned. He whose heart is set upon apparel will hardly be brought to wander in sheep-skins and goat-skins to keep a good conscience. The young man that set his heart ou wealth, left Christ rather than he would let go his wealth. Mat. six. 21. This caveat is now the more seasonable and useful, by reason of that dotage which possesseth most men and women about apparel ; which yet is one of the basest dotages that can be : for it is not in anything that is in themselves, or done by themselves ; not in gifts of mind, not in parts of body, but in weavers, tailors, sempsters, and other like curiosities. This is such a bewitching dotage as makes many spend their estate thereupon, and pufFs them up far above that which is meet : preachers have just cause to take all occasions of beating down the pride of men and women herein. Sec. 262. Of the exlreme want whereunto coii/essors mail be hrowjht. The second branch of the aggravation of confessors' wanderings is, in this phrase, ior£joi/,u.sK)/, bthuj dtsti- tute. Of the notation and derivation of the Geeek word, see Chap. iv. 1, Sec. 11. Here it implieth a want of succour. When one wantcth this or that particular, then that particular useth to be joined with this word, as where it is said, CtrrEs^uajTo; oiujm, ' they wanted wine,' John ii. 3 ; but when it is put alone, it implieth a general want of all necessaries, as where it is said of the prodigal, ' he began to be in want,' Luke xv. 14. In this general sense it is here taken. Thus it is op- posed to a verb that signifieth to abound, as where it is said, -Tiiiaai-jiU, iariiiMai, ' to abound, and to suffer need,' Phil. iv. 12. Here it iuiiilieth that the intended confessors were left succourlcss ; they had no good apparel, as was noted in the former section, nor had they sufficient food nor other necessaries, nor yet did any pity them 80 far as to supjtly their wants. Thus we see that saints may be brought to extreme exigencies. So was David, 1 Sam. xxi. 3. And Elijah, 1 Kings xvii. 6 ; had not a raven brought him pro- vision, he might have starved ; and so again, had not an angel provided for him, 1 Kings xix. 7, 8. So Laearus, Luke xvi. 21 : and many others in all ages. 1. God suffers this, that his children might be the rather moved to look up unto him, and wholly and only to depend upon him. External means are many times an occasion of drawing the hearts, even of saints, from God, Ps. xxx. 6. The wise man saith that ' the rich man's wealth is his strong city,' Prov. X. 15. 2. God sufiFers this, that his succouring of them might be the more manifested and magnified. See more hereof in The Saint's Sacrifice, on Ps. cxvi. G, Sec. 41 ; and of uses that may be made hereof, see The Saint's Sacrifice, on Ps. cx\i. 3, Sec. 10. Sec. 263. Of ilie great perplexities whereunto con- fessors may he brought. The third branch whereby the wanderings of confessors is set forth, is in this word, 3X(,3&.u.£vc/, affiicieJ. Of the emphasis of the word, see Chap. x. 33, Sec. 1 25. A noun, '^>.i-^ic, commonly translated ajiiction, is thence derived. The verb is applied to the pressing of grapes in a press, and to the pressing of people in a throng, and translated ' throng,' Mark iii. 9. It is oft metaphori- cally taken, to set forth some men's oppressing of others by violent injuries. It is applied both to outward oppressions and afflictions of the body, and also to inward perplexities and troubles of the mind, 2 Cor. i. 6, and vii. 5. To join them both together, this sheweth that saints by persecutors' oppression may be brought to great perplexities, even to such as afflict them within and without, in mind and iu body, 2 Cor. vii. 5. Such were Elijah's pressures, as he wished to die, 1 Kings xix. 4. The many complaints which David made, through Saul's persecuting him, give evident proof hereof, Ps. xviii. 3-5, and Ivi. 1, 2, &c. But the greatest pressures of all were Christ's, John xii. 27. See more hereof in T/ie Saint's Sacrifice, on Ps. cxvi. 7, Sec. 44. Quest, How can perplexities of mind stand with faith 1 Ans. Distinguish betwixt flesh and spirit, which are together in saints, and that doubt may easilj' be reconciled. Faith is a fruit of the spirit : perplexity of mind is a fruit of the flesh. Therefore, as the flesh and spirit are in the same subject together, so the fruits of the one and the other may manifest themselves in the same persons. Though these two may be together in the same person, yet believers must labour to subdue all the Vee. 38.] GOUGE ON HEBREWS. 1.51 fruits of the flesh ; and in particular concerning this, they must take heed that outward crosses do not too much afflict their spirits. For this end, these rules are to be observed : 1. Know that God hath a hand in all thy troubles, Ps. xxxix. 9, 2 Sam. xvi. 11, 12. 2. Get assurance of God's favour to thee, Ps. xxiii. 1, Heb. xiii 6, 2 Pet. i. 10. 3. Acquaint thyself with God's promises, Isa. xliii. 2, Heb. xiii. 5. 4. Be instructed in the divine properties. 5. Call to mind God's former works, and these both to others, Ps. xxii. 4, and also to thyself, Gen. xxxii. 10. 6. Possess thy soul with patience, Luke xxi. 9. 7. Stir up thy soul with wise expostulations, Ps. xliii. 5. See The Saint's Sacri^ce, on Ps. xi. 7, Sec. 48. Sec. 264. Of evil entreating confessors. A fourth aggravation of the wandering of confes- sors is in the last word of this verse, y.a.Ki,\jyoiiiiivoi, which we thus translate, tormented. It is a com- pound of a noun, xaxhc, that signifieth evil, and a verb, £;j^£o, that in the active signifieth to have, and in the passive, to be handled. According to the nota- tion of it, it signifieth he ill handled, or evilly dealt withal. See more of it on Chap. xiii. 3, Sec. 38. The signification which our translators give of it — thus, tormented — is an effect of the intent of the word ; for they that are ill treated, or ill handled, are oft tormented. In this sense, it may intend such points as were noted on this word, tortured, Ver. 35, Sec. 245. We will here handle this word in the proper signi- fication thereof, and shew that saints in their wander- ing find Ul usage. So soon as Israel came into the wilderness, the Amalekites set upon them, Deut. xxv. 17, 18, 1 Sam. xv. 2. Edom, in the day of Israel's affliction, ill entreated them, Obad. 13, 14, Amos i. 11. Jeremiah much complaineth hereof. Lam. ii. 16. The apostles, wheresoever they came, w-erevery ill entreated. There is but one naked, single, simple truth ; but im- piety, iniquity, falsehood, error, heresy, idolatry, and all infidelity, are hydras of innumerable heads. That one truth is light ; aU the forenamed hydras, and others like unto them, are darkness of several kinds, to all which light is contrary. Therefore, all that are of any kind of darkness do mortally hate and abominate both the light it.self, and all that hold it out, which confes-sors of the truth do wheresoever they go. Now, there being in every place some kind of darkness or other, how can it be but that confes- sors should be everywhere ill entreated 1 Besides, Satan is the god of this world, and his dominion extendeth to every part thereof. He hath everywhere subjects that are guided by his spirit. But in confessors there is the spirit of Christ, which the spirit of Satan hath from the beginning resisted, Gen. iii. 15. How, then, can such look for any other than ill handling, wheresoever they are ? 1. This should teach confessors not to be over-for- ward in removing from place to place, upon surmise that they may in this or that place be quiet from troubles. I will not deny but that in some places they may be more free than in others ; but, to be wholly free, they cannot be in any place of this world. 2. This instructeth them that are forced to wander in sundry duties : (1.) To prepare themselves for evU entreatings, whithersoever they come. (2.) Not to think it strange when they meet with them. (3.) To bear them patiently. (4.) To get assurance of God's favour. 3. This should stir up those that, professing the true fiiith, meet with confessors that wander, to shew them all the courtesy they can, and thereby declare that the Spirit of God is as powerful in them to shew kindness to others that have the same .Spirit, as the spirit of Satan can be to do any mischief to them. Of entertaining strangers, see Chap. xiii. 2, Sec. 15, ifec. ; see also Chap. xiii. 3, Sec. 28. Sec. 265. Of the world's xinworthiness of saints. Ver. 38. Of whom the world icas not loorthij : tliey tvandered in deserts, and in mountains, and in, dena and caves of the earth. In the former verse, the apostle having set forth the wanderings of confessors in habitable places, in this verse he further setteth them out in places un- habitable. But betwixt them, he rendereth a reason of theii- wanderings in the one and other kind of places, in these words, — of whom the world was not toorthy ; which in many Greek copies and sundry translations are included in a parenthesis. The reason is taken from the world's unworthiness of them, and compriseth a judgment inflicted on the world by this their wandering. The reason may be thus framed : It is just that they should be estranged from the world, of whom the world is not worthy : But the world is not worthy of confessors of the truth : Therefore, it is just that they be estranged from the world. The force of the argument lieth in God's just judg- ment against the world, manifested by removing such from it as might be means of much good to the world, if they were well entertained therein. This reason is here inserted, to remove an ofi"ence which might be taken at the wandering of confessors ; for many imagine that they are forced to w;uider from place to place, and are left destitute, afflicted, and ill entreated of all men, because they are an un- quiet generation, not worthy to live in any society among men. 152 GOTTGE ON HEBREWS. [Chap. XI. To remove this scandal, the apostle setteth the saddle on the riglit horse, and sheweth that [it] is not any unworthiness in them, but the world's un- worthiness of them, that causeth this dist;ince and separation betwixt them and the world That the form of this reason may the better appear, two points are to be cleared : 1. Who arc meant by the u'orld. 2. How the world is unworthy of confessors. Of the notation of the Greek word, x6e(j,o;, trans- lated lonrhl, see Ch.ap. iv. 3, Sec. 29. Of the nietonymical acception of the word worlJ, for the inhabitants thereof, and worser part of them, see Ver. 7, Sec. '32. Here in general it signifieth the company of evil men in the world ; and in particular, such as perse- cute and evil entreat confessors of the truth. In this respect t/ie world is opposed to such as confess Christ, and believe in him, John xv. 18, 19, and xvii. 14. The word, a^;o;, translated wortliy, is derived from a verb, v.yoi, which signifieth to jioise, and the meta- phor is taken from things poised : such things as, being equally poised, carry the same weight in each balance, are counted worthy of one another ; but such as are not of a like weight are counted unworthj'. Thus the world is very light in comparison of true believers, and therefore not worthy of them. They are not worthy in two respects : 1. By reason of that worth which is in saints. A true believer, by reason of his interest in Christ, and of the abode of the Spirit of sanctification in him, is more worth than millions of worlds ; as a rich and precious jewel is more worth than many loads of filthy nmd. 2. By reason of that benefit which saints bring to the places where they are. The world, through ignor- ance, taketh no notice of that benefit, or, through \ obstinacy, sconieth it, or, through malice, persecute them who bring that benefit ; and thus shew them- selves like hogs and dogs, and so are not worthy the society of saints. In this reason two things are necessarily implied, anH two others plainly expressed. (1:) The things implied are these : il.] The worth and benefit of saints. 2. J 'li.e world's esteem of them. (2.) The 1 "<) things expressed are these : tl.l The worlu^'s vvleness. 2.] The judgment toiA'Jwing thereon. See. 2G6. Of the worth of sulnts. ■ Of the first point employed, which is the worth and benefit of sjiints, see Chap. xiii. 1, Sec. 8. One special ground thereof is Cod's favour to them. A mortal king's favour may make a mean man pre- cious and of high account. I Instance Pharaoh's favour to Joseph, Gen. xli. 40, ting deliverance. (2.) By the end of their enduring, tliat they might obtain a better resurrection. 2. They had trial of cruel mochings. Here observe, (1.) The reality of the thing, they liad trial. (2.) The kind of suffering, morkings. (3.) The extent of that kind, in this epithet, cruel. 3. They were scourged. 4. They were cast into bonds. 5. They were imprisoned. Three effects of raartjTS were these : 1. They were stoned. 2. They w'ere sawn asunder. 3. They were slain with tli^ sword. 4. Before this last, this which was as dangerous as the other three, is inserted, thus, were tempted. The effect of confessors is expressed, in this phrase, wandered about; and it is aggravated, 1. By the places whither they wandered. 2. By the reason of their wandering. The places whither they wandered were of two sorts. 1. Habitable by men. 2. Habitable by beasts for the most part. The former sort of places is implied under other men's neglect of them. This is set down four ways. (1.) By their mean apparel, slteep-skins and goat- skins. (2.) By their want, being destitute. (3.) By their affliction, afilicted. (4.) By men's evil entreating them, in this word, tormented. The reason of the wandering of confessors is taken from the world's unworthiness of them, thus expressed, of whom the world was not ivorthy. The places not inhabited by men, are expressed in these four kinds. 1. Deserts. 2. Mountains. 3. Dens. 4. Caves of the earth. Sec. 273. Of observations raised out of Heb. xL 33-38. I. Faith doth things above human power. Such were many effects of faith here set down. See Sec. 227. II. War is lawful. This act of faith, subdued, w.os by wars. See Sec. 227. III. Nations may be subdued by war. So much is implied under this word kingdonu. See Sec. 227. iV. Faith is operative. It is here said to work. See Sec. 228. V. The j>roper work of faith is rigfUeousness. Believers are here said to work righteousness. See Sec. 228. VI. Divine promises are tlie ground of faith. Those are they on which fiiith hath an eye. See Sec. 229. VII. Promises are received by faith. The)' are here expressly said to be obtained thereby. See Sec. 228. VIII. Faith can vanquish the fiercene.'is of unrea- sonable creatures. Lions are the fiercest of all, yet their mouths stopped by faith. See Sec. 230. IX. Faith freeth from the most violent, senseless crealure.9. Fire is that creature, yet by faith quenched. See Sec. 231. X. Faith prcserveth from the deadliest instrument; that is, the sword. See Sec. 232. Ver. 33-38.] GOUGE ON HEBEKWS. 157 XI. Saints may be toeak. This is here taken for granted, in this phrase, out of weakness. See Sec. 233. XII. By faith such as are weak may be made strong. This is here plainly expressed. See Sec. 231. XIII. Valour is commendable. Believers are here commended for it, in this word, waxed valiant. See Sec. 236. XIV. Faith makes valiant. This is an effect here attributed to faith. See Sec. 237. XV. Faith makes valiant in greatest danger ; namely, infght. See Sec. 235. XVI. Faith makes victorious. This phrase, turned to flight, intends as much. See Sec. 238. XVII. War is especially to be against aliens. Their armies are here said to be turned to flight. See Sec. 239. XVIII. Women may have a strong fiiilli. The express mention of women proves as much. See Sees. 240, 241. XIX. By faith the dead have been raised. See Sec. 211. XX. Faith receives benefit from otliers' acts. Those believing women received their dead children raised by the prophets. See Sec. 242. XXI. Believers are enabled to endure -mre trials. Such were they which follow. See Sec. 243. XXII. J/atters of faith may be quoted out of human authors. Such were the authors out of whom the apostle quotes many of these acts of faith. See Sec. 244. XXIII. Professors of truth may be brought to ex- quisite torments for the truth's sake. Such were many of the torments here set down. See Sec. 245. XXIV. "True professors willingly endure their tor- ments. They would not be delivered. See Sec. 246. XXV. Persecutors can offer favour upon yielding. So much is here intended. See Sec. 247. XXVI. Faith in the resurrection makes 2^ofessors endure what they do. This end is here expressly set down. See Sec. 248. XXVII. The last resurrection is the best. It is here styled the better, in comparison of all other re- surrections. See Sec. 248. XXVIII. Believers suffer advisedly. The end which they propound to themselves demonstrateth as much, in this word, t/tat. See Sec. 249. XXIX. Believers suffer for their advantage. This phrase, t/iat they might obtain, intends as much. See Sec. 250. XXX. Mockings are a kind of persecution. It is [as] an instance of persecution they are here men- tioned. See Sec. 251. XXXI. Mockings pierce deep. Therefore this epi- thet, cruel, is added to them. See Sec. 251. XXXII. Professors are basely handled. For they are scourged. See Sec. 252. XXXIII. Professors of t/te truth are used as nude- factors. Witness their bonds aiui imprisonments. See Sec. 253. XXXIV. The things which professors endure are real. They have trial or experience thereof. See Sec. 254. XXXV. Stoning toas an ancient kind of death. Express mention is here made of it. See Sec. 254. XXXVI. Multitudes may luive their hands in per- secuting saints. For, in stoning, a multitude of people were used. See Sec. 255. XXXVII. Professors Iiave been sawn asunder. This is expressly set down. See Sec. 255. XXXVIII. The death of martyrs hath been with much cruelty. The distinct kinds of death here speci- fied demonstrate as much. See Sec. 256. XXXIX. Professors may prove martyrs. This word, slain, imports as much. See Sec. 257. XL. Persecutors make many martyrs. This instru- ment, sword, implies as much. See Sec. 258. XLI. Tempitations on the right liand are as danger- ous as cruel martyrdom. This word, were tempted, joined with sundry kinds of death, iutendeth as much. See Sec. 256. XLII. Such as suffer not as martyrs may prove confessors. For it is said that they xoandered, &c. See Sec. 259. XLIII. Believers may be wanderers. So much is here expressed of them. See Sec. 260. XLIV. Confessors may fly from persecution. The word ivandering, as here used, imports as much. See Sec. 259. XLV. Saints may be brought to loear leathern pilches. Sheep skins and goat-skins, here mentioned, imply as much. See Sec. 262. XLVI. Confessors may be brought to extreme want. They may be destitute. See Sec. 262. XLVII. Confessors may be brought to much per- plexiti/. The word, afflicted, implieth as much. See Sec. 263. XLVIII. Confessors are subject to ill usage. The word translated tormented, implieth as much. See Sec. 264. XLIX. Saints are precious and profitable. This is the reason why God suffers them to wander from the world. See Sec. 266. L. Tlie world hath a vile esteem of saints. There- fore it forceth them to wander. See Sec. 267. LI. T/te world u unwoithy of saints society. This is here plainly expressed. See Sec. 268. LII. The tvorld's uniro/ihiness of the society of saints, is a cause of their wandering. This is here expressed as a reason of their wandering. See Sec. 268. LIII. Confessors have lived in such times as they durst not be known ivhere they were. The places not inhabited by men here mentioned, do prove as much. See Sec. 270. LIV. Confessors have feared persecutors more than 158 GOUGE ON HEBREWS. [Chap. XL wilil beasts. For they have wandered in places where wild beasts were, rather than among persecutors. See Sec. 271. Sec. 274. Of (ill praiseivorthy having their due. Ver. 39. And these all, having obtained a good re- port tliroiigh faith, received not the promise. Tlic apostle, having distinctly and largely set out the vigour of faith by the admirable effects thereof, both in doing and enduring, in these two last verses he giveth the general sum of all ; so as here is avaxi- (pu.y.u,i!iii!ii, a recapitulation, or a brief recollection of the sura of all. The first word, xal, being a copulative, sheweth that all here meant did in general agree in one and the same faith, which made them all praiseworthy. This is made more clear by these general words of reference, oSro/ cavn;, these all. They have reference to all that were before named, and to all that are im- plied under any of the acts of faith before mentioned, and all others that wore, at any time before Christ was exhibited, of the true faith. This general particle, all, is a word of extent, and implieth all sorts of believers before Christ's time. This relative, these, is a word of restraint, and ex- cludeth all that are not of the faith before men- tioned. That for which they are here commended is, obtain- ing a good report. This is the interpretation of one Greek word, /iaPTUoriHsifTSi; whereof see Ver, 2, Sec, 6. The ground of that good report is here said to be faith, dia. TTii mdTiu:, even such a faith as is described, ver. 1 , 'for by it the elders obtained a good report,' Ver. 2, Sec. 6. This confirmeth that which hath been noted before, that faith esj)ecially makes men praiseworthy, and also that the worth of men hath had due testimony. See Ver. 2, Sec. 6. To shew that all that are praiseworthy have their due, he premiseth this general particle, all. He that saith all, cxccpteth none at all. Take a view of the before-mentioned catalogue, and you will find this general exemplified in all sorts of particulars : as in kings, instance David ; and in other governors, instance i\Ioscs, Joshua, Gideon, and others. In women, also, Sarah, Raluib, and others ; in old men, as Ntiah ; young men, as Isaac, when he suSered liimself to be bound and laid on the altar; honour- able men, as Jose[)h, the next in dignity to king Pha- raoh ; mean men, basely esteemed, as they that wandered up and down; rich men, as Isaac, Gen. xxvi. 13, 19 ; poor men, as they who were 'destitute.' There can hardly be named any sort of believers that have not obtained good report. There is no respect of persons with God, Eom. x. 12, Eph. vi. 9. This is a good inducement to all of all sorts to do what they can to get faith. Let none sufler any ex- ternal condition to be an impediment thereunto. This incitation is so much the more needful, because men are too prone to pervert that extei-nal condition and state wherein they are, so as to hinder their spiritual good, and that by jjutting it off from one to another. Great men think it concerns mean men most, because they are well enough with their outward condition ; but wretched is that outward estate that is destitute of faith, though never so great. Mean men put it oflF to great ones, as having more leisure thereunto ; but a man were better find leisure to get faith, than food for his body. It is usual in other diflerent estates to put off all care of getting faith from one to an- other, which argueth egregious folly. Surely such plainly shew that they are not of the society of true saints. They are none of those, nor like those that are mentioned in this catalogue of praise- worthy persons, that obtained a good report through faith. They are not simply all, but, as is here ex- pressed, all these; those that are named, and others like unto them. Praiseworthy men are a choice sort, Many more than these lived before Christ ex- hibited, yea, lived in the time and place that some of these did, yet received no good report. Cain lived and offered a sacrifice with Abel, yet was none of those. Ham was in the ark with Shem ; Ishmael in Abraham's family with Isaac ; Esau in the same womb with Jacob ; Dathan and Abiram came through the Red Sea with Caleb and Joshua : many other wicked unbelievers were mixed with believers, yet they obtained not such good report as believers did. Though their outward condition were alike, yet their inward disposition was much different. Unbe- lievers had not the same matter of good report in them, as believers had. No marvel then that they had not such good report. Quest. ^lay not hypocrites carry themselves as the upright, and so gain such report? Alls. 1, Before men they may; but not in their own conscience, nor before good angels, much less before God, 2. Hypocrites may appear for a time to be such and such ; but when, as corn that wants rooting, they wither, when the veil of their hypocrisy falls off, and they are discovered, then that report withereth. 3. Though their hypocrisy should not be discovered in this world, yet in tiie world to come it shall be. Then they shall have shame and horror, instead of good report. Much are they deceived who conceive that they may partake of the privileges of believers, though they be no believers. At Christ's coming to judg- ment, two shall be in one bed, two grinding together, two in the field together, yet one taken, the other left, Luke xvii. 34, 35. An apostle giveth three famous instances hereof : one, of the angels that stood, and fell ; another, of them that entered into the ark, Vek. 39.] GOUGE ON HEBRE-WS. 159 and that refused : the third, of the Sodomites, and Lot, 2 Pet. ii. 4-7. Therefore it stands every one in hand thoroughly to try himself, that if he find true faith in himself, he may have the more sound comfort, and expect this good report : if he have it not, then to labour for it. Sec. 275. Of Christ, th^e prime promise. The forementioned vigour of faith is much ampli- fied, in these words, received not the promise. As the words lie, they are a simple proposition, and a plain denial of a privilege ; but by the inference of the next verse, it appears that they are made a ground of a com- parison betwixt believers that lived before Christ was exhibited, and believers that lived after. They re- ceived not the promise, but ive have received it. Bring the foresaid simple proposition into a discretive, and the amplification will more clearly appear, thus, though they received not the promise, yet through faith they obtained a good report. Promise is here metonymically taken for the thing promised, as oft in this epistle. For the notation of the word, i'rrayyO.ioi, promise, see Chap. iv. 1, Sec. 6. Of the word, ixo/i/aavrsf, which we translate received, see Ver. 19, Sec. 100. Of receiving, and not receiving promises, see Ver. 33, Sec. 229. Here the word promise, being of the singular num- ber, implieth some eminent, excellent thing promised, and this is Christ Jesus himself, who is elsewhere set forth under this word promise, as Acts iL 39, and xxvi. 6. Christ is said to be given according to the promise, Acts xiii. 23 ; and God's promise is said to be fulfilled in raising up Jesus, Acts xiii. 32. Christ must needs be the prime promise, in that he is the first promise since Adam's fall, Gen. ii. 15, and in that he is the complement, or accomplishment of all other promises, 2 Cor. i. 20. This might be exemplifi.ed by sundry promises made in the Old Testament, and manifested to be accomplished in the New, by this and such like phrases, ' All this was done that it might be fulfilled,' &c.. Mat. i. 22. 1. This giveth evidence of the free grace, and rich mercy of God, in making and accomplishing such a promise. It must needs be free, in that there could be nothing in man to deserve such a promise. Glo- rious angels, glorified saints, man in his innocency, were not worthy of such a promise, much less may sinners be thought worthy. If Jacob were ' less than the least of God's mercies,' much more less is he than this, the greatest of all. 2. The greatness of the promise doth manifest and magnify the rich mercy of God. Mention is made of ' great and precious promises,' 2 Pet. i. 4, but in re- ference hereunto. Of all promises, this is the greatest and most precious. This is that treasure and pearl whereof Christ speaketh. Mat. xiii. 44, 46. 3. This promise should make us faithfully promise and vow ourselves, all that we have, and all that we can do, unto God. 4. This promise gives us good ground in all doubt- ings, when through weakness of the flesh we are brought to stagger, and to question the truth of any promise, to meditate thereon, and to reason with our- selves from the greater to the less — thus, God having made good this great promise, will not fail of others • all depend on this, Rom. viii. 32. Sec. 276. Of Christ, the prime proviise, not received hy true believers. Of the believers before mentioned, and of others that lived before Christ was exhibited, it is said that they received not the promise— that i.s, saints under the Old Testament had not an actual exhibition of Christ, This was one of the promises, concerning which it was said of the patriarchs, ' they received not the promises,' ver. 13. In this respect it is said that ' many prophets and righteous men desired to see those things,' Mat. xiii. 17, namely, Jesus Christ incarnate, living, preaching, working miracles, ic, and that ' the prophets inquired and searched dili- gently about those things,' 1 Pet. i. 10. Therefore they did not enjoy them. God was herein pleased to manifest his wisdom in reserving such a promise to a fulness of time, Gal. iv. 4, and that — 1. That his goodness might by degrees increase, as the sun doth, and so be the better discerned ; for by degrees it was more clearly revealed. 2. That so great a blessing might be the more ex- pected, inquired after, and longed for. 3. That the patience and other graces of saints might be the better exercised. 4. That Christ himself might be the more honoured, in that he was reserved to the latter age of the world, as being a blessing which surpassed all other bless- ings before it. 1. Hereby we have instruction in the nature of faith, which is to rest upon promises for things future, as if they were actually accomplished. 2. This doth much amplify the faith of former believers, in that they did and endured so great thinga for Christ before they enjoyed him. 3. It checks our backwardness and dulness in be- lieving, who live in the times wherein the promise may be and is received. 4. This should stir us up to seek to excel them, in that we have received the promise, which they received not. Sec. 277. Of God's provi, for us, that is, for our use and benefit, for our learning, that wo should follow them ; so as the lives of former saints are for our imitation. See more hereof, Chap. xiii. 7, Sec. 100, iSjc. Sec. 4. Of removinri impediments. Upon the forcmentioned number of witnesses the apostle inferroth a duty on us Christians about run- ning our race, for the better effecting whereof he pre- niiseth certain means to lielp us in our Christian race, which are in general the removing of such tilings as might hinder us in our Christian course. This in general is implied under this word, lui/ a.iide. In the Greek it is set down with a participle, thus, aro- di,aitoi, laying aside, imi)lying thereby a necessity of using this course, in that we cannot well run our race except we lay aside such things as will otherwise hin- der us in our Christian com'.sc. This phrase, /ai/ aside, is the interpretation of one tJreek compound word, which properly signifieth to put from one. It ' Qii. ' dignity ' ? — Ed. [Ch.vp. XII. is used of those who put off their clothes, and lay theni down. Acts vii. 58 ; but most frequently it is metajjliorically applied to the putting off, and casting away of the old man, and the several corrupt lusts thereof. Thus I find it five times used, besides this place, as Ei)h. iv. 22, 25, Col. iii. 8, James L 21, I Pet. ii. 1." That which is here intended under this removal of impediment.s, is the constant doctrine of the prophets, Isa. i. IG, Jer. iv. 4, of Christ himself, Mat. v. 29, 30, and of his apostles, 2 Cor. vii. 1, 1 Pet. ii. 1. All skilful arti.sts take this course, for the better effecting of that good which they intend. Physicians use to give preparatives ; chirurgeons will first draw out the festering matter from a wound ; husbandmen will root out briers, thorns, broou), and such like hindrances of good seed. Else all labour is lost. Thus much Christ implieth, by his double repetition of this phra.se, ' It is profit- able for thee, tliat one of thy members should perish, and not thy whole body should be cast into hell,' Mat. V. 29, 30. 1. This mauifesteth a reason that men do make no better progress in their Christian course. Impedi- ments are not removed. 2. This teacheth us diligently to search, and wisely to observe what stumbling-blocks lie in our way, that they prove not like the wounded body of Amasa in the midst of the highway, which made all the people stand still till lie was removed, 2 Sam. xx. 12. When impediments are found out, they must be utterly abandoned. They must, according to the notation of the Greek word, be put from us, for it is compounded of a verb, riOri/ii, that signifieth to put, and a jireposition, a-o, that signifieth from. As this word is a[iplied to the old man, and the several lusts thereof, it signifieth a thorough casting them off. Christ sets this forth under these phrases of ' pluck- ing out,' ' cutting off,' and 'casting from' one. It is an egregious point of folly to dally with temi)- tations. Such are like the fly that is soon burnt with the candle. Sec. 5. Of burdens to be cast off. The first impediment here mentioned is called, oyx«», a weight. The Greek word is not elsewhere in the New Testament used. It signifieth anything that lieth heavy on a man. So long as such a burden lieth on him, he cannot be free to go, or run, as other- wise he might be. Herein the apostle alludeth to the metaphor fol- lowing, of a race. If a man be to run a race, he will be sure to suffer no burden to lie upon his back, but he will cast it off from him. He will not run in a long side coat, which may dangle about his feet, and hinder him. Because there are many things which may prove burdeuuus, and so hinder us in our Christian course, Ver. 1.] GOUGE ON HEBREWS. 167 the apostle addeth this general or indefinite particle, mavra, every. For there are veiy many burdens, both inward and outward. Particulars are these — 1. Actual sins, especially if they be gross ones, Ps. xxxviii. 4. 2. Cares of this life, Luke xxi. 34. 3. The world, James iv. 4. Under it are comprised, (1.) Riches, Mark xi. 2.5, 2 Tim. iv. 10. (2.) Honours, John v. 44, 3 John 9. (3.) Pleasures, 2 Tim. iii. 4. These an apostle doth thus set out, ' All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life,' 1 John ii. 1 G. (4.) Company. Many of an ingenuous disposition are clean drawn out of their Christian course hereby. Instance Eehoboam, 2 Chron. ii. 8, and Joash, 2 Chron. sxiv. 17. (5.) Fashions. These steal away men's hearts, Isa. iii. 16. (6.) Sundry kinds of callings, especially such as are questionable. (7.) ^Multitude of businesses. This makes many find no leisure for piety. (8.) A man's self, namely, all his own corrupt de- sires. A man must deny himself, Mat. xvi. 24. Sec. 6. Of original corruption besetting us. To that word, weight, which compriseth under it all outward burdens, the apostle addeth another, which intendeth inward hindrance, translated the sin which doth so easili/ hes't us. This phrase, so easily beset us, is the interpretation of one Greek word, i'j-e^icTarov, which is a double compound. The simple verb, krri,u,i, signifieth to set, settle, or estabhyi, ^Mat. iv. 5. The first compound, ■jriiiiaTriai, signifieth to co7npass about, Acts XXV. 7. The double compound, iu-^iplararog, is here only in the New Testament used. It signi- fieth to be ready and' forward to compass one about. The sin, afia'-ria, whereunto this is here added as an epithet, is our original corruption, that inward natural pollution wherein we are conceived and born, and which we carry in us and about us as long as we live. This sin is ever readj' on all sides to assault and hinder us in every good course. This is it that moved the apostle thus to complain, ' I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin ;' and ' when I would do good, evil is present with me,' Rom. vii. 21, 23. This sin lives in us, flows forth out of us, and poUuteth everything that passeth from us. In all our good purposes and en- deavours it is ever at hand, and ready to molest us, so as it becometh us to be very diligent in suppressing and keeping it down. ' Every one that striveth for the mastery is temperate in all things,' 1 Cor. ix. 25. He observeth a strict diet, to keep down corrupt humours within, which otherwise might make hiiu unwieldy, and unfit to accomplish his task. This taketh it for granted that original corruption is truly and properly a sin. It is here expressly so called, and in sundry other places, as Ps. Ii. 5, Rom. V. 12, and vii. 17. It is against the law, 1 Jnhn iii. 4. It is against the whole law, which is spiritual, and requireth such integrity in man as God in his creation endued him withal ; but original corruption is not only a want or deprivation of the same, but also an averseness or depravation of the whole man : for by reason thereof, ' there is none righteous, no not one,' for ' all have sinned, and come short of the glory of God,' Rom. iii. 10, 23. Yea, ' every imagination of the thoughts of man's heart is only evil continually,' Gen. vi. 5. In particular, original corruption is a special sin against the first commandment, which requireth an entire disposition towards God, and against the last, which requireth an entire disjiosition towards man. 1. Hereby the position of Pelagians is refuted, who taught that man's nature was like a paper whereon nothing was written, but anything, good or evil, might be written thereon. Tiiey meant thereby that man's nature was neither endued with virtue nor infected with vice, and that Adam no further hurt his posterity than by example, and that all the evil which the posterity of Adam drew from him was by imitation. These gross errors have, by ancient fathers and later divines, been sufficiently refuted. 2. Papists themselves^ do too much mince man's natural corruption. (1.) Some hold that original corruption hath not the true nature of sin in it, and that infants have no sin in themselves, but only bear the punishment of Adam's sin. (2.) Others say that it is less than any venial sin, which, according to their posititm, deserveth not dam- nation. Hereupon they have forged a Limbus Infan- tum for such infants as die in origin;d sin. See Chap. viii. 8, Sec. 50. (3.) Others hold that by baptism original sin ia clean washed away ; and that in the regenerate, such as they account all baptized to be, there is nothing that (Jod hates ; but that they are pure, and free from all sin, till by actual sins they defile themselves. None of these positions can stand with this text, which manifesteth this sin to compass them about who were baptized and believed. 3. There be that dream of a perfection of sanctifi- cation in saints ; but so long as this besetting sin remains in man, which will be so long as he hero lives, there cannot be any such perfection in him. 1. This besetting sin doth much aggravate the vileness of man's natural disposition. The disposi- tion of unreasonable creatures, no, not of the worst of them, is so vile. Sin is the vilest thing that can be ; it is contrary to the purity and perfection of God. ' Pigb. iu coutrovera. de orig. pec. 168 GOUGE ON HEBREWS. [Chap. XII. 2. What cause hiive we then to be humbled for tlie same ! If John had cause to weep for man's im- potency in reference to divine matters, Rev. v. 4, ■what cause have we to weep and howl for man's natural pravity ! Many can mourn for particular gross sins, but very few take notice of this besetting sin. If men well weighed what kind of sin this besetting sin i.s, they would cry out with the apostle, ' O wretclied man that I am ! who shall deliver me from the body of this death f Rom. vii. 24 ; for, (1.) It contains in it the seed of all sin. All par- ticular sins are counted works of the flesh. Gal. v. 19. (2.) It defiles the whole man, Gen. vi. 5. (3.) It is ever soliciting man to go on further and further in sin, Rom. vii. 23. In this respect it is said to lust against the Spirit ; that is, readily, eagerly, sorely to assault and fight against the new man, Gal. v. 17. 3. The power of the divine Spirit is much mag- nified by restraining, suppressing, and renewing the corrupt nature of man. Sec. 7. Of suppressiiiff inward cori-iipiion. The foresaid besetting sin is here set down as an inward impediment of a Christian in his race, and joined with the former outward weight by this copu- lative, xai, and, so as it dependeth upon the j)arti- ciple, aTtiD;//,ttoi, lai/iiiff aside. Man's endeavour must be for suppressing of his inward, inbred corruption, as well as fcjr laying aside external weights. We must, as much as in us lieth, lay aside this besetting sin. This title, a.aagr/'a, sin, in the singular number, is frequently put for our natural corruption : five times in Rom. vi., six times in Rom. vii., three times in Rom. viii. It is also called ' a body of sin,' ' a body of death,' ' flesh,' ' old man.' E.xhortations about this sin are, that we suffer it not to reign, Rom. vi. 12 ; that we destroy it, Rom. vi. G ; that we crucify it, Gal. V. 24 ; that we cast it off, Eph. iv. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it. It is an enemy within U.S. More danger ariseth from traitors that are within a nation or city, than from foreign enemies without. David was never in such danger by reason of any, or of all the nations without, as of those that rose against him in his own kingdom. As for this inbred enemy, no enemy without, nor world, nor devil, nor all the jwwer of hell, can hurt our souls, unless they get this traitor within to take part with them. 2. This enemy is tumultuous and troublesome, never at rest. As it can easilj', so it will wilfully on every side set upon us. AVe cannot do, speak, or think anytiiing, but it will infest u.'', and that at all times, in all places, in company, when we are alone, at church, and at home, in duties of piety, charity, and justice, in duties of our calling, waking and sleeping. Great is their filly who let this enemy do what he please, who care not to hold him in, much less to cast him off. This is the cause of the many outward abominable enormities that men fall' into, that they sufler this enemy withni them to plot and practise what he lists. For suppressing of this besetting sin, observe these few rules : 1. ' Keep thine heart with all diligence,' Prov. iv. 23. The heart is as a spring. Mat. xii. 34, 35. 2. Keep the doors of thy soul, by which good or evil is let into it. These arc thy senses, Job xxxi. 1. 3. Use such means as in God's word are sanctified for subduing corruption ; they will be as water cast upon fire. Such are temperance, sobriety, diligence in calling, duties of piety, fasting, and other ways beating down thy bod\', 1 Cor. ix. 27. 4. Set the bias of thy thoughts aright. Acquaint thyself with the divine art of meditation, esi)ecially when thou art alone, or awake in thy bed. Men's thoughts will be working, and that on evil, if they be not set on good matter. If good seed be not sown in the ground, it will send forth noisome weeds. 5. Get the stronger man into thy house, Mat. xii. 29. This is the Spirit, Gal. v. 17. For this pray, Luke xi. 13. Thus thou shalt be safe. Sec. S. 0/ a Chrislian's course resembled to a race. The main duty which the apostle intendeth, by setting before us the example of such as well finished their course, is in these words. Let tis run with pa- tience the race that is set before vs. He doth here set out a Christian's course of life by a race ; and answerably the manner of carrying themselves, to their beliaviour, who, in running a race, look to get the prize ; for they will make all the speed they can, with as much patience as they may, till they come to the end of that race which they are ajipointed to run, and where the jirize is to be had. In setting out the point, he appropriateth not the dutj' to himself, saying, / will run, nor putteth it off to others thus, do ye run, but by a word of the first person, and plural number, includes others with him- self, .and incites both others and himself by this phrase, let us run. Hereof see Chap. ii. 1, Sec. 4. In the foresaid exhortation every word hath an emphasis, and are all pertinent to the metajihor of a race, whercunto he doth resemble a Chrislian's course, which is somewhat nuire fully set out, 1 Cor. ix. 24. Particulars wherein they may be resembled are these : 1. There is a distance betwixt the goal where they begin and tiie goal where they end. On earth we begin our race, at death it is finished, and in heaven is tlie prize. We may not think to be in heaven so soon as we enter into this race. 2. Tlicre is a prize at the end of the race, 2 Tim. iv. 7, 8. Vee. 1.] GOUGE ON HEBEEWS. 169 3. An endeavour must be used to attain the prize, Luke xiii. 2-i. 4. There are many runners, Luke xiiL 24. 5. All that run do not obtain the prize. 6. Runners fit themselves to the race, so do true Christians, 1 Cor. fx. 24. 7. There are like duties to be observed by Chris- tians which runners in a race observe, 2 Tim. ii. 5. God hath thus ordered our Christian course; — 1. To give proof of those graces T\hich he con- ferreth upon children of men. As of faith, hope, obedience, patience, courage, and other like. Our faith in God, our hope of heaven, our obedience to God's word, our subjection to his will, our patience in holding out, our courage against opposition, are hereby manifested, proved, and exer- cised. 2. To wean us from this world. Had we not a race to run, and a prize set before us, we should be like Peter, and think it is good to be here still, !Mat. xviL 4. 3. To make us long for heaven, and to make death the more welcome. In these and other like respects our Christian course is also resembled to a journey, to a pilgrimage, to a battle, to a labour, and to other like things. Answerably, Christians are styled travellers, pilgrims, soldiers, labourers. Sec. 9. Of running our Christian race ivith patience. Of the Greek word, Tis'/jti't'-v, translated run, see Chap. vi. 20, Sec. 158. It is an act that importeth the best speed that a man can make. JIan hath not wings like fowls to flee ; it is by running that he dotli most put forth himself to the speedy attaining of a thing ; and in a race especially doth he most manifest his speed by running ; a little laziness may lose the prize. The apostle then doth here by this metaphor imply, that we may not be slothful in our Christian course ; but diligent, earnest, and zealous therein ; striving to outstrip others, as runners in a race do. See more hereof. Chap. iv. 11, Sec. G4, and Chap. vi. 11, Sec. 79. Every one in his Christian course is like to meet with many crosses, which may prove as sharp stones or stumps in the way, or as briers and thorns, or as stumbling-blocks, which may liinder him, and slacken his speed ; the apostle therefore preseribeth the best remedy that can be, to pass them over the more lightly, which is, i/ro.aoi)!, jMticnce. Hereof see Chap, vi. 12, Sec. 80, and Chap. x. 3G, Sec. 135. This phrase, Tsiyoiij.it 70» aydio., let us run the race, implietb a holding out in our Christian course till it be finished. A man may run in a race, and leave off before he come to the goal ; but he that runs the race, holds out till he come to the end thereof. So as to diligence, iiatience and perseverance must be added. Sec. 1 0. Of a race set before vs. To shew that diligence, patience, and perseverance must be in a right course, tlie apostle addeth this clause, that is set before us. Of the meaning of the Greek word, T^oxfif/.tvot, translated set befure, see Chap. vi. 18, Sec. 149. The word may be taken two ways. 1. Passivel}', for that which by God is set before us. 2. Actively, for that which a man sets before him- self, and hath an eye upon, for his encouragement. Thus it is especially taken ui the next verse, where it is said that Christ, ' for the joy that was set before him, endured the cross ;' that is, having his eye fixed upon that joy, endured. In this verse I take the former sense to be espe- cially intended, namely, for that which God doth prescribe unto us : after which we ought to endeavour : so as prudence must be added to diligence, patience, and perseverance. All must be in a right course. This doth the church promise, where she sayeth to Christ, ' I will run after thee,' Cant. i. 3 ; and David thus, ' I will run the way of thy commandments,' Ps. cxix. 32. The way of God's commandments is the race set be- fore us. The phrase of ' turiung neither to the right hand or to the left,' Deut. v. 32, importeth thus much, 1 Sara. xii. 6, 2 Kings xxii. 2. The riglit way is opposed both to the right and to the left hand, Isa. xxx. 21. 1. The prize is oidy at the end of that course which is set before us. 2. Whatsoever is done in a wrong course, is not only fruitless but damageable : and the more dili- gence, patience, and continuance is used in a wrong course, the worse it is. Thus it falls out with travel- lers out of their way. Paul's eagerness much in- creased his sin, Acts xxvi. 9, Phil. iii. C ; so the eagerness of Pharisees in a wrong course, Mat. xxiii. 15. 1. This limitation of running in a course set before us, demonstrates the grossness of this error, that a man may be saved in any religion. 2. This discovereth the folly and vanity of all that zeal, patience, courage, and constancy, which papists pretend in their superstitious and idolatrous courses. The like may be said of all others that run in a race not set before them. 3. This teacheth us to seek and search after the right way. God hath set the right way before us in his word. This is the main end why the Scriptures were written, 2 Tim. iii. IG. Out of God's word, we may know what race God hath set before us, these six ways : 1. By precept. This is the surest rule of all ; for that which is commanded us is without contradiction set before us. 2. By counsels, Eev. iii. 18. Under this I com- 170 GOTJGE ON HEBREWS. [CiJAP. xir. prise all advices, admonitions, exhortations, persua- sions, and incitations. 3. By promise. That whereunto, if we do it, God promisetli a reward, is set before us to be done, tro- mise therefore is one of those ten words whereby the law of God is set out. 4. By prayer. What God's faithful servants have prayed to be enabled thereto, is a duty set before us. 5. By inhibiting the contrary. Where the apostle forbiddeth vainglory, he requireth humility. Gal. v. 26. 6. By example and practice : and that of God, God-man, and good men, Eph. v. 1, 1 Cor. xi. 1. Because a general warrant is not sufficient, unless it behmg to us in particular, the apostle addeth thi.s relative pronoun, iii/,Tv, 71s, 'set before us;' for every one must consider what in special belongeth unto himself. Hereof see more, Chap. vii. 13, Sec. 73. Sec. 11. Of the concatenation of all needful (/races. The concatenation, or chaining, and knitting of the foresaid graces together, sheweth that Christian graces depend one upon another ; they neither can be, nor will be, singly alone. They are all as several links (if one chain, and depend one upon another : the want of any one of them, makes all the rest fruit- less. If one link of a chain drawing up somewhat by it break, the whole chain is broken : and that which was held up thereby will fall down. Of what use can diligence be, if patience be wanting ? Crosses will soon cool the zeal and fervour of the most forward. What good will patience do, if we do not persevere ? The man that falleth from that whereunto he hath attained, loseth all the benefit thereof. What good will perseverance do, if it be in an unwarrantable course, but aggravate his folly the more? what good will a general warrant do, if it concern not us in par- ticular 1 To shew that the latter duties depend upon the former, as well as the former ujion the latter, go backward, and consider whether pretence of a matter belonging to our ])lace, if in general it be not warrant- able, be a sufficient pretence. Again, what benefit is it to do that which is lawful, if it be done only for a time, and not finished t And canst thou finish any weighty and commendable matter without patience ? And will patience stand a luskish, lazy, slothful Chri-stian in any stead ? It is observable that blessedness is attributed to every needful grace, Mat. v. 3, ;i(raj, is a compound. The simi)le verb, ip^onlv, signifieth to mind a thing. The preposition, xara, against; thus this compound verb, to have one's mind set against a thing. So as it importeth a light esteem of a thing ; so light, as not to be moved at all therewith, but rather to pass it by, as a thing not to be regarded. It is taken in a bad, and in a good sense. 1. When things worthy of high esteem are vilified and despised, the word is used in a bad sense, as to ' despise government,' 2 Pet. ii. 10. That is a fault, and a sin. The more excellent the thing is, the greater is the sin in despising it. 2. When things not to be regarded are despised, that kind of despising is good. The shame which Christ is said here to despise was despicable and contemptible, and in that respect well despised. Two things do clearly demonstrate that Christ de- spised the shame cast upon him : 1. They did no whit distemper his mind. 2. They did no way hinder his good course. His undistcmpered mind was manifested two ways. 1. By his silence, in that he gave no answer at all to many disgraces. 2. By the meekness of those answers that he gave. He was silent, 1. Before the priests, when many false witnesses ■were suborned against him, JIat. xxvi. 62, 63. 2. Before Herod and his courtiers, though he were accused vehemently, Luke .xxiii. 9, 10. 3. Before Pilate, so as the governor admired his patience. Mat. xxviL 14. 4. Before all sorts that gathered about him, as soldiers, common people, and strangers, notwithstand- ing the reproaches were laid on him. This silence was expressly foretold, Lsa. liii. 7. The meekness of his answers may be exemplified in these particulars ;— 1. Against their upbraiding to him his country and kindred, he only useth this proverbial speech, ' A prophet is not without honour, save in his own country, and in his own house,' Mat. xiiL 57. 2. To their exprobration of his comjiany, he an- swereth, ' I came to call siimers to repentance,' Mat. ix. 13. 3. To their cavils at his doctrine, he thus replieth, ' My doctrine is not mine, but his that sent me,' John vii. 16. 4. Their blaspheming of his miracles, he refuteth with sound arguments. Mat. xii. 2o, kc 5. To all their reproaches on the cross, his answer is prayer for them, Luke xxiii. 34. Not to insist on more particulars, it is said, 'when he was reviled, he reviled not again,' &c., 1 Pet. ii. 22. The second evidence of his despising shame wa.s, that he was not hindered thereby from doing any good. 1 . The upbraiding of his countrj', and kindred, kept him not from them ; but on all occasions he had recourse to them, and did good unto them. 2. Their blaming his company, restrained him not from taking opportunity of calling sinners. 3. Their slandering his doctrine and miracles, moved him not to forbear the one or the other. 4. Their accusing him of breaking the Sabbath, hindered him not from doing works of mercy on the Sabbath-day. The like is verified of every good thing for which he was slandered. As the shame which Christ despised ministereth much comfort to the members of Christ, who for the profession of his truth are put to much shame, for therein they are made conformable to their he.id ; so it affordeth an excellent direction for their carriage in that case of shame. In which respect that which hath been noted of Christ is the more thoroughly to be considered. See Chap. xiii. 13, Sec. 137. Sec. 22. Of Christ's sitting at the right haiul of the throne of God. As Christ had an eye in his sufferings on the joy that was set before him ; so after he had suft'ered, ho was made partaker of that joy, which is expressed iii this high transcendent phrase, and is set down at the right hand of the throne of God. This containeth the recompense which followed upon his sufferings ; and, in general, it sctteth out an advancement above all creatures, next unto God himself. It is to be taken of Christ in that relation wherein he suffered — namely, in reference to his human nature ; but so as united to his di«ne nature, even tliat person which was God-man, as hath been shewed, Chap. i. 3, Sec. 34. Every word in this reward carricth an especial emphasis. Vek. 3.] GOUGE ON HEBREWS. 177 1. The particle of connexion being copulative, ri, and, slieweth that it followeth upon his cross and shame. 2. The verb, ly.diigi, translated is set down, is of the active voice, and is translated 'sat,' in reference to Christ himself, chap. i. 3, and x. 12. It im- plieth a joint act with his Father. His Father said unto him, xddoj, sit, and he sat. It intendeth a settled continuance in that honour. See Chap. i. 3, Sec. 31. 3. Eight Jiand, 5.=g;'a, is here metaphorically taken, and setteth forth the high degree of Christ's dignity, whicli was next unto God himself, above all creatures. See Chap. i. 3, Sec. 33. 4. Tlie throne, Sjoro?, is a royal seat, as hath been declared, Chap. i. 8, Sec. 106. 5. This title, rou Qioij, of God, much amplifieth all the forenamed degrees of Christ's advancement. He was set by God ; he was set at the right hand of God ; he was set on the throne of God. To manifest that this, of God, is an amplification of Christ's advance- ment, it is thus expressed, ' of the Majesty,' chap. i. 3 ; 'of the throne of the Majesty,' chap. viii. 1. Hereof see Chap. i. 3, Sec. 32. This recompense far exceeded all his sufferings. And by a due consideration of this, which Christ knew would follow upon his sufferings, was he en- couraged to endure what he did. It affordeth unto us sundry weighty considerations. 1. Christ was advanced as high as ever he was brought low. 2. He hath a supreme power. 3. There is no more suffering for Christ. He is ' set down on a throne.' 4. Sufferings shall not lose their reward. 5. The reward shall exceed all sufferings. These, and other like recompenses, which were conferred upon the head, may be expected by the several members of the mystical body, according to that degree that they are capable of, and is fit for them. Sec. 23. Of considering weighty matters. Ver. 3. For consider him t/uit endured such contra- diction of sinners against himself, lest ye be ivearied, and faint in your minds. This causal particle, yaj, for, sheweth that this verse is inferred upon the former as a reason thereof. The reason may be taken from the dignity of the person that was put to shame, implied in this em- phatical particle, rov, him, and in the kind of contra- diction against him in this relative, roiaiiTriv, snch ; and it thus lieth. We ought the more thoroughly to consider the shame whereunto Christ was put, be- cause he was so excellent a person, and yet the shame so great. The word, a.va'>.(iyiisach, translated consider, is a com- pound. The simple verb, Xoyiio/j,ai, siguifieth to think Vol. III. (1 Cor. xiiL 5), to reason (Mark xi. 31), to conclude (Rom. iii. 28). The preposition, dm, with which this word is compounded, in composition signifieth again ; so as this compound, di:a.>.oyi^o//,ai, signifieth to review, or to tliink .again and again upon a thing, to ponder upon it ; this is to consider. It is in other authors attributed to men's casting up, and to their reviewing of their accounts. Of considering weighty matters, and of Christ above all to be considered, see Chap. iii. 1 Sees. 21— 23. The word here used, which Lmporteth a thinking on a thing again and again, declareth that it is not sufficient advisedly to heed a weighty matter at the first hearing or reading thereof, but that it must be pondered on again and again. For this end two especial duties are requisite. 1. Meditation with ourselves thereupon. Of me- ditation, see Chap. xi. 19, Sec. 96. 2. Conference with others thereabouts. Meditation is an especial part of consideration, whereby men call to mind what they have learned, and so come to conceive the same ; for that which is not thoroughly conceived at first, will be by medita- tion more thoroughly understood. Meditation, to man's mind, is as chewing the cud to beasts : that meat which is not at the first eating well digested by the beast, through chewing the cud is thoroughly con- cocted. It will therefore be useful to meditate on such weighty points as men hear and read ; 5-ea, and if they have time, to write down tlieir meditations. Conference about what we have heard may be more useful than meditation, in that thereby we have not only our own help, but also the help of others ; yea, we may also thereby bring much help to others. Sec. 24. Of the contradiction of sinners ivhich Christ endured against himself. The person whom we ought especially to consider is here described by his great patience. Before it is premised an emphatical particle, tov, which implieth such a one as none like unto him. We translate it him. Some, the more fully to express the emphasis, translate it with a paraphrase, thus, quis ille sit — who he was, or what manner of person he was. He was such a one as never the like was, will be, or can be in the world again. Yet he endured. The word, ucTo,!i;,a.£v)jxora, translated endured, is the same that was used. Sec. 1 8, and it impUeth patience and constancy. To amplify Christ's patience, the proof thereof is set out in this word, dvriKoyiai, contradiction. It is the same word that was used, Chap. vi. 16, Sec. 121, and translated ' strife ;' but Ch.ap. vii. 5, Sec. 46, it is translated as here, ' contradiction.' It implieth an opposition against Christ's doctrine and works. 178 GOUGE ON HEBREWS. [Chap. XII. They opposed against Christ's doctrine in saying that he deceived the people, John vii. 12. They ac- cused him before Pilate for perverting the people, Luke xxiii. 14 ; and for speaking against C'jesar, John xix. 12 ; whereas he taught them to give to Caesar that which was Caesar's, Mat. xxii. 21. When by their ini|)()rtunity he plainly declared who he was, they accused him of blasphemy. Mat. xxvi. 65. The like they did when he j)ronounced remission of sin to a poor distres.sed sinner, Mat. ix. 3. When he de- clared who were of God and who were not, they said that he was a Samaritan, and had a devil, John viii. 48. It is said of the Jews that ' they spake against those things which were spoken by Paul, contradict- ing and blaspheming,' Acts xiii. 45. So they did against Christ. They also spake against his works, as against ■works of mercy on the Sabbath-day, Mark iii. 2 ; against his conversing with sinners, though it were for their conversion, Mat. ix. 11; against his miracles, as done by the prince of devils, Mat. xii. 24. In these and other like respects, this word, To/aiiT?jv, such, is fitly added. It carrieth emphasis. It was such contradiction, both in the matter and manner, as never the like offered to any other. It was such as may justly astonish and amaze those that hear it, such as cannot sufficiently be set out. This was part of that shame which is set out, Ver. 2, Sec. 19. This is much aggravated by the persons who did so contradict him. It is said to be the contradiction, iirti) Tuv a/iaorwXwc, of sinners. The word sinners is in the New Testament usually put for such as arc impudent and obstinate in sin ; who live and lic^ inipenitcntly therein ; who are so far from Christian contrition and godly sorrow for sins past, or from care to have their sins covered before God by faith in Christ, and before men by true repent- ance, as they account it nothing to be accounted sinners. In this sense, publicans and sinners are oft joined together. Mat. Lx. 10, 11, and xi. 19. This title is given to a notorious strumpet, Luke vii. 37, 39, and to the chief among publicans, Luke xix. 2, 7. The Jews, in detestation of Christ, attribute this epithet, sinner, to Christ, John ix. 24. Sinners are ordinarily opj)osed to the righteous — that is, to such as, having repented of their sins past, endeavour to live righteously, 1 Tim. i. 9, 1 Pet. iv. 18. The sinners here intended were, 1. The scribes and Pharisees. Howsoever the Phari- sees made a great show of sanctity before men, yet before God they were such sinners as are here in- tended. They were out of measure proud, covetous, superstitious, and cruel. In these and other like respects, John the Baptist and Christ himself styled them ' a generation of vipers,' Mat. iii. 7, and xii. 34. They were oft taxed for the foresaid vices, and yet ' Qu. 'die'?— Ed. they obstinately continued in them ; they repented not, Mat. xxi. 31, 32. In their oppositions against Christ, and persecutions of him and Ms, they were most im- pudent. 2. Sadducees, who were among the Jews as epi- cures among the heathen ; for they say ' that there is no resurrection, neither angel nor spirit,' Acts xxiii. 8. Therefore they gave themselves to all licentiousness. 3. The high priest's men, Luke xxii. 63, 64. 4. Herod and his men, Luke xxiii. 1 1. 5. Pilate's soldiers, Mat. xxvii. 27. 6. The thief crucified with him, Luke xxiii. 39. 7. The common rabble that followed him to exe- cution, Mat. xxvii. 39. To be so thwarted by the worst sort of people must needs be a grievous contradiction. Further, to aggravate this contradiction, it is said to be i'li a.'\irh, against himself; indeed, sometimes they contradicted his disciples to blame him thereby, as in the case of not fasting. Mat. ix. 14, and rubbing corn on the Sabbath-day, Mat. xii. 1, and eating with unwashed hands. Mat. xv. 2. But even against his own self, against that doctrine which he himself preached, and the works which he himself wrought. They regarded not the dignity of his person, the in- tegrity of his life, the benefit of his works, nor any other thing in him which might have restrained them from their violent contradiction, but impudently they contradicted him himself. By this it appears that the most excellent and in- nocent persons may have the most virulent oppositions by the vDest among men. Sec. 25. Of being weary and fainting in our Chris- tian course. That Christ's pattern, in enduring such contradic- tions as he did, may be the more deeply weighed, the apostle declareth the damage that may follow upon neglect of th.at means. The damage is iu general hinted in this particle, lest, which is the interpretation of two Greek words, "iva firi, thai not: 'that ye faint not.' It is a word of caution and prevention, implying th.at such a damage of mischief is like to follow upon neglect of the foresaid duty. The damage consisteth of two branches. The first, xa.ajjrE, is thus translated, he xeearied. The metaphor is taken from runners in a race, or from such as labour and toil in any hard work, and with the difficulty thereof, or rather through their own sluggishness and laziness, wax weary, and give over the former course. I find this word used in two other places, as where it is said, ' the prayer of faith shall save him that is weary,' and ready to faint ; we translate it ' sick,' James v. 15, and where Christ saith, 'thou hast la- boured, and hast not fainted,' Eev. ii 3. Hero is added the subject, roT; -\i\j-)(a.Ti u/j,uf, your Vek. 4.] GOUGE ON HEBREWS. 179 7ninds, wlicrcin such maybe wearied or faint. In the Greek it is so placed between two verbs, as it may be referred to either of them ; thereupon, some thus translate it, ' lest ye be wearied in your minds, and faint ; ' others thus, ' le.st you be wearied, and faint in your minds.' There is no great difference in re- ferring it to the one or the other : it hath reference to both, and is fitly fixed betwixt them. They who be wearied in their minds, faint in their minds ; and they who faint in their minds, are wearied in their minds. The latter word, fxXu6,u,;voi, translated faint, signi- fieth to be loosed ; it is used of things fast knit, where- by they remain strong and steady, as a man's joints and limbs ; but if they be loosed, they lose their strength, and become feeble and weak. It is used of the fainting of the spirit or soul of man for want of food. Mat. ix. 36, and xv. 32 ; and to such a fainting under affliction, ver. 5. Here it is taken in a spiritual sense, as appears by joining it with this phrase, in your minds ; and thus it is taken, Gal. vi. 9. By the inference of this danger, the apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses, Ps. Ixxiii. 13, 14, Jer. xx. 7-9. As those crosses are in their kind grievous, so human frailty is much perplexed therewith. And because good courses are occasions of such contradic- tions, many wax weary of their good courses. Well, therefore, did the apostle premise this note of caution and prevention — lest. We have cause to be circumspect over ourselves herein, and carefully use all means to encourage ourselves against those temptations. Hereof see more. Chap. iii. 12, Sec. 122. This last clause, and faint in your minds, is added as the reason of their wearisomeness in good courses. Howsoever the bitterness of contradiction may give oc- casion of being weary, yet the proper cause thereof resteth in ourselves, even in our own faint spirits. Here- upon, saith the wise man, ' If thou faint in the day of adversity, thy strength is small,' Prov. xxiv. 10. David acknowledgeth thus much of himself, ' I said, this is my infirmity,' Ps. Ixxvii. 1 0. It was inward fainting that made many of them who believed in Christ to be afraid to confess him, John xii. 42. That weariness ariseth from fainting in men's minds, is evident by the different disposition of men diversely minded ; for where there is the same oc- casion of weariness in all, there is not the same effect. In the time of the captivity many Levites went away from the Lord, but the sons of Zadok re- mained faithful, Ezek. xliv. 10, 15 ; and, in the time of the primitive persecution, many forsook Paul, 2 Tim. iv. 16 ; yet not all. ' The spirit of a man will sustain his infirmity,' Prov. xviii. 14. Nothing dismay eth a man of courage; instance Moses, David, Job, the prophets, the apostles, and martyrs in all ages. It is not simply contradiction, but pusillanimity, which causeth wearisomeness. It is an undue plea to pretend the grievousness of contra diction for excuse of men's wearisomeness in their Christian course. It becometh men rather to take notice of themselves and of their own faintheartedness, that they may be the more humbled and brought to repentance for the same, that so the Lord may be the more merciful unto them. When men duly load themselves, God will be ready to ease them ; but if men, by laying the blame elsewhere, think to ease themselves, the Lord will load them the more. Now, whether it be safe for a man to ease himself, and the Lord load him, or to load himself, and the Lord ease him, judge ye. This further sheweth how needful and useful it is to get an undaunted spirit and an invincible resolu- tion to go on in our Christian course, though all the world should contradict us. Courage and resolution doth much in temporal and earthly matters, yet they may in their bodies, notwithstanding all their courage, wax weary — as in war, in running a race, in tra- velling, in undertaking any other task ; but spiritual courage will so enable us, as we shall not only well begin, and hold out a good while, but go on to the end of our Christian race. Sec. 26. Of resisting iinio blood. Ver. 4. Ye have not yet resisted unto blood, striving against sin. The apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended, even nnto blood. The word, atTi-KariaTriTi, which we tran.slate resitted, is a double compound. Of the simple compound xaSiBTr,iu, see Chap. ii. 7, Sec. 62. The preposition, avz'i, added in this double com- pound, signifieth against, and is well translated re- sisted. It is a soldierlike word, and importeth a manly standing against an enemy, pede pes, et cuspide cuspis — foot to foot, spear to spear — not yielding a foot, or hairbreadth, as we say, and that unto blood — that is, so long as blood or breath remains in our bodies, or so long as we live. Man's life remains in his blood ; when that is clean spilt, life is gone. He setteth down this extent of enduring negatively, thus, ye have not yet resisted, to meet with an objec- tion about that which they had already suffered ; for the apostle granteth that they had already suffered much, chap. x. 32-34, which he here implieth und<' this particle, oS-w, yet, as if he had said, ye hav • deed endured much, yet ye may endure nio", ; ' The objection may be thus framed ''^''^'^ ^^ "^S-"*' thou, O our apostle, so much me' . ^ . . , , ,, .'^ ■ ., ar pomts considerable : as a pattern to us, seemg tho'" . ^ a great fight of affliction 7^ . ' , ,, , T *i • *i Ai thereof, unto blood. lo tins the apcx'tle ' brought.jlo endu tnvmg. ^jccl thereof, against sin. 180 GOUGE ON HEBREWS. [CiLVP. XII. BO were subject to more trials. Their blood was yet in them, so as they had ' not resisted unto blood.' Hereby it is evident that professors may bj brought to seal their profession with their blood. Hereof see more, Chap. xi. 37, Sec. 2.57. It is also as evident that professors cannot promise to themselves immunity from sufferings for their pro- fession so long as they live. Professors, therefore, have need to take heed of security by reason of some trials that they have passed through. Experience hath shewed how dangerous this hath been in reference tn temporal deliverances and victories. Much more dangerous is spiritual Becurity ; for Satan, being cast out, will seek to make a re-entry, !Mat. xii. 4-t ; and God is by spiritual security much provoked to give men over to their spiritual enemies, so as it is a great point of wisdom, after some trials, to prepare for others. Sec. 27. Of sirlviwj against sin. To avoid another extreme opposite to security, which is an uimecessary casting one's self into danger, the apostle adds a limitation about saints' suil'erings, in this phrase, striving against sin. The word, a.maywi?J>iJ.i^oi, translated striving, is a compound. It is derived from a root, ayiiv, that signifieth strife. It is the word that was used, Ver. 1, Sec. 8. The preposition, auri, with which it is compounded, signifieth against. It is fitly translated striae against. It is, as the former verb, a soldierlike word, which implieth an opposing or fighting, as an enemy, to whom a man will not yield. The opposed enemy is here styled, dfiaoTia, sin. Some here take sin raetonymically for sinners, who commit sin, as heretics, idolaters, or other impious persons that would draw us from the profession of the truth. This is a good sense ; but there is no need of using a trope here, for the sufferings^ of saints are for the most part not against the persons of men, but against vices themselves, as idolatry, heresy, error, or it may be impious and licentious liberty. Suffer- ings of .saints are because they will not yield to those and suchlike sins of their adversaries. Others apply the sins here meant to saints' own corruptions, which they say are by afflictions subdued. This also ia a truth in itself, but not pertinent to this place. The sins of the adversaries of professors of the ith are questionless here meant, and so they set out use of saints' sufferings, which is sin. We must t"^'^'^ ^'yinst sin, cither by fast holding the truth, tended, -inej. f^^,^^ j^ ^^ ^ji^ ^^^^ ^^ j^ ^^^^ -^.j^, superstitious, anu ^^ ^;,, j,^ .^^^^f_ respects, J,.hn the Ba,...^ ^„,, j„,jj(,^^j sufferings of them a genera ion of vipe.,,^1, find this verified. Ihey were oft taxed for the ,..„ j,^ ^^.^^j^ ^^^^ ^^^^3^ ' Qu. • die ■ ?— Ed.- , . sees before from calling upon his God, Dan. vi. 12; the apostles strove against sin when they would not forbear to preach the gospel, Acts iv. 2, 3, 19, and v. 29; believers in the apostles' time strove against sin when they would not renounce their profession of Christ, Acts ix. 2 ; so the martyrs that suffered in heathenish Rome, and in antichristian Rome. On the other side, Joseph strove against sin when he would not yield to commit foUy with his mistress, Gen. xxxix, 12 ; and Daniel's three companions, when they would not bow to Nebuchadnezzar's image, Dan. iii. 16. It is the cause, and not the suffering, which makes a martyr — causa, nan poena, facit mart i/rem ; therefore, to incitations to suffer, and remunerations of sufferings, the cause uscth to be added expressly or implicitly. Great is their folly who run a contrary course ; who strive for sin, and suffer in their striving, as heretics, idolaters, traitors, murderers, thieves, adulterers, and all such gross sinners ; yea, and busybodies also, 1 Pet. iv. 1 .5 ; so did Achan suffer, Josh, vii ; and Ahab and Zcdekiah, Jer. xxLx. 21 ; so Servetus, Legat, Campion, and other jiopish traitors. They strove to uphold the man of sin and mischievous plots against the land of their nativitj'. It is a special pouit of wisdom, in all our striv- ings and sufferings, thoroughly to examine the cause thereof. He that shall fail in his cause, his sufferings wUl be so far from bringing comfort, as, without sound repentance, they will be the beginning of hell torments, and a means of aggravating the same. To suffer for sin, so as suffering draws him not from sin, importeth impudent obstinacy ; but if our cause be good that we strive against sin, then may we have much comfort in our sufferings. Thus striving against sin, let us resist unto blood. Sec. 28. Of the resolution of the four first verses of Heb. xii. Ver. 1. WJierefore, seeing we also are compassed about loith so great a cloud of witnesses, let ns lay aside every iveight, and the sin which doth so easily beset iis, and let us run with patience the race i/utt is set before us, 2. Looking unto Jesus, tJie author and finisher of our faith ; who, for the joy that was set before him, endured the cross, despised the shame, and is set down at tlie right hand of the throne of God. 3. For consiiler him not that endured such contra- diction of sinners against himself, lest ye be wearieil and faint in your minds. 4. Ye liave not yet resisted unto blood, striving against sin. In these four verses arc declared helps for well finishing our Christian course. Herein we may observe, 1. The inference, wherefore, 2. The substance ; which sctteth down the kinds of helps. Ver. 1-4..] GOUGE ON HEBREWS. 181 They are of two sorts : 1. Examples of former saints, ver. 1. 2. The pattern of Christ himself, vers. 2-4. The former setteth down, 1. The motive to follow them. 2. The matter wherein we slu)uld follow them. This latter is, 1. Propounded, in the end why the pattern of former saints is registered, implied in this word, witnesses. 2. Amplified, and that two ways : (1.) By the multitude of them. (2.) By the right we have to use them. Their multitude is implied under this metaphor of a cloud, and amplified by this note of comjiarison, so great. Our right to them is intended in this phrase, we are compassed about, or, word for word, having com- passing us. The matter sets out two duties : 1 . To cast off impediments. 2. To use fit helps. Two sorts of impediments are here expressed. One outward, in this word weight; amplified by the extent thereof, in this word, every. The other, inward, styled the sin, and described by this effect, which doth easily beset us. In setting down the latter, about use of helps, we may note, 1. The manner of propounding it, in the first per- son and plural number, lei us. 2. The matter whereof it consisteth, which is set down in a metaphor of running a race, whereby is intended a right finishing of our Christian course, and it pointeth at four virtues. (1.) Diligence and speed, in this metaphor, »*a». (2.) Patience, which is plainly expressed. (3.) Perseverance, in this phrase, run the race. (4.) Prudence, in these words, set before us. This noteth out two points : 1. The warrant we have for what we do, in this phrase, set before. 2. The special right which concerneth us, in this word, us. The former sheweth a direction. The latter a limitation. The pattern of Christ himself is, 1. Propounded, ver. 2. 2. Amplified, vers. 3, 4. In setting down this help, the apostle noteth, 1. A duty, which sheweth what we must do. 2. A reason why we must do that duty. In setting do'wn the duty, observe, 1. The action required, in this word, looking tin to. 2. The object of that act, Jesus. The reason here alleged for looking unto Jesus is taken from that which Christ did ; which is of two sorts ; 1. What he works in ns, faith. This is amplified by two kinds of working : (1.) His beginning it, the author. (2.) His perfecting it, t/w finisher. 2. What he wrought, or rather endured, for us. This is, 1. Propounded. 2. Amplified. The proposition consisteth of two branches, in both which is set down the object and the action thereabout. The first object is, cross ; the action appertaining thereunto, endured. The other object is, shame; and the action there- about, despised. That which Christ endured for us is amplified two ways : 1. By that which Christ set before him, which is here styled ^oy. 2. By that which followed upon his suflfering. Here note, 1. The method or order, in this copulative, and. He first suflered, and then was exalted. 2. The matter, which was a high exaltation. This is described, 1. By the stability of it, is set doivn. 2. By the eminency of it, at the right hand. 3. By the dignity or royalty of it, of the throne. All these are amplified by the person whose right hand and whose throne it was, namely, God's. The amplification of the foresaid pattern of Christ is set down two ways : 1. By a review thereof, ver. 3. 2. By the extent of following Christ, ver. 4. In the review we may observe, 1. A duty enjoined. 2. A reason to enforce the same. About the duty, observe, 1. The act required, consider. 2. The object thereof ; which is described, (1.) By the dignity of the person, him. (2.) By the kind of opposition against him, contra- diction, amplified by the greatness thereof, such. (3.) By the special person opposed, himself. (4.) By the condition of the persons who opposed him, sinners. (5.) By his manner of bearing it, endured. The reason is drawn from prevention of a great damage, wherein is set down, 1. The kind of damage, lest ye he wearied, 2. The cause thereof, and faint in your minds. In the extent of following Christ we are to observe, 1. The manner of propounding it — which is nega- tively, ye have not. 2. The matter, wherein are four points considerable : (1.) The act to be done, resist. (2.) The continuance thereof, unto blood. (3.) Another act, striving. (4.) The object thereof, against sin. 182 GOUGE ON HEBKEWS. [Chap. XII. Sec. 29. Of observations raised from Heh. xii. 1-4. I. Examples of saitits before ns are to he followed. The inference of this verse upon the former chapter, implied in this word, wJierefore, iutendeth as much. See Sec. 2. II. Former examples of Jews are registered for us Christians. Thus much is implied in this phrase, ive also. See Sec. 2. III. Suffering saints are God's witnesses. They are here so expres.'^ly called. See Sec. 2. IV. God hath a luidtitude of witnesses. This meta- phor, o cloud, and these two epithets, compassing, apd so great, do fully demonstrate this point. See Sec. 3. V. Impediments 7mist be removed. This is the first kind of helps here prescribed. See Sec. 4. VI. Impediments »«w.s< be clean abandoned. This ■word, lai/ aside, intendeth as much. See Sec. 4. VII. Things burthensome hinder Christians in their race. This is implied under this word, toeight. See Sec. 5. VIII. Ui'erg burthen is to be laid aside. The uni- versal note, everg, is here expressly set down. See Sec. 5. IX. Original corruption is properly a siyi. That is the sin which is here intended. See Sec. 6. X. Onginal corru])tion is ready to stir us up to actual sins. This is the meaning of this phrase, doth so easily beset us. See Sec. 6. XL Inward and inbred corruption is to be subdued. The sin here spoken of must be laid aside. See Sec 7. XII. General directions are to be applied to our- selves. The manner of expressing the duty in the first person, vs, declares as much. See Sec. 8. XIII. Christians must draw on others to the duties which they p'ofcmi themselves. The manner of ex- pressing the duty in the plural number, which hath reference to others, proves this point. See Sec. 8. XIV. A Christians course is a race. The meta- phor of running a race here used, proveth as much. Sec Sec. 8. XV. Diligence is requisite for the finishing of our Christian course. This metaphor, run, intendeth as much. See Sec. 9. XVI. Patience must be added to diligejice. Thus much is plainly expressed. Sec Sec. 9. XVII. Perseverance is requisUe for finishing our Christian course. This jihrase, run the race, implieth perseverance till we come to the end of our race. See Sec. 9. XVIII. Prxidence is requisite for well ordering our Christian course. It is an especial jjoint of ])rudence to observe what is set before us, that is, what is war- ranted in God's word. See Sec. 9. XIX. That is viost warrantable which is prescribed to us in particular. This is that which is set before us. See Sec. 9. XX. Ability to run our Christian race is from Jesus. For this end is he here brought in, and de- scribed unto us. See Sec. 12. XXI. An especial menns of receiving grace from Christ is to know and believe on him. This ismtended under this word, looking unto. See Sec. 12. XXII. Jesus first worheth faith in us. In this respect he is the autlwr of our faith. See Sec. 13. XXIII. Jesus perfecteth the good tvork of faith which he hath begun. In this respect he is styled the finisher of otir faith. See Sec. 14. XXIV. Chriit is a pattern to Christians. For this end, that which he did and endured is set before us. See Sec. 15. XXV. Christ had joy set before him. This is here expressed. See Sec. 15. XXVI. By the joy that was set before Christ, lie •was encouraged to endure what he did. This prepo- sition, /or, intendeth so much. See Sees. 15, 16. XXVII. Christ had his cross. This is implied under this word, cross. See Sec. 17. XXVIII. Christ endured Ids cross to the full. The word endured intends as much. See Sec. 1 8. XXIX. Christ was ]mt to shame. This is here taken for granted. See Sees. 1 9, 20. XXX. Christ despiised the shame that was laid upon him. This is here plainly expressed. See Sec. 21. XXXI. After Christ's sufferings followed glory. This copulative and implieth as much. Sec Sec. 22. XXXII. Christ's glory is an established glory. Therefore it is here said, he is set down. See Sec. 22. XXXIII. Christ's glory is an eminent glory. It is at the right hand of God : above all creatures, next to God himself. See Sec. 2'2. XXXIV. Christ's glory is a royal dignity. He sits on a throne ; even the throne of God. See Sec. 22. XXXV. Matters of weight are to be tvell weighed. The word consider imports as much. See Sec. 23. XXXVI. Chi^st's deeds and sufferings are especially to be iveighed. This is gathered from this relative, him. See Sec. 23. XXXVII. Professors of the truth must look for contradictions. As the head was dealt withal, so shall his members. See Sec. 24. XXXVIII. T/ie vilest of men are subject to contra- dict the best, dinners contradicted Christ. See Sec. 24. XXXIX. Chi-ist was so contradicted as nei'er any more. This particle of admiration, such, intendeth as much. See Sec. 24. XL. Christ hi/nself was not spai-ed. There were contradictions, not only against his disciples, but also against himself. See Sec. 24. XLI. Christ endured tJie contradictions that were against himself. Thus much is plainly expressed. See Sec. 24. XLII. Bangers are to be prevented. This particle, lest, intends as much. See Sec. 25. Vee. 5.] GOTJGE ON HEBREWS. 183 XLIII. Contradictions may make Christians iveary of their good courses. This inference, lest you be wearied, imports as much. See Sec. 25. XLIV. Weariness of good ariseth from, m,ens oimi imoard remissness. This clause, and faint in your minds, intends as much. See Sec. '15. XLV. A due consideration of Christ's enduring u'ill move us to endure. This I gather from the inference of this verse upon the former, by this causal particle, for. See Sec. 23. XLVI. Professors may he brought to seal their jiro- fession with their blood. This is here taken for granted. See Sec. 26. XLVII. Christians must stand to their cause so long as they have any blood in them. This phrase, ye have not yet resisted unto blood, implieth as much. See Sec. 26. XL VIII. Sin is the only true cause of saints' suffer- ings. They must strive against sin. See Sec. 27. Sec. 30. Of rememhenng encouragements to hold out. Ver. 5. And ye have forgotten the exhortation which speaketh unto you, as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. A third motive to stir us up to persevere in the faith, notwithstanding our suffering for the same, is taken from the author of our sufferings, which is God himself. The first motive was taken from the example of former saints, ver. 1. The second from Christ's pattern, vers. 2-4. Thus this is the third. The first particle, xaJ, and, being a copulative, sheweth that that which followeth is in general of the same kind that that which went before was. The word, ixX'sXriah, which we thus translate, ye have forgotten, is a compound, and here only used in the New Testament. But the same simple verb, compounded with another preposition (smXaiiatofLai), which intendeth the same thing, is frequently used, and translated, as this word, to forget. It is used thrice in this epistle, chap. vi. 10, xiii. 2, 16. To forget is at least an infirmity, and so it is here taxed. Some, to aggravate the reprehension, set it down interrogatively, thus. Have ye forgot t But this phrase, ye have forgotten, is the more pertinent, be- cause the apostle here setteth himself with all mild- ness to manifest their weakness. Which way soever we read it, it is apparent that to forget the encouragements which God affords, is a fault. It is ta.xed in the ancient Jews, Ps. Ixxviii. 11, and cvi. 13, 21. It is expressly forbidden, Dent, vi. 12. It is a branch of that corruption, which seized on man by his fall ; for thereby, as other powers of a man's soul, and parts of his body were depraved, so his memory, which was placed in man as a useful treasury, to lay up and fast hold the directions and consolations of God's word. 1. People are to take heed of this fault ; for hereby the use of good directions and consolations is lo.st. 2. Ministers, as they see occasion, must lovingly put their people in mind hereof. 3. Jleans must be used for .strengthening memory. The inference of this taxation upon ver. 3, where he giveth a hint of their wearisomeness, and fainting in their minds, sheweth, that forgetting grounds of encouragements is an occasion of fainting. This was it that made the disciples afraid. Mat. viii. 25. Man by nature hath a fainting spirit in himself; he is like a lamp that will fail to give light if there be not a continual supply of oil. So a fire, without supply of fuel, will go out. This may be a motive well to heed the encourage- ments of God's word. While men well consider the same, they think all the power and terror of hell can- not make them shrink. But if those encouragements be forgotten, every little blast makes them shake Uke an ashen ^ leaf. Sec. 31. Of exhortations spoken to all of all sorts. That which the apostle taxeth them for forgetting is here styled the exhortation. Of the verb, Tctjaxa- Aew, whence this noun, exhortation, is derived, see Chap. iii. 13, Sec. U3. Some translate the noun, ^rajaxXjjff;;, here, consolor tion, and so it is oft used, as Luke ii. 28, 2 Cor. i. 3. So it doth also signify exhortations, as Acts xiii. 15, Eom. xii. 8. Here this word hath reference to the text of Scrip- ture that followeth ; which, in regard of this sweet compellation, My son, is a great consolation, and in reference to the manner of expressing the point, thus, despise not, nor faint, it is an exhortation. So as either signification may be used in this place. It is a consolatory exhortation, and an exhortatory consola- tion. To the metaphor of running here used by the apostle, the latter word, exhortation, is the more proper : for runners in a race, by exhortations and acclamations, are much quickened.^ Whereby it ap- peareth how useful exhortations are. See more here- of. Chap. iiL 13, Sec. 143. This relative, f,Tig, which, hath reference to that ex- hortation which is quoted in this verse. It is an elegant figure : for a voice, or faculty of speaking, is attributed to the exhortation recorded in Scripture. So as the word written is as a sermon preached, it hath a kind of voice whereby it speaketh to us : as Chap. iii. 7, Sec. 74, in the end. The word, diaXiyerai, translated speaketh, is a com- pound, and signifieth more than a simple speaking, namely a reasoning, or disputing, or convincing a man ' Qu. ' aspen'? — Ed. ' riausuque volat tremituque eecundo.— Virg. 184. GOUGE ON HEBREWS. [Chap. XII of the cqHity of what he speaketh, Mark ix. .34, Acts xvii. 17, and xix. 8, 9. The title of the art of rea- soning, oia.'KixTixri, is sot down under a word derived from the same root. The persons to whom this was spoken are com- prised under this relative, i/.u", unto you. He means hereby those to whom he wrote ; which were, both these Hebrews, and all other Christians, that should read or hear this epistle ; for God, in his word, speaketh to all of all sorts, to all of all degrees, to all of all places, to all of all ages, to all of any other distinction whatsoever. This Christ thus plainly cx- presscth, ' What I s.ay unto you, I say unto all,' JIark xiii. 37 ; and Moses thus, ' Neither with you only do I make this covenant ; but with him that standeth here with us this day before the Lord our God, and also with him that is not here,' Dcut. xxi.x. 14, 1.5. Thus may, thus ought, every one to apply the word of God, wherein it concerneth him, to himself, though at first it were spoken to others. See Chap. xiiL 5, Sec. GS. Sec. 32. Of GocTs speakbtg to saints as to chil- dren. This phrase, w; i//d7c, as unto children, hath refer- ence to that sweet compellation, u/l /jlou, My son, in the following exhortation. This giveth an evident instance that God respecteth saints, as a father his children, Ps. ciii. 13, Jer. iii. 19, and x.\xix. 9. 1. This ariseth from his mere mercy and free grace. Princes when they gi'aut favours use to render this reason, out of our own special grace and mere motion we grant this ; yet may they have many inducements from their subjects ; but God can have nothing out of himself to move him to do what he doth. These therefore be frequent phrases in Scripture : ' For my own sake,' 'for my name's sake,' Isa. xlviii. 9, 11; 'grace,' EpL ii. 5; 'free gift,' Kom. v. 15; 'rich mercy,' ' gre.at love,' Eph. ii. G. 2. This relation of children to God, is by virtue of our union with Christ. Christ is his true proper Son ; but saints are one with Christ, members of his body, and in that respect his children. 1. This is the ground of saints' confidence. If God speak to them as to chUdren, they have good ground to fly to God as to a father, and in all time of need to ask and seek of him all needful blessings. Mat. vii. 11, yea, and in faith to depend on him for the same, Mat. vi. 31, 32. What useful thing shall such want? wh.at hurtful thing need such to fear? If God deal with them as with children, he will provide for them every good thing, he will protect them from every hurtful thing, he will hear their prayers, he will ac- cept their services, he will bear with their infirmities, he will support them under all their burthens, and assist them against all their assaults; though through their own weakness, or the violence of some tempta- tion, they should be drawn from him, yet will he be ready to meet, them in the midway, turning to him. Instance the mind of the father of the prodigal to- wards him. See more hereof in The Guide to go to God, or Explanation of the Lord's Prayer, Sec. 8. 2. This is a forcible motive to stir us up to bear a childlike respect to God. The rule of relation rc- quireth as much, as is shewed in the place before quoted. Sec. 33. Of the paternal and childlike relation be- twixt pastor and people. To make the foresaid exhortation to be the more heeded, the apostle addeth the express words of Scrip- ture wherewith it was first set down, but quotctii neither book, chapter, nor verse. Hereof see Chap, ii. G, Sec. 50. The text is taken out of Prov. iii. 11, 12. In quot- ing it the apostle holdeth close to the interpretation of the ancient LXX; of whom see Chap. i. G, Sec. 72. Only there is one little difference : for the LXX do not express this relative pronoun, viy, but yet by speaking to one in the vocative case do understand that pronoun. In the Hebrew it is expressly set down, ^J^. This title, 7ny son, as here used, and as used by the wise man, seemeth to have reference to the minister that utters it : because he hath herein reference to the Lord as to a third person : thus, ' ^ly son, despise not thou the chastening of the Lord.' I will not deny but that this compell.ition, my son, may be taken in reference to God : because minis- ters, both extraordinary and ordinary, stand in God's room ; and in God's room speak to God's people : yea, God in the mouth of his ministers speaketh to his people. Thus it confirms God's fatherly respect to his people, whereof see Sec. 32. If it be taken in reference to the prophet, it shew- eth that God's ministers are as fathers to God's people : and God's people as children to them. Frequently is this relation mentioned betwixt God's ministers and people. 1. Jlinisters are means of their people's regenera- tion, 1 Cor. iv. 14, 15, Philem. 10. 2. Ministers provide for the souls of people, as p.arents do for their children's bodies. Their care is to nourish and buUd them up in grace, 2 Cor. xii. 14. 3. ^Ministers bear a fatherly affection and respect to God's people, 2 Cor. vi. 11, 13, Phil. iv. 1. This relation directeth both ministers and people how to be affected, and how to carry themselves one towards another. Sec. 34. Of general doctrines intended to particular jK-rsiins. The particular application of the former point, of well bearing alUiction.s, unto one particular person in the singular number and vocative case, thus, my son, Vee. 5.] GOUGE OX HEEKEWS. 185 giveth evidence tliat general doctrines are intended to every one in particular. We heard before, Sec. 31, that what was spoken to people of one age was intended to all ages. Here it is further shewed, that that which is common to many is intended to every one ; as if it had been in special directed to every one. Thus Christ by name enjoins that duty to Peter, which belongeth to all ministers, John sxi. 15. These indefinite phrases, ' if any man thirst,' John vu. 37 ; ' all ye that labour,' Mat. xi. 28; 'whosoever wil!,' Rev. xxii. 17, do in- tend as much. For this end sacraments are applied to particular persons. 1. This manifesteth the impartial respect of God to all. 2. It giveth proof of God's wisdom, in leaving every one that receiveth not the word, without ex- cuse. God speaks to every one in particular; wliy tlien shall any put away from him that salvation, which in and by the word is ofl'ered unto him ? This shews what good ground of faith every one hath. It is in this respect an incitation to every one to apply to himself what he heareth out of God's word. The power, the life of preaching consisteth herein. The premising of this title, my son, before the fol- lowing dissuasion, giveth instance that dissuasions, and other kind of instructions, are to be sweetened with mild insinuations. See Chap. iii. 12, Sec. 121. Sec. 35. 0/ reconciling Prov. iii. 11, 12, loitlt Heb. xii. 5, 6. There is some difference in words and phrases, be- twixt the testimony following, as it is in the Hebrew, and as it is in the Greek, yet in sense they both fully agree. Some differences are more in the translation of the Hebrew than in the text itself. 1. This negative, neither be wear;/, is thus trans- lated, neither faint. Both the Hebrew yip, and the Greek, oXiyo^n, import one and the same thing. For wearisomeness causeth fainting, and fainting implieth wearisomeness. 2. Where Solomon saith, neither he weary of his correction; the apostle thus, nor /rtini QxXuou) when thou art rebuked of him. Correction is a real rebuke, and rebuke is a verbal correction ; so as one may well be put for the other. To put the verb for the noun, thus, bein/j rebuked or corrected of God, for the correction of God, is but the different dialect of different tongues. In the next verse the first clause thereof in He- brew and Greek do fully agree. In the latter clause there is some difference in words and phrases. For where Solomon sayeth, 3X3"!, even as a father the son in ivhom he delighteth; the apostle thus [liasTiyol), he scourgeth every son xvhom he receiveth. The expres- sion of son, implieth God's fatherly respect ; so as in sense it is all one, as if he had said, even as a father; and to receive a child, importeth a delighting in him. The apostle agreeth with the Greek LXX, word for word. Of this LXX, and of varying from the letter where the sense is kept, see Chap. i. 6, Sec. 72. Sec. 36. Of God the author of saints' afflictions. In directing us well to bear afflictions, the apostle laboureth to remove two contrary impediments. One is in the excess, despise not. The other in the detect, faint not. The Hebrew word DNO, signifieth to reject, or detest a thing. It is used of those builders which (1DN2) refused the head stone of the corner, which was Christ him- self, Ps. cxviii. 22. The Greek word, IXiyoom, also carrieth emphasis with it : for according to the notation of it,i it signi- fieth, to have little care of a thinrf, to neglect it, or to contemn it. A fit word. It is used to express the fault of a child, or servant, in too light an esteem of his parent or master ; which is a plam contempt of them, opposed to that honour which is required in the fifth commandment. That which is here forbidden to be despised is styled, Taibiia, chastetiinff. The Greek word is derived from a root, Taj's, that signifieth a child: and in general it implieth a father's dealing with his child. It is used sometimes for instruc- tion, as 2 Tim. iii. 10; sometimes for correction, as here; and they who correct, Tai&s-jrai, have their notation from this word, ver. 9. And the act itself of correcting, is expressed under a verb, rraidvjiiv, sprouting out from the same root, Luke xxiii. 16, 22. A father's correction is for instruction. The notation of the Hebrew word nOID, intendeth as much as tlie Greek. It implieth such a correction as fathers give to their children, whereby they may be the better instructed. It is also oft used for in- struction, Prov. i. 3, 3. The Latin have a fit word, disciplina, to express both these senses, which we in English translate dis- cipline. For men are disciplined both by instruction and correction. The chastening here spoken of, is said to be of the Lord. God is the author and orderer thereof, Isa. x. 5, 2 Sam. xvi. 11. Obj. Satan, men, other instruments, do much afflict saints. A ns. Yet God hath the ordering and disposing of them, that he may restrain them as he seeth cause, that he may turn all that they do to his own glory and his children's good. God's glory is the supreme end of all, John ix. 3 ; subordinate thereunto is his ' dXlyiji/ Spav Ix^iv, parvam curam habere, negligere, con • tcmncrc. 186 GOUGE ON HEBREWS. [Chap. XII. children's good, Kom. viii. IS. See more hereof in The Whole Armour of God, on Eph. Chap. vi. 11, Sec. 2,and Ver. 11, Sec. 13. By this we are taught in all crosses to look up unto God, to search after the end which God aims at, and to call on him. This is a point much pressed by the prophets, Isa. xvii. 7, and xlv. 22, Micah vii. 7. This also giveth us a ground of patient bearing all crosses, because the Lord is author of them. Sec. 37. Of saints afflidinns heing chastisements. The word whereby tlie afflictions of saints are here set down is styled, rraioiia, chasteninr/, and according to the notation thereof, signitieth such correction as a parent giveth to his child, and that for his amend- ment, Kev. iii. 19, Ps. Ixxxix. 30, 31, 2 Sam. vii. 14. That they are such, is evident by the ends which God aimeth at therein. One general end is their good, Prov. viii. 28 ; therefore some of them have acknowledged it to be good for them, Ps. cxix. 71, Lam. iii. 27. Particular grounds have reference either to this life or the life to come. In this life, the grounds are either privative or positive. Privative in regard of sin, and that, L To prevent sin, 2 Cor. xii. 7. 2. To redress it, Ps. cxix. G9. The positive grounds have respect to grace ; namely, to prove it, 1 Pet. i. 7, or to exercise it. Job i. 12. The good of afflictions hath respect to the world to come two ways. 1. To prevent damnation, 1 Cor. xi. 31. 2. To increase heavenly glory, 2 Cor. iv. 1 7. This maketh an apparent difference betwixt the afflictions of saints and others. They may be all in their external appearance alike, for ' all things fall out alike to all,' Eccles. ix. 2, but yet there is a great difference betwixt the afflictions of the one and the other ; as, 1. In the moving cause. Love putteth God on to chastise his children, ver. G, but wrath puts him on to judge the wicked, Deut. xxix. 23, &c. Obj. God was angry and wroth with Moses, Deut. L 37, and iii. 26. Ans. That anger and wrath was not -vindictive, but paternal. The words anc/er and wrath are used, (1.) To give evidence that God neither approveth nor justifieth sin in any, not in his beloved ones, 2 Sam. xii. H. (2.) To prevent the like for the future. (3.) To be a warning to others, 1 Kings xiii. 23. (4.) To revenge others' sins in the chastisements of his children, 2 Kings x.vii. 20. 2. In the ends, whereof we heard before. For God aimeth not at those ends in judging the wicked, at which he aimeth in chastising his children. 3. In the effects ; for, (1.) Saints, by afflictions, have some sins prevented, and some redrcs.scd, Luke xv. 17; but others have thereby sins occasioned, Exod. xvi. 2, and increased, 2 Kings xxviii. 22. (2.) Afflictions draw saints to God, Hosea v. 15, but they drive others from God, 2 Kings vi. 33. (3.) Saints, by afflictions, are the more humbled under God, and brought to acknowledge his divine justice, yea, and mercy, Dan. ix. 7, Lam. iii. 22. Others have their mouths opened against God, Rev. xvi. 9. This is a further invitation patiently to bear the afflictions which God is pleased to lay upon us, even because they are chastisements : they are for our in- struction. Though they be grievous to the flesh, yet they are needful and useful to the souL On these grounds we willingly take bitter pills and fulsome potions, and patiently endure corrosives, lancings, searings, and cutting off of members. Let judgment and faith help us in God's dealing with us. ' Rebuke a wise man, and he will love thee,' Prov. ix. 8 : ' Hear ye the rod, and who hath appointed it,' Micah vi. 9. Sec. 38. Of avoiding extremes in reference to crosses. The expression of two extremes, namely, excess, by despising, and defect, by fainting, giveth us to un- derstand that both the extremes are conscionably to be avoided, ' It is good that thou shouldcst take hold of this : yea, also from this withdraw not thine hand,' Eccles. vii. 18. This is implied under this phrase, ' You shall not turn aside to the right hand or to the left,' Deut. V. 32. Both extremes fail of that end which God aimeth at in chastising his children ; which is, to better them by afflictions, to raise up their heart to him, and to draw them unto him. Both the one and the other extreme draweth men from God, and depriveth them of the true comfort and profit of afflictions. We ought hereupon to be well instructed in that golden mean that lieth betwixt these extremes, that we may not, like fools, avoid one extreme so far as we fall into the other.' Virtue is placed in the midst, betwixt two extremes, as the temperate zones which are habitable betwixt the extreme cold and extreme hot zones, both which are unhabitable. The philo- sopher discerned by the light of nature the aberrations of both the extremes, the excess and the defect, and thereupon defined virtue to be the middle of two evils.- God's word doth plainly set out that middle way which lieth betwixt two extremes, wherein and whereby we maj' be brought to eternal life. The first extreme is in the excess ; it is to despise ' Stulti dum fugiunt vitia, in contriria currunt — llorat. ' MeffuTijj Ji'o KaKdCiv. — Arist. Ethic, lib. ii. 6. \ Vee. 6.' GOUGE ON HEBREWS. 187 God's fatlierly dealing with us. Of the notation of the Greek and Hebrew word, see Sec. 36. This is a great fault. God by his prophets much complaineth against it, Jer. ii. 30, and v. 3. Ahaz is set out as a fearful instance hereof, 2 Chron. xxviii. 22. Hereupon he is branded with this black mark, ' this is that king Ahaz.' 1. Great dishonour is hereby done to God. His authority and sovereignty is herein trampled upon. Great wrong is hereby done to man himself. It doth not only deprive him of the benefit of afHictions, but also turns mercy into wrath, Lev. xxvi. 1 S ; Amos iv. 5. The other extreme is in the defect, here translated faint. Of the notation hereof, see Sec. 35. Hereby it appears that it is a fault to faint under crosses. I confess it is not so blameworthy as the excess in despising affliction. The worse and the wickeder sort of people full into the former ; the weaker, and many times the better sort, yea, God's dear saints, oft fall into this latter : yet a fault and blameworthy it is. Of these two extremes, of directions to keep men from them, see The Whole Armour of God, ou Eph. vi. 15, Treat. 2, Part 5, Sees. 18, 19, kc. Sec. 39. Of afflictions convincing men of sin. The affliction of the Lord is set out in this word, ikiyyClMivoi, rebuked, and that the rather to aggravate the latter extreme, which may seem to be the lighter. The word is used of convincing one of a sin. Thus the very word is translated ' convicted,' John viii. 9 ; and a noun, 'i'Kiyyiii, coming from thence, is translated ' evidence,' Heb. xi. 1, Sec. 4. The Hebrew word in the derivation thereof sig- nifieth as much. This word is here used in two respects. 1. In regard of the order which the Lord useth in rebuking. He first convinceth, and then rebuketh them. 2. In regard of the effect that followeth. By God's rebuke men are convinced of sin. And because by afflictions men use to be rebuked and convinced, rthuhe is put for afflictions. Rev. iii. 19. Afflictions, then, convince men of somewhat that God would have them to take notice of. This may be well exemplified in Joseph's brethren. Gen. xlii. 21. The case of Israel about Achan may also be an instance thereof ; and about the fiery serpents, Num. xxi. 7; and iu their undertakings against the Benjamites, Judges xx. 26. Prosperity, as dust, flieth iu the eyes of men's un- derstandings, so as they cannot well see and discern their disposition. It is like a fawning flatterer, who speaketh nothing but well, according to the mind of him with whom he speaketh; as Ahab's false pro- phets, 1 Kings xxii. 13. 1. Hereby we have an instance of the necessity of afflictions; we should be exceedingly bewitched if it were not for them. They are rebukers in the gate, Amos v. 10. And we have great need of such rebukers. 2. This also sheweth the utility and benefit of afflictions. It is very useful to be convinced and rebuked, Prov. ix. 8, 9. 3. This is a good ground of patience. Things so needful and useful ought to be patiently borne. 4. This teacheth us well to observe in all afflic- tions, what it is for which the Lord rebuketh. Lam. iii. 40, 41, Josh. vii. 13. Want of this search makes many crosses to fail of their kindly work. Men have two helps about searching out their sins. One is God's word, which is a declaration of Gods mind, and sheweth why he doth so and so afflict men. The other is their own conscience, whereby they may know how to apply such generals as are revealed in God's word, to themselves in particular. Of searching out sins, see A Plaster for a Plague, on Num. xvi. 44, Sees. 4, 5, (fcc, and Dearth's Death, on 2 Sam. xxi. 1, Sec. 18. Sec. 40. Of the vieaning of Heb. xii. G. Ver. 6. For ■tchom the Lord loveth he chasteneth, and scourgeth every son ^vhom he receiveth. The more to keep us from the forementioned ex- tremes of despising afflictions, or fainting under them, the apostle produceth the procuring cause whereby God is moved to afflict his children, and this is his own love towards them. The first particle being causal, yu.0, for, giveth proof hereof. Of this affection of love in general, see The Saint's Sacrifice, on Ps. cxvi. 1, Sec. 4. God, by assuming to himself this affection of love (ayacT^), in reference to saints, sheweth that his heart is knit to them; and that they may be made the fitter for him, he chasteneth them. Of the word chastening, as it setteth out a parent's correcting of his child, see Sec. 3G. To this he addeth another verb, which implieth a severe kind of correction. For to scourge importeth more than to chastise. A child is ordinarily chastised with a rod, but scourged with a whip, and they are so dealt withal when they prove stubborn. The root, /Ldari^, from whence this Greek word, /lUdTiyo!, Cometh, signilieth a scourge, or a ivhip. Of this word, scourging, see more. Chap. xL 36, Sec. 252. See an exemplification of the difference betwixt Christ's chastening and scourging, 2 Sam. viL 14, Ps. Ixxxix. 32. Though the latter of these two do intend more severity than the former, yet both of them being here applied to a father, are opposed to the usual practice of a judge, which is to take away the life of a male- factor, and is set out by these instruments of punish- ment, sword, halter, fire, ic. This last phrase, nhom he receiveth, is added as an- other motive whereby God is induced to scourge his 188 GOUGE ON HEBREWS. Chap. XII. children. The Greek word, Ta^abi-^irai, is a com- pound. The simiilc verb, iey^o/j-ai, signifieth to receive. This compound addcth emphasis, and implieth so to receive one, as to acknowledge him to he his, and thereupon to take special care of him. Thus it is an amplification of the former motive concerning God's love. It is an evidence thereof. In Hebrew it is thus expressed : ' In whom he de- lightcth,' Prov. iii. 12. There is expression again made of a son, thus, ' The son in whom he delighteth,' or, ' whom he acceptetk' For the Hebrew word, TOTi signifieth to accei^t. So it is oft translated by our English : as Eccles. ix. 7, Deut. xxxiii. 11, and in sundry other places. As the former word cxpresseth the love of God, so this latter .sctteth forth his care of them. He re- ceiveth them for his sons, he calleth them into the communion of saints, which is his church, even his house, 1 Tim. iii. 15, and answcrably dealeth with them. Concerning this general phrase, iratra, u'llv, every son, two doubts are raised. 1. Whether none but sons are scourged. 2. Whether every child without exception is scourged. Ans. To the first, correcting children, doth not necessarily imply others' impunity. A father that correctcth his child, may also punish a slave. Yet take correction in the proper ends and fruits thereof, and it will be found proper to children. Ans. To the second, never was there, never shall there be, a child of God in this world without correc- tion, vers. 7, 8. Sec. 41. Of God's love in receiving those wJiom he doth correct. It is here taken for granted *hat God loves his children. God himself professeth as much, Mai. i. 2, Jer. xxxi. 3 ; and saints acknowledge as much, Deut. vii. 8, Eph. ii. 4. No ground of this can anywhere be found but in God himself. It is therefore said of him, that he set his love upon the Israelites, ' because he loved them,' Deut. vii. 7, 8. Of Christ's love to his church, the order, the truth, the cause, the quality, the quantity, and the con- tinuance thereof, see Domestic. Bulks, Treat. 4, Sees. CI, G3, 05, 07, 09, 72. Of love, the cause of God's chastening his children, see The Whole Armour of God, Treat. 2, on Eph. vi. 15, Part 5, Sec. 25. It is said of those whom God loveth, that he re- ceiveth them also, he taketh them into his house, he taketh the esjjecial care of them. Tlie many invita- tions which the Lord maketh to such as come unto him, sheweth liow ready ho is to receive them, Isa. Iv. 1, John vi. 37. The cxanqile of tlie father of the prodigal is an evidence hereof, Luke xv. 20. Christ is said to ' receive sinners,' Luke xv. 2 : namely, penitent sinners, who thereby had evidence that they were loved of God. The Lord received them, to assure them of his special care for their good. Men use to take care of such as they do receive, as of wives, children, servants, friends, and others ; much more will God. This is one special reason of aU those relations which God vouchsafeth to pass betwixt himself and children of men. This is a forcible motive unto such as are received of God, to cast their care on him, Ps. Iv. 22, 1 Pet. V. 7. Children on this ground can depend on their parents. Christ doth much i)ress this point, Mat. vii. 11. Sec. 42. Of God's scotirging his children. To the former word of chnsleniny, he addeth this other, scourgelh. Of the difference betwixt these two words, see Sees. 37, 40. It here implieth sore afflictions wherewith God afflicteth his children. He oft useth a whip instead of a rod, 2 Sam. vii. 14. David was a man after God's owm heart, yet severely scourged. His manifold complaints give proof hereof, as Ps. vi. G, and xxxi. 9, 10, and xx.xii. 4. But more grievous are Job's complaints. The histories of them both do shew what cause they had to complain as they did. 1. Sometimes God scourgeth his for the more evi- dent proof of that true and great grace that is in them. This was Job's case. 2. For manifestation of his detestation of their enormous and scandalous sins. This was David's case. 1. This gives us just cause, when we are scourged of the Lord, to examine our carriage towards him, and to search after such sins as have provoked God to scourge us. Hereof see Sea 45. 2. It admonisheth us to take heed of offending our loving Father too much, lest we so far grieve his Spirit as to scourge us. Though he do not clean withdraw his love from us, yet in love he may so scourge us, as to force us to repent again and again of our foolish carriage towards him. He can tame us, though he do not danm us. 3. It teacheth us to carry ourselves, under scourg- ing, answerably to God's dealing with us ; that will be by a deeper degree of humili.ition. Josh. vii. C, Judges XX. 23, 1 Sam. vii. 0. A father expecteth as much. To the truth of humiliation must be added a greater measure of watchfulness against sin for the future, Num. xii. 14, Mat. iii. 8. An ingenuous and prudent child will so do, both for fear of smart (a burnt child dreads the fire), and also to prevent his father's grief 4. Tills m.anifestcth the Undue censures of many concerning God's children, that they are no children of God because they are scourged of God. This was Ver. 7.] GOUGE ON HEBREWS. 180 the censure of Jnb's wife and friends, and of many that beheld David in Ids troubles. 5. It directeth us to be prepared, not for chasten- ing only, but for scourging also. Consider what hath been registered of God's ancient worthies, chap. xL 35, &c 6. This may comfort us in our sore afflictions whereunto we are subject, that God may receive us and take us for hi.s children, though he scourge us. It is not want of love, but great wisdom, that moveth him to deal with us as he doth. Sec. 43. Of conditions accomjjanyinr/ God's grayits. Ver. 7. If ye endure cluisiening, God dealelh with you as with sons: for what son is he whom the father chasteneth not i In this and some verses following, the apostle com- mon teth upon that text of Scripture which he had before quoted. From thence he inferreth the main point, which is, that God, in chastening men, dealeth with them as with sons : but upon this condition, that they endure his chastening. The manner of bringing in this evidence of God's love by way of condition, for something to be per- formed on our part, thus, if ye endure chastening, sheweth that there is a condition to be observed on man's part for obtaining the benefit of God's gracious dealing with him. In aU covenants betwLxt himself and man, it was so. In the first covenant, the con- dition was, 'do this,' Gal. iii. 12. Hereby was in- tended perfect obedience, which then man was enabled to perform. In the other covenant, of grace, the condition is, ' believe and repent,' Mark i. 1.5. Faith hath respect to our justification, and compriseth under it all things tending thereto. Under repentance, all sanctifying graces are comprised, whether they respect mortifica- tion or vivification, the two parts of repentance. Quest. How can free grace stand with a condition 1 Ans. 1. With a condition of works to be done by ourselves, it cannot stand. 2. The condition of the gospel, wliich is faith and repentance, are the work and gift of God, Eph. ii. 8, Jer. X. 23, 2 Cor. iii. 5, Jer. xxxi. 18, 33. In this re- spect, they are so far from impeaching the grace of God, as they do much magnify the same. God, of his own free grace, works in us that which he requireth of us for attaining life. 3. Faith is not to be considered, in this case, as a, work of man, but as a hand, or instrument, whereby we lay hold on Christ. 4. Repentance is but a mere qualification for fitting us to enjoy that which Christ hath purchased for us. 5. Both faith and repentance are e\ddences of our right to Christ Jesu.s, and therefore are enjoined, that we might have some sensible assurance of our eternal salvation. On this ground we are to inquire after the condi- tion which God rccpxireth for the partaking of that wliich he freely granteth us, as we do desire the bene- fit of the grant. Sec. 44. Of the benetlt of aMictioyis arising from enduring. The particular condition here required, on our part, is to endure cluistening. Under chastening, all man- ner of affliction that God layeth upon his children are comprised. They are called chastening, by reason of the end that God aimeth at in afflicting them, which is their good, as hath been shewed, Sees. 36, 37. Of the meaning of the word enduring, and of Christ's excellent pattern in enduring the cross, see Sec. 18. That is a worthy pattern for us; and it is the more to be heeded by reason of that inference which the apostle here maketh, that afflictions are made profitable by enduring them. Mat. x. 22, 2 Tim. ii. 12, .lames i. 12, and v. 11. This, therefore, did the apostle glory in, on the behalf of the Tliessalonians, 2 Thes. i. 4. See more hereof iu Th^e Whole Annour of God, on Eph. vi. 15, Sees. 16, 17. 1. By this we may discern an especial reason of that little good which many gain by crosses — they fail of observing this main condition. They may bear the cross because they cannot cast it off, but they do not endure it contentedly, willingly, in obe- dience to God. What they do is perforce, with much inward grudging and outward muttering. 2. Thou mayest learn hereby how to gain good by afflictions, even by enduring them ; which, that thou mayest the rather do, observe well these few direc- tions : (1.) Look to God that smiteth, and duly weigh his supreme sovereignty, his almighty power, his unsearch- able wisdom, his free grace, his rich mercy, his great forbearance, and other like excellencies. (2.) Be circumspect over tlune inward disposition, to keep thyself from fretting, vexing, and perplexing thy spirit. (3.) Be watchful over thine outward behaviour, that thou manifest no discontent therein. (4.) Be well informed in the manifold trials where- unto the best are subject in this world. (5.) Take to thyself an invincible courage and resolution to hold out, and still prepare thyself for more when some are past. Sec. 45. Of the need and benefits of afflictions. Upon observing the foresaid condition of enduring chastisement, it is added, that God dealeth with them as with sons. The verb, ■zsoafsfirai, translated dealeth with, pro- perly signifieth to ofer to, see Chap. v. 1. Here it hath a reciprocal reference to God himself, as if it had been said, he oflfereth himself, or he is offered to you as to sons. 190 GOtJGE ON HEBREWS. [Chap. XII. Of God's respecting saints as children, sec Ver. 5, Sec. 32. The inference of God's fatherly respect to sons of men upon their enduring chastisement, gives further proof that afflictions are fruits of God's fatherly care over his children, as hath been proved, Ver. 5, Sec. 37. It is further manifested by the need we have of correction, and by the good which coineth to saints thereby. 1. The need ariseth from without us, and from ■within us. Without us, the world, and the things thereof, as plenty, peace, pleasure, preferment, and such like allurements, do ordinarily make men secure, wanton, and loose; but afflictions take away the sweet of all those alluring baits, and experimentally discover the vanity of them. Witness the mind of men in pain of body, in sickness, in restraint of liberty, and other crosses, Isa. xxx. 22. Within us are proud thoughts, ambitious imagina- tions, covetous desires, noisome lusts, and many other abomin.able corruptions, which as festering matter lie in the soul, eating up the life thereof ; but afflictions are as a razor to lance the sores of the soul, and to let out the putrefying infecting matter : they are as purg- ing pills and potions to purge out noisome humours, and in that respect needful. 2. The good that cometh to saints by afflictions, is an efibcting of those ends which their wise Father aimeth at, even such as these — ■ (1.) Examination of men's selves, to find out that corruption which is to be purged out. Lam. iii. 40. (2.) Humiliation under God's hand. Josh. vii. 6, &c. (3.) Deprecation, not only of the judgment, but of the cause thereof, P.s. xxxii. 5. (4.) Conversion unto God, 2 Chron. xxxiii. 12. (.5.) Circumspection, that they offend not in the like again, Ps. cxix. 67. Of the good fruits of afflictions, see more, Ver. 5, Sec. 37. The principal duty hence arising is that which the apostle himself hath noted in the beginning of this verse, that wc endure afflictions. See Sec. 44. Sec. 46. Of all of all sm-U subject in trials. To commend God's dealing with his children, so as hath been set forth, by afflicting them, the extent thereof is tiius set out, for w/iat son is he whom the father chasteneth not 1 The manner of bringing in this extent with this causal particle, for, sheweth that it is a proof of the point. Tiie proof is taken from the constant course thereof. That which is done to every child, none excepted, must needs be needful and useful. Experience of the good it doth where it is used, moves a wise father impartially to use it to- wards every child. The phrase may either be comparatively used in re- ference to earthly i)arents, or simply to our heavenly Father. In the former reference, thus: as earthly parents correct their children, so doth God all his. In the latter reference, thus : God doth impartially deal with all his children. There is none at all whom he suffereth to pass through this world without chastisements. Yet, to add the more force to this assertion, he sets it down interrogatively, thus, xulmt son, &c. Hereby t'ne apostle doth challenge all to give an inst.ince of the contrary, as if he had said, Shew me the child of God who hath been freed from all manner of afflic- tions — nay, tell me if you have read of any such in the records of truth ? It is therefore most evident that afflictions are the common condition of all God's children. See more hereof in The Whole Armour of God, Treat. 2, Part .5, on Eph. vi. 15, Sec. 12. Hereupon it becomes every child of God to prepare for trials, and to treasure up consolations and en- couragements tending thereunto. Sec. 47. Of bastards being uithout correction. Ver. 8. But if ye be unthout chastisement, luhereof cdl are partakers, then are i/e bastards, and not sons. It appears that this point of enduring chastisement is of great concernment, in that the apostle so long insisteth upon it, and returueth unto it again and again. The former interrogative, ichat son, - pearance as a child, but not begotten of the father of the hou.se ; thereupon not nurtured as a son, nor estranged of any unlawful liberty, but suffered to run into all looseness and licentiousness. The Greek word is by other authors put, not only for one born in adultery, but also for a strange child, a child Ver. 8.] GOUGE ON HEBREWS. 191 that is not a man's own, and thereupon the less care taken of it. By some it is here taken for a changeling, aupposi- titius. They profess themselves, and answerably are taken, to be God's children, but never were put in by God. This is here brought in to meet with an objection, thus, There are in the church who are without chastisement. Ans. It may be so, but then they are not of the church, they are bastards or changelings. To make this argument more full and clear, the apostle inserteth the general point as in a parenthesis, thus, /j;^iro;/o; ysyotaaiirdtTiS, whereof all are peirteikers. By way of explanation, he addeth, not sons, as if he had said, Though they may be thought, by reason of some outward profession, to be sons, yet indeed they are none. The main point here intended, is to shew that im- munity from crosses is a bastard's prerogative. If it be a prerogative, it is of such a one as may be in the church, partake of divine ordinances, profess himself to be a saint, and be so supposed by others, but not so accounted by God himself. Dives may be sup- posed to be such a one, Luke xvi. 25 ; so the rich fool, Luke xii. 19. Not correcting when there is need — and who is he that liveth in the flesh and needeth not correction ? — implieth a neglect of him, as if he were not cared for. ' A child left to himself brings his mother to shame,' Prov. xxLx. 15. Thereupon father and mother are ac- counted careless of their duty. If two children be committing evil together, a wise father will take his own child and correct him, but will let the other alone. Who more wise, who more righteous, who more merciful than God ? 1. By just consequence, that false note of continual peace and prosperity, or temporal felicity, as they call it, of the church, is manifested. Surely, if this text be true, as true it is, that cannot be a true note of a true church. That hath hithei'to been the true church which hath suftered for the truth, purity, and power of religion. 2. This sheweth their condition to be in tnith a miserable condition, who so boast of all things accord- ing to their heart's desire, as they know not what paiu is, or sickness, or loss, or restraint of liberty, or any other cross. Such are to the life described. Job xxi. 8, 9, itc. By this apostle's verdict, if they live in the church, they are bastards. If any state give us just cause to question God's fatherly care over us, it is all manner of external contentment to the flesh, and freedom from all crosses. A heathen man, that had all his lifetime enjoyed much prosperity, being delivered from an accidental cal.amity with which many others were destroyed, thus cried out, O fortune, to what misfortune hast thou reserved me ? Sec. 48. Of the apostle's much pressing the henefita of afflictions. This clause, wliereof all are partakers, hath been before, and is hereafter again and again inculcated, and that at least twelve times. 1. By the apostle's intimation of God's mind, ver. 5, he speaketh unto you as unto children. 2. By the title which in the name of the Lord is given to the afflicted, thus, mi/ son, ver. 5. 3. By making correction a fruit of love, whom the Lord loveth, ver. 6. 4. By extending it to every son, ver. 6. 5. By making affliction an evidence of God's re- spect, ver. 7. 6. By inculcating God's usual dealing, interroga- tively, what son is it, (fee, ver. 7. 7. By accounting such as are not so dealt withal to be bastards, ver. 8. 8. By returning to the same again, in this phrase, wliereof all are partakers, ver. 8. 9. By paralleling the like dealing of earthly parents with their children, ver. 9. 10. By noting the different ends of earthly parents and Ood's, ver. 10. 11. By removing what might be objected against it, ver. 11. 12. By shewing the blessed fruits of afflictions, ver. 12. We may not think that these are so many tauto- logies, or vain repetitions of the same things ; for the apostle was guided by a divine Spirit, which made him well to poise all his words, and not set down a phrase or word rashly. There are sundry weighty reasons for repeating and inculcating one and the same thing ; whereof see The Saint's Sacrifice, on Ps. cxvi. 16, Sec. 48. A special point hence to be observed is thi.s, that men are hardly brought to believe that afflictions are fruits of God's love. It is not a novice's lesson ; it is not learned at first entrance into Christ's school. Christ's disciples, though they had Christ himself to be their instructor, could not at first apprehend it. This made Christ very frequently inculcate this prin- ciple, of taking up the cross and following him. Ignor- ance of this made many Christians in the apostles' times faint and fall away, 2 Tim. iv. 16 ; yea, some of God's worthies have in the trial made doubt hereof, Ps. Ixxvii. 7-9, Job. xxiii. 14, 15, Lam. ii. 4. This principle is against common sense and natural reason ; yea, against experimental feeling. I may say of them, who are persuaded of the truth thereof, as Christ did of Peter, ' Flesh and blood hath not re- vealed it unto you, but my Father which is in heaven,' Mat. xvi. 17. The rule according to which natural men judge matters is bodily sight, outward sense, such experience as flesh and blood useth to take. No mar- vel, then, though they be so hardly brought to believe this truth. 192 GOUGE ON HEBREWS. [Chap. XIL This may be a good incitement to labour after faith, that we may walk by it rather than by sense. Sec. 49. Of fathers of the flesh correcting tlieir chill Ire 71. Ver. 9. Furthermore, we have Iwd fathers of our flesh which C07Tected us, and we gave them reverence : shall we not much rather be in subjection unto the Father of spirits, and live ? That which the apostle had formerly set down simply in reference to Gud, he doth further amplify by way of comparison, and that betwixt our earthly fathers and our heavenly Father. The first particle, iJra, furthermore, sheweth that this is a further proceeding in the same point. The argument which the apostle addeth is takeu from the less to the greater ; and it is so laid down, as the equity of our duty in enduring God's cha.stisement is thereby proved ; for the apostle here declareth what subjection nature teacheth children to yield to their earthly parents, even in correcting them : much more ought God's word and God's Spirit teach saints how to subject to their heavenly Father's chastise- ments. By fathers of the flesh, rni ea^xh; niLuiv Tarhac, he meaneth such as, under God, are the instruments or means of our bodily and earthly being. Our for- mer English hath translated it, fd/icrs of our bodies; but the Greek word properly signitieth, of the flesh. Flesh is oft used to set out our human nature, as John i. 14 ; and also our corrupt estate, Rom. vii. 18. In both senses it is used, John iii. G, and in this jilace m.ay well be so taken, as is evident by the opposition of this word, spirit ; for God is both the Father of our souls, Gen. ii. 7, and gives unto us that spiritual estate which we have, even the Spirit, John iii. (i. In regard of our spiritual estate, which is oft called sjjirit, we arc said to be ' born of God,' John i. 1 .3. The opposition thus taken bet^^'ix;t our corporal and spiritual estate maketh the argument the more evident ; for if means for our temporal good be well taken, much more for our spiritual good. Our earthly fathers are here said to be, word for word, fTa/6.=ura;, correctors, which is very emphatical : it sheweth that they take that care and burthen upon them, to order it, as seemeth good to themselves, for their children's good. This description of our parents on earth taketh it for granted that they can give but an earthly being. Hereupon they that come from them are styled ' sons of men,' I's. viii. 4; 'flesh,' John iii. C ; 'clay,' Isa. l.\iv. 8 ; ' dust and ashes,' Gen. xviii. 27 ; ' worms,' Job XXV. G. Nothuig can give more than it hath — nil dat quod non liabel; but man, as a man, hath but an earthly being. 1. This is enough to make men huuibly-mindcd. 2. In particular, this should teach parents to use all the means they can, that their children may have another being than they have from them.selves. Hereof see more in Domestic. Duties, Treat. G, Of Parents, Sec. 4. This office here attributed unto fathers, to be rraiiiurai, correctors, giveth proof that it is a parent's duty well to nurture his child, and that by correction, as occasion requireth. See more hereof in Domestic. Duties, Treat. G, Of Parents, Sec. 4G, tfec. Sec. 50. Of children's reverencing tlie parents tJtat correct tliem. From the forementioned office of fathers about correcting their children, the apostle maketh tliis iufereuco, lue gave them i-evercnce. The Greek word, itirjfTo'/xE^a, is a compound; the simple verb, t^'itw, signifieth to turn. This compound being of the middle voice, svTii'xoij.ai, signifieth to reverence one, which is manifested by turning to him. It is nega- tively used, Luke xviii. 2. It here intendeth that filial respect which dutiful children bear to their parents. It is here brought in as a granted case, which the very light and instinct of nature teacheth children ; making them so far from disrespecting their parents, or rebelling against them for correcting them, as they stand the more in awe of them, and are the more fearful to offend them, and careful to please them. Hereupon he thus bringeth it in as a ruled case, we gave them reverence; so as genuine children do not the less respect parents for correcting them. ' Correct thy son, and he shall give thee rest ; yea, he shall give delight unto thy soul,' Prov. xxix. 17. See more hereof in Domestic. Duties, Treat. 5, Of Children, Sees. 33, 34. Sec. 51. Of God the Father of sjnriis. From the forementioned reverence which nature teacheth children to yield to their earthly parents that correct them, the apostle maketh this inference, iShall we not much rather be in subjection to tlie Father of sjyirits ? It is God who is here styled the Father of spirits, and that in opposition to fathers of our flesh ; so as hereby he intendeth that God is the author of our spirituid being, John i. 14, iii. G, Num. xxvii. 10. This he is in that, 1. lie createth immediately from himself that part of man which is called spirit. Gen. ii. 7, Eccles. xii. 7. 2. He workcth in men the gifts of the Spirit — even that ability which their sj)irits h.avo to act any- thing, E.Kod. sxxv. 31, Num. xi. 27, Judges xiii. 25. In this respect God is said to give a spirit to such and such, Exod. xxxi. 3, Num. xi. 23, Judges xiii. 25, 1 Sam. x. 9. To be a Father of si)irits is a divine work ; for it is a new creation, and in that respect proper to God. Ver. 10.] GOUGE ON HEBEETCS. 193 On tlu3 ground, 1. Use all means which God hath sanctified for obtaining such a spirit as may make us new creatures. 2. In the use of means, call on God for his Spirit; for this he hath promised, Luke si. 13, 1 Cor. iii. 7. 3. Ascribe the glory of this work to God, Rom. xi. 35. 4. Use the Spirit and the gifts thereof to the glory of God, 1 Cor. X. 31. Sec. 52. Of subjection to God's correction. That which is required of us by reason of the fore- said prerogative of God, that he is the Father of spirits, is, that we be in subjection to him. Of the emphasis of the Greek word, be in subjection, see Chap. ii. 5, Sec. 43, and Boniest. Duties, on Eph. V. 22, Treat. 1, Sec. 12. It hath here an especial reference to God's correc- tion, that we should humbly, meekly, patiently, peni- tently endure the same. This is expressly enjoined, James iv. 7, 9, 1 Pet. v. 6. The Scripture doth plentifully note out the dis- position of God's people in this kind : as of Aaron, Lev. X. 3; of Eli, I Sam. iii. 18; of David, 2 Sam. XV. 26, and xvi. 11; and Hezekiah, 2 Kings xx. 19 ; and sundry others. Simple and absolute subjection is to be yielded to God. This is the rather to be done, because aU the com- fort and fruit that we can expect from God's cor- rection, ariseth from our subjection thereunto. See more hereof, Ver. 7, Sec. 44. This subjection unto God is much enforced by this comparative interrogative, oO croXXw [j.aXKov, shall ive not much rather ? So as God is more to be respected in his dealing with us, than man in his. In refer- ence hereunto, saith the Lord of Miriam, ' If her father had but spit in her face, should she not be ashamed seven days?' Num. xii. 14. And Eli to his sons, ' If one man sin against another, the judge shall judge him ; but if a man sin against the Lord, who shall entreat for him V 1 Sam. ii. 25. So Job xxxiv. 18, 19, Mai. i. 8, Luke xii. 4, 5, Acts iV. 19, f.id v. 29. There is an infinite difference betwixt God and man, and that in everything wherein man may seem to have any excellency. The highest sovereignty and su- premest power that any earthly monarch hath, is but servitude and villainage to God's. The wisdom of the most prudent is but foolishness to God's. The power of the strongest men is but weakness to God's. So in other things. How base is their disposition, who, to soothe men, sin against God ! as flattering subjects, men-pleasing servants, servile children, and other such like. Let our care be frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent. Let all such as on conscience or in policy testify Vol. III. respect to superiors on earth, take occasion to raise up their hearts to God, and say. Shall I not much more testify all dutiful respect to my Lord, my Hus- band, my Father in heaven ? Sec. 53. Of life, the effect of God's correction. To enforce the aforesaid subjection to God, the apostle addeth this blessed eflect thereof, Jta/' ^^iro/iEk, and live. If we be in subjection to the Father of spirits, we shall live. Hereby he means such a spiritual life as will bring us to eternal Ufe. In this respect, saith the wise man, 'he is in the ".•.-.y "f life that keepeth instruction,' kc, Prov. x. 17. Elihti noteth this to be a means of delivering a man from going down to the pit, Job xxxiii. 24. Yea, it is said of earthly parents' correction, ' thou shalt deliver his soul from hell,' Prov. xxiii. 14. A due consideration of the distinct kinds of life will clearly domonstrate the equity thereof. 1. By afflictions men are restrained from such dis- tempers as would shorten their days ; yea, and from capital crimes, which cause many to be cut off by the magistrate's sword. This is one reason why children's obedience to parents is said to prolong their days, Exod. XX. 12. To this purpose may fitly bo applied that which the psalmist saith, Ps. xciv. 12, 13. 2. By afflictions many, who, before they were afflicted, ran on headlong in the waj-s of death and destruction, are pulled out of those ways, and brought to walk in the ways of life, Ps. cxix. 67, 2 Chron. xxxiii. 12, Luke xv. 17. 3. By afflictions here, eternal death is in many pre- vented, 1 Cor. xi. 32, and eternal life assured, 2 Cor. iv. 17. This discovereth the woeful plight of such as are suffered to spend all their days in ease, liberty, plea- sure, wealth, honour, and what else their corrupt hearts can desire, and are not afflicted as other men. They are like those who have mortal and incurable diseases insensibly breeding upon them, and no means to prevent or redress them. This very fruit of afflictions, life, is enough to move us humbly, contentedly, and patiently to subject our- selves to God's visitation. The life here intended \ViLl make full satisfaction for all. What will not men endure for life 1 temporal life makes men willing to take anything prescribed by i)hysicians, or to endure anything done by chirurgeons, Job ii. 4. But it is -a spiritual aivd eternal life which God aims at in correct- ing his, and it is the fruit that will follow thereupon. Sec. 54. Of man's doing good hut a few days. Ver. 10. For they verily for a fete days chastened us after their oivn pleasure; but he for our profit, that we might he pariahers of his holiness. This verse is added as a re.ison further to enforce subjection to God's chastisement. The causal particle, yaojfor, intends as much. The reason is taken from 194 OOTTGE ON HEBEEWS. [Chap. XII. other differences betwixt earthly fathers and our heavenly Father. To make it the more heeded, he inserteth this note of observation, /jt,iv, verili/, whereof see Chap. i. Sec. 70. The first difference here set down is in reference to the time, thus expressed, crjJ; oKiyai niii^ai, for a few days. 1. This circumstance of time may be referred to the minority of children, or the time of their child- hood ; or, at the uttermost, to the time of their mortal life on earth. Of expressing that time under the title of days, see Chap iii. Sec. 71. In the former respect it compriscth but the fourth part of an old man's life, twenty years at the most; and in that respect but a few days. Very few chil- dren are kept in awe by their parents' correction so long. Well therefore doth he insert this clause, for a few days. 3. The time here may have reference to the parent's life or abode with his children, which oft falieth out to be but a short time. For many parents are taken away in their children's minority ; and among these some sooner, some later. Thus they can keep them in awe but a few days. 3. It may also be referred to the whole life of a child. For the life of a man is usually set out by days, by reason of the short continuance of life, Ps. xc. 9. Yea, it is set out by few days, Cen. xlvii. 9. Thus taken, it may have respect to the end, which most parents aim at in correcting their children, which is that, in this life, they may carry themselves civilly and honestly ; and that they may restrain them from riot and excess in this world. But God's end is to keep his from everlasting destruction, 1 Cor. xi. 32, and to bring them to eternal glory, 2 Cor. vii. 14. This in general sheweth that the good which man doth to man, is but for a while. Thus much is im- plied of an heir, that is ' under tutors and governors until the time appointed of the father,' Gal. iv. 2. Manasseh had IiLs father to tutor him, but till he was twelve years old : he might have done better if he Lad enjoyed him longer, 2 Kings x.xi. 1. The good a few days. The shorter the time is for enjoying any good thing, the more careful ought we to be in im- proving that time. This is the main scope of that j)rayer, that God would teach us to number our days, Ps. xc. 12. This is more plainly expressed, Eccles. ix. 10, and exemplified by Christ himself, John ix. 4. The main intendment of the apostle in limiting the good which a man doth to a few days, is to manifest an especial diiference betwixt God's dealing and man's. What God doth, he doth it for ever and ever. God hath power over all, not only for a few days, but all the days of this life, j'ca, and for ever hereafter, Ps. xxvii. 1 0. In this respect, therefore, is God's dealing with us to be more regarded than man's, though he be the father of our flesh. Hereof see more, Ver. 9, Sec. 52. Sec. 55. Of men's doing things after their own pleasure. Another difference betwixt our earthly fathers' and our heavenly Father's correcting, is in the end which the one and the other aimeth at. The end which the fathers of the flesh aim at, is thus expressed, after their own pleasure. The end which our heavenly Father aimeth at, thus, for our ^yroft. This phrase, xara rj doxoun airoi;, after their mm pleasure, may thus be turned, as seemeth good to them- selves. This is to make their own will the ground and end of what they do to their children; which, in men who are subject to inordinate and perverse pas- sions, is a corrupt and dangerous rule. That earthly parents correct their children after their own pleasure, is manifest by the two extremes whereunto they are subject : one in the defect, which is too much lenity; the other in the excess, which is too much severity. Hereof see more in Domestic. Duties, Treat. G, Of Parents, Sees. 48, 49. Of rules for correcting "j Lirc^ _see ibid., Sec. 47. Tins' Muu „u.^.., rather be in subJec'eWR ^^^ ^one to • of spirits? '' that t is God who is here styled the Fatlier of spirits, "< which kings do for people is but for a few days, for and that in opposition to fathers of our they may of good prove naught, or else they may their prime be taken away. The like may be s; 'Jr good ministers, Inisbands, masters, and others. Men in this world are subject to many ch Ah it 1. Their mind may soon alter, Jer. xx.vy being. 2. They may lose their ability to do led ' sons iii. 2G. .;lay,' Isa. 3. The opportunity which they have "; 'worms,' fail, I'xclcs. iii. 1, Gal. vi. 10. 4. Such as are liable and ready nil dat quod upon may prove inflexible, Prov. xxijit an earthly How should this stir up all who by other men here in this world, yHjly-minded. while they do enjoy them ! for that\ parents to use hereby he intendeth that God is the author of our spiritual being, John i. 14, iii. G, Num. xxvii. 10. This he is in that, 1. He crcateth immediately from himself that part of man which is called spirit, Gen. ii. 7, Eccles. xii. 7. 2, He workcth in men the gifts of the Spirit — even that ability which their spirits have to act any- thing, E.xod. sxxv. 31, Num. xi. 27, Judges xiii. 25. In this respect God is said to give a si)irit to such and such, E.xod. x.ixi. 3, Num. xi. •15, Judges xiii. 25, 1 Sam. X. 9. To be a Father of spirits is a divine work ; for it is a new creation, and in that respect proper to God. Vee. 10] GOUGE ON HEBREWS. 195 2. A scornful and disdainful spirit, which makes them vilify whatsoever seemeth contrary to their own humour. Such a spirit was in the men of Sodom, who said of Lot, ' he is come alone as a stranger, and shall he judge and rule?' Gen. xix. 9. 3. A rash and over-heady humour, impatient of delay, or of any check or stay. Whatsoever first conieth into their head, that they presently put in execution, though afterwards they much rejient it. This sheweth the reason of those many mischiefs and inconveniences which ordinarily arise out of men's projects and performances. The rule and level of them is man's pleasure — a leaden nde, which may be turned this way or that way, as a man listeth ; yea, it is a most crooked rule, that hath no straightncss in it. For man is in all the powers of his soul depraved. When men did what seemed good in their own ej-es, the worst of evils were committed — as idolatry, adul- tery, sodomitr}', and all manner of cruelty. It becometh us, therefore, to suspect our own sud- den apprehensions and imaginations, and to take heed of ra.sh and sudden execution thereof. It is a special point of wisdom to weigh and ponder the things that come into our minds, especially before we bring them to practice. We Christians, if we may be brought to ponder and prove what we intend, have a most cer- tain and sure touchstone to try them by, which is God's word, whereby if we square and alter our pro- jects, we shall not need to repent of them. For so we shall do according to God's pleasure, which is the best of all, and not after our own pleasure, which is commonly the worst of aU. Sec. 56. Of God's holiness conferred on saints. God is so far from wrt, 'ging his children in cor- recting them, as he doth it >r their profit. Herein it differeth from earthly paren ■, as is evident by this particle of opposition, if, hut. The Greek wf'"'; ' " ."' * , '■'•'nslated rirofit, sieni- „„,^^. 18, 19, Mai. i. 8, Luke xu. 4, o, Acts iv. -i' !gd v. 29. There is an infinite diS'erence betwixt God and man, and that in everything wherein man may seem to have any excellency. The highest sovereignty and su- premest power that any earthly monarch hath, is but servitude and villainage to God's. The wisdom of the most prudent is but foolishness to God's. The power of the strongest men is but weakness to God's. So in other things. How base is their disposition, who, to soothe men, sin against God ! as flattering subjects, men-pleasing servants, servile children, and other such like. Let our care be frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent. Let all such as on conscience or in policy testify Vol. III. his holiness. How great a profit and benefit holiness is, hath been shewed. Chap. iii. 1, Sec. 7. Of the notation of the Greek word translated holi- ness, see Chap. ii. 11, Sec. 100. The more to commend the commodity here intended unto us, he thus styleth it his holiness. The relative his hath reference to God, so as it is God's holiness that is here intended. A greater commendation could not have been set upon a commodity. In this respect, saints are styled ' the people of God's holiness,' Isa. Ixiii. 18, and they who walk unworthy of their holy calling, are said to ' profane the holiness of the Lord,' Mai. ii. 11. It is said to bo God's holiness sundry ways. 1. In regard of the excellency thereof. For in Canaan's language, excellent things are said to be of God. 2. In regard of the original of it. It cometh from God, James i. 17. 3. In regard of the nature and kind of it. It is a divine grace, of the nature of God himself. This is that which is styled ' the divine nature,' 2 Pet. i. 4. 4. In regard of the likeness and resemblance we have therein to God, Lev. xix. 2, 1 Pet. i. 15, 16. There is nothing wherein a creature can more re- semble his Creator than in holiness. This is that image of God, after which God at first created man. Gen. i. 26, 27, Eph. iv. 24. 5. In regard of the communion which thereby we have with God. For ' -ndthout holiness no man shall see God,' ver. 14. But they who have communion with God are styled 'an holy prie.sthood, an holy nation,' 1 Pet. ii. 5, 9. God, therefore, hath chosen us, ' that we should be holy before him,' Eph. i. 4. Christ for this end ' gave himself for his church, and sanctified and cleansed it, that it might be holy,' and so fit to be presented unto God, Eph. v. 25-27. Besides these generals, there are other particulars which shew why the holiness of ju.stification, and why the holiness of sanctification are said to be God's. The holiness whereby we are justified is said to be God's, 1. In regard of the very matter and essence of it. ^ox it is the holiness of the Son of God, our surety, ■ "^ God. In this respect we are said to be ' made ^^'^^ jjhteousness of God in him,' 2 Cor. v. 21. " ,'?i^^ regard of God's imputing his Son's righteous- any m^^ ,^^^^ accounting it ours, Ps. xxxii. 1 , Eom. spiritual ai. ■. mg his, andljj.^ ^^ q^^.^ (incepting it as ours. For „ (-1 nf^ accepts may well be styled his, Eph. V er. . c^ whereby we are sanctified is said to be us after their oi we might he par ^^^ ^^^ immediate worker of it in us; iliisverseisa.^ person in sacred Trinitj', who is subjection to God-^-^ ^^ g^^ ^.^^ j^ /^ ^^ ^^^^ 7«., /or, intends .-g ^^^.j^^ ^j^^ g^j^ ^^^^^^^ ^^^^ ^^ 196 GOUGE ON HEBREWS. [CH.VP. XI r. 16 ; and sanctification is said to be that of the Spirit, 2 Thes. ii. 13. 2. In regard of the iustrumeiital means of working it, which is God's word. 3. In regard of tlie pattern of it, whereunto it is framed ; that is, God's will. Mat. vi. 10, 1 Thes. iv. 3, Rom. xiL 2. God's will is like the mould whereinto metal is cast ; and our sanctification is like metal cast into that mould ; so they wlio are truly sanctified carry the very image of the will of God. This giveth an evidence of the good and great re- spect which God beareth to his, in conferring upon them his own holiness, even tlie excellency of his ex- cellencies. It was a high degree of dignity that God should at iirst create man after his own image ; but, after man had forfeited that dignity, to confer a greater, which is the holiness of God here meant, is beyond appreliension. The honour which Ahasuerua did to Mordecai, in causing the royal apparel to be put on him, and the royal crown to be set upon his head, and he set upon the king's horse, was counted so great, as this proclamation was made thereof, ' Thus shall it bo done to the man whom the king delighteth to honour,' Esth. vi. 8, &c. But behold a dignity infinitely greater than that ; saints are arrayed with the holiness of God : God's holiness is as a crown set on their heads. Thus shall it be done to them whom the King of heaven de- lighteth to honour. Of the grace of God, see Ver. 15, Sec. 82. Sec 57. Of saints jMTtaking of God's holiness. It is said concerning the forementioned holiness of God, that we are pai-takers of it. Of the notation of the Greek word, /MraXajSin, translated partakers, see Chap. vi. 8, Sec. 47. It here sheweth that saints have not of themselves the foresaid holiness of God. They receive it, and so are made partakers of it, 1 Cor. iv. 7, Phil. i. 7, 1 Pot. iv. 10, 2 Pet. i. 4. 1. It being God's holiness, man cannot possibly have it, but by participation from God : who can have anything that is God's, but by God's gift ? 2. Man by nature is clean empty, and utterly des- titute of all holiness, Ps. xiv. 3, 2 Cor. iii. 5. 3. ^lan of himself is m,ost unholy, by the stock whence he conieth ; by his conception and birth, by his condition and disposition. Gen. vi. 5. 1. This taketh away all ground of self-boasting from them that have this holiness of God. 2. This gives just cause of returning the praise and glory of all tliat holiness which we have, to him that hath made us partakers thereof, IIua. xi. 3.5, 30. This is one end whereat God aimcth in making men partakers of his holiness. Sec. 58. Of afllictions u'■; grievous: nevertheless, aftenvard it yield cC Me peaceable fruit of righteousness, unto them zvho are exercised thereby. This verse is added to meet with that which flesh and blood might object against all the comforts, and encouragements before delivered, for well bearing afflictions ; and that is, experience and sense will say, we find no joy, but feel much grief under afflic- tions. To take away this, the apostle grants that to be true, which sense opposetb, that chastening for the present is grievous. The grant, as expressed in Greek, is very cra- phatical. For, 1. It is set down in the most general term, tlius, caua, all chastisement seemeth not to be joyous, that is, as our English hath to the sense fully ex- jiressed it, no chastisancnt. The Hebrew and Greek do oft express the general with a negative, though Ver. 11.] GOUGE ON HEBREWS. 197 the Latin and English account a negative general to be as a special. 2. The apostle useth the negative, because that wliich he had said before might seem to imply that there is pleasures, delights, and joys in afflictions. But this he expressly denieth, iu this phrase, not joyous. 3. He adds the affirmative, but grievous, because sense feels it to be so. 4. The substantive in Greek, ?i«f«?, is used instead of the adjective, thus, not of jo;;, but of grief. It is matter, not of joy, but Xis-jj;, of grief. There is much emphasis herein. 5. To mitigate and mollify the matter, ho addcth a limitation of the time, thus, "^fog to o-ajiv, for the pre- sent. Hereby is meant, that time wherein the affliction lieth upon a man. and wherein he feeleth the smart and grief of it. 6. He addeth another limitation, in this word, hmii, seemeth; which is taken sometimes in opposition to truth and reality. For many things seem to be what they are not, Luke viiL 18, 1 Cor. iii. 18. But here it is taken for experimental sense, as where it is said, ' the shipmen deemed that they drew near,' Acts xxvii. 27. Yet this is here so to be taken, as when sense feels grief, faith may conceive comfort. Aflbction is indeed grievous to outward sense, and in that respect seemeth to be so ; but not to faith. Thus it is a limitation. Sec. 60. Affiictions are grievous. That which the apostle here granteth concerning the grievousuess of affliction, giveth us to understand that God well understandeth man's condition ; he understandeth the nature of afflictions, the weight and smart of them. He understandeth man's sen- sibleness of them, and weakness in enduring them. God himself witnesseth as much concerning the afflictions of the children of Israel in Egypt, thus, ' I know their sorrow,' Exod. iii. 7 ; ' He knoweth our frame,' Ps. ciii. 14; ' Thou hast considered my trouble, thou hast known my soul in adversity,' saith David to God, Ps. xxxl 7. 1. It is God himself that afflicteth; therefore he must needs understand the heaviness and sharpness thereof. 2. God knoweth a man within and without. Chap. iv. 13, Sec. 77. A skilful physician seeing a body anatomised, soon discerueth the diseases and anguishes thereof. This is a great comfort to us in our greatest dis- tresses ; for we cannot but know, that if God under- stand our grievous condition, he will answcrably sup- port us and help us. This God will the rather do by reason of the mat- ter here granted, that afflictions are not joyous ; for where affliction is, joy is said to be darkened, Isa. xxiv. II, Lam. v. 15. Experience giveth sufficient proof hereof. Obj. We are commanded to rejoice in afflictions, Mat. V. 12, James i. 2. Ans. Not simply for the affliction, but for the cause and effect thereof ; of these, see Ver. 5, Sec. 39. That heaviness in the affliction, and joy in the cause and effect may stand together, it is evident, 1 Pet. i. 6. This gives proof of the inhuman and more than barbarous cruelty of them who, from the patience and constancy, and from the comfort and alacrity of martyrs, infer that their sufferings are a pleasure and delight unto them, and thereupon seek to lay the more load upon them. Too near to this barbarousness do they come, who, in the sore trials of saints, tauntingly say, now be merry, now suig, like the cursed Chaldeans, Ps. cxxxvii. 3. This gives instance of the unconceivable work of the Spirit, who can raise joy out of that which is not joyous. Surely this is no less admirable than God'a first work. Gen. i. 2, 3. The apostle contents not himself with the negative, that afflictions are 7iot joyous, but adds, as a grunted case, that they are grievous; so doth another apostle, 1 Peter i. 5. The grievous complaints, not only of weak men, women, and children, but also of the stoutest hearts, and men of greatest courage, give sufficient proof hereof. They are contrary to flesh and blood, whereof all consist ; they press, they pinch it, and in that respect are grievous. Consider the particulars, and this general will the more evidently appear. Persecutions by imprison- ment, banishment, sword, fire, sundry tortures, are they not grievous 1 So sundry diseases, as stone, gout, strangury, &c. ; so reproach, loss of goods, oppressions, ifcc. Oh, pity and bear with thetn that are afflicted : succour and support them in what you can. Their condition being grievous, it needs and requires com- passion, help, and succour. Herein shew yourselves like unto God. See TheSainVs Sacrifice, on Ps. cxvi. 5, Sec. 29. Sec. 61, The grievousuess of affiictions are especially to sense. The apostle doth many ways mitigate* the griev- ousness of afflictions ; as, first, that it is especially to sense ; implied in this word, doxii, seemeth. Thus much is intended under this phrase, ' Is my flesh of brass ? ' Job vi. 1 2. It is from sense that men's com- plaints of afflictions are so great as they use to be. Obj. The soul and spirit of man is oft sorely afflicted, Ps. xUi. 5, 6. Ans. 1. That is by reason of a sympathy with the body. 2. There is a sense of the soul as well as of the 198 GOUGE ON HEBREWS, [Chap. XII. body. Were tho soul insensible, spiritual judgments, which are tlie heaviest, would prove to be no judg- ments. Hereby we may see a ground of that difference ■which is betwixt party and party in enduring the same kind of affliction. Some will inwardly fret and vex themselves, and outwardly toss and tumble, rage and roar, and shew much impatience; others, on the other side, meekly and quietly, with much humility and patience, bear tho affliction. The reason is, be- cause the former are led only by sense ; as they feel, so are they affected : the latter have an ability above sense to endure whatsoever is laid on them, and that by faitii in God, his properties, and promises. Two things may bo here objected : 1. They who have faith are oft much disquieted; •witness Job and David. 2. Heathen men, who have no faith, manifest admirable patience, as Kogulus. Atis. To tho first : believers have flesh in them as well as spirit. Th.at flesh is so sensible of sharp afflictions, as it oft hindereth the exercise of faith, Mat. xxvi. 41. To the second : many heathen and natural men, througli vainglory, or some other by and base end, have taken to themselves an invincible resolution, not to manifest any sense of the affliction which they endure, and thcreu))on seem to have no sense. We Christians, by a patient enduring of that which seems not joyous but grievous, may gain and give evidence that the Spirit is more prevalent in us than the fle.sh. For this end we must be well acquainted with tho true grounds of comfort, which are these : Who afllicteth 1 God our Father. What moveth him ? His love. What aims he at ( Our need. What will he produce 1 Our good. What will follow there- upon ? Everlasting glory. Another mitigation of the grievousness of afflictions is, that they arc but for a time, rrfot rh iraei*, for tlie present, even for a little season. See more hereof on Chap. X. 37, Sec. 138. Sec. fi2. Of the future jvfifits of afflictions. A full solution of the forenamed objection, con- cerning the grievousness of afflictions, followcth, in these words, nevertheless, oftcrwartls, ikc. The CJreck word translated nevertheless is that little particle of opposition, i'l, which fs commonly translated but. It here iniplieth a di.scretivc i)ro[io.sition, as if it had been thus more fully expressed, fliouyli afflictions may for the time seem giievous, yet afterward they will pro- duce a quiet fruit. By this it appears that granting one truth impeach- cth not another. Tnith is not contrary to truth. There may bo Some .seeming contradiction, but upon a thorough inquisition into the matter, reconciliation will soon be made betwixt truths. See more hereof, Chap. x. 1, Sec. 2. The truth which the apostle here standeth to is, that afflictions are profitable. They yield their fruit. The souls of saints are thereby made as good ground, which, by ploughing and harrowing, or dig- ging and raking, is made more mellow and more fit to bring out a good crop : as children who, by their father's correction, have been brought from debauched and desperate courses, to a civil, honest, and peace- able life. Of the profit of afflictions, see Ver. 5, Sec. 3G. The profit of afflictions is here referred to the time to come, in this word, uireioi/, aflericfinl. This doth he testify that said, ' Before I w;vs afflicted I went astray ; but now have I kept thy word,' Ps. cxix. 67. Take instance hereof in such as by afflictions have been brought to God, 2 Chron. xxxiii. 13, 14, Luke XV. 17. Afflictions are as medicines, which hiive a time to work. They bring a man to a consideration of his former course, to an examination of himself, to a finding out of his sin, to a loathing and confessing of it, to purpose, promise, and covenant to forsake it for the future. Hereby we learn to judge ourselves and others, not according to the present pain of afflictions, but to the future gain. If afterwards they be bettered, then hath the phy- sic kindly wrought. God's physic for the present makes the patient sick. Ploughing and harrowing ground makes it for the time seem barren ; but afterwards the benefit of these and other like means ariseth. There must, therefore, be a patient expecta- tion of future fruit. Sec. 03. Of the peaceable fruit of righteousntsa arising out of affliction. The particular and special fruit of affliction the apostle setteth out under this word, 3/xa/offJnj;, right- eousness. Of righteousness, what it is, sec Chap. i. 9, Sec. 114. Of the e.xcellency of righteousness, see Chap, xi. 7, Sec. 33. Though sundry distinctions may be made betwixt holiness and righteousness, yet I conceive that tho apostle here intendeth under this word righteousness, the same thin" that he did under this word holiness, Yer. 10, Sec. 58. This fruit of aftliction is amplified by an especial epithet, in this word, ii}r,yixht, peaceable. This is so set down, as it may have reference to chastening, thus, it yieldcth a peaceable fruit; that is, chastisement worketh quietness and peace in a man. Or it may have reference to rightcou.snoss, the fruit of cha.stise- ment, thus, it yieldcth righteousness, which is a Ver. 11.] GOUGE ON HEBKEW3. 199 peaceable fruit. Both tend to the same end, and imply that there is a peaceable fruit growing out of chastisement, either immediately or mediately, by righteousness, which ariseth from chastisement, and produceth this peaceable fruit. For righteousness and peace are oft joined together, as Isa. xxxii. 17, Ps. Isxxv. 10, Eom. xiv. 17 : and peace and comfort are oft noted to arise from afHiction, Ps. cxxvi. 5, Mat. xi. 29. This wiU more clearly appear by a dis- tinct consideration of the several kinds of peace. 1. Under external peace may be comprised freedom from troubles, and all manner of outward prosperitie.s. After Job was well exercised with sore trials, God gave him this kind of peace, all manner of prosperity, Job ilii. 10. 2. Under internal peace are comprised God's favour, reconciliation with him, remission of sins, and peace of conscience. That this kind of peace foUoweth upon afflictions is evident, Ps. cxvi. 7, Mat. xi. 29, 2 Chron. i. 3, 4. Afflictions are a means to draw us to God, to make us search after his promises, and to apply them to ourselves : these cannot but breed peace of conscience. Besides, God useth to minister this inward peace to his saints, that they may be the better enabled to endure the chastisement. 3. Under eternal peace is comprised all that celes- tial glory and happiness which God hath prepared and promised to such as overcome. That this kind of peace is a fruit of affliction is evident, 2 Cor. iv. 17, 2 Thes. i. 7, 1 Pet. iv. 13. Here behold an evidence of the unsearchable wis- dom and almighty power of God, who can raise con- traries out of contraries. Such are afflictions and peace. He can bring meat out of the eater, and sweetness out of the strong. Judges xiv. 14. Among other motives for enduring afflictions, let this blessed fruit be well noted : a peaceable fruit foUoweth from thence. The expression of righteousness in this case further sheweth that righteousness is the means whereby the foresaid peaceable fruit ariseth from affliction ; right- eousness is the proper fruit of quietness, and this two ways. 1. Privatively. For righteousness keepeth men from offending God, and from wounding and vexing their own conscience, and from running headlong into the broad way that leadeth unto destruction. Yea, furthermore, it keepeth men from the penalty of the human laws, from incensing such as have authority over them, and from contentions and quarrels with others. 2. Positively. Eighteousness is acceptable to God; it causeth the light of his favour, which cannot but work much peace in a man's soul. It gives evidence of men's title and interest in Christ, which of all things doth most work peace of conscience, Rom. v. 1. Besides, righteousness is the way to walk in, for attaining eternal peace. Hereby we have information in the true cause of the quarrels betwi.tt God and man, of the troubles and perplexities of conscience, of the discords and contentions among men, and the endless and easeless torture in hell ; this is want of righteousness. Learn hereby how to get a plentiful crop of peace and quietness. Sow the seed of righteousness, Hosea X. 12, Gal. vi. 7. In this kind, he that soweth plentifully shall reap plentifully. Sec. 64. Afiictions are as means of exercising saints. That it may be known who they be that partake of the foresaid benefit of afflictions, the apostle thus setteth them out, tlt^m that are exercised thereby. Of the notation of the Greek word, yiy\ij/,vaai/,hoi:, which we translate exercised, see Chap. v. 14, Sec. 7.5. Though the word were at first used for such as strive for mastery or victory at the Olympian games, yet use hath applied it to all manner of exercises, and that of the body and soul. Mention is made of bodily exercise, 1 Pet. iv. 8, and of a heart exer- cised, 2 Pet. ii. 14. From the common use of this word, a name is taken and given to a place of any exercise, even for a school of learning. The word here used is of the passive voice, but hath reciprocal signification answerable to the last Hebrew conjugation [Hithpael), to exercise one's self; as if it were thus translated, icho by it shall exercise them- selves. For a man may passively be too much exer- cised with affliction, and yet not reach the foremen- tioned fruit thereby. Instance Ahaz, 2 Chron. xxviii. 17, IS, kc. But they are properly said to be exercised, or to exercise themselves by afflictions, who thereby are brought contentedly and patiently to endure them, so as thereby they take occasion of manifesting their sound faith, patient hope, undaunted courage, simple obedience, and other hke graces. Here it is taken for granted that afflictions are means of exercising saints. They are as the exercises of champions, or as dangerous wars to soldiers, or as tempestuous seas to mariners, or as scholastical exer- cises to scholars, to try them, to prove them, to dis- cover of what spirit they are. In this respect the learned languages put one and the same word for instruction and correction. In this respect an apostle saith that faith is tried by affliction, 1 Pet. i. 7. Yea, expressly he saith of afflictions, that they are to try them, 1 Pet. iv. 12. We heard before that God's ancient worthies had ' trials of mockings and scourg- ings,' Chap. xi. 3(3, Sec. 253. As the fire consumes the dross of gold, or other like metal, so doth affliction such corruptions as cleave to men. This teacheth us to labour after truth in grace, that so it maj' abide the trial, and also to fit and prepare ourselves for trials. An unexercised man will not dare to enter into the list. Afflictious prove fruitful by saints exercising them- 200 GOUGE ON HEBEEWS. [Chap. XII. selves therein. In this respect an apostle pronounceth him 'blessed who cndureth temptation,' James i. 12. They may be said to be exercised by afflictions, who with patience and courage undergo the hardness of the trial, and, withal, persevere and hold out unto the end. Patience and perseverance are requisite for that exercise which by affliction brings profit. Of patience, sec Chap. x. 38, Sec. 135. Of perseverance, see Chap. iii. Sec. G8. Sec. 65. Of the resolution o/Heb. xii. 5-11. Ver. 5. And ye have forgotten the exhortation ivhich ipeaheth tmto you, as unto children, My son, despise not thou the chastening of the Lord, nor faint wlcen thou art rebuked of him. 6. For whom the Lord loveth he clutsteneth, and scourgeth every son ivliatn lie receiveth. S 7. If ye endure chastening, God dealeth with you as tvith sons : for what son is lie whom tlie father chasteneth not? 8. But if ye he without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9. Furthermore, ive have /tad fathers of our flesh, which corrected us, and we gave them reverence : shall we not much rather be in subjection unto tJte Father of spirits, and live ? 10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might he partakers of his holiness. 11. iVbio 710 chastening for t/te 23rese7il eeemeih to he joyous, but grievous : nevertlieless afterward it yieldeth the peaceable fruit of Hghteousness unto them which are exercised thereby. In these seven verses is set down comfort for the afflicted. Two points are herein to be considered : 1. The manner of propounding the comfort. 2. The matter whereof it consisteth. The manner is by a preface. Whereof there are two parts : 1. A mild reprehension. 2. A sweet insinuation. In the reprehension we have, 1. The act blamed, ye have forgotten. 2. Tlie subject, the exhortation. 2. The insinuation noteth out two points : 1. A relation betwixt God and such as he afflicteth : they are his children. 2. A manifestation thereof, in this phrase, ivhich speaketh unto you. The matter of the comfort is, 1. Propounded, in a text of Scripture, vers. 5, 6. 2. Amplified, by an exposition of that Scripture. Ill the text of Scripture we have, 1. A mild compellation, my son. 2. A wi.so dircctidn : wherein is declared, (I.) The niattir enjoined, ver. 5. (2.) A motive to enforce it, ver. 6. The matter discovers two extremes to be avoided. One, of the excess ; the other, in the defect. In both of them the fault is propounded and aggravated. The first fault, in the excess, is to despite. The second, in the defect, is to faint. The aggravation of both is set down two ways. 1. In the kind of afflictions, in two words, chastise- ments, rebukes. 2. In the author and orderer thereof, the Lord. The motive to enforce the foresaid direction is taken from the procuring cause of God's correcting his. Herein are two points : 1. Tlie distinct kinds of motives, which are two. (1.) Love, xoliom the Lord loveth. (2.) Care, whom he receiveth. 2. Distinct kinds of afflictions. 1. Chastising. 2. Scourging. In the exposition of the foresaid text there is, 1 . A clearing of the sense thereof. 2. A removing of an objection from it, ver. 11. The text is cleared two ways : 1. Simply, vers. 7. 8. 2. Comparatively, vers. 9, 10. The simple consideration of the point is set down, 1. Affirmatively, ver 7. 2. Negatively, ver. 8. The affirmative part is, 1. Propounded. 2. Proved. 1. A restraint of the main point. 2. An extent thereof. The restraint declares a supposition of a duty to be performed on our part, (/ ye endure chastisement. 2. An illation or inference of God's dealing, thus, he dealeth with us as with sons. The proof is taken from God's impartial and con- stant dealing with all his sons, where is manifested the extent of the forenamed restraint. In this proof observe, 1. The manner of propounding it, interrogatively. 2. The matter whereof it consisteth. And that in four particulars. (1.) The author of afflictions, tJiefatlier. (2.) The patient afflicted, son. (3.) The kind of affliction, chastisement. (4.) The uuiversalitj-, wlutt son noti "The negative consideration of the point sets down the condition of such as are not chastened ; which is a condition clean contrary to the former. This is, 1. Propounded. 2. Proved. It is propounded, 1. Affirmatively, ye are bastards. 2. Negatively, not sons. In the proof of it is laid down, 1 . The ground of that condition, set down condi- tionally, {/' ye be without chastisement. 2. The kind of proof, God's constant dealing with all : whereof all are jiartakers. The comparison whereby the apostle doth further illustrate the foresaid point of God's chastening his Vee. 5-11.] GOUGE ON HEBREWS. 201 cliildren in love, is taken from earthly parents. It is propounded, ver. 9, and illustrated, ver. 10. The comparison propounded consisteth of two parts : 1. A proposition. 2. An application. In the proposition there is, 1. A description of the persons with whom the comparison is made, fathers of our Jitsh. 2. Their act, tvhich corrected us. 3. Our respect to them notwithstanding that cor- rection, %ve gave them reverence. In the application we are to consider, 1. The manner of applying it, with this emphatical interrogation, shall we not much rather 1 2. The matter whereof it consisteth. Herein are expressed, (1.) A description of God, tlie Father of spirits. (2.) The duty of believers to God, he in subjection. (3.) An effect following thereupon, and live. The illustration of the forementioned comparison is, by the difference of earthly fathers' and our heavenly Father's correcting, which are these : 1 . The time of their nurture. Tlieij for a j ew dai/s. The contrary intended of God is, that he doth it so long as there is need. 2. The end. The// after their oivii pleasu7-e. But God for our profit. This latter is amplified by the particular benefit that thence redoundeth : which is, 1. Expressed in this word, lioliness. 2. Illustrated two ways : (1.) By the excellency of it, in this relative particle, his — that is, God's. (2.) In our participation thereof. Tliat loe might be partakers of it. In removing the objection against the foresaid direction about enduring afflictions, there is, 1. The objection propounded. 2. A solution added. In propounding the objection there is, 1. A concession or grant. 2. A limitation thereof The concession is set down two ways. 1. Negatively. No chastening is Joyous. 2. Affirmatively. Jiut grievous. The limitation is double. 1. In reference to outward sense, seemeth — namely, to sense. 2. In reference to the time, for the present. The solution is taken from the future benefit. Here note, 1. The intimation of the answer, nevertheless. 2. The expression thereof, wherein is set down, (1.) The time when the benefit is received, after- wards. (2.) The kind of benefit, righteousness. Amplified by the eflfect thereof, peacealde. (3.) The means of obtaining it, it yieldeth the fruit. (l ) The persons that partake thereof, them that are exercised thereby. Sec. 66. Of obsei-vations raised from Heb. xii. 5-11. I. Peoples failings are to be made knoim. So doth the apostle here, ver. 5, ye have forgotten. See Sec. 30. II. It is a fault to forget encouragements. This fault the apostle here expressly taxeth. See Sec. 30. III. God's word affordeth consolatory exhortations. The Greek word translated exhortations implieth as much. See Sec. 31. IV. Forgetting grounds of encouragement makes men faint. This is the reason why the apostle here reprehendeth their forgetfulness. See Sec. 31. V. God in the Scripture speahth unto us. This word, speaketh, hath reference to the Scripture. See Sec. 32. VI. GodJs word is for all ages. That which was spoken to the church in Solomon's time, is here spoken to the church in the apostle's time, as is in- tended in this phrase, unto you. See Sec. 31. VII. God dealeth ivith saints as a father with chil- dren. The metaphor of children here used proveth as much. See Sec. 32. VIII. It is sufficient to quote the words of Scrip- ture, though book, cha2Jter, and verse be not named. So doth the apostle here. See Sec. 35. IX. People are as children to their pastor. It is the minister that here saith, my son. See Sec. 33. X. General doctrines are intended to j)articular per- sons. This hint of a particular jserson, my son, gives proof hereof. See Sec. 31. XI. Divine j^rincijdes are u'ith testimonies of love to be instilled into mens hearts. This compeUation, my son, is a testimony of love. See Sec. 33. XII. Afflictions are of God. They are here called the chastisement of the Lord. See Sec. 36. XIII. Saints' afflictions are chastisements. So they are expressly called. See Sec. 37. XIV. There are extremes about afflictions, where- unto men are ready to fall. Here are two mentioned, despising, and fainting. See Sec. 38. XV. Extremes are tobe avoided. We must neither despise hot faint. See Sec. 38. XVI. To despise chastisfments is a great fault. It is here forbidden in the first place. See Sec. 38. XVII. It is a fault also to faint under afflic- tions. This is also reproved. See Sec. 38. XVIII. God by afflictions instructeth his children. The meaning of the word translated chastisement im- pheth as much. See Sec. 37. XIX. Afflictions are convictions of sin. The word translated rehuketh impUeth thus much. See Sec. 39. XX. God loves sons of men. This here is taken for granted, iu this phrase, whom the Lord loveth. See Sec. 41. 202 GOUGE ON HEBREWS. [Chap. XII. XXI. God takes cnre of his children. This is in- tended, under this phrase, whom he nctivetli. See Sec. 41. XXII. Afflictions are evidences of God's love and care. So they are here brought in. See Sec. 41. XXIII. God (ft sorely afflictelh hi.i children. The word scourging implieth a.s much. See Sec. 42. XXIV. God's love and care in afflicting his should make them willing to suhmit to him. Thus much is intended under this causal particle, for. See Sees. 40, 42. XXV. God's grant hath its condition. This is im- plied, under this phrase, if ye, itc. See Sec. 43. XXVI. Afflictions are made profitable by enduring. This is the condition here expressed, endwe. See Sec. 44. XXVII. God dealeth with his as sons. This is ex- pressly set down. Sec Sec. 45. XXVIII. Afflictions are fruits of God's fatherly care over saints. The inference of God's dealing with them upon chastening, proves as much. See Sec. 45. XXIX. Afflictions are the common condition of all God's children. This is the intent of this emphatical interrogative, ivhat son is he ? &c. See Sec. 4G. XXX. Immunity from afflictions is a bastard's pre- rogative. The apostle saith of sucli, that they are bastards. See Sec. 47. XXXI. 2Ieii are hardly brought to believe that afflictions are fruits of God's fatherly love. The apostle therefore again inculcateth tliis, that all are partakers of aiHictious, and that tliey are not sons ■\vh() do not partake of them. Sec Sec. 48. XXXII. Argument upon argument 7nust be tised in matters hardly believed. After sundry arguments, the apostle addeth this word, furthermore. See Sec. 49. XXXIII. Men can produce but an earthly being. They arc fathers of the Jlesh. See Sec. 49. XXXIV. Farerits must correct their children as there is cause. The Greek word attributed to them signitieth correctors. See Sec. 49. XXXV. Genuine children do not the less respect their parents for correcting them. This phrase, ive gave them reverence, intends as much. See Sec. 50. XXXVI. GokI is the author of our spirits. He is here styled the Father of spirits. See Sec. 51. XXXVII. God's correction is patiently to be en- dured This is to be in subjection. See Sec. 52. XXXVIII. Patience under God's affliction bringeth life. Tlie addition of this phrase, and live, intendeth as much. Sec Sec. 53. XXXIX. Gad is more to be respected in his deal- ing with us than earthly parents. This interroga- tive, shall we not much rather, imports as much. See Bee. 52. XL. The good that man doth for man is but a ivhile. It is hut fur a few days. See Sec. 54. XLT. Men are prone to make their own will tJieir rule. This phrase, after ilieir own pleasure, declares as much. See Sec. 55. XLII. Men's own will puts them on to correct their children. They clmstened after their own plea- sure. See Sec. 55. XLIII. God in afflicting his children aims at their good. He doth it for their profit. See Sec. 56. XLI\'. Afflictions work holiness. Tliis is the par- ticular profit here eitpressed. See Sec. 58. XLV. Jfen are made partakers of God's holiness. This relative, his, hath reference to God. See Sec. 66. XLVI. Saints receive that holiness rvhich they have. They are made pm-takfrs of it. See Sec. 57. XLVII. Conceits ivhieh thwart truth are to be re- moved. Here the apostle removes an objection which might keep men from jnelding to that truth which he had delivered. See Sec. 59. XLVIII. God well understandeth man's condition. . He here granteth that afflictions are grievous. See Sec. 60. XLIX. Afflictions are no ]ileasing things in them- selves. Thus they are not Joyous. See Sec. GO. L. Afflictions arc grievous. Thus much is here granted. See Sec. 60. LI. The unpleasingness and grievousness of afflic- tions is es2>ecially to sense. This word, seemeth, impli- eth as much. See Sec. 61. LII. 2'he unpleasingness and grievousness of afflic- tions is for a while. It is here said to he for t/ie pre- sent. See Sec. 62. LIII. Granting truth impeaclieth not a Just cause. This is implied under this particle, nevertheless. See Sec. 62. LIV. Afflictions, as ordered by God, are profitable. The profit is here set down in this verse. See Sec. 62. LV. The profit of affliction arisetk after enduring it. This word of time, afterward, implieth as much. See Sec. 62. LVI. Ji'ighteousness is the 2iroper fruit of affliction. It is here expressly set down. See Sec. 63. LVII. Afflictio7is jyroduce quietness of mind. This eiiithet, peaceable, hath a general reference to afflic- tions. See Sec. 63. LVIII. Jlighleousness is the root of quietness. It is therefore styled a peaceable fruit of righteousness. See Sec. 63. LIX. Afflictions are a means of exercising saints. They are e.rercised thereby. See Sec. 64. LX. Afflictions prove fruitful by saints crercising themselves thernn. Unto them it yieldeth the foresaid fruit. See Sec. 64. Sec. 67. Of the meaning o/Heb. xii. 13. A'cr. 12. ^\'heref>re lift up the hands which hang down, and the feeble knees. Vee. 12, IS.] GOUGE ON HEBEEWS. 203 13. And malce straight paths for your feet, lest that vihich is lame be turned out of the way: but let it rather be healed. The first illative, iih, ivherefore, sheweth that this verse hath reference to the former, as a use to be made thereof, and that by prescribing means for the better observing the foresaid point of well enduring afflictions. The means are set down metaphorically. The metaphors are two. One, in this phrase, lift xip the hands which hang dou'n. This is taken from fencers, or wrestlers, or soldiers, or other like champions. The other, in this phrase, and the feeble Jcnees. This is taken from runners in a race. Champions use their hands ; runners their legs, made useful by the joints in the knees. Both these parts in the body are very pertinently produced, because they are of all parts most active, and most useful for acting, and cffectiug anything. This phrase, which havy down, is the interpretation of one compound Greek word, caje/.'xKa;, which signi- fieth slack or loose. It is derived from a simple verb, in, i'iiii, irjtii, which signifieth to send or let go. The epithet here used, applied to hands, signifieth dangling hands, hands that have lost their strength. A body that hath lost its ability, agLhty, or vigour, by inordinate pleasures, hard labours, much sickness, or old age, is called au,'j,a 'Tra.^tiij.hov, a spent or wasted or weak body. The other epithet, 'jra.sdkO.vij.i'/a, applied to the knees, is also a Greek compound; we translate it feeble. It is derived from a simple verb, Xuw, that signifieth to loose, Luke xiii. 15. The compound participle here used is oft taken by way of a substan- tive, and translated, ' taken with a palsy,' and the disease itself, 'TrasdXusi;, namely, ' a palsy,' hath in Greek a derivation from the same root. A palsy is a resolution of the nerves, sinews, arteries, and other ligaments. By this means a man's knees and other joints come to be very weak, and unfit for their func- tion. Fitly, therefore, is the word here translated feeble. Concerning the foresaid dangling hands and feeble knees, the apostle here exhorteth to lift them wp. The word, livoi^waaTi, here used, is derived from a noun, OjiJo;, that signifieth right, and properly signi- fieth to rectify, re-edify, or make up again that which is decayed. Acts xv. 16, Luke xiii. 13. It is a very fit word to express the apostle's intent about redress- ing that which is amiss. The "things which are here spoken of the parts of the body, hands, and knees, are meant of the soul, and the faculties thereof. Thus are they used. Job iv. 3, 4, Isa. XXXV. 3. The meaning of the apostle may more plainly and fully be expressed in this paraphrase. Considering that most precious and glorious fruit ariseth out of the afflictions wliereunto God's children in this world are subject, be not dejected in your minds, nor faint in your spirits by reason thereof: but as champions use their arms and hands with their best ability ; and runners in a race use their knees and legs with their best agility; and in case their hands or knees begin to fail, they will with their utmost endeavour raise them up again : so do ye, in your souls be courageous, and in case your spirits begin to fail, quicken them up again, and endeavour to renew your spiritual strength and courage. Quest. How can such as have hands hanging down and feeble knees lift them up ? Such hands and knees import weakness, but lifting up, strength. Ans. 1. Christians in their greatest weakness have some strength : for weak grace presupposeth some grace, and some spiritual life : where there is life there is some ability to move, to stir, to do this or that. Herein lieth the difference betwixt those that are spiritually dead and weak. The dead can do nothing at all. 'The weak may do somewhat. 2. There are degrees of strength. Some strength is in so small a degree, as it may be rather counted weakness than strength. Thus much is hinted in this phrase, ' I believe, help mj- unbelief,' Mark Lx. 24. If lifting up be taken for an act of strength in the highest degree, weakness cannot lift up ; but in some low degree it may. A sick man may go, though not so strongly as a healthy man. 3. God is so gracious in accepting the truth of man's endeavour, as if he ofiers to lift up his hand and knees, he will accept thereof ; yea, he will there- upon give strength, and enable them indeed to lift up. Sec. GS. Of the meaning of these zvords, 'make straight jxitlisfor your feet.' The apostle in the thirteenth verse followeth the metaphor taken from runners in a race : who as they fit and prepare their parts to run nimbly and speedily, so they are very careful to keep the right way, which wiU bring them to the goal. This he thus expresseth, and make straight paths fm- your feet. The word, rooy^/d;, translated paths, properly signifi- eth the track of a cart wheel made in the ground. It is also used to signify a beaten path. To 7nake (cro/^irar;) a path, is to manifest the course wherein one goeth, so as others may see it, to follow him. For a path is a common way for many to wrflk in. He that maketh a path, sheweth people thereby in what waj- they must walk. Hereby the apostle imports that a Christian's course is exemplary: as a path directing others in their way; or as a cart or coach wheel leaves impressions in the ground, so a Christian's carriage leaves such impression as all sorts take notice thereof. S04 GOUGE ON HEBEEW3. [Chap. XII. In reference thereunto, the apostle addeth this ei)ithct, i^Oa;, straight. In English, this word slraiijht is used in a double respect. 1. For that which is narrow, opposed to wide and spacious, Mat. vii. 13, 14. 2. For that which is right, opposed to crooked, Luke iii 4, 5. I take it to be here meant in this latter respect. This phrase, rciii rrosiv L/jluih, for i/oiirjht, is in the Greek so set down indefinitely without any preposi- tion, as it may be diversely taken : and so it is by divers expositors. Our last English thus turn it, for your feet; others thus, to your feet; others thus, ivith your feet. The difference is not great. Feet are here metaphorically taken for a man's carriage, behaviour, or course of life ; and in every of the foreraentioncd phrases the metaphor implieth that a Christiau'.s course is so to be ordered, as it may appear that it is in the right way that leadeth to life. Sec. 69. Of the meaning of the latter part of Heb. xii. 13. To enforce the foresaid direction of making straight paths, the apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof. The motive is thus expressed, lest that which is laiiu, &c. Of this particle, I'»a m, lest, see Ver. 3, Sec. 25. In expressing the damage, he followeth his former metaphor taken from runners in a race, whereunto they are most unfit who are lame. The word, x">.h, translated la7>ie, properly be- longeth to the body, and useth to be applied to such as are defective in their feet, legs, or other limbs, whereby they are unable to go. It is attributed to him that was a cripple from his mother's womb. Acts iii. 2 ; and it is reckoned up amongst Christ's miracles, that ' the lame walk,' ilat. xi. 5. It is here applied to the soul, and intendeth a defect in the faculties thereof. We know that a lame man is very unfit to run a race, and by reason of his halting may soon step awry and leave the right way. Thus a professor that is not thoroughly informed in Lis understanding, and settled in his will and affec- tions about his religiim, but ready to wander now to this side, then to that, as occasion moveth him, is in danger to be turned out of the right way. So much doth the apostle express under this phrase, turned out of the way. This phrase is the interpretation of one Greek compound word, ixTswrfi. The simple verb, Tsirru, signifieth to turn. This compound, to turn from, or to turn atony; and being applied to runners, to turn out of the way, as here it is fitly translated. It is a great damage for such as are in the right Christian course to be turned out of that way ; the apostle therefore addeth this seasonable advice, but let it rather [laijj) be healed. Many that have been lame in their limbs have been cured, and made whole and sound therein, and that both miraculously, and also by ordinary means. The apostle here implieth that the like may be done concerning the soul. The word translated healinf/, is frequently used in the four Evangehsts, and in the Acts, and applied to the cure of all manner of ma- ladies, whether inward diseases or outward sores, yea, to the casting out of devils, Acts x. 38. The nouns, 'ia/j.a, las;;, that signify fiealing, are derived from the same root ; and so is the title, luTsr.c, given to a physician, whose calling is to heal. The main intent of the apostle here is to bring them to redress what is amiss, that they may not continue in their failings, and so wax worse and worse, but rather use all means to recover that which they may seem to have lost, or to attain to that which they had not before, though they might and should have had it. The apostle useth two particles, one a conjunction of opposition, ii, but, the other an adverb of com- parison, /j,a./.}.ov, rather, whereby he doth much enforce the point, as if he had said. Let not your lameness turn you out of the way, but rather use all possible means whereby that lameness may be cured. Sec. 70. Of the analysis of, and observations from, Heb. xii. 12, 13. Ver. 12. Wherefore lift vp the hands ivhich hang down, and the feeble knees; 13. Ayid make strai_r/ht jxitlts for your feet, lest that ivhich is lame be turned out the way ; but let it raiJier be healed. The sura of these verses is, a direction for Chris- tians well to bear afflictions. Herein we may observe the inference which the apostle maketh of it, upon that which he had be- fore delivered, in this word, trherefore. 2. The substance, wherein is manifested, (1.) The matter enjoined. (2.) A motive to enforce it. The matter sets down two duties. 1.' One to redress what is amiss, ver. 12. 2. The other to prepare for a better progress, ver. 13. In the former is expressed, 1 . An act to be done, lift up. 2. A double object thereof ; both enforced with their several adjuncts. The former object is expressed, under this metaphor, the lumds ; the adjunct thereof, lehich hang down. The latter object is in this metaphor, knees; the adjunct thereof, /<•!■''/(■. In the latter, about preparing for a better progress, two points arc laid down. Veb. 14.] GOUGE ON HEBREWS. 205 One, to go on in the right way. The other, to redress swervings therein. In the former one thing is imijlied, that professors make 2xUhs for or hy their feet. The other expressed, in this word, straight; they must be straight paths. The motive to enforce all the foresaid duties is taken from the damage that may follow upon the neglect of them. That damage i.?, 1. Generally hinted, in this particle, lest. 2. Particularly exemplified, wherein are two points considerable. (1.) A manifestation of a mischief. (2.) A prescription of a remedy. In setting down the mischief, is noted, 1. The cause, that which is lame. 2. The kind of mischief, be turned out of the way. About the remedy, we may observe, 1. The manner of setting it down, but rather. 2. The matter whereof it consisteth, let it be healed. Doctrines. I. Particidar duties are to be inferred upon general doctrines. Upon the general doctrine of affliction, the apostle inferreth the duties following, with this particle, wherefore. See Sec. G7. II. True Christians may be weak Christians. They to whom the apostle wrote were true Christians ; yet they had hands hanging down, and feeble hues, which imply weakness. See Sec. G7. III. Weakness must be strengthened. This is the main intent of the apostle's exhortation, See Sec. 67. IV. Man's best endeavour must be used for obtain- ing strength. This metaphor of lifting up hands hanginq down, and feeble knees, proves as much. See Sec. 67. V. Strength obtained must be well ordered. This ariseth from the connexion of the thirteenth verse, being a direction, with the former verse, by this co- pulative, and. See Sec. 68. VI. A Christians course is exemplary. This phrase, of making paths for their feet, implieth as much. See Sec. 68. VII. A Christian's course must be a right course. The word translated paths implieth as much. See Sec. 68. • VIII. Frofessois are subject to inconstancy. This is intended, under this metaphor, lame, as here used. See Sec. 69. IX. Inconstancy makes tvay to ap>ostasy. The mention of lame turned out of the way, intends this point. See Sec. 69. X. Inconstant persons must be established. This is meant by healing the lame. See Sec. 69. XI. Fear of falling must make men more careful of recovery. This is gathered from these two emphatical particles, but, rather. See Sec. 09. Sec. 71. Of peace. Ver. 14. Follow peace with all mm, and holiness, without ivhich no man shall see the Lord. To the foremcntioned duties about afflictions, the apostle addeth other duties that must grace a Chris- tian's profession, and may be a means to keep them steadfast therein. The first is pieace. Peace, according to the Greek word, i'l^vn, signi- lieth to knit in one (e;'j h e"»ei>), so as peace is an agreement in one betwixt different parties. Therefore it is styled ' a bond,' Eph. iv. 3. And he inferreth peace upon union thus, ' Be of one mind, live in peace,' 2 Cor. xiii. 1 1. According to the diflferent persons betwixt whom peace is, peace usetli to be distinguished. The parties are of three sorts : 1. God and man. 2. Man and his own conscience. 3. Man and man. Peace betwixt God and man consists in that recon- ciliation which Christ hath made betwixt God and man, who is in that respect styled ' the Prince of peace,' as is shewed. Chap. vii. 2, Sec. 21. Indeed, all peace cometh from God, and thereupon is he styled ' the God of peace.' See Chap. xiii. 20, Sec. 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith, whereby the conscience ceaseth to trouble man, and resteth quiet in it. Peace betwixt man and man is an agreement be- twixt them. This agreement is inward and outward. Inward, when men are joined together, in the same mind, and in the same judgment, 1 Cor. i. 10. This is pro- perly betwixt saints; for they have one and the same word to enlighten their judgments, and to ground their opinion thereon. The particular unities men- tioned, Eph. iv. 3, 4, ifec, demonstrate as much. Outward peace betwixt man and man is a quiet and peaceable conversing together. It consisteth in forbearing to wrong others, and in being ready to do all good offices of love and kindness. When this outward peace is joined with the inward, then is it most perfect. Such was the peace of the Christians in the primitive church. Acts iv. 33. Yet outward peace hath an excellency, though it be severed from the inward, in that it sheweth a readiness iu man to have as much peace with others as he can. The peace here meant is the third kind, peace be- twixt man and man ; for he had before encouraged these Hebrews to stand to their profession against all the opposition that a man could make ; as a means thereto he addeth this direction, /o/fo?f peace, for by following peace the violence of adversaries may be assuaged, and their opposition allayed. Be- sides, the apostle expressly setteth down the subject of peace here meant, iu this phrase, loith all men. 206 GOUGE ON HEBREWS. [Chap. XII. Tliis virtue and grace of peace is the more proper to saint."!, hj' reason of the Spirit's altering and renew- ing tlieir natural dispo.sition ; for b)' nature man i.s of a wrathful, revengeful, tumidtuous, contentious dis- position. They are as ravenous and devouring beasts one to another ; but by the Spirit this disposition is altered, Isa. xi. G-8. Obj. 1. Many saints are subject to contention, 1 Cor. i. 11, Acts XV. 39. Ans. 1. God's church on earth consists of a mixed company. There are therein children of the king- dom, and children of the world, Mat. xiii. 38. These latter be the contentious persons in the church, and of such may the apostle speak, 1 Cor. i. 11. And thereupon he adviseth to mark such, and to avoid them. 2. They who are on earth in the best manner re- generate, are but in part regenerate. The flesh re- mains in thorn, and that inclination which is in them to contention is from the unregcnerate jiart ; and in this respect was it that two great ajiostles had so great a contention betwixt them as they departed asunder one from the other. Acts xv. 39. Ohj. 2. Many heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace. Ans. 1. That disposition which is in heathen or in other natural and nnrogencrate persons, was but a mere seoniiug disposition ; it had but a show of the grace or virtue. It could not come from true love, but rather from self-love, aiming at by-respects. Tiiis caveat of doing no wrong, nisi lacessitus, ' except pro- voked,' shews that their pcaceableness was no true virtue. A fierce dog may be quiet till he be provoked. 2. Though tiie Spirit renewed not such men, )-et it restrained them for the good of polities and socie- ties, which otherwise could not have stood. God's Spirit, by restraining grace, moved the spirit of Cyrus, Darius, and sundry of those kings under whom the Jews were, to afl'ord them peace. So were sundry heathen emperors moved to Christiana. Sec. 72. Of folloioing peace. The word, (5/wxiTS, whereby the apostle expresscth our endeavour after peace, is thus translated, follow. It is an cmiihatical word. It is attributed to an eager pursuit of such things as fly from one. It is used of hunters and hounds, which follow the game to take it, if it be possible. In the Now Testament it Ls taken two ways — ■ 1. In a t)ad. 2. In a g<>vd sense. In a bad sc^se, for persecuting saints, which nsoth to be done wit\ the greatest eagerness that can bo, even from cityVto city, Mat. x. 23, and xxiii. 34, Acts xxii. 4. \ In a good sonsc\for using our uttcnno.st endeavour to attain the things Vhat are good, as ' charity,' 1 Cor. xiv. 1 ; ' righteousness,' 1 Tim. vi. 11;' that which is good,' 1 Thess. v. 15; and 'the mark for the prize of the liigh calling,' Phil. iii. 14; yea, 'such things as concern peace,' Kom. xiv. 19. We must so seek after peace, as we seek after everj-thing that makes thereto. There is another word as emphati- cal u.sed to this purpose, which we translate ' en- deavour,' Eph. iv. 3 ; but it is translated ' labour,' Heb. iv. 11 ; and '.study,' 2 Tim. ii. 1.5. The more to i)rcs3 an eager pursuit of peace, two words are joined together, thus, ' seek peace, and follow after it,' Ps. xxxiv. 14, 1 Pet. iii. 14. The.se two phrases, 'if it be possible,' and ' as much as lieth in you,' Rom. xii. 18, though they may seem limitations of this duty, yet they are also amplifications of the same, and shew that there must be nothing wanting in our endc.ivours ; but our uttermost ability must be put out in following after peace. We have a worthy pattern hereof in David, who was for peace when otliers were for war, Ps. cxx. 7. So deals God with us, Horn. V. 10, Jer. iii. 1, and Christ our Saviour, Eph. ii. 17. With much vehemency of aftection and expression of speech doth the apostle press this, 1 Cor. i. 10. The excellency, necessity, and utility thereof do much commend it unto us. 1. For the excellency of it, peace doth much adorn and beautify the best estates. When Jerusalem was the glory of the whole world, it was a city compact together. The citizecs thereof were all of one mind, Ps" exxii. 3. In the purest time of the primitive church, the multitude of them that believed were of one heart and one mind. In the first and purest estate wherein God made man, there were no divisions, no dissensions. In heaven, where the blessed angels and spirits of just men made perfect abide, there is a sweet and perfect agreement of them all. Agreement is that which maketh us most like the blessed Trinity in unity. Hence is it that all things appertaining to the church are styled ' things of peace :' as, ' the God of peace,' Ileb. xiii. 20 ; ' the Lord of peace,' 2 Thess. iii. IG ; Christ ' the Prince of peace,' Isa. vi. 9 ; the Spirit, whereby the church is sanctified, produceth peace. Gal. v. 22 ; God's covenant, ' a covenant of peace,' Num. xxv. 12; 'the gospel of peace,' Eph. vi. 15; the ministers, 'publishers of pc.ice,' Isa. Hi. 7 ; the members of the church, ' sons of peace,' Luke X. ; that whereunto we are called is ])eacc, 1 Cor. vii. 1,5; the reward prepared for saints is peace, Rom. ii. 10. 2. For the necessity 'of peace, it is absolutely neces- sary for prcserN-ing jiolities and societies. Mat. xii. 2.5, and for ]).articipating of the nnitual gifts and abilities which God hath conferred on several men. Where there is no peace, there will be no cmploung of them for the mutual good of others ; nay, where there is no peace, men cannot with comfort and iu safety live one Vek. U.] GOUGE ON HEBRE'W?. 207 by another ; tliey will be as fierce dogs, wolves, leopards, if not as very devils. The more prudent they may seem to be, the more they will undermine others ; the mightier they are, the more they will oppress. Take mstance of nations that are at enmity one with another, of kingdoms where are tumults and insurrections, of cities and incorporations, of parishes and of famUies, where are dissensions and conten- tions. , 3. For the utility of peace, it is much every way. The psalmist, as it were ravished with a serious con- sideration of the benefit of peace, sets it out with a lioly admiration, thus, ' Behold how good,' &c., Ps. cxxxiii. He there resembleth it to the precious oil of the tabernacle, which was the most precious com- position that ever was made, and to the dew that falleth from the mountains into the valleys, which makes them most fruitful. The profit of peace will more clearly appear by con- sidering it in the divers kinds of peace. 1. There is an cccumenical peace, when several nations do mutually enjoy the commodities one of another. It is said of Solomon, that he had peace on all sides round about him, 1 Kings iv. 24. 2. There is a national peace, whereby in the same nation good orders are kept, magistrates respected ac- cording to their place, subjects relieved according to their need, good laws made and put in execution, to- gether with sundry other benefits. 3. There is an ecclesiastical peace, when there is a good agreement in the church of God. Hereby God's houses are preserved and beautified, God's ordinances are freely and duly observed, people are better edi- fied, ministers maintained, and good discipline exe- cuted. 4. There is a domestical peace, whereby families are made comfortable societies, husband and wife sweet yoke-fellows, children well educated, parents duly reverenced, masters had in honour, servants well provided for, and the affairs of the family well prosper. So many, so great are the benefits of peace, as they can hardly be reckoned up. No marvel, then, that peace hath been promised, prayed for, given as a blessing, and praise rendered to God for it. See more hereof in The Ghurclis Conquest, on Exod. xvii. Sec. 9G. Just occasion might here be taken of complaining of the want of so excellent, needful, and useful a gift. Where is peace to be found t Wars are everywhere among nations, even among those that profess the true religion. Tunmlts and insurrections everywhere, schisms and dissensions in commonwealths, churches, families, and other societies. This is a lamentation, and shall be for a lamenta- tion. Sec. 73. Of peace u'ith all men. The persons with whom peace is to be followed, are set down in this large extent, hitu ndirm, with all men. This must be taken of man's best and uttermost endeavour. The word, huxin, follow, though it im- ports an eager pursuit, yet but a pursuit, not simply an obtaining. The most eager hunters and hounds that can be, oft lose the game ; so may they who do the uttermost that they can to procure peace, fail thereof. Therefore the apostle, in pressing this point, hath pertinently and prudently inserted these two limitations, ' if it be possible,' and ' as much as lieth in you,' Eom. xii. 18. They shew that no more than our uttermost endeavour is required, no impos- sibility is imposed upon us, yet nothing must be omitted that may make thereunto. Peace is a fruit of love, which must be extended to all, for all sorts of men are comprised under this word, neighbour, whom the law maketh the object of love, Mat. xxii. 39. That the extent of this apostolical precept may be the better discerned, I will exemplify it in some particulars. Our endeavour after peace must be — 1. With those that are of the true religion ; with them internal and external peace must be followed. The many unities set down, Eph. iv. 3, 4, are alleged for this end. 2. With such as are linked by special bonds of relation, as magistrates and subjects, ministers and people, husbands and wives, and other the like. 3. With strangers and foreigners, and such as are afar off. Christ preached peace to them that were afar off. This moved Joshua to make peace with the Gibeonites, Josh. ix. 9. 4. With enemies, Mat. v. 44. Even such as are so far from doing good to us, as they are ready to take all occasion of doing us wrong. 5. Such as are of another religion, Gen. xiv. 13, and Mat. xxi. 32. Ohj. Jehoshaphat was reproved for helping the un- godly, in that he went to war with Ahab, 2 Chron. xix. 2. Alls. 1. There is a peace of confederacy, whereby men of different religions bind themselves "from offer- ing violence or any hurt one to another ; yea, to com- municate each to otlier of their several commodities, and to afford help each to other against such as shall wrong either of them. Gen. xxvi. 31. This is not un- lawful. 2. There is a peace of amity and familiarity, whereby men give evidence of an approbation of one another's courses, and of too great affection one to another, knitting themselves as fast together as they can, and that in the nearest bond of relation that may be. For this was Jehoshaphat reproved, 2 Chron xix. 2. Ohj. 2. We are forbidden to receive him that bringeth not the truth, 2 John 10. 208 GOUGE ON HEBREWS. [Chap. XII. Ans. AVc must distinguish betwixt persons of another religion. Some are not among us, but in other nations and countries. In this respect, there is no great danger of being seduced by them. There are also some of quiet spirits, and seek not to se- duce others. With such there may be peace and concord. Others live among us, are of turbulent spirits, take all occasions of gainsaying the truth, and endeavour what they can to seduce professors of the truth. Of such speakcth the apostle, 2 John 10. OI>J. 3. Christ himself saith, that he ' came not to send peace, but a sword,' Mat. x. S-t. Alls. Christ doth nut jiroperly speak this as the end of his coming, but as a consequence following thereupon. The most proper end of Christ's coming ■was to bring peace ; but because the gospel, whereby that peace was revealed, was such a light as discovered the darkness wherein men lived, they that loved their darkness would not endure that light, but, by all the violence that they could, sought to suppress it; thence arose the sword. Quest. If peace be to be followed with all men, how can one Christian go to law with another? Ayis. See an answer hereunto in The Guide to go to God, or Explanation of the Lord's Prayer, Sec. 150. Quest. 2. How may Christians wage war 1 Ans. See hereof. The Church's Conquest, on Exod. xvii. 9, Sees. 17, 87. Both law and war, rightly used, are means of pro- curing, recovering, and preserving peace. Sec. 74. Of ]jeace-hreaTcers. If peace be to be followed with all men, wliat may be thought of peace-breakers ? Such as these — 1. Busybodios, and internieddlers with matters that belong not to them, 1 Pet. iv. 15. 2. Men of churlish disposition, such as Nabal was, 1 Sam. XXV. 17. He endangered himself and whole family. 3. Suspicious heads, who in all things imagine the worst. Not without cause is this epithet given to this vice, ' evil surmises,' 1 Tim. vi. 4. This caused Saul so to persecute David as he did. To this liead may be referred hard censurers. 4. Whisjierers, tale-bearers, reporters of such things as may stir up contention. The wise man resembleth such to fuel that maketh fire to burn, Prov. xxvi. 20, 22. 5. Quarrcllers — .such as on all occasion are ready to raise strife. 6. Proud persons, who scorn to pass by wrongs, or to seek peace, Prov. xiii. 10. In the ]iride of their heart they .say, My friend shall find me to be his friend ; mine enemy shall know with whom he hath to do, — a si)ecch more beseeming a heathenish Eomau than a Christian professor. 7. Irrccoucileable persons, who will accept of no atonement, no peace : like the fellow-ser\'ant, Mat. xviii. 30. Such a one was Saul. 8. Men ready on all occ;isions to go to law, 1 Cor. vi. 1. 9. Lawyers, that stir up their clients to hold out their suits in law, and hoi]) them in their unjust causes, as TertuUus, Acts xxiv. 2. 10. All sorts of notorious sinners, who provoke the Lord to take away peace from people, Jer. xvi. 5, 12. Sec. 75. Of means to 2^ocure and preserve peace. For procuring peace, the apostle commends five special virtues, Eph. iv. 2-4. 1. Humility, or lowliness of mind, whereby wo think as meaidy of our.sclves as is meet ; and are ready to prefer others before ourselves. This will keep a man from pride, scorn, and other incendiary properties. 2. Meekness, which is a quiet disposition of the soul, whereby a man is of a mild temper to others, whether they be mild or harsh to him — as a sheep is ever like itself. A dog also maj' be sometimes quiet ; but if it be provoked, it will liy in your face. Meekness keeps men from quarrelling, from w'hisper- ing, from all manner of turbulent disjiosition. 3. Long-suffering, which is a patient dispo.sition, whereby a man is moved to bear with wrongs. This moderateth anger, cruelty, and rage ; this restraincth revenge. 4. Forbearing one another : this hath respect to others' infirmities, which they behold with such pity and compassion, as it makes them to pity them the more, but not the less to respect them. This keeps men from churlishness, which is a great enemy to peace. 5. Love : this is a uniting grace ; it knits men's hearts together, 1 Sam. xviii. 1, Col. ii. 2 ; it is there- fore of singular use to keep peace ; it keeps down incentives to contention, and composeth men to peace, 1 Cor. xiii. 4, 5. For preserving peace, two things are to be ob- served : 1. Avoiding things that break peace, which are set down. Sec. 74. 2. Labour after the things that make to peace, even such as these : (1.) Bo of one mind, 1 Cor. i. 10. (2.) If that cannot be, be sure that that wherein thou disscntest be a truth grounded on God's word. (3.) Dissent in love. (4.) If men be such as we cannot be in amity and familiarity withal, yet let there be external unity. (5.) Embrace all offers of peace, Luke xvii. 4. (G.) Stand not on punctiliocs, who should first begin ; be thou the forwardcst. Gen. xiii. 8. (7.) Cease not to follow it upon othcns' refusal, Ps. cxx. 7. Vee. U.] GOTJGE ON HEBREWS. 209 (8.) Mediate with others, and for others, though thou thyself beest not at difference with either party. Mat. V. 9, Exod. ii. 13. (9.) If God take away peace, humble thyself, re- pent, and earnestly call upon God to restore peace, 2 Chron. vii. li. Sec. 76. Of joining holiness iviih peace. Another grace which dependeth on the foresaid verb, diuxin, fo/lotc, is a.yiair/j.oc, holiness. Of this grace, see Chap. iii. 1, Sec. 5, 6, &c. It is joined with peace by this copulative, xu), and; so as peace and holiness must go together. He that was ' king of peace,' was also ' king of riglit- eousness,' Chap. vii. 3, Sec. 22. Hezekiah thus joineth them together, ' peace and truth :' by truth he meaneth purity of religion. ' Peace and righteous- ness' are said to 'kiss one another:' they are like two turtle-doves, which seldom part, but very oft are billing one another. The ' kingdom of God ' is said to be 'in righteousness and peace,' Rom. xiv. 17; and the ' wisdom that is from above is first pure, then peaceable,' James iii 17. Peace hath an especial relation to man and his good; holiness, to God and his honour. These two may no more be severed, than the two tables of the . law. 1. This union of these two graces discovereth the uncertainty of that note which papists give of a true church — namely, union, concord, peace. These sim- ply in themselves cannot be a note of the true church, because they may bo without holiness ; but the true church is a holy catholic church. There may be com- munion and peace amongst the most impious that be. If they could shew holiness of doctrine, holiness of order and discipUne, holiness of life and conversa- tion, their union were to purpose ; but their idolatry, heres}', manifold errors, and superstitious ordinances, their filthiness and licentiousness, take away the glory of their pretended union. 2. This sheweth that the agreement of the com- mon sort in disorderly courses, which they call good fellowship, is no true Christian peace, because it is without holiness. 3. This manifesteth the folly of those who, upon pretence of jieace, neglect, if not reject, holiness — such as these : (1.) They who, to keep their people the faster together, as they think, set up a religion of their own invention, and restrain them from God's holy ordinances. So did Jeroboam, 2 Kings x. 31. (2.) They who suffer a toleration of idolatry where the gospel is professed, upon pretence of keeping peace. So did Solomon, 1 Kings xi. 4, &c. ; and Joash, 2 Chron. xxiv. 17. (3.) They who, being in idolatrous places, sub- ject themselves to idolatry, to keep peace and avoid trouble, Ezek. xxiii. 5, 12. Vol. III. (4.) Governors who, to have the good-will of their people, either yield to an unholy act, as Aarim did, Exod. xxxii. 24 ; or suffer their people to do that which is unholy, as Zedekiah did, Jer. xxxviii. 5. (•5.) Subjects who, to gain and retain peace with their governors, conform themselves to their unholy pleasure, John xii. 42. This may be applied to all sorts of inferiors ; yea, and to friends and neighbours. A heathen man being moved by his friend to swear for him in a false cause, returned this answer, that a friend must accommodate his friend so far as the altar ;^ that is, so far as may stand with holiness. Peace is a most precious thing; but, as gold, it may be bought too dear; and it is bought too dear if holiness be let go for it. 4. In all endeavours after peace, either of gaining or retaining the same, be sure that it want not this companion of holiness. If peace and holiness cannot in tins or that case stand together, let peace depart rather than holiness, These limitations, ' if it be possible, as much as lieth in you,' are not to be ap- plied to holiness. It is not in our power to let holi- ness go away ; neither may it be presupposed that it is impossible to attain holiness as peace : for peace consisteth in the agreement of others as well as of ourselves ; but holiness consisteth in a man's own disposition : all the men in the world cannot keep him that hath a mind to bo holy from holiness. Lot remained holy in the midst of Sodom, 2 Pet. ii. 8. Well, therefore, might the apostle press his exhorta- tion to holiness with the same emphatical verb, diUXiTl. Sec. 77. Of seeing God. To put us on the more to endeavour after holiness, the apostle useth this motive, wit/tout u>hich no man shall see the Lord. Though this relative, wliich, may seem to have reference both to peace and holiness — for it may be of both numbers — yet the Greek ou putteth this doubt out of question ; for it is of the singular number and masculine gender, as the Greek word, ay;aff,ttij, translated holiness, is. The motive is taken from the damage of wanting holiness, which is an impossibility of seeing God. Of this word, ovI/sTa/, seeing, and the divers kinds of sight, see Chap. ii. 9, Sec. 72. It is here implied that God may be seen, so Mat. v, 8, 1 John iii. 2 ; and it is said of Jacob and Moses, they saw the Lord, Gen. xxxii. 30, Heb. xi. 27. ObJ. The contrary is affirmed, that ' no man can see God,' Exod. .xxxiii. 20, John i. 18, 1 Tim. vi. 16. Therefore he is styled 'invisible,' 1 Tim. i. 17. Ans. Seeming contradictions in words must be reconciled by distinguishing the different significa- tions and acceptions of them. For the point in hand, man is said to see two ways. 1. With corporal eyes. 2. With spiritual. ^ Aei ToU 0i\ois avixirpaTTtiv, 6.\\a fiixP'- tiu/iuv. — Pericles. 210 GOUGE ON HEBEEW3. [Chap. XII. Both tliese are ordin.ary, or extraordinary, and that in this life and in the life to come. Things ordinarily seen with corporal eyes, are sen- sible, and visible objects, witliin the ordinary reach of sight, Gen. xxiv. G3, 6\. Tilings extraordinarily seen with corporal eyes, are extraordinary visions, Dan. x. 7, or visible objects, at an e.\traordinary distance. As wlicn Stephen on earth saw the human nature of Christ in heaven. Acts vii. 56. In the life to come, after the general resurrection, saints with their bodily eyes shall see such glorious objects, as tlie very sight thereof will add much to their blessedness. Tlie spiritual eyes of a man's soul arc two. 1. Understanding, Eph. i. 18. 2. Faith, Ileb. xi. 27. The fcirmor is more common ; for all of all sorts, regenerate and unrcgenerate, Christians and heathen, may with the eye of understanding see God in some measure — that is, conceive that there is an eternal, almighty, most wise, just, and gracious God, Rom. i. 20. The latter is proper and peculiar to the saints, and in that respect styled ' the faith of God's elect,' Tit. i. 1. Spiritual sight of God is in this world imperfect ; but will be perfected in the world to come, 1 Cor. xiii. 9-12. To apply these distinct kinds of sight to the point in hand, the forementioncd seeming contradiction about sceini; him who is invisible, may be thus reconciled. 1. God simply considered in his divine essence is a spirit, and cannot be seen with bodily eyes. 2. God fully considered in his infinite excellency and majesty is incomprehensible, so as no man, no, not with the cj'cs of his soul, can sec God to the full, 1 Tim. vi. IG. Yet in some respect may God be seen both with corj)oral and spiritual eyes. He was with corporal eyes seen in sundry a]ipari- tions and resemblances; as in a cloud, Exod. xiii. 21, Lev. xvi. 2 ; in brightness, Ezek. i. 26-29 ; in a liuman shape, Gen. xviii. 3 ; in a true body, John xiv. 9, 1 'i'ini. iii. 16. The tliree former were extraordinary, proper to the old times, before Christ was exliibitcd. The last was for that time tiiat Christ lived on eartli ; then all that would come to jiim might see God made manifest in tlio flesh, even with their bodily eyes. Yea, after liis ascension, when Christ was in heaven, Stephen saw him with his bodily eyes, Acts vii. .Of), and Paul also, 1 Cor. xv. 8. At the day of judgment all men .sliall see him with their bodily eyes, 2 Cor. v. 10, and in lieavcn, after that day, shall .saints continually behold him, 1 John iii. 2, 1 Thes. iv. 17. Some restrain this of my text to seeing Christ in heaven, and that because he is styled, to» Kj:iov, (he Lord. But though this be not excluded, yet so general a phrase is not to be restrained to one particular. For in a larger extent the Lord may in some mea- sure be seen with both the eyes of the soul, under- standing and faith, in this world, and the world to come. In this world, the Lord is seen in his holy ordinances, as his word, and sacraments, prayer, and praising him ; in which, being duly Y)erformed, the soul is as it were rapt out of the body and presented before God, con- templating him. Yea, further, in this world the Lord is seen by an experimental knowledge of his grace and favour to believers, and by an a.ssured faith and confidence, which is so clear and evident .as if they did see God's face. That which is seen to the eyes of the body cannot be more sure. In the world to come, the Lord is seen by an ap- prehension and sensible fruition of God's glory and favour, so far as the creature is capable of. Sec. 78. Of the honour aiid henefils of seeing God. The foresaid point of seeivg God, giveth evidence of the great and good respect which God beareth to man ; though God be invisible, incomprehensible, yet lie is pleased to afford means whereby man may see him. Among the Persians and other heathen, it was accounted a high honour to be admitted to see the king's face, Esth, i. 14, and v. 2. But what was that to the seeing of the Lord of heaven and earth 1 It is one branch of that which the apostle stjdeth ' a great mystery,' that God was ' seen of angels,' 1 Tim. iii. 1 6. What is it then to be seen of sons of men 1 Moses desired this as an especial evidence of God's favour, E.xod. xxxiii. 18; and Jacob, as a testimony of his high account thereof, and as a memorial to all posterity of that favour, named the place where he saw God, Fenicl — that is, tlie face of God, Gen. xxxii. 30. This honour and favour have all true believers. This honour is the greater in regard of the many benefits which flow from thence, both in tliis life and the life to come. In this world sight of God — 1 . Makes men fearful of sin, and that not onlj' in the sight of men, but also in secret, where they see God, Ucii. xxxix. 9. Herein licth a main difference betwixt tlie unholy and Iioly. God sccth them both; but the uuliolj' see not C. 3. It emboldcncth against all that man can do, and maketh saints endure anything, Heb. xi. 27. For by seeing God they are assured to have sutHcient assist- ance and seasonable deliverance. 4. It much eucourageth and comforteth, even in Vek. U] GOUGE ON HEBREWS. 211 death itself ; -n-ituess the case of Stephen, Acts vii 55, 56. 5. It assureth us of a blessed resurrection. In the world to come that sight which saints shall have of God, wOl possess and till their souls with all the content, joy, and delight that possible can be, Ps. xvi. 11, and xvii. 15. It is therefore stjled bea- iifica vino, a beatifical vidon. The sweetness, the fulness, the happiness thereof, no tongue can express, no heart can conceive. The souls of the glorified saints are ravished therewith. This is it whereof most truly it may be said, ' Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him,' 1 Cor. ii. 9. Sec. 79. Of holiness, as a qualification of them that see God. The aforesaid honour of seeing God is not common to every one ; it is proper to holy ones. Christ him- self termeth those that were made partakers of this honour, ' pure in heart,' Mat. v. 8, which is all one as ' holj'.' All who in Scripture are noted to see God [were holy ones], as Jacob, Gen. xxxii. 30 ; Moses, Exod. xxxiii. 23 ; Isaiah, vi. 5 ; Ezekiel, i. 29 ; Daniel, vii. 9, and x. 5, itc. God himself is holy. This they who best know God do with much earnestness profess, Isa. vi, 7, Eev. iv. 8. I will not deny but that this trebling of the word, ' holy, holy, holy,' may have reference to the three persons ; yet withal, and that most especially, to the infinite excellency of God's holiness. Now nothing makes us so like to God as holiness ; nothing makes us so amiable in his sight, and so pleasing unto him, as holiness. This, therefore, must needs be an especial means to move God to afford us access to himself, to come into his presence, and to behold his face. Esther's beauty pleased Ahasuerus, therefore she had access to him, Esth. v. G. No beauty, no deckings, can make any woman so gracious in man's eyes, as holiness makes saints in God's. 1. This doth much amplify the benefit of holiness. Whereof see Chap. iii. 1, Sec. 7. 2. This is a good incitation to labour after holiness, even because it is the means of seeing God. Hereof see more, Chap. iii. 1, Sec. 7. The greater care ought to be taken hereabouts, be- cause of the absolute necessity thereof. This is two ways set clown in my text, and that by two negatives. The first denies the thing. Without (x'^S'') I'd!" ness God cannot be seen. The second denies the persons. Oldil;, no man, of what rank and degree soever he be, can without holi- ness see God. There are in the Greek these three negatives, (.5, j^ws;';, ouSe/j, not, without, no man. Of the emphasis, see Chap. xiii. 5, Sec. 71. It is said concerning heaven, that there shall in no wise enter into it anything that defileth. Rev. xxi. 27; but unholy ones defile. This the apostle referreth to the judgment and conscience of men themselves, thus, ' Know ye not that the unrighteous shall not inherit the kingdom of God ? ' 1 Cor. vi. 9. There is such an infinite distance betwixt the holy God, and unholy men : so as these can no way come to see him. 1. This manifesteth an absolute necessity of holi- ness. It is as necessary as to see God : but in the sight of God consisteth our happiness. A man were belter not be, tlian not be happy. 2. This manifesteth the great damage which unholy persons bring to themselves ; they deprive themselves of that which is most to be desired, even of seeing God. Without this we can have no experimental comfort in God's gracious presence ; no sound confi- dence in his mercy, or in anything to be done by him for our good ; yea, all hope of future communion with God in celestial glory is taken away. And is this all? Were it all, it were enough, and too much. But from this deprivation of seeing God, followeth in this world horror and terror of conscience, and ' a certain fearful looking for of judgment,' Heb. x. 27. And in the world to come, torture and torment, endless and ease- less, merciless and remediless. The schools raise a dispute about the privation of the beatifical vision, and .subjection to hellish torment, whether of them be the greater vengeance. But that dispute is in this place needless, in that unholy ones stand guilty of both. This negative generality of the persons, oloi'ig, no man, is of use to quicken up every one, magistrates and subjects, rich and poor, learned and unlearned, male and female, old and young, and all others what- soever, to labour after holiness. There is nothing at all that can make any one partakers of this jjrivUege, but holiness. Sec. 80. Of the resolution of, and observeUions from, Heb. xii. 14. Two special graces are commended in this verse. Herein two points are to be considered. 1. A proposition. 2. A proof of part thereof. The proposition contains, 1. The distinct graces, which are two, i)eace and holiness. 2. Our endeavour after them, follow. The former of the graces, ^ea«, is amplified, by the extent thereof, with all men. The latter hath a motive to enforce it. The motive is taken from the damage that may follow upon neglect of the duty. In setting down the damage, observe, 1. The manner of expressing it, in these negatives, without which no man. 2. The matter whereof it consisteth, which is a 21-; GOUGE ON HEBREWS, [Chap. XIT. precious privilege forfeited. In these two points are considerable, 1. The privilege itself, which is, to tee God. 2. The means of forfeiting it, tvant of holiness. Doctrines. I. Peace is a commenclxhle Christian duty. It is here by the apostle commended to Christians. Sec. 72. II. Peace must earnest!)/ be sought. It must be followed and pursued. Sec. 72. III. Christians must endeavour to he at peace with all men. This extent is expressly set down. Sec. 73. IV. Holiness must be added to peace. The apostle doth here so add it. Sec. 76. V. Matters of moment are with emphasis to be ex- pressed. These negatives, without which, no man, in- tend as much. Sec. 77. VI. God may be seen. This is here taken for granted. Sec. 77. VII. Holiness is the means of seeing God. This is here implied, by the mention of holiness. Sec. 79. VIII. Without holiness it is not possible to see God. This is here expressed. Sec. 79. Sec. 81. Of the meaning of the former part of the fifteenth verse. Ver. 15. Looking diligently lest any man fail of the grace of God: lest any root of bitterness springing up trouble you, and thereby many be defiled. The manner of inferring this verse upon the former, with a participle, thus, ecriffxt/^roiivrsj, looking, implieth that it dependeth on the former, as a means for the better performing of those graces that are there re- quired. God's grace is that means ; they that fail of God's grace, can attain neither to true peace nor holi- ness. It is by God's grace that men are enabled to live peaceably with other men, and holily with God. Great reason, therefore, that they diligently look, lest any fail of the grace of God. The Greek participle, 'cjksx.oxoZvti;, translated look- ing diligently, is the interpretation of one Greek compound word. The simple verb, sxi'irTo/j.cti, whence it is derived, significth to look about. Thence a noun, axorrri, which eignifietli a watch-tower ; and another noun, enorrh;, which signifieth him that is set upon the watch-tower, a tvatchman. This compound, fT/ffxoTtw, is used, to oversee, or to take the oversight, 1 Pet. v. 2, and he that is ap- pointed to overlook, or oversee others, is styled, itIo- xocrof, overseer. It is attributed to Christ himself, 1 Pet. iL 25. The ancient Grecians gave this title to God himself, because tlie eyes of the Lord in every place behold the evil, and the good. Our ecclesiastical writers ap- ply the word to such as have the oversight, care, and government of church affairs. Our English styleth them bisliops. As there are public persons to oversee public affairs, 80 there may be for private affairs, private overseers. The apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look, or see, Phil. ii. 4. The compound here used carrieth emphasis; and importeth a thorough looking and viewing. To ex- press that emphasis, our English hath added this ad- verb, diligently. Further, to shew that a Christian's care must not only be about himself, the apostle addeth another clause, lest any man. This particle, iJ.rt, lest, intend- eth caution, circumspection, and prevention. The other word, n:, any man, under which are comprised men's own selves, and others also : as if he had said more amply, lest you yourselves, or any other, xJHTi^uv, fail. Of the Greek word translated fail, see Chap. iv. 1, Sec. 11. The preposition, avh, sheweth that failing in this place hath reference to that which was once had, but in part lo.st. They failed of that which they well began to obtain, and might have retained and increased further. That whereof the apostle would not have them fail is styled grace, which is diversely taken in Scripture. The several significations thereof may be drawn to two heads : 1. The free favour of God, which is the cause of all the good we have. See Chap. ii. 9, Sec. 78, and Chap. iv. 16, Sec. 97. 2. Those gracious gifts which God is pleased to work in us. Of this distinction, see Chap. liii. 25, Sec. 196. In this sense it is here especially taken. Of Christians' watchfulness, intended in tliis phrase, diligently looking, see Chap. xiii. 17, Sec. Ii9. Of circumspection over ourselves, see Chap. iii. 12, Sec. 123. Of circumspection over others, see Chap. iii. 12, Sec. 124. Of Christians' impartiality in their circumspection over others, see Chap. ii. 12, Sec. 124. Of preventing apostasy, or falling away from grace, see Chap. iii. 12, Sec. 122. Of professors being subject to fall from grace, see Chap. iii. 12, Sees. 131, 136, 137. Of God's grace the ground of all good, see Chap, iv. 9, Sec. 97. Sec. 82. Of grace, aa applied to God. In the expression of grace, it is here said to be of God. So it is very frequently styled ; yea, this phrase is used, ' the God of all grace,' 1 Pet. v. 10. 1. God is the original fountain whence all grace floweth, James i. 17. 2. The S[>irit of God works in us that grace which we have. This spirit doth God pour upon his peo- ple, Zech. xii. 10. Vee. 15.] GOUGE ON HEBEEW3. 213 3. Grace is a part of God's image, whereby we are made partakers of the divine nature, 2 Pet. i. 4. 1. This doth much commend grace, and sets out the excellency thereof. For in Scripture phrase, excellent things are said to be of God. 2. Herein appears a manifest difference betwixt that gift which cometh from above, James i. 17, and is freely given, and that which is acquired by the in- dustry of man. The former is of God, the latter of man. It is usual in Scripture thus to distinguish the things of God from the things of men ; and to shew that they are not of men, they apply them to God, John i. 13, Gal. i. 10. 3. We may hereby learn bow we may get or in- crease grace. ' Ask it of God,' James i. 5, and use such means as he hath sanctified for that end : such are, ' the gospel of the grace of God,' and ' the word of his grace,' Acts xx. 24, 32. 4. This should restrain us from perverting grace, because it is ' the grace of God.' The things of God are sacred, and sacred things are not to be perverted. To pervert and abuse grace is a kind of despiting the Spirit of grace. How heinous a thing this is, is shewed, chap. x. 29. 5. Two special duties hence arise, that grace is said to be of God. One, to return all the praise to God for any grace we have ; the other, to use every grace to the glory of God. See of this title, His holiness, Ver. 10, Sec. 5G. Sec. 83. Of breeding coi~ruptions. To the former kind of object, whereabout Chris- tians' subjection^ must be exercised, is that corrup- tion whereunto we are subject, thus expressed, lest any root of bitterness springing up, itc. This latter dependeth on the first word of the verse, i'nisx.o- ■novtric, looking, as is evident, two ways. 1. In that the former particles are here repeated, namely, /j^rjTii, lest ang. 2. in that a participle, uvu (piiouaa, springing up, is used in this latter sentence. Of this particle of cau- tion, lest, and of the extent thereof, in this word, any, see Sec. 81. This word, j;'^a, root, is metaphorically used, and setteth forth our corruption. We know that that part of a plant which lieth within the earth, draweth the moisture of the earth to it, quickeneth and putteth a life into that moisture, and so sendeth it up into the body and branches of the plant, and thereby maketh it fruitful. Thus it sheweth, that that inward cor- ruption which lurketh in a man, sprouteth forth into manifold sins. This in Scripture is styled ' the flesh,' Gal. V. 17, 19; 'the old man,' and 'the body of sin,' Kora. vi. 6. This phrase, r;; g/^a, any root, implieth that there are many sprigs and strings of the great root. For there is but one general capital root. That, and ' Qu. • circumBpection ' ? — Ed. other inward corruptions, are aU of them breeding, James i. 15. They are like leaven, 1 Cor. v. 6. This will further be manifested by ,'in induction of particulars, such as these : _ 1. The flesh, Gal. V. 19-21. Hence sprout all actual sins. 2. Error. This is styled ' leaven,' Mat. xvi. 6, 12. Grant one absurdity, and many more will foUow from thence. 3. Hj'pocrisy. This also is a 'leaven,' Luke xii. 1. It sets men on work to invent a thousand tricks. 4. Lust, James i. 14, 15. Hence arise many griev- ous sins. 5. Covetousness. This is ' the root of all evil,' 1 Tim. vi. 10. 6. Maliciousness. This also is a 'leaven,' 1 Cor. v. 8. To this may envy be added. 7. Pride. This is the cause of all contention, Prov. xiii. 10, and of sundry other sins, Ezek. vii. 10. 8. Anger, Gen. xlix. 7, Prov. x.xix. 22. 9. Idleness, Ezek. xixvi. 49, 2 Sam. xi. 7. 10. Infidelity. This draweth from God, Heb. iii. 12. To these I might add, xa/ to. o,u.oia rouroii, 'and such Uke,' as the apostle doth. Gal. v. 21. This teacheth us to be watchful, as against every sin, so especially against breeding corruptions. A skilful gardener thinks it not enough to cut off the heads of weeds, but will pull up the roots. Be watchful over thine heart and soul, Mat. xii. 25, and xv. 19. Above all, suppress natural corruption, and inward passions and lusts. For this end observe these rules : 1. Get assurance of regeneration, whereby corrupt nature is altered. Till a man be born again, all wOl be in vain. 2. Be well instructed in the mysteries of godliness, that so thou mayest be kept from being seduced with errors. 3. Bring thy will into subjection to God's. 4. Keep thine heart with all diligence, Prov. iv. 23. 5. Be of a tender conscience, 1 Sam. xxiv. 6, 2 Sam. xxiv. 10. 6. Set thine aflfections aright. Sec. 84. Of ike bitterness of comption. To make Christians the more watchful against the forenamed root of corruption, he addeth this epithet unto it, a/xw'a;, bitterness. The manner of expressing it in the abstract, thus, j;^a TT/xw'a?, root of bitterness, implieth much emphasis : that it is a most bitter root. The like is used. Acts viii. 23. It is a Hebraism, wherein, and whereby, the excess of a thing is set down, as in these phrases, ' man of sin,' 2 Thess. ii. 3, ' child of perdition,' John xvii. 12, 'cbildren of disobedience,' Eph. ii. 2. Herein the apostle alludeth to this phrase, ' root that beareth gall and wormwood,' Deut. xxix. 18. Gall and wormwood are both exceeding bitter. Ex- perience testifieth as much. So also doth sacred Scrip- 2U aOUGE ON HEBREWS. [Chap. XII ture. ()f gall it is tliu.s .said, ' Their grapes are grajjca of gall, their clusters are bitter,' Deut. xxxii. 32 ; ' Thou art iu the gall of bitterne.ss,' Acts viii. 23. Of wormwood also it is said, ' Her cud is bitter as wormwood,' Prov. v. 4 ; and ' lie hath filled mc with bitterness, he hath made me drunken with worm- wood,' Lam. iii. 15. Yea, to express the greater bitter- ness, they arc ofttimes both joined together, 'gall and wormwood,' Ueut. xxix. 18, Jer. ix. 15, and xxiii. 15, Lam. iii. IS). The corruption here intended appeareth to be very bitter. Thus evil and hilter are joined together, to shew the bitterness of evil, Jer. ii. 19. In this respect corruption is like to ' the waters of Marah,' Exod. XV. 23, and like ' the water of jealousy,' Num. v. 18; 80 as I may say of it, as Abner did of the sword, ' it will be bitterness iu the latter end,' 2 Sam. ii. 2G. 1. This bitterness is manifested by tlie opposition, yea, and plain contrariety, of corruption to God's •word, wliicli is ' sweeter than honey and the honey" comb,' Ps. xix. 10. Yea, it is contrary to all God's excellencies. 2. The very taste thereof appears to be bitter to a man regenerate, who is enabled to discern betwixt that which is spiritually sweet and bitter. The sweetest thing to his sinritual taste is grace, there- fore corruptions must needs be bitter. Hereupon it is noted that Peter ' wept bitterly,' Mat. xxvi. 75. 3. It is bitter in the effects, and those temporal, Lam. iii. 15, I'J, and also spiritual, which are the wrath of God, the curse of the law ; bondage under sin and Satan, which are worse than the bondage of the Israelites in Egypt, whereby their lives were made bitter, Exod. i. 14. For this is it which causeth weeping and gnashing of teeth, Mat. xxv. 30. 1. This nianifesteth the distempered estate of such as take delight in sin. To drink gall, wormwood, and other bitter things with delight, cannot be the effect of a good temper and taste. A woe is denounced against such, Isa. v. 20 ; yet such are all by nature, es[)ecially they who take pleasure in unrighteousness, 2 Thes. ii. 12, and unclean persons, Prov. v. 3, 4. 2. This is a strong dissujusion from all corruption, which cannot but work upon those who duly poise the seeming pleasingncss of sin with the certain bit- terness thereof. They who have their understanding well enlightened, and have a good temper in their souls, shall find gall and wormwood toj little to set out the bitterness of corruption. By external bitter- ness a child is weaned from the breast, yet that is but an outward taste. Should not we, by this real bit- ternes.s, be much more weaned from sin \ This use is the main end of adding this epithet of bitterness to the rout of corruption. 3. Learn how to remove this bitterness. This must be done by taking bitter i)ills, which are the pills of contrition, ^L'tt. xxvi. 75, 2 Cor. vii. 10. Tjiis is manifested by spiritual grief for offeuding God, and for the danger we bring to the soul, Ps. Ii. 4, 12. Tiicy who thoroughly feel the bitterness of sin, will willingly take these pilh, 2 Chron. xxxiii. 12, Luke \'ii. 38, and xviii. 13, Acts ii. 37, 2 Cor. vii. 11. Sec, 85. Of keepitvi down corruption. This phrase, aitu fjouact, springing up, added to the foresaid root of corruption, sheweth that that root is to be kept down, and in the very beginning to be suppressed. Herein the apostle alluded to a skilful and careful gardener, who will weed ui) all noisome weeds so soon as they begin to spring and peep above ground. So did David, 1 Sam, xxiv. C, 2 Sam. xxiv. 10 ; and Peter, Mat. xxvL 75. This is to be done, 1. In regard of the nature of it, which is growing and increasing ; like an ill weed that groweth apace, and the longer it groweth, the stronger it groweth ; and the stronger it groweth, it is the more hardly rooted out. It is said of the crocodile, that no crea- ture grows from so small a beginning to so great a magnitude as it dotli, and that no creature is so dan- gerous to man .as it is. Corruptions in the soul are like noisome humours in the body, which, suffered to abide, prove incurable. Experience gives sufficient evidence hereof, Jer. xiii. 23. In relation to the met,aphor, note Prov. xxiv. 30, 31. 2. Corruption is speedily to be rooted out, in regard of the effects ; for it is contrary to God's purity, it otfendeth his m.njesty, and inccnsetli his wrath, which is as a fire. See more hereof in The J'laster for a Plague, on Num. xvi. 46, Sec. 32. 1. This sheweth au especial reason of that abun- dance of corruption which everywhere aboundeth. Breeding corruptions are suffered to spring and grow up, to get head, and so to soak out the life of grace. 2. This discovereth the folly of putting off and deferring repentance. See 'J'he Whole Armour of God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 12. 3. To observe the main direction here given for diligent circumspection against corruption. For this end observe these rules : (1.) The first peeping of corruption, which is in the heart and affections. Herein every one hath a great advantage over himself, because he knoweth the things within himself, 1 Cor. ii. 11. This we cannot know of others. (2.) Do what thou canst to pluck it up by the roots, otherwise it m.ay sprout up again. (3.) So soon as the blade of corruption is seen to grow up in others, suffer it no longer to grow in them, Lev. xix. 17. Sec. 80. Of the trouble which corruption causeth. A fearful effect of the forementioned corruption Sjiringing up, is thus expressed, hoyXfj, trouble you. Tills is in Greek a compound word, and here only Vee. 15.] GOUGE ON HEBEEWS. 215 used in the New Testament. The simple verb is used to set out that anguish and vexation whicli tlie devil doth oft use to those whom he possesseth, Luke vi. 18, Acts V. 16. This compound loseth notlnng of the emphasis, but rather addeth thereto. It is by other authors used to set out noisome savours, irksome sounds, which molest and trouble the senses. It is also used to set out importunate creditors, who will not let their debtors be quiet ; and to wind in the body, which much troubleth it ; and to all such as cause trouble in a man's house, in the church, and common- wealth. Thus the sprouts of the forenamed bitter roots will exceedingly molest a man's mind and con- science, and never let him be quiet -till he redress what is amiss. That growth of corruption causeth trouble, is evident by the Holy Ghost's joining evil and trouble together, Deut. xxxi. 17, '21. Take a particular view of the distinct kinds of troubles which arise from thence, and the point will more evidently appear. 1. It troubles the conscience ; instance Judas, Mat. xxvii. 3, 4. In this respect it is said that there is no peace to the wicked. 2. It troubles a man in his body by noisome diseases, and pains, and want of necessaries. In this respect the wise man sayeth of a wicked man, that he troubleth his own flesh, Pro v. xi. 17. 3. It troubles his estate, by wasting or entangling it ; for he is said to ' trouble his own house,' Prov. xi. 29. 4. It troubleth his children, kindred, and such as any way depend on him, 2 Kings x. 31. 5. It troubleth the church. This it doth by false teachers. Gal. i. 7, and v. 12. 6. It troubleth the whole state, Josh. vii. 25, 1 Kings xviii. 13. 7. The worst trouble of all is in the world to come, Rom. ii. 9, 2 Thes. i. 6. It was before noted that corruption incenseth God's ■wrath. God's wrath is a fire. The longer that houses on fire continue to burn, the more trouble they bring. Learn hereby, when troubles arise, to search after the cause thereof. Hereof see T/ie Plaster for a Plague, on Num. xvi. IG, Sec. 4. As the cause is found out, so remove it. Hereof see Dearth's Death, on 2 Sam. xxi. 1, Sec. 18. Sec. 87. Of corruption.^ defiling many. To the former effect of troubling, the apostle addeth another, of defiling. The Greek word fManSiisi is pro- perly translated, as Jude 8, and in sundry other places. There are nouns derived from it, whereof one, TO /j,iaa,u,a, signifieth 23olliiiion, 2 Pet. ii. 20 ; the other, //.ittgao;, uncleanness. The adding of this effect to the former, sheweth that the trouble before men- tioned is no such trouble as any can have comfort therein, in that it is a defiling trouble. For corrup- tion, which is the cause of that trouble, infecteth and defileth. In this respect sundry corruptions are resembled to leaven, which soureth and infecteth : as corrupt doctrine, Mat. xvi. 6 ; hypocrisy, Luke x. 1 ; maliciousness, 1 Cor. v. 8 ; lewd and evil company, 1 Cor. V. G, 7; our spreading and infecting nature. The apostle reckons uj) sundry efl'ects that sprout from thence. Gal. v. 9. Obj. The kingdom of heaven is said to be as leaven; how then can leaven infect 1 Ans. Things resembled to leaven are to be taken according to their own kind, whether they be good or evil ; and the metaphor of leaven is used in the gene- ral nature of it, which is to ditiuse to others that virtue which it hath in itself. If the thing itself be good, then it inteudeth a diffusion of that which is good ; if it be evil, then it intendeth infection and diffusion of that which is evil. Thus the word is said to be a savour of life unto life, and a savour of death unto death. Thus Christ and the devil are both resembled to a lion ; Christ in his strength and courage, the devil in his voracity and desire of mis- chief. So in sundry other things, the same similitude may set out contrary matters. Corruption is also set out to be of an infecting na- ture, by the comparison of a gangrene, 2 Tim. ii, 17, wliich fretteth, infecteth, and eateth up one part after another ; yea, it is also resembled to a fire. This is also a strong motive to make men watchful against corruption, that they be not infected and de- filed therewith. How watchful are men against the leprosy and against the plague, in that these diseases do infect and defile a man ! The last word, '^roXy.ol, many, doth add much em- phasis to the pioint, and sheweth that the infection of corruption is very great ; not only parties themselves, but others also, and those many, are defiled there- with. By Jeroboam's sin were many defiled, 1 Kings xii. 30. This was his style, Jeroboam ' which made the people to sin,' 2 Kings x. 29. So many were de- filed with the god of Ahab, as Elijah thought none free but himself, 1 Kings xix. 14. The false pro- phesies of false prophets defiled more than the true and faithful prophets could instruct and heal ; wit- ness Jeremiah's time. Not only scribes and Pharisees, and the rest of the Jews, but also Christian disciples, were infected with the pharisaical conceit of an exter- nal and worldly monarchy of the Messiah. Jlulti- tudes of believers in the apostles' time were infected with the leaven of the ceremonial law. After the apostles' time, as other heresies, so that pestilent heresy of Arianism spread exceeding far, insomuch as the Arians assembled sundry councils, which rati- fied their heresies, and bishops gave their suffrages thereto. An ancient father hath this elegant expres- sion of the fierce spreading of this heresy : — The whole world doth groan, and wonders that she is made an Arian. Yet popery hath spread it.icLf far 21 GOUGE ON HEBREWS. [Chap. XII. farther. How many in Germany, Denmark, Sweth- land,' and other places, who have renounced the popish religion, arc notwithstanding infected with consub- stantiation, ubiquity of Christ's body, freewill, and many like errors ! Anninianism also, and Anabaj)tism Lath much prevailed. I would to God that the infec- tion of many of those leprosies and plagues had not spread so far as tliey have done into this island, ■whereby many have here been defiled. As this circumstance of nuiltitude is a great aggra- vation of corruption, so the sujipressing of it is a great amplification of their good jiains who do their best endeavour to suppress it. Sec. 88. Of the resolution of, and observations from, Heb. xii. 15. Ver. 15. Looking dilifiently lest any man fail of the grace of God; lest an// root of bitterness springing up trouble you, and thereby many he defiled. The sum of this verse is a Christian's caveat. Hereof are two branches — 1. The inference, in this particle, looking. 2. The substance, wherein, 1. The act required. 2. The object thereof. In setting down the act, observe — 1. The kind of duty required, look. 2. The extent thereof, diligently. The object is twofold — 1. Concerning grace ; 2. Concerning corruption. The former is amplified, 1. By our care of failing of it. 2. By tlie extent of that care, that no man. 3. By tlie excellency of the grace, grace of God. The second kind of object, 1. Set down metaphorically, in this word, root. 2. Amplified — I. By the bitterness of it. 2. By the increasing nature of it, springing up. 3. By the trouble it bringcth. 4. By the infection of it, defied. This latter is amplified by the multitude defiled, vmny. Doctrines. I. By God's grace it is that men live peaceably with others, and holily before God. This ariseth from the inference of this verse upon the former. See Sec. 81. II. Christians must be watchful over theniselves. The word translated looking, intendeth as much. See Sec. 81. III. Christians' watchfulness must be a serious watch- fulness. The emphasis of the Greek word intends as much. See Sec. 81. IV. A Christian's watchfulness must extend to others. Thus much is inferred, from this phrase, lest ani/'"' """'■ Sec Sec. 81. \ V {^^"^''ace is the special ohjecKof a Christian's cir- eunupeclw', " "• So much is here expressed, under the mention of fcce. See Sec. 81. V!::'S«v VI. A Chrislu^'n's grace is God's gracK^'Bec Sec. 82. I That is, 'Sv^wed-land,' or ' Sweden.'— Ed. VII. Professors may fail of grace. So much the apostle implieth here. See Sec. 82. VIII. Circumspection must he against corruption. The joining corruption with grace under the word of loutchfulness, pnjves as much. See Sec. 83. IX. Corruption is of a breeding nature. As the word root, so this epithet, springing up, demonstrateth as much. See Sec. 85. X. Corruption is speedily to be suppressed. The word diligently looking, intends as much. See Sec. 85. XI. Growth of corruption causeth trouble. See Sec. 80. XII. Corruption is infectious. In this respect it is said to defile. See Sec. 87. XIII. 7'Ae infection of corruption spreadeth far. See Sec. 87. Sec. 89. Of fornication. Ver. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17. For yeknoiv how that afterivard, when he leould have inherited the blessing, he tvas rejected : for he found HO pilace of repentance, though he sought it care- fully with tears. These verses depend on the former, as is evident by this phrase, /i^ r;s, lest any. Nt)w it depends on that which goeth before, as a particular esemplificatiou of a general caveat. Fornication and profuneness are roots of bitterness, therefore fornicators and profane persons we ourselves may not bo, nor may we suffer such to be among us ; for so much doth this phrase in the extent thereof import, lest there he any — that is, lest you yourselves, or any among you, be such. It seemeth that these two vices were too rife among the Hebrews, therefore he cxemplifieth the general into these two particulars — \'iz., fornication and ;aro- faneness. As in the fourteenth verse he enjoined jjeac', which hath especial respect to man, and holiness, which respecteth God, so here he forbiddeth a special sin against man, which is fornication, and also a sin against God, which is profaneness. Of the notation of the word translated /ona'catiore, of the difference betwixt it and adultery, of the heinousness of each sin, and of the remedies to re- dress them, see Chap. xiii. 4, Sec. 37, (kc. Sec. 90. Of profaneness, and the heinousness tliereof. The second particular, whereby the apostle's general caveat is exemplified, is profaneness, which is am- plified in a particular instance of a profane person, namely, Esau. The word in the original, |Si/3iiXo;, is derived from a wonl, /3^>.oc, which signifies a threshold, most usually applied to thresholds of sacred places ; from whence is derived the word in the original, /3f/3)iXo;, translated profane person, that is, one who is uu- Ver. 16, 17.] GOUGE ON HEBREWS. 217 worthy to step over a sacred threshold. The nota- tion of the Latin Tvord^ imports as much, namely, far from the church, which is a sacred place. Our English word profane comes from the Latin. The notation of the word gives good light to the signification of the thing. Profaneness is a slighting of sacred things. The apostle's exemplification thereof shews as much, as will evidently appear by the story, Gen. XXV. 32. This sin is styled a neglect of salva- tion, Heb. ii. 3, ' how shall we escape,' not caring for, or 'neglecting (ri,a:>,^ffaB7E;) salvation?' and to set out this sin to the life, and to aggravate it, he adds this epithet, ' so great salvation.' So as pro- faneness is a light esteem of things of great price, as all sacred things are. Such are they which Christ means. Mat. vii. 6. Sacred things are there styled pearls (which are most precious things), and profane persons are resembled to hogs and dogs, which lightly esteem pearls. The heinousness of this sin is manifested by the object whereabout it is exercised, and that is sacred, as in general was shewed before, and is in Scripture exemplified by many particulars, as, 1. God himself, Ezek. xxii. 26, ' I am profaned among them.' 2. God's name, under which is comprised what- soever God hath made known himself by. Lev. xviii. 21, and xLx. 12. 3. God's covenant, Mai. ii. 10. 4. God's sanctuary (Lev. xxi. 12, 23), which was the place of God's holy presence. 5. God's ordinances (Lev. xxiL 9), wherein and whereby God is sanctified. 6. God's Sabbaths, Neh. xiii. 17. 7. All the holy things of God, Ezek. xxii. 26. 8. God's ministers, Lev. xxi. 9. Now because profaneness doth manifest itself in and about holy things, these two use to be opposed, Ezek. xliv. 23, 1 Tim. iv. 7. And, accordingly, such as profess themselves to be holy and godly, or would be accounted so, ought to oppose and set themselves against all profaneness, and avoid the same. 1. How blameable, then, is the unworthy walking of manj- Christians ! whose unworthy walking, as it is sundry other ways manifested, so in particular by their profaneness. In this respect the complaint of God, by the mouth of his prophet (Hosea viii. 12), against the Israelites, may be taken up against Chris- tians. God hath committed to us many sacred and precious things, but they are all counted as strange things, lightly esteemed, much profaned. Yea, God himself (as he complaineth, Ezek. xxii. 26) is pro- faned ; he is too lightly esteemed ; he is not feared, reverenced, admired, adored, nor praised as he should be by Christians, to whom he hath so clearly made known himself to be the only true God. In like manner, the Lord's house, the Lord's table, the Lord's ] Profanui quasi procuJ clfano. day, the Lord's word, the Lord's ministers, the Lord's holy ones, yea, all the holy things of the Lord are too lightly esteemed, and too much profaned. Is it any wonder if God lightly esteem us, and cause us to be profaned and polluted with new and strange judgments ? Yea, we have cause to fear that he will cause us, and aU the good things which we enjoy, to be profaned, as he ' profaned the king's crown bj' casting it to the ground,' Ps. Ixxxix. 39, and as he ' profaned the princes of the sanctuary,' Isa. xliii. 28. 2. Let us, therefore, be stirred up to avoid pro- faneness. For your help take these few directions : 1. Observe what things are holy. God's word will well inform thee herein. That shews how God himself is holy ; how the place where he manifesteth his presence is holy ; how his people are holy. 2. Be informed in the excellency of holiness, whereof see Chap. iii. Sec. 7. 3. Be well instructed in the difference that is be- twixt holy and common things, as Ezek. xliv. 23. 4. Frequently and seriously meditate on God's indignation against profane persons. By these and such like rules, we may be kept from profaneness. Sec. 91. Of Esau, and his impious disposition. The person in whom the instance of profaneness is given, is Esau's. Grammarians and etymologists of Hebrew names give the notation of the name to be a 20ork- done, because he was born hairy all over, as if he had been fully wrought in his mother's womb. Hereunto the Holy Ghost seemeth to allude. Gen. XXV. 25. He is branded by the Holy Ghost for a very reprobate, a despiser of God, of goodness, and good men. He it was of whom God said, ' Esau have I hated,' Mai i. 3, Eom. ix. 13. As he was rough in the constitution of his body, so also in the disposition of his soul. He in his person was contrarily afiected to his brother Jacob, the beloved of God ; and his posterity to the chil- dren of Jacob, the church of God. The psalmist complaineth much of the hatred of the Edomites, which were the posterity of Esau, and so do the other prophets. From this Esau proceeded Amalek, Gen. xxxvi. 12, the despitefuUest enemy that Israel ever had; the first that annoyed them after their deliverance out of Egypt, Exod. xvii. 8, Deut. xxv. 18, 19. But concerning the very person of Esau himself, these particulars are given of his impious disposition : 1. His calling was to be a cunning, wild, and fierce hunter. Gen. xxv. 27. He so pursued his pleasures, as it made him faint again. 2. He contemned his birthright, which is the par- ticular specified by the apostle here ; whereof more hereafter. 3. He married wives of the accursed nation, the 218 GOUGE ON HEBREWS. [Chap. XII. Hittites, which were a groat grief to his parents, Gen. x.wi. 34, 35. 4. His heart was set on the things of this world. 5. lie hated, and thouglit to destroy las jjions brother, for his prudence in getting tiie birthright and blessing ; and, to aggravate his impiety herein, he appointed the time of murdering his brother to be in the days of mourning for his father, Gen. xxvii. 41. G. Notwithstanding his former impiety in marry- ing daughters of the Hittites, lie added to those wives another wife, not much better, being the daughter of Ishmael, the scoffer and persecutor of his father Isaac, Gen. xxviii. 9. 7. Twenty years' absence of his brother Jacob could not assuage his wrath, hatred, and envy ; for hearing of his brother's return from Padan-aram, he went out with four hundred soldiers to meet him, and slay him. But God changed his purpose. Gen. xxxii. 6. Sec. 92. Of the primlcyes of the lirthrirjlit. The particular sin of Esau, expressed by the apostle, was the selling of his birthright. The word, •s-^mt-o- ro'z/a, in the original, translated hirthrvjht, is of the plural number, importing many privileges belonging to it. The privileges appertaining to the firstborn amongst the members of the church are recorded in Scripture to be of two sorts : 1. Temporal. 2. Spiritual. The temporal privileges were two : 1. Dignity ; for upon death, or resignation of the father, the firstborn was the governor of the family. In this respect God saith to Cain, the elder brother, in relation to Abel, the younger (Gen. iv. 7), ' thou shalt rule over him :' q.d., though 1 have accepted thy brother and his sacrifice before thine, yet have I not taken from thee the dignity and authority of the firstborn. In this respect, Esau having sold liis birth- right, God so ordered it that Jacob should have the dii'nity and dominion over him, Gen. xxvii. 29, 37. By virtue of the firstborn's dignity and dominion, he sustained the office of a prophet, to instruct the family; and of a priest, to pray — at least till God set the tribe of Levi apart for that function ; for the Levitcs were taken instead of the firstborn. Num. iii. 41. 2. The other temporal privilege was duplicity of por- tion ; for the firstborn had at least a double portion. Thus the birthright being translated to Joseph, the firstborn of Rachel, his seed made two tribes, Eph- r;um and IManasseh, 1 Chron. v. 1, 2. There was an express law for this, Deut. xxi. 1 7. The spiritual privileges were also two. 1. One was to be a type of Christ, who was the firstborn, or first-begotten of his Father, by reason of his eternal generation, Col. i. 15, lleb. i. G. And the firstborn of his mother, in that he first opened her womb. Mat. i. 25. 2. The other spiritual privilege was, that it was a type of the heavenly inheritance, in which respect the heirs thereof are styled firstborn, Heb. xii. 23. In regard of the two former temporal respects, Esau shewed himself an egregious fool ; for who but a fool would sell lands and inheritances for a bauble ? But in the two latter spiritual respects he shewed himself notoriously profane, in lightly esteeming so holy and heavenly privileges. These he is said to sell — that is, to part with his birthright, and the privileges thereof, clean away, without any expectation of having it again ; for men expect not the things again which they sell, as they do the things which they lend. The particular commodity for which Esau sold his birthright, is said to be one morsel of meat. Obj. Gen. XXV. 34, it is expressly said that Esau sold his birthright for bread and pottage. Ans. The word (3iiusic, which the apostle useth, signifieth edulium, whatsoever may be eaten, so as this general, meat, compriseth that particular of bread and pottage under it. And this sheweth it was the satisfying of his ap- petite that he preferred before the birthright. And to aggravate his sin the more, the apostle addeth this particle, one, fnac, one morsel, which sheweth the smallness of the price for which he sold his birthright. Sec. 93. Of the use to be made of God's jiuhjments on others. Ver. 17. For ye l-noic how that aftenvards, tvlwn he woidd have inherited the blessing ^ he tvas rejected ; for he found no jjlace of repentance, tlwugh lie sought it carefully with tears. The punishment of Esau's profaneness is here set down, and that as a motive to us to keep us from the like sin. That it is a motive, is evident from this causal particle, yaj, for, as if he had said. Be uot ye profane as Esau, because Esau's iDrofaneness was after such a manner punished. For judgments on some are caveats for others, whereupon the prophet Jeremiah setteth before the people of the Jews the judgment of God ujion Shiloh, where his name was placed at first, as a caveat unto them not to place their vain confidence in the temple, as Jer vii. 12, 'Go ye now to my place, which was in Shiloh, where I set my name at first, and see what I did to it for the wickedness of my people Israel.' And in 1 Cor. x. 7, itc, the ajiostle setteth before the Corinthians the judgments of God upon his people of old for their sins, as caveats for them, to keep them from those very sins ; for saith he, ' Neither be ye idolaters, as were some of them. Neither let us com- mit fornication, as some of them did, and fell in pno day three and twenty thousand. Neither let us^mpt Ver. 17.] GOUGE ON HEBREWS. 219 Christ, as some of them also tempted, and were de- stroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the de- stroyers ;' and in the close makes this application, ' Now all these things happened unto us for ensamples, and they were written for our admonition, upon whom the ends of the world are come.' And truly, if we consider God's unchangeableness, how he is still as pure, as just, as jealous, as potent a God as ever he was, what of old he hated he still hateth, we have just cause to make his judgments on others caveats and admonitions unto us, not to ad- venture upon their sin, lest their judgments light upon us. Obj. Judgments are not so frequent and severe as of old. Ans. 1. God having in former ages shewed what in justice he may do, what by his power he can do, and what sinners provoke him to do, he forbears them the more, that they may the more thoroughly con- sider his former dealing, and be the more warned thereby. 2. He then dealt with his as with children. He had then rods for them, and used them more fre- quently. He hath scourges for his churches grown to a riper age. The rods were corporal and temporal judgments. The scourges are blindness of mind, hard- ness of heart, a reprobate sense, infidelity, imi)eni- tency, and such like spiritual judgments. 3. God now reserves impenitent sinners to greater torments in hell, as our Saviour speaks of Chorazin, Bethsaida, and Capernaum, Mat. xi. 21, 23. And how that it should be ' more tolerable for Tyre and Sidou at the day of judgment than for Chorazin and Bethsaida,' and ' more tolerable for Sodom than for Capernaum,' in regard that they had greater means of grace vouchsafed imto them. 4. Greater temporal judgments have been inflicted under the gospel for despising it. The last destruc- tion of the Jews was sorest. Fearful judgments have befallen all the churches planted by the apostles. When were more fearful judgments on any, than lately on the churches in Germany ? This doth afford direction in the right use of such judgments as we read of, or hear of, especially of such as are recorded in sacred Scripture, not as matters of admiration, but as matters of admonition, that as we fear such and such judgments, so to take notice of the cause ; and as we fear the judgment, take heed of the cause, lest the like befall us, or a worse. Sec. 94. Of the knowledge of the Scriptures. The apostle, to convince them of Esau's punish- ment, appealeth to their own knowledge and under- standing which they had out of the sacred Scriptures, wherein that history is recorded, saying unto them, /UT-E, i/e know. Whereby the apostle implieth, that the sacred Scriptures ought to be \Yell known by us, which our Saviour implieth in John v. 39, where he expres.sly commandeth us to ' search the Scriptures : ' saith he, ' Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.' And saith the apostle. Col. iii. 16, ' Let the word of Christ dwell in you richly in all wisdom.' All inducements that may be of force to move ua to be acquainted with any writings, concur in sacred Scripture. 1. !Many take great delight in antiquity, and there- upon take great pains in searching ancient records; but none comparable to sacred Scripture in antiquity. It beginneth with the beginning of the world, yea, it revealeth what God decreed before the world, even from eternity. 2. Others are much taken with rare and extra- ordinary matters ; and even herein doth the Scripture surpass all other writings. Witness the story of the creation, of the deluge, or the destruction of Sodom, of God's bringing his people out of Egypt, and govern- ing them in the wilderness, and settling them in Canaan, and the many miracles therein recorded, &c. 3. Many seek after profound mysteries ; and what books herein comparable to the sacred Scriptures? For instance, the great mystery of religion, as of the Trinity of persons, incarnation of the Son of God, his birth, life, death, resurrection, ascension, interces- sion, &c. 4. Many prudently sttidy the things that are most profitable ; but there are no writings that make more thereto than the Scriptures. They both declare what is truly profitable and most advantageous. They make known true riches, and true honour. They .■^hew the way how to attain thereto. Among other books, Solomon's Proverbs are of singular use to that end. Note 2 Tim. iii. 16, 17. 5. None but fools would spend their time and study about fables and lies ; but would be informed in the truth of matters. Now, no book can better do that than the sacred Scriptures ; for it is the word of the Lord God of truth, all whose words are most true, Ps. cxix. 160, John xvii. 17. This, among other excellencies of the word, is not the least. As it is an excellency in itself, so it is the excellency of all other excellencies. For what is antiquity, rarity, profundity, or any other seeming excellency, without truth, but as so many pearls in a blind eye, which make it the more deformed ? The more ancient, the more seemingly rare, profound, and profitable, falsehood is, the more detestable and pernicious it is. How blameworthy, then, are they who neglect the reading of the word, and thereby deprive themselves of the means of knowledge ! How many be there who never in their lives read through the Scripture ! How far short do they come of these Hebrews, whose knowledge in the Scriptures the apostle doth here grant ! 220 GOUGE ON HEBREWS. [Chap. XII. And liow should the consideration of the fore- mentidiied excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and search- ing the Seri[itures, whereof the Hebrews here are a worthy pattern unto us ! Sec. 95. 0/ Esaiis seeking the blessing too late. The punishment of Esau's profaneness was a denial of the divine ble.ssing, which Isaac, his father, as a prophet of God, and therein the hand and instrument of God, conferred upon Jacob. The blessing was a ratification of the birthright. For it comprised under it all the prerogatives thereof, as, 1. Dignity and dominion. Gen. xxvii. 29. 2. Patrimony, ver. 28. 3. The spiritual prerogatives are comprised under these words, ' Cursed be he that curseth thee, and blessed be he that blesseth tlice.' It is rightly styled a blessing, because thereby he was made blessed. This blessing, in regard of the temporal privileges thereof, Esau would fain have had ; for it is said, he would have inherited the blessing. In the Greek it is said, SiXwi' xA7igotD/j,fiSai, was willing or desirous to inherit. This word, inherit, in the text, importeth two things. 1. A right to it as firstborn, by virtue of his birth, which he had sold. He would eat his cake, and have it. 2. A perpetual right thereto for himself and las posterity. For inheritances have no set term of days, or years, but extend to men and their children, and children's children, without date, if it be not cut off. Thus he was desirous to have iidierited the bless- ing, but when it was too late, as this word, /ziT'crura, afterward, importeth; for it may have a double rela- tion, one to the selling of his birthright. Gen. xxv. 33. After he had sold his birthright, he desired a ratifi- cation of it to himself by his father's blessing ; but it was too late to think of recovering that which was clean sold away. The other relation is to his father's conferring it on Jacob, Gen. xxvii. 30. In this respect, E.sau's seeking the blessing was too late, as this word, umooxiiiaaOn, translated he was rejected, sheweth : for it hath respect to Isaac's refusing to bless Esau after he had blessed Jacob. They, there- fore, that apply this to divine reprobation, and bring this instance to make it temporary, do clean mistake the mark. True it is, that so soon as Esau came to Isaac, and made himself known to be Esau, it is said (Gen. xxvii. 33), .that ' Isaac trembled very exceedingly.' He was cast into a strange ecsla- sis, or into a great astonishment, and that by a divine work, which brought into hi.s mind that ancient word of God, Gen. xxv. 'J3, ' The elder .shall serve the j-ounger,' wherewith, as with a bridle, he was held back from altering what he had done. In this respect, it is added, that Esau found no place of repentance. First, no means to move his fiather to repent and alter his mind, and to reverse or recall the blessing which lie had conferred on Jacob ; for, saith he, Gen. xxvii. 33, ' I have blessed him, and he shall be blessed.' Wherefore they also clean mis- take the mark who a|)ply this to Esau's repentance, and thence infer that repentance may be too late ; jea, some take occasion from hence to impeach the authority of this epistle, whereby we see how dan- gerous it is to mistake the sense of sacred Scripture. But though reiientance were applied to Esau, yet would none of the foresaid errors follow thereupon ; for Esau's repentance could be no better than the repentance of Judas (Mat. xxvii. 3), which was merely legal, more for the punishment than for the sin. That which perplexed Esau was the loss of earthly dignity and patrimony, which is intended under that relative particle, aijTr,v, it, he sought it, which may have reference either to, liXoyia, the blessing, or to, /j.iruvoia., repentance; both be of the feminine gender, and both tend to the same purpose : for in seeking that blessing which Isaac thus conferred on Jacob, he sought to have his father repent of what he had done ; and he sought to make his father repent, that he might have the blessing. From Esau's rejection here upon his seeking the blessing, it doth follow, that blessings may be sought too late, \vhich the church sadly .icknowledgeth. Cant. 5, 6. ' I opened,' saith she, ' to my beloved, but my beloved had withdra^vn himself, and was gone : my soul failed when he spake ; I sought him, but I could not find him ; I called him, but he gave me no answer.' This the five foolish virgins found true by sad ex- perience. Mat. xxv. 3, &c. And so much God threat- eneth, Prov. i. 24, 25, &c. For God, who is the fountain of blessing (as the apostle James acknow- ledgeth, James i. 17), hath his fit times and seasons, as he hath means in and by which he conveyeth his blessings, and out of which he will give no blessing ; so, likewise, his seasons : hence the psalmist, in Ps. xxxii. 6, speaketh of a ' time when God may be found;' and also the prophet Isaiah, in chap. Iv. 6 ; implying therebj' that there is a time when God will not be found. Whence we may learn one special reason why many who seek comfort to their souls, and peace to their consciences, and assistance of the Spirit, and other divine blessings, fail of them ; namely, because they seek them too late. Indeed, God hath promised to such as seek, that they shall find. Mat. vii. 7. But it is to such as seek aright ; for note w hat the apostle James saith, James iv. 3, '3-e ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.' Now, there are many w.iys wherebj- men fail in seeking. Vee. 17.] GOUGE ON HEBREWS. 221 First, Some fail in and about the means : thej' have means of their own invention, and subject not them- selves to the means which the Lord hath warranted and sanctified, as Rom. x. 2, 3. All the heathen, all infidels, all pagans which are without the light of God's word, whereby the means of seeking God aright is revealed, miss of the right means. So do all sorts of heretics that pervert God's word ; yea, and ignor- ant persons, who have not the knowledge thereof. Secondly, Others faU in and about the matter of seeking of God, in that they seek him, and divine blessings from him, only in show and appearance, as all manner of hj'pocrites, whereof the Lord complain- eth, Ezek. xxxiii. 31. Or if in truth, yet very loosely and carelessly, as if God and his blessing were the least thing to be regarded. Note Jer. xlviii. 10. Thirdly, Many fail in the time, as the instances before shew. There is a failing in the time of seeking, two ways: 1. ^\Tien men begin too late. 2. When they continue not long enough, as Saul in 1 Sam. xiii. 8—10. Sec. 96. Of Esau's seeking the blessing with tears. Esau's earnest desire of the blessing is expressed by his seeking of it bi/ tears. The word, Ez^jirjjffa;, whereby his desire is set forth, is a compound verb, which adds much emphasis. The simple verb, ^n'^^", signifieth to seek, but the compound, £z^);r.m a broken heart, Joe ii. 12. I 'p ^ 2. When for grierjf sin — eilther our own, as-^iike vii. 38, Mat. xxvi 7.3, or f^'br other men's ^s, Ps. cxix. 136. / 3. When frr God's disijfleasure or ange', Ps. vi. 1, 8. 4. Wh^ out of an eixpression of eanest desire, as 1 Sam i'. 10, Hosea riii. 4. Mark ix. 24. 5- When upon t2lireatening of iidgments, or fore- sjglit of them, 2 Fiings xxii. 19. G. When Ln a'gony or sense of pain, Heb. v. 7. God pities those whon in such cases he sees weepinc. A-s an eviderve hereof, he is said to ' wipe away tears,' Ps. cxvi 8. Sec. 97. Of t/i/ resolution of, and observations from, Heb. xii. 16, 17. Ver. 16. Lest thfre be any fornicator or profane person, as Esau, who, for one morsel of meat, sold hit birthright. 222 GOTJOE ON HEBREWS. [Chap. XII. 17. For ye know, how that afterward, wlien he would have inJieriled tlie blessing, lie was rejected ; for he fojcnd no jilace of repentance, t/iough lie somjht it carefully with tears. The sum of these verses is the exemplification of the Christian's caveat. Hereof are two branches : 1 . The inference, in these words, lest there he any. 2. The substance ; wherein two vices are con- demned : 1. Fornication. 2. Profancness. This latter is, 1. Propounded, in these words, or }yrofane pn-son. 2, Amplified, in a particular instance of a profane person. In setting down this instance, we may observe, 1. The person in whom the exemplification is made, namely, £sau. 2. The point whereof the exemplification con- sisteth, where we have, 1. His .sin, ver. 16. 2. His puni-shment, ver. 17. 1. His sin was the selling of his birthright for a morsel of meat. Wherein we may observe, 1 . The act, he sold. 2. The commodity which ho sold, viz., his birth- right. 3. The price for which he sold it, namely, meat, which is amplified by tho smallness thereof, 07ie morsel of meat. His punishment was a denial of the divine bless- ing, which Isaac, his father, as a projjhet of God, had conferred upon Jacob, expressed in ver. 17 ; wherein we may observe — 1. The inference, in this particle, /or. 2. The substance, in tho words following ; in which we have — 1 . The proof, in these wjg.ds, i/e know. 2. The point, whereii^' r^gg^^unishment is distinctly ■yjoted. x>ia ■^e point is, v, 1.. J'ropoundcd. 2. A^^ra^-'^'ed. In the jVopo.sition, wc Liay observe, 1. The kiiiij of punishment. 2. The timc.^ In the aggravation we have, 1. 'J'hc reason, \Wiich was his father's unalterable resolution. 2. The means for thcT-^covcry thcK^of, he sought it carefully tvilh tears. n Doctrines. ^ I. Generals are to be exemplified hy particulars. This ariseth from the inference of this verse upon the former. See Sec. 89. II. Fornication ought to he shunned hy Christians. This ariseth from the first vice here condemned by the apostle, namely, fornication. See Sec. 89. III. Christians must not be profane. This ariseth from the other vice condemned, namely, profanencss. See Sec. 90. IV. One sin a$ well as another must he avoided — profaneness as well a.s uncleanness. This ariseth from the disjunctive particle, or: let there be no fornica- tion or profane person. V. Evil examples are to be avoided. This ariseth from tlie example of profane Fsatt, instanced here by the apo.stle. VI. Pious 2^arents may have mo.it impious children ; as Isaac a profane Esau. VII. External 2)rivileges of old had mystical pre- rogatives; for many prerogatives were included under the external privilege of the birthright. See Sec. 92. VIII. Mean nuitters for the body are by many pre- ferred before the greatest spiritual blessings. This ariseth from Esau's preferring a morsel of bread before his birthright, and the privileges thereof. See Sec. 92. IX. God's choicest blessings are by many little re- garded. The birtliright was a very choice bles-sing, and yet how little regarded by Esau ! See Sec. 92. X. A man given to his appetite will let go anything for it. This ariseth from Esau's selling his birthright for one morsel of meat. See Sec. 92. XL Judgments on some are caveats for ot1i£rs. This ariseth from the apostle's bringing in of Esau's pro- faneness, as a motive to keej) us from the like sin. Whereof see Sec. 93. XII. The sacred Scriptures ought to be well knoion. This the apostle taketh fur granted in the Hebrews ; for, to convince theni of Esau's juinishmcnt, he ap- pealeth to tlieir own knowledge and understanding in the Scriptures, saying, ye know what is recorded con- cerning Esau. Sec Sec. 94. Xlil. Jlli'ssiiigs may be sought too late. This ariseth from Esau's rejection, notwithstanding he so earnestly sought the blessing. See Sec. 95. XIV. Earliest desires may be in iia; by the Grecians. Our Engli-sh translators have accordingly well translated it an in- numerable co7npaiii/, for indeed the number of angels is innumerable. We read of a host of angels, Kev. xii. 7, but no number put to it. AVe read, 2 Kings vi. 17, of ' a mountain full of horses and chariots of fire,' whereby are meant angels, but no number of them. There was then a great host of enemies that compassed the city, yet of that troop of angels, saith Elisha, ' They that be with us are more than they that be with them.' Those angels did Hezekiah mean when he said, 2 Chron. xxxii. 7, ' There be more with us than with the king of Assyria ; ' yet of the king of Assyria's army were slain at a clap a hundred and eighty-five thousand. ObJ. We read of a set number. Mat. xxvi. 53 — viz., of 'twelve legions of angels,' which iu common account amount to eighty thousand. Ans. 1. The text doth not precisely express that number, but saith, rr'/.ilo-jf, ' more than twelve legions.' 2. That number is to be taken indefiuitely. 3. Chri-st means not all the angels in heaven, but so many as in man's opinion might be thought suffi- cient to guard him against all the opposition which the Jews could make; for twelve legions of good sol- diers were reputed an invincible army. The like answers may be given to that greater set number, whereof we read, Dan. vii. 10, as, ' thousand thou- sands, yea, ten thousand times ten thousand;' for, 1. They set out an indefinite and infinite number. 2. All the angels of God are not there meant; there were many others in other places. 1. This number, or rather innumerable company of angels did God at first make, and doth still preserve in their first entire estate, the more to set out his own magnificence. Thus is the magnificence of the great King of heaven and c;uth set out by having so many of such attendants. 2. To animate and encourage saints against the multitude of devils ; for we read. Rev. xii. 7, the dragon gathered together a host of evil angels. There were not only seven devils in one woman, but a legion, that is, G,GGC in one man. If at once there were so many in one man, how many were there in all the world beside ? for certainly no man is free at any time, but hath devils attcniljng on him, to solicit him to evil. There is need, tliercfore, of an innumerable company of good angels to guard him. There are many more angels than men ; so as every saint may have assurance of so many to guard him, as he may well say as Elisha, 2 Kings vi. IG, ' they that be with us arc more than they that be with them.' Vek. 22-24.] GOUGE ON HEBEE'WS. 229 1. This may serve for the refutation of their pre- sumptuous conceit, who undertake to set down the distinct number of angels, which yet the apostle here styleth innttmerable. 2. This may raise up our hearts in admiration of God's great and glorious majesty. If in regard of the visible host of heaven, the psalmist might say, as Ps. viii. 1, 'O Lord our God, how excellent is thy name in all the earth ! who hast set thy glory above the heavens,' how much more in regard of this innu- merable company of invisible and spiritual creatures ? For this end meditate, as on the nature, properties, and functions of angels, so of the innumerable com- pany of them. Sec. 104. Of the general assemhly. Having shewed the first sort of excellent creatures to which we are brought by the gospel, namely, angels, come we now to the second sort, who are here said to be holy men, who are, 1. Generally propounded, in this phrase, general assembly. 2. Particularly exemplified, by the name frsibom. The word, rratriyiiiic, translated (/e« era/ assembly, is a word which is used to set out a solemn public meeting of many people, from sundry places, to some great solemnity. The meeting of all sorts of people, out of all parts of Greece, to see the Olympian games performed, was called Tai^yt/;/;, which term the apostle here applieth to the catholic church. Catholic is a Greek word, which signifieth general or universal. That this general assembly is meant of the church, is evident, by the next word, ixxXiju/a, church, which is joined to it by a copulative par- ticle, nal, and. The next word, Tswrorozwi', firstborn, sets out the persons that belong to this general assembly. From the former we may observe that the Christian church is a general assembly. The notation of the Greek word, i-Ayu.rjcia, which is derived from the verb, jzxaXsTv, to call out, sheweth that it is an assembly called together. The compound word, ratJiyw/;, sheweth that it is a general assembly. This general assembly is excellently set out, Rev. vii. 9. The prophecies of old concerning the ampli- tude of the Christian church import as much, as Isa. Ix. 4, kc. But most expressly is this proved, Eph. i. 9, 10, Col. i. 20. That the truth of this point may be the more dis- tinctly discerned, let us take a brief view of the re- spects wherein the Christian church is styled a general assembly. 1 . In respect of persons ; for the whole number of God's elect are comprised under this assembly. This our apostle notes, in this phrase, ' whose names are written in the book of life.' 2. In respect of place ; for the Christian church is not bounded within the borders of Judea, nor of the ten tribes, but diffuseth itself among the Gentiles. This was of old foretold, as the apostle proveth by many testimonies, Horn. xv. 9, 10. In this extent it is said, John iii. 16, • God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.' 3. In respect of the time, from Adam to the end of the world, so long as it should be increasing, and after to continue to eternity. The reason of this general assembly cannot be in them who are of it ; for they of themselves are no better by nature than they who are out of it, Eph. ii. 3, II, 12. But it resteth wholly and only in God, in his free grace, 1 Cor. xv. 10, and rich mercy, as Eph. i. 7, and ii. 4, 7. The means of bringing us into this general assembly are — - 1. Outward, the word, Eph. i. 23, and 2 Thess. iL 14. 2. Inward, the Spirit. Of both these, see The Whole Armour of God, on Eph. vi. 16, Sec. 19. 1. This may give satisfaction to that great ques- tion, whether the church was before Luther's time ] I answer, it was where this general assembly was. 2. This may serve for the refuting of papists, in arrogating and appropriating this title catholic to the church of Home. For, 1. It implies a plain, direct contradiction. Catho- lic is universal, Roman is particular ; for the same thing in the same respect to be universal and par- ticular is contradictory. 2. The church of Eome hath so much, and so far erred from the catholic faith, as it cannot be accounted a part of the catholic church. 3. This informs us — (1.) In the difference betwixt the Jewish synagogue and the Christian church. [1.1 That was of one people ; this of all nations. [2. J That in one small part of the world ; this throughout the whole world. [3.] That tied to the temple at Jerusalem for their solemn services; this extended to all places, Mai. i. 11. [4.] That to continue till Christ's first coming; this to the end of the world. (2.) In the difference betwixt the catholic church and particular churches. [1.] That is invisible; for, howsoever the members thereof be children of men, who are visible creatures; yet their essential and specifical form, which makes them to be indeed of the catholic church, is not visible, for it is an inward, spiritual, effectual calling. But particular churches arc visible ; for profession of the true faith, and subjection to the ordinances of a particular church, is sufficient to make men members thereof. Hypocrites may be as true members of a particular church, as the upright, especially till they ioe discerned and discovered. So was Judas, Ananias, Sapphira, Demas, and sundry others. 230 GOUGE ON HEBEEWS. [Chap. XII. [2.1 Hence .>jffi'a •niuroTix.uit, cliuixh of the Jirst- born. The Greek word translated church, conicth of a Greek verb, xaXi'v, which sigiiifieth to call, the com- pound whereof, ixxaXe/t, significth to call out, hence the word here translated church, which signifieth a company called together. Of their calling outward and inward, and of the means of the one and the other, God's word and Spirit, sec Chap, iii., Sec. 13. By the word men are called to profession of the true faith, which is the outward calling. Hereby visible particular churches are constituted. By the Spirit true faith is wrouglit in them, whereby they are brought to yield from the heart true obedience to the faith which they i>r()fess. These are they which constitute the forcmentioned general assembly, the true catholic churcli, and these are they who are here intended, under these words, Jirstborn, ichose names are writlin in heaven. Tiic title, Tjwrordxwi', Jirstborn, is a compound word of a verb, rixru, that signifieth to bcai; or briny forth, &nd of an adjective, •s-jSirof, that aigaiheih jirst. It importeth two things — 1. A nativity or birth. 2. The excellency thereof. The birth here intended cannot be meant of a birth after the Hesh. In that respect Nicodemus his scruple is to purpose, John iii. 4, ' How can a man be born when he is old 1 can he enter the second time into his mother's womb, and be born?' All such kinds of birth in this mystery are ex- cluded, John i. 13, in those plirascs, 'not of blood, nor of the wiU of fle.sh, nor of the will of man.' It is therefore styled, Tit. iii. 5, TaXiy/ivitla, regenera- tion, a beinj born again, or a new birth. And this must needs be spiritual The excellency of this birth is noted in this particle, frat For the _first is a word of order, and of honour. It is applied to Christ, the second person in sacred Trinity, and to sons of men. See Chap. i. 6, Sees. 67, 68. In this place it may be appropriated to the Jews, or extended to all .saints. Yea, both these may even, in this place, well stand together. For the Jews, being God's firstborn, and we being brought to them, and made partakers of their privi- leges, are also God's firstborn as well as they. From this privilege we may observe — 1. They who are of the true church are new born. The metaphor oi jirstborn being applied to the church, imports as much. iSo much, likewise, is intended, Ps. Ixxxvii. 5, ' And of Sion it shall be said. This and that man was born in her.' But more fully expressed, John i. 12, 13, and James i. IS. Christ makes it a matter of absolute necessity, John iii. 3, 5, 7, ' Ex- cept a man be born again, he cannot see the kingdom of God.' The reason thereof may be taken from that utter depravation which hath seized on man ; for repairing whereof no patching or piecing will serve the turn, but a new making. It is called a new birth, to distinguish it from our general birth ; and it is styled a birth, to set out the work of God more lively. 1. Hence we should be stirred up to put ourselves upon examination, whether we be of the number of God's new born. Till we have some evidence thereof, we can have no assurance of any interest to the gene- ral assembly, or to the privileges ai)i)crt;iining there- unto. For your help herein, take these few signs of regeneration : (1.) A new form and image, even such a one as ' after God is created in true holiness and righteous- ness,' Eph. iv. 24. Hereby St Paul knew that they at Rome to whom he wrote were born again, because, saith he, Rom. vi. 17, 'Ye have obeyed from the hcait-nH)t that form of doctrine,' ii; o> cajtioViirf, ' into which ye were delivered.' Here he useth a lit Vee. 22-24..] GOUGE ON HEBEE'tt'S. 231 resemblance, taken from a mould into which metals are cast ; the metal will be of that shape whereof the mould is, and bear that image which is engraven on the mould. Thus they who by the word are be- gotten again, will carry the shape and image of the word, which is the image of God. So do all crea- tures that are not monsters bear the image of that which begat them. If ye say of a pig or puppy, this is a woman's chUd, will any believe you '? iluch less will I believe that he who carries the devil's image is born of God. (2.) Spiritual life manifested by spiritual motions and affectious, such as the apostle intendeth, under this phrase, Rom. viii. 5, ' They that are after the Spirit, do mind the tilings of the Spirit.' And also under this, ' God will quicken your mortal bodies by his Spirit,' ver. 11. A child that is not still-born wUl soon manifest life in it, by the natural motions thereof. Now in regeneration none are stiU-bom. If, there- fore, there be no spiritual life, no spiritual motions, surely there is no regeneration. (3.) Readiness on all occasions to go to God, as to his father, and of lum to seek every needful thing. To whom will children more readily go for supply of their wants, than to their parents, of whom they were begotten and born 1 ' I will arise and go to my father,' saith the prodigal, Luke xv. 18. (4.) A constant purpose, and faithful endeavour to avoid all sin. This is that which St John, 1st Epist. iii. 9, intendeth in this phrase, ' Whosoever is bom of God doth not commit sin;' with the inner man, in the renewed part, he doth not commit sin. Of this inner man the apostle speaketh, Rom. vii. 17, where he saith, ' It is no more I that do it, but sin that dwelleth in me.' 2. Hence wo should be stirred up to use all means for the beginning and accomplishing of this blessed ■work. This especially concerns such as upon examination find not this work begun. They are to take due notice of the causes of regeneration, which concur to the working thereof, which are briefly these : 1. The primary author is God ; for in tins respect we are ' born of God.' ' God hath begotten us,' James i. 18, even ' God the Father of our Lord Jesus Christ,' 1 Pet. i. 3. 2. The ijrocuring causes are God's will and God's mercy. There could bo nothing out of God to move him. It must needs, therefore, arise from his own mere will. So saith the apostle, James L 18, ' Of his own will begat he us.' And there could be nothing Ln man to move God hereunto ; for man by nature is most miserable. It must needs, therefore, arise from God's mere mercy ; for misery is the proper oliject of mercy. On this ground it is justly said, 1 Pet. i. 3, that ' God, according to his abundant mercy hath begotten us again.' 3. The immediate matter of regeneration is God's Spirit. In this respect we are said to be ' born of the Spirit,' John iii. 4. And regeneration is styled ' the renewing of the Holy Ghost,' Tit. iii. 5 ; for it is a divine work, above human ability. 4. The ordinary instrumental cause is God's word, so James i. 18. God begat us ' by the word of truth.' In this respect the word is styled ' incor- ruptible seed,' 1 Pet. i. 23. The gospel is that part of God's word which is most effectual hereunto, and it is thereupon styled ' the gospel of salvation,' Eph. i. 13. And ' the power of God unto salvation,' Rom. i. 16. 5. Ministers and preachers of the gospel are ministerial causes of regeneration ; who are, in relation to their ministry, said to ' beget ' us, and styled 'fathers,' 1 Cor. iv. 15, Philem. 10. All these are comprised under the efficient cause, and are so far from thwarting one another, as they sweetly concur to produce this divine work of regene- ration, being subordinate one to another, and may in this order be placed together. It being the will of God to shew mercy to man, he ordained ministers to cast the seed of his word into men's souls, which being quickened by the Sjjirit, men are hereby born again. The material cause of regeneration is Christ in- carnate, ' God made manifest in the flesh,' as the apostle speaketh, 1 Tim. iv. IG. In this respect we are said, Eph. v. 30, to be ' of his flesh, and of his bones.' The formal cause of regeneration is God's image planted in us, which consists in holiness and right- eousness. After this image we are said to be ' re- newed,' Eph. iv. 24. This makes an essential differ- ence betwixt a natural and regenerate man. The final causes, next and subordinate to the glory of God's free grace and rich mercy, are especially two : 1. To make men able to do good; namely, such good as may be acceptable and honourable to God, profitable to other men, and truly advantageable to themselves. The apostle, therefore (Eph. ii. 10), speaking of regeneration (which is a kind of creation), thus ex- presseth this end, ' we are created in Christ Jesus unto good works.' 2. To make men fit for glory ; for corrupt flesh cannot partake of celestial glory. Whereupon saith Christ, John iii. 3, ' Except a man be born again, he cannot see the kingdom of God.' So far shall he be from being admitted into it, as he shall not come so near as to see. That fitness for heaven is an end of regeneration, is thus declared, 1 Pet. L 3, 4, God hath ' begotten us again unto a lively hope, and to an in- heritance incorruptible,' &c. 23i GOUGE ON HEBREWS. [Chap. XII. iScc. lOG. 0/ saiiils hriii;; Godsjirsthorn. In that the society to which we are brought by the gospel is set out, by tliis jthrase, church of the Jirslboni, we may observe, tliat all they wlio are new born are God's firstborn. For a.s the believing Jews were so by virtue of their priority ; so the believing Gentiles, being brought into the Jews' society, and made partakers of their privilege, are so likewise. AVhere the called of God are comprised under this collective word, Ejihraim, they are styled ' God's firstborn,' Jer. x.x.xi. 9 ; so where the called of God are comprised under this collective word, Israel, they arc styled ' God's firstborn,' Exod. iv. 22. The whole church was comprised under the title Israel. In the same respect all saints are called ' heirs,' Horn. viii. 17 ; and ' kings,' llev. i. 0. Yea, all, not only ' one body,' as 1 Cor. xii. 13 ; but also ' one -sjjousc,' Cant. V. 1, 2 Cor. xi. 2. The reasons of saints being God's firstborn may be, 1. Their union with Christ ; for they are so nearly united unto Christ, as he and they make but one body, which is excellently set dow-n, 1 Cor. xii. 1 2. By virtue of this union, Christ's privileges are con- ferred on them. As he is a king, so they ; as he a priest, so thej', Rev. i. G ; as he a son, so they, John i. 12; as he an heir, so they, Rom. viii. 17; as he God's firstborn, llom. viii. 29, so they. 2. God's equal and impartial respect to them all. He loves them all with the same love. His heart is set on every one of them, as if they all were but one ; and, therefore, they are all styled, rszta uya- "rr^Tu, dear child r< II, Eph. v. 1. 3. TJieir ccpial right to the privileges of the first- born. The f'orenicntioned titles of heirs and /.('/'.'/.<, prove as mucli. 1. This may inform us in that right which be- lievers have to the heavenly inherit.ancc, they are first- born, 1 Pet. i. 3, 4. ThdUgh all that are begotten of men are not heirs, but only the firstborn ; yet all begotten of God are, because they are all firstborn. K.sau had a birthright, yea, and a blos-sing apper- tained to him, as he was the fir.stborn, Gen. xxvii. 19, 32 ; so Reuben, 1 Cliron. v. 1. The law expressly provideth that the firstborn have the inheritance, whcreunto he hath a riglit, though his mother were hated. Dent. xxi. IG. ^fuch more have God's tir.slborn a right tn his inheritance, even that lieavenly inheritance wliich the Father hath prepared, the Son jmrchascd, and the Spirit sealed up to their souls. This right, therefore, cimieth not from any worth of theirs, nor from any merit of any- thing done liy them, but from this prerogative con- ferred ui)on them ; for, as the apostle James cx- prcsseth (James i. 18), ' Of his own will begat he us with the word of truth, that we should be a kind of firstfriiits of his creatures.' Therefore the apostle Peter, 1st Epist. i. 3, blesseth God for this privilege, saying, ' Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.' 2. This should also stir us up to search after the evidences of this our right. Heirs of great inherit- ances will be very diligent herein ; yea, and they will take the advice of learned counsel. Should not we much rather use all means to get assurance of this prerogative, to be of the church of the first- born ? Note the exhortation of the apostle Peter, in 2d Epist. i. 10. If we be new born, we are firstborn ; and, there- fore, the evidences of our new birth are assured evi- dences that we are God's firstborn ; therefore well weigh them. You had them in the foregoing section. 3. This may admonish such a.s are the more emi- nent of the church, not to despise them who are in some outward respect inferior to them. Be the differ- ence in wealth, or honour, or authority, or superiority, or learning, or wit, or any gift of body or mind, yet in God's esteem, and in the greatest privilege, they are all one ; all firstborn, all heirs, all kings. Note Gal. iii. 28, ' There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor fe- male ; for ye arc all one in Christ Jesus.' This is it which the apostle mainly aims at, 1 Cor. xii. 15, 16, itc. Well weigh this point, ye that are any way above others, and consider what the apostle James saith, James ii. 1, 2, &c. 4. This doth afford a ground of consolation to such as are of poor parent.ige, and can expect no inherit- ance from their father on earth ; to young brothers, from whom the elder carrieth all ; to females, who cannot inherit : they arc all God's firstborn. So to all that are poor, mean, illiterate, weak, or any way despicable in man's conceit. A great comfort and encouragement it is to such, that they are God's first- born. Note James i. 9. 5. This doth afford a use of direction. First, in general, to walk worthy of this privilege and prerogative, for it is a great privilege, a high prerogative. In particular, (1.) Moderate your care for things here below ; for being God's firstborn, ye may rest assured he will jirovide sufUcient for the present, and hereafter give you a kingdom. On this ground doth Christ press this point, Luke xii. 29-32. I may to these use the proi)het's phrase, Jer. xlv. 5, ' Seek ye great things for yourselves ? seek them not.' Will a king's firstborn cark and care for farms, offices, or other like means of liveli- hood i Much less should God's firstborn cark and care for these earthly things. (2.) Patiently bear temporal losses, reproaches, di.-igraces, and what else may be endured for thy pro- fession's sake. The right of the firstborn will recompense alL Vee. 22-24.] GOUGE ON HEBREWS. 233 Note Heb. x. 32-3.5, and si. 9, 10, 2fi, 35. This also is well beseeming in God's firstborn. (3.) Be an examjile to others how to behave them- selves. They who in any respect are above others, must be as lights unto them. The advice of Christ, Mat. v. 16, ' Let your light so shine before men, that they may see your good works,' &c., doth especially appertain to such. Thus may we win and save others, as 1 Pet. iii. 1, 2, ITim. iv. 16. And this is a great improvement of the talent which God commits to us, whereby men bring gain to the Lord, which he will not let pass unrewarded. Eead Mat. xsv. 15, 27. Thus shall we bring a good repute to our profession, yea, and much honour to our Father, Mat. v. 16. Sec. 107. Of Christians enjoying the same privileges as the J eies formerly did. In that the society to which we are brought by the gospel is set out, by this phrase, church of the Jirst- horn, it doth inform us, that under the gospel all Christians are made one with Jews ; for it is noted as a work of the gospel to bring us Christians to those who by priority of time are God's firstborn. This was of old promised by God, Gen. xii. 13, and desired by saints, Ps. Ixvii. 3, and foretold by pro- phets. Gen. ix. 27, Mai. i. 11, and the accomplish- ment thereof manifested, Eph. ii. 13, Gal. iii. 27. The grounds of the jjoint may be, 1. To give evidence of the extent of God's mercy, Eom. X. 12. 2. The more to sot out the honour of Christ's coming. For as the honour of his second coming is set out by the appearing of all people to be judged by him, so of his first coming, by calling all nations to believe in him. 1. This may inform us in a main difierence betwi.xt the law and the gospel. The law was proper to one only nation, the Jews, as Ps. cxlvii. 19, 20 ; the gos- pel is common to all, Heb. iv. 2 ; and therefore saith the apostle, Rom. i. 16, 'I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek.' Not only so, but the law was a partition-wall, ■which kept Jews and Gentiles one from another ; but by the gospel that partition-waU is broken down, Eph. ii. 14. If the law were then worthy to be had in so high esteem, as David had it in, in how much higher esteem is the gospel now to be had '? Heb. ii. 2. 2. This may instruct us in the dignity and excel- lency of the Christian church. The psalmist, having an eye on the church of Israel, styles it ' the city of God,' and thus saith of it, Ps. Ixxxvii. 3, ' Glorious things are spoken of thee, O city of God.' The like glorious things, and that in a far more excellent manner, may be applied to the church of Christ ; for this church is brought to that, and the privileges of that church are brought to this. This was foretold, Isa. xxxv. 1, 2, and Ixvi. 10-12. In regard of the right which the Christian church hath to the ancient Jewish church, the titles proper to that are extended to this : for this is called Sion, and Jerusalem, and the city of God, as in the fore- going verse ; and the members of this, firstborn, heirs, children of promise, children of the free woman. Gal. iv. 38, 31, Abraham's seed, Gen. iii. 29, Israel of God, Gal. vi. 16. Their main privileges (whereof we also are made partakers) were these : 1. A special covenant betwixt God and them, Gen. xvii. 2, 4, 7, Heb. viii. 8. 2. A seal of that covenant, Gen. xvii. 10, Rom. iv. 11, Phil. iii. 3, Col. ii. 11, 12. 3. To them were committed the oracles of God, Eom. iii. 2 ; so to the Christian church, 1 Tim iv. 15, Col. i. 5, 6. 4. They had their priests ; so have we. 5. They had their altars ; so we, Heb. x. 8-10. 6. They had their anointing; so we, 1 John ii 20, 27. 7. They had their incense j so we, Mai. i. 11, Rev. viii. 3. 8. They had their passover ; so we, 1 Cor. v. 7. If further our privileges be compared with theirs, we shall find them in the excellencies far to exceed theirs. 3. This may serve as a motive to acquaint our- selves with the histories of them recorded by the Holy Ghost, to be stirred up to a holy emulation and imitation of them. To amplify these in some particulars. Offer your sacrifices to God, as Abel did his, Gen. iv. 3. Call on God, as Enos did in his times, Gen. iv. 26 ; walk before God as Enoch did. Gen. v. 22 ; and so iu the rest. Thus shall we indeed shew that we are come to the church of tlie firstborn. Sec. 108. Of the meaning of this phrase, ' which are written in heaven.' The second particular whereby the true members of the general assembly are set down is iu this phrase, h o'o^aioTi a.r:oyiysaiJ.iJ.'t.-M, which are written in heaven. The phrase is not literally to be taken, but meta- phorically. The metaphor is taken from the custom of meu. Magistrates over countries, cities, or burghs have their books or rolls, wherein the names of all their true denizens or free citizens are written ; so have universities and colleges ; so have generals of armies and their under - captains ; and all manner of socie- ties or governors of people. As they have books 234^ GOVOE ON HEBREWS. [CUAP. XII. wherein men's names are written, so they have a court, or some other safe and secret place, where they use to keep those names. In rehition hereunto, God is said to have his roll or book. For icriting names here mentioned, importeth as much; and his court of rolls, which is heaven, here mentioned, is a secret and sure court. These phrases are for teaching's sake, to make us the better conceive God's mind to us ; and metiiphors are of excellent use to that end ; for registering men's names in tlie rolls of such and such incorporations, assures them of their right to the privileges thereof ; 8o this writing of our names in heaven, assures us of our right to the privileges of heaven. Now, concerning God's books, I find sundry sorts mentioned, as God's open and God's secret books. 1. God's open book is the sacred Scripture, wherein his whole will, so far as is meet for man to know, is revealed ; wherein also the way to attain life, and avoid death, is declared, Ps. xl. 7, Isa. xxxiv. IG. By this book well observed, we may find out what per- sons, what mutters, arc registered in his secret books. 2. God's secret books are general, or special. General, of two sorts : (1.) His eternal decree of all things, Ps. cxxxi.v. 16. (2.) His perfect remembrance of all things that are done, Ps. Ivi. 8, Mai. iii. 16. When men intend to have matters kept in mind, and not forgotten, they will write them down ; so, to shew God remembers, and will not forget, he is said to have ' a book of remembrance.' HLs special books are also of two sorts : 1. One of life. 2. The other of judgment, Dan. vii. 10. These books of judgment are men's consciences. These two are distinguished. Rev. xx. 12. Now, then, to note out these books, and in order, we have five in number : 1. Tlie book of God's general decree. 2. The special book of life. 3. The book of God's remembrance. 4. The oi)en book of God's revealed will. 5. The book of judgment, whereby idl shall be tliocd. his ifc second sort, which is ' the book of life,' is here have ally meant, which is God's eternal election of tliat l.uJ certain number of men unto eternal life, prcparcc names arc said to be loriUen, because they to their 'd's eternal decree set down, from iiiij' 'c said to be written in heaven. thing douche God's decree is, as himself, on high, not ferred uponon earth. As we cannot go to heaven in pre.ssetli (.laii'iile here we live, so neither can we search with the wori r things in heaven are counted unsearch- firstfruits of x. 12. Peter, 1st Kpi. heaven is a safe place, Mat. vi. 20. saying, ' Blesscitliithcr to blot thcin out. 3. Because, by the divine decree of election, they are made free denizens and citizens of heaven, Eph. ii. 19, Mat. v. 3 ; and the i)rivileges and immunities of heaven belong to them. In this sense this book ia styled ' book of life,' as Phil. iv. 3. Sec. 109. Of God tltf judge of all. Another kind of persons to whom by the gospel we are brought, is God thi; judge of all. By the person here styled God, the second person in sacred Trinity, even the Son of God, our Lord and Saviour Jesus Christ, is meant. By this function, zf/DJc, judge, his last act of go- vernment is intended, even the last judgment at the end of the world, after which, as mediator betwixt God and man, he shall give over the kingdom to God the Father, 1 Cor. xv. 24. Under this particle, "ravruv, all, ' God the judge of all,' all reasonable understanding and immortal crea- tures are meant, as angels and men, whether good or bad. This copulative particle, and, knits this clause with the other precedent sentences, and shews that as every of the other clauses, from the beginning of the 22d vcr.se, implieth a distinct privilege of the new tes- tament, so this also. And as they, so this depends on the first clause, but ye are come, ifec, which is set down in opposition to the terror of the law, described, ver. 18. Therefore these clauses are set down as so many fiivours and privileges, whereof this is one, to have access to the supreme judge, which is a pre- rogative of the new testament. This is here set down in the midst of other jjrerogatives, and so coupled with them, as it mu.st needs be of the same nature and kind as they are, viz., a special prerogative. Besides, it is set down as the others, in opposition to the law, which is the old covenant, therefore it must needs be a prerogative of the gospel and new testament. That the gospel makes this a prerogative, is evident, Titus ii. 11-13, Luke xxi. 28. Yea, the gospel pro- uounceth faithful ones blessed. Mat. xxiv. 46. Obj. Some object that of our Saviour, Luke xxi. 3.5, ' Take heed lest that day come upon you unawares; ioT a.s a snare it shall come on alrthem that dwell on the face of the whole earth.' Am. The metaphor of a snare is used in a double sense. 1. In regard of the danger and mischief it bringeth; for by a snare the life of beasts and fowls is endan- gered, in that the snare itself kills such as it takes, or else fast holds them, till the hunter or fowler take them and kill them. Thus 1 Sam. xxviii. 9. 2. In regard of a sudden and unexpected event. Thus a beast going or ruiming on in his way is sud- denly and unexpectedly taken in a snare, or a bird lighting upon a sprig to peck at meat is unexpectedly taken with a snare. Thus Ecclcs. ix. 12. Vee. 22-24.] GOUGE ON HEBREWS. 233 In tlie former sense, Christ's coming is a snare only to the unbelievers and impenitent. In the latter sense, it is as a snare to aU of all sorts, for it shall suddenly come upon all. Note Mat. xxiv. 3G, itc. Yet may men be provided and prepared for that which is most sudden, as a wise traveller, a prudent housekeeper, a circumspect cap- tain, or governor of a castle. Thus will be all true believers jjrepared ; instance the five wise virgins. Mat. XXV. 6, and the faithful servant, ver. 19, Mat. xxiv. 46. Obj. 2. Some object that of our Saviour, Luke xviii. 8, ' When the Son of man cometh, shall he find faith on the earth ? ' Ans. 1. That is not to be taken universally or generally, without limitation or exception, but inde- finitely, comparatively ; so few believers, so little faith, as compared to the multitude of unbelievers, and the great measure of infidelity, few or no be- lievers observed ; little or no faith discerned. The grounds proving it to be a prerogative of the new testament, to have access to the supreme judge, are these : 1. The gospel sets out man's Kedeemer and Saviour to be judge, and that in man's nature, and as his surety J who hath not only undertaken to discharge all his debts, but also indeed, e/'s to 'jrutTiXii, to the full, to the uttermost, discharged the same. 2. The gospel sets out the judge, in the manner of his judging, to be most glorious to the saints ; for, (1.) He shall come in the glory of his Father, Mat. xvi. 27. His human nature, which was on earth subject to manifold infirmities, and at his death lashed with whips, scratched with thorns, pierced with nails and spear, shall appear in a divine glory, far surpassing the glory of the bright sun, yea, and of the most glorious angels. And he shall come with an innumerable company of those glorious angels who on earth attended the saints. (2.) Thrones shall be erected, Kev. xx. i ; not one only for the supreme judge, but many also for the samts, to be as assistants, Luke xxii. 30, 1 Cor. vi. 2. Is not this a great privilege 1 (3.) The dead in Christ, that is, believers, shall first be raised, as the apostle expresseth, 1 Thes. iv. 16, 'The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first ;' so as they shall have the honour first to behold him, to their unspeakable comfort. (4.) The saints shall be separate from the wicked, and set on the right hand of Christ, as Mat. xxv. 32, 33, ' And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left.' Here the saints are forced to complain of their mixture with the wicked, Ps. cxx. 5, Mat. xiii. 27, 28. (5.) Believers shall first hear that joyful sentence, Mat. xxv. 34, &c., 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world ; for I was an hungry,' A'c. ; and then shall they be set on the foremeutioned thrones. The gospel sets out the issue of Christ's coming to judgment to be most comfortable and glorious to saints ; for, 1. Their bodies, as they shall be raised, so they shall be changed, corruption into incorruption, aa 1 Cor. XV. 53, ' This corruptible must put on incor- ruption, and this mortal must put on immortality.' 2. Their souls shall again be united to them, their spirits made perfect, as in the next clause. 3. Both souls and bodies united shall be in ever- lasting glory. The gospel, not the law, revealeth all these ; this, therefore, is a great privilege of the gospel. 1. This disco vereth a main difference betwixt the law and the gospel. The law makes the thought of God, the judge of all men, to be most terrible. That makes them wish ' the mountains and rocks to fall on them, and hide them from the face of him that sitteth on the throne,' as Rev. vi. 1 6. The law admits no covering of siu, no forgiving of sin, no reward upon desert : in a word, as men are now since Adam's fall, the law permits the judge to give no other sentence than of eternal damnation. 2. This exceedingly commendeth the gospel, which doth more than the law possibly can. In righteous- ness it is no whit inferior to the law. It no more justifieth nor countenanceth sin than the law, but it maketh an unrighteous man righteous, which the law cannot do, and it makes him that hath been a sinner with comfort to appear before his judge, even such a judge as will set upon him the crown of righteous- ness, as 2 Tim. iv. 8. 3. This should stir us up to bless God for this blessed word, the gospel. It is well called gospel, that is, a good spell; and an angel might well say, Luke ii. 10, ' Fear not, I bring you tidings of great joy, which shall be to all people.' The fulness of that gladsome message consists in this, that it makes God, the judge of all, to be such a privilege as hath been shewed. 4. Labour we to be well instructed in the gospel, in the admirable privileges of the gospel ; particularly in this : and thereupon to believe the gospel, and to believe in him who is the main object of the gospel : thus shall we be made partakers, as of other privileges, so of this great one. 5. This should provoke believers to love the ap- pearing of God, the judge of all; to rejoice therein, that there is such a judge ; to long for his appearing ; to search after the signs thereof; to comfort ourselves ^- 236 GOUGE OS HEBREWS. [Chap. XII. therein against all reproaches, persecutions, troubles, afflictions, or any crosses whatsoever. Sec. 110. Of tlie excellenci/ of vieiCs soulf, as th^y are spiritual substances. The third particular whereby the memliers of the general assembly are set down, is in this clause, xa/' rrvf-jfiaei dixaiuv TiriKii!a'j,h(iv, and to the spirits of Just men made perfect. These are such as are translated, and made actual members of the church triumphant. Quest. Why are these thus brought in after the judge ? Ans. 1. To give evidence of the benefit of that function, wliich God our Saviour hath undertaken — viz., to be the judge of all. For by reason thereof, being found truly righteous, they are made perfect. 2. To assure us that we also, being such as they were, shall in time be as they are. Note 2 Tim. iv. 8. The parties hero expressed are said to be spirits. This title spirit significth an incorporeal .spiritual sub- stance ; it is oft opposed to a corporeal substance, as Isa. xxxi. 3, Luke xxiv. 37, 39. Now a .spirit is uncreated, or created. Uncreated, as God, John iv. 24. Created are reasonable, and unreasonable. Rea sonable, as angels, Heb. i. 7, and souls of men, Eccles. iiL 21, Zech. xii. 1. Unreasonable, as the souls of beasts, Eph. iii. 21. It is more clear than needs be proved, that the souls of men are here meant. For God can have no perfection added to him. The good angels abide as they were created, they are no more j)erfect than thoy were : indeed, by C'lirist they are conlirmed and estab- lished in their first estate, but that estate is not altered. As for evil angels, thoy shall never be perfected. The snuls of beasts are never severed from their bodies ; they both jierish together : neither are their souls capable of the perfection here intended. It is there- fore most evident that by spirits are here meant souls of men, which are of a spiritual sub.stance. In which respect they are here, and in sundry other places, called spirits, as Eccles. xii. 7, Luke xxiii. 4G, 1 Cor. vi. 20. That the souls of men are of a spiritual sub- stance appears, 1. Because they come immediately from God, as Gen. ii. 7. In this respect he is styled 'the God of the spirits of all flesh,' Num. xvi. 22, and xxvii. 16. And ' Father of spirits,' Heb. xii. 9. And men's spirits are said to ' return to him that made them,' Eccles. xii. 7. 2. God would make man after his own image, which a mere body without a spirit could not be. For ' God is a spirit,' John iv. 24, and his image con- sists in spiritual endowments, as knowledge, Col. iii. 10, and holiness and righteousness, Ei>h. iv. 24. The reasons why the souls of men are of a .spiritual substance. 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabric. For by reason of the spirit iniited to the bod)", man is the most admirable creature that God made, he is therefore styled, /i/xssxoV/Ao:, a little world. By his understanding, he rcsembleth the angels ; by his sight, the sun and stars ; by his breath, the air ; by his sensible faculties, all the excellencies of unreasonable creatures ; by his vegetable faculties, the excellencies of all manner of plants; by his flesh and bones, the .substance of minerals, and other senseless creatures. Thus doth he contain in him the quint- essence of all creatures, having a spirit to animate his body. 2. Their ends for which they were made, as, To animate bodies, to quicken them, to enable them to do those several functions which belong to the several parts ; as the eyes to see, ears to hear, noses to smell, palate to taste, mouth to speak, shoulders to bear, hands to handle and hold, and feet to go, which thoy cannot do without a soul ; instance carved bodies and idols, Fs. csv. 5-7. Yea, instance dead bodies. Judges xix. 27, 28. 3. That men might be the better enabled to glorify their Creator : for as it is in Hezekiah's thanksgiving, Isa. xxxviii. 19, 20, 'The living, the living, he shall praise thee.' 4. That they might be according to their disposi- tion and carriage, more capable of the greater reward or punishment. For spirits are much more capable than bodies. Take we a distinct view of the several faculties of man's soul, and we shall find man to be the rarest creature that God made. No senseless or unrea.son- able creature is comparable to man, by reason of man's reasonable soul. Yea, and a man hath herein a kind of excellency beyond angels, in that he hath a body united to the soul, wherein it may more discemibly exercise the abilities of a soul. Yea, and herein beyond all exception man hath an excellency above aiigels, in that his nature is such a one as the Son of God was pleased to assume, Heb. ii. G, which he would not have done, if a spirit had not been united to his body. Quest. If a spirit be so excellent a thing, how can it be begotten ? seeing begetting is an act of the body as well as the soul. Ans. 1. The ancient and common answer is nega- tive ; the .soul is not begotten.* 2. Others answer, that by virtue of the divine blessing. Gen. i. 28, the soul is propagated, and that as other creatures bring forth according to their kind, So man. How doth this aggravate the evil disposition of man, that consisting of so excellent a part as a spirit i.s, should so pervert and abuse it as he doth by sin !- The aggravation of devils' sin is in this respect the greater, because they are wholly and only spiritual : ' Anima crcando infunditur, cl infuiidciido crcatur, 3 (Jptimi corruplio pcssima. VeR. 22-24.] GOUGE ON HEBREWS. 237 such are their sins as no means of expiating them is afforded. Though man be not -n-holly spiritual, yet is he in part, 3'ea, and in liis princi[)al part. P>y sin is that divine part polluted, and all the ex- cellent faculties thereof perverted. So that the mind is become a blind and erroneous guide ; the will, a stubborn and rebellious servant ; the memory, an un- happy treasure ; the conscience, a sluggish monitor ; the heart, a false touch- stone; the aft'ections, domi- neering masters ; the sen.ses, pernicious inlets. Thus all the parts are become instruments of evil. What a shame is it that men who have reasonable and immortal spirits, should become worse than the unreasonable and mortal brutes ! such are atheists, idolaters, blasphemers, profane and impious persons, desj)isers of governors, hateful and revengeful persons, drunkards, gluttons, adulterers, murderers, and many other such like, as all notorious sinners. Hath God given men spirits to be more audacious and impudent in sinning? 2. This may admonish us to take due notice of this admirable part whereof men are constituted ; and well to weigh what are the distinct faculties thereof, what their several functions, how to be emjiloyed, and answerably to use them. (1.) The first and chiefest is the mind, which is given to man for a guide ; labour to have it enlight- ened with God's truth, that it may be a good guide, Mat. vi. 22. (2.) The will ought to be God's handmaid, ready to yield to God's will revealed to the mind, that we may be able to say as Samuel, 1 Sam. iii. 10, 'Speak Lord, for thy servant heareth.' (3.) The memory must treasure up all good direc- tions and consolations for future times : that what is once learned may be of perpetual use, that we may say with David, Vs. cxix. 55, ' I have remembered thy name, O Lord, in the night, and have kept thy law.' (4.) The conscience o\ight to be tender of the least sin, and quickly smite us, as it did David, W'hose ' heart is said to smite him after he had numbered the people,' 2 Sam. xxiv. 10 ; and after he had cut oft' the skirt of Saul's robe, 1 Sam. xxiv. 5. And not let us be quiet till it hath brought us to thorough re- pentance, as it did Peter, Mat. xxvi. 75, and then to pacify us. (5.) The heart ought to be upright, as Ps. xviii. 23. This sweetencth all graces, and shews a good respect unto God. (6.) All the affections must be as servants to the understanding ; and be ordered thereby, each of them being placed on their right olyect, and ordered by dis- cretion. (7.) All the senses must be inlets of good, as Luke V. 26, Acts ii. 37, and iv. 4. Blessed are they who make a right use of their spirit, and of the distinct faculties thereof. Sec. 111. Of the mean ill ff of the word 'just.' The next point of the description is the property, dixaiuv, ju.it. According to the notation of the Greek word, the virtue or grace here intended is a general virtue, whereby is given to every one his due, whether it be to God or man. See more hereof, my Whole A nnour of God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 1. 1. It is sometimes restrained to the eighth com- mandment, as opposed to deceitful and wrong dealin" with men; and in this restraint it is used. Tit. i. 8. 2. It is used to set down the sum of the second table, and compriseth under it all the duties we owe to man. Thus largely it is taken, when it is joined with another general word, which compriseth under it all the duties of the first table, as Mark vi. 20. 3. It is extended to the whole, and compriseth under it all duties that we owe to God or man ; in this extent it is taken for the most j)art, when it is set alone, or joined with a word of perfection, as Gen. vi. 9. Or else is ojiposed to a general word that com- priseth all manner of evil under it, as Ps. xxxvii. 12, Prov. iii. 33. Here it is so set alone, and nothing added thereto to restrain it, as it must needs be taken in the largest extent, and so compriseth all manner of virtues and graces under it. And it is taken as a property belonging to men while here they live : for it is distinguished from that heavenly qualification which foUoweth after this life, namely, to be made perfect, q.d., ye are come to those divine spirits of men, who being truly, though imper- fectly just, while they live on earth, are now made perfect in heaven. So that hence we may observe. That men may be truly just in this world. Whereof see Chap. x. 38, Sec. 144. Sec. 112. Of the perfection of the souls of saints in heaven. The consummation of the spirits of just men is, in this word, TiTi}.iiuij,htiiv, made perfect. This sets out the estate of men's souls after they leave their bodies and ascend to heaven ; they are then perfect — perfect I say, truly, and properly, and fully : not in part only, but in degrees also ; not in the manner only of what they do, but in the measure also; not by imputation of another's perfection, or by a gracious acceptation of that which is not perfect for perfect, but by a full and complete performance of what they are bound unto ; so as there is no defect at all therein, no, not in anything, nor at any time. This perfection is a universal and perpetual per- fection. This is it which is intended, 1 Cor. xiii. 10, ' Wlien that which is perfect is come.' Here he taketh it for granted, that there is a per- fection to come. That place, Phil. iii. 15, may be taken of the future, thus, bsoi out t'O.mi, 'whosoever will be perfect;' aud 238 OOUOE ON HEBREWS. [Chap. XII. this most fitly agrceth to the scope of the apostle (for he had before denied a j)rcsent perfection in this world, ver. 12, 1.3). Thus the point is there also taken ^^ro concesso, that there is a perfection to come. This Christ seems to aim at, John xvii. 23, ina um TiTiXiiuij,ivoi, ' that they may be perfect in one,' where the very word of the apostle here is used. That Christ ])rayeth for the future glory of such as believe in him, is evident in the following verse : ' Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me.' The apostle, Eph. iv. 13, aimeth at this perfection. Most fully is this future perfection set out, Eph. v. 27. It is set out, 1. Generally, in this word glorious, 2. Particularly, in the words following. And that privatively, by removing all blemish and defect (' a glorious church, not having spot or wrinkle'); and posi- tively, by expressing an especial perfection, which is to be holy; a property which most of all makes us like to God, Eph. iv. 24. Of a more distinct meaning of these words, see my Domest. Duties, Treat. 1, on Eph. V. 27, Sees. 50-52. Take we a view of the distinct perfections of the several fiiculties of a glorious soul, and the complete perfection of the whole will better appear. 1. The understanding is endued with perfect know- ledge. Whatsoever may any way make to the glory of God, or happiness of the creature, it perfectly un- derstandeth. It is ignorant of nothing that it may, or must know, or is any way meet to be known. Neither doth it misconceive or know anything amiss. Nor ignorance, nor error is in it. This phrase, 1 Cor. xiii. 12, 'Then shall I know even as lam known,' importeth as much. For our knowledge is there com- pared to God's, though not in equality (for there is no proportion betwixt finite and infinite) yet in simili- tude of perfection, and that according to the extent of created capacity. And that the comparison lieth in such a perfection, is evident by the ojjposition of this phrase to that which gocth immediately before, thus, ' Now I know in part, but then shall 1 know even as I am known.' 2. The will is only and wholly in everything pliable to God's will, no reluctancy at .all against it. If the Lord should will it to go from heaven to earth, and again to dwell in the earthly tabernacle of the body, it would thenin readily yield to God's will. Instance the soul of Lazarus, that had been dead four days, and of others raised from the dead. 3. The memory never lets slip anything that is treasured up in it; and nothing is treasured up in it but that which is good, heavenly, and divine, and every way worth the keeping and fast holding. 4. The conscience is accessory to no evil that may any way discjuiet or trouble it, but exceedingly cheer- eth the soul by the witness it beareth to the good, perfect, and constant course which it taketh, and to God's apjirobation thereof, so as it is ever quiet, com- fortable, and cheerful. 5. The heart is most pure, sincere, and entire. It is said, Rev. xiv. 5, that ' no guile is found in them.' They 'shine as the sun,' Mat. xiii. 43. They are transparent ; they have no cover for hypocrisy. Such as ' make lies, or love lies,' are ' without,' Eev. xxi. 8, 27, and xxii. 15. 6. Their liking affections are wholly set upon the chieftst and highest good, from which no inferior good can draw them. So ravished they are with God, as in comparison of him, they desire, love, and de- light in nothing else, at least in nothing more than in their sweet communion with him. 7. There is nothing in heaven to stir up in the souls there any disliking affections — as of fear, grief, anger, hatred. In this respect it is said that ' all tears are wiped from their eyes,' Eev. vii. 17, that is, all matter of grief; the like may be said of other dis- liking affections. 8. That use which souls have of senses — as of seeing, hearing, and the like — increaseth that admi- ration which they have of those ^xceUent objects which they see and hear, and more ravisheth them therewith. 9. That utterance or expression which they make of their mind is most divine, tending only, wholly, continually, to the praise and honour of God. Note how in this respect they are set out, Eev. xix. 1, 6, 7. 10. Souls in heaven are every way so perfect, as they will be most fit to be united to glorified bodies, which shall be made ' like the glorious body of Christ,' Phil. iii. 21, which are said to ' shine as the firmament and the stars,' Dan. xii. 3, yea, ' as the sun,' JIat. xiii. 43, which are incorruptible and spirit- ual, 1 Cor. XV. 42, 44 — spiritual, I say, (1.) In regard of their freedom from all dulness and heaviness. (2.) In regard of their wonderful agUity, activity, celerity, and other like properties. (3.) In regard of their sustentation only by their spirits, without food, apparel, sleep, physic, or any natural help. By these forcmentioned particulars you may discern the perfection of glorified souls, which God is pleased to communicate unto them. 1. Thereby to give evidence of the perfect fidness of his goodness unto man. A great evidence was given at first in man's creation. A greater evidence, in man's renovation and regeneration. This the greatest, in regard of the absoluteness and unchange- ableness of it. 2. To magnify the glory of the Son of God, the head of saints. Note 2 Thess. i. 10, where it is said that Christ ' shall be glorified in his saints.' The perfection of saints verificth and gives proof of the Vee. 22-2-t.] QOUOE ON HEBEEAVS. 239 fulness of tlic merit and virtue of the things which Christ hath done and suflercd for man's salvation. 3. To give proof of the victorious power of tlie re- generating Spirit in saints, for the perfection of saints gives demonstration of the Spirit's full conquest over the flesh, and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel. 4. To satisfy the longing desires of saints, for all they in whom the good work of grace is once begun, most earnestly desire the perfection thereof. This they do, (1.) Partly in regard of the flesh, which lieth heavy on their souls, as appeareth, Kom. vii. 2i. (2.) And chiefly in regard of their earnest desire to have as near a communion with God, and as full a participation of his image, as may be. Note Phil. iii. 13, 14, ' Brethren, I count not myself to have appre- hended : but this one thing I do, forgetting those things which are behind, and reaching forth unto those which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus.' 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the mani- fold imperfections whereunto they are here subject in this world. Fitly may I apply in this case Isa. si. 1, 2. The warfare of a righteous soul against the flesh, the world, and the devil is accomplished. As her iniquity is pardoned, so is it utterly subdued, and she made perfect. An assured expectation hereof is the sweetest com- fort that can be thought of against our present im- perfections. Hereon, therefore, meditate while here you live. It is some comfort that imperfections are a common condition, and that men may be truly right- eous, though imperfect ; but this is a far greater, that their imperfections shall all be taken away, and they made perfect. 2. This may be a motive to set before us for a pattern the spirits in heaven, and that upon this ground, because they are made perfect. This is the main scope of the third petition in the Lord's Prayer. This is intended, Heb. vi. 12, where the apostle ex- horteth us to be ' followers of them who through faith and patience inherit the promises.' 3. This may aS'ord ground of exultation and re- joicing upon evidences of the approach of our dissolu- tion, because the time of our bemg made perfect then Cometh. Sec. 113. Of the communion of saints on earth tvith saints in heaven. The principal point intended in these last words now followeth, intimated in this particle, xai, and, which hath relation, as to other particulars precedent, 80 to that phrase, ir^oatKn'AijiaTe, ye are come, (fcc. — viz., by the gospel, to the spirits of ju^ men made per- fect; so that the apostle doth hereby give us to un- derstand, that by the gospel saints on earth have communion with saints in lieaveu. Here are two particulars — 1. The communion itself. 2. The means thereof — viz., the gospel. 1 . For the first, that there is a communion betwixt saints on earth and in heaven, is evident from divers places of Scripture, as Eph. i. 10, Col. i. 20, especially Eph. ii. 19, where we are said to be ffu/iC7oX77-a; riZv ayiiov, ' fellow-citizens with the saints ' — namely, of all the saints that having Uved before on earth, were then glorified, as well as of those who then were or after should live on earth, and in their time be glori- fied. Now fellow-citizens have a mutual communion one with another, and are partakers of the same pri- vileges. That which is set down, Luke i. 17, for an evidence of the power of the Baptist's ministry, that he ' should turn the hearts of the fathers to the children,' doth also prove the point ; for by fathers he means the ancient Jews deceased and glorified, and by sons, such as living on earth were brought to believe in Christ. By turning their hearts to them, is meant an acknow- ledgment of them to be their genuine children, in that they be of their faith, as Gal. iii. 7, John viii. 39. 2. That the gospel is a means of this communion, whereby it conies to be a privilege of the now testa- ment, is evident by the forementioned proofs of the point. Quest. Was there not a communion betwixt saints on earth and in heaven before Christ was exhibited '] Ans. 1. Not so clearly and fully revealed. Now many things in sacred Scripture are appropriated to the gospel, not simply and exclusively, but compara- tively, in regard of the perspicuous manifestation of them, as Heb. viii 10, and ix. 8. 2. The gospel preached, in regard of the substance of it, was under the law, Heb. iv. 2. ' Unto us,' saith the apostle, ' was the gospel preached, as well as unto them.' The first promise after man's fall, Gen. iii. 15, con- tained the substance of the gospel, and that was the substance of the New Testament, by virtue whereof saints of old had all the spiritual and celestial com- munion which they had. 3. The extent of this communion to all of all sorts (as Eph. i. 10, and Mat. viii. 11, ' from the cast and west '), is proper to the Christian church after an especial manner. The grounds of this mutual communion betwixt heaven and earth are these : 1. Their mutual relation to one father, Eph. iv. 6. ' One God and Father of all, who is above all,' saith the apostle. When saints depart out of this world, this relation ceaseth not, Exod. iii. 6. Now, children 210 GOUGE ON HEBREWS. [Chap. XII. of the same father have a mutual communion betwixt themselves. 2. Their mutual union with one head, which is Christ the Son of God, 1 Cor. xii. 12. That all saints in heaven and earth are united to him, is evi- dent, Eph. i. 10, and iii. 15. And members of the same body have a mutual communion. 3. Tlie mutual spiritual animation by the same Spirit. That Spirit which is in saints on earth acconipanieth their spirits into heaven. That being ever one and the same Spirit, though in divers persons, draws all to a mutual communion, as the same soul animating many members. Quest. In what particulars consisteth this com- munion ? A ns. 1 . In God's bringing us together. 2. In our mutual affection. 1. Uod, who hath chosen a set and certain number to life, in his time gathers them together into that general assembly (whereof before), the true catholic church, John x. IG. This he doth outwardly by the word, inwardly by the Spirit. Thus as some are translated into the triumphant churcli, others are called into the militant church, which are but two parts of the catholic church. In this respect, all that on earth are called, come to the spirits of just ones made perfect. 2. The mutual affection of saints is manifested, both by that which saints in heaven do for saints on earth, and also by that which saints on earth do for saints in heaven. So little is in Scripture recorded of the affections of saints in heaven towards saints on earth, as we have no warrant for any particular effects, only from the sympathy of fellow-members, and abundance of charity in tliem, we may very probably infer two generals — 1. Saints in heaven pray for them on earth, that God would support them, and deliver them out of all their miseries, and bring them to the rest and glory where they themselves are. Thus much is intended, Rev. vi. 10. But it is to be taken of their affection to the church in general, and not to particular members, which are unknown to them. 2. They rejoice at God's prcser\'ation of his church on earth, so as many of their fellow-soldiers are daily translated and crowned, whereby their blessed society is increased ; for love abideth and aboundeth in heaven, 1 Cor. xiii. 8, iind this is one special fruit of love. On the other side, saints on earth, 1. Praise God for the rest and glory which they in heaven enjoy, and for their blessed departure out of this vale of misery. It is prescribed as a form of praise, Rev. xiv. 13, ' Blessed are the dead which die in the Lord,' ic. 2. They pr.ay for the resurrection of the bodies of those spirits, that so they may be fully both iu body and soul consummate, ■which is the substance of the second petition in the Lord's Prayer. 3. They set them as a pattern before them, and tread in their steps, whereby they bring much honour to them. 4. They sigh, and earnestly long to be with them, as Phil. i. 23. 1. This may inform us of the blessedness of the time wherein we have been bred and brought up, which is the time of the gospel; wherein we GentUes are brought to those blessed spirits; to be children of their Father, members under their head, guided with their Spirit, redeemed by their Saviour, co-heirs of their inheritance. Note Eph. iii. 12. 2. This may stir us up to acquaint ourselves with the histories of them recorded by the Holy Ghost, and to be provoked to a holy emulation and imita- tion of them, according to that exhortation of the apostle, Hob. vi. 12, to 'be followers of them who through faith and patience inherit the promises.' Sec. 114. Of Jesus the nudiaUir of ilte neto cove- nant. Ver. 24. And to Jesus the mediator of the new covenant. The apostle here returns to that excellent person ■who is the greatest glory of the new testament; access to whom is the greatest privilege of all. He is set out before in his last function, judf/e of all; wherewith lest saints should be too much af- frighted by reason of their manifold imperfections and tran.sgressions, here he is set out a mediator, and after tlus a means of purging from sin. A nd to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh heller things than that of Abel. For the name, IjiiroDj, Jesus, it is a Greek expres- sion of Joshua, and .signifieth a saeiour, so that this title Jesus is a most honourable title, intimating that full salvation which he bringeth to his people. Of this name and title, Jesus, see more Chap. ii. 9, Sec. 73. The next particular which followeth in the descrip- tion of the person here, is his ofliee, whereof is ex- pressed, 1. Tiie kind of it, mediator. 2. The object whereabout it is exercised, in this word, covenant, which is illustrated by the excellency of it, in this particle, 7ieiv, ' And to Jesus'the mediator of the new covenant.' The word, ij.K!iTr,i, mediator, is derived from an adjective, /iscrof, that signifieth iniddle, which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance, in which respect this title is oft attributed to Christ, as standing betwixt God and man, as 1 Tim. ii. 5, Heb. viii. G. Of the nature of this oflicc, the end thereof, the persons that ■were at variance, the person that inter- \ Vek. 24.] GOTJGE ON HEBREWS. 241 posed betwixt them, the motive that stirred him up thereunto, itc, see Chap. viii. 6, Sec. 23. The object whereabout this office of Christ is exer- cised, is said to be this, biair,xr), covenant. Of the notation of the Hebrew and Greek words translated covenant, see Chap. vii. 23, Sec. 94. Of the nature of a covenant, and the kinds of covenant.s mentioned in Scripture, see Chap. viii. 8, Sees. 39, 40. The covenant whereof Christ is the mediator, is here styled by the apostle new, and that in four several respects, whereof see Chap. viii. 8, Sec. 35. Sec. 115. Of the excellency of the gospel above the laio: and of the mediator of the gospel above the medi- otor of the law. The principal point intended in these words is intimated in this particle, xai, and, which hath rela- tion to the former privileges, so to that forementioned phrase, ye are come, viz., by the gospel, itnto Jesus the mediator of the neiv covenant; so that the apostle doth hereby give us to under.stand that by the gospel we are' brought to the mediator of the new covenant. A prophet that lived under the law spake of it as of a thing to be accomplished under the gospel, Jcr. xxsi. 31, 'Behold the days come, .saith the Lord, that 1 will make a new covenant with the house of Israel, and with the house of Judah.' And the apostle who lived under the gospel applieth it to the time present, Heb. viii. 8. The covenant under the law is styled 'the old covenant,' Heb. viii. 13; so as the new must come in when the old is abrogated. 1. This doth set forth the excellency of the gcspel above the law, and of our times above the times of the law. Well weigh the difference betwixt the mediator of the law and of the gospel, betwixt the old and new covenant, and the foresaid excellency will more clearly and fully be manifested. (1.) The mediator of the law was a son of man, a mere man ; whereas Christ, the mediator of the gospel, was the Son of God, and though a true man, yet not mere man, but God-man. (2.) Moses, the mediator of the law, was a sinful man, once in danger to be killed for neglect of cir- cumcision, Exod. iv. 24, 25, and after excluded out of Canaan for his incredulity, Num. xx. 12; whereas Christ, the mediator of ,the gospel, ' knew no sin,' 2 Cor. V. 21, but was 'holy, harmless, undefiled,' ifec, Heb. vii. 26. (3.) Moses, the mediator of the law, was not able himself to endure the delivery of that whereof he was a mediator, Heb. xii. 21. It is said, 'he exceed- ingly feared and quaked' at the delivery of the law ; whereas Christ, the mediator of the gospel, was able to dwell with that 'devouring fire, and everlasting burn- ings,' mentioned Isa. sxxiii. 14. He stood in that bush which 'burned with fire, and was not consumed,' Exod. iii. 2. Vol. III. (4.) Moses was a mediator onl}-, to deliver the law from God to the people, Deut. v. 27, 31, Acts vii. 38, Gal. iii. 1 9 ; whereas Christ, the mediator of the gospel, is our surety, who hath satisfied the law for us. We therefore have beyond all comparison the better mediator, and in like manner the better covenant. So it is expressly called, Heb. viii. 6, 'Now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.' It is better than the covenant of works, in the very- substance of it. It is better than the covenant of grace, as it was made with the Jews, (1.) In the clear manifestation of it by the gospel, Eph. iii. 5. (2.) In the sure ratification of it, by the death of Christ, Heb. ix. 15. (3.) In the mighty operation of the Spirit in and by it, 2 Cor. iii. G. 2. To stir us up to take due notice of the excellency of the times of the gospel, to bless God for reserving us thereto, and to endeavour with our uttermost ability to walk worthy thereof This worthy walking is in particular expressed, 2 Cor. v. 17, Eph. iv. 24. Sec. 116. Of the sprinlcling of Chrisfs blood. Ver. 24. And to the blood of sprinkling, that sjKoheth better things than that of Abel. The last privilege here noted, as it is a distinct privilege in itself, as the copulative, y.ui, and, im- porteth, so it is an amplification of that which is immediately set before it. For it is one of the prime fruits of Christ's mediation. Being our mediator, he shed his blool U^r us. His blood being the blood of a mediator, it proves a blood of spirinhling. Being a blood of sprinkling, it speaks better, ifec. To handle this as a distinct privilege, the meaning of the words is first to be opened. By blood he means the death of the mediator before- mentioned ; for man's life is in his blood. Gen. ix. 5. The shedding of a man's blood is the taking away of his life. Now Christ's blood was shed, as the blood of beasts under the law, for a sacrifice, for expiation of sin ; and that God's people might have a more particular assurance of their cleansing by the blood of their sacrifices, it was wont, under the law, to be sprinkled upon them, Exod. xxiv. 8, and xxix. 21, Lev. xiv. 6, 7. Hereunto alludeth the apostle in this place. And by blood of sjirinMing, by a figure, he means blood sprinkled, or (as Heb. xi. 28, 1 Pet. L 2) ' spri7ikling of blood.' S/Jrinkling of blood setteth out the application of the merit thereof t<3 the particular persons that are sprinkled. Now Christ's blood is applied on his part by his Spirit, which inwardly persuades the soul of a right it hath to Christ, and to ail that he hath done and 242 OOUQE ON HEBREWS. [Chap. XII endured for man's redemption. And on our part by faith, wliich moves us to rest upon Christ for a par- ticular benefit to ourselves of his obedience unto death : so as the mention of blood shews the ground of atonement ; sprinMing, the means of receiving benelit tiicreby. So that from the sprinkling of Christ's blood the apostle gives us to understand that Christ's blood is communicable, which is evident by the frequent sprinkling of tliat blood, and of that water, which, under the law, were types of Christ's blood. For by the sprinkling thereof, things and persons were consecrated to a holy use, and unclean things and persons were cleansed. To give some particular instances, the tabernacle (which was the place of the holy worship) was thus sprinkled, and all the ministering vessels therein, Heb. ix. 21 ; and the altar, Lev. i. o ; and the mercy-scat, Lev. xvi. 14 ; and the book of the covenant, Heb. ix. 19. So also the priests and their garments, Lev. viii. 30 ; and all the people, Exod. xxiv. 8. That sprinkling of blood was a rite of consecration, is evident, Lev. viii. 30. Quest. Why should the forementioned things be consecrated by sprinking of blood ! Ans. All things are unclean to sinful man, till by Christ's blood, and faith therein, they are sanctified. So as hereby the contagion of man's natural pollution ■was set out. Instances of cleansing unclean things by sprinkling of blood and water are these : 1. Such as ate any unclean thing. Lev. xi. 8. This being prohibited was a jihiin sin. So touching or any waj' meddling with unclean things wilfully. 2. Such as unawares touched any unclean thing. Lev. V. 2. This was a casualty. 3. Such as were infected with leprosy, running issue, or any like disease. Lev. xiii. and xv. So women, certain days after child-bearing. These were infirmities. 4. Such as buried their dead friends, or touched their cori>se. Num. xLx. 11, to typify the danger of having to do with such as are dead in sin. Like to this was the unclcanness of him who killed the rod cow, who carried her out, who burnt her, who gathered up her ashes to make the sjjrinkling water withal. All these were duties commanded ; j'et, because they were occasioned by sin, though they were about the means of purging from unclcanness, made the per- formers thereof unclean. All these, and otiier like kinds of legal unclcanness, were jinrged with blood sprinkled on them. Num. xix. 17, 18, Heb. ix. 22. Thusjiurging virtue, arising from sprinkling of blood, evidently shews that Christ's blood is communicable, the virtue of it extends to Others ; for the legal purging was but a type of Christ's. This is further manifest by tlie sacramental sprink- ling of water iu baptism, which is a sigu of Christ's blood, and by the communicating bread and wine in the Lord's supper. Two especial respects there are, wherein Christ's blood may well be styled blood of sprinkling, and truly said to be communicable. One in regard of the merit. The other in regard of the virtue of it. The merit, whereby the guilt and punishment of sin is taken aw.iy. Tlie virtue, whereby the dominion and power of sin is abated and subdued. The former was especially typified under the law; for the sprinkling of the blood of beasts was for cleansing such as were unckan, whereby both the guilt and punishment of their uncleauncss wiis taken away, as the unclcanness of the leper, Lev. xiv. 7, 8, and the unclcanness of him that touched a dead corpse, or were any other way unclcnn, Num. xix. 18, 19. Hereunto alludeth the apo.stle, Heb. ix. 19. In this respect, being cleansed with such sprinkling as the law enjoined, they might freely an.d boldly do service to God, otherwise it was death. Num. xix. 13, 20. But the sprinkling of Christ's bhwd, that is, a right application thereof by the Spirit of Christ on his part, and by faith on our part, wrought by the s.iid Si>irit, doth every way cleanse from all sin, — taking away the guilt, and freeing from the punishment, in which respect the beloved disciple John saith, 1 John i. 7, ' The blood of Jesus Christ cleanseth us from all siu.' Yea, also, it hath a virtue and power to subdue in us the power of sin, and to free us from the dominion thereof, in which respect ChrLst is said thereby (Heb. ix. 14) to 'purge our conscience from dead works, to serve the living God ;' and Heb. x. 22, we are said to be ' S[)rinkled in our hearts from an evil conscience.' These phrases import a freedom from the power, as well as from the guilt of sin. In this respect (Acts. XV. 9), God is said to ' purify our hearts by faith ; ' because faith applicth Christ's blood to the soul. 1. This doth inform us of the means whereby Christ's blood is made useful and profitable to us. His blood is shed, and being shed, it is expiatory and satisfactory. But how maj' we bo made par- takers of the benefit of it, this legal rite shcweth, even by having it sprinkled upon our souls. Though the paschal lamb were slain, and the blood thereof poured into a basin, yet if it had not been sprinkled on the door, the destroyer would have entered in : so, though Christ's blood be shed and preached by tlic gospel, and represented in the sacraments, j'ct if it be not sprinkled on us, it doth us no good : we may be destroyed with the rest of the wicked. Our heart is as the door of the soul (I's. xxiv. 7), if that be sprinkled with Christ's blood, the destroyer dares not enter in. Therefore, a.s the apostle adiiK)nisheth, Heb. x. 22, ' Let us draw near with a true heart, iu full assurance of fiiith, having our hc;irts sprinkled Vee. 24.] GOUGE ON HEBKE-ffS. 243 from an evil conscience, and our bodies washed witli jiiire water.' 2. This may teacli us liow to have this blood sprinkled on our hearts. It is sprinkled by a parti- cular application thereof to ourselves, which is done by faith ; for by faith we apply unto ourselves in particular that which in the word is indefinitely revealed concerning Christ's death, and the benefit thereof. By faith we apply the merit thereof. By faith we draw a special virtue from thence. By faith we apply Christ's intercession, and there place all our confidence for acceptance. Sec. 117. Of tlve continual efficacy of Christ's sacrijice. This phrase, XaXoujr;, that speaheth, is an elegant prosopopoeia, whereby the virtue and efficacy of Christ's blood is set out to the life. This phrase shews it to be so great, as if Christ, with all his wounds opened, and with all his blood in a vessel brought to his Father, should earnestly call and cry to his leather for iiardon, he could not more prevail. It hath respect to Christ's intercession, and im- porteth a perpetual efficacy of Christ's sacrifice ; therefore, it is set down in the present tense jiar- ticiple, whereby the apostle giveth us to understand that Christ's sacrifice hath a continual efficacy. Those principles of our Christian religion, and articles of our Christian faith, which are noted to fol- low hereupon, do prove as much — as resurrection, ascension, and intercession. His resurrection shews Christ, he being sacrificed, was not as the legal sacrifices swallowed up of death, and utterly consumed, so as they were but for one onl}' turn, and for the present use ; but as he Uveth after death, so he continueth to speak. His ascension shews that he was not as the priests under the law, who, being dead, could no more enter into the holy place ; but he, after death, entered into the true holy place. Herein the apostle makes a difference betwixt the typical priests and the true priest, Heb. vii. 23, 24. His intercession sheweth the end of the two for- mer. He rose and ascended into heaven, that he might continue the use, power, and efficacy of his sacrifice, which he doth by his intercession j so as hereby the point is evidently confirmed. That these three followed upon his death, is evident, Rom. viii. 34. In regard of this continual efficacy of Christ's sacrifice, he is said, Hub. vii. 25, ' ever to live to make intercession for us.' Christ's continual in- tercession is that which is intended under this meta- jihor of speaking, ■ for to intercede is to speak for one. This is attributed to Christ by way of resemblance. See more hereof, Chap. vii. 25, Sec. 106. Sec. 118. Of (had saints speaJdng. More fully to express the efficacy of Chiist's blood, the apostle sets out the matter thereof coniparativelj', thus, x^iiTTOta AaXoCir; Taoa riiv " A^sX, better things than that of A bel. To understand the meaning thereof, we must search out what it is that Abel, or that his blood, spe.-iketh. Most Greek copies set down an article of the mas- culine gender, Taja rox "A^sX, and so refer it to the person. It seems that learned Erasmus met with some copies that have the article in the neuter gender, •iraia, t'o "A/SsX, and so refer it to, a)',aa, hlood. Our English so taketh it ; for it saith not than Abel, but than that of Abel, ^dz., that blood. Now, we read of both, namely, of Abel himself, even his person, that ' he being dead, )-et speaketh,' Hub. xi. 4 ; and also of his bluod, that it being shed, ' the voice of it cried unto God from the earth,' Gen. iv. 10. 1. Abel himself speaketh, in that his faith, and the fruits thereof, being in everlasting records to all posterity, call upon all that read or hear them to be followers of him, as evidently as if his voice were heard. 2. Abel's blood speaketh, in that at first the shed- ding of it could not be concealed, and thereupon re- quired judgment against his brother that slew him; yea, still it remaineth crymg against all such fratri- cides and homicides as Cain was. 3. Both Abel himself, and also his blood, speaketh, in that his soul is among the souls of ' them that wero slain,' who ' under the altar cry with a loud voice, saying. How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?' as Rev. vi. 9, 10. The apostle doth hereby give us to understand that dead saints speak, which is plainly expressed, Heb. XL 4, where the apostle saith, thus Abel being dead, yet speaketh. In like manner, all that lived right- eously, or suffered for righteousness' sake, and that have their life and death registered for posterity, do speak. For they do as plainly and distinctly instruct U3 in the goodwill of God, in our duty to him, and in the way to life, yea, and in the extent of our obedience, how it ought to extend itself, not only to the doing of what God requireth, but also to the enduring of what he is pleased to lay upon us, as Heb. v. S ; they do, I say, as plainly instruct us therein, as if they were living, and with an audible voice spake unto us, and exhorted us to such obedience and such patience as they in their lifetime shewed. In this respect, saith the apostle, Rom. xv. 4, ' whatsoever things were written aforetime, were written for our learning.' 1. Which may serve for the refutation of that undue cavil which papists lay upon the Scripture, that it is a mute judge. If dead saints, because they are regis- tered in the Scripture, may be said to speak, much more the Scripture, which registereth what they speak. But note the express phrases of Scripture against that 244 GOUGE ON HEBREWS. [Chap. XIL cavil, as Rom. iv. 3, rl r\ yoaif:)i ^^y^', ' what saith (or spciikcth) tlie Scripture?' and Joliu xix. 37, 'an- other Scrii)ture (Xtys') saith or spenketh ;' and John vii. 42, ' saith not the Scripture V therefore the Scrip- ture is styled h Xiyor, the word, as ' the word of the prophets,' Heb. i. 1. If God should by an audible, in- telligible, and distinct voice speak to us, we could not better know his mind than we may by the Scri|itures. May not a friend as plainly declare his mind by a letter written, as by word of mouth ? We read, 2 Chroii. xxi. 1 2, of a writing that came from Elijah after he was translated (which letter questionless he had written whilst he was on earth, and left to be delivered to the king) ; did not that letter as plainly declare God's message, as if by a voice it had been uttered ? So did that writing which Baruch wrote from Jeremiah's mouth, Jer. xxxvi. This phrase, 2 Cor. X. 1 1 , ' such as we arc by word in letter,' sheweth that Scripture hath its voice ; therefore it is no mute judge. 2. Let us be exhorted to hearken to the voice of dead saints, as Micah vi. 9, ' hear the rod,' i.e., by it learn God's mind. They who imitate dead saints hear them speak, and hearken to their instructions. Sec. 119. Of the excellency of Clirisl's blood ahove others. Christ's blood every way speaketh better things than Abel or his blood ; for, 1. Abel speaks for imitation. Christ not only so, but for expiation, justification, and salvation, all which he hath merited. 2. Abel's blood speaks for revenge ; Christ's for j)ardon, Luke xxiii. 34 ; therefore saith the apostle, Eph. i. 7, ' In him we have redemption through his blood, the forgiveness of sin, according to the riches of his grace.' Quest. Why is the comparison betwixt the blood of Abel, and the blood of C'hrLst ? A lis. Because Christ's blood, in regard of the plot- ting and practising of those that shed it, was as unjustly, as wrongfully, as maliciously shed as Abel's. Now, lest from that which is said of Abel's blood. Gen. iv. 10, and Slat, xxiii. 35, the like should be feared of Christ's, by this comparison he removeth that scruple. The aiKJstle doth hereby give us to understand that Christ's blood hath a more excellent virtue than others'. This is true of others' persons and others' blood. 1 The best that can be said of others' persons is, that they arc an excellent pattern and example. Thereu]ion we are exhorted to ' be followers of them,' Ilcb. vi. 1 2. But Christ his person, jiis blood, is for our justification, .sanctification, and salvation, 1 Cor. i. 30. 2. The best that can be said of others' blood is, that it is a ratification of the truth of that profession for which it waa shed. In thia respect the apostle styleth his sufferings a ' confirmation of the gospel,' Phil. i. 7; and, ver. 12, saith that they 'turned to the furthering of the go.spel ;' but by Christ's blood, the covenant of i)cace, and reconciliation betwixt God and man, is made and confirmed, Heb. is. 15, IG. 3. The blood of others unjustly shed crieth for revenge, Gen. iv. 10, Mat. xxiii. 35, Kev. vi. 10 ; but Christ's for pardon, Luke xxiii. 34, Eph. L 7 ; yea, as it hath been formerly shewed and proved, we are redeemed, reconciled, justified, sanctified, and saved by Christ's blood. Thus we see how Christ's blood hath every way a more excellent virtue than others' ; and this ajj- peareth, 1. From the diganty of his person. We Christians know that Christ was true God ; that he assumed our nature into the unity of the Ueity, so as God and man became one person. In this respect 'the word was made tiesh,' John i. 14, and ' God was manifested in the flesh,' 1 Tim. iv. 1 G. By virtue of the hypos- tatical and personal union, that blood which was shed by the human nature is attributed to the divine nature. Acts xx. 28. In this respect it hath a divine and an infinite worth, dignity, merit, virtue, and efficacy, and therefore is better and more excellent than any others. 2. From the ends w^hy Christ shed his blood. (1.) To free man from sin, and from all that misery whereunto man by sin had brought himself, Gal. iii. 13. (2.) To bring man to everlasting happiness, Eph. V. 25-27. Can there be better things than these ? Can any other blood effect these ? 1. This denionstrateth the blasphemy of papists, who attribute the merit and virtue proper to Christ's blood to the blood of martyrs ; for they teach tliat by the blood of martyrs sins are expiated ; yea, they have a new device of mingling the milk of the mother with the blood of the Son — a Jesuitical blasphemy. 2. This serves for the aggravation of their impiety who trample on this blood of Christ, of which the apostle speaketh, Heb. x. 29. See Chap. x. Sec. 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ, and that simj)ly in, by, and for itself, for it is most ' precious,' 1 Pet. i. 19. Yea, also comparatively, above all other blood ; for it ' speaks better things' than they. If the blood and death of God's servants be precious, .as Ps. Ixxii. 14, and l^s. cxvi. 15, how much more the blood of the Son of God ? and that not only in the better worth, but also in the better effect. It sjieaketh better. 4. Let us be exhorted with strong confidence to trust to this blood, and to the etlicacy thereof, and that by rciison of the better things which it speaketh, namely, grace, mercy, pardon, reconciliation, accepta- tion, and salvation. Hereon we ought especially to meditate when our sins make clamours iu our ecu- Ver. 18-24.] GOUGE ON HEBREWS. 245 sciences, and the cry of them may seem to ascend to Leaven : then place thy confidence on the cry of Christ's blood, which speaketh all better things. With- out controversy there is more ground of confidence in the cry of Christ's blood, than can be matter of despair in the cry of our sins. Sec. 128. Of the pariiripalwn of Christ's blood, as if is a Clirutian prit'ilerje. Hitherto of the distinct points whence the last branch of Christians' privilege ariseth. The intima- tion of the privilege itself is in this copulative parti- cle, y.a.1, and, which hath a reference to the first verb in ver. 22, orsoirsAjiXWarf, ye are come, viz., by the gospel, to the blood of spriid'/inc/. We are said to come to this blood under the new testament, be- cause it is actually shed, and offered unto us in and by the preaching of the gospel, and participating of the sacraments, whereto, when we come, we come to this blood of sprinkling. So that the apostle doth hereby give us to under- stand that participation of Christ's blood is a Chris- tian's privilege. This is to be taken of the actual shedding of Christ's blood : for, Kev. xiii. 8, Christ is said to be ' the Lamb slain from the foundation of the world.' And to like "purpose .saith the apastle, Heb. xiii. 8, ' Jesus Christ the same yesterday, and to- day, and for ever,' which phrase may be understood in these four respects : 1. In regard of the eternal decree of God the Fa- ther, who had decreed from the beginning that Christ should be that sacritice that should expiate and do away the sins of the world. 2. In regard of God's promise which was made immediately after man's fall, Gen. iii. 1-5. As a seal of that promise sacrifices were offered, being types of Christ's blood. Gen. iv. 4. 3. In regard of the efficacy of Christ's blood. For after it was purposed and promised to be shed, it was to all purposes as effectual as after it was actually shed. Therefore saith our apostle, Heb. xiii. 8, ' Jesus Christ the same yesterday, to-day, and for ever.' 4. In regard of the vigour and virtue of faith. In these four respects all believers, even such as lived before Christ was actually exhibited, did par- take of the benefits of Christ's blood, and were thereby redeemed out of their natural, miserable bondage, reconciled to God, purged from their sins, justified, -sanctified, saved. But the actual shedding of Christ's blood, where- upon all the forementioncd benefits depended, was re- served to the time of the new testament, which is the time of the Christian church. In this respect it is styled ' the blood of the new testament,' JIat. xxvi. 28. And Christian Gentiles are said to be ' made nigh by the blood of Christ,' Eph. ii. 13. They were not made nigh by the types of his blood ; those were a partition-wall, Eph. ii. 14. 1. This may inform us in the excellency of our times. They are the best times that ever the church had, better than the best times of the Jews, as accom- plishments are better than ])urposcs, and perfonn- ances than promises, and substance than shadow, and truth than types. So much better are our days than theirs. Oh, the blindness of those who dis- cern not the excellency of these times ! 2 Cor. iv. 4. Oh, the ungratefulness of those who regard it not ! 2. Let us be stirred up with strong confidence to trust to the sacrifice of Christ, and to that blood of sprinkling whereuuto we are now brought. Note Heb. X. 19-22. The types of this blood wrought much confidence in the believing Jews. How much more confidence ought this very blood itself, now actually shed, the blood of sprinkling whereunto we are come, work in us? Bead Heb. ix. 11-14. Sec. 121. Of the resolution of Ueh. xii. 18-24. Ver. 18. For iveare not come unto the mount which might be touched, and that burned with fre, nor unto blackness, darhness, and iem2)est, 19. And the sound of a trumpet, and the voice of words; tchich voice they which heard entreated that the tvord should not be spoken to them any more: 20. For they coidd not endure that tchich was com- manded. And if so much as a beast touch the moun- tain, it shall be stoned, or thrust through ivith a dart: 21. And so ternble icas the sight, that Moses said, I exceedingly fear and quake : 22. But ye are come to mount Sion, and to the city of iJte living God, th.e heavenly Jerusalem, and to an innumerable company of angels, 23. To the general assembly mid church of fhcfrsf- born, ivhichare written in heaven, and to God the Judge of all, and to tlie spirits of just men made perfect, 24. And to Jesus the mediator of the new covenant, and to the blood of S2yrinkling, that speaketh better things than thai of Abet. The sum of these verses is, ' the Christian's privi- leges.' Whereof are these two general parts — 1. The kind of privileges. 2. The use thereof, ver. 25. The kind thereof is set forth in the difference be- twixt the law and the gospel. In this diflference we may observe — 1. The manner of setting down both. 2. The matter whereof each consisteth. For the first — 1. The things of the law were earthly. This is principally intended, in this phrase, the mount that might be touched, because it was an earthly mountain, which might be felt and seen. 2. They were terrible, the terror whereof is set out — 1. By external signs. 2i6 GOUGE ON HEBREWS. [Chap. XII 2. By fearful effects. The terrible signs which appeared at the delivery of the law were — 1. A mount touched. 2. Burning with fire. 3. Blackness and darkness. 4. Tempest. 5. Sound of trumpet. C. Voice of word.s. 7. Stoning of beasts. The effects coneorned both men and beasts. 1. Beasts might not, yea, durst not, come near the mount. 2. Men, both of the common sort, and also the most eminent amongst tliem, even Moses himself, ■was affriglitcil at the delivery of the law. Secondly, The privileges of the gospel are spiritual and heavenly. They consist of ten distinct branches, which may be brought to two heads — 1. The places •whcrcuuto under the gospel we are brought. 2. The persons to whom we are joined. The places are described by three metaphors : 1. Mount Sion. 2. The city of the living God. 3. Heavenly Jerusalem. The persons are, 1. Creatures, or, 2. Creator, and, 3. He that is betwixt both. The creatures are, 1. Angels, amplified by their number, said to be innumerable. 2. Holy men. And these arc, 1. Generally iiropoundcd, in this phr.ase, general ttxsemhly. 2. Particularly exemplified, (1.) By the wixmc, Jirsthorn. (2.) By this phrase, which are written in heaven. (3.) By this clause, the sj^irits of just men made perfect. 2. The Creator, set out by his jurisdiction, judge of all ; wherein we may observe, (1.) The kind of function which he undortakcth, judge: (2.) The extent thereof, in these words, of all. 3. The person that is between both is expressed, in these woids, and to Jesus the mediator of the new covenant. In whicli we may observe, (1.) A description of tlie person from whom the privileges of the gospel arise, and that, [1.1 IJy his title, Jesus. [2.] By his office, viediator of the new covenant. AV^horein is expressed, /''i?-st, The kind of Lis office, in this word, medi- ator. Secondly, The object whereabouts it is exercised, in this Word, covenant: whicli is illu.stratcd by the excellency tliereof, in this word, neir. Sec. 122. Of observations raised out of Hcb. xii. 18-24. I. The legal discipline is taJcen away from Chris- tians. See Sec. 98. II. The best things are reserved for the last times. This ariseth from the comparison which the apostle useth, for ye are not come unto the mount, ifec. But ye are come to mount Sion. See Sec. 98. III. The law, and the things thereof, were but earthly in comparison of the gospel. This is princi- pally intended, under this phrase, the mount which might be touched, meaning mount Sinai; so called, be- cause it was an earthly mountain, which might be felt and touched, opposed in Scripture to spiritual Sion. See Sec. 99. IV. The law is a terrible discipline. The particular circumstances mentioned by the apostle concerning the delivery thereof, prove as much. See Sec. 99. V. Sion was a type of the Christian church. See Sec. 100. VI. The church is a city. \ll. The chuixh is a city of God. Both these arise from the express words of the apostle, who calls the church the city of God. See Sec. 101. VIII. Tlie number of angels is innumerable. So much the apostle expressly affirmeth, by terming them OH innumrrable company. See Sec. 103. IX. The ChriMian church is a general assembly. So it is ex|iressly termed by the apostle. See Sec. 104. X. They who are of the true church are new born. See Sec. 105. XI. They who are new born are God's firstborn. Tlie metaphor o{ firstborn, being applied to the mem- bers of God's church, iniporteth both these doctrines. See Sec. lOG. XII. Under the go.ipel all Christians are made one with the Jews, and partake of their privileges. So much ariseth from the metaphor, firstborn, being applied unto Christians, as well as unto Jews. See Sec. 107. XIII. The names of the elect are enrolled in heaven. So much the apostle in plain terms cxpresseth. See Sec. 108. XIV. It is a prerogative of the new testament to have access to the supreme judge. For this is here set down in the midst of other prerogatives under the gospel. Sec Sec. 109. XV. Mens soids are of a spiritual substance. In whicli res[iect they are here called spirii.i, which are .spiritual substances. See Sec. 110. XVI. J^fen may be truly just in this world. For this title the apostle here giveth to saints. See Sec. 111. XVII. Saints' souls in heaven are perfect. So much the ajostle plainly cxpresseth. See Sec. 112. Vee. 25-29.] GOUGE OX HEBREWS. 247 XVIII. By the gospel, saints on earth have com- miininn with saints in heaven. This is set down by the apostle, as one special prerogative of the gospel. See Sec. 113. XIX. By the gospel, ive are brought to the mediator of the new covenant. This is set down as another sjjecial prerogative of the go.speL See Sec. 115. XX. Christ's blood is commimicable. For it is hlood sprinkled. See Sec. 116. XXL Christ's sacrifice hath a continual efficacy. For his blood is said still to continue speaking. See Sec. 117. XXII. Dead saints speak. This ariseth from the apostle's bringing in Abel speaking after his death. See Sec. 118. XXIII. Christ's blood hath a mare excellent virtue than others'. So much the apostle expressly noteth, where he saitli, that Christ's blood speakcth better things than the blood of Abel. See Sec. 119. XXIV. Participation of Christ's blood is a Chris- tian's privilege. This is set down by the apostle, as one special privilege of the gospel. See Sec. 120. Sec. 123. Of circumspection about GocFs word. Ver. 2.5. See that ye refuse not him that speaketh : for if they escaped not wlio refused him that spake on earth, much more shall not we escape, if we turn aieai; from him that speaketlifrom heaven. 26. Whose voice then shook the earth : but now he hath 2rromised, saying. Yet once more shake I not the earth only, but also heaven. 27. And this toord, Yet once more, signifieth the removing of those tilings that are shaken, as of things that are made, tJiat those things which cannot be shaken may remain. 28. Wherefoi-e we receiving a kingdom which can- not be moved, let us Jiave grace, wliereby we may serve God acceptably with reverence and godly fear. 29. For our God is a consuming fire. The general use of the forenientioned privileges here follows. It is first propounded, in these words, see that ye refuse not him that speaketh. , Secondly, It is confirmed in the words following. The W(_rd, /SAscto-e, translated see, is a word of cir- cum.spcctiiiu, and hath here an especial emphasis; much more than if he had barely said, ' Refuse not him that speaketh.' He puts hereby into their hearts care and fear; care in observing what he said ; fear of some ill effect, if they neglect it. The next word, ■rraoaiTYjcriah, translated refu.^e, Cometh of a verb, wasa/TsoAta/, which properly signi- fieth to pray against. The simple verb, alnTv, signi- fieth earnestly to pray ; but this compound used by the apostle signifieth to pray against a thing, which is an earnest kind of refusal, as where we say, God forbid that I should do this ! or, Far be it from me ! "Whereby is implied, that refusing of the gospel is commonly joined with indignation. For the gospel is worthy of all acceptation, that it cannot be refused but with much indignation. His heart must needs be set against the gos^iel, that refu.seth it ; therefore many judicious expositors translate it, ne asperne7nini, despise not, and so was our former English transla- tion. The next words, rhv XaXoun-a, hi7n that speaketh, hath relation to the blood thai speaketh in the fore- going verse. Indeed, that is of the neuter gender, having relation to blood. But because it is Christ who speaketh by his blood, the apostle most fitly changeth the gender, and intendeth the per.son him- self, Christ Jesus, who speaketh ; whereupon he had good cause to infer the words following, ' For if they escaped not who refused him who spake on earth, nuK-h more shall not we escape, if we turn away from him that speaketh from heaven.' The apostle's manner of expressing the duty here, in this word, fiXi-ziTi, see, which implies great circum- spection, gives us to unclerstand that circumspection about God's word is very requisite. This was required of Moses, in regard of God's direction about legal types, Exod. xxv. 40; and of the Jews, in regard of their observation of the law, Deut. v. 1 ; as also of Solomon's proverbs, Prov. v. 1, 2; and of the pro- phecies of prophets, as their vehement rhetorical apostrophes to senseless and lifeless creatures de- monstrate, Isa. i. 2, Micah vi. 1, 2. Much more ought circumspection to be used about the gospel : therefore saith our Saviour, Mark iv. 3, ' Hearken ; Behold, there went out a sower to sow;' and ver. 24, Christ said, 'Take heed what ye hear;' so likewise Luke viii. IS, Pv,ev. ii. 7. The grounds and reasons thereof may be taken, 1. From the excellency of it. As God himself is without question the most excellent of all, so Ms word. See a commendation hereof, Ps. xix. 7-9, Prov. viii. 6, A'c. 2. From Satan's malicious endeavour to steal it from us, that so it should do us no good. In that re- spect he is resembled to fowls which pick up the seed that is sown. Mat. xiii. 4, 19. 3. From our own indisposition thereto. The more divine, heavenly, and excellent anything is, the more dull and heavy we are thereto by nature ; our hearts being naturally earthly and sensual. And, therefore, saith the apostle, 2 Cor. iii. 5, 'We are not suflicient of ourselves to thhik anything as of ourselves ; but our sufficiency is of God.' It is God that must open the heart, as he did the heart of Lydia, Acts xvi. 14, before we can attend unto the word of God. This reason is rendered why the Jews received not the word. Mat. xi. 25, and xiii. 11. 1. This may inform us in the reason of that small profit which by many is made of God's word. God's word is in itself a word of gi-eat price and worth, Ps. xix. 1 0. Yea, it is sweet and comfortable. It hath 2:18 GOUGE ON HEBREWS. [Chap. XII. also a great power and efficacy in it, Kom. i. 16, Heb. iv. 12. It is an excellent light and guide, Pa. cxix. 24, 1 05. How i.s it then that it i.s no more regarded 1 Surely by reason of men's supine negligency and care- lessness : they do not see to this matter ; they do not heed it ; they do not consider the worth, the benefit, the comfort of it, and the need wherein we stand of it. If they did more advisedly and seriously sec to and consider tliis matter, they would have tlie word in more high esteem, and reap more benefit by it. 2. How should this stir us up to give diligent heed to God's word, unto that which above all other things is to be reg.irded. See to it, that it be not any way slighted. It is the most excellent, Prov. iii. 1-1, 1.5, the most comfortable, Ps. cxix. 50, and every way most profitable, 2 Tim. iii. IG. Sec. 124. Of Chrixfs spcalcinr; to us in the gospel. The matter whereof the inhibition consisteth fol- lows, wherein, 1. One thing is implied. 2. Another expressed. 1. The thing implied is, that in the ministry of the gospel Christ speaketh to his church. This is here presupposed, and taken for granted ; for if Christ speak not, he covild not be refused. 2. The thing expressed by way of inhibition, is to refuse Christ sjieaking. From the former we may observe, that Christ speaketh to us in the gospel. That which is spoken of the Ivevelation, Rev. i. 1, where it is called 'tiie Revelation of Jesus Christ,' may be applied to the whole g.o!JsTa, see that ye refuse not him tluit speakcth. As there are negative inhibitions for this, as Dent, xviii. 19, Heb. iii. 8, so affirmative injunctions. Acts vii. 37, Mat. xvii. 5. The penalties denounced against such, and inflicted on such (whereof hereafter), do further enforce the jjoint. So Christ's complaints, Mat. xi. 16, etc. The ground of the point may be, 1. The worth and value of Christ's word in itself. This is that treasure and pearl whereof our Saviour speaketh, Mat. xiii. 44, 40, Prov. iii. 14, 15. Will a wise man refuse that which is of worth and price 1 2. The need wherein we stand of it. Light is not more needful for and useful to such as are in dark- ness, than the gospel to us. We all by nature sit in darkness, Eph. v. 8. Yea, we are blind, Kcv. iii. 17. But the gospel, as it is light, so it hath an enlighten- ing virtue, Luke iv. 18, Acts xxvi. 18. Will a blind man refuse that which can give him sight and light 1 Note Mark x. 51. 3. The hcinousness of the sin, manifested by the notation of the word, ':rasaiT/iixa- ri^iit, to sjiiak by divine inspiration, or to declare wliat is revealed by God. So did Moses, as Heb. viii. 5. In this sense the word is used several times, as Mat. ii 12, 22, Luke ii. 2G, Acts x. 22, Heb. viiL 5, xi. 7, and xii. 25. Tills, therefore, commends the ministry of Moses ; yet hereof it is here said he was, et/' r?; yni, on earth. Moses himself, as all other mere men, coming of the first Adam, was, as 1 Cor. xv. 47, 'of the earth earthy.' 1. In regard of the mould wlience lie came. 2. In regard of the place where he was when he received and delivered his laws, on earth. Acts vii. 38. 3. In regard of the nature and kind of oracles which he delivered ; comparatively to Christ's orjcles, they were, as Heb. vii. IG, 'carnal.' In opposition hereunto, of Christ it is here said, ron kt' oiiiavXit, him from heaven. The verb is not expressed ; therefore some under- stand the verb substantive, him, ovra, that is from heaven, in which sense the words are clear; for Christ is 'the Lord from heaven,' 1 Cor. xv. 47. Heaven is his glorious jialace where he dwells, and heaven is the ])lace whence, being incarmite, he came, John iii. 13, Eph. iii. 9. Others here repeat the word, XaXoDvra, speaketh. Quest. Hence a question may arise. Did not Christ speak on earth, as well as Moses? Ans. 1. He was not a teacher from earth, as Closes, but from above, John viii. 23. 2. He received not his gospel on earth, as Moses did, but in the bosom of his Father, John i. IS. Vek. 25-29.] GOTJGE ON HEBREWS. 251 3. His doctrine was not carnal, as Moses's, but ' spirit and life,' John vi. 03, and iii. 12. Note John i. 17. 4. Though Christ were on earth, and on earth preached, yet, being in heaven, from heaven also he received his Father's will. This he did before his incarnation, 1 Pet. iii. 19. All that is written of God's speaking from heaven to the fathers, is in special to be appUed to the second person in sacred Trinity, the Son of God, that Word by whom the Father spake ; for as by the Son the Father made all things, Heb. i. 2, John i. 3, and ordered all things, Gen. six. 24, so by him he revealed his will from time to time. It was the Son of God, stj'led ' the angel of God,' Gen. xxi. 17, that spake to Hagar out of heaven. This was Jehovah that stood upon the top of that ladder which reached up to heaven, and from thence spake to Jacob, Gen. xxviii. 13. This also was Je- hovah who answered David from heaven, 1 Chron. xxi. 2G. It was his voice that came down from heaven to Nebuchadnezzar, Dan. iv. 31. He from heaven made known liis Father's will to all the prophets of God age after age. He in his human nature from heaven spake to Paul, Acts ix. 4, xxii. 18, and xxiii. 11. So he spake to Ananias, Acts ix. 10. Finally, he, being in heaven, spake in his apostles, and still speaketh in all his faithful ministers. Note 2 Cor. xiii. 3, Luke x. 1 C, John xiii. 20. Not hearkening to, or not obeying Christ, is here stjded a turning atvay from him. The word in the Greek, u.'zoar^npiij.isoi, is used of such as in heart are alienated from a thing, as 2 Tim. i. 1.3, and iv. 4, and Titus i. 14, whereby he sheweth what kind of persons they be that regard not the gospel, even such as have their hearts alienated from it ; otherwise they could not but have it in high account. Some make the difference here intended to be betwixt God's nianner of deUvering the law and the gospel. In delivering the law, God spake on earth, after an earthl}- manner; but in delivering the gospel, he spake from heaven, after a heavenl)' manner. From the different nianner of giving the law and the gospel, the apostle giveth us to understand, that as the law was given on earth, so the gospel from heaven. These phrases which Christ useth of the gospel, 'my doctrine is his that sent me,' John vii. l(j; and ver. 17, ' it is God's;' do shew that it is from heaven. St Paul further cleareth the point, Gal. i. 11, 12. In this respect it is styled ' a mystery,' Eph. vi. 19; 'a great mystery,' 1 Tim. iii. 16. 1. Which may inform us in the excellency of the gospel. Things from heaven are most excellent things. The excellency of the bread of life is this, that ' it is from heaven,' John vi. 32 ; so likewise of angels. Gal. i. 8 ; of the Spii-it, John L 32 ; of Christ, 1 Cor. xv. 47 ; of the Father, Mat. vi. 9. As heaven itself is most excellent, so the things which are in heaven. For men on earth to have a doctrine from heaven, how excellent must it needs be ! 2. Which may stir us up to have it in high esteem, and to give the more diligent heed thereto. On such a ground saith the apostle, Heb. ii. 1, ' Therefore we ought to give the more earnest heed to the things which we have heard,' &.C. Shall God vouchsafe to speak to us from heaven, and shall not we on earth regard it ? Surely such shew themselves worse than swine, Mat. vii. 6. Meditate, therefore, on this cir- cumstance. St Peter urgeth this circumstance to this very purpose, 2 Pet. i. 1 7. 3. Be exhorted, therefore, to have a heavenly dis- position and conversation, as Phil. iii. 20. This is to ' walk as becometh the gospel,' Phil. i. 27, and to be ' cast into the mould thereof.' Sec. 127. Of the punishment of transrjressors of the law. The apostle, in setting down the penalty of the transgressors both of the law and the gospel, first shews that there was an agreement in the general, viz., that neither the transgressor of the one nor yet of the other escaped. Secondly, that there was a certainty and severity of the latter, which are both expressed in these words, //' the// escaj^ed not who refused him who spake on earth, jiuich more shall not we escape, if toe turn aivai/ from him that speaketh from heaven. Whereby the apostle giveth ns plainly to understand two things : 1. That transgressors of the law were surely punished. 2. That despisers of the gospel shall be most surely and sorely punished. For the former, that transgressors of the law were surely punished, appeareth, 1. From the many penalties enjoined, Exod. xxi. 12, &c., and xxii. 1, ifec. Lev. xx. 2, &c. 2. From many threatenings in the Scripture, Gen. xvii. 14, Exod. xii. 1.5, Lev. xxvi. 16, ifec, Deut. xxra. 1.5, &c., and xxviii. 15, herds' relating what they had seen and heard, Luke ii. 17, 18. Vek. 26.] GOUGE ON HEBREWS. 2.53 (3.) Tlie wise men coming from the east, and the trouble following, Mat. ii. 1, &c. (4.) The prophecies of Simeon and Anna, and the effects thereupon, Luke ii. 23, ifcc. (.5.) Christ's disputing at twelve years old to aston- ishment, Luke ii. 4G. (G.) His preaching, and people wondering thereat, Luke iv. 22, Mat. vii. 28, John vii. 46. (7.) His miracles, and people's amazement, Mark i. 27, Luke v. 20, .John xii. 19. (8.) The astonishment of people at his death, Mat. xxvii. 54. (9.) The watchmen's astonishment at his resurrec- tion, JLat. xxviii. 4. (10.) His disciples' amazement at his ascension. Acts i. 11. (11.) His disciples' powerful preaching. Acts ii., and their miracles. (12.) The conversion of nations, and constancy of martyrs. Of this phrase, 'in ara^, yet ona more, we shall speak more on the following verse. Sec. 129. Of Christ's delivering the law, together with the uses of the law. In the foregoing section I shewed, that by ' the voice that shook the earth,' is meant the voice of Christ in the delivery of the law upon mount Sinai. So that the apostle by those words points out two things unto us : 1. That Christ delivered the law. 2. That the delivery of the law was terrible. 1. The first is further evident by the title 'angel,' which being applied to Jehovah, sets out the second person in sacred Trmity, even ' the angel of the covenant,' Mai. iii. 1. That this angel was Jehovah is evident, Exod. iii. 2, 4, G, and xiv. 1 9, 24. It was the Son that was sent of the Father, and by whom the Father declared his mind, John iii. 34, and there- fore styled an angel. Ohj. 1. ' The law was ordained by angels,' in the plural number, many of them, Gal. iii. 19. Ans. Many angels accompanied this archangel. Ohj. 2. 'The law was given by Moses,' John i. 17. Ans. As a minister and mediator. Gal. iii. 19. Moses did not first utter it on the mount, Deut. v. 22, 27. Ohj. 3. Christ, in opposition to the law, is made author of the gospel, John i. 17, Heb. xii. 25, and ii. 2, 3. Ans. Christ, as God, gave the law, but as Emma- nuel he gave the gospel, oft called the 'gospel of Jesus Christ.' Thus, Heb. i. 2. The reasons why the law was delivered by Christ, were, 1. That the church might be the more assured of the infallible verity and certainty thereof, Prov. viii. 7-9, Ps. xix. 7, &c. 2. To work in people a better and higher esteem thereof, and a more careful and conscionable observ- ance thereof, Exod. xx. 1, Deut. iv. G-8, and vi. 1-3. 1. This doth inform us of one main ground whereby David and others were moved so highly to account the law as they did. They preferred it before the most precious things that were. No question but the very matter of the law being so true, so large, so perfect a rule as it was, made it worthy of all esteem ; but yet the author thereof added much thereto. 2. Which doth exceedingly^ aggravate their con- tempt of the law, who make a nuU of it. If we rightly distinguish, in many respects it is indeed abrogated, as I have shewed on Chap. vii. 12, Sees. G7, 08. But yet in sundry respects it is worthy of all high account. 3. Let us learn wisely to weigh in what respect the law may yet be of use unto us, and for the author's sake, to have it in higher account. Briefly to shew you the use of the law : — There was a double use of the law, one before the fall, the other after. The use of the law before the fall was to be a platform of the covenant between God and man. On God's part, what he required, and what he pro- mised. 1. God required obedience. (1.) Personal, Rom. x. 5. (2.) Perfect, Deut. v. 32, 33, Mat. xxii. 37, 39, James ii. 10. (3.) Perpetual, Deut. v. 29, Ps. cxix. 112. (4.) In the whole man, 1 Cor. vi. 20. 2. God promised life upon obedience. Lev. xviii. 5. On man's part. 1. To perform what God required, as God required, Luke X. 27. 2. To be justified thereby, Rom. iv. 4. 3. To be blessed, Deut. xi. 26, 27. The use of the law after the fall, is either common, or proper ; and that to the regenerate or to the un- regenerate. Common. 1. To instruct us in the will of God, Isa. viLi. 20, which is an everlasting rule, as Mat. v. IS. 2. To inform men in every duty, Micah vi. 8. 3. To declare sin, Rom. iii. 20, and vii. 7. 4. To restrain from sin, Rom. ii. 9, and iv. 15. 5. To be a directory for examination. 6. To convince of the impossibility of justification by the law, Gal. iii. 10. 7. To work humiliation, 2 Kings xxiL 11. 8. To cause abnegation, Rom. iii. 19. 9. To stir us ujj to inquire after another remedy, Rom. vii. 24. The use of the law proper to the regenerate. 1. To bring them to Christ, Gal. iii. 24. 254 GOUOE ON HEBREWS. [Chap. XII. 2. To quicken them to more thankfulness, for, Christ's fulfilling the law for them, and enduring the curse of the law, Rom. vii. 25, Luke i. 68, ikc. OI>j. Hum. vi. 14, ' Yc are not under the law, but under grace,' and again, 1 Tim. i. 9. Alls. The law is abrogated to the regenerate, 1. As a covenant of works, Heb. viii. 8, 13. 2. In case of justification. Acts xiii. 3d. 3. In the e.^actness of it, Horn. x. 5-9. 4. In regard of the exciting power of it, Rom. vii. 8, 13. 5. In regard of the curse. Gal. iii. 13, Rom viii. I. The use of the law to the uuregenerate, which are all by consequence. 1. To irritate corrupt nature, Rom. vii. 8. 2. To aggravate sin, Rom. iv. 15. 3. To leave them inexcusable, Rom. ii. 1, 15. 4. To make them accursed. Gal. iii. 10. Of the other point here noted by the apostle, namely, the terrible delivery of the law, see Ver. 18, Sec. 99. Sec. 1 30. Of the sJiakinj of heaven and earth upon, the comiiiy in of the gospel. The apostle, in setting down the difference betwixt the law and the gospel, having shewed that at the delivery of the law the earth was shaken, he now sheweth that at the delivery of the gospel both earth and heaven were shaken ; whereby the apostle giveth us to understand, that upon bringing in the gospel. Leaven and earth were moved, meaning the inhabi- tants therein. For the Lord of he.iven was m.ide an inhabitant on earth ; ' God was manifest in the flesh,' 1 Tim. iii. 16. He that was far above all heavens descended into the lowest parts of the earth. Heaven was moved at his departure out of it, and earth at his coming to it. 1. Aggravation of their siiiritual senselessness, and obdurate hearts, who are no whit at all moved at this coming of the Lord of heaven to earth, and at this voice, this sound of the gospel which shakes heaven and earth. The gospel makes no offer of Christ incarnate to angels (but saith, ' he took not the nature of angels,' Heb. ii. 1 6) ; yet were the angels in heaven moved ; and should not man much more ? The wise men that lived among pagans were moved, Mat. ii. 1; and shall not we Christians ? How fitly may I apply that of our Saviour con- cerning tlie men of Nineveh, and the queen of the south, mentioned Mat. xii. 41, 42. How ought we to be liuiiiblcd for this our senselessness ! 2. Exhortation, to take notice of those particular excellencies whereby the Holy Ghost doth set out and connnend unto us the excellency of the gospel ; as that the Lord from heaven delivered it, that it is a heavenly doctrine come from heaven, that at the comiug of it licavcu aud earth was shaken. Do not only take notice hereof for the informing your judgments in the excellency aud efficacy of the gospel, but also thereby to work upon your hearts and atfections, that ye may be enamoured with the gospel, that ye may give the more diligent heed thereto, and make the more high account thereof, and conform yourselves more conscionably thereunto. These are the ends which the apostle aimeth at in setting forth the excellencies of the gospel ; aud, therefore, special uses of the point. Sec. 131. Of the meaning of yer. 27. ^'cr. 27. And this word, Yet once more, signijielh the remoi'ing of those things that are sluiken, as of things that are made, that those things which cannot be shaken mag remain. A consequence is here noted by the apostle out of the forementioned prophecj', which maketh much to the main scope, which is the excellency of the gospel above the law. The consequence is, that the law is alterable : the gospel most firm and stable. This consequence ia gathered out of this phrase, jV/ "Tag, get once more. The particle, 'in, get, having relation to the verb, (Sii'M, shake or move, importeth a moveable and transi- tory condition of things. The other particle, aVag, once, taken exclusively for onlg once, once for all, once and hut once, once and no more, importeth an immoveable and permanent con- dition, never to be abrogated or altered. Tlie word in the original, /lirdi'.ai;, translated here a removing, is as much as uOtTr^ai;, a disannulling or taking aivag, whereof we read chap. vii. 18. By aaXiuo/Mita, things shaktn, he means iill the legal types and rites which were in their very nature alter- able, and in their end to be abrogated, by the accom- plishment of them in their substance; and therefore, by way of explanation, and more clear expression of his meaning, he addeth, u; ^£T(ii)j,u.ikw», as of things made. The particle, u;, as, is not here used for a note of similituJe, as if they were only like to things made, liut as a causal iiarticle, shewing the reason wliy they were alterable, and subject to be shaken, even because they were, r:=-(iir,g.ita, things made, viz., by the Land of man, as the tabernacle, tables, altars, ark, candle- stick.s, &c. Herein things spiritual aud celestial are opposed to legal and terrestrial things. They are said ' not to be made witli hands,' as 'spiritual,' Col. ii. 11, and ' celestial,' 2 Cor. v. 1. But these to be ' maile with hands,' as 'legal,' EjA. ii. 11, and 'terrestrial,' Acta .\ix. 20. To shew the end of removing thu.sc legal types, he addeth, ha /iiivji ra, /jltj taXiuifista, that the things which cannot be shaken mag remain. By the things which cannot be shakm, he means the substances and truths of the legal types, which are Christ himself, the utiiccs which he uudcrtouk, and Vee. 27.] GOUGE ON HEEEEWS. 255 things wliicli he did and endured for us, the merit and eiiicacy of them all, the gospel whereb}- they are made known unto us, the benefits which come to us thereby, and those heavenly mansions and glory which Christ hath purchased for us. These are said, liivnv, to remain, and that firm and stable, inviolable, and immutable. In this sense is this word oft used, as 1 John iii. 9. It is therefore ojiposed to 'perishing,' Heb. i. 11, 1 Pet. i. 24, 2.5; and everlastingness is joined with it, Heb. vii. 3, 2-1. This is the privilege of the gospel, and of the good things revealed thereby. They remain. So that in this verse is set down a third difi'erence betwixt the law and the gospel, namely, in respect of continuance, the law being alterable, and the gospel unchangeable: whereby the apostle giveth us to un- derstand two jjoints. 1. The alterableness of the law, that the law was alterable. 2. The unchangeableness of the gospel, that the gospel is unchangeable. Of the alterableness of the law, see Chap. vii. 12, Sees. G7, 08, (kc. Before I come to shew the un- changeableness of the gospel, we may from the apostle's expression here observe, that that which is made by man is subject to decay. The apostle here renders it as a reason why the things of the law were alterable, because they were made, viz., by man. If, (i;, as, be taken as a resemblance, it also proves the point. Thus Jer. x. 9, 11, the projihet proveth that the idols of the Gentiles shall perish, because they are the work of men. And the apostle, in 2 Cor. V. 1, reudereth this as the reason why our habitation in heaven is eternal, namely, because it is ' not made with hands;' doth he not thence infer that that which is made with hands cannot be eternal ? Experience proves as much. Where is that tower which anon after the flood, all the world conspired to buUd? w;is it not justly styled Bahel i Gen. xi. 9. Where is Noah's ark! Where is Solomon's temple ? or Zerubbabel's temple 1 AVhere are the sepulchres of David and other kings of Judah and Israel ] Indeed, some things made by men are of longer continuance than others : but yet all, without exception of any, are subject to decay. The most lasting materials, whereof they make their most durable things, are none of them everlasting : not marbles, nor iron, brass, silver, gold, and other metal ; some subject to mould- ering, some to rust, some to luelt ; all as framed, fashioned, and set out by men, to be defaced, de- stroyed, and brought to nought. 1. This may inform us in a main difference betwixt the things of God and man. As there is a difFtrenee between the divine and human essence ; so betwixt their works. The divine essence is eternal and ini- mutable ; but human, mutable and momentary. So the counsel and work of God stands for ever ; but man's alterable, tending to decay. This diilereuce is oft noted and much pressed in sacred Scripture, Prov. six. 21, Acts V. 38, and vii. 48. 2. This may instruct us in the difference betwixt things earthly and heavenly. They are made by man's hands, these without hands, 2 Cor. v. 1, Heb. ix. 24. So betwixt corporal and spiritual, Eph. ii. 11, Col. ii. 11 ; yea, and betwixt legal and evangeli- cal, Heb. viii. 2. So in this text. By this difference the excellency of the ministry of the gospel is clearly set forth. For as things heavenly are more excellent than earthly ; as .spiritual than corporal ; as things made by God than things made by man : so the ministry of the gospel than the ministry of the law. 3. This discovers the folly of many who too muck doat on things made by man, or invented by him. See more hereof, Chap. ix. 24, Sec. 121. 4. Pray for wisdom, whereby you may approve of those things which are most excellent, duly distin- guishing the things that differ, and 'choose that good part which shall not be taken away,' Luke x. 42. Sec. 132. Of the unchangeableness of the gospel. Hitherto of the alterableness of the law, and of the reason thereof. The unchangeableness of the gospel follows, ex- pressed in this phrase, ?>a iJ.ihri to, fj-n eaXnjopLiva, that the things which cannot be sliakeii may remain. Whereby is evidently demonstrated, that the gospel is un- changeable. In this respect the new covenant is said to be ' estab- lished,' never to be removed, Heb. viii. G, and x. 9. In this respect it is called ' an everlasting covenant,' Heb. siii. 20; ' an everlasting gospel,' Rom. xiv. G. For there is not, there cannot be a better covenant, a better gospel. If there be an alteration, it must be to the better. Therefore was the first altered, that a, better might come in the room thereof. 1. This very much tends to the setting forth of the excellency of the gospel. And surely it is a great commendation, to be so excellent, as a more excellent cannot be. That is unalterable, because there is no better to come in the room thereof; no better cove- nant, no better word, no better sacraments, no better ordinances ever to be expected. 2. This may stir us up to have the gospel in high account. If saints under the law had that which was alterable in so high account, how much more ought we highly to esteem what is unalterable. Consider therefore what is written of their esteem of the law, and thereupon reason with tlyself, and say, Shall I less respect that which is unchangeable, which is so excellent as no better can be expected to succeed in the room thereof, than the Jews did that which was alterable, and had a better to succeed in the room thereof ? This is the main end of making known this difference betwixt the law and the gos])el. The inference which the apostle maketh from ' the removiug of those things that are shaken,' namely. 256 GOUGE ON HEBREWS. [Chap. XII. ' that the things which cannot be shaken may remain,' sheweth the end of God's substituting the gospel in the room of tlie law; thereby is evidently demon- strated, that God's change is to the better. See my .Sermon jjreached be/ore the House of Lords, Septem- ber IGiS, styled, 7'/ie Progress of Divine Providence, on Ezek. xxxvi. 11. Sec. 1 33. Of receiving the kingdom from God. Yen 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, wherebi/ we may serve God acceptably tvith reverence and godly fear. In these words, the apostle maketh the use of that large and long commendation which he hath given to the" gospel, and the ministry thereof, viz., that we who live under it should liavc an especial care of serving God, and approving ourselves to him. For our better encouragement thereunto, the apostle setteth down the blessing which we do enjoy under the gospel, and that is a kingdom ; whereby is meant God's special kingdom, wliereby he governeth his church and elect people, which is begun here in this world, and in that r&spcct called the kingdom of grace ; and per- fected in the world to come, in which sense it is called the kingdom of glory. So that liereby the apostle giveth us to understand, that the church of Christ is a kingdom, under which title it is oft set out both in the Old and New Testiuuent. See hereof, Chap. i. 8, Sec. 112. The means whereby we come to enjoy this king- dom, is in this word, «ra»aXa,a/3a»o»r£?, receiving, which implieth that we have it not of ourselves ; we have it of another ; so much the word receiiing implies. That other can be none but God, for it is ' the kingdom of God,' he hath the ordering and dispos- ing of it. So that it is not of a man's self to be of the kingd(mi of God, or to have it ; therefore it is said to be ^prepared ' f(ir us. Mat. xxv. 3-t ; and we are said to be ' chosen heirs of this kingdom,' as James ii. 5 ; yea, to be ' called' thereunto, as 1 Thes. ii. 12 ; and ' translated into ' it. Col. i. 1 3. The truth whereof doth clearly appear, both from the excellency of the kingdom itself, and from our own disability. 1. Such is the excellency of this kingdom (which in that respect is styled the ' kingdom of God,' the ' kingdom of heaven '), as by all the men and means in the world, it cannot be obtained. What is said of the redemption of souls, Ps. xlix. 7, 8, may be applied to the possession of this kingdom : It is more wvrth than the whole world and all things therein. •1. On tlic other side, .such is man's dis;ibility, as he Lath nor power, nor mcan.s, nor mind to get it. (1.) He hath no power to get it, 2 Cor. iii. 5. (2.) Nor means, 1 Cor. iv. 7, Horn. xi. 35, 36, 1 Chron. xxix. 11, 12, kc. (3.) Nor mind, Itom. viii. 5, 7, 1 Cor. ii. 14, Mat. Z$iii. 37, Trov. i. 20, Luke siv. 18. 1. This may inform us in the difference betwixt this and otlier kingdoms. Other kingdoms may be by men sundry ways obtained, as, (1.) JIany are bom heirs of kingdoms, as kings' eldest sons ; yea, all the children of free subjects are members of the kingdom. (2.) A right to the privileges of an earthly king- dom may be purchased by money. Acts xxii. 28. (3.) Such a right may be obtained by favour and friend.ship of men. So Herod became king of Galilee. So many are made free denizens. (4.) Such as by conquest obtain it ; as sundry kings of Israel, and their followers ; as William the Conqueror, and liis followers. By none of these means, nor any other like them, can the kingdom of God, or any riglit thereto, be obtained ; it must be given of God, and so received. 2. This should stir us \\\> to seek this kingdom of him from whom only it can be received. Note John iv. 10. Plead and press his promise, !Mat. vii. 7. And to strengthen thy faith, remember Luke xii. 32. See more hereof, my Guide to go to God, Sec. 46. 3. How should we bless God for this kingdom amongst us ; we have received it, we ought therefore to be grateful and thankful for it, Horn. xi. 36. The more free a gift is, the more worthy of thanks, espe- cially so great, so useful, so beneficial a gift, as it is not vouchsafed to all. Of the property belonging to this kingdom, in these words, aaa'ki-jTtiv, which cannot be shaken, we have formerly spoken. Sect. 134. Of sa-ving God. The apostle here in setting down the kind of duty, first notes the spring thereof, in these words, ly^u/iit yji.iii', let us have grace. Some difference there is in copies, for some read it, s;^o/x£v, as if it were of the indicative present tense, we have, which importeth an effect of receiving the kingdom, which is, grace to serve God. But most copies read it, (y(_(ij,'j.!ii, in the subjunctive mood, and so it implies a duty. The reason taken from God's terror in ver. 29, shews that this is laid down as a duty. By grace, then, must here needs be meant, a free gift of God, whereby we are enabled to do what is accc|itable to him. Quest. How can this be pressed as a duty ou our part, if it be a gift of God ? Ans. Because God, in his unsearchable wisdom, hath sanctified means on our part to be used, for enabling us to accomplish that which by his grace he euableth us to do. He gives the gift, but so as we put out that ability which he giveth us. The stream that is here noted to flow from grace follows. The matter whereof is to serve God, which Ver. 28.] GOUGE ON HEBREWS. 257 is thus expressed by the evangelist, di' r,; XarjEiw/xEi/, wherehy we may seme God. The word, Xarosunv, to serve, sets forth the duty of him that is in subjection, and to another. In Hebrew and Latin it hath relation, as to God, so also to man. But this Greek word in the New Testament is appro- priated to God, or to such as arc (though falsely) accounted God, as Acts vii. 42, ' He gave them up to serve (XaT^tmiii) the host of heaven,' and Rom. i. 25, ikdr^vosat rf! xrigii. Here it is expressly applied unto God. In this sense, 1. It is restrained to external service, as when it is joined with another word that sets out the inward service, as Deut. vi. 13. 2. It is restrained to the inward man, when a word of restriction is added thereto, as PhU. iu. 3, ' For we are the circumcision, ni/vjij.a.Ti 0:-w Xaz^ixieavm;, which worship God in the spirit.' And sometimes it is extended to all that service we owe to God, whether inward or outward, as where it is set alone, and not limited to any particular, as Luke i. T-i, Acts xsvii. 23. So here. Thus it contains the sum of the first table, which is here fitly premised, for in the next chapter sundry duties of the second table are set down. So that, in the general, the apostle hereby giveth us to understand that God is to be served. If express precepts, pithy exhortations, precious promises, approved patterns, high commendations, gracious acceptation, bountiful remunerations, be of force to enforce a duty, there want not enforcements to enforce this of serving God. The Lawgiver gives this in express charge, Exod. xxiii. 2.5, Ps. ii. 11. The sweet singer of Israel sweetly exhorts hereunto, Ps. c. 2. For promises (to omit many in the law which may seem to be of temporal good things) note what a precious one the evangelical prophet makes, Isa. Ivi. 6 ; yea, and Christ himself, John xii. 26. Take for an approved pattern. Josh. xxiv. \5, and Paul, Acts xxvii. 23. Mark the commendation given to Daniel in this respect, Dan. vi. 20. See an evidence of God's gracious accepting such as served him. Judges x. 16. Behold, what a bountiful remuneration is given to faithful service, Mat. xxv. 21. To these may be added judgments on such as did not serve God, Neh. ix. 35, Deut. xxviii. 47, 48, 2 Chron. xii. 8. 1. It makes much to God's honour to serve him, and that in these two respects — (1.) It is an acknowledgment of his high supreme sovereignty. For all use to serve him whom they acknowledge their sovereign. Herebj' the sovereignty of Solomon over the nations round about him was testified, 1 Kings iv. 21. (2.) It is an evidence both of fear and love, both Vol. Ill which make much to God's honour. For proof of that, that it is an evidence of them two, we may oft find it joined to them both, as Deut. x. 20, and xi. 13. 2. It is a good evidence of that right we have to the foresaid kingdom. True subjects of a kingdom will do due service to the king thereof Though subjects of earthly kingdoms may be rebellious, yet there is such a spirit infused into such as are of this kingdom, and such grace they receive from the King thereof, as they will serve him, Ps. xxii. 28, 30, and ex. 3. 1. This may serve for demonstration of that undue and undutiful respect which many, who lay claim to the forementioned kingdom, bear and shew to the King thereof. They have no grace to serve him. We heard that they cannot be accounted true subjects of this kingdom, who serve not the King thereof. Service is the best and surest evidence of subjects that can be. But he that yieldeth not due subjection, may not be accounted a true subject of this kingdom, though he may have a name that he is : like Sardis, that had ' a name that she lived, but was dead,' Eev. iii. 1. Of this sort are such as follow : (1.) Atheists, who, according to the notation of the word, are without God, and so are in our English translated, Eph. ii. 12. These serve no God at all. (2.) Idolaters, who, though they do service, yet they observe not the apostle's rule ; for they do not serve God, namely the true God ; for ' an idol is nothing,' 1 Cor. viii. 4. It hath no deity at all in it. Such were Baalim and Ashtaroth whom the Israelites served, Judges ii. 1 3. (3.) Epicures, who make their belly their god, PhU. iii. 19. They do so give themselves over to satisfy their delights, and so glut themselves in their pleasures, as they have neither time nor mind to serve God. (4.) All sorts of worldlings, who so subject them- selves to the world, as they make it their master, and in serving it cannot serve God. (5.) Politicians, who serve the lime, called in that respect time-servers. (6.) Flatterers, who addict themselves wholly to serve men, called men-pleasers, Eph. vi. 6. Of these note, GaL i. 10. The like may be said of time- servers. (7.) Profane persons. Profaneness is the great sin of the first table, which compriseth all the rest. But to serve God is the simi of all the duties of the first table ; therefore profane persons must needs be fiir from serving God. (8.) Hypocrites. These make a great show of serv- ing God, but in truth are as far from it as the former. Such show of service is abominable in the sight of God, Isa. i. 13, 14. Note Isa. Ixvi. 3. (9.) Superstitious persons, who think to serve God by other men's traditious, which is no other than that will-worship, expressly condemned. Col. ii. 23; 258 GOUGE ON HEBREWS. Chap. XII. vcr. 18, lie calls it 'voluntary humility.' Note Mat. XV. [). 2. Let us be exhorted to two point.s. (1.) To be well instructed in this duty of serving God. (2.) To be quickened thereto. For the former, note Rom. xii. 2, Eph. v. 17. Hy the word of God mayest thou be fully instructed therein, 2 Tim. iii. 15-17. In this respect it is styled ' a lamp,' ' a light,' Ps. cxix. 105, to show us the way, and 'a counsellor,' vcr. 21, to advise us thereabouts. We ought the rather to use this help, because without it all our own or others' inventions will be in vain. Mat. xv. i). None can tell what service is to be done to God, but God himself. For the latter, which is to quicken up our spirits to serve God, we have great need thereof, because we are by nature exceeding dull hereunto. The more excellent a duty is, the more heavenly, the more divine, the more nearly it concerneth God, the more dull and backward we are thereto. Yea, and Satan will be the more busy to hinder us. We ought, there- fore, to quicken up our spirits thereunto, by a due, serious, frequent meditation on the excellency, neces- sity, utility, equity, and other like commendations of the duty. What work in the kind of it can be imagined to be more excellent than to serve God ? To what can we be more bound ? what more just and equal ? To what are there more precious and gracious promises made 1 From what can there be expected a greater reward 1 God's service consisteth in keeping his com- mandments, and therein is great reward, Ps. xi.x. 11. Keason witli your souls hereabouts, and say, as the psalmist in other cases, O our souls ! why are ye so dull and heavy to such a duty ? Awake, awake our 8i)irits, rise up and make no longer delay : enter upon the work speedily, cheerfully. Thus may we put life into our spirits, and bring them to do what is here required of them to do. Sec. 135. Of serving God reverentlij. The next word, 'matisTu;, translated acceptabli/, notes out the manner, and that in general. 1. That is said to be done acceptably which is so done as God is well pleased therewith ; for tiie word, Q:u, God, in the Greek is so placed after both the matter and the manner, as it may have fit re- lation to both, thus, XarjEuai.asw luai'ssru; rd QiiS, luhirehi/ nv ni'itf jiirfnrm ncrvice (irrep/a/de to God. This inqjorteth, jis knowledge of God's will, so a con- scionable care to conform all that we do in and ivbout our scrving"6f God, to his will. Hereby is evidently demonstrated >in to u.s, that our service of God must be so ordered, as*4t may be plea.sing unto him. Hereof see Chap. viii. 5, >icc. 17. For further expfooation of Lis mind hcruiu, the apostle adds two particular properties, which must always acconqiany our serving of God, if wc will do it acceptably. 1. Jlei'erence. 2. Godbifear. The Greek word, a/'oif, translated reverence, signi- fietli such an awful respect, as works a high esteem of him whom they serve, and keeps them from un- seemly thoughts, words, or deeds against him. By this special jiroporty added to our serving of God, the apostle giveth us to understand that God is to be served with due reverence. See Ps. ii. 11, xcv. G, and cxxxii. 7. The a!icient gesture of bowing down in the worship and .service 'of God, proveth as much, as Gen. xxiv. 2G, and xlvii. 31, Neh. viii. G. So kneeling, 2 Chron. vi. 12, Dan. vi. 10, Luke xxii. 41, Acts ix. 40, and XX. 3G, Eph. iii. 14. Yea, standing, as Neh. ix. 2, Luke xviii. 13, Mark xi. 25. And prostrating, John vii. G, Ezra x. 1, Mat. xxvi. 39. 1. It importeth a high esteem of God, and due re- spect to his glorious majesty. Subjects by their reverence testify their good and dutiful respect to their earthly sovereign. Gen. xli. 43. How much more should we testifiy it every way that we can to our heavenly Sovereign, the King of kings 1 2. It gaineth a good esteem in God of them, who so reverence him, and a gracious respect towards them, Ps. cxii. 1, (fee. Mark how Jacob's reverence wrought upon Esau, Gen. xxxiii. 3, 4 ; and the sons of Jacob on their brother Joseph, Gen. 1. 18, 10. Now if men that are hard-hearted can be so moved, how much more the idtiful, merciful, and gracious Lord, and that when their reverence is sincere and hearty 1 Note Luke xi. 1 3. 1. This may serve for the taxation of sundry mis- demeanours about God's service. (1.) Such as have no care of preparation before- hand, but suddenly and rashly come to sei've God, their minds being stutfed with many by-worldly matters, if not with sinful and abominable trash. How is it possible that such should serve God with reverence ; such a one was he that came without his wedding garment. Note his doom, Mat. xxii. 11-13. (2.) kSiifh as in serving of God, suller their thoughts to rovo abroad, and are not attentive >qjon the work they are about. Can that be reverently done which is not attentively thought upon while it is in doing ? Can he pray reverently that minds not what he juay- eth i Can he hear reverently that heeds not what is preached? Can he receive reverently that hath not his head and heart upon the mysteries set out in the holy sacrament ? (3.) Such as openly proclaim their want of rever- ence, by tlieir outward irreverent unbeseeming ges- tures, which are stately coming into the assembly of God's people, even when they are serving of God, with their hiits on their heads, sitting at prayer, cast- Vee. 28.] GOUGE ON HEBREWS. 259 ing their e}-os this way, and that way, on pictures, and sometimes on church walls, on such as are in brave apparel, on proper and comely personages, on beautiful faces, and other like objects ; or talking one with another, or reading books. These and other hJce by-gestures are open testifications of much want of reverence. These are like the fool that laj-eth out his folly, Prov. xiii. 1 6, and teUeth to all that he is a fool, Eccles. s. 3. 2. This may direct us how to serve God, namely, reverently. We have had sufficient motive to incite us to be willing and desirous to do what is here re- quired. It remaineth therefore to declare the way and means, how such may indeed attain to that which they are desirous and willing to do. Let such duly observe these two rules, one concerning God, another concerning ourselves. (1.) Duly weigh and advisedly consider his excel- lency whom thou servest. This, if anything, will strike thine heart with reverence. When Jacob, by the vision which he saw of God, and by hearing God speak to him, was put in mind of God's glorious pre- sence, then did he most reverently carry himself be- fore God, Gen. xxviii. 16, 17; so did Isaiah, chap. vi. 5; so Ezekiel, chap. i. 29; so Daniel, chap. x. 11; yea, the angels, Isa. vi. 2, 3. See my Guide to go to God, Sec. 4. (2.) Be well informed in thine own nakedness, emptiness, nothingness, and unworthiness. So was Abraham, Gen. xviii. 27 ; Jacob, Gen. xxxii. 10; Job, chap. xUi. G: David, Ps. xsii. G, cxliii. 2; Isaiah, chap. vi. 5; Paul, 1 Tim. i. 15; and others. Tills will much amplify our esteem of God. Sec. 136. Of serving God with a holt/ fear. The second special property of our service to God is godly fear. The word in the original, rjXdj3=ia, signifieth a good or religious circumspection, which moves men cautiously or warily to enterprise what they do ; in that respect it is translated /ea?-. The word hero translated ;;o(7////ea?-, is compounded of a verb, >.a/x/3a»w, that signifieth to take, and an adverb, s-J, that signifieth irell, so as according to the notation of the word it implieth well to take, or appre- hend a thing ; thence foUoweth a wary circumspection and a godly fear. They who are circumspect and wary about the things which concern God's worship, are expressed, under this word, siXa^ri;, which our English translate ' devout,' Luke ii. 25. It is a grace in man that hath relation and respect to God, in which respect this epithet godly is here applied to it, thus, godly fea?: 'This kind of word is seven times used in the New Testament, as Luke ii. 25, Acts ii. 5, and viii. 2 (in these three places it is translated ' devout'), Heb. v. 7, and xi. 7, and here. In all these places it importeth a ' godly fear ; ' only once I find it used to set out a natural fear — ^viz.; Acts xxiii. 10. By this special property of our service to God, the apostle evidently demonstrateth that a holy fear is a special means of well ordering the service we do to God. The gi-ounds whereof may be — 1. That goodness and kindness which in God is mixed with greatness, and majesty, and power, and justice. He is truly that which the heathen unduly styled their Jupiter, Optlmus Maximus. In like man- ner doth God proclaim his own name, Exod. xxxiv. 6 j and his Son sets him forth, Mat. xi. 25, and vi. 9. Now as his greatness requires fear, Jer. x. 7, MaL i. 6, so his goodness requires that it be, ilXa^ua, a good and godly fear. 2. That alteration of our nature which is wrought by the powerful work of God's Spirit. True it is that the flesh remaineth in all, while they remain in this flesh, Eom. vii. 23, 24, Gal. v. 17. In this respect God gives to his, even to the best of his, a ' spirit of fear.' Note 2 Cor. v. 11, Acts v. 11. But, with this flesh, there is also the Spirit in such as are regenerate. This sanctifying Spirit makes that fear in them to be a good and godly fear. Such a fear was Noah's, Heb. xi. 7. For the Spirit works love in the souls of men. Gal. v. 22, 2 Tim. i. 7. Now love mixed with fear makes it to be a godly fear. 1. This may inform us in the condition of regenerate persons. It is a kind of middle condition betwixt man's entire estate, wherein God at first created man, and that corrupt estate whereinto man fell. In his entire estate he needed nothing but love ; in his cor- rupt estate nothing works on him but a servile, slavish fear, such a fear as Adam had in the garden. Gen. ill. 8, 10, and Cain, Gen. iv. 13, and Pharaoh, Exod. xii. 31 ; such a fear casts out love, 1 John iv. IS; but the regenerate estate is mixed of both, and that by reason of that double principle which is in man, flesh and spirit, fear arising from the flesh, love from the spirit. But, by this mixture of love, servile fear is made a godly fear, which is ever accompanied with love, and therefore in sacred Scripture oft joined together, as Deut. X. 12. Of this kind of fear, see my Domestical Duties, Treat. 1, Sec. 4. 2. This demonstrates unto us the extremes wherc- unto most are given ; some in the defect, some in the excess. The defect is of such as have no fear at all ; such commonly are the most impudent and audacious sinners, like unbroken and unbridled horses, which run headlong to their own and their riders' destruc- tion. These will be held from no sin that they have power and opportunity to commit. Note Gen. xx. 11, Kom. iii. 18. The excess of such fear is nothing but wrath and vengeance. This is a plain, servile, slavish fear, which is so far from being accompanied with love, as bj' per- fect love it is cast out, 1 John iv. 18. It is joined with hatred. It hath two violent efi'ects : (1.) It oft casts men into strange ecstasies, as Dan. 260 nOUGE ON HEBREWS. [Chap. XII. V. 6, and iii^kes them despair, Gen. iv. 13; it is a plain diabolical fear, James ii. 19. (2.) It puts strange desires into men's heads, and makes them wish there were no death, no judgment, no licll, no judge, no God. The godly fear here mentioned is as a virtue in the mean betwi.xt these two extremes. 3. Upon the foresaid ground, let us be exhorted to possess our souls with this godly fear, when we draw near to God to worship and serve him. Such an ex- hortation Christ givcth about patience, Luke xxi. 19. This will be a special means to make thee serve God acceptably; for godly fear ari>>eth from faith, as I have shewed in my Domestical Duties, Treat. 1, Sec. 4. 4. Direction how to get this godly fear. (1.) Acquaint thyself with God, as Eliphaz ad- viseth, Job xxii. 21, and be well instructed in his divine properties and excellencies, as in his supreme sovereignty, ifec. Of which see The Church's Con- quest, on E.xod. xvii. 11, Sec. 43. Ignorance of the excellency of a thing makes it to be disesteemed ; but true knowledge thereof works a high esteem and due respect, 2 L'hron. xxviii. 9. Hereby God wrought in Job a godly fear, Job xlii. 2, 3. (2.) Get all the evidences that thou canst of God's fatherly respect to thee. Call to mind his offers of grace revealed in his word. Observe his gracious dealing with thee : how long he hath borne with thee, wherein he hath dealt better witli thee than with many others. Well observe what fruits of his sancti- fying Spirit are wrought in thee. These give evidence that God Ls our father, and will make us thereupon desirous to please him. (3.) Set this God always before thee, and remember that ' the eyes of the Lord are in every place, behold- ing the evil and the good,' as Prov. xv. 3. This also will work a godly fear, for it will make thee to do all things as in his presence. Note Gen. xx.xix. 9. (4.) Be well informed in the horrible nature of sin ; how contrarj' it is to God, and that in his chiefest ex- cellency, which is his jjurity and holines.s. Nothing more contrary to another, not darkness to light, nor death to life. Nothing makes a creature so loathsome in God's sight as sin. Sin only inccnseth God's wrath. Sin causeth all judgments. Sin makes the d«vil so terrible as he is. Sin ])Uts a sting into death. Sin excludes from heaven, and iniiilungetli into hell. We^e this thoroughly known, it would make us more fearful of connnitting sin, than of j)nlling vengeance on ot ii'iipads, which fear is the true godly fear. (S-Vble i' weigh thine own weakness, and disability to staVrvin" lo'sclf, and withal thine own proncncss to wandiistratod ihe riglit way. In regard of our own weakn^rdiTfd, as\a8 little children, readj- to stumble at evet\..;|). viii. .5, J^ slip at cve.y smooth, slijjpery place, further expfiifiir proueuess to wander, we aro as sheep, so saith the psalmist, Ps. cxix. 1 76. A due consideration hereof will work in us this godly fear. Note Ilom. xi. 20. (G.) Take due notice of Satan's subtlety and sedulity. In regard of his subtlety, he is resembled to an ' old serpent,' Rev. xii. 9, and xx. 2. In regard of his sedulity, he is resembled to a ' roaring lion, walking about seeking whom he may devour,' 1 Pet. V. 8. Withal take notice of the deceitfulness of sin, Heb. iii. 13, together with the many temptations whereunto we are subject. These cannot but work a fear, yea, and a godly fear, lest we should be over- taken. Sec. 137. Of the terribleness of God's ivrath being inceTised. Ver. 29. For our God is a consuming fire. In this verse is added a motive to enforce the fore- mentioned manner of serving of God, taken from the terror of God. And to move them to whom he wrote, and others like to them, partakers of the heavenly calling, he setteth out God in that special and particular relation he hath to his church, to such as profess the true Christian faith. For under this relative, ^,ttw», our, which is of the first person and plural number, the •apostle compriseth himself, and such as hin\self was, at least in profession of the true Christian faith. And questionless he here especially intendeth him that is to be judge of all, the Son of God, made Son of man, the second person in sacred Trinity, true God, he whom the apostles do oft style ' God our Saviour,' as 1 Tim. i. 1, 2 Pet. i. 1, Jude 25. The ajjostle, in giving this title God unto Christ, thereby giveth proof that Christ is true God. Whereof see Chap. i. 8, Sec. 107, and Ver. 10, Sec. 128. And in adding this relative particle, our, unto God, giveth us to understand that Christ is in special the God of his church. See The Saint's Sacrifce, Sec. 31. Even this our God, in and through whom the free grace and rich mercy of God is set forth, he is a con- suming fire. By what resemblance could tciror be more set forth to the life, than by this ( for of all creatures fire is most terrible ; therefore the easeless and merciless torment of hell is hereby set out. Mat. xviii. 9. But because fire hath light and warmth in it, whereby it giveth light, and qnickencth and chcrisheth, this epithet, xaravaXisxnM, consuming, is a]iplied thereto. The rather because God hath sometimes appeared in fire that did not consume, as in the bush, Exod. iiL 2, and in the pillar, Exod. xiii. 21. So as the firo here meant is a most terrible fire, and great terror is set out therebj-. Whereby the apostle giveth us to understand that God incensed is terrible, being here .'ityled tSj x.arata>Jaxov, consuming fi're. In this very respect doth Moses so style God, Deut. iv. 2t, and ix. 3. lu this respect also fire is said to be ' kindled Ver. 25-29.] GOUGE ON HEBREWS. 261 by the breath of the Lord,' Isa. xxx. 33; to 'go out of his mouth,' Ps. xviii. 8; to 'come from' him, Lev. X. 2; to 'go before' him, Ps. xcvii. 2. And he is said to ' judge with fire.' Read how the terror of the Lord is set out, Deut. xxix. 20, ifec. For everything in God is infinite — justice, power, jealousy, wrath. Now infiniteness added to wrath and vengeance, makes it exceeding terrible, even intolerable. 1. This doth demonstrate unto us their folly, who by their impudency in sinning, and impenitency, incense this fire of God's wrath, and cast themselves into the midst thereof. Will any one that is in his right wits cast himself into a flaming fire 1 Indeed, Mat. xvii. \5, it is said of one, that 'oft he falleth into the fire.' But who was that one ? A very lunatic, who knew not what he did. And what made him do it ? The devil who possessed him cast him in, Mark ix. 22. And he must needs go whom the devU drives. Assuredly the devil drives on every one that casts himself into the fire here mentioned by the apostle. 2. Let us be admonished to take heed of offending this God; offences provoke his wrath. His wrath being incensed, he becomes such a fire as is here intended. That this may be the more nearly applied, I will give you a brief view of such sins as in Scripture are noted to kindle and inflame this fire, as, 1. Idolatry, Deut. xxxii. 18, 21, 22. 2. Profaning God's ordinances, Lev. x. 2, Num. xvi. 35. 3. Murmuring against God's providence. Num. xi. 1, and xxi. 6. 4. Abominable pollutions. Gen. xLx. 24. 5. Attempting the deaths of God's prophets, 2 Kings i. 10, Dan. iii. 22. 6. Haters of God, Ps. xxi. 8, 9. 7. Revolters and apostates, Heb. x. 27. 8. Antichristians, Rev. xiv. 9, 10. 9. False teachers and seducers. Rev. xix. 20. 10. All reprobates and Lmpenitents, Rev. xx. 1.5. Sec. 138. Of the resolution o/Heb. xii. 25-29. Ver. 25. See tlmt ye refuse not him thai speal-eth; for if they escaped not ivho refused him that spake on earth, much more shall not toe escape, if we turn aiuay from him that spealceth from heaven: 26. Whose voice then shook the earth: but nouj he hath promised, saying. Yet once more I shake not the earth only, hut also heaven. 27. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, tliat those things which cannot he shaken may remain. 28. Wherefore we receiving a kingdom ivhich can- not he moved, let us have grace, wliereby we may serve God acceptably xvith reverence and godly fear : 29. For our God is a consuming fire. The sum of these words is, the general use of the forementioned divine privileges ; which is, 1. Propounded, in these words, see that ye refuse not him that sjyeaketh. 2. Confirmed, in the words following. The confirmation is raised from the danger and damage of neglecting his admonition. Which damage is amplified comparatively, vers. 25, 26, ifec. The comparison is of unequals, enforced from the less to the greater, wherein is noted, 1. The substance of them, ver. 25-27. 2. An inference thence raised, vers. 28, 29. In the comparison, two sorts, or kinds of unequals, are noted : 1. One of the person, ver. 25. 2. The other of the privileges, vers. 2Q, 27. This latter is, (1.) Propounded, ver. 26. (2.) Expounded, ver. 27. In the substance of the comparison we may observe, 1. The duty enjoined. 2. The reason whereby it is enforced. In the expressing of the duty, note, 1. The manner, in this word, see, which implies great circumspection. 2. The matter, set down negatively, see that ye refuse not him that speakdh. Where we may observe, 1. The act forbidden, refuse not. 2. The object, him that speaketh. In the reason whereby it is enforced, there is a fourfold difference noted betwixt the law and the gospel. 1. One, in a different dignity. 2. The second, in a different penalty. 3. The third, in a different power. 4. The fourth, in a different continuance. 1. The difference in dignity is manifested by the different persons that declared the one and the other. (1.) He that declared the law, spake on earth. (2.) He that delivered the gospel, sjxike from heaven. 2. In setting down the penalty, there is, (1.) An agreement in the general, that neither the transgressors of the one nor of the other escaped. (2.) The difference is in the certainty and severity of the latter, expressed in these words, much more shall not we escape, if ive turn away, kc. 3. The different power of the law and gospel was manifested by the different effects. Tlie eftect at the delivery of the law, was shaking of the earth, amplified by the cause thereof, viz., the voice of Christ. The effect at the delivery of the gospel, was the shaking both of earth and heaven. The power of the gospel is, 1. Propounded, ver. 26. 2. Expounded, ver. 27. In the proposition, we may observe^ 2G2 GOUGE ON HEBREWS. [CUAP. XII. 1. Tlio prnnf, in these words, he that jyromised. 2. The point or thing promised, wherein, (1.) The extent of power, in that upon coming in of the gospel, heaven and earth toere moved. (2.) The time when, manifested in these words, yet once more. 4. Tlie fourth difference betwixt the law and the gospel is in respect of continuance. 1 . The law was alterable. 2. The gospel was firm and stable, and so un- changeable. The alterablencss of the law is implied, in this word, removinr/, which is ratified by the cause thereof, they were ihinr/s made, viz., by the hands of men. Tlie unchaiigcableness of the gospel is expressed, in these words, that the thiiif/s which cannot be shaken may remain. In which we may observe — 1. The main substance of the point, in this phrase, thiivin which cannot he shaken. 2. The inference, in the words following. The inference which the apostle maketh upon the difference between the law and the gospel is expressed, vers. 28, 29. Whereof we may observe — 1. The matter thereof, ver. 28. 2. The motive, ver. 29. In the matter, note — 1. The ground of duty. 2. The kind of duty. In the ground, observe — 1. The subject, what we have. 2. The means how we have it. The subject is — 1. Expressed in the excellency of it, kingdom. 2. Amplified by the stability of it, a kin'jdom which cannot be moved. In the kind of duty, note — 1. The spring whence it ariseth, viz., f/race. 2. The stream that flows from thence, where note — 1. The matter. 2. The manner. The matter is, to serve God. The manner — 1. Acceptably. 2. With reverence. 3. With r/od/y fear. In the motive we may ob.scrve — 1. The substance, in these words, our God is a con- Buminy Jive. 2. An inference, in this particle, for. In the .substance the motive is double — 1. Implied. 2. Expressed. The implied motive is taken from the relation be- tween Ood and the church, in these word.s, our God. The expressed motive is taken from the terror of God, which is — 1 . rropouuded in a metaphor, fire. > 2. Aggravated by an effect, consuming. The inference is in this particle /or; /or our (7oc^ is a consuminy fire. Sec. 139. Observations raised out of 'E.Qh. xii. 2.5-29. I. Circumsiwctiun about Christ's word is requisite. This ariseth from the manner of expressing the duty, in this word, see, which is a word of circumspection, and hath an especial emphasis. Sec Sec. 123. II. Christ .yieakelh to us in the gospel. This is here implied, in these words, see tlmt ye refuse not him that speaketh. Where the apostle takes it for granted that in the ministry of the gospel Christ speaketh to his church ; for if Christ speak not, he cannot be refused. See Sec. 124. III. Christ's word is in no case to be rejected. This the apostle plainly expresseth. See Sec. 125. IV. As the Imo was given on earth, so the gospel from heaven. This ariseth from the different manner of giving the law and the gosj)el, expressed by the apostle in ver. 25. See Sec. 12G. V. Transgressors of the law were surely punished. AVhich the apostle implieth where he saith that t/ity escaped not who refused him who spake on earth. See Sec. 127. VI. Bespisers of the gospel shall be most surely and sorely punished. Which the apostle expresseth in these words, much more. See Sec. 127. VII. Christ delivered the laiv. Which the apostle expresseth, in these words, whose voice then shook the earth, meaning the voice of Christ in the delivery of the law. See Sec. 129. VIII. The delivery of the laiv ivas terrible. Which is implied by the shaking of the earth at the delivery there- of, which the apostle here expresseth. See Sec. 129. IX. Upon hriiigiiii/ in the gospel, heaven and earth were moved. So much the apostle plainly expresseth in opposition to the law, and the delivery thereof, when only earth was shaken. See Sec. 130. X. The law was alterable. Which the apostle ex- pres.scth in the word removing. See Sec. 131. XI. The gospel i.'i unchangeable. Which the apostle implieth, in this phrase, things that cannot be shaken. See Sec. 132. XII. That which is made by man is subject to decay. This ariseth from the apostle's bringing it in as a rea- son why the things of the law were alterable, namely, becaiisc they were made, viz., bj- men. Sec Sec. 131. XIII. Goil's change is to tlie better. This ari.scth from the apostle's inference, whereby is shewed the end of God's substituting the gospel in the room of the law. See Sec. 132. XIV. Christ's church is a kingdom. So it is here expressly called. See Sec. 133. XV. God is to be served. Which ariseth from the apostle's exhortation thereunto. See Sec. IS."). X\'I. ()«/■ Sirring of God must be so ordered as it may be pleasing to him. So much the apostle ex- Chap. XIII.] GOUGE ON HEBEEWS. 263 pressetli in liis general direction for the manner of our serving God, in this word, accejJlab/i/. See Sec. 135. XVII. God is to be served luith due reverence. So much the apostle doth in plain terms express ; for in setting down the manner of our serving God, he adds, with reverence. See Sec. 135. XVIII. A holy fear is a special means of tvell order- ing the service we do to God. So much the apostle expresseth. See Sec. 136. XIX. Christ is true God. This plainly ariseth from the title God, here given unto Christ. See Sec. 137. XX. Christ is in special the God of his church. This ariseth from the relative particle ovr, added unto God, our God. See Sec. 137. XXI. God incensed is terrible. Which the apostle expresseth by terming him a consuming fire. Our God is a consuming Jire. See Sec. 137. CHAPTER XIII. Sec. 1. Of the resolution of the ivhole \2th chapter. In this chapter the apostle prosecuteth his exlior- tation unto such Christian duties, as tend to a worthy walking of their holy profession. This he doth till lie come to the very close of this epistle, even to the 20 th verse. There are' two general parts of the chapter : 1. A direction to behave themselves as becomes Christians, to ver. 20. 2. The conclusion of the epistle, in the six last verses. In his direction, duties of three sorts are prescribed : 1. Concerning others. 2. Concerning themselves. 3. Concerning God, ver. 15. Duties concerning others may be reduced to five considerations. 1. As they are professors of the true faith, let brotherly love continue, ver. 1. 2. As they are strangers, be not forgetful to enter- tain strangers, (fee, ver. 2. 3. As they are afflicted, remember tliem that are in bonds, itc, ver. 3. 4. As they are ministers, vers. 7, 17. 5. As the}' are in want, ver. 16. The first of these contains the sum of the second table, so far as it concerns professors of the faith. The second, third, and fifth are branches of the sixth commandment. The fourth is a branch of the fifth commandment. Duties concerning themselves have a threefold respect, 1. To their bodies. Of these there are two sorts : One, to use the means of chastity, which is mar- riage, ver. 4. The other, to avoid uncleanness contrary thereunto, ver. 4. These two appertain to the seventh command- ment. 2. To their estates. About which, (1.) Covetousness is forbidden. (2.) Contentedness is commanded. ' Circa hoc duo facit : Primo hortatur cos ad bonum. Secundo orat pro lis. — Thorn. Aquin. These two are comprised under the eighth com- mandment. To enforce the one and the other, God's promise of sufiicient provision is alleged, ver. 5 ; and an inference of confidence on God is thereupon made, ver. 6. Duties to ministers have a double hmt, 1. In reference to such as were dej)arted. About these, (1.) The duty itself is expressed, both generally, remember ; and also particularly, whose faith follow. (2.) It is enforced by an argument taken from Christ's immutability, ver. 8. 3. Duties concerning their souls are of two kinds : (1.) That they take heed of strange doctrmes. (2.) That they forbear to join legal ceremonies with the word of grace, ver. 9. Tills latter is pressed by the damage which may thence follow. This is loss of right to Christ. This damage is, 1. Propounded, under a metaphor taken from the legal rites, we have an altar, ifcc, ver. 10. 2. It is further confirmed by other like rites. In this confirmation are set down, 1. The types, for the bodies of those beasts, &c., ver. 11. 2. The application of the truth thereunto, where- fore Jesus, etc., ver. 12. 3. Two inferences made thereupon. One, to abandon the world, let us go forth, ccellency, it hath the general nature of virtue. Con- trarily, being i)laccd upon a wrong object, which is evil j or disordered, by i)referriiig the meaner good before the greater, as man before God, it hath the general nature of a vice. 2. It is a likiwj affection, in that the proper object thereof is good. Philosophers distinguish affections into concuinscible and irascible. These, for plainness sake, we call liking and disliking. The proper object of the former is good, and of the latter evil. It is tmitinrj : for herein lieth the very form of love; whereb}' it is differenced from other liking affec- tion.?, as from desire and delight. Love knitteth the heart that loveth to the object loved. Thus Jonathan's love to David is expressed, ' The soul of Jonathan was knit with the soul of David,' 1 Sam. xviii. 1. And Christians are said to be knit together in love. Col. ii. 2. In this respect love is styled a bond ; yea, a ' bond of pcrfectness,' Col. iii. 1 4, whereby things are close knit and fast bound. Sec. 3. Of the (livers acceptations of ' brother ' and of ' brotlierly love.' Brother in Scripture is divers ways used. 1. In a civil respect. 2. In a sacred respect. The civil respect is natural, or political. Natural is proper or common. Brothers in a natural, proper respect are — first, near, as lUerini, children of the same mother, as Cain and Abel, Gen. iv. 2 ; secondl)', remote, as consan- ffuinei, of the same blood, as Abraham and Lot, Gen. xiii. 8 ; or affines, by marriage, as lluth and Orpah, Iluth i. 4, 15. Brothers in a common natural respect are such as descend from the first stock, namely, Adam, 1 John iii. 15 ; or from the head of the same nation, Exod. ii. 11. The political respect, whereby any are called brothers, is of such as are of the same calling, as kings, 1 Kings xx. 32 ; captains, 2 Iviugs ix. 2, 5 ; priests, 2 Kings xxiii. 9. Tiie sacred respect is in reference to profession of the true faith, and that spe or re, according to the rule of charity (so all professors are brethren, Ps. xxii. 22, Mat. xviii. 15), or according to the rule of certainty, as the elect of God. Thus Ananias calls Saul, 'a chosen vessel,' brother. Acts ix. 15, 17 ; and Peter calls tlie same Paul, 2 Pet. iii. 15. There is further a joint acception of this relative, brother, which is jiartly natural, ]iartly mystical, or spiritual ; and that betwixt the Son of God and sons of men. Hereof see Chap. ii. See. lOG. The word brother is here to be taken in the sacred or spiritual respect ; and that according to the rule of charity. Brotherly love then here required is, such a liking affection as knits the hearts of |irofessors of the true faith one to another. In this respect professors are said to be ' of one heart,' Acts iv. 32. And they are exhorted to be ' perfectly jouicd together iu the same Vee. 1.] GOUGE ON HEBEEWS. 265 mind, and in the same judgment,' 1 Cor. L 10. And God Lath promised to give unto his ' one heart,' Jer. xxxii. 39, Ezek. xi. 19. Sec. 4. Of the difference hetivixt love and brotherly love. The difference betwixt love and brotherly love con- sisteth in three things especially, 1. The object ; '2. The subject-matter ; 3. The bond. 1. The object of love is of a larger extent than the object of brotherly love. That extendeth itself to all (not aliens or enemies excepted), Mat. v. 4-t : this only to those that jitrofess the faith ; as the word brother implieth. 2. The subject-matter containeth the duties that the one or the other requireth. In this respect the sub- ject-matter of brotherly love is larger than of love. For there is no duty that love requireth to be per- formed of another, but brotherly love requireth the same to be performed to a brother. Yet brotherly love requireth many duties to be done to a brother, which love requireth not to be performed to all. For love requireth none to ' cast holy things to dogs, nor pearls before swine,' Mat. vii. 6. Where the apostle saith (1 Cor. v. 12), ' What have I to do to judge them also that are without ? Do not ye judge them that are within 1 ' he plainly sheweth that many duties that are to be performed to a professor, are not to be performed to such as are without ; that is, to such as profess not the gospel. 3. The bond, whereby brotherly love knits profes- sors together, is stronger than the common bond of love. In this respect the apostle puts an emphasis upon doing good to the brotherhood, Gal. vi. 10, ' Let us do good unto all men, especially unto them who are of the household of faith.' Thus Christ him- self distinguisheth betwixt those that are within and without : for ' he is the Saviour of all men, especially of those that believe,' 1 Tim. iv. 10, These differences shew that the excellency Ueth upon brotherly love. Sec. 5. Of the r/rounds of love, and of brotherly love. The grounds of brotherly love are such as the grounds of love in general are : but in a far more excellent kind; which may be exemplified in six heads : 1. Participation of the same image. On this ground the sin of murder is aggravated, because ' in the image of God made he man,' Gen. ix. 6. Hence we may infer, that nothing against love must be done to another ; but all duties of love must be performed to him, because we are all ' after the image of God.' 2. Communion in the same nature, which is flesh. Thereupon saith the Holy Ghost, ' Hide not thyself from thine own flesh,' Isa. Iviii. 7. 3. Subjection to the same infirmities. For 'all things come alike to all,' Eccles. ix. 2. This puts on love to bear others' infirmities, because they themselves are subject to the like. It is said of the high priest under the law, that ' he can have compassion on the ignorant, and on them that are out of the way ; for that he himself also is compassed with infirmity,' Heb. V. 2. 4. The mutual need that one hath of another's help. This also puts on love to help such as need help, that, in case of need, help by others may be afforded unto them. In this respect saith the apostle, ' At this time your abundance may be a supply for their want, and their abundance also may be a supply for your want,' 2 Cor. viii. 14. 5. God's example. For Christ exhorteth us to per- form duties of love, ' tliat we may be the children of our Father which is in heaven," Mat. v. 45. 6. God's express precept : ' Thou shalt love thy neighbour as thyself,' Lev. xix. 18. These also are the very grounds of brotherly love : but ill a far more excellent and transcendent manner ; for, 1. That image of God, which natural men bear, is exceedingly defaced and impaired. It is a very ob- scure and almost worn-out stamp of that glorious image in which at first God made man. I may re- semble it to a glowworm, or to certain fish-bones, which in the dark make a bright lustre, but give no true hght, whereby we may discern one thing from another. So by that remainder of God's image, which is in natural men, none could ever discern how to do anything acceptably to God, or availably to his own salvation. But in Christ, by the gospel, that glorious image is renewed in saints (who are the brethren he means) ; and they are not only exhorted to ' put on that new man, which after God is created in righteousness and holiness of truth ' (Eph. iv. 24), but are also said to be ' changed into the same image from glory to glory,' 2 Cor. i. 18. 2. That nature, whereof professors are made par- takers, is not only a human nature, but, Se/k (pdaig, the divine nature, 2 Pet. ii. 4. For we are bom again, and that of God, John i. 13. As natural men are all one flesh, so saints are all one spirit, Eph. iv. 4. As they are of the flesh, so these are of the Spirit, John iii. 6. Wherefore, as the divine nature is more excellent than the human, and the spirit than the flesh, so this ground of brotherly love is more excellent than the former ground of love. 3. Professors of the gospel are subject also to many infirmities aijd temptations. Satan most fiercely as- saults them, Luke xxii. 31, For they are all kings, Eev. i. 6. The devil, therefore, useth the policy of the king of Sj'ria, 1 Kings xxii. 3L They are also subject to many infirmities. In these respects there is great need of much brotherly love to bear with one another. Gal. vi. 2. 4. These also stand in much need of mutual help 2G6 GOUGE ON HEUREWS. [CUAP. XIII. for their spiritual good. This is evident by the mani- fold exhortations tending to tiiat purpose, as Heb. iii. l."3, and x. '2i, 1 Thus. iv. 12, and v. 11. Brotherly love is needful in tliia res[)ect also. 5. God's pattern is, in this kind, more excellently set forth ; for, in relation to saints, lie is said to love them, and hate others, JIal. i. 2. Saints are ' a i)ecu- liar treasure to him above all people,' Exod. xix. 5, ])eut. x. 15. This ex.ample of God is much pressed upon this point of brotherly love, 1 John iv. 9-11. And for brotherly love, Christ's example, in giving himself for his church, is also pressed, Eph. v. 25, John xiii. 31. G. Tiie commandment for brotherly love is as ex- press as for love, John xv. 12. Yea, it is called a ' new commandment,' John xiii. 34. Indeed, the apostle, where he styleth it a ' new commandment,' saith withal, that it is an ' old commandment,' 1 John ii. 1. In the substance of it, it is the old command- ment ; but in many circumstances a nezv one. Sec. G. 0/ the respects ivherein love is sti/led a nezv commandment. Love is styled a new commandment, in that, 1. It is renewed in the gospel by Christ and his apostles ; and in that respect called ' the law of Christ,' Gal. vi. 2. Now an act renewed is counted a new act or statute. 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his apostles, even more than by Closes and the prophets in the Old Testament. 3. It is cleared by Christ from many false glosse's, which tlic ancient teachers of the Jews, called elders, had brought upon it ; as this, ' Thou shalt love thy neighbour, and hate thine enemy,' Mat. v. 43, 44. As silver-plate cleared is counted new, so this com- mandment. 4. It is freed by the gospel from many burdensome rite-s, with which the law clogged it ; and thus it is accounted a new commandment. It is said that the eagle's youth is renewed, Ps. ciii. 5, which is thus : the beak of an eagle in time grows so thick and hard, a.s she is not able to eat her meat ; she, thereupon, with violence strikes her beak against a rock, .and breaks it all to pieces. That which remains under the shell is counted a new l)cak. It is also said of a snake, that her skin grows so hard and rough, that she cannot well wind herself, and nimbly slide ui) and down. She useth, thcreuiion, to thrust herself through some narrow cleft, whereby that old skin is stripped t)ff, and thus is she a new snake. Thus the law of love is new. 5. This is a new commandment in regard of the manner of delivering it ; for it is by the gospel de- livired with such life and power, as it makes men to yield to it, God's Spirit accomi)anying the ministry of the gospel, which is thereupon called ' the minis- tration of the Spirit,' 2 Cor. iii. 8. And God is said by the gospel to ' put his laws into our minds, and to write them in our heart.s,' Heb. viii. 10. Concern- ing this particular, the apostle saith that ' wc are taught of God to love one anotlier ' (1 Thcs. iv. 9) ; that is, God, by his gospel, effectually persuades us to love one another. G. The commandment of brotherly love is ever fresh, like a new thing, as the shoas and apparel of the Israelites in the wilderness waxed not old, Deut. viii. 4, and x.xix 5. In this respect the prophet styleth the covenant of grace under the gospel, a ' new cove- nant,' Jer. xxxi, 31. It is so styled in opposition to the former, which 'waxed old,' Ilcb. viii. 13. 7. The object of brotherly love under the gospel is new, in regard of the extent of it. For of old, they of Israel only were counted brethren. In this respect it is said (Deut. xxiii. 10), ' unto a stranger thou mayest lend upon usury ; but not unto thy brother,' by whom he means an Israelite. Uut now, under the gospel, ' thej' who were then afar off are made nigh,' and both Jew and Gentile are made one, Eph. iii. 13, 14. For 'there is neither Jew nor Greek, all are one in Christ Jesus,' Gal. iii. 28. 8. Under the gospel there is manifested a further extent of brotherly love, which uuiy be accounted as a new rule. The law saith, ' Thou shalt love thy neighbour as thyself,' Lev. xix. 18; but under the gospel it is said, ' We ought to lay down our lives for the brethren,' 1 John iii. 10. Thoreuixui the apostle saith, ' I will very gladly spend and be spent for you,' 2 Cor. xii. 15 ; and again, ' If 1 be offered upon the sacrifice and service of your faith, I joy and rejoice with you all,' Phil. ii. 17. !). There is under the gospel a new pxuH**ftai, aignifieth to forget. The compoond Kuju4it*fiiaj, intendeth some special empharis ; as efeim ta forget, or mtteriy to forget, or ao may to forget. To forget aiA to remember an Cff/foaXtUxBO. Sot to remetuber is to forget; not to forget is to reauai^. Negative injonctions have an emphaas in them : they always bind, to all times. There is no time wheron th^ may beCDCgotten. To rtmewber importeth two things espeaaSij. 1. To keep and hold fast in nund and memory what is once known. In this respect Moses addeth the negative to the afSrmative : thos, ' remember and forget not,' Dent ix. 7, which intendeth that they voald fast hc4d it, and not let it slip away. 2. To call again to mind and memory what was once known, bat after forgotten. Thos Pharaoh's butler saith, ' I do remember my fanlts this day,' kc.. Gen. xlL 9. Under his faults he eompriaeth all things that had passed betwixt his imprisonment for his faults, and his advaDcement again to his former office ; among other thinga, Joseph's interpreti]^ his dream was an especial one. Bot it is said thjut he ' f<»gat Joseph,' Gen. xL 2.3. In that, thereCore, he saith thereof ' I do remember,' he meaneth thereby a calling to mind again that which he had forgotten. In both these senses may this negative, be not f/. The (Jrcek word here used is by our English transla- tors turned hospitality ; and a word of the same deri- vation and composition, translated ' given to hospita- litj',' 1 Tim. iii. 2, and a ' lover of hospitality,' Tit. i. 8. The Greek word here used is a compound word (like to that which in the former verse was trans- lated brotherly love). It is compounded of a friend and a stranger, or a lover of a stranger, to shew that he that performeth the duty here intended, must therein shew himself a friend to the stranger, and one that loveth him. Hereupon in the law the duty is thus expressed, ' Love ye the stranger,' and pressed by God's pattern even in the very manner itself, Deut. X. 18, 19, for he loves a cheerful giver, 2 Cor. ix. 7. Thus, according to the notation of the word, it compriseth under it two things : 1. In regard of the matter, that all acts of courtesy and charity be extended to strangers : as to afford them lodging, meat, drink, counsel, i>rotection, direc- tion, consolation, and what other succour strangers may stand in need of. 2. In regard of the manner, that the courtesy and charity that is shewed to a stranger be so lovingly, kindly, and friendly performed, as the stranger may see he hath found a friend. Thus the two words compounded will appear fitly to be joined together, a friend, and a stranger. I find not this composition in any Greek authors before the apostles' time, so as it is probable that they were the first authors thereof. St Paul hath used it four times, as Kom. xii. 13, 1 Tim. iii. 2, Tit. i. 8, and in this place. It is also used, 1 Pet. iv. 9. This friendly manner of doing good to strangers maketh it the more acceptable to God, who measures works of mercy according to the mind of him that doth them, Luke xxi. 3, 2 Cor. viii. 1 2. Besides, such a manner of doing good doth much more work upon the heart of him to whom it is done. Abraham's servant was very much affected with that ready, cheerful courtesy which Eebekali shewed to him, Gen. xxiv. 20-22. How was Ruth taken with the friendly manner of Boaz his entertaining of her, Kuth ii. 8, &c. As no works of mercy, so nor this must be done grudgingly or of necessity, 2 Cor. ix. 7. Sec. 14. Of strangers, who they are. The word stranger is opposed to one's own, and it is used either in way of resemblance or Ln reality. By way of resemblance, a stranger is so called in two respects : 1. Actively, when one carrieth himself as a stran- ger. Thus God is said to be ' as a stranger,' when he seems either to take no care of his people, or not to abide with them, Jer. xiv. 8. 2. Passively, when men that are no strangers, are dealt withal as strangers. Job complaineth that tjiey who dwelt in his house counted him for a stranger, Job xix. 15. The like complaint doth David make in regard of his brethren's carriage towards him, Ps. Ixix. 8. In reality, strangers are so counted and called, in reference, 1. To a man's own person, in opposition to whom .all other persons are strangers. In this large extent the wise man thus useth this word, ' Let another man praise thee, and not thine own mouth ; a stranger, and not thine own lips,' Prov. xxvii. 2. A stranger is the very same here that another vian is. 2. To a man's wife. Thus every woman besides a man's own wife, is called a stranger, Prov. v. 20, ' ^Vhy wilt thou be ravished with a strange woman, and embrace the bosom of a stranger V 3. To a man's function. Thus they who are of other functions to men of a select function are called strangers ; as to the Levites all the Israelites of other tribes were strangers, Num. i. 51. 4. To stock from whence one doth descend. Thus they who descended not from Abraham, Isaac, and Jacob, though they dwelt among the Israelites, were counted strangers, 2 Chrou. ii. 17. 5. To the place of one's abode, and that in sundry respects : (1.) All that dwell on earth are counted strangers, in reference to our eternal house in heaven. In this respect David, without any limitation, ' We ar/" strangers, as were all our fathers,' 1 Chron. xxLx. l/_ (2.) All that are of another house are coujtgj strangers to one particular house. Thus doth SqIq. mon oppose a man's own Iiouse and the hj^gQ Qf ^ stranger one to another, Prov. v. 10. (3.) All that are of another city, <>.■ companv or society, are counted stringers. Thn; jttai the Gi'ttite was counted a straliger to them ^Yi:\X were of Jeru- salem, 2 Sam. XV. 19. ' . ^ (4.) All thatareof^„j^.:^p countiy. In this sense is this phrase used i ^ stranger that is not of thy 272 GOUGE ON HEBREWS. [Chap. XIII. people Israel, but cometh out of a far country,' li/ .synecdochically for the person : as if he had thus .said, ' as if you yourselves also were afflicted in your (nvn person.' ' Buza.. Ocncvcnscs, aliique. This is a sense agreeable to the apostle's words, but not fully exi)ressing the extent of the apostle's intent, and emphasis of his phrase. 2. Others by this phrase, being in tlte body, take a man's common natural condition to be meant, even a fraU, weak, changeable estate, sulject to all kind of miseries, as others are, and thereupon thus set out the sense of the phrase, ' as being in the body of those that are afflicted.' 3. There be* that take the word body mystically, for the mystical body of Christ, as if the apostle had pressed the spiritual union of Christians under Christ their head for a motive to work mutual compassion. And indeed it is a very forcible motive. It is plainly and pertinently jiressed, 1 Cor. xii. 26. Though in the general, the former clause, as bound together, and this, rt.s in the body, may aim at the same scope, yet in particular they may be distinguished one from another, as the manner from the cause : the former especially setting out the manner, that is, with much compassion and fellow-feeling, ' as bound with them.' The latter leading us to a cause of mercy, even our common condition, being in the body as others, and also our spiritual union, being of the same mystical body. Sec. 30. Of compassion wi-ought by consideration of the common condition of all. The literal acception of this phrase, as being your- selves also in the body, doth shew that that common condition whereunto all are subject, should work com- passion towards them which are in any adversity, in that we ourselves are also in the body, and are of such a constitution as others are, subject to the like adversity. This doth the apostle thus press, ' restore such a one as is fallen in the spirit of meekness, con- sidering thyself, lest thou also be tempted,' Gal. vi. I. This is that thing which Job aims at, where he saith to his friends, ' if your soul were in my soul's stead, I would strengthen j'ou with my mcmth,' Job xvi. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. It is oft pressed upon the Israelites that they should remember that they were servants in the land of Egypt, and that thereupon they should shew mercy to servants, Deut. v. 14, 15. And th.it they should not oppress a stranger, because they were strangers in Egypt, Exod. xxiiL 9. God made men ' subject to like intirniities that other are,' to be priests, ' that they might have compassion on the ignorant,' Heb. v. 2. Yea, Christ himself took on him not only the nature of our infir- mities, but also the infirmities of onr nature, ' that ho might be a merciful high priest,' Heb. iL 17, and iv. 15. 1. The common condition of mankind m.okes a man more sensible of others' miseries, and that by experience of his own. ' Calvin, Junius, aliique. Vee. 3.] GOUGE ON HEBEE-WS. 281 2. It convinceth. him of that need wherein he him- self may stand of others' help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper, of the same profession, who hath the same enemies, and is sub- ject to the same temptations. Hard-hearted men, who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body, that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress, and to harden the hearts of others against them, that by exi)erience they may learn how ill it becometh him that is in the body to be unmer- ciful to them that are in distress. Severe and just judgment against such is thus denounced, ' He shall have judgment without mercy that hath shewed no mercy,' James ii. 13. But what may be thought of them who have been in the same distress wherein they see others to lie, have no bowels of compassion, nor any waj's afford any succour or comfort unto them ? This was it for which Nehemiah was very angry at the nobles and rulers of Judah, that being themselves redeemed from slavery, did sell their brethren, Neh. v. 6-8. Because the cluldren of Israel had been freed out of the land of Egj'pt, where they were in bondage, in memorial thereof, God ordained a law, that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. xv. 12, &c. Now, because in Zedekiah's time they did not shew this mercy to their servants, God threatened to give them into the hand of their enemies, Jer. xxxiv. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow-servant a debt of a hundred pence, was ' de- livered to the tormentors,' ^fat. xviii. 24, &c. Leam we therefore to be otherwise minded. Sec. 31. Of tlie sympathy of the members of Christ's mystical body. The mystical sense of this phrase, as being in tlie body, sheweth that the mystical union that is betwixt Christians, should work a nuitual compassion in Christians upon one another's distresses. For ' if one member suffer, all the members suffer with it,' 1 Cor. xii. 26. Thus was Nehemiah affected and afflicted wth the affliction of those that were at Jeru- salem, Neh. i. 3, 4. The apostle, in relation to the members of the mystical body, saith, ' Who is weak, and I am not weak? who is offended, and I burn notr By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body, and also of our persuasion of others with whom we sym- pathise, that they also are members of the same body. For it is a work of the same Spirit, as a sympathy of natural members is an evidence that they are all ani- mated by the same soul. By this sympathy we shall be also induced to be helpful one to another, and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the church of Christ, or of the particular members thereof ? Are they knit together by the same Spirit 1 Then the Spirit of Christ may be thought to have less efficacy to work on the spiritual members of Christ's body, than the soul of man to work on the members of a natural body; for these do always sympathise, 2 Cor. xii. 26. The best that can be judged of such hard-hearted Christians, is, 1. That they err in their judgments about others, not thinking them to be true members. 2. Or that the flesh that remains in them, and the corruiition thereof, stupefieth their spiritual sense. 3. Or that the Spirit of Christ, some way or other provoked, withdraweth his effectual operation from them. 4. Or that they themselves are no true members ; but by an outward profession make a mere show thereof Somethmg or other is much amiss in them. To prevent or redress such hard-heartedness, these rules are carefully to be observed : 1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such as they profess themselves to be, or else cease to profess what they are not ; that so there may not be expected of them that which in vain will be expected. 2. Let them judge of other professors according to the rule of love ; which is to think the best and hope the best ; to interpret all things in the better part. See Sees. 7, 9. 3. liCt them take heed of grieving tlie Sjiirit of Christ, E|jh. iv. 30, lest he withhold his operation, and withdraw that efficacy which he mauifesteth in others. 4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do. 5. Let them quicken up their own spirits here- unto ; and, in case of spiritual senselessness, thus reason with their own spirit, and say. How is it, O my soul, that thou art thus senseless? shall every member of a natural body be more sensible of the case of another member than thou art of a member of Christ's body ? By arguments labour to convince thy soul that such a disposition is very much unbe- seeming thy holy profession. Sec. 32. Of the resolution o/Heb. xiil 3. The sum of this verse is a Christian's compassion at others' misery. 282 GOUGE ON HEBREWS. [Chap. XIII. Here arc offered two parts : The first concerneth sucli as arc restrained. The other, such as are any w.ay aillictcd. In the former is set down, 1. The duty to be performed. 2. The manner of performance, as hound with them. In setting down the duty, two things are ex- pressed, 1. The act, wherein the duty is performed, re- member. 2. The persons to whom it is to be performed, them that are in bonds. In the hitter the act is understood, and two other points are expressed, 1. The object or persons that are to be succoured. 2. The motive, in this phrase, as being yourselves also in the bod;/. This may admit a literal interpretation, and imply alike common condition with others. Or it may admit a mystical interpretation, and imply the near union of the members of Christ's mystical body together. Sec. 33. Of the instructions arising out ofver. 3. I. C'ompa.isioH at others' miseries is a fruit of brotherlj/ love. This I gather from the inference of this verse upon the first verse, wherein brotherly love is required. II. Others in distress must be remembered as well as strangers. This I collect from the apostle's adding this exemplification of brotherly love to the other about strangers. III. Mindfulness of others misery causeth mercy to he shewed to them. The word remember intends thus much. See Sec. 24. IV. Saints are oft used as malefactors. They were saints whom the apostle saith here were in bonds ; and malefactors use to be in bonds. See Sec. 25. V. Succour must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succour, yet they must be remembered. See Sec. 26. VI. Tli£ cases of tlie diMi-cssed are to he made our otvn. We must remember them that are bound, .as if we ourselves were also bound with them, and so in their case. See Sec. 27. VII. Afercy is to be extended to all kind of misery. They which suft'er any adversity are to be remem- bered, as well as they who arc in bonds. See Sec. 28. VIII. Mans common condition is a ground of mutual compassion. This phrase, as being yourselves also in the body, in the literal acception of the words, intendeth so mucli. See Sec. 30. IX. Spiritual unity should work sympathy. This is inferred from the mystical .sense of these words, as being yourselves also in the body. Sec Sees. 29, 31. Sec. 34. Of this phrase, ^marriage is honourable.' Ver. 4. Marriage is /lonourable in all, and the bed undejiled ; but whoremongers and adtUterers God will judge. From the duties which are to be performed to others, the apostle proceedeth to such as concern themselves ; and declareth such duties as grace their I)rofession, together with the contrary vices which disgrace the same. The first grace tliat he commends is chastity, com- prised under the means of preserving it, which is marriage. This the apostle here highly commendeth. Of marriage I have largely treated in Domestical Duties, Treat. 2, Part 1, Sec. 1, &c. Marriage is here commended by the honour thereof, marriage is honourable. The Greek word, riiuog, signifieth that which is of high account or esteem. It is attributed sometimes to persons ; for where it is said that ' Gamaliel w;is had in reputation,' Acts V. 34, the Greek useth the same word that is here translated honourable. Sometimes also it is attributed to things — as to the fruit of the earth, James v. 7; and to such stones as of all earthly things are most valuable, called pre- cious stones, and joined with silver, gold, jiearls, and other things of great worth, Rev. xviii. 12; yea, it is attributed to divine promises, 2 Pet. ii. 4 ; and to Christ's blood, 1 Pet. i. 19. In all these places it is translated ' precious.' This word being thus applied to marriage, sheweth that it is an estate highly to be accounted of, and in that respect styled honourable. In what respect marriage is honourable, hath been distinctly shewed in the foresaid book of Domest. Dut., Treat. 2, Part 1, Sec. 23, &c. The verb Li in the original is not expressed word for word. It is thus, marriage honourable. Here- ripon some understand a verb, saTu, of the impera- tive mood, which implieth a charge ; but that is not so fitly understood. 1. It is most usual in Greek, when the verb is not expressed, to understand the indicative mood rather than the imperative. So the Greek fathers,^ that have written ujion this place, j'ea, and the Latin fathers- too ; and protestant divines,^ yea, and many popish expositors,'' do here understand the indicative, as we in our English have expressed it. The Syriac doth express the indicative mood, ^Hi <"-''• 2. The opposition betwixt this clause and the last clause of the verse, shew that this is rather a com- mendation of marriage, th.it it is honourable, than an injunction to make it honourable. For what conse- quence or dependence is this. Let marriage be honour- ' Chrj-8., Thcod., (Ecum. ■ .Jerome, Comment, in Mat. xiii. August, contr. Pelag. ct Ccclcst, lib. ii. cap. 34. ' Calv., Beza, aliique. • Anselm., Ciyet. Vek. -t.] GOUGE ON HEBKirV\rS. 283 able, and a bed iindefiled, but adulterers God will judge. The later clause should rather bo a reason of the injunction, thus, Let marriage be honourable, for God will judge adulterers. 3. Marriage is here prescribed as a remedy against uncleanness, and in that respect thus commended, is honourable, as the best remedy that can be pre- scribed. 4. Marriage is positively declared to be honourable, as well as to be a bed undefiled. o. That which an injunction expresseth will, by necessary consequence, follow upon the commenda- tion of marriage. For it being granted that marriage is honourable, it followeth that it must be used as an honourable thing ; chastely, holily, modestly, tem- perately, seasonably, so as it may prove to be a bed undefiled. Sec. 3-5. Of the extent of marriage, 'in all.' This phrase, ;» rrdm, in all, is so indefinite, as it may be referred to any of the genders, and to persons, or to things. They who apply it to persons, thus translate it, ' among all,' or ' among all men ;' meaning all sorts, degrees, conditions, or sexes ; as males and females, kings and subjects, nobles and meaner, rich and jjoor, minister and lay-peopilc, or of what calling and estate soever thej' be. They who apply it to things, tlnis take it, ' every wa}',' or ' in everything ' that appertain to marriage, or in all estate.?, whether of peace or trouble. But it appears that the apostle here intends it of persons, because he opposeth it to these persons, ' whoremongers and adulterers.' For in that marriage is honourable in [or] among all men, God will judge whoremongers and adulterers, who might have used this remedy of marriage. This general is to be limited to such as are fit for marriage, and to whom marriage is la-\vful ; such are persons of different sexes, male and female, and of ripe years, not children ; and free, not married nor contracted to another then living ; and beyond the degrees of consanguinity and affinity forbidden in God's word ; and are able to yield due benevolence to their yoke-fellow, not being born cunuch.s, nor by any occasion impotent, in reference to the main marriage duty. All such marriages are no true marriages, but plain nullities. Papists rank amongst these such as enter into re- ligious orders (as they call them) ; but for this they have no warrant from God's word. See Dom. Dut., Treat. 2, Part 1, Sec. 6. Sec. 36. Of the bed undefiled. This clause, and the bed undefiled, may be here taken as a further commendation of marriage. In this sense the copulative particle, xat, and, joineth two attributes appertaining to marriage together, 1. Honourable; 2. Undefiled. As if it were thus translated, ' and it is a bed undefiled.' Or it may be taken as an explanation, shewing wherein marriage is honourable ; namely, in that it is the bed undefiled. In this sense the copulative joineth two subjects together ; namely, ' marria"e, and the bed undefiled;' and makes them both honourable : as if he had said, ' marriage is honour- able, and the bed undefiled is honourable.' Both these in the general tend to the same scope. This latter clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred that it is polluted, and cannot be honourable. This is here prevented, in that the apostle addeth that that is the bed undefiled. Some take this to be added by way of caution ; that on this ground marriage is honourable, if the bed be kept undefiled. I deny not but that the bed undefiled addeth much to the honour of marriage, and that the defiled bed taketh much from the honour thereof ; yet marriage by virtue of the first institution thereof, is in itself honourable, though afterwards it may be dishonoured. A sacrament is in itself sacred, though by profane persons it be polluted. Bed, xo/TTi, is here metonymically taken for the con- jugal act, which useth to bo done in the bed; as a table is put for that which is done at the table ; or for that which is set upon the table, 1 Cor. x. 21. The simple verb, /uai'viiv, from whence this com- pound, a/Mcitrog, undefiled, is derived, signifieth to defile, Jude 8. A privative preposition added thereto implieth a freedom from pollution. This privative compound useth to be applied to things perfectly pure, without any spot or blemish ; as to the ' heavenly inheritance,' 1 Pet. L 4 j to ' pure religion,' James i. 27; and to Christ himself, Ileb. vii. 27. Here the marriage-bed is called undefiled, not simply, as if in the act of married persons there were no manner of pollution, no sin at all ; but in regard of God's ordinance, and of the act considered in it- self, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act than to eat and to drink are. Well, therefore, is it here opposed to acts of uncleanness : namely, to whoredom and adultery. In this respect married persons may live as chastely a.s single persons, whether male or female, if not more chastely. They were married wives whom the apostle exhorteth to be chaste. Tit. ii. 5. Of matrimonial chastity, see Domest. Dut., Treat 2 Part 2, Sec. 4. ' That which in itself is undefiled ought to be used so far as in us lieth, without any pollution or defile- ment. 284 GOUGE ON HEBEEW.?. [Chap. XIII. Though the marriage-bed be in itself the bed un- dcfiled, yet by licentiousness it may be, and u.seth to be, too too much defiled. We must, therefore, pray that it may be sanctified to us ; and we must use it with moderation and sobriety, having an eye to the right ends thereof, and carefully observing the direc- tions of God's word thereabout. Sec. 37. Of fornication and adultery. The apostle, by way of opposition, produceth two vices, which much pervert the dignity and purity of marriage, as is evident by this particle of opposition, «£, hut. This I do the rather note against the manifest mistake of the vulgar Latin and Ilhemist-English translation, and also against most of the popish ex- positors, who make the former clause an injunction to use marriage as an honourable thing, and to keep the bed undefiled, thus, ' let marriage be honourable in all, and the bed undefiled.' Hereupon they take this last clause as a reason to move men so to do, thus, ' for God will judge whoremongers and adul- terers.' Yet they can produce no authentic Greek copy to justify that causal particle. Quest. Wherein is the sin of whoremongers (it being between single person.?) oi)posite to marriage ! If not, why is it here brought in ? Ans. 1. Whoredom in the general is a base sin, and a bed defiled. In this respect it may well be brought in opposition to marriage, which is honour- able, and the bed undefiled. 2. Slarriage is a remedy to prevent fornication, 1 Cor. vii. 2. So as whoredom might have been pirc- vented, if marriage had been duly used. Thus also it is opposite to marriage. 3. The Gentiles among whom the Hebrews lived, made too light account of whoredom ; scarce thinking it to be simply a sin (this made the apostles to forbid it among indifferent things. Acts xv. 29.) Therefore this apostle here joineth it with adultery (as he doth in many other places), to move them the more to de- test it. 4. Most of the particulars wliich aggravate adultery, aggravate also whoredom. Therefore the ajjostle might well join them together. These two words, whoremongers, adulterers, are oft promiscuously used, and indefinitely put for all manner of uncleanness. The first word, Toami/j, translated whoi-emongers, is oft translated fornicators as 1 Cor. v. 9-11, and vi. 9, Heb. xii. IG. The Greek word, To'gvof, according to the notation thereof, signifieth to prostitute one's body for a price, or for gain. The root whence it Cometh signifieth to sell:' thereupon they who com- mit uncleanness for gain, are said to sell their body ; ' Tepdui et V adjecto, irepvaoi, nnde Trlpvrint vcndo. Inde irdpros, qui He prosliluit, el corpus suum vendit, meritorius. iripvii, meretrix. or to set it, as we speak, to portsail, Ezek. xvi. 33. This is the ])ro])er notation of the word ; but it is also used for the sin of uncleanness, though no gain be intended thereby. ;\Iost properly it is put for that sin which in this kind is committed betwixt single persons ; so it is to be taken when whoremongers and fornicators'^ are joined together, and distinguished the one from the other, as Gal. v. 19, and in sundry other places. It is sometimes put for adultery itself, Mat. v. 32 ; sometimes for incest, 1 Cor. v. 1. The other word, /j-oiyox,:, translated adulterers, is supposed to be taken from a Hebrew word, nriD, which signifieth to piU out, or to destroy • as where it is said of an adulterer, ' His reproach shall not be wiped away' (nnO/l), Prov. vi. 33. And where this advice is given, ' Give not thy strength to women, nor thy ways to that which destroyeth kings' (JlinJD'?), Prov. xxxi. 3. Those two texts of Scripture shew how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a man's state, name, body, and soul, than adultery. The notation of our English word, adultery, is taken from the Latin, adulterium, and that from going, ad alterius tonrni, to another's bed. Thus is Reuben's incestuous adultery described, ' Thou wentest up to thy father's bed,' Gen. xlix. 4. And the adulteress enticeth a young man to her hus- band's bed, Prov. vii. 16-18. As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh com- mandment. Here these two words, wlmreviongers and adulterers, are distinguished one from another. Whoremongers are such, as being both single per- sons, commit the sin of uncleanness betwixt them- selves, as Shechem and Dinah did. Gen xxxiv. 2. A dnlterers are such, as one of them at least, if not both also, is contracted or married. In that the same punishment was by God's law adjudged against him that defiled a virgin betrothed unto a husband, as to one that defiled a woman married, namely death, Deut. xxii. 22-24, it appears that the sin of the one and of the other is of the same kind, namely, adultery. Having distinctly declared who are whoremongers and adulterers, and how they are distinguished one from the other, I will further endeavour to set out the heinousness of their sins, and remedies against them. Sec. 38. Of the fieinousness of ivhoredom or forni- cation. In setting out the heinousness of the sins here men- tioned by the apostle, it will be first meet to note out such points as declare the heinousness of them both ; and then such aggravations as make adultery to exceed whoredom. ' Qu. 'adulterers' '. — Ed. Vee. 4.] GOUGE ON HEBREWS. 285 The heiiiousuess of fornication and adultery is lierein manifested, that these sms are committed against God, our neighbour, and ourselves. Against God, in that ' this is the will of God, even our sanctification, that we should abstain from forni- cation,' 1 Thes. iv. 3. A prophet thus aggravateth this sin : ' Have we not all one father ? why do we deal treacherously every man against his brother ? ' Mai. ii. 10. The treachery there meant is the sin here spoken of, and that is committed against God, as our Father. It is also committed against the Son of Gud, in which respect the apostle thus expostu- lateth this case, ' Know ye not that your bodies are the members of Christ '? Shall I then take the mem- bers of Christ, and make them the members of an harlot ? God forbid,' 1 Cor. vi. 15. And it is like- wise committed against the Spirit of God, for the apostle thus again expostulateth the same case, ' What, know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?' 1 Cor. vi. 19. Thus is this sin committed against each person of the Trinity. 2. Against our neighbour, and that in sundry respects : (1.) Against the party with whom the sin is com- mitted, for it is always committed with another. Hereupon the brethren of Dinah, whom Shechem defiled, said, ' Should he deal with our sister as with an harlot?' Gen. sxxiv. 31. (2.) Against the children that are born Lu fornica- tion, which are, in that respect, bastards. These by God's law could not inherit, ' The son of the bond- woman shall not be heir with my son,' saith Sai-ah, Gen. xxi. 10 ; which sentence God approved. By God's law, a bastard was not to enter into the congre- gation of the Lord to his tenth generation, Deut. xsiii. 2. By entering into the congregation of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God. That which is noted of GUead's sons ' thrusting out Jephthah, and saying unto him. Thou shalt not in- herit in our father's house, for thou art the son of a strange woman,' Judges xi. 2, sheweth that it was a custom among God's people to keep bastards from inheriting. The opposition which the apostle makes betwixt bastards and sons, in this jjhrase, ' then are ye bastards, and not sons,' Heb. xii 8, sheweth, that bastards have not a right to the privilege of true sons. (3.) Against the friends, kindred, and alliance of each party. It is expressly said of a priest's daughter that playeth the whore, that ' she profaneth her father,' Lev. xxi. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled, Gen. xxxiv. 7. (4r.) Against the whole family. For this sin is 'a fire that cousumeth to destruction,' Job xiii. 12. God thus threateueth David, ' The sword shall never de- part from thy house, because thou hast taken the wife of Uri.ah the Hittite to be thy wife,' 2 Sam. xii. 10. (3.) Against the very town, city, and nation, where such unclean birds do roost. For severe judgments have been executed upon those places, as we shall afterwards shew. This is one of the sins for which the prophet saith, ' the laud shall mourn,' Ilosea iv. 2, 3. (6.) Against the church. For by the lawful use of marriage among professors of the truth, a godly seed is preserved, Mai. ii. 15. This is the semi- nary of the church, but by this sin a spurious brood is brought forth, and the church thereby destroyed. 3. This sin is committed against ourselves ; even against oiir souls, bodies, name, and state ; and against these in an especial manner. (1.) It is expressly said of him that committetk adultery, that ' he destroy eth his own soul,' Prov. vi. 32. (2.) It is said, that ' he that committeth fornica- tion, siuneth against his own body,' 1 Cor. vi. IS. He maketh this very body the instrument whereby that sin is committed. Other actual sins are said to be ' without the body,' that is, some other object that is without the body is abused and made the instru- ment of sin in other cases ; as wine in the sin of drunkenness. (3.) Who so committeth adultery 'getteth a wound and dishonour, and his reproach shall not be wiped away,' Prov. vi. 32. Infamy, or an ill name is hereby set out. (4.) Such bring themselves to extreme poverty. For ' by means of a whorish woman, a man is brought to a piece of bread,' Prov. vi. 2G, that is, his state is much impaired, and even consumed, he hath not enough for his own sustenance. Thus hath the Holy Ghost set forth the heinous- ness of both these sins of uncleauness. Adultery admits of further aggravations. Sec. 39. Of the aggravations of adiilteri/ above foi-iii- cation. 1. Adultery is expressly mentioned in the seventh commandment, which is this, ' Thou shalt not commit adultery,' Exod. xx. 14. It is counted an aggrava- tion of a sin to be by name expressed in any of the ten commandments. For therein it is made a head of many other sins. 2. Adultery makes the nearest and firmest bond wherewith'two persons are joined together, dissoluble. That bond is marriage, whereby two distinct persons are made one flesh. Gen. ii. 24. It is by God's ordi- nance an inviolable bond, and ought not to be dis- solved, but by du-emption, which is, by severing man and wife by death. But that adultery makes this bond of marriage dissoluble, is evident by this restric- tion of Christ, ' saving for the cause of fornication,' Mat. v. 32, meaning adultery. 286 GOUGE ON HEBREWS. [Chap. XIII. 3. Adultery nullifies a special covenant of God. This jiLrasc, 'the wife of thy covenant,' Mai. ii. 14, iutendeth a covenant made before God, whereof God is the author. Gen. ii. 18, and a witness, Mai. ii. 14, and in that respect called ' the covenant of God,' Prov. ii. 17. 4. Adultery makes an incurable wound. F.foiixrri(, used in the Greek Testament to set out one that is covetous, which, according to the notation of it, signifieth /o have wire; intending a desire of having more and more, so as it is never satisfied. Botli the words do set out tlie nature of a covetous man. This sin of covetousness being here in the practice thereof expressly forbidden, I intend distinctly to declare tlicsc four points : 1. What the nature of covetousness is. 2. Wherein the practice thereof consisteth. 3. How heinous a .sin it is. 4. What remedies may be prescribed against it. Sec. 49. Of the nature of covetousness. Covetousness is an immoderate desire of riches. The apostle implieth as much, under this phrase, (3ou7.o,'j,ifoi .our£«, they that will be rich, 1 Tim. vi. 9; under that word, will, a desire, and that unsatLible desire, is comprised. The notation of both the words before n\entioned, namely, love of silver and desire of havin;/ more, do demonstrate that covetousness con- sisteth in a desire. Desire of riches is not simply covetousness, for a man may lawfully pray for them. So much is in- tended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire : that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course doth afford unto him, but (ac- cording to the apostle's phrase) he will he rich; he will have more than God alloweth him in a fair way ; and if he cannot otherwise get more, he will be dis- content. The general object of covetousness is riches. Under this word all the commodities of this world are com- prised, and withal abundance of them, yea, more than is necessary. Things necessary may be desired, but not superfluity, Prov. xxx. 8. This sin is especially in the heart. One may have little, and yet be covetous ; and one may be rich, and yet free from covetousness. Sec. 50. Of the practice of covetousness in getting wealth. Covetousness is practised three ways : 1. In getting. 2. In keeping. 3. In spending what a man hath. 1. When wealth is gotten unconscionably or im- moderately, it is a sign of a covetous heart. That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound, as — 1. Against any particular precept. Therein Achan covetously transgressed, Josii. vii. 21. 2. Against piety; as they which buy and seU on the Sabbath-day for gain, Neh. siii. IG. 3. Against justice; as Ahab, who by Naboth's un- just death got his vineyard, 1 Kings xxi. 19. 4. Against charity ; as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. xii. G. .5. Again.st equity ; as Gehazi, who got that which his master refused, 2 Kings v. 20. G. Against verity ; as Anaui;is and Sapphira with \ Vee. 5.] GOUGE ON HtBKEWS. 291 a lie kept back part of that which was devoted to the church, Acts v. 2. 7. Against all these ; which was Judas his sin in betraying his Master for thirty pieces of silver, JIat. xxvi. 15. Whatsoever is by force or fraud, by stealing, lying, or any other indirect course gotten, is an efl'ect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful ; and in the use of them men would depend on God, and be content with that portion which he by his providence affords them. An immoderate getting is, when men spend their wit, pains, and time in getting the goods of this world, and rather than fail, lose their meal's meat, and sleep, and other refreshments, yea, and neglect the means of getting heavenly treasure : they are only and wholly for the things of this world. If spiritual and temporal blessings cannot stand together, temporals shall be preferred and spiritual neglected : as the Gadarenes, for fear of losing more swine, praj^ed Christ to depart from their coast, ilark v. 17; and they who, for their farm and o.xen's sake, refused to come to the Lord's supper, Luke siv. IS, and fears about more. The passive is oft used in the New Testament in the same sense that it is here, namely, Luke iii. 14, 1 Tim. vi. 8, and translated to be content, upon ac- counting that which he hath to be sufficient. There is in the New Testament, and in sundry other Greek authors, a word, auTu^xri;, compounded of this, and of a pronoun that sigiiiticth one's self, and it is in general used to set out contentment : but it implieth a very great emphasis. For according to the notation of the word it siguifieth such a one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also at- tributed both to thmgs and persons. To things, when they are of themselves sufficient for that whereuuto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not in- ordinately covet more. Thus the substantive aurdo- x'.ia is used, and translated ' sufficiency,' 2 Cor. is. 8, and ' contentment,' 1 Tim. vi. 6, And the adjec- tive auraozj]:, al.so translated ' content :' as where the apostle saith, ' I have learned in whatsoever state I am, therewith to be content,' Phil. iv. 1 1. The things here meant are temporal ; such as are needful for us, and useful to us, while here we live. They are all comprised under these two words, ' food, raiment,' 1 Tim. vi. 8, and under this one word, 'bread,' Mat. vi. 11. Spiritual blessings may and must be coveted more than temporal. These temporal blessings are here in the Greek called roTj cajoDir;, (Idiii/s jirescnt : which are such things as men for the present have and enjo}'. They are opposed, 1. To such things as men have not ; in this respect our English translators thus interpret the word, sudi, things as ye have. 2. They are opposed to things that may in future times be enjoyed. About such things men ought not to be solicitous. ' Take no thought for the morrow,' saith Christ, Mat. vi. 34. AVe must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth petition of the Lord's Prayer. Sec. 62. Of contentedness. What it is. Contcntedness is a satisfaction of the mind con- cerning the sufficiency and fitness of one's present condition. This general matter of contcntedness, a satisfaction of mind, doth not only put a distinguishing difference betwi.xt contcntedness and covetoiisncss, but also sheweth that they are diametrically contrary one to another : for a covetous mind is never satisfied with any estate : and a contented mind is never luisatisfied with any. This satisfaction nseth to accompany such things as God bestoweth on such as he taketh an especial care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Ps. xci. 10. 'The meek shall eat and be satisfied,' Ps. xxii. 26. God ' will satisfy the poor with bread,' Ps. cxxxii. 1.5. When God promiseth to send corn, wine, and oil as a blessing, it is added, ' ye shall be satisfied therewith,' Joel ii. 19, 26. This satisfaction is said to be of the mind, to shew that it extends itself as far as covetousness doth ; which is an inward inordinate desire of the mind. A contented person doth not only forbear outward in- direct courses of getting more and more ; but doth also restrain the motions of his mind or soul, from desiring more than God is willing to allot unto him. The sufficiency mentioned in the description, hath not reference to any set quantity or measure which the contented person propounds to himself ; but only to the wise pravidence of God, who doth give to every one of his what is sufficient for liiui : answer- ably a contented person so accounts his own estate, and is satisfied. She that made this answer, to him th;\t would have spoken to the captain of the host for some reward to her, 'I dwell among mine own people,' was such a contented one, 2 Kings iv. 13. This vtovA fitness is added, to shew that contented- ness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Tim. vi. 8, but also to the several estates whereunto man is subject : as of peace and trouble, ease and pain, honour and dishonour, pro.sperity and adversity. Contentedness makes a man account that est;»te, be it joyous or grievous, whereunto God brings him, to be the fittest and seiusonablest for him. The present condition wherewith a contented mind is limited in this text, admits a double reference. One to the time past ; wherein though his condition hath been better, yet he repineth not at the alteration thereof. The other reference is to the time to come ; wherein though he have never so great hope of bettering him- self, yet for the present he remaineth content with his present contUtion. Sec. 03. Of the grounds of contentedness. The grounds of contentedness are such as follow : 1 . Knowledge of God's disposing providence ; that he ordereth all things in heaven and earth, according to his own will, Ps. cxv. 3, and cxxxv. 0. Hence we may safely infer that our estate, whatsoever it be, great ur mean, plentiful or scanty, quiet or trouble- some, is ordered by God. 'The Lord gave, and the Lord hath t;iken away,' Job i. 21. 'I form the light, and create darkness : I make peace, and create evil : I the Lord do all these things,' Isa. xlv. 7. Who would not, who should not, be content with that estate which God provideth for him 1 Vee. 5.] GOUGE ON HEBREWS. 297 Among otlier divine properties there are three which are of greatest force to move us to rest content in our present condition. 1. God's almighty power. 2. His incomprehen- sible wisdom. 3. His infinite goodnes.s. God by his power is able to give any man anything. ' If thou wilt, thou can.st make me clean,' saith a leper to Christ, Mat. viii. 2. By his wisdom he discerneth what is fittest for every one. For the same estate is not fit for every one : therefore he variously ordereth men's estates, 1 Sam. ii. 7. His goodness moveth him to order all things to good. ' It is good for me that I have been afHicted,' saith the psalmist, Ps. cxi.'c. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee therein, oughtest not thou to be content therewith I Of contentedness arising from God's dispo.sing pro- vidence, see my sermon on Mat. x. 29, entitled, The Extent of God's Providence, Sec. 11. 2. Faith in God's special relation to thee ; that he is in particular thy Father ; so as thou ma3'est say to hiin, ' Thou art my Father, my God, and the rock of my salvation,' Ps. Ixxxix. 26. To be persuaded that the Almighty God, who can do what he will, that the wise God, who well discerneth what is fittest for thee, that the good God, who sweetens all the passages of his powerful and wise providence with his goodness, is iu special thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee. He that steadfastly believed this, would not have his estate otherwise ordered than it is. He must needs rest content with the present. Of this special application of God's fatherhood, see my Explanation of the LonVs Frai/er, entitled, A Guide to go to God, Sec. 12. 3. A full conviction of our unworthiness of the least of God's mercies. This did Jacob acknowledge before God, Gen. xxxii. 10. This useth to produce two effects, which much conduce to contentedness. One is thankfulness for whatsoever we have. This made Paul ' thank Christ Jesus, for that he counted him fiiithful, putting him into the ministry, who was before a blasphemer,' 1 Tim. i. 12, 13. For in another place he saith, 'I am not meet' (or worthy) 'to be called an apostle,' 1 Cor. xv. 9. Thankfulness is a degree above contentedness. The otiier effect is an expectation of God's con- tinuing to provide what shall be sufficient for the future. For he that is conscious to his own un- worthiness, cannot but acknowledge that whatsoever good he hath is from God's free grace. Thereupon he is moved to hope and believe, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do ; and thereupon he rests contented. 4. A deep apprehension of one's desert. He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance ; even liell and damnaticin. In that, therefore, he is on this side hell, in the land of the living, under means of salva- tion, he is content with any outward estate, though it be never so mean; yea, though it be an afflicted estate, and full of trouble. They who being sorely afflicted, duly consider that they had deserved much more than they had endured, with a holy content, and humble patience, thus say, ' It is of the Lord's mercies that we are not consumed, because his com- passions fail not,' Lam. iii. 22. 5. A right application of God's promises. There is no condition so mean, no estate so troublesome, but that in God's word we may find some promise to sup- port us therein. About want it is said, ' There is no want to them that fear God. The young lions do lack and suffer hunger ; but they that fear the Lord shall not want any good thing,' Ps. xxxiv. 9, 10. 'My God shall supply all your need,' Phil. iv. 19. About danger thus saith the Lord, 'When thou passest through the waters, I will be with thee ; and through the rivers, they shall not overflow thee ; when thou walkest through the fire thou shalt not be burnt : neither shall the flame kindle upon thee,' Isa. xliii. 2. About fear of men there is this promise, 'They that be with us are more than they that be with them,' 2 Kings vi. 16. And this, ' Say to them that are of a fearful heart, Be strong, fear not, behold, your God will come with vengeance, even God with a recompense : he will come and save you,' Isa. XXXV. 4. About all sorts of afflictions or temptations it is said, ' There hath no temptation taken you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape, that you may be able to bear it,' 1 Cor. x. 13. About death we have this glorious insultation put into our minds and mouths, ' Death is swallowed up in victory: O death where is thy sting?' 1 Cor. xv. 54, 55. And they are pronounced ' blessed who die in the Lord,' &c.. Rev. xiv. 13. Of a particidar application of God's promises, see more in Boniest, duties, on Eph. vi. 16, Treat 2, Part 6, Sec. 72, •fee. 6. Assurance of our right to Christ, and interest in him. All things are theirs whose Christ is. This doth the apostle not only in general affirm, but also iu sundry particulars exemplify. For having laid down this general position, ' All things are yours,' he doth thus exemplify it, ' Whether Paul, or ApoUos, or Cephas, or the world, or life, or death, or things pre- sent, or things to come, all are yours.' Hereof he renders this reason, ' and ye are Christ's, and Christ is God's,' 1 Cor. iii. 21-23. 298 GOUGE ON HEBREWS. [Chap. XIIL Well may they who have Christ rest content in any estate ; for, (1.) Christ ia more worth than all the world. He is that treasure for which a wise man wUl sell all that he liath, to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Mat. xiii. 44-40. (2.) God ' with Christ freely gives us all things,' Rom. viii. 32. (3.) Christ can make all wants and all sufferings an advantage unto us. ' To me to live is Clirist, and to die is gain,' Phil. i. 21. Have not now they whose Christ is, just cause to be content with that which they have, whatsoever it be ? 7. Frequent and serious meditation on that excel- lent inheritance which is purchased and prepared for us in heaven. An heir that hath title to a rich in- heritance, will be content with such diet and apparel as his father is pleased to allow him. ' The heir, as long as ho is a child, differoth nothing from a servant, though ho be lord of all,' Gal. iv. 1. He goeth con- tentedly to school ; he doth what his father enjoins him to do ; he rests contented with his present con- dition, upon expectation of a future gi-eat inheritance : yet at the most is it but an earthly inheritance. How much more content should we be with the present, on hope of a heavenly inheritance ! 1 Cor. ix. 25. This was one special ground of martyrs', not con- tentment only, but rejoicing also in their sufferings : ' For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us,' Horn. viii. 18. 'Our light afttictiou, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,' 2 Cor. iv. 17. This was a reason whereby the patriarchs were in- duced to live all their days in tabernacles : ' For they looked for a city which hath foundations, whose builder and maker is God,' Heb. xi. 9, 10. Sec. 64. Of the necessity, equity, excellency, and commodity of contentedness. To the seven forementioned grounds of contented- ness, other grounds may be added, taken from sundry adjuncts, which do much commend the virtue and grace : as, 1. The necessity of contentedness. No man hath power over his own estate or condition of life to order it as he will. Will he, nill ho, that shall befall him which God allotteth to him. 'Who can make that straight, which God hath made crooked I' Eccles. vii. 13. ''ihe rich and poor meet together : the Lord ia tiie maker of them all,' I'rov. xxii. 2. This is spoken of God, not only as the Creator of all of all sorts ; but also as the disposer of all men's estates and con- ditions. He maketli some rich, he maketh others l)oor, 1 Sam. ii. 7. ' Which of you by taking thought, can add one cubit to his stature V Mat. vi. 27. 'The very haira of your head are all numbered,' Mat. x. 30. There is, therefore, an absolute necessity of being in that estate and condition wherein God will have a man to be. Now, then, to be willingly content with that which a man cannot alter, is to make a virtue of neccs.sity. 2. The equity of contentedness. Hardly can such an estate befall any one, the like whereof, or a worse, hath not befallen others whom he hath cause to judge better than himself ; for ' every man ought to esteem other better than himself,' Phil. ii. 3. Is it not then most meet that we should be contented with that which others better than ourselves have been content withal i This is the argument which Uriah pleaded for not going down unto his own house : 'The ark, and Israel, and Judah, abide in tents ; and my lord Joab, and the servants of my lord are encamped in the open fields. Shall I then go into my house to eat and to drink?' &c., 2 Sam. xL 11. Elijah renders this as a reason why he was content to die : ' For I am no better than my fathers,' 1 Kings xix. 4. Can any now living think himself better than they to whom the Holy Ghost gives this testimony, ' Of whom the world was nut worthy ' ] Heb. xi. 38 ; yet ' they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented ; the}' wandered in de- serts, and in mountains, and in dens and caves of the earth.' To faint and sink under a lighter burden than others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of him that sinketh under it. 3. The excellency of contentment : (1.) Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to an}' creature than to be like his Creator ? When God woiUd set forth the excellency wherein he intended to make man, he thus expresseth it, ' Let us make man in our image, after our likeness,' Gen. i. 2Q. We shewed. Sec. 61, that the Greek word, airdsxiia, translated contentedness, signifieth sclf-snjiciency; and that this excellency was proper, in the full extent thereof, to God. One of those titles which in the Old Testament is given to God, 'Ity, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself and 1))' himself. This is not to be taken in opposition to God : as if any could be sufiicient to anything with- out God, for ' we are not suthcient of ourselves to think anything as of ourselves ; but our sufficiency is of God,' 2 Cor. iii. 5. But it is meant in opposition to an unsatisfied desire ; and it is to be taken in re- ference to the mind of such a man, who esteemeth every state wherein he is, to be sutficient for him. (2.) Contentedness is like the holy ointment, and sweet jierfume that was of use under the law. They were both compounded of sundry choice spices, Exod. XXX. 23, 24, 34, itc. So contentedness is compounded of sundry other excellent graces, the glory and beauty of which do brightly shme forth in Ver. 5.] GOUGE ON HEBREWS. 299 this one grace and virtue, and are exercised thereby ; as, [1.] Faith in God's fatherly care over him, and providence towards him. Gen. xxii. 8. [2.] Hope to be supported and supplied with such things as arc needful, Ps. xlii. 5. [3.] Patience in bearing the burden of want, and grief of affliction, James v. 11. [4.] Humility in a mean esteem of one's self, Gen. .xsxii. 10. [-5.] Obedient submission to the good pleasure of God, 1 Sam. iii. 18. [6.] Meekness, in forbearing to take revenge of such as wrong us. He that in a contented mind said, ' Behold, here am I, let the Lord do to me as seemeth good unto him,' 2 Sam. xv. 26, said also of one that exceedingly wronged him, ' Let him alone, and let him curse : for the Lord hath bidden him,' 2 Sam. xvi. 11. [7.] Thankfulness in all estates. Job, a contented person, blessed God for taking away as well as for giving. Job i. 21. 4. The commodity of contentment. Commodity puts on every one to do what he can for attaining that which may be commodious to him. 1 dare not undertake to set down all the commodities of con- tcntation ; I wUl only give a brief view of some special ones. (1.) Contentedness settleth and quieteth the soul in the greatest troubles that can befall a man. Paul and Silas, after they had been sorely scourged, and thrust into the inner prison, and their feet made fast to the stocks, 'at midnight sang jiraises unto God,' Acts xvi. 23-2.5. Admirable evidences of much ciuietness and cheerfulness of spirit have been given by martyrs in the midst of their grievous torments. (2.) It so moderateth a man's desire, as in all estates he thinks he hath enough. Though Jacob came far short of his brother Esau in his estate, yet he could say as well as Esau, 'I have enough,' Gen. xxxiii. 9, 11. Our English in both places useth the same phrase, ' I have enough ;' but in the Hebrew there is a great ditference betwixt that which Esau uttered and Jacob. To translate them word for word, Esau's phrase was this, y^ I'p iy>, t/tfre is much to me, or, / lutve much. So he acknowledged a great plenty. But Jacob's phrase is this, ^3 >'^ ii?>, all thiiir/s are to me, or, / hare all. This shewed a contented mind, in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of Jacob to his interest in the Lord; that the Lord being his portion, he accounted him to be aU in all. The contented man accounting him- self to have all, must needs be, at least in his mind, a rich man. His desire is satisfied with what he hath. If, therefore, it be a commodity to be rich, contentedness is a great commodity. (3.) It makes a supply of all the losses that can befall a man. Losses, to him that is content with what remains, are as no losses. He hath in his mind as much sufficiency as he had before. This is evident in Job's case, Job i. 21. He was as thankful unto God for taking away as for giving : and the Hebrews ' took joyfuUy the spoiling of their goods,' Heb. x. 34. (4.) It easeth heavy burdens, and maketh them tolerable. As discontent, by vexing and perplexing the spirit, weakens it, and makes light burdens lie very heavy upon a man ; so contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one than to the other. When David and the men that were with him were spoiled of their wives, sous, daughters, and goods, his men were much grieved, and spake of stoning him ; but ' David en- couraged himself in the Lord his God,' 1 Sam. XXX. 6. (o.) It is a compliance with God's providence in every state ; for it brings us to a resignation of our wUl to God's will, so as to make God's will a rule of our will ; and to say as Christ did, ' not my will, but thine be done,' Luke xxii. 41. We have a proof hereof in him who said unto God, ' Behold liere am I, let him do to me as seemeth good unto him,' 2 Sam XV. 2C. Surely this is a great commodity, to enjoy with quietness what the wLU of God is that we should enjoy. Sec. 65. Of the variety of cases wherein contented- ness is to be exercised. Every state wherein any man is in this world is accompanied with so many occasions of discontent [to] the mind of man, as it is requisite that he learn how to be contented in every one of them. This I will endeavour to exemplify in sundry particular cases ; as, 1. Plenty, and all manner of prosperity. Anions other instances the apostle giveth this wherein he had learned to be content : ' I know how to abound everywhere; and in all things I am instructed to be full,' Phil. iv. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity. (1.) Because no plenty, no manner of pro.sperity can fully satisfy a discontented mind. If all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See Sec. .53. (2.) Sundry perplexities and troubles arise out of plenty and prosperity. ^Many upon sense hereof are so discontent, as they think they should live more quietly if their estate were meaner than it is, and if they had more troubles than they had. Content- ment is an antidote against both these extremes. 2. Poverty. This is another instance which the apostle gives of his contentedness, ' I know how to 300 r;OUGE ON HEBREWS. [Chap. XIII. be abased, I am instructed to be linngry, and to suffer need,' Phil. iv. 12. This estate is that which the apostle especially intends, where he saith, ' having food and raiment, let us be therewith content,' 1 Tim. vi. 8. Nature itself is satisfied with little, yea, though it be homely .and coarse. Experience shewtth that both poor folks themselves, and also their children, are for the most part healthier .and stronger than rich ones and their children. Besides, poor folks are freed from many cares, fears, and d.angers whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort ; yet their faithful and diligent improve- ment of th.at little they h.ave shall be .as well accepted, approved, and rewarded as a like improvement of much. The very same approbation and remunera- tion is given to him that improved two talents, that is given to him that improved five talents, and that in the very same words : thus, ' Well done, thou good and faithful servant ; thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy Lord,' Mat. XXV. 21, 23. Gre.at cause there is for poor persons to be content, especi.ally if the m.any promises .and engagements of God for taking care of them, and supplying their wants and needs, be duly weighed, as Ps. xxxiv. G, ifec, xxxvii. 2.5, .and Iv. 22, Mat. vi. 25, etc., Phil iv. 19. 3. A single life. Single persons who never were married are indeed deprived of many comforts which married persons enjoy. But withal they are freed from many cares and troubles which usually accom- pany the married estate. In a single estate there is a greater freedom to serve God, which the apostle im- plieth under tins phrase, ' He that is unmarried caretli for the things that belong to the Lord, how he may please the Lord,' 1 Cor. vii. 32. Hereupon they who are free, and can abstain, are advised so to .abide, 1 Cor. vii. 27. The best man that ever w.as lived all his d.ays in a single life. Who, then, should not be content with this estate, if God call him there- unto ? 4. The married est.ate. It cannot be denied but that their est.ate is ordinarily much encumbered with sundiy cares .and troubles. But withal it must be granted that these cares and troubles arise from the weakness .and wickedness of men ; their wickedness, who raise troubles against others ; their weakness, who suffer themselves to be disquieted, and too much distr.acted with the affairs of the family, .and cares for wife, children, and others. Were it not for the ■wickedness of some, and weakness of others, to ple.ase a husbiind or a wife would be no hindrance to pleas- ing of the Lord. If the honour, ends, and privileges of m.arriage (whereof see Domestical JJiilie.i, Treat. 2, Part 1, Sees. 23-25) be poised with the cares and troubles thereof, we shall find just cause to rest con- tent in that estate. 5. Want of children. This of old was a matter of great discontent. This brought many tears from Hannah's eyes, and prayers from her heart, 1 Sam. i. 10. The Shun.ammite preferred a child before any other thing that could be granted her, 2 Kings iv. 14. Abraham himself said to God, ' What wUt thou give me, seeing I go childless?' Gen. xv. 2. 'Give me children, or else I die,' s.aith Eachel to her husband, Gen. XXX. 1 . It was denounced as a gre.at judgment again.st Coniah, to die childless, Jer. xxii. 30. And it is denounced as a judgment to h.ave a ' miscarry- ing womb, and dry breast,' Hoseaix. 14. To this day such as are childless complain that they shall have none to bear their n.amc, to be their heir, and to suc- ceed them in their pl.ace. To these I commend these considerations : — (1.) It is God that denieth children. Gen. xxx. 2. (2.) They may be denied children, because God seeth them not meet to bring up children. (3.) Children are certain cares, but uncertain com- forts. (4.) Children may prove a grief of mind to their parents. Gen. xxvi 35. They m.ay be a cause of heavy judgments upon their parents, 1 S.am. iii. 13. They may do much mischief to their parents, 2 Sam. sv. 10. Tliey m.ay foolishly lose what their prudent parents have left them, 1 Kings xii. 16. (5.) God hath promised to them that fear him a better name than of sons and daughters, even an ever- lasting uiime that sh.all not be cut off, Is.a. Ivi. 5. These are weighty motives to persu.ade such .as have no children, to rest content. 6. !Many children. Christians in this case use to manifest more discontent than the Jews of old did. We do not read th.at they used to be discontent at a numerous offspring, but rather still to desire more, though they had many. Leah had six sons, one .after .another ; yet, when she saw that she had left bearing, she took Zilpah, her maid, and gave her J.acob to wife, that she might have more children by her. Yea, after that .she hired of her sister liberty to lie with Jacob, and thereupon had two more sons and a d.aughter, Gen. xxs. 9, 16, 17, 19, 21. We read that Ibzan, a judge in Israel, had thirty sons and thirty d«;) threatening,' Eph. vi. 9. This word, being here negatively used, iniplieth that God will not put from him such as trust in him, but will hold them close to himself, and not leave them loose to shift for themselves. The other Greek word, iyKaraXivia, translated for- sake, is a double compound. The simple Xe/Vw, signifieth to he wanting, as Tit. i. 5, ' Things (Xs/- mvra) that are wanting,' and Tit. iii. 13, 'that nothing be wanting.' The compound, to leave or go away, thus it is said of Christ, ' leaving (xaTaXf/cwi) Nazareth, he came and dwelt in Capernaum,' Mat. iv. 13. And of a husband it is said, 'he shall leave {xuraXu-^ii) father,' ifcc.. Mat. xix. 5. The double compound, syxaraXE/Tw, signifieth to leave one in time of danger. It is nine times used in the New Testament, and always in this sense. Where Christ on the cross saith to his Father, ' Why hast thou forsaken me?' this double compound is used, Mat. xxvii. 4G ; so 2 Tim. iv. 16. This being here negatively applied to God, sheweth that we need not fear any want, danger, or distress, as if God should leave or forsake us therein. Sec. 71. Of God's earnest manner of pressing his promise. The manner of setting down this promise is very emiihatical, and that in four respects : 1. In that it is set down negatively, / u'ili never leave. This maketh the promise to be of a larger extent. For it includeth all times, all places, all estates, all danger, all needs, all distresses whatsoever, as if he had more largely said, thou shalt never stand in need of my help and protection, but thou shalt be sure to find it. An allirmative promise doth not carry such an extent ; for if one say, I will help thee or succour thee, if he do it sometimes, upon some occa- sions, the promise is kept. But negatively to say, I will not fail thee, though succour should be aftorded a hundred times, and yet once and on some occasion fail, tiiat negative promise is not kept to the full, but is broken. 2. In that the negative is doubled, yea, and trebled; for in the Greek it is thus expressed, / vi/l (ou /j,r,) not not leave thee {mb' ou uri), neither not not forsake thee. There is a like trebling of the Greek negative, Mat. xxiv. 21, Mark xiv. 25, Luke x. 19. In Latin and other languages two negatives make an aflBrmative; as, not noboJi/ is somebody: not no- 1 ivH aori»t 2. subjimct. ivl^iu (u {jjfii mitto. ii'lrjin remitto. thing is something. But in Greek doubling and trebling negatives make them much the stronger. When tliey would set forth the impossibility of a thing, they use to double the neg.ative, as ^[at. v. 18, 2G. In these places, to shew the emphasis of doub- ling this negative particle, it is thus translated, 'in no wise,' ' by no means.' It also implieth the con- tinuance of that which is denied, and translated 'no more;' as where God saith, 'I will remember their sins no more,' Heb. x. 17. The doubling of the negative i^article doth in this place carry the greater emphasis, because in setting down the same thing, it is not only twice doubled, but in the latter place it is trebled, so as there are in all five negatives. I read not the like throughout the New Testament. 3. In that the matter of the promise is set down in two words, which in general imply one and the same thing : but, as Joseph said of Pharaoh's two dreams, which set forth the same thing, ' The thing is doubled, because it is established bj' God,' Gen. sli. 32. Be- sides the two words do explain each other, as was shewed. Sec. 69. And this latter doth render a reason of the former. For God doth not leave his that he might not seem to forsake them. And the former sheweth a ground of the latter, namely, that God by not leaving his, doth not forsake them. 4. In that the two phrases, never foice nor forsake, are so general, as they include all wants, all needs, all dangers, all distresses, all manner of evils that any can fall into. They being spoken of God, who is able and willing to do whatsoever is needful for anv, his not leaving, nor forsaking, implieth all needful succour. It is more than if he had said, I will sup- ply tliy wants, I will heal thy sores, I will recover thee from sickness, I will ease thy pain, I will free thee from thine ojiprcssors, I will break thy bonds, I will deliver thee out of prison, I will vanquish thy enemies, or any the like particular promise : for these generals comprise all manner of particulars under them. Of the use of general promises, see The Whole Armour of God, on Eph. vL IG, Treat. 2, Part 6, Of Faith, Sec. 73. God knoweth how dull we are in conceiving his careful j)rovidence over us, and backward to believe his gracious promises toward us, and therefore he doth with such earnestness press the same. It is God's earnest desire that we should not miss, but rather reap, the benefit which he intends us by his promise. ' Therefore we ought to give the more earnest heed hereunto,' llcb. ii. 1. The more instant and earnest God is in promising, the more ready and steady must we be in believing. Sec. 72. Of apph/ing promises everi/ one to himself. It is further observable, that the apostle who writ this cpi.stle to many, expresseth the jicrson to whom the promise is intended in the second person of the Ver. 5.] GOUGE ON HEBEEWS. 305 singular number, thee. Hereof these reasons may be given : 1. God made tliis promise to Joshua by name, as to a single jiersnn. And the apostle would not alter one tittle in the promise. 2. Eveiy believer is to apply the promises which concern many, so to himself in special, as if it were directed to him by name, and concerned him alone. The fruit, the life, the comfort of a promise resteth in this particular application thereof. 3. Cliristians are considered all as one ; for they are members of one and the same body, and in regard of their spiritual condition animated by one and the same spirit, and thus all of them spoken to as to one. On this ground, where it is said that ' Mo.ses spake unto all Israel,' he thus expresseth his mind, ' The Lord thy God will go before thee ;' ' He it is that doth go with thee ;' ' He will not fail thee, nor forsake thee,' Deut. xxxi. 1, 3, 6. 4. God doth account all believers as dear unto him as if they were but one. They are therefore all as one spouse to his Son, Cant. iv. 8, 9, 2 Cor. xi. 2. They are all heirs of the same kingdom, James ii. 5. To be an heir is the property of one, Gen. sxi. 10. This is a good ground for every particular believer to apply the precious promises of the gospel to him- self in particular. The like may be said of the duties which God re- quireth of children of men. For in the decalogue or ten commandments they are laid down as a particular precept to every i)erson in the singular number thus, ' Thou shalt have no other gods ;' ' Thou shalt not make to thyself,' kc. Sec. 73. Of God's not failing nor forsaking his. The substance of this promise, / will not fail thee, 7tor forsake thee, giveth assurance of God's constant and continual careful providence over his. Concern- ing it the psalmist upon his own experience thus saith, ' I have been young and now am old ; yet have I not seen the righteous forsaken,' &c., and again, ' The Lord forsaketh not his saints ; they are pre- served for ever,' Ps. xxxvii. 2.5, 28. Very elegantly doth the prophet, by an argument from the less to the greater, thus enforce this point, ' Can a woman forget her sucking child, that she should not have compas- sion on the son of her womb 1 yea, they may forget, yet will not I forget thee,' Isa xlix. 15. This nega- tive promise is much pressed in Scripture, as 1 Chron. xxviii. 20, 1 Sam. xii. 22, 1 Kings vi. 13, Isa. xli. 17. The ground hereof resteth upon the unchangeable- ness of God's love. God is in all things unchange- able. God is immutable in his nature, in which respect he thus saith, ' I am the Lord, I change not,' !Mal. iii. 6. He is also immutable in his counsel, in his word, in his oath, Hcb. vi. 17, IS, and in his love, John xiii. 1. Besides, the relations which he hath caused to pass Vol. IIL betwixt himself and us, giveth us further assurance that he will never leave nor forsake us. ' When my father and mother forsake me, then the Lord wiU take me up,' Ps. xxvii. 10. 'Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not,' ttc, Isa. Ixiii. 16. Ol>j. Job by reason of his sore and heavy crosses, and Lazarus who died a beggar, may seem to be left and forsaken of God. Ans. Losses, crosses, pain, penury, and other afHic- tions, are no argument of God's forsaking men. His wise providence is much manifested in ordering his children's estate here in this world ; for, 1. God never suffers his to be tempted above that they are able to bear. He giveth strength answer- able to the burden he layeth ujjon his. ' We are troubled on every side, yet not distressed : we are perplexed, but not in despair : persecuted, but not for- saken : cast down, but not destroyed,' 2 Cor. iv. 8, 9. 2. God always gives a good issue to the trials of his children, 1 Cor. x. 13. Job had all that was taken from him doubled. Job xlii. 10. The angels Ciirried Laz.arus his soul into heaven, Luke xvi. 22. 3. God recompenseth outward losses and crosses with far better things. For wealth he giveth grace ; for bondage of body, freedom of conscience ; for pain, patience ; for corporal death, eternal life. Ol'j. 2. Saints themselves have complained that they have been forgotten and forsaken, Lsa. xlix. 14. Ans. That was the misapprehension of their weak flesh, which is no sufficient evidence against God's express promise. The psalmist acknowledgeth this misapprehension, Ps. Ixxvii. 10. Ol'j. 3. Christ himself complaineth that he was forsaken. Mat. xxvii. 40. Alls. Christ together with our flesh took the in- firmity thereof: and thereupon complaineth according to his present apprehension. But to shew that he did not utterly despond, nor judge himself totally and finally forsaken, he premiseth this clause of affiance, 31 1/ God, my God. Do they believe the foresaid promise of God, who faint and sink under the burden of any trial, or under any fear that they shall be forsaken ? yet how many be there in the number of those that profess the Christian faith, who, upon great losses, cry out and say they are utterly undone : and upon some sore afflictions despairingly say, they shall never be able to endure it. Such are more like to Cain, who said, ' My punishment is greater than I can bear,' Gen. iv. 13, than to David, who, ' when he was greatly dis- tressed, encouraged himself in the Lord his God,' 1 Sam. xiii. 6, or Jehoshaphat, who in his distress said, ' O our God, we know not what to do, but our eyes are upon thee,' 2 Chron. xx. 12, or Abraham, who, when God's promise and precept seemed to cross one another about the sacrificing of his sou, said, ' God will provide,' Gen. xxii 8. 306 GOUCSE ON HEBREWS. [Chap. XIII. Tliis promise of God's not leaving nor forsaking Lis, is of singular use to support us in all trials and distresses -whatsoever. It is so general as it may be applied to spiritual and corporal distresses. In such losses as Job had, Job i. 15, &c. ; in such jealousies as Daniel was tried withal, Dan. vi. 4; in such a ])rison as Paul and Silas was cast into. Acts xvi. 24: ; in such a dungeon as Jeremiah was let down into, Jer. xxxviii. G; in such a sickness as Ilczckiah fell into, Isa. xxxviii. 1 ; when we are falsely accused as Paul was, Acts xxiv. 5 ; when we are forsaken of men as Paul was, 2 Tim. iv. 16; when we are disquieted in mind as David was, Ps. xlii. 11; at the point of death, in which ca.se Stephen was. Acts vii. 59, GO; in our thoughts and cares about our children and posterity, such as came into Jacob's head. Gen. xlix. 1, 2, etc.; we may and must meditate on this pro- mise, and with confidence thereon support ourselves. Sec. 74. Of ific ]>erso7is whom God tnll not forsake. The persons to whom in special this promise of God's not leaving and forsaking is made, is comprised under this pronoun thee. This promise was of old by God himself made in particular to Joshua. Joshua was a man of such courage and confidence in God's word, as ho, together with Caleb, steadfastly beKeved that God woulcl not leave nor forsake them, when the whole congregation of Israel so fainted, as they wept that God had brought them out of Egypt, and mur- mured against the ministers employed in that service of bringing them out. They must therefore be such as Joshua was, who have right to apply this i)romise to themselves. Such were they to whom Moses doth apply it, Dcut. xxxi. 6. It cannot be denied but that God's general pro- vidence is extended to all of all sorts, ' for in him all live, and move, and have their being,' Acts xvii. 28. And ' he maketh his sun to rise on the evil and on the good: and sendeth rain on the just and on the unjust,' Mat. v. 45. But his special care is on them that believe on him, 1 Tim. iv. U). In this case the psaluust maketh an apparent dificrence betwixt the wicked and the righteous, P.s. xxxvii. 17, 18, itc. ' The Lord knoweth how to deliver the godly out of temiitations, and to reserve the unjust to be punished,' 2 Pet. ii. t). Tiic apostle exemplifieth this in the good angels, that were not left nor forsaken, and the evil angels, that were cast down into hell : and in Noah and his family, whom CJod saved when he brought the flood upon the world of the ungodly; and in Lot, whom God delivered when he destroyed four cities, and the iidiabitants thereof. This providence of God in not leaving nor forsaking his, might further be exemplified in the three great j)atriarchs, Abraham, Isaac, and Jacob, and in sundry of their posterity. Hundreds, thousands, millions of instances might be given for the proof liereof. I dare toidly avouch that from the beginning of the world to this day, not one that trusted in God was left or forsaken. Sec. 75. Of the inference of ver. 6 on ver. 5. Ver. 6. So that we may boldly say, The Lord is my helper, and I will not fear wliat man shall do unto me. In this verse there is an inference made upon the former promise of God's not leaving nor forsaking his. The conjunction, aitrrf, translated so that, im- plieth an inference, and such an inference in this place as teacheth us to make a good use of the fore- named promise. The use here set down is double : one is confidence in God, the Lord is my helper; the other is courage against man, / mil not fenr, itc. In the former verse the apostle alleged the promise to dissuade from covetousness, and persuade to con- tentedness. Here he addeth two other ends or uses thereof. Hereby it appeareth that God's promise of never leaving nor forsaking his, is of manifold use, and therefore it is the more steadfastly to be rested on, and more frequently and seriously to be meditated upon. Hereby it further appeareth that many inferences and sundry uses may be made of the same doctrine. This profession, the Lord is my helper, may also have a more remote reference, both to the vice of covet- ousness forbidden, and also to the virtue of content- cdness commanded, and that as another dissuasion from the one, and persuasion to the other. For if God be our helper, what need we covet more than he seeth meet to bestow upon us ? and why shall we not be content with that which he soeth meet for us? If God be our helper, we may rest upon it that he will help us to whatsoever he seeth needful and good for us. Hereupon we neeil not fear man's spoiling us of that which God seeth fit for us, neither need we fear any thing that man can do to disturb us in that wherein we rest content. This pronoun, r},u.uc, we, being of the first person and plural number, hath reference to him that wrote this epistle, and to those unto whom he wrote it, who lived many hundred years after the foremcntioned promise was made to Joshua ; yea, it hath reference to all Christians that have lived since this apostle's time, and shall live to the end of the world, so as hereby is confirmed that which was noted. Sec. 68, of ap[ilying promises nuide to saints of old to such as should live long after them. As this particle we hath reference to the words following, which were the words of David, it shewcth, that not only God's promises, but also the speeches and actions of saints in former ages, are left upon record for our use, that we upon like grounds and occasions should speak as they did, and do as they did, )!/iSf >.i'/uv, we may siiy, saith the ajjostlc — namely, as the psalmi.^t did Iti the words following. _ The same ground of saying what Ue did, we also have. J Vee. 6.] GOUGE ON HEBREWS. 307 Wc have the Lord to be our God, as well as they of old had. God is set forth unto us in all those divine excellencies of power, wisdom, truth, righteousness, goodness, grace, compassion, and patience, he was unto them. We have also the same Spirit to work in us knowledge, faith, hojje, courage, and other like graces that they had. On this ground, thus saith the apostle, ' We having the same spirit of faith, according as it is written, I believed, and therefore have I .spoken; we also believe, and therefore sj)eak,' 2 Cor. iv. 13. F: ith in such promises as saints of old had, will make saints in later times freely speak such things as they in former times did. Hereof see more in The Sainfs Sacrifice, on Ps. cxvi. 10, Sec. 67. Sec. 76. Of confidence and. boldness arising from God's 23roinise. The word translated loldly, is in the Greek a par- ticiple, 3aoJoDn-a;, and may thus be translated word for word, so that we being co»fident may say. The root, '^aiio; sen ^assoc, from whence the Greek word here used cometh, doth signify confidence, and the verb, 3ag3t7i' sru ^ap, to be confident. This word is always in the New Testament used in the better sense, and tran.slated, sometimes to ' be of good cheer,' or to ' be of good comfort,' Mat. ix. 2, 22. Sometimes to ' be confident,' 2 Cor. v. 6, 8, or, to 'be bold,' 2 Cor. x. 1, 2. But boldness in that and this test, is to be taken in the better part, for a vir- tue, implying the very same thing that confidence doth. It is here the rather translated boldly, because it is opposed to fear, mentioned in the last clause of this verse. For boldness and fear are opposed one to another. Fear keeps a man from being bold, and boldness drives away fear. In this respect, saith Christ, ' Be of good cheer (or be bold) ; it is I ; be not afraid,' Mat. xiv. 27. This word therefore here inserted, sheweth that God's promise, duly believed, will make men bold, or confident in all distresses. Joshua was hereby moved with great resolution and courage to fight against all those nations which God promised to give into his hands, Josh. i. -5, 10, &c. A like promise moved the Israelites boldly to venture through the Red Sea, Esod. xiv. 13, &c. Jehoshaphat was hereby moved 'o go against that numerous army that came against _ ■\^'*iim, 2 Chron. xx. 1.5, &c. The like may be noted of J?^' ^X'arak, Judges iv. 7, Gideon, Judges vii. 7, ikc, Paul, ^c'^Acts xxvii. 24, &c., and sundry others. David pro- ' ^-d fessetb that this was it that caused him to hope. > The ground hereof resteth in God, who maketh the =P^ promise, and in those excellent properties whereby he ^e hath made known himself unto us ; as, 1. In his unsearchable wisdom in ordering the kind of promise he makes to children of men. He maketh no promise but what he seeth meet and fit to be ac- complished. 2. In his almighty power, whereby he is able to perform and make good whatsoever he promiseth. 3. In his infallible truth and faithfulness, which puts him on to ratify and perform every word that Cometh out of his mouth. 4. In his goodness to all them that come to him, and rely upon him. That we may observe this apostolical direction, and, by God's promise, be emboldened with confidence, as the apostle here dirccteth us to do, two especial duties are requisite : 1. A faithful remembrance of God's promises. 2. A wise and right ajiplication of them. Of these two, see The Wliole Armour of God, Treat, 2, Of Faith, Sec. 71, &c. Sec. 77. Of boldness in a man's holy profession. The evidence of the boldness and confidence here mentioned is given in a Christian's speech, intimated in this particle say {so that toe may boldly say.) Hereby we are given to understand, that faith in God's promise makes men freely and boldly utter their mind. Hereof see more in The Saint's Sacrifice, on Ps.cxvi. 10, Sec. 67. Sec. 78. Of God's presence presupposing help. The profession which the apostle putteth into Christians' mouths is expressed in the words of the psalmist thus, The Lord is my helper, and I will not fear what man shall do unto me. This text is taken out of Ps. cxviii. 6. There is indeed some difi'erence in the apostle's quoting the text betwixt the Hebrew and the Greek. The Hebrew thus reads it, ''b iT)n\ ' The Lord is with me,' or, ' for me,' or, as our English hal-h tianclatcd it ' The Lord is on my side;' the Greek thus, ' The Lord is my ntlper.' To this sundry answers may be given : 1. Penmen of the New Testament were not trans- lators of the words and sentences, but quoters of th sense and meaning of the Old Testament. See Cba i. 6, Sec. 72. 2. The word Jielper is used by the psalmist /n the next verse, and from thence it iRro' be takeH by the apostle. .rehension ^ 3. The LXX Greek transla ' Thus Ab^as the trans- lation that the church usef'"'ould kUifistles' time, see Chap. i. 6, Sec. 72) read was afraiAvord for word as the apostle doth. The s'- ^xtherefore, being the same with the Hebrew, tiy^jostle would not alter that translation. ^ 4. The alteration which is in the Greek serves for an ex]iosition of the mind and meaning of the psalmist. For God's being with, or for us, or on our side, pre- supposeth that he is our helper. So as there is no contradiction betwist the psalmist and apostle, but a clear interpretation of the psalmist's mind, and a pro- fitable instruction thence ariseth, namely, that upon 808 GOUGE ON HEBREWS. [Chap. XIII. assurance of God's being with iis, for us, and on our side, we may rest upon it that he will afford all need- ful hol|> and succimrunti) us. Hereupon the i)saluiist himself making this inference : for having said, 'The Lord is on my side,' he addeth, ' The Lord taketh my part with them that help me,' Ps. cxviii. G, 7. God himself having said to Joshua, ' I will be with thee,' makith this further inference, ' I will not fail thee, nor forsake thee,' .Tosh. i. 5 ; and upon this promise to the church, 'When thou passest through the waters, I will be with thee,' God further addeth, ' and they shall not overflow thee ' (Isa. xliii. 2), that is, God would so help it as it should not be over- whelmed and drowned. We have a real and visible demonstration hereof in the exainple of those three faithful .servants of God, who yielded their bodies to be cast into a hot fiery furnace, [rather] than to worship any god except their own God. The Son of Goii was in the midst of the fire with them, there- upon they had no hurt, Dan. iiL 25. God is not with his servants as a stranger, who only belioldeth the case wherein they are, but as a Master or Father, who takes an esjiecial care of them, and thereupon being with them, he cannot but help them. Singular comfort hence ariseth from the omnipres- ence of God to his children especially, who place their confidence on him. All of us give assent to that which God thus saith of himself, ' Do not I fill heaven and earth ? ' Jer. xxiii. 24 ; and to this, ' The eyes of the Lord are in every place,' Prov. xv. 3 ; and to this, ' Thou hast beset me behind and before, and laid thy hand upon me,' Ps. cxxxix. 5. How, then, can we doubt of help and succour in any place, or in any case t Sec. 79. Of v^t^fff 'A* same sai/'uvjs that saints of ol I did. I In that the apostle puts the words of an ancient Servant of God into the mouths of other servants of God that lived i" "fter times, he shcweth, that all of all fttres who ard of the same faith, may make the same'pr'ufessicm of God, and re.st with as nnich con- fidence ou God "" hey who lived in former times did. We r} and to rcseour greatest difficulties, ' God ■will provide. The aposti did, Gen. xxii. 8 ; and as Jonathan did, at were noto restraint to the Lord to save by many, of^ere cast' 1 Sam. xiv. 6 ; and as Jehoshajihat did, ' Ov, whfod, we know not what to do, but our eyes are up.tl thee,' 2 Chron. xx. 12; and as Paul did, 'If Goil be for us, who can be again.st us?' Worn. viii. 31. God is every way the same to us as he was to his saints of old : his jironiises remain the same to uii. We have the same Si)irit, to work in us the same mind that they had ; thereupon we may use the same pro- fession, the same supplication, and in all like things the Kuue words that they did. It is an especial point of wisdom to take due notice of the words and sjieeches of saints of old ; such, especially, as were evidences of their faith in God ; and to make them familiar to ourselves, that they may be as proverbs, on all occasions in our mouths. This will be an especial means to quicken our spirits, to help our devotion, and to strengthen our faith. Hereunto let nie add this caution, that as we use the same words, so we use them with the same mind, and with the same affection. See more hereof, Sec. G8. Sec. 80. Of the Lord Jehovah. The first words of the forenanicd profession are these, the Lord is my helper. Here are two emphat- ical words, which are of special force to strengthen our faith : One is this proper title, the Lord, applied to God. The other is this epithet, helper, attributed to him. The former is the interpretati(m of the Hebrew word Jehovah, which is a title proper and peculiar to God alone. It sotteth out the eternity, self-existency, immutability, fidelity, and sundry other excellencies of God. We may, with much confidence, rest upon that which Jehovah, this Lord, undertaketh to do. If he be our helper, we may be sure to want no help, whatsoever our case be. He is both able and ready to do whatsoever he seeth needful for us. Of this title Jehovah, see more Chap. i. Sec. 128. See also The Church's Conquest, on Exod. xviL 15, Sec. 72. Sec. 81. Of God's readiness to help. TUa latter word, ^(ir,6oi, helper, according to the notation of it, .sigulfieth one that is ready to run at the cry of another. Hereof see Chap. ii. Sec. 184. This notation im]ilietli a willing readiness, and a ready willingness in God to afford idl needful succour. Herein God shews himself like a tender father, mother, or nurse, who presently runs when any of them hear the child cry, to help it This, therefore, is spoken of God by way of resemblance, to make us the better conceive God's readiness to help us. The ground hereof resteth on his own goodness. He hath pity, because he will have pity ; and sheweth mercy, because he will shew mercy, Exod. xxxiii 2!). ' Even so. Father, for so it seemed good in thy sight.' Mat. xi. 26. A great encouragement this is in all our needs to cry unto God, and to make our case known unto him by humble and faithful prayer. Sec. 82. Of God's hearing those whom he leaves not. Wherein this profession of God's b^ng our helper, is inferred upon tlie foremeutioncd promise of not leaving nor forsaking, it appears, that those whom Vee. 6.] GOUGE ON HEBREWS. S09 God forsakes not, he readily and really helps in all their needs and straits. God doth not content him- self with the negative, not to leave, but adds an affir- mative assistance, he is a helper. That God who promised Joshua not to fail nor forsake him (.Josh. i. 5), afterwards appeared unto Joshua with his sword drawn, and said, ' As Captain of the host of the Lord am I now come,' Josh. v. 13, 14. Hereby he shewed himself a helper of Joshua. This is further confirmed by the success which the Lord gave to Joshua's undertakings. There is no mean betwixt God's not failing and helping. If he do not help, he fails ; and if he that is able to help do not fail, then help must needs be atforded. Besides, God will have his presence with his saints (which his not forsaking them presupposeth) make to the best advantage that can be : which must be by helping of them. 1. By this it is manifest, that the negative promise of not failing doth not only imply a privative, but also a positive good. 2. This doth much amplify the comfort that was noted to arise from God's promise of not failing his. Sec. 53, in the end thereof. 3. This may serve as a good pattern unto us in re- ference to a friend ; and that by giving evidence of our not failing him, in that we afford unto him all needful help and succour, so far as lieth in our power. Thus shall we shew ourselves children of our heavenly Father, like unto God. Sec. 83. Of applying general jmt'ilefjes to ourselves in particular. Whereas the apostle said in the plural number, we may say, here he expresseth that which we should say in the singular number, the Lord is my helper, he giveth us to understand, that every one is in particu- lar to apply unto himself such promises and evidences of God's fatherly providence, as belong unto many. The psalmist frequently maketh such particular ap- plications, as where he saith, ' The Lord is my rock, and my fortress, and my deliverer : my God, my strength, my buckler, the horn of my salvation, my high tower,' Ps. xviii. 2. In like manner said Ruth to Naomi, 'Thy God shall be my God,' Iluth i 16. And the Virgin Mary, ' My spirit hath rejoiced in God my Saviour,' Luke i. 47. Good grounds there are of this particular applica- tion, as, 1. God's indefinite offer of himself, of his grace, of his Son, and of the things that Christ hath done and endured for man's redemption, and of all other need- ful good things ; and that to every one, without excep- tiiin of any, Isa. Iv. 1. 2. God's truth and faithfulness in making good liis word and promise, Heb. x. 23. 3. God's command to every one to believe, and thereby to receive to his own benefit that which God offers unto him, Mark i. 1.5, John i. 12. Let us, therefore, not content ourselves with a general knowledge of the mind of God ; and that we well understand that God is able and willing to help ; and that indeed he is a present help in all trouble ; but let us further endeavour to get assurance of God's fatherly favour to us, and special care over us, that we may in faith and with confidence say, the Lord is my helper. Of the great and manifold benefits of this particu- lar persuasion, see the Guide to go to God, on the Preface of the Lord's Prayer, Sec 12. Sec. 84. Of fear of man. Among other benefits of confidence in God's pro- tection, this is one, which is here hinted by the apostle, that it expelleth fear of man, which is implied under this negative resolution, / will not fear what man shall do to me. Of the notation of the Greek word, fo^tiSriCo/iai, translated /car, see Chap, ii.. Sec. 149. About this vice I purpose to shew, 1. The nature of it. 2. The evil wherein it consisteth. 3. Motives against it. 4. Rules to prevent or redress it. I. Fear is a troubled passion upon the apprehen- sion of evil. When Zacliarias was troubled at the apparition of an angel, the angel saith to him, ' Fear not.' The like he said to the Virgin ilary on the like occasion, Luke i. 13, 30. Again on the other side, when the disciples were afraid at the sudden apparition of Jesus, he said, 'Why are ye troubled T Luke x.xiv. 38. In this respect these two are joined together, ' Let not your heart be troubled, neither let it be afraid,' John xiv. 27. In allusion hereunto David saith of the waters, ' They were afraid and troubled,' Fs. Ixxvii. 16. That this trouble ariseth from the apprehension of some evil, is evident, by this phrase, ' I will fear no evil,' Ps. xxiii. 4. From hence we may infer, that fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him. Thus Abraham appre- hended that the Egyptians would kill him by reason of his wife, and thereupon was afraid to profess Sarah to be his wife, Gen. xii. 12. Sec. 85. Of the evil icherein the fear of man con- sisteth. II. Fear is not simjjy evU in itself, for it is a pas- sion, that is, one of man's affections ; which are no further evil than they are pei'verted or abused, as is shewed in The Saint's Sacrijice, on Ps. cxvi. 1, Sec. 4. The abuse of a passion is in misplacing of it upon a wrong object, or in the excess thereof. Now man is 310 GOUGE ON HEBREWS. [Chap. XIII. not simply a wrong object of fear, for we are com- manded to fear man, Eom. xiii. 7 ; for, 1. Some men bear the image of God, and in that regard a reverent respect is due unto tliem. That honour which the law requireth of inferiors towards their superiors is comprised under this word fear. Thus we are commanded to ' fear the king,' Prov. xxiv. 21 ; to 'fear father and mother,' Lev. xix. 3 ; to ' fear masters,' Epli. vi. 5. 2. Others have power to hurt. In such a case, nature teacheth us so to fear them, as prudently to avoid the mischief they may do. Thus Jacob said concerning his brother Esau, '1 fear him :' thereupon he prayed to God to be delivered from him ; and withal used means to prevent what mischief he could. Gen. xxxii. 11, 13, laces, professed, that he feared not mau, Ps. Ivi. 4; Micaiah feared not the threatening of Ahab, 1 Kings xxii. 28; nor Daniel, nor his three eomi)aftions, feared the king and his princes, Dan. iii. IG, and vi. 10. The apostles feared not the threatening of the jiriests of the .lews, Acts iv. 19, and v. 29. Tlie examples of martyrs in all ages are memorable in this kind. 3. The di.sgrace that followeti; upon fear of man. It ill beseems, yea, it is a great shame to servants of God to fear men. ' Should such a man as I flee?' saith Nehemiah in this case, Nch. vi. 11. There can be no greater disgrace to a soldier than upon fear to flee from his colours. 4. The evil effects that follow thereupon. Many are thereby brought, again.st their conscience, to omit bounden duties : as openly to profess Christ, John vii. 13, and to acknowledge other truths, John ix. 22. Others are brought to commit gross sins. This moved Aaron to make the golden calf, Exod. xxxii. 22, &c. This made many Christians of old to offer sacrifice to devils, as the heathen did, and otherwise to commit abomuiable idolatr}-. This made many English in Queen Mary's days to go to mass and pro- fess popery. This in our days hath made many to seem more profane than their consciences told them they should be. This hath made many judges to pervert judgment. There is scarce a sin that fear of man brings not men unto. 5. The restraint of man's power. It can at the uttermost but reach to the body, and all that it can do to the body, cannot -make a mau miserable. See more hereof in The Extent of God's I'rovidence, on Mat. x. 29, Sec. 8. G. The extent of God's power, no way limited but by his own will. The extent thereof in this case is to be considered two ways : (1.) Against such as God's servants may be afraid of. (2.) For God's servants themselves. In the former respect, five things are duly to be observed : [1.] God can turn the minds of enemies. 'The king's heart is in the hand of the Lord,' itc, Prov. xxi. 1. God turned the fury of Esau into favour to- wards his brother. Compare Gen. xxxiL C, with Gen. xxxiii. 4. [2.] God can abate the spirit of the stoutest. God made all the iidiabitants of Caauan to faint, Josli. ii. 9. ' The terror of God w;vs upon the cities that were round about Jacob,' Gen. xxxv. 5-, ' Even the youth shall faint,' itc, Isa. xl. 30. [3.] God can weaken the power of the strongest. ' He weakcneth the strength of the mighty,' Job xii. 21. [4.] He can disappoint men's plots. ' He dis- appointctli the devices of the crafty, so that their hands cannot accomiilish their enter[)rise,' Job v. 12. ' Ve thought evil against me,' saith Josejih to his brethren, ' but God meant it unto good,' Gen. 1. 20, Acts xii. G. [5.] God can utterly destroy his servants' enemies, 2 Kings xix. 35. In the later respect, five other things are duly to be observed : [1.] God can keep his servants safe in the midst of danger. He ke])t Daniel's three companions safe in the midst of a fiery furnace, and Daniel himself in a den of lions, Dan. iii. 2,"), and vi. 22. God in general hath promised as much, Isa. xliii. 2. [2.] He can deliver out of the danger. He caused Vee. 6.] GOUGE ON HEBEEWS. 811 Jeremiah to be pulled out of the dungeon. He de- livered also him that pulled out Jeremiah, Jer. xxxviii. 13, and xxxix. 17, 18. [3.] He can turn the judgment to an advantage. The carrying of Daniel and his three companions, and Mordecai and Esther into captivity, proved much to their advantage, Dan. ii. 48, 49. Esth. ii. 17, and vi. 10. [4.] God can make a temporal judgment to be a means of spiritual good. When Manasseh was in affliction, ' he prayed unto God, and God was en- treated of him,' 2 Cliron. xxxiii. 12, 13. [o.] By the uttermost that man can do, which is death, God can free his servants from greater evils, Isa. Ivii. 1. Josiah was killed by an enemy at that very time when the floodgates of Israel's misery began to be pulled up. Hereupon it is said, that he should be ' gathered to his grave in peace,' and that 'his eye should not see all the evil,' &,c., 2 Kings xxii. 20. Sec. 87. Of rules for redressing fear of 7nan. IV. For preventing and redressing fear of man, these rules fcjUowing are observable : 1. Possess thy soul with a fear of God. Fear of God and fear of man are contrary one to another ; as light and darkness ; life and death. Light keeps out darkness ; and so long as life remains in a man, death is kept away. The more fear of God there is in one, the less fear of man there wiU be in him : if the fear of God were perfect in one, there would be no fear of man in him. Christ prescribeth this rule, where, after he had forbidden his to be ' afraid of them that kill the body,' he addeth, ' but I will forewarn you whom you shall fear : Fear him, which after he hath killed, hath power to cast into hell ; yea, I say unto you, Fear him,' Luke xii. 4, 5. 2. Lift up the eye of thy soul, which is faith, higher than thou canst the eye of thy body. Thus shalt thou see him who is invisible. So did Moses, and 'feared not the wrath of the king,' Heb. xi 27. 3. Frequently and seriously meditate on God's promises, and on his properties of mercy, goodness, truth, faithfulness, wisdom, power, and the like, Ps. xviii. 2, and xxiii. 4. 4. Always walk before God, as Enoch did. Gen. v. 24. This wiU keep thee from fearing any that would draw thee from God. Joseph considered God's pre- sence, when he said to his master's wife, ' How can I do tliis great wickedness, and sin against God ? ' Gen. xxxix. 9. 5. Well weigh the difference betwixt God and man. This case the apostles propounded to their adversaries, Acts iv. 19, and v. 29. God can protect from the fury of all men, Dan. iii. 17. But ' there is not any that can deliver out of God's hand,' Deut. xsxii. 39. Sec. 88. Of timorousness. That which hath been delivered of the evil nature and effects of fear of man, affords matter of lamenta- tion and exhortation. Of lamentation, in regard of that timorousness which many professors of the true religion bewray; whereby they bring a great blemish even upon the profession itself. If persecution arise for the gospel, so as their goods, liberty, and life be in hazard, they are ready to renounce their holy profession, and to embrace the religion of the times, though it should be apparently idolatrous. Yea, if reproach and dis- grace do accompany the power of the true religion, they are moved to abate of their holy zeal, and to be no more forward than the common sort. In these and other like cases they are like to a foolish man, who upon sight of a flaming fire pictured on a map or wall, is so afl'rightcd therewith, as he starts back, and faUs into a true burning, flaming fire, wherewith he is terribly scorched, if not clean consumed. Their timorous disposition shews, that they prefer man be- fore God, and this world before the world to come. Such walk by sense more than by faith. Things visible seem to the ej-e of a mortal man more terrible than things invisible. He therefore who doats upon matters of sense, cannot but be affrighted with the terrors of men. Sec. 89. Of watchfulness against fear of man. There is great cause again and again to exhort such as profess themselves to be God's servants, whether ministers or others, to take courage unto themselves that they be not disheartened from their good courses by anything that man can do, and to take heed that this root of bitterness, namely, timor- ousness, spring not up in them. This is one of those roots that trouble men, and whereby many be defiled, Heb. xii. 15. We are the rather to be watchful here- abouts, by reason of the proneness of men, even of saints and believers, thereunto. Instance Abraham, Gen. xii 13; Isaac, Gen. xxvi. 7; Jacob, Gen. xxxii. 7; David, 1 Sam. x.xvii. 1; and sundry others; for the flesh as well as the spirit is in such, and ' though the spirit be ready, the flesh is weak,' Mat. xxvi. 41. The more prone our nature is to a sin, the more watchful we ought to be against the same. How far faith and fear may stand together, see Tlie Saint's Sacrijice, on Ps. cxvi. 11, Sec. 75. Sec. 90. Of not fearinff multitudes, plots, and prac- tices against one's self In setting down the object of the foremcntioned fear, he expresseth it in the singular number, avO^'ji--oc, man. This word is here collectively to be taken, and may comprise multitudes under it ; and thereunto the confidence of this man of God is to be extended, ao- cording to that which in another place he saith, ' I wUl .i)ot be afraid of ten thousand of people that have 312 GOUGE ON HEBREWS. [Chap. XIII. set themselves against me round about,' Ps. iii. C. For many in oj)position unto God are but as one. Therefore ' there is no restraint to the Lord to .save by many or by few,' 1 Sam. xiv. (!, and in like man- ner against many or against few. Herewith did Asa strengthen his faith, 2 Chron. xiv. 11. There is an infiniteness in the power, wi.sdom, and other pro- perties of God ; so as all human power licing finite, one man and multitudes of men are alike to him. In this respect the p.salmist, with a holy in.sultation, saith, 'Why do the heathen rage, and the people im- agine a vain thing?' itc., Ps. ii. 1-3. On this ground ■we need not be afl'rightcd at the consultations, con- spirations, and combinations of multitudes tugether. As all in the world can stand us in no stead if God be against us, so all can do us no hurt if God be ■with us. , To amplify this the more, he addeth this, W to/^ss/, what can do ('what man can do'). Hereby he in- tendeth all manner of inventions, plots, and practices of men. Not only men's persons are not to be feared, but also their wit, their policy, their strength, their dignity, their retinue, their friends, tlieir words, their threats, their attempts, or anything else ajipertaining to them, or that may any way be achieved by them or others under them. David feared not the counsel of Ahithopliel, though it were ' as if a man had in- quired at the oracle of God,' but prayed against it, 2 Sam. XV. 31, and xvi. 23 ; neither did David fear the huge stature of Goliath, nor his warlike prepara- tion, 1 Sam. xvii. 32. Daniel feared not the decree that was made against him by the king and the princes, though it were an unalterable decree, Dan. vL 10. This might further be applied to anything that is any way in the power of men. For all that man can do is under the disposing providence of God, so as God can order all as it pleaseth him. It is therefore a point of folly to pre- tend man's wit, strength, fiercenes.s, threatening, or anything else, to dishearten him. Though that which any plot or practise as a mis- chief be in special intended against me, yet ought I not to fear it. So nnich is implied under this special particle, ij-ai, me. When plots and practices are in- tended against such and such a one in particular, that particular person is in the greater danger, as David, ■when Saul's envious eye was upon him in siiecial, 1 Sam. xviii. 9 ; and Paul, when the Jews laid wait for him in particular. Acts ix. 23. This is a great amplification of his courage, that he feared not what any could do against him in particular. Sec. 91. Of the concurrence of fiiith in God, and courof/e against man. This invincible resolution, / u'ill not fear what man shall do to me, being inferred upon tiie former confi- dent profession, the Lord is mi/ helper, and botli joined together by this copulative particle, and, givcth us to understand that these two, confidence in God, and courage against man, do go togetiicr. They wlio in truth profess tiie one will be resolute against the other. Confidence in God, and courage again.st man, are as twins which are born together, live togetiier, and will die together. David oft joineth them to- gether, as in that j)salm which the apostle here quotetli twice or thrice together, Ps. cxviii. 6, 7, Ac, and Ivi. 4, 11. So doth the prophet, Isa. xii. 2. Tiie former is the cause of tiie latter. Confidence in God is that which produceth and preserveth courage again.st man, ake unto them when he was in Galilee,' Luke xxiv. G. This word, remember, is here used, because, 1. It is a comprehensive word. It compriscth under it all particular duties that hearers owe to their teachers — as to j)raise God for them, to s|)eak well of them, to believe their word, to obey tlieir directions, to imitate their commendable practices, itc. 2. Remembrance of teachers quickeneth up people to do on their behalf when they are absent as much as if they wore present ; but no respect useth to bo shewed to them that arc forgotten. 3. Keuicmbrancc of such as arc absent doth in a Vke. 7.] GOUGE ON HEBREWS. 315 manner set them before our eyes, and so represents their doctrine and practice unto us, as if we saw them in the pulpit, heard them preaching, and beheld their good conversation. 4. Remembrance of such teachers as have begotten us to God, or further built us up in the true faith, is an especial means to establish us in that truth which we have received from them, and to keep us steady in that way of righteousness wherein they walked be- fore us ; for remembering of them makes them to be in absence as present with us. Continual presence of ministers, and their continual preaching sound doctrine, and living holily, doth much confirm and more and more build up hearers. So will the re- membrance of them do. 5. Remembrance of teachers removed from us, will keep us from being seduced with corrupt and lewd teachers. So soon as faithful pastors are removed from their flocks, the devd will be ready to thrust in thieves, robbers, yea, and wolves amongst them. This the apostle found to be so by woeful experience. Gal. i. 6, 7, iii. 1, and iv. 9; yea, he foretold as much to the elders of Ephesus, Acts xs. 29, ifcc. It is the greatest honour that living people can do to their deceased pastors, to remember their wholesome instructions and holy conversation. On these and other like grounds the apostles have been very careful in using means to put people in re- membrance of them in their absence. For this cause St Paul sent Timotheus unto the Corinthians, to ' bring them into remembrance ' of his ways, 2 Cor. iv. 17; this St Peter thought meet to do as long as he lived, 2 Pet. i. 13; for this end he wrote his second epistle, 2 Pet. iii. 1, 2. Hereby is discovered both the ingratitude and folly of such as, having had faithful ministers, forget them so soon as they are removed from them. It is taxed as a foul blemish in that city which was delivered by the wisdom of a poor wise man, that ' no man re- membered that same poor man,' Eccles. ix. 15. It was the destruction of Joash that ' he remembered not the kindness which Jehoiada had done to him,' 2 Chron. xxiv. 22, 23, &c. That therefore wliich the apostle here requires, as it is our duty, so it will be our wisdom to observe. This the apostle presseth upon the Philippians, chap. i. 27, and ii. 12. For this he also commendeth the Corinthians, 2 Cor. xi. 2; and the Thessalonians, 1 Thess. iii. 6. Sec. 96. Of ministers he in g guides. They who are in special to be remembered, are thus described in our English translation, which have the oversight. This is the interpretation of one Greek word, Jiyou/xhoiv. The word which the apostle useth is a participle, and cometh from a verb, iyue^ai, which signifieth to had, to go lefore, to be a guide in the way, to he over others, to govern. It signifieth also to ' think,' Acts xxvi. 2; to 'suppose,' Phil. ii. 2.j; to ' esteem,' 1 Thess. V. 13; and to ' count,' or 'account,' Phil. iii. 7, 8. In this [sense] it is thrice used in this epistle, as chap. x. 29, and xi. 11, 2(j; but in this chapter it is thrice used in the former sense. The word here used is in other places translated 'governor,' as Mat. ii. 6, Acts vii. 10; and 'chief,' Luke xxii. 2Q, Acts xv. '2'2. Some judicious translators in Latin^ do interpret it by a word, diictores, that signifieth guides. Tliis word setteth out the dignity and duty of ministers. Their dignity, in that by reason of their function, in matters of God, they are over the people, and have a kind of authority in the Lord and in his name. Their duty, in that they are every way, both by preaching and practice, to go before their people, and to guide them in the way to life. Sundry other titles, which set forth both these, are in Scripture attributed unto them — as ' rulers,' John vii. 48; ' overseers,' Acts xx. 28; ' guides,' Mat. sxiii. 16, 24; 'leaders,' Mat. xv. 14, John x. 3; 'elders,' 1 Pet. V. 1 ; ' shepherds,' JIat. ix. 36 ; ' pastors, teachers,' Eph. iv. 12; 'stewards,' Titus i. 7; 'bishops,' 1 Tim. iii. 1, 2; 'watchmen,' Ezek. iii. 17; 'fathers,' 1 Kings xiii. 14, Philem. 10. God hath made ministers to be such guides unto his people, in regard of people's need, and for their good. 1. Men of themselves, ui regard of the things of God, are blind, and understand not the way wherein they should walk. In this respect they have need of guides. When Philip asked the eunuch whether he understood what he read or no, he answered, ' How can I, except some man should guide meV Acts viii. 31. That which Christ said to Paul, is true of all ministers ; Christ sends them to ' open people's eyes, and to turn them from darkness to light,' Acts xxvi. 18. There are many by-paths that lead to destruc- tion, whereinto people would soon fall if they had not guides. 2. Men are not only blind, but they are also by nature of a stubborn disposition, hardly brought into the right waj- ; and when they are brought, hardly held therein ; so as in this respect there is great need of ministers to be over them, to exhort, incite, ad- monish, persuade, reprove, and use all other meet means to put them into the right way, and hold them therein. The good that people may reap by ministers being made guides is very great. Thereby they are instructed and directed in the way to life. By ministers being guides, superiors and inferiors, magistrates and subjects, ministers themselves and people, husbands and wives, parents and children, masters and servants, rich and poor, old and young, ' Beza, Pareus. 316 GOUGE ON HEBREWS. [Chap. XIII. all of all sorts are instructed in their duty, kept within compass of their place, and stirred up to use and employ the abilities that (Jod bestoweth on them to the good of others. As men do stand in more need of guides in regard of their s()iritual estate, than in regard of their tem- poral estate, so the benefit that they reap from those former guides far exceeds and excels the bene- fits that they can reap from the latter guides, even as much as our souls excel our bodies, heavenly commo- dities excel earthly, and everlasting salvivtion excels temporal preservation. This giveth an evidence of the good providence of God in i)roviding spiritual guides for his church, for God hath set them there, 1 Cor. xii. 28 ; and in enabling them to that great function, for God makes able ministers of tlie new testament, 2 Cor. iii. G ; and in giving them gifts for that end, Eph. iv. 7, 8 ; and conferring authority on them, so as they may perform their duty with all authority, Titus ii. 15 ; and finally, in making them accountable to himself, ver. 17, iMat. xxv. 19, Luke xvi. 2, that so they may be the more ' faithful to him that appointed them,' as Moses was, Heb. iii. 3. This title, guides, puts ministers in mind of their duty. We ought to have this title much in mind, and well weigh what duties are comprised under it ; and be couscionable in performing the same, Ezek. iii. 17. There being, by the high supreme Lord, guides set over people, and that in regard of their need, and for their good, it becomes them, 1. To be thankful to God for that evidence of his careful providence. 2. In ease they want such guides, to pray for them, as Christ adviseth. Mat. ix. 38. 3. To be couscionable in submitting to their ministry ; as this apostle expressly exhorteth, ver. 17. The duties which are in general to be performed in reference to such guides, are in special to be performed to such as God Iiath set over ourselves in particular. This the apo.stle here intimateth under this relative, huLut, i/'iur ; for a good shepherd hath an es[)ecial care over his own sheci>. ' He calleth liis own sheep by name, he putteth forth his own sheep,' John x. 3, 4. 'Take heed,' saith the apostle, ' to all the flock over the which the Holy (iliost hath made you overseers.' Every one hath an especial care of those that are his own, and must give an account for them. Most meet therefore it is tiiat .such in special be remembered. The rule of relation requires as much ; as guides must be most careful over their own people, so people must be most subject to their own guides. Sec. 97. Of guides prearhing. The duty of the foresaid guides is thus expressed, Who have S2}oken ttnto you the word of God. The Greek word here translated spoktn is the very same that is so translated, chap. ii. 3. It is here used in the very same sense that there it was, namely, for preaching. See Chap. ii. Sec. 23. The most principal duty of such as are here called guides, or governors, consisteth herein : it belongeth to the very essence of their calling. \\'hen tlie Lord sent out kis apostles, he said unto them, 'Go ye into all the world, and preach the gospel,' Mark xvi. 15. Herein Christ reipureth I'eter to testify his love to him, saying three times, ' Eeed my lambs,' 'feed my sheep,' 'feed my sheep,' John xxi. 15-17. And this Peter himself dutli ]>ress upon other ministers, saying, ' Feed tlie fiock of God,' 1 I'eter v. 2. The like doth Paul upon Timothy thus, 'Preach the word, be instant in season, and out of season,' 2 Tim. iv. 2. There is no way wherein and whereby such as are guides of God's people may do good mito them, than by preaching. By preaching it pleases God to save such as believe, 1 Cor. i. 21. Oh that this were duly weighed of those that can plead for the dignity and authority of such as are spiritual guides or governors in God's church ! Sec. 98. Of God's word to he preached. The subject-matter to be preached is here styled the word of God. Though that which is uttered by men as ministers be properly the sound of a man's voice, yet that which true ministers of God in exer- cising their ministerial function preacli, is the word of God. Thus it is said of the apostles, ' They spake the word of God,' Acts iv. 31, and hereupon it is siiid of the people of Antioch, that 'almost the whole city came together to hear the word of God,' Acts xiii. 4-1:. That which ministers do or ought to preach is styled the word of God in a fourfold respect. 1. In regard of the primary author thereof, which is God. God did immediately inspire extraordinary ministers, and thereby informed them in his will. ' For the prophecy came not in old time by the will of nuHi, but holy men of God spake as they were moved by the llolj- Ghost,' 2 Peter i. 21. Therefore they were wont to use these prefaces, ' The word of the Lord,' Hosea i. 1 ; ' Thus saith the Lord," Isa, vii. 7 ; and an apostle thus, ' 1 have received of the Lord, that which also I delivered unto you,' 1 Cor. xi. 23. As for ordinary ministers, they have God's word written and left upon reccud for their use, ' For all Scripture is given by inspiration of God,' 2 Tim. iii. 1 C. They therefore that ground what they preach upon the Scripture, and deliver nothing but what is agreeable tiiereunto, preach the word uf God. 2. In regard of the subject-matter which they preach, which is the will of God ; as tlie apostle ex- horteth, to ' understand what the will of the Lord is,' I'^pli. v. 17, and to 'prove what is tliat good, that acceptable, and perfect will of God,' I\om. xii. 2. Vee. 7.] GOUGE ON HEBEEWS. 317 3. In regard of the end of preaching, -which is the glory of God, and making liuown ' the manifold wis- dom of God,' Eph. iii. 10. 4. In regard of the mighty effect and efficac}' thereof, for preaching God's word is ' the power of God unto salvation,' Koni. i. 16. Preaching the word of God, this is it which is 'mighty through God to bring every thought to the obedience of Christ,' 2 Cor. x. 4, 5. For ' the word of God is quick and powerful,' &c., Heb. iv. 12. So close ought ministers to hold to God's word in their preaching, as not to dare to swerve in anything from it. The apo.stle denounceth a curse against him, who.soever he be, that shall preach any other word,' Gal i. 8, 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine, Rom. xvi. 17, 2 John 10. The whole mass of popery is here- upon to be rejected. So are the manifold errors and heresies th:it in former ages, and in this our age, have been broached. Pretence of new light, and immediate inspiration in these days, is a mere pretence. By this subject-matter of preaching, the. ivord of God, we may receive a good direction to observe two caveats enjoined by Christ concerning hearing. The first is concerning the matter which we hear, ' Take heed what ye hear,' Mark iv. 24. We must with approbation hear nothing but what we know to be the word of God. AVe must, therefore, ourselves be well acquainted with the Scriptures, and by them try the things which we hear, whether they be the word of God or no ; as the men of Berea did, Acts xvii. 11. The second caveat is concerning the manner of hearing, 'Take heed how ye hear,' Luke viii. 18. That which we know to be grounded upon the Scrip- tures we must receive, ' not as the word of men, but, as it is in truth, the word of God,' 1 Tliess. ii. 13. We must with reverence attend unto it ; we must in our hearts believe, and we must in our lives obey it. It is God's word that doth convert, quicken, com- fort, and build up, or, on the other .side, wound and beat down. What is the reason that there was so great an alteration made by the ministry of Christ and his disciples, by the apostles and others after them ; yea, by Luther, and other ministers of re- formed churches? They pre>>-yed not traditions of elders, as the scribes, nor r"'^ ^ inveution.s, as papists, but the pure word of G^.'^^Jp e more purely God's word is preached, the' ^y /^ ^eply it pierceth, the more kindly it woy' ■%/ % .''*. Sec. 99. Ojft/f ^0(^ to j^ r^^'' to he followed. One particul.<^, ^i .-.S^i the foresaid guides are to be remembered, is thus set down, whose faith follow. Of faith in general, as it is a gift of God, or grace whereby we are justified and saved, I have at large discoursed in The Whole Armour of God, on Eph. vi. IG, Treat. 2, Part 6, Sec. 11, &c. This word faith must in this place be taken for something that may be heard or seen, and in that respect imitable ; namely, for the doctrine of faith (Rom. i. 5), or profession of faith (Acts xiv. 22, Rom. i. 8), or effects and fruits of faith (James ii. 14, 18), or for fidehty and faithfulness (Mat. xxiii. 23). Our English translators do turn the Greek word which properly signifieth faith into fidelity, Titns ii. 10. Either or every of these significations may here not unfitly be intended ; for when obedience is yielded to the doctrine of faith, which ministers preach ; or when people conform themselves to that profession of the faith which their ministers do ; or when they shew forth such fruits of faith as they do ; or are faithful in their own place, as their ministers were in their own, then they follow the faith of their guides. The apostle setteth out the object of Christians' imitation, under this viovA faith, 1. Because faith is a mother grace, a breeding grace. All the acts of God's ancient worthies are produced as acts of faith, Heb. xi. 2. Because faith is that grace that makes all things acceptable. ' Without faith it is imi)ossible to please God,' Heb. si. 6. 3. Because God is most glorified by the fiiith of his servants. 4. Because, in regard of man's good, faith is the most necessary, profitable, and comfortable grace. Of the glory which faith brings to God, and good to man, see The Whole Armour of God, on Eph. vi 16, Of Faith, Sees. 7, 8. Sec. 100. Of imitating our guides. The duty which is required of people in reference to the foresaid faith of their guides, is expressed iu this word, folloiv. The Greek word, iJ.iij.ueh, translated follow, im- plieth an endeavour to be like those whom they set before them. Our English hath borrowed a word from the Latin, imitari, which carrieth some emphasis — namely, to imitate. There is a noun, iJ.i.ij.nTri;, de- rived from the Greek word, which we transl''.te follower, frequently used in the New Testament, as 1 Cor. iv. 16, Heb. xi. 1, and in other places. That nouij is by other authors used to set out a stage-playeJU who endeavoureth to be as like him whose pariipoj, derived from the same verb, wh "ful ma-ore usually appropriated to a stage- player, iiies. ''■^another noun, ij fj.iixii, which is used to't was tire mj^, Now of all creatures an ape is mosoved ElijaJ^itate men. I htwo captj/these things about this word, to shew how Therefg^s used by the apostle, implying that •P-V^h^ Tu" TpayiKuv iraeCiv.—Plul. Symp. 8. 318 GOUGE ON HEBREWS. [Chap. XIII. people ought in matters of faith, to endeavour to be as like to their prudent and godly guides as they can be. This is it which the apostle requires of some, 1 Cor. iv. 16, and .^i. 1. This is it for which he commends others, 1 Thess. i. 6, and ii. 14. This is the best use that we can make of such as God hath made guides unto us. This is here in particular to be applied to such guides as God in special hath set over us. Our English, therefore, thus translates it, which have the rule over yon; but in Greek, yoiir guides. Hereof see Sec. 96, in the end thereof. Of imitating Christ, see Ver. 13, Sec. 132. Of imitating God, see Chap. iv. 11, Sec. 62. Sec. 101. Of imitating both living and dead saints. This point of imitation may also be further ex- tended to other prudent and pious patterns, whether of such as are living, or of such as are dead. They were living of whom the apostle thus saith, ' ye became followers of us ; ' and again, ' ye became followers of the churches of God/ 1 Thess. i. 6, and ii. 14. They were dead of whom the apostle thus saith, ' be followers of them who through faith and patience inherit the promises,' Heb. vi. \'2 ; and they of whom another apostle thus saith, ' take the prophets for an example,' «tc., James v. 10. It is one end of the Spirit's guiding some living men in the right way, and that eminently, that by their walking therein they might incite others to follow them. This motive the church intends where she thus prayeth to Christ, ' Draw me, ice will run after thee ' (Cant. i. 4). By this change of the num- ber in these two pronouns, me, we, she intendeth that, by her following Christ, others would be also stirred up to follow him. It is also an especial end of registering the history of saints being dead ; for, ' whatsoever things were written aforetime, were written for our learning,' Bom. XV. 4. This is the best learning that we can reap from such records, to emulate the excellencies of former worthies, and to strive to outstrip them, if i^t^be possible, in their excellencies. Ti]",,',s point of imitation concerns those that are in place to eic guides, and those also to whom they are made guideS-.^' . Not only mn'tii'sters of the gospel, bos. other pro- fcs.sors also thereoi,!;.^^ or should be .heiies. The apo.stlo saith of a JcvV'.h '^» I'e was a ,c reuior of the true religion, whether he-iCi'ere a Le^; as guid' another tribe, that he was accountccfi t-'Vople, so peop. ii. 19. As it is said of ministers, ' Ye des. of the world,' :Mat. v. 14; so it is said Oi essors, ' Ye shine as lights in the world,' Phu That which concerns these lights or 'ffi^s, expre.' that they look to their feet, and well order th't'"'- *''®P^ ' that they so carry themselves as they may prove a good pattern to others. ' Be thou an example of the believers,' saith St Paul to Timothy, 1 Tim. iv. 12. ' Be ensamples to the flock,' saith St Peter to all sorts of ministers, 1 Pet. v. 3. Professors in Thessa- lonica are commended for being ' ensamples to such as believed,' 1 Thess. i. 7. Thus shall they shew themselves good guides ; good to themselves, and good to others. I may apply to this purpose that which the apostle .said in a case not unlike this, ' in doing this, thou shalt both save thyself, and them that hear thee,' 1 Tim. iv. 16, yea, and them that see thee. On the other side it is a great aggravation of the unworthy walking of ministers, and other professors, yea, of all who by their place or gifts are guides. By walking themselves in the broad way that leadeth to destruction, they draw many others thereinto. If the blind lead the blind, both shall fall into the ditch. They who have eyes, and yet walk in by-paths, are worse than the blind. Such are many scandalous ministers and loose professors. Read 1 Cor. viii. 10-12. These pull upon their souls their own blood, and the blood of others, Ezek. iii. 18. Sec. 102. Of excess in honouring saints departed. Unto those to whom guides for imitation are given, I would commend a caution, and a direction. A caution in two respects. One to prevent excess. Another to redress defect. The excesses of such as have the patterns of those whom they take to be guides in too high admiration, accounting their works meritorious, yea, and super- erogatory. Hereuijon they conceive that they may receive benefit by the works of those others. The superstitious priests and Pharisees among the Jews taught their people such a conceit ; namely, that by children's giving a great gift to the temple (which they called corhan), their parents might be profited, though they did no more for them, Mark vLi. 11, 12. By this means men are so far from observing this duty of following their guides, as they are kept from it. For by expecting benefit from others walking iu such and sucli courses, they think it needless ior themselves to walk in such ways ; because they have the benefit of others walking therein, without such pains of their own. From this high conceit of others' meritorious and supererogatory works hath risen an idolatrous prac- tice of canonising, deifying, adoring, and invocating them ; of setting up their images, of consecrating churches, of making prayers, and vows, and offering oblations unto them, and of reserving their relics. Sec. 103. Of failing in the right use of saints patterns. The other caution is to redress defect about this duty here required of following guides. Vee. 7.] GOUGE ON HEBREWS. 319 Defect is manifested in those who Laving such guides do think that they go far if they approve and commend their doctrine and course of life, if tliey well entertain them, and be beneficial to them while they live, and s[)eak well of them when they are dead, but follow not their faith. Though they may seem to go far, yet they come very short of that full duty which they owe to their guides, and fail of the best benefit they might reap from them, which is to be like unto them. That which they do in testimony of their approving them, is an evidence of their fail- ing in following them, and an aggravation of that their failing. There are others which diligently read the histories of saints departed ; but only as bare histories to in- form their understanding about matters of former times, not as directions to guide them in the same way. Though good instructions may be learned from those histories, yet those instructitms make not men the better. Virtue and knowledge are joined to- gether by an apostle, 2 Pet. i. 6. Herein lies a main ditference betwixt the histories of heathens and saints. It was before noted. Sec. 101, that the histories of saints are in sacred Scripture purposely recorded for imitation. Sec. 10-1. Of the henejits of imitatinfj guides. The direction to be observed about the right and best use concerning guides, is, so to set them before us, as we may endeavour to be like unto them : and that whether they be living or dead ; whether of later or ancientor times. There is mention made of a star which certain wise men of the East so fi.xed their eyes upon, as they followed it, till at length they came to Jeru.salem, and from thence to Bethlehem, where they found Jesus, Mat. ii. 1, itc. Thus must we set our eyes upon such guides as God doth set be- fore us, and follow them till we may come to that place where Jesus now is : thus shall we honour them. This is indeed the greatest honour that we can do to them. Hereby wo make a sujiply of them iu God's church, they being taken away, so as the church doth the less miss them. Elijah was the less missed, because Elisha was indued with his spirit. This therefore brings a great benefit to the church of God. The greatest benefit of imitating our guides re- doundeth to ourselves. We being like to them shall receive from God such approbation and acceptation as they received: we shall find such consolation in our own souls wliile here we Uve, and when we are dead partake of their glory. Their virtue will live in us. Abel's offering his sacrifice in faith, will make us so to offer up our spiritual sacrifices. Enoch's walking with God will make us in all things to eye God. Noah's uprightness will make us upright. So the graces of others will be wrought in us. Finally, God hereby will be much honoured, in that fear, service, praise, iind other duties are per- petually performed by mortal men, which have but a time to be here in this world. For .is they who are departed have ser\'ed him in their generation, others who imitate them will serve him in succeeding generations. So as the eternal God will be served from generation to generation. Sec. 105. Of setting out the lives of saints departed. That which hath been said of the good which fol- lowetli upon imitating saints, justifieth the laudable, profitable, and pious custom of setting forth the lives of saints after their departure. The sacred Scriptures abound herein. The like have the fathers of the Christian church done in all ages, and still may it be performed. This is not only a means of keeping them fresh in memory, according to that which the wise man saith, ' the memory of the just is blessed,' Prov. X. 7, but also many are directed and incited to follow them. Had not their lives been set forth, succeeding ages would have wanted both directions and encour- agements. True it is that abuses arc committed herein by uncertain, frivolous, and false narrations. But abuse of a good thing is no sufficient warrant clean to take aw.ay all use thereof. Sec. lOG. Of the things wherein saints are not to be imitated. This object of the forenamed duty, faith (whose faith follow), is a limitation of that duty of imitation, and it shewcth that the doctrine and practice of other men, though pious, is no absolute and infallible rule. The particulars that are mentioned, or otherwise in- tended, do shew wherein such and such are to be imitated : as the prophets in suflfering affliction ; Job in patience, James v. 9, 10. So others in otlier like things. The best saints were men, and had the flesh in them as well as the spirit, and many fruits of the flesh were manifest in them as well as of the spirit. That this point may be the more distinctly under- stood, I will endeavour to de.ir these two points: 1. Wherein they were not to be imitated. 2. Wherein they might and must be imitated. 1. Concerning the negative, there are three things wherein they are not to be imitated. (I.) E.Ktraordinary matters. These were for par- ticular persons, not for all. (2.) Temporary matters. These were for special times, not for all times. / (.■J.) Sinful matters. Th^se were for no persons, for no times. / (I.) It was the moU<5n of an extraordinary spirit that moved Elijah to/^all for fire from heaven to con- sume two captains {ind their fifties, 2 Kings i. 9, 10, ite. Therefore wlien Christ's disciples alleged this example for tliem to do the like, Christ rebuked 320 GOUGE ON HEBREWS. [Chap. XIII. them, and said, ' Ye know not what manner of spirit ye are of.' (2.) Joshua's worshipping God on mount Gerizim and mount Ebal was but temporary. It was there- fore unwarrantably brouglit unto a perpetual custom by the Sam.iritans, John iv. 20-22. (.3.) It was a sinful practice of the Jews to put away their wives for every cause. Christ, therefore, condemneth their successors for imitating them there- in, Mat. xi.x. 3, (fee. If it be demanded why those things were theA re- gistered : I answer, that though they were not all ■written for our imitation ; yet all for our instruction and learning, Rom. xv. 4. Particular instructions which we may gather from them, are sucli as these : 1. By extraordinary acts the doctrine which they delivered is confirmed. 2. By temporary acts the manifold wisdom of God is manifested, Eph. iii. 10; and saints' submission unto God answerably ordered. 3. By sinful acts the weakness of saints is evidenced ; and God's goodness and patience toward them. Ad- mirable comfort may be received from thence. Quest. If patterns of saints be not rules in all things, how are doctrines raised from thence ? Alls. Doctrines are not raised simply from the practice of saints, but from the conformity thereof to those precepts which are an infallible rule for all : and from Go, Sec. 48. That word, t^o'toj, is there only used in that sense ; but this word is frequently used in the New Testa- ment, even thirteen times, and ever for conversation. It is a compound word. The simple verb, eT^ifnv, signifieth to turn. Rev. xi. 6. The compound, uvns- Tsifsiv, to turn again, or return. Acts xv. 16. In the course of man's life there be many turnings, up and down, this way, and that way. As the original word, so this translation of it, con- vers'ition, is fitly used. For it sheweth what we must expect in tliis world, even various turnings ; and what need we have of manifold wisdom, that we may pru- dently carry ourselves, as David is said to ' behave himself wisely,' 1 Sam. xviii. 5, 14, 15, 30. He that doth so ' shall find good, and shall be delivered' from evil, Prov. xvi. 20, and xxviii. 26. Their holy conversation being inferred upon that faith which they preached, sheweth that their prac- tice was answerable to their doctrine. Herein they are made a pattern to their people, whose course of life must be agreeable to their profession of faith. See The Saint's Sacrifce, on Ps. cxvi. 9, Sec. 59. Under this word end, the issue or last act of a thing is comprised. The Greek word, h^as/g, is a compound. The simple verb, ISaiHiv, signifieth to go. The compound, ixjSainiv, to go out, or e.tcape. The word here used signifieth a passing through, or going out. It is translated, ' a way to escape,' 1 Cor. X. 13. By our former English it is translated, the issue. This word then intendeth that the guides here mentioned had passed through many troubles, iind had escaped out of all ; so as by none of them they h;ul becu kept from preaching the faith, or from Vee. 7.] GOUGE ON HEBREWS. 321 living answerably tliereto ; but (as the apostle pro- fesseth of himself, 2 Tim. iv. 7) they had ' fought a good fight, they had finished their course, they had kept the faith ;' yea, as some hence infer, they had sealed the faith with their blood, and were glorious martyrs. Thus their constancy in the faith is set out. Of this perseverance, see chap. iii. 6. See also The Saint's Sacrifice, on Ps. cxvi. 9, Sec. 60. Sec. 109. Of a serious considerincf of iveighiy matters. The foresaid end of their conversation the apostle ■would have them duly to consider. The word, a»a- hojpouvTsg, whereby he expresseth his mind, is em- phatical. It is a compound. The simple verb, 3.=w- f s7», signifieth to behold, and that seriously; as ' Christ beheld how the people cast money into the treasurj':' it signifieth also to perceive with the eye of the mind ; as where the woman of Samaria said to Jesus, ' I per- ceive that thou art a prophet,' John iv. 19. Yea, it signifieth also to consider, ' Consider how great this man was,' Heb. vii. 4. But this compound, avaha- f£i», carrieth a greater emphasis. It impheth a re- viewing of a thing, a diligent pondering upon it. It is used to set out the apostle's pondering upon the idolatrous devotions of the Athenians, Acts xvii. 23. God having given these Hebrews such guides as .had built them up in the true faith, and made them- selves a pattern unto them by a godly conversation, wherein they continued all their life, and at length sealed it up by their blood, and now enjoyed the end of their faith, the salvation of their souls, the apostle •would not have them of all others forgotten ; but be seriously remembered, conscionably followed, and thoroughly thought upon ; and that esjaccially in re- gard of their perseverance unto death, and the glori- ous issue of all. This, this is again and again to be thought upon. Two things are here intended. 1. The issue of holy men's conversation is very re- markable. For this end this apostle hath set forth a catalogue of them in tlie eleventh chapter of this epistle. Of imitating these therein, see Sec. 101. 2. Remarkable matters are very seriously to be considered. To this purpose doth this apostle use another like emphatical word, dvaXoyisaaS-, which we translate consider, Heb. xii. 3. And another, xara- vo^sari, in Heb. iii. 1, which also is translated con- sider. See more hereof, Chap. iii. 1, Sees. 21, 22. Sec. 110. Of the resolution o/ Heb. xiii. 7. Ver. 7. Remember them which have the rxde over you, who have spol-en itnto you the word of God: lohose faith follow, considering the end of their conversation. The sum of this verse is, a duty of people to their deceased pastors. The parts are two. Vol. III. 1. A description of a faithful pastor. 2. A declaration of his people's duty. The pastor is described, 1. By his function. 2. By his conversation. His function is set out, 1 . By the dignity of it. 2. By the principal duty belonging to it. The dignity of his function is expressed, in this word, guides, or governors. And amplified by a special relation, in this word, your. His duty is set down, 1. By the act, have spohen. 2. By the subject-matter, the word of God. The people's duty is, 1. Generally propounded, in this word, remember, 2. Particularly exemplified. In the exemjilification there are two particulars. 1. An imitation. 2. A consideration. In both these there is noted, 1. A distinct act. 2. A proper object. In the former the act is thus expressed, follow. The object thus, whose faith. In the latter the act is thus set down, consider. The object thus, the end of their conversation. Sec. 111. Of the observations arising out of Heb. xiii. 7. I. Faithful pastors deceased must be remembered. This word, remember, hath reference to such. See Sec. 95. II. People must especially remem,ber their own pastors. This relative, your, intendeth them. See Sec. 96. III. 3Iinisters of the word are as guides, or rulers. They are here so called. See Sec. 96. IV. Preaching is a minister's special work. This is meant by the word, have spoken. See Sec. 97. V. God's wo7-d is the proper matter of a minister's preaching. They are here expressly said to speak the word, of God. See Sec. 97. VI. Faith must be practised. Ministers must manifest it, and people must imitate it. See Sec. 99. VII. Good guides must be followed. This is the main duty here enjoined. See Sec. 100. VIII. Mens e.ramples have their limitation. Here they are limited by faith. See Sec. 106. IX. Good guides are careful of their conversation. This is necessarily implied by causing others to imitate them. X. A good conversation will li/xve a good issue. This is here taken for grant. See Sec. 108. XI. Perseverance must be added to good beginnings. See Sec. 108. XII. Weighty matters are to be well weighed. This is to consider them. See Sec. 109. 322 GOUGE ON HEBKEWS. [Chap. XIII. Sec. 112. Of Christ ever the same. Ver. 8. Jesus Christ the same yestei-day, and to-day, and for ever. Though in this verse there be no particle of con- nexion or relation that may direct us to the depend- ence of it upon that which gocth before, or followeth : yet tlic very subject-matter tliereof evidently shcweth that it hath a fit reference both to the veree before it, and als(3 to that which followeth. In the former verse the Hebrews were exhorted to follow the faith of their guides which had been before them. Thi.s verse laycth down a forcible rca.son to move them thereto. The reason is taken from the object of their faith, which was Jesus Christ, who re- mains still the same object of faith : whereupon it becomes those that live after them to follow that very faith. In the following verse they are dehorted from fol- lowing strange doctrines ; a reason to enforce that dehortation is laid down in thi.s verse, which is, that Jesus Christ, who is the foundation and very sub- stance of all sound, true doctrine, ever continues the same : so as they have no cause to be ' carried about with divers and strange doctrines.' Of this title Jesus, see Chap. ii. 9, Sec. 73. Of this title Christ, see Chap. iii. G, See. 5i. Of these two titles Jesus Christ, joined together, see Chap. iii. 1, Sec. 29. This note of distinction of time, x^'^' y^Kifrday, doth properly signify the day immediately before, as John iv. 52, Acts vii. 28. But tropically, by a synecdoche, it i.s put for time past, whether it con- sists of many days or years : as where the Lord .saith of Israel, ' He that was yesterday my people,' Micah ii. 8, that i.s, heretofore in former time. Where it is said, ' Tojihet is ordained of old,' Isa. xxx. 3.3, in Hebrew it is, ' from yesterday.' So much is noted in the margin of our English Bible. The sense is well thus rendered, ' of old.' Here under this word, yester- day, may be comjiriscd, 1. All that time wherein Christ lived upon earth. 2. All the time from his first incarnation till that present wherein the apostle wrote. 3. All the time from whence Christ was typified in the Mosaical rites, to that time wherem tliey were aboli.shed. 4. All the time that hath passed from the first promise that was made of Christ, Cen. iii. 15. 5. Eternity it.self in reference to former times. For Christ from all eternity was the same. The second note of distinction, einiteov, to-day, signifieth the time present. Hereof see more, Chap, i. 5, Sec. Gl, and t'h.ap. iii. 7, Sec. 76. The third note of di.stiuction, e/; roi; a.iuva(,for ever, sctteth out the time future : and that, 1. Indefinitely, time after time. 2. Determinately, to the ciid of the world. 3. Everlastingly, beyond all end whatsoever. Of this phrase, /()?■ ever, see Chap. i. 8, Sec. 108. Thus these three distinctions of time do set out Christ; as these three like di.stincti(ms, 'which is, and which was, and which is to come,' Eev. i. 4. The Greek word, o aurij, translated the same, signi- fieth hehinuelf: and iinplieth that he is ever him.self, without any alteraticm or change : .ind fitly is it translated the same, both in this and sundry other places. It is applied to Christ to set forth his im- mutability. Chap. i. 12, Sec. 141. There are shewed sundry particulars wherein and whereby the immuta- bility of Christ is manifested. Besides the particulars there noted, Christ ever was, is, and will be, 1. The same object of faith, John iii. 14-16. 2. The same means of salvation. Acts iv. 12. 3. The same foundation of his church, 1 Cor. iii. 11. 4. The same in all his offices : as ho is an ever- lasting king, Heb. i. 8, 2 Pet. i. 11, so he hath an unchangeable priesthood, Heb. vii. 24. In like man- ner, his other offices are without alteration. 5. Tlie same in efficacy of what he hath done and endured for man's redemption and salvation. In thia respect he is said to be ' a lamb slain from the foun- dation of the world,' Rev. xiii. 8. 6. The same in the identity or sameness of the faith of all true believers in all ages. Abraham's faith was such a faith as the faith of Christians is ; and their faith such a faith as his was, Rom. iv. 24, Gal. iii. 7. The like may be said of all true believers, Jews or Gentiles. That which the apostle hath noted concerning Christ being ever the same, discovereth sundry errors : as, 1. That believers, before Christ was exhibited, had another ground of faith and liope than such as hav« lived since. 2. That the place of rest whither the souls of believers, before Christ exhibited, went after their decease, was another (which they call Limbus I'atrum) than that whereuuto the souls of deceased saints now go. 3. That traditions of men, and that concerning articles of faith, may be added to the gospel of Christ. 4. That there are other mediators and intercessors besides Jesus Christ. 5. That the Jlessiah is yet to come; whom the unbelieving Jews still expect. The foresaid doctrine concerning Christ to be ever the same, recpures that we be well instructed in the types .and projihecics concerning (.'hrist before he was oxhiliited, and in tho.so mysteries whioii are since more clearly revealed of him ; as in his titles, and the meaning of them ; in all his offices and under- takings ; in whatsoever he hatli done and endured Vee. 9.] GOUGE ON HEBREWS. 323 for man's redemjjtion and salvation, — all set out the same Christ. As we know him, so we ought, according to that which is set forth in the Old and New Testament, to respect him, and to have him in as high account as ever any had, because he is still the same. We ought to rest only on him, and place our whole confidence on him, and subject ourselves wholly to him as to our only Lord, Saviour, and Redeemer, even the only head and foundation of the church : ever the same. Sec 113. Of the resolution and ohservatlons on Heb. xiii. 8. In this verse is set down the immutability of Christ. Hereof arc two parts : 1 . A description of the person. 2. A declaration of the point. The person is described by his two titles or names, Jesus C/trist. The point is, 1. Expressed, in this word, the smne. 2. Amplified by a distinction of time ; and this is distinguished, (1.) By that which is past, yesterday. (2.) By that which is present, to-day. (3.) By that which is to come, yb?" ever. Doctrines. I. People that have tlie same ground of faith that their pastors had, have just cause to follow that faith. This ariseth from the inference of this verse upon the former. See Sec. 112. II. Christ is a Saviour. The title Jesu^ demon- strateth as much. See Chap. ii. 9, Sec. 73. III. Jesus is tlie anointed of God. The title Christ intendcth as much. See Chap. iii. G, Sec. 54-. IV. Jesus Christ helonqeth to Jeivs and Gentiles. In this respect the Hebrew name Jesus, and the Greek name Christ, are both attributed to him. See Chap iii. 1, Sec. 29. V. Christ is eternal. Thus far may this word yesterday be extended. See Chap. i. 10, Sec. 129. VI. Christ U'as to his church, before hi^ incarnation, the same that he hath been since. To that time may yesterday be also applied. See Sec. 112. VII. Clirist is to every one in the time present what he tvas before, and will be after. This word, to-day, implieth so much. See Sec. 112. VIII. W/uit Christ haih been and is, he ever will be. He is for ever- the same. See Sec. 112. IX. Christ is immutable. This is the main sub- stance of the verse. See Chap. i. 12, Sec. 141. Sec. 1 1 4. Of circumspection against false doctrine. Ver. 9. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established ivilh grace, not with meats, which have not p>rofited them that have been occupied therein. Upon laying down the only true foundation of all sound and saving doctrine, which is Jesus Christ, the apostle fitly inferreth a dissuasion from divers doc- trines. Hereby he sheweth, that by fixing our minds on Jesus Christ, and on such things as set him out, we may be brought the better to understand sound and saving doctrine. Limners, by eyeing the person whose jjicture they draw, draw that picture much more to the life. It therefore becomes Christians to be well in- structed in the doctrine of Jesus Christ, and in those principles which concern him. They who study the gospel will thereby be established in that truth which will bring their souls to eternal salvation. The first word of this text, TS3;pEC£(j(l£, as our English hath set it down, translated carried about, is a compound, and fitly, according to the composi- tion, turned earned about. It is applied to such impotent persons as could not go of themselves, but were by others carried hither and thither for cure, Markvi. 55; and to clouds carried about with winds, Jude 12 ; and to other light things which are easdy moved and carried up and down, Eph. iv. 14. It here implieth two things : 1. Levity. 2. Inconstancy. Levity in the disposition of men ; in that they are easy to be seduced and drawn aside ; like those whom the apostle calls ' children,' Eph. iv. 14, and ' silly women,' 2 Tim. iii. G, 7. Inconstancy, in their entertaining one opinion after another. That this is man's natural disposition, is evident by the apostle's manner of expressing this dissuasion, 'Be no more children, tossed to and fro,' Eph. iv. 14. In that he would have them to be so no more, he implieth that formerly they had been such, and might also again be sucL Woeful experience of all ages hath given too great evidence hereof. Upon Moses his absence from the Israelites about forty da3-s, they turned to idolatiy, Exod. xxxii. 1, &c. ; so soon as Jehoiadawas dead, king and people revolted from the Lord, 2 Chron. xxiv. 17, itc. Many of those Jews which, in congratulation of Christ, cried Ilosanna, as he was coming to Jerusalem, j\Iat. xxi. 15, within a few days after cried out against Christ, Crucify him, Mark xv. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain, ' I marvel that you are so soon removed from him that called you,' &c.. Gal. i. G; and thus, 'O foolish Galatians, who hath bewitched you, that you should not obey the truth \ ' &c. ' Are you so foolish I having begun in the Spirit, are you now made perfect by the flesh?' Gal. iii. 1, 3. Scarce was there any false doctrine broached, but it found many entertainers thereof. It is said that ' many shall follow the pernicious ways ' of false prophets, 2 Pet. ii. 2. There is in this respect great need of much circum- 324- GOUGE ON HEBREWS. [Chap. XIII spection, that we be not seduced, and of labouring to be established in the doctrine of Christ ; whereof see •more, Sec. 118. That with which men are ordinarily seduced is here styled biCfji.yj/A:, doctrines. This is the same word that is used, Chap, vi, 2, Sec. 11, but in a far dif- ferent sense. 1. There it is used in the singular number, and implieth the harmony and agreement of all sound principles, making up one form of doctrine ; but here the plural number is used, which implieth a various- ness and disagreement in false doctrines, as the word divers in this verse implieth. 2. There it is taken for the doctrine of Christ, the doctrine of truth and salvation ; here for the doctrines which vain men teach, doctrines of falsehood and perdition. Seducers have their doctrines (as well as faithful ministers) which they teach, and wherein they instruct their disciples. The Pharisees and Sadducees had their doctrines. Mat. xvi. 12. Mention is also made of ' the doctrine of Balaam,' and of ' the doctrine of the Nicolaitans,' Rev. ii. 14, 15. There is in seducers a diabolical spirit, that makes them restless ; they think it nothing for themselves to run in the broad way that leadeth to destruction, unless they draw others with them thereunto. The scril>es and Pharisees would ' compass sea and land to make one proselyte, and that twofold more the child of hell than them.selves,' ]\Iat. xxiii. 15. Though they were blind, yet they would be leaders ; ' blind leaders of the blind,' Mat. xv. 14. This shcweth the neccssitj' of a sound orthodox ministry, whereby men may be instructed in the true doctrine of ('hrist, and kept from these doctrines of men. The apostle settcth down this as a principal end of Christ's giving to his church ' pastors and teachers, that we be henceforth no more children tossed to and fro,' &c., Eph. iv. 11, 14. Sec. 115. Of divers and strange doctrines, and un- due toleration thereof. To the foresaid doctrines of men the apostle addeth these two e[)ithets, divers, strange. The first of these, ToixiXai;, divers, hath reference both to the multitude, and also to the various kinds, of things ; as is shewed, Chap. ii. 4, Sec. 34. Herein lieth a main difference betwixt the doctrine of God and the doctrines of men. God's doctrine is the truth itself, and trutli is only one, plain, clear, firm, stable ; but doctrines of men are erroneous and false, and in that respect various, ambiguous, deceit- ful, inconstant, unstable. Man is full of vain inven- tions. Tliere is no certain rule to be found but in God's word. The advice of tiic apostle John, about ' trying the spirits, wliether tliey be of God,' 1 John iv. 1, is very bchoveful to this purpose. For this end wc must pray for ' the spirit of wis- dom and revelation in the knowledge of Christ,' Eph. i. 17. Wc are of ourselves blind, and, without the spirit of illumination, may soon be drawn into one or other of these divers doctrines. The other epithet is gfva/;, strange. That is counted strange which is not usual, with which men are not acrpiainted, or whereof they have not heard before. Thus the Athenians counted the doctrine of Jesus, and of the resurrection, ' a doctrine of strange gods,' Acts xvii. 18 ; for Jesus, and he put to death, and raised again, was such a God as they had not heard of before. About religion and matters of faith, that is counted strange in God's church, and among God's jjeople, which is not grounded on God's word. For God's word is that whereupon the church groundeth all her doctrines, and acknowledgeth none for sound but that which is thence raised. The fire wliich Nadab and Abihu offered before the Lord is called ' strange,' be- cause it had not God's warrant, but was against his word. In this sense mention is made of ' strange incense,' Exod. xxx. 9, and of ' strange apparel,' Zeph. i. 8. Thus the doctrines against which tliis apostle fore- warned these Hebrews were such as had no warrant in God's word, and which God's church had neither acknowledged nor received. That we be not carried about with strange doc- trines, we must be well exercised in God's word, and make that a touchstone to try doctrines thereby. There is no better way to discover strange doctrines. The danger of divers and strange doctrines giveth proof that toleration of divers religions in one and the same church and state is intolerable. This is ' the root that beareth gall and wormwood,' Deut. xxix. 18. It is 'that root of bitterness which will trouble men, and defile many,' Heb. xii. 15. It makes much .against God's honour, the good of the church in general, and the particular members thereof ; yea, against those that maintain divers doctrines, and against such as are without the church. 1. In regard of God. All divers and strange doc- trines impeach some divine truth or other. Now God's truth is most precious to him. He cannot endure to have it any way impeached. 2. The church Is ' the pillar and ground of truth,' 1 Tim. iii. 5. The oracles of God are committed to her ; how can she, then, but be accounted unfaithful if she tolerate divers and strange doctrines 1 Doth she not herein make herself accessorj- both to the fault and punishment ? Christ had a quarrel against Pergamus, bcc;iusc she had ' there theui that held the doctrine of Balaam,' llev. ii. 1 9. 3. Particular members of tlie church are in great hazard to be carried about with these doctrines ; as was showed. Sec. 114. One scabbed sheep may soon infect a whole flock. False doctrine is like leaven, Vee. 9.] GOUGE ON HEBKEWS. 325 ' which soon leaveneth the whole lump,' 1 Cor. v. 6 ; Cbrist, therefore, is very earnest in dissuading from such leaven, Mat. xvi. 6. An apostle saith that ' false teachers ■n-ill draw many after them, and tbat many will follow their pernicious ways,' 2 Pet. ii. 1, 2. 4. They that teach divers and strange doctrines bruig ujjou their souls their own and others' blood. In this respect such doctrines are called ' damnable,' and the broachers themselves are said to ' bring upon themselves swift destruction,' 2 Pet. ii. 1. 5. They who are without the church, by divers doctrines, and by the divisions that in the church are raised thereabout, are stUl kept out, and have the greater dislike of church courses wrought in them. In this case Elijah's expostulation must take place, 'How long halt you between two opinions V 1 Kings xviii. 21. If the religion which ye jirofess be the truth, follow it ; if the popish religion, or any other be the truth, go after it. ' Be not carried about with divers and strange doctrines.' This admonition discovereth another pernicious conceit ; which is, that a man may be saved in any religion. This conceit ■Rill soon carry men about with divers doctrines ; but if Christ be the only foun- dation of salvation, and if that doctrine which is not built on this foundation be divers and strange, surely a man can be saved in no other religion than that which is bui t on this foundation. If this conceit of being saved in any religion were sound, what need such care be taken for finding out and maintaining the true religion 1 Why do any sutler for the same ? As the apostle implieth con- cerning the resurrection, that ' i£ there be no resur- rection, we are of all men the most miserable,' 1 Cor. XV. 19 ; so I may say in this case, if a man may be saved in any religion, martyrs were of all men the greatest fools. But he that hath prepared a crown for them, accounteth them the wisest of all. Sec. 116. Of good, and the divers accejitions thereof . That divers and strange doctrines may be the better avoided, the apostle expressly sheweth what is that true, sound, saving doctrine which is to be en- tertained. This he styleth fjrace; and the more to commend it, he premiseth this preface, it is a good thing that the heart be established with grace. This is a forcible motive to take heed of being carried about with divers doctrines. It is therefore inferred with this causal particle, yas, for. If it be a good thing to be established with grace, then it cannot be good to be carried about with divers doctrines. Good, xaXfjv, is an extensive word, and applied to sundry desirable things. It is used to set out, 1. That which is upright, right, and righteous, 1 Sam. xii. 23, Ps. cxxv. 4. 2. That which is profitable and beneficial, Gen. ii. 18. 3. That which is delectable, pleasant, and sweet, Cant. i. 3. 4. That which is great, large, and abundant, 2 Sam. vi. 19. 5. That which is excellent, !Mat. xvii. 4, 1 Tim. iii. 1. 6. That which is seasonable, 2 Sam. xvii. 7. 7. That which is prosperous, 1 Kings xxii. 13. 8. The truth and substance of legal types and shadows, Heb. ix. 11, and x. 1. 9. The blessings of this world, Ps. iv. 6, I John iii. 17. 10. True happiness, Dent. xxx. 15. In most of these repects may this epithet good be here taken, but especially for that which is profitable, extending the profit here intended to the profit of the souL That it is here thus to be taken, is evident by the apostle's inference of a contrary eflect upon a con- trary cause, thus, meats liave not profited. This positive good is oft used comparatively for better, as if he had said, ' It is better that the heart be established with grace than with meat.' Thus is this positive translated, Mark ix. 42, 45, 47. The expression of it in the positive, good, is a Hebraism, and carrieth emphasis, and it is here fitly translated according to the letter of the original. This is a strong inducement to observe the duty here set down, that it is good so to do. This induce- ment is oft and much pressed by the psalmist, both on his own behalf (as where he saith, ' I will praise thy name, O Lord, for it is good,' Ps. liv. 6), and :Jso on the behalf of others, thus, ' Praise ye the Lord, for it is good,' jited t/ieiii tJnit liave been occupied therein: as if he had said, experience sheweth that none ever re- ceived any spiritual profit by meats. Of the Greek word, upiXridrjaav, translated jy^ojit, see Chap. iv. 2, Sec. 18. In what respect meats and other external rites are unprofitable, see Chap. vii. 16, Sec. &o. Sec. 120. Of the vain diligence of superstitions persons. To set out the unprofitableness and vanity of the foresaid meats, the apostle addeth this description of the persons which use them, t/iem which have been occupied therein. The verb, ■zs^irrar^eavreg, translated have been occu- pied, is a compound. The simple verb, ^ktew, sio-ni- fieth to tread upon, Luke x. 19. The compound" to ivalk about hither and thithei: It is oft used to set out sedulity and dihgence ; and that both in a good and bad sense : for it setteth out Christ's sedulity for the good of his church, ' He walked in the midst of the seven golden candlesticks,' Eev. ii. 1. It also setteth out the sedulity of the devil about destroying men, ' The devil as a roaring lion walketh about, seeking whom he may devour,' 1 Peter v. 8. It here implieth the diligence of superstitious per- sons about external carnal rites. So it is used in this phrase, ' Why walk not tliy disciples according to the traditions of the elders ? ' Mark vii. 5 ; and in this phrase, ' Walk after the customs,' Acts xxi. 21. Our English doth well express the emphasis of the Greek word, thus, them that have been occupied therein. Hereby we are given to understand that supersti- tious persons much busy themselves about their external rites. They are occupied therein ; they much employ themselves thereabout ; they are as men ever walking about, never resting, never quiet, never satisfied. The reason hereof is evident ; they have no certain settled rule. The rule that they have is either their own inven- tion, or the tracUtion of others ; both which are un- certain, and have no limits. Herein lieth a main difference betwixt true religion and vain superstition. The ground and rule of truo religion is God's word, which hath its limits, and is sure and inviolable ; it never altereth, but ever re- maineth the same. He that guides himself thereby knoweth what to do, how far to go, and where to stay ; and herein his conscience is satisfied and quieted. But the superstitious person hath no such certain rule. As there are many inventions and traditions of men in former times, so they who live in jiresent times still add more and more ; and more is like to be added in succeeding times. Well, therefore, might the apostle add this negative, not, to meats, and thereby imply that the heart cannot be established with meats. This is a strong motive against this carnal doctrine, and against all other of the like kind. Sec. 121. Of the resolution and observations of Heb. xiii. 9. Yer. 9. Be not carried about ivith divers and strange doctrines: for it is a good thing that the heart be estab- 828 GOUGE ON KF.BKEWS. [Chap. XIII. lished vH(h ijrace, not ivith meats, which have not pro- filed them tliat have been occupied therein. The sum of this verse ia in two words, saints sta- bility. Hereof arc two parts : 1. A deLortation from levity. 2. A commendation of stability. In the former is set down, 1. An act forbidden, be not carried about. 2. The subject whereabout it is conversant, doc- trines. This is distinguished by two adjuncts, 1. Divers; 2. Strange. In the other we have, 1. The thing commended. 2. The kind of commendation. The kind of commendation is thus expressed, it is good. The thing commended is, 1. Propounded. 2. Illustrated by the contrary. In the proposition is expressed, 1. The matter commended, grace. 2. The subject where grace is seated, the heart. 3. The manner of settling it, established. In the illustration, 1. The contrary is set down negatively, not with meats. 2. It is confirmed by the unprofitableness of it. This confirmation is aggravated two ways : 1. By experience, in this phrase, which h-ave not profited. 2. By the persons that reap no profit thereby, them that liave been occupied therein. Observations. I. Men are prone to waver in their opinions. The dehortation presupposeth thus much. See Sec. 114. II. Doctrines are a means of seducing men. The mention of doctrines in this place impUeth this point. See Sec. 114. III. T/iere are divers hinds of doctrines. IV. Mani/ doctrines are strange. These two epithets, divers, stramjc, are here ex- pressly ap])lied to doctrines. See Sec. 115. V. The doctrine that bringeth good to the professors thereof, is especiaU;/ to be embraced. This phrase, it is good, is here alleged for that purpose. See Sec. 116. VI. The gospel is a word of grace. Tlmt is it which is here styled (/race. See Sec. 117. VII. I'he Word of grace must enter into the heart. For this cud mention is here made of the hea7-t. See Sec. 117. VIII. The word of grace is able to establish the heart. It can so satisfy and quiet it, as it will stead- fastly abide therein ; else it were in vain to e.\hort to have the heart established with grace. See Sec. 118. IX. Doctrines about meats are contrary to grace. They are here opposed to grace. See Sec. 119. X. Doctrines of meats cannot establish meiis hearts. This negative not, denieth that to meats which it as- cribeth to grace. See Sec. 119. XI. Doctrines of meats never profited any man's soul. This is here expressly set down. See Sec 119. XII. Men use much to busy themselves about exter- nal rites. This phrase of being occupied, intends thus much. See Sec. 120. XIII. All the pains th.Xw, signifieth to cast. The single compound, i/i^d\}.u, to cast ill. The double compound, Taof/i/SaXXw, to cast about. It is used to set forth a pitching of tents, or setting soldiers in array. The noun is oft used for a castle, wherein soldiers lie in garrison. Acts xxi. 34, 37. It is also put for an army, which consisteth of soldiers set in array, Heb. xi. 34. And likewise for a camp, wherein soldiers lie together in their several tents, Kev. xx. 9. In this place it hath reference to Israel's abode in the wilderness, where they dwelt in tents; and their tents were pitched by several standards, as the tents of soldiers used to be in a camp. The bodies then of the foresaid beasts were carried beyond all tlieir tents, and burnt in a void place, •where were no tents : and in this sense are said to be burnt without the camp. The Lord, who commanded the bodies of the beasts so to be burnt, did thereby manifest that he would not leave the priests to feed on those sacrifices as they did on others : and there- fore to take away both liberty and possibility of eatinf thereof, he caused them so to be burnt ; and that in a type, as the apostle sheweth in the next verse. As these, so other sacrifices (especially those which are styled burnt-offerings. Lev. i. 3, &c.) were burnt, to typify the tormenting death of Christ. For what is more tormenting than burning ? The paschal lamb was roasted, to typify as much, Exod. xii. 9. Of the outward and inward torments which Christ endured at his death, see Chap. ii. 9, Sec. 7G. By this instance, we may observe that not only the sacrifices themselves, but also the manner of offer- in" them up, the places where they were offered and burnt, and otlier like circumstances, were typical. So in other types, both the substance and ciicum- stances prefigured their truths. The paschal lamb typified Christ's sacrifice, 1 Cor. v. 7 ; and the prohi- bition of breaking a bone, Exod. xii. 46, foreshewed that not a bono of Christ should be broken, John xix. 36. Of rules to find out the truth of types, see Chap, iv. 8, Sec. 50. Sec. 128. Of Christ fulfilling tyjyes. Ver. 12. Wlierefore Jesus also, that he might sanc- tify the people with his own blood, suffered without the gate. From the former legal rite of burning the beasts' bodies without the camp, tlie apostle maketh this inference, wln-rifure Je.s-us also, >tc. This particle of inference, iih, wherefore, iraplieth a reason why Christ suffered as he did, namely, be- cause so much was under the law prefigured concern- ing him. So as Christ purposely did and endured what was before signified of him, and that by types, promises, prophecies, or any other way. Hereupon it is that the evangelists do oft use this phrase, ' that it might be fulfilled,' of the things which were done by and about Christ. Israel's coming out of Egypt was a type that Christ should come out from thence : and the Nazarenes were types of Christ. Therefore Christ was brought out of Egypt, and dwelt in Nazareth, that those t3'pe3 might be fulfilled, Mat. ii. 15, 23. Christ was born of a virgin, that the promise thereof might bo ful- filled, Mat. i. 22. Christ commanded them whom he cured, that they should not make him known, that a prophecy tending to that purpose might be fulfilled, Mat. .xii. 16, 17. This was to shew that — 1. Christ was the truth and substance of types, promises, and prohecies. 2. Christ was of old prefigured to the Jews, though obscurely. 3. Jesus, in whom we believe, is the true Messiah whom the ancient Jews expected. 4. Cod is true and faithful in the accomplishment of what he makes known beforehand. This gives good ground of searching into the legal types, to find out the truth comprised under them. Hereof see Chap. viii. 5, Sec. 13. The like may be applied to promises and prophecies of Christ. This actual, plain, clear accomplishment of the ty|)es, promises, and prophecies under the law, con- cerning the Messiah, in Jesus, doth much aggravate the blindness of mind and hardness of heart that hath possessed the Jews that have lived since these accom- plishments. Sec. 129. Of the meaning of ileh. xiii. 12. Tlie trntli of the legal types is here styled Jesus, for all of them did in something or other prefigure Christ. So many were the offices wliich Christ under- took, so many were the things that he did, so many were his sutt'erings in soul and body, so many are the benefits that we reap by Christ, as it is not possible for one type to set them all out. Therefore there were very many, some to set forth one thing, others to set forth other things. See Chap. vii. 3, Sec. 22. Of this title Jesus, see Chap. ii. 9, Sec. 73, and Chap. iii. 1, Sec. 29. The particle, xal, translated also, is the ordinary copulative conjunction, and. In this place it earrieth emphasis, and implieth that not onl)- the type, but tlie trutli also was carried without, even Jesus him- Vee. 10-]2.] GOUGE ON HEBREWS. 333 self. Though he were Jesus the Saviour of man, yet was he so basely dealt withal, as to be carried out of the city. The end of Christ's suffering, and that according to the type, is thus expressed, tliat he might sanctify the people with his own blood. Of this word, ayid^u, sanctif)/, see Chap. ii. 11, Sec. 101. Chri.st is said to sanctify, both by purging them from their sins, Chap. i. 3, Sec. 27, and also by con- ferring grace upon them, John i. 16. Both these joined together under this phrase, ' Purge your conscience from dead works to serve the living God,' chaj). is. 14. For there is a merit and a virtue that issueth from the death of Christ. By the merit sins are purged, by the virtue grace is con- ferred. So as both justification and sanctification are here comprised under this word sanctify. They who partake of this benefit are styled, rh Xaoii, the peojile. Of the notation of the Greek word, see Chap. iv. 9, Sec. 57. Of the reasons of using this title, see Chap. ii. 17, Sec. ISl. The means whereby the foresaid blessing was ob- tained, is said to be blood, namely, blood shed, which implieth death; for 'life is in the blood,' Lev. xvii. 10. So as Christ died to sanctify us. See chap. ix. 12. The blood wherewith he sanctified us, is said to be his own, even tliat which came out of bis own bodj'. This is here expressly set down, to put a difterence between the type and the truth, and that in two respects — 1. In that the priests used other blood than their own. 2. In that that other blood was the blood of beasts. But Christ's blood was his own, and that was the blood of God, Acts xx. 28. Of this diifcrence, see chap. ix. 12-14. Thus is this phrase, his own blood, answerable to this, himself. Whereof see Chap. i. 3, Sec. 20. This word, eVa^s, suffered, being spoken of Christ's death, sheweth that it was a suffering death. See Chap. ii. 9, Sec. 76. The place where Christ suffered, is said to be ivith- out the gate. A gate is taken for that which affords a passage for ingress into, and egress out of a place, which is compassed about with walls or other fences. It is taken — 1. Properly, for a material gate, Luke vii. 12. 2. Metaphorically. Thus a gate is applied to heaven and hell, Mat. vii. 13, 14. 3. Metonymically, for such as pass through a gate. Mat. xvi. IS. 4. SynecdochicaUy. For that whole place whereof it is a gate. So here, for the city Jerusalem ; for Christ suffered without that city. The visible occasion of Christ's suffering without the city, was the Jews' malice against him, who ac- cused him of high treason against Cffisar, and would give Pilate, the judge, no rest till he had adjudged him to be crucified. By this means it was that Christ suffered without the gate. For all notorious male- factors (as they judged Christ to be) were put to death without the city ; instance the two thieves that were crucified with Christ, Mat. xxvii. 38. The Jews themselves did use to put to death noto- rious malefactors without their tents before they dwelt in walled cities, and without their cities when they dwelt in them. God himself commanded that a blasphemer should be stoned without the camp, Lev. xxiv. 14. Achan was put to death in the valley of Achor, which was without the camp, Josh. vii. 24. So Naboth, 1 Ivings xxi. 13. So Stephen, Acts vii. 58. As for Christ, the evangelist expressly notes that they brought hmi unto 'a place called Golgotha, which is, being interpreted, the place of a skull,' Mat. xxvii. 53, Mark xv. 22. But though those malicious Jews did what they did in spite, yet God so over- ruled their practices, as he thereby brought his own counsel to pass, as it is said of the Jews crucifyiniation. He carried in the blood. XI. ExpiedioH was made to take aivay sin. This phrase, for sin, implieth thus much. XII. Sacrifices fur expiation ivere bnrtil tvithout t/te 2ilace of mens luibitation. This is without the camp. These sis last observations are couched under the legal rites, set down, ver. 11. XIII . Christ purposely did and endured all to fulfil wfud was jtrefiyured. Thus much is intended under this particle of inference, wherefore. See Sec. 128. XIV. Jesus ^vas the substance of the legal shwlows. An express instance is here given thereof. See Sec 120. XV. Jesus is he that sanctifieth. This work is hero attributed to him. See Sec. 129. XVI. 2'hey are a peculiar people tvJiom Christ doth sanctify. This word, ^h'o^j/c, sets out such. See Sec. 129. XVII. Men's sanctification was an end of Christ's suffering. For so it is said, he suffered that he might sanctify. See Sec. 129. XVIII. Blood is the means of sanctifying. See Sec. 129. XIX. Christ offered his own blood. Tliese two last doctrines are comprised under this phrase, his own blood. See Sec. 129. XX. Christ's was a suffering death. This word, sf^y/Vvri/, intends as much. See Sec. 129. XXI. Christ's was a reproachful deatli. It was without the city, where malefactors were put to death. See Sec. 129. XXII. God turned nun's mischievous 2^lots to the Vee. 13.] GOUGE ON HEBREWS. 835 fulfillinri of loJiat he had prefigured. Christ was by the malice of his adversaries put to death without the city, but thereby tlie typo of burning the beast with- out the camp was fulfilled. See Sec. 129. Sec. 1-32. Of imitating Christ. Ver. 13. Let us go forth therefore unto him without (he camp, bearing his repu'oach. From Christ's accomplishing the forementioned type by suffering without the gate, the apostle raiseth a tropological use concerning Christians' imitating Christ therein. This is manifested two ways. 1. By this illative conjunction, roivw, therefore; because Christ did so, Christians must do the Uke. 2. By following that metaphor of going out of the cam2\ This particular giveth instance that Christ is a pattern to Christians. ' I have given you an ex- ample,' saith Chri-st, John xiii. 15 ; and again, 'learn of me,' Mat. xi. 29. ^ye must learn both by the word of his mouth, and also by the course of his life. This latter is especially intended. So much also Ls intended under this phrase, ' lest thou learn his ways,' Prov. xxii. 25. And under this, ' learn not the way of the heathen' (Jer. x. 2); walk not in their way, be not like them. Concerning the point itself, the church under- taketh for herself, and those that belong to her, to follow Christ, Cant. i. 3. So did Paul, and therein makes himself a pattern to others, saying, ' Be ye followers of me, even as I also am of Christ,' 1 Cor. xi. 1. Oft doth he exhort Christians hereunto, as Eph. V. 2, Phil. ii. 5, Col. iii. 13. In this respect is Christ styled 'away;' j-ea, 'the way, the truth, and the life ' (John xiv. G) ; the only true way that leadeth unto life. 1. This is one principal end of registering those things which Christ did and endured in the days of his flesh. As they were ' written that we might be- lieve' (.John XX. 31), so also that we might walk in the right way to life. In this respect he is styled 'the captain of our salvation.' See Chap. ii. 10, Sec. 9-5. 2. Christ is the best and most perfect pattern that we can have, and that in three respects : as he is, 1. Man; 2. God; 3. God-man. 1. As man, he is a visible pattern, and may be seen ; and what he did and endured was seen. 'Thus he might be the better followed. 2. As God, he was a perfect pattern ; he could not err. Thus we shall not be deceived in following him. 3. As God-man, he communicateth his Sj)irit to us, and enableth us to follow him. 1. This gives us information of the benefit of Christ's incarnation ; thereby he came to be God- man in one person. By this means as he is a per- fect pattern, so we make the better use of him, in that we may cast our eye upon him, and see him going before us, and also be quickened and put on by his Spirit to follow him unto life. 2. This gives a demonstration of Christ's great care of his church. He thought it not enough to declare the way to life, and shew how^ we may walk therein, but also puts himself into that way, and goes before us therein. Thus is he a true captain and guide unto us ; thus he sheweth that he re- quireth no more of us than he hath done and endured himself, John xvii. 13-1.5, Phil. ii. 6, 7. 3. This directs us how to keep steady in the Christian race, so as we turn neither to the right hand nor to the left : ' Look unto Jesus,' Heb. xii. 2. Say to him, as Kuth did to her mother-in-law, ' In- treat me not to leave thee, or to return from follow- ing after thee,' Kuth i. IG. And in this ca.se say with such a resolution as Elisha did, ' As the Lord liveth, and as thy soul liveth, I will not leave thee,' 2 Kings ii. 2. Yea, if Christ should say to us, as he did to the twelve, ' Will ye also go away V answer as Peter did, ' Lord, to whom shall we go 1 thou hast the words of eternal life,' John vi. G7, GS. There- fore let our eye be upon him, as the eyes of mariners are on the light of the admiral's ship. Lose not the sight of him, hold as close and near to him as you can ; so you shall be sure not to wander in by-paths, but to walk in that way which will bring you to life. That we mistake not our mark herein, it will be meet to consider wherein we are to follow Christ ; for though all things that are written of Christ are for our instruction, yet not all for our imitation. All are for us to look on Jesus ; but in some things to look on him by the eye of faith ; in others, by the way of obedience. We must, therefore, wisely weigh the foremen- tioned distinction of Christ being God, man, and God-man. As God, ho did sundry things by a divine power and prerogative. Thus : 1. He wrought miracles, John xv. 2-1:. 2. He gave the Holy Ghost, John xx. 22. 3. He forgave sins, ilat. ix. G. None of these are imitable. Ohj. 1. The apostles did all these. For, 1. 'By their hands were many signs and wonders wrought,' Acts v. 12. 2. ' They laid their hands on men, and they re- ceived the Holy Ghost,' Acts viii. 17. 3. Paul was appointed an apostle to the GentUes, ' that they might receive remission of sins,' Acts xxvi. 17, 18. Ans. 1. They did none of these things as Christ did ; by their own power, or in their own name. Concerning miracles Peter thus saith, ' Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? Christ's 336 GOUGE ON HEBREWS. [Chap. XIII name through fnitli in liis name hath made this man strong," &.C., Acts iii. 13, IG. 2. For giving the Holy Ghost, they ' prayed for them that they might receive the Holy Ghost,' Acts viii. 15. Thereby they acknowledged that that gift came from above, even from the Father of lights. 3. Concerning forgiveness of sins, the apostle ac- knowledged that through Jesus is preached unto men the forgiveness of sin. Acts xiii. 38. Obj. 2. Christ saitli, ' Whose soever sins ye remit, they are remitted,' John xx. 23. Ans. Christ speakcth of a ministerial and declara- tive act of forgiving sins. All the forenamed points of working miracles, giving the Holy Ghost, and forgiving sins, cannot be done by mere men, nor ouglit to be attempted by any. The very heathen did imagine that one was cast into hell for feigning to thunder like God.i Papists blasphemously challenge a power in all these. For, 1. Beside their many feigned miracles, they say that by a priest bread is turned into flesh, and wiue into blood. 2. Their Council of Trent - denounceth anathema against all that shall deny the Holy Ghost to be given by sacred ordination. 3. The said Council " denounceth anathema against such as shall say that a sacramental absolution is not a judicial act, but a mere ministry of pronouncing and declaring that sins are forgiven, &c. Obj. 3. We arc commanded to be followers of God, Eph. V. 1. Ans. How far God is to be imitated or not, see Chap. iv. 11, Sec. 62. 2. Christ as God-man, and mediator betwixt God and man, did works of merit, sanctification, expia- tion, reconciliation, and intercession. These received dignity and efficacy from the union of his human nature with his divine. But for a mere man to arro- gate any such thing to himself is intolerable pre- sumption ; and to attribute it to another is abomin- able blasphemy. Papists oB'end in all these. They ascribe merit and .satisfaction to men living ; expiation to their priests' mass-offering ; and reconciliation and inter- cession to saints departed. 3. Christ as man is most imitable, even in such things as were acts of his human nature. Yet there are two exceptions in this case : 1. Extraordinary matters. 2. Temporary. Extraordinary things done by Christ, and not imi- table, are such as these : (1.) His fasting forty days. Mat. iv. 2. Indeed, Moses (Exod. xxiv. 18) and Elijah (1 Kings xix. 8) ' Salmoncus simulabat non imitabile fulmcn. — Virg. jKneid, lib. vi. ' Concil. Triii. de Sacram. Ordiiiig, cap. iii. can. i. • Concil. Trid. de Absol., cap. vi. can. 9. did as much ; but it was by an extraordinary assist- ance, wliich cannot be imitated in ordinary cases. (2.) Christ's walking on the water. Mat. xiv. 25, which, when Peter attempted to do, he began to sink ; only by Christ's extraordinary assistance he did the like. Mat. xiv. 30, 31. (3.) Praying all night, Luke vi. 12. Though Christ called upon his disciples in that case to pray with him, yet they could not, but slept. Mat. xxvi. 40, y^"""-" ^^ persecution, Mat. v. 11. So the'se'^a'nd ^tli'uk they'v. li, 1 Cor. iv. 12, 13. This 1. To piirsons; but ample of Ishmael, who is said ti ,„j T ^nd r- ^^6 Lor -si. 9. But the apostle calleth it pe..! ■ icti rf..x. IV. 29. The many complaints which holy men of God have made hereof, do evidently demonstrate that reproach is a verj"- bitter pUl and fulsome potion. AniLing the complaints of other, such as David made, do evidently demonstrate the point. He resembleth rejiroachful words to sharp, deadly instruments of war, as arrows, swords, spears ; and to the deadly poison of serpents and adders, or asps. Read for this purpose, Ps. Ivii. 4r, Iviii. 4, and cxl. 3, Kom. iii. 13. It is supposed that this was one of the most venom- ous arrows that Satan shot against Job, namely, the reproach wherewith his friends reproached him. He doth much compLun hereof. Job six. 2, 3, and in other places. Though reproach be very grievous, yet it hath been in all ages the portion of the upright and righteous, who have least deserved it. ' All that will live godly in Christ Jesus shaU suffer' this kind of ' persecution,' 2 Tim. iii 12. For reproaches are manifested and cast upon per- sons many ways : 1. By words. This is the most ordinary and usual manner of reproaching one. Job xix. 2, 3. 2. By signs : as wagging the head. Mat xxvii. 39 wagging the hand, Zeph. ii. 15 ; shooting out the lip, Ps. xxii. 7 ; laughing, Job xii. 4 ; and by other like means. 3. By writing. Thus Sennacherib reproached Hezekiah, all Judah, and the Lord himself, by a letter, 2 Kings xix. 14. 4. By disgraceful deeds, such as were done to Christ ; whereof see Chap. vi. 6, Sec. 42. There are, among others, two especial reasons of reproaching such as go out of the camp to Christ : 1. That envy, malice, and hatred that is in the world against them, John xv. 18, 19. 2. That proneness which is in men to misjudge the upright. This was the fault of Job's friends, and of many who lived in David's time, which provoked him oft to appeal unto God to be judged and tried by him, Ps. xxvi. 1, 2. Sec. 136. Of hearing reproach. Upon the forenamed point concerning reproach (that it is, 1. A kind of persecution. 2. A sword that pierces deep into the soul. 3. The portion of aU saints in all ages. 4. Cast upon saints without their defect, either by reason of the malice or undue suspicion of rejjroachers), — upon these and other like grounds, the apostle fitly addeth this word, (phonrii, bearing, so as Christiana must bear reproach. Of the divers acceptions of the word tran.slated bearing, see Chap. i. 3, Sec. 34. It is applied to them who did bear a sick man with his bed to lay him before Christ, Luke v. 18. It here intendeth two things : 1. Willingness to undergo what is laid upon us. See Chap. vi. 1, Sec. 4. 2. Courage and constancy in going through with that which belongs unto us, notwithstanding the re- proach that is laid upon us for it. A porter that must bear a burden, wiU both willingly take it upon his shoulders, and also constantly go on in his course, and not turn back or go out of the way by reason of his burden. Reproach is that 'cross' (as well as other thin""' which he that wiU foUew Christ must ' t.'',' . .'" Mat. xvi. 24. This p){^ise, to 'take U'\',^,.'tj„]g .'". ^^•illing subjection t<^ that which is^^/ ^- ^^ ^^'^ It putteth a difle/euce I'stwixJ^'^j^^^^ ^^ ^; ^^^^^ necessitv, becausar tliev c;i'" • .i ., . ^, . - ', , / , •' .i one in the world to come, tlnntr, ana such/as, b^^i i v. i i i -i. i • i 1 i L /-(I T, ~' thus described, ' A city which J^'^^y/^^j"^;,,;/^,' Heb. .xi. 10. It is so stable as ™, '. . °'' moved,' Heb. xii. 28. 'It fadeth not ihis 13 man ' £ee Chap. UL 13, Sec. H2. 340 GOUGE ON HErEEWS. [CUAP. XIII 1. By an inward meek disposition, wliicb kcepcth the passion from being disturbed, and the mind from being vexed and perplexed, yea, and from wishing revenge against tlic reproacher. 2. By an outward answerable carriage ; and that ctther by silence, not returning reproach for reproach (which the apostle noteth of Christ, ' who, when he was reviled, reviled not again,' 1 Pet. ii. 23), or by returning a mild answer, as he who said, ' Being re- viled, we bless ; being defamed, we entreat,' 1 Cor. iv. 12, 13. It was the answer which Gideon returned to the Ephraimitcs, Judges viii. 2. The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good, notwithstanding we be reproached for the same. Thus did David bear his wife's reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord, and said, ' I will yet be more vile than thus,' 2 Sam. vi. IG, 20, 23. This is to bear reproach aright. Sec. 137. Of Chrises reproach. The particular reproach which the apostle here adviseth to bear, is thus expressed, ri» o»siBia/j,iii a,\jTO\J, hif reproach, meaning the reproach of Christ. It is called Christ's reproach in sundry respects ; as, 1. The union that is betwixt him and his church. The church is that mystical body whereof he is the head. In this respect head and body are styled ChriM; 1 Cor. xii. 12 ; so as the reproach of the body, or of any member thereof, is the reproach of Christ himself. 2. The sympathy which is betwixt Christ and every of his members. He is sensible of that re- proach which is cast upon any of them. In this respect he said to Saul, ' Why persecutest thou me V Acts ix. 4. 3. The account which Ciirist hath of the reproaches of his saints. He doth account them as reproaches cast upon him.self, even as he did account the neglect of mercy to saints a neglect of mercy to himself, Mat. XXV. 45. ' 4. His undertaking to revenge such reproaches and wrongs as are done to his members ; for he hath said, ' Vengeance is mine ; I will repay,' lloni. xii. 19. 5. The cause of the reproach which is here meant, aul that is Christ himself, a jimfcssion of his name, self,' anuning of his gospel, .and holding close to his that ' going o^ In this sense an apostle calleth suffer- By going unii/^s ' Christ's sufferings,' 1 I'et. iv. 14, is made for all that <,., the camp. For Christ is iL.is betwixt the reproaches for which if a man sell all that -an scwirce be laid a loser, Mat. xiii. 44-4G. Christ cu'.iot formerly laid wants, and case all our griefs, and confl-21. our troubles, and iu the end bring i him all his life-long, especially at the time of his death. \\'hereof see Chap. vi. G, Sec. 42. This reference of reproach to Christ, in this phrase, his reproach, is for limitation, direction, consolation, and incitation. 1. It affordeth a limitation, in that it restraineth it to a distinct kind of reproach, which is Christ's re- proach. It is not every kind of reproach that can bo counted a matter of glory, wherein a man may rejoice, but Christ's reproach. I may in this case say of reproach, as the apostle dt)th of buffeting, ' "What glory is it if, when 3-0 be reproached for j-our faults, ye shall take it patiently?' 1 Pet. ii. 20. 2. It affordeth a direction, in shewing how we ought to bear reproach, even as Christ did ; for we are in this case to ' look unto Jesus,' who ' despised the shame.' Hereof see chap. xii. 2. 3. It miuistereth much comfort, in that no other thing is done to us than what is done to our head before us. Herewith doth Christ comfort his dis- ciples. Mat. x. 25, John xv. 20. The comfort licnce arising is the greater, in that Christ our head hath a fellow feeling of our reproaches, and accounts them as cast upon himself, and answerably wOl recompense us, and revenge our reproachers. 4. What greater motive can we have to incite us willingly and contentedly to bear reproach than this, that it is Christ's reproach ? If honour, if profit may be motives to incite us to a duty, these motives are not wanting in this case. What can be more honour- able than to be as Christ was ? And if we be re- proached with him here, we shall enjoy with him hereafter a crown of glory. What more honourable ? What more profitable ! I might hereupon further note the follyJut Limad- ness of such as rejiroach the saints. Thej-y Christ re- have to do but with mean, contemptible pe( to thera- it appears that they have to do even withlns worl'Jd Christ himself, who can take sore vengean^ in them even in this world, and after throw them into eternal perdition ; for it is Christ's reproach. Sec. 138. Of believers having no contimting city here. Ver. 14. For here have we no continuing ci/i/, but ve seek one to come. This verse is added as a reason to enforce the former duty of going forth out of the camp, as is clear by this causal particle, ya;, for. The reason is taken from the instability of the tilings of this world. The reason is of great force to enforce a witlidrawing of a man's heart from the world. For what wise man will set his heart upon that which is uncert;un and inistable 1 Tiie abverb, <53s, translated ?iere, is sometimes in- definitely used for a note of demonstration or admira- tion : thus, ' Here is the patience of the saints ;' 'here arc they that keep the commandments of God,' Rev. ,Vek. U.] GOUGE ON HEBEEWS. 341 xiv. 1 2. It is also put for the time of doing a thing (as Chap. vii. S, Sec. 51), and for place ; and this more strictly for the jxarticular place where one is (as for that place where Peter was, when he said, ' It is good for us to be here,' Mat. xvii. 4)'; or more largely for the whole earth, as here, for it is opposed to heaven ; yet it may also be applied to the time of men's abode in this world. A citi/, rTiXm, is here put for that which is firm and stable ; ^ for a city consisteth of houses which are built upon their foundations, and useth to be fenced about with strong walls. Thus it is opposed to a caw;/', which consisteth of tents, which are moveable. That the word citi/ is here so used, is evident by this epithet, //.ivouauv, continuing, added to it. This here implieth a present stability and an everlastingness therein. Thus our substance in heaven is called ' an enduring ' or 'continuing substance;' that is, everlasting, Heb. X. 34. For such a one is the city to come which we seek. The negative particle, oi, no, sheweth that there is no such city to be found here in this world. In this world there is no firm and stable estate. The vrisa man hath largely proved this in Ecclesiastes, and ex- perience of all ages hath evidenced as much. How are states, that seemed to be most stable, clean ruined ! This is lively set forth in that image which was shewed to Nebuchadnezzar in a dream, Dan. ii. 31. Where is Nineveh 1 where Babylon ? where Jerusalem ? These were strong and stately cities in their time. Soon are the things of this world removed from men; witness Job's case. Job i. 14, ifec. And soon may men be taken from the things of this world ; witness his case whom Christ styled fool, Luke xii. 20. ThLs, by the divine providence, is so ordered, on these and other like grounds : 1. To put a difference betwixt the things of this world and of the world to come. By a like evidence doth this apostle put a difl'erence bet^\■ixt Christ and creatures. Chap. i. 11, Sec. 139. 2. To wean us from this world and the things thereof. This motive doth the wise man use to di-aw men's minds from riches, Prov. xxiii. 5. 3. To make us the more to inquire after the things that are durable. This the apostle here exemplifieth, in these words following, but we seek one to come. The manner of expressing this point under this verb, iyjjij.iv, have, further sheweth that we are in this world as pilgrims out of our country. We have here no sure dwelling-place. The patriarchs of old ' ac- knowledged themselves to be strangers and pilgrims on the earth,' Heb. xi. 13 ; and answerably carried themselves. We must use this world only for neces- sity's sake, making use of such things as in it are needful for us, not placing our happiness therein. The number and ])erson in which this verb xve have [is used], is observable. These seem to restrain this ' See Chap. i!. 10, Sec. 17. condition to such as the apostle was, and they to whom he wrote, as if saints and believers were the only persons that have here no continuing city. The truth is, that no men at all, whether in the church or out of the church, whether believers or in- fidels, have a continuing city here ; yet is this in special approj)riated to believers in two especial respects. One in regard of the world's dealing with them. The other in regard of their esteem of the world. 1. The world doth what he can to drive believers from place to place, to unsettle their abode, and to make them weary of the world. 2. Believers use the world as an uncertain, im- stable estate. They knowing that ' there remaineth a rest for the people of God,' namely, in another world, ' study to enter into that rest,' Heb. iv. 9, 11. Hereby a worldling and a believer may be differ- enced : The worldling, in his imagination, hath here a city, a place whereon he setteth his heart and settleth his abode ; The believer hath here no continuing city. Sec. 139. Of seeking a cili/ to come. Of the forementioned instability of this world be- lievers make this use, to seek that which is stable. This particle of opposition, aXXd,^ but, intendeth such an inference or use. The verb, i'zi^r,Tc,iJ,a;v, translated seek, is a compound. The simple, Zr}rsu, signifieth to seek, and that with earnestness. It is used to express our earnest prayer to God, Mat. vii. 7. This compound carrieth an emphasis, and implieth a seeking with a desire to ob- tain, and is thereupon translated to ' desire,' PhU. iv. 17. It is used to set forth the Gentiles' seeking after the things of this world. Mat. vi. 32, which is with great desire to obtain them. It is also used of Herod's seeking for Peter when he was delivered out of prison. Acts xii. 19, which was with such a desire to find him, as he commanded the keepers of the prison to be put to death, because he found him not. Finally, it is used in such a sense as here, namely, of the patriarchs' ' seeking a country to come,' Heb. xi. 14. So as the things above are with such diligence to be sought, as we may at length enjoy them, we must ' labour to enter into the rest ' to come. See Chap. iv. 11, Sees. G3, 64. The opposition betwixt the former part of the verse and this, plainly proveth that there is a stable estate. Our English expresseth it under this particle, one; and it is implied under a relative particle, rrit, in the Greek : as if he had said, though there be no stable estate here, yet there is one in the world to come. This stable estate is thus described, ' A city which hath foundations,' Heb. xi. 10. It is so stable as ' it cannot be moved,' Heb. xii. 28. ' It fadeth not » fee Chap. ui. 13, Sec. 142. 342 GOUGE ON HEBREWS. [Chap. XIII. away,' 1 Pet. i. 4. ' Nor moth nor ru.st can corrupt, nor thief steal' the treasures that are there. Mat. vi. 20. 1. That city Ls the place of God's own abode, Mat. vi. 9, Ps. cxxiii. 1. 2. It is the place and state prepared for the unalter- aVjle condition of saints ; and in these respects stable. 1. Though ' the children of this world ' may seem about the tliingrs of this world to be ' wLser in their generation than the children of light,' Luke xvi. 8 ; jet herein their egregious folly apijcareth, that they 80 doat njKin this world, where there is no stable estate, as they clean lose that stable estate which in to come ; like those Israelites who, upon some hard- ness in the wildeme.is, would return into Egypt, and 80 neglect Canaan, Num. xiv. 4. Men here in this world can prefer perpetual inheritances before un- certain tenures ; yet the most sure inheritances that men can make are uncertain. 2. This demonstratetli the wisdom of such as, being enlightened by God's word, and guided by his (Spirit, have learned to discern betwixt the camps in this world and cities in the world to come, and an- Bwerably prefer these before them. The world many times wondereth at their choice, but it is because they arc blind, and cannot rightly judge betwixt things that differ. They who have their eyes rightly en- lightened, will say, ' Surely this Is a wise and under- standing people,' Deut. iv. 6. .3. This may stay us against the uncertainty of all things here below ; against losses, casualties, yea, and death itself: Vjecause we have in heaven ' a better and an enduring substance,' Heb. x. 34. This stable estate is here said, /ithXaueat, to Cf/me; for it is n«t here enjoyed, but prejiared and reserved for us. In this respect this apostle said, ' there re- inaineth a rest.' See Chap. iv. 9, Sec. 56. They have the right to this city to come who have no city in this world ; for the same person is used in both parts of the text, namely, the first person plural, we; 'we have no city, but we seek one to come.' They who account this world to be a city, will not Bcek a city to come, which sheweth that they have no right thereunto ; but the .seeking of believers giveth evidence of that right wiiich God hath given them unto that which they seek ; for it is the Spirit of God which worktlh in them a mind to seek. Hereby men may know their right to that city that is to come. Sec. 140. Of the renohitlon q/"IIeb. xiii. 13, 14. Ver. 1 3. Lei ns go forth therefore un/o him vnUiout the camp, henring his repronch. 14. For liere luive we no continuing city, hut tve ueh one to come. These two verses set out the contempt of the world. This jmiiit is, 1. I'ropounded, ver. 13. 2. Confirmed, ver. 14. In i>ropounding the point is set down, 1. An inference upon that which went before, in this word, therefore. 2. Tlie substance. Herein is to be considered, 1. The manner of propounding the point, and that by way of exhortation, let lu go f/rth. 2. "The matter whereof it consistetL Hereof are two parts : 1. A duty to be done. 2. A burden to be borne. In the duty is expres-sed, 1. An act, go forth. ' 2. The object of that act, which is of two kinds : (1.) From what we mu.st go, rcithout the camp. (2.) To what we must go, unto him. In setting out the burden, is set down, 1. The land thereof, reproach: amplified in the subject thereof, in this relative, his, that is, Christ'.s. 2. An act on our parts, hertring. The proof is taken from the difference betwixt this world and the world to come. 'ITie main difference is about stability, which is denied to this world, but a.sacrted to the world to come. The denial is brought in as a reason of the foresaid duty, as appears by this word, for. It is set forth, 1. By a metaphor, no city. 2. By the place, fiere. 3. By the persons to whom in special it is appro- priated, we have. In the assertion there is, 1 . The point granted, by implication, in this word, on/", meaning a city ; and amplified by the time when it is to be enjoyed, to come. 2. The act of believers, we seek. Sec. 141. Of observations raised out of 'Qeh. xiiL 13, 14. I. Chrint is to he imitated. This particle of infer- ence, therefore, intends thus much. See Sec. 132. II. This world is unstable. It is as a camp. See Sec. 13.3. III. Our hearts must be taken off from the world. This is to go forth wilfiout the cnmp. See Sec. 133. 1\'. They who leave the world must go to Christ. This ])hrase, unto him, hath reference to Christ. See Sec. 134. V. Reproach folloioeth upon leaving t/ie world. This is here taken for grant. See Sec. 1 35. VI. Ji'eproach for Christ's sake is Christ's reproach. So it is here called. See Sec. 137. VII. Christ's reproach must patiently be endured. This is to hear. Sec Sec. 136. VI II. There is no stability in this world. As this was implied in the former verse under this meta]>lior camp, so it is here again intended under this negative, no city. See Sec. 138. V£E. 15, 16] GOrCE OK HEBEETTS. 343 IX. 77(f things of this world are most urutahle to believers. They are they that say, ire have here no city. See Sec. 138. X. The inntahility of the world makes helie>:ers to leave it. This condition of the world being added as a reason of saints going out of it, proves the point. See Sec. 138. XL 7%.iyii\i, sig- nifieth to s})eaTc or vtter a thing. The preposition, hi/,1;, with which it is compounded, signifieth togetlier. It may have reference to many persons consenting to- gether in the expression of their mind ; or to the heart and voice consenting together. For ' with the heart man bclieveth unto righteousness, and with the mouth confession is made unto salvation,' Ilom x. 10. I find this word to set out three things in the New Testament. 1. To i>rofess, Mat. vii. 28. Hence is derived that noun, oiiokoyia, which is translated profession, 1 Tim. vi. 12. Hereof see Chap. iii. 1, Sec. 27. 2. To promise or protest, Mat. xiv. 7. 3. To confess, Mat. x. 32. In this sense is this word most frequently used in the New Testament. Because praising God, or giving thanks to God, consisteth especially in confessing God to be what he i.s, to give what he giveth, and to do what he doth, therefore in Hebrew a word^ which signifieth to con- fess, is nmch used to set out praising of God, or giving thanks to God. Hereof see I'he Saint's Sacrifice, ou Ps. cxvi. 17, Sec. 110. In imitation of that Hebrew phrase the apostle here cxjircsseth praise or thanksgiving, under tiiis word tliut signifieth confessing. Our English hath pertinently exjiressed the apostle's mind by translat- ing it tluinksgiving. In grammatical construction this word is here added as an epithet to lips, thus, y^iu.'.ui i,!j,o7.ciyoJirut, lijis confessing: so as here he meaueth such lips as confess or give thanks : or the lips of those that con- ' HT maiiavil : inde min confessut est, min <^'"*" fcssio, Vb. cxxxvi. 1, ami 1. li. Vek. 16.] GOUGE ON HEBREWS. 3i5 fess and give thanks. Hereby is evidenced, that the fruit of the lips here intended is thanksgiving. Of thanksgiving, see The Whole Armour of God, Tre.at. 3, Part 2, 8ec. .59, &c. The object of thanksgiving is thus expressed, tSi htililxaTi aiiroZ, to his name. The name of God is that whereby God is made known to ns. See The Guide to go to God, or an Explanation of the Lord's Prayer, on Petit. 1, Sees. 20, 21. This word name in reference to God, is used when prayer is m.-ide, or thanks is given to him, to shew that God is to be prayed unto, and praised, as known by name. See The Saint's Sacrifice, on P.s. exvi. 4, Sec. 24. The particular points noted concerning praising God are to be applied to praying unto God. These two are especial parts of God's worship. They are as two twins which are born together : which live and die together : which are nourished and preserved by the same means ; and to be ordered after the same manner. The apostle's interpretation of his own sense and meaning, implied under this general phrase, that is, is an evident demonstration of the false collection of Rhemists and other papists,^ who infer from this I^hrase, swrijice of praise, that their host — namely, the great sacrifice of the body and blood of Christ — is the proper host here meant. Their host, in their imagina- tion, is the very flesh and blood of Christ, a real pro- pitiatory sacrifice : but the apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips, a thanksgiving to the name of God. Sec. 145. Of care in dfiing good and communicating. Yer. 16. But to do good and to communicate for- get not: for u'ith such sacrifices God is loell p>leased. The other evangelical sacrifice, which hath reference to men, is inferred upon the former, which had refer- ence to God, by this particle, b'i, hut: which is com- monly used as a note of opposition betwixt two contraries. But being set betwixt two duties, it intendeth an especial care about the latter : im[]lying a neglect therein. To manifest this more evidentlj', a particle of emphasis, ' especially,' is sometimes added, thus, ' let us do good unto all men, but espe- cially, iJ.aki(STa Oi, unto them who are of the household of faith,' Gal. vi. 10. In this place a great care is required, not in regard of the duty itself, as if this were the more excellent : but in regard of men's backwardness liereunto, and negligence hei-ein. For many who seem forward in offering sacrifice of praise to God, are very backward in oftering the sacrifice of charity to men. The apostle doth further intend thus much, under this phrase, forget not; implying that the Hebrews had forgotten, or might forget this duty. ' Ehem. Annot. on Heb. xiii. 15. The Greek phrase, /ijj hiXat^ameS-, translated /or- get not, is the very same that is translated ' be not forgetful,' Yer. 2, Sec. 12. As that was there spoken in a particular reference to hospitality, this may be here applied in a general reference to charity: and the same emphasis every way here intended as wa3 there. There are two words here used to set out the duty of charity: both of them nouns, il'roiia, and y.oivuviu, though by our Enghsh they are translated as verbs, thus, to do good, and to communicate. The former, i-j-oila, is a compound derived from a simple verb, 's-oi'su, wliich signiHeth to do, and com- pounded with an adverb, d, that signifieth well; so as it implieth a well-doing. The Latin hath a word, benejicentia, that auswereth it to the full, which our English according to the Latin thus express, benefi- cence. The Greek useth two other words, compounded with two adjectives, uyaSi,; and xaKo; ; both of which signify good ; and the compound of one of them, oyaioToiih, is translated, as here, to 'do good,' Luke vi. 33, 35. The compound of the other, x.akc'scoiih, to 'do well,' 2 Thess. iiL 13. The first word here used setteth out the general nature of charity ; and that in three particulars : 1. Charity manifesteth itself by doing good, 1 John iii. 18. 2. Charity doth that which is good or profitable to others. In this respect the fruits or deeds of charity are called ' good works,' because thereby good is done to others : as the good things which Dorcas did to poor widows. Acts ix. 46, 49. 3. Charity is a good aud commendable act. God himself approveth the alms of Cornelius, Acts x. 4. The other noun, xonuvla, translated to communicate, signifieth a communication to others of such things as God bestoweth on us. The Greek word here used Cometh from a verb, xonutsu, which signifieth to dis- tribute to others, Eom. xii. 13: to communicate. Gal. vi. 6, and to make others partakers of that which we have, Kom. xv. 27. Answerably the word here used is translated ' contribution,' Eom. xv. 26 ; ' dis- tribution,' 2 Cor. ix. 13; 'fellowship,' 2 Cor. viii. 4; ' communication,' Philem. 6. The meaning of this word sheweth that charity maketh others partakers of that which is one's own. They who comumnicate must have of their own : and having of their own they must impart some part thereof to others, and so make it common to others with themselves. Of these and other branches of charity, see my Treatise on Luke xii. 33, of The Rule of Charity. Sec. 146. Of God's being well })leased with spiritual sacrijices. Tlie reason to enforce the foresaid duties of charity to man, and praise to God, is thus expressed, for with such sacrijices God is well pleased. 346 GOUGE ON HEBREWS. Chap. XIII. The causal particle, yu-i, for, givetli proof that this ast clause is added as a reason of the former points. Sacrifices, '^uslai;, being a word of the plural num- ber, hath reference either to the two words, henfficence &x\di communication , which are the fruits of charity ; or to the sacrifices oi praise and charity. I incline to this latter, because it is the most ex- tensive. That praise is a sacrifice, was shewed, Ver. 15, >Sec. 142. Charity and the works thereof, are also styled a sacrifice, Phil. iv. 18. In setting down these sacrifices, the apostle useth this relative, Toiaurai;, such; which may have refer- ence to other sacrifices like to these. Of such other sacrifices, see Chap. ii. 17, Sec.' 175. The main motive to i)rcss these duties consisteth in these words, God is well pleased. The Greek verb, Ejars(rr£?rai, translated well plea.fed, is a compound. The simple verb, a^iarth, signifieth to please. Gal. i. 10. The preposition, eu, with which the verb here used is compounded, signifieth ivell. The compound verb carrieth much emphasis. It is used to set forth the eftcct of Enoch's walking with God, and as a cause of God's translating him, that ' he pleased God,' Heb. xi. 5. There is an adjective, £ua- geffro;, derived from the same root, which signifieth 'accepted,' or 'acceptable,' Kom. xii. 1, 2 Cor. v. 9. Now such jicrsons and things are acceptable to God, and accepted of him, which do well please him. Conceniiiig praise it is said, that ' it pleaseth the Lord better tlian an ox or buUock,' Ps. Ixix. 31. Thereupon, where God rcjecteth external legal sacri- fices, it is said, ' offer unto (Jod thanksgiving,' Ps. 1. 14. That sacrifice which pleaseth God more than the sacrifices under the law, must needs be well pleasing unto him. Concerning charity and the fruits thereof, the apostle saitli, that it is ' an odour of a sweet smell, a sacrifice acceptable, well pleasing to God,' Phil. iv. 18. It is said in this case, that ' God loveth a cheerful giver,' 2 Cor. ix. 7; yea, 'if there be first a willing mind, it is accepted, according to that a man hath,' 2 Cor. viii. 12. Therefore to do good and to com- municate must needs be well pleasing to God. A forcible motive this is to enforce the foresaid duty. Who would not do that which is well pleasing to God ? Every ingenuous perscm that is under the command of another, will be ready to do that which is well-pleasing to him that hath authority over him, if at least lie bear any good respect to him. So will a dutiful .servant, an obedient child, a loyal subject. Should we not much more to God, who is our Master, Father, and supreme governor ; who is just and right- eous in all that he enjoins us ; who is wi.se in con- sidering our strength and ability ; who is gracious in accepting our desire and endeavour ; who is bountiful in rewarding the least good t Upon his being well pleased, and an approbation of what a faithful servant doth, followeth a bountiful remuneration : witness that which was said not only to him that well im- proved five talents, but also to him that did the like in two talents, ' Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy Lord,' Mat. xxv. 21, 23. Papists do utterly enervate and make void the force of this argument, by setting it upon a matter of merit ; for, to do a thing which God requires of us, to merit thereby a reward of God, is so far from well pleasing God, as it makes it most abominable in his sight. The ground of their gross error resteth upon a phrase of the vulgar Latin, deiu promerettir, which is incongruous and barbarous. The Rhemists thus trans- late it word for word, God is promerited. Hence they infer that good works are meritorious. As the phrase, both in Latin and also in English, is such as no true and skilful grammarian would use, so their observation thereupon is such as no sound and ortho- dox divine would raise. Against this arrogant position of merit, see The Whole Armour of God, Treat. 2, Part 4, on Eph. vi. 14, Sec. 7. Sec. 147. Oj thi resolution and observations out o/Heb. xiii. 15, 16. Ver. 15. By him, therefore, let vs offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. IG. But to do good and to communicate forget not ; for with such sacrifices God i.i inll ph'usrd. These two verses declare evangelical sacrifices. Thereabout obser^-e : 1. The inference, in this word of reference, there- fore. 2. The substance ; which setteth out, 1. Duties to be performed. 2. A motive to enforce the same. The duties are of two sorts : One rcspecteth God, ver. 15. The other resj)ecteth man, ver. 1 6. That which rcspecteth God is, 1. Propounded ; 2. Expounded. In propounding the duty, six points are expressly set down : 1. The ^nd ot duty, sacrifice of praise. - 2. The act, or performance of it, offer. 3. The persons who are to perform it, all sorts of Christians, lei us. 4. The object, or person to -whom it is to be per- formed, to God. 6. Tlie mediator by whom it is to be tendered, Christ, by him. G. The time, how long, continually. The exposition is, Vek. 17.] GOUGE ON HEBEEW3. 347 1. Generally hinted, in this phrase, that k. 2. Particularly expressed : and that, 1. Metaphorically, in this phrase, calves of our lips. 2. Plainly : wherein we have, (1.) The act enjoined, giving thanks. (2.) The object, to his name. In setting down the duty which respecteth men, we may obsen'e, 1. The connexion of this duty with the former, by this particle, but. 2. The description of the duty itself ; wherein we have, 1. A caution, /b/v/rf ?io<. 2. A distinction of the duty, in two phrases : (1.) Bo good. (2.) Communicate. The motive is implied in this causal particle, for, and expressed in the words following : wherein is set down, 1. The kind of motive, God is well ^Jleased. 2. The object thereof, with such sacrifces. Doctrines. I. Use must be made of Christ. That is, Christ must be so used as he undertaketh for us. He under- taketh to be an altar, therefore we must offer on him. II. Saints are 2'>riests. These are they to whom this duty of a priest is enjoined, let us offer. III. Tliere are spiritual sacrifices. These words, sacrijice, ver. 15, and sacrifices, ver. 16, are spiritually to be taken. IV. Praise is a special evangelical sacrifice. It is here so set down in the first place, sacrifice of praise. V. God is the p>roper object of praise. It must be offered to God. VI. Praise is to be given to God through the media- tion of Christ. This phrase, by him, hath reference to Christ. VII. Praise is a duty to be p>erformed continually. So much is here plainly expressed. Of all these seven observations, see Sec. 142. VIII. An instructor's mind is fully to be expressed. This phrase, t/utt is, intendeth as much. IX. Praises of God must be 2Jublished. They must be the fncit of our lips. See Sec. 143. X. Confessing God is a giving thanks. The ex- pression of the Greek word, which signifieth to con- fess, by giving thanks, intends as much. See See. 144. XI. Thanks must be given to God as known by name. This expression of the object of thanksgiving to his name, implies thus much. See Sec. 144. XII. One duty must not cause another to be ne- qlected. This is gathered from this particle, but. See Sec. 14.5. XIII. Men are backward to works of charity. This made the apostle sa.y, forget not. See Sec. 145. XIV. Charity is a good work. It is here styled to do r/ood. See Sec. 145. XV. What we have we must communicate to other*. This other phrase, to commimicate, intends as much. See Sec. 145. XVI. God is well pleased with ivhat he requireth. This is a general, intended under this phrase, God it ivell pleased. See Sec. 14G. XVII. Praise and charity in special please God. These are the particulars which are here said to please God. See Sec. 146. XVIII. All manner of Christian duties please God. This particle of reference, szich, implieth other like duties besides those which are named. See Sec. 140. XIX. We must aim at plecmng God. This is the main scope of inducing this reason, implied under this causal particle, /ar. See Sec. 146. Sec. 148. Of obedience and subjection to spiritual guides. Ver. 17. Obey them that have the rule over you, and submit yourselves: for tliey watch for your souls, as they that must give account, that they may do it with joy, and not toith grief: for that is unprofitable for you. The apostle here returncth to the duty of people towards their spiritual guides. Somewhat he spake thereof before, ver. 7, but that was in reference to such guides as were departed. The guides which here he speaketh of, were such as were then living among them. Fitly he puts the duties to these guides in the last place, because they might further instruct them in other points, which were not set down in this epistle. This epistle is a very large one, and the duties which we owe to God and man are very many; therefore the apostle, having set down such as he thought most meet to be set down in an epistle, for others refers them to their living guides, to be fm-ther instructed by them, as occasion should serve ; and thereupon adviseth them to obey such. The word, rjyou/Msvoig, translated tJiem that have the rule over you, is the very same that was used, Ver. 7, Sec. 96. The points there noted thereabouts may here be applied. The verb, 'Tnlhci^, translated obey, properly signi- fieth to be persuaded of a thing,i Rom. viii. 38. This may have reference either to the mind, or to the will of man. He that is persuaded in his mind, believes the truth of it. Acts xviL 4. He that is persuaded in his wUl, obeys it. Acts v. 36. It implieth such obedience as ariseth from a man's being persuaded of the truth, equity, and goodness of the thing ; for a man in his will yieldeth to that which to him seemeth good. 1 See Chap. vi. 9, Sec. 56. 3t8 GOUGE ON HEBUEWS. [cuAP. xiir. The other word, iTtlxire, translated submit your- selves, is a compound. The simple verb, t/xw, sigiii- fieth to yield, or give place, as Gal. ii. 5. The prepo- sition, ii'rh, with which it is compounded, signifieth xmder. This compound implieth such a subjection as an inferior, who counts him.self under another, yields to him who is over him. This word is here only used in the New Testament. It being added to the other, may imply the manner of obedience, which is, a reverent and due respect towards him whom we obey. Under these phrases all the duties of honour, love, maintenance, or any other rcsjiect may be comprised. Just and weighty grounds there are for people to yield the foresaid obedience, and that in the manner aforesaid, to their ecclesiastical governors. For, 1. They arc appointed of God, and stand in his room : they are his ambassadors ; so as the obedience which is yielded unto them, is yielded unto God, John xiii. 20. True it is, that civil magistrates are ordained of God, and bear his image ; but there is a great ditfer- eiice betwixt a civil magistrate, and a minister of the word. God gives the civil magistrate authority to command obedience in his own name, and to be per- formed to himself. But the authority of a minister so resteth in Christ, as in Christ's name only he may require obedience to be performed to Christ himself. 2. The matter whereunto a minister requiroth obedience, is God's word. ^Ministers may not, as magistrates do, make laws of their own head, or by the counsel and advice of other men, but they must deliver the word of God. Hereof see The Whole Armour of God, on Eph. vi. 19, Treat. 1, Part 7, Sec. 181. 3. The end of ministers' function is the salvation of their people's souls. Good reason, thereft)re, that obedience bo yielded to them, by those who desire to have their own soul saved. Of that rcs[)ect which people ought to shew to their ministers, see 'The Whole Armour of God, on Eph. vi. 20, Sec. 176. The foresaid respective obedience required of i)eople to their uiiiii.ster, by just consequence implieth, that ministers carry themselves so, as their people may with good conscience obey them. Where the law re- quircth that inferiors honour their superiors, it in- tendcth also that sujicriors carry themselves worthy of hcuiour. Of ministers walking worthy their place, see The Whole Armour of God, on Eph. vi. 20, Sees. 179, 180, (fcc. Sec. 149. Of a ministers watching. The apostle renders this reason of jieople's perform- in^'' the foresaid duty of obedience to their ministers, and Vhat in the matmcr aforesaid, they watch for your souls. '^■ The vJVcb, ayjuTioi/ff/, translated watch, is in Greek a compounA'- The noun, 'ximof, whence it is derived, signifieth slcp. This compound being with a priva- tive particle, signifieth not to sleep, that is, to iialch.^ It is for the most part applied to jirayer, ' Watch and l)ray,' Mark .\iii. 33, Luke xxi. 3G, Eph. vi. 18. These, together with my text, are the only places of the New Testament wherein this Greek word is used. There is a noun, dy^u-ru'ct, thence derived, and translated 'watchings,' twice used, 2 Cor. vi. 5, and xi. 27. There is another Greek word, y^rr/oiiia, of a like nota- tion, very frequently used, and translated ' watch.' This act of watching is attributed to sundry func- tions ; as, 1. To nurses, who watch sick persons, and that day and night, and nmst be ready to give them what they need, to ease them wherein they do complain, to minister unto them what may be needful or useful for them. The apostle resembles himself, as he was a minister, unto a nurse, 1 Thess. ii. 7. 2. To shepherds : the)' are said to ' keep watch over their flock by night,' Luke ii. 8. Now they watch to keep their sheep from danger; to espy the sores and diseases of the sheep, that they may cure them ; to provide good pasture for them ; to bring them in season to their fold. Ministers are oft styled. ' shepherds,' Cant. i. 8, Eph. xxxiv. 2. 3. To sundr}' officers, and that both in time of peace and war; as to such as in the night time watch city gates, go up and down the streets, watch in high- ways; which they do to discover thieves and robbers, and to prevent sundry dangers. Likewise to sentinels in time of war, and to such as are placed in high watch-towers, either to descry afar off if any enemy approach ; or in case a city be besieged, if any suc- cour be coming to them. When David's soldiers were sent out against Absalom, he hiid a watchman, 2 Sam. xviii. 24 ; so had king Jchoram, 2 King3 ix. 17. In reference to such a watchman, God ex- pressly saith to a prophet, 'I have made thee a watch- man,' Ezek. iii. 17. These, and other like resemblances, do set out the care and dutj' of faiihfiU ministers towards their people ; and that in these, and other like particulars: 1. Ministers are oft awake when their pcojilc are asleep, and study and pray for their good, when they have no other witness but their candle by tliem, which wasteth itself to give them light ; teaching them thereby to be willing to spend and be spent for the instruction, cditication, and salvation of their people. This was the apostle's mind, 2 Cor. xiL 15. 2. As a tender nurse, they take great care of their people's weakness. Ufion their people's complaint of their trouble and disquiet in conscience, they are ready to ease and quiet them in what they can; and to minister unto tlicm what they know to be needful for them, and useful to them. 3. As faithful shepherds, they protect and defend ' amrvot, Insomnis, Vi'jil. Indc yp per cpenlhesia inter' poeitis, dypvri'iu, \'i.i/ff/r£>.i;, translated unprofitable, Vee. 18.] GOUGE OK HEBREWS. 351 is here only used in the New Testament. It is a double compound. The root, rsXor, from whence it is derived, among other things, signifieth cost, or charge. The first compound, Xi/ffirsXijc, is of a verb, Xuai, that signifieth to />«//, or lay out, and the foresaid noun, TsXc/f, which signifieth cost, and in composition signifieth projitable. This second or double com- pound, aXutsireXri;, is with the privative particle, and so signifieth iinprojitable. This impHeth that no good at all can come to people by the grief of their ministers, but rather much discommodity and great damage, and that in these respects : 1. They lose all the benefit which they might have received by their minister's watchful care and pains for them. 2. They turn the hearts of their minister from them, and so damp his spirit, as he can have no en- couragement to continue his watchful care towards them. 3. They provoke God either to take away their minister from them, and with him means of further edification, or to take them from the minister and means. 4. They do as much as in them lieth to forfeit that salvation which by the word is brought unto them, and to incur eternal perdition. In these and other like respects, it must needs be unprofitable to people to disobey their ministers, and that word preached by them, and to cause their ministers to grieve for them. Though this be in the extent thereof a very heavy doom, yet the apostle hath set it down in mild and remiss terms ; for what could he have said less than. This is Iinprojitable for you ?- He doth not say. This is detestable, this is damnable, but only vnprojit- able. He speaks to such as he had great hope of, as he himself testifieth, chap. vi. 9 ; and he was persuaded that that very intimating of the judgment was sufficient to make them take heed of this sin. Sec. 153. Of praying for conscionahle 7ninisters. Ver. 18. Pray for us: for we trust we have a good conscience, in all things tvilling to live honestly. Here is another duty required of people towards their ministers — that is, to pray for them. Of prayer in general, and of praying for ministers in particular, see The Whole Armour of God, on Eph. vi. 18, 19, Treat. 3, Parts 1, 7, Sees. 4, ic, and 151, &c. A reason to enforce this duty, is thus expressed, for we trust ive have a good conscience, &,c. The first particle, yas, for, being a causal conjunc- tion, giveth evidence that that conscience which ministers have in performing their duty for their people's good, should the rather quicken and stir up the spirits of people to pray for them. Such a minister was Paul, who desired them to whom he wrote to ' strive together with him in their prayers to God for him,' Rom. xv. 30. Such a one also was Peter, for whom 'earnest prayer was made of the church,' Acts xii. 5. These are the ministers by whom people receive most good, and in that respect they ought to be prayed for. Both gratefulness to their minister, and also providence to themselves, re- quires a? much, that so their ministers may be con- tinued the longer over them, and they themselves reap the more benefit by them. Sec. 154. Of one's persuasion of Ms own good con- science. The substance of the reason consisteth in this, that their ministers had a good conscience, the evidence whereof he exisresseth in this word, 'znroiiu/j.iv, we trust. This is the same word, though of another tense, which was used Chap. ^^. 9, Sec. o&. There it is translated 'we are persuaded;' and so it might be translated, for the truM which the apostle here speaketh of is such as ariseth from a full persuasion of a thing. See Chap. ii. 13, Sec. 119. The persuasion that is inteuded, chap. vi. 9, can be no other than according to the judgment of charity, because it was of other men ; but the persuasion here meant may be according to the judgment of certainty, because it is of a man's own self : for ' the spirit of man which is in him, kuoweth the things of himself,' 1 Cor. ii. 11. A believer may know that he hath a sound and true faith, as is proved in The Whole Arrnonr of God, on Eph. vi. 16, Treat. 2, Part 6, Of Faith, Sees. 36, 37, A'c. In like manner may a man of a good conscience know that he hath a sjood conscience, and in that respect say with confidence, We trust we luive ct good conscience. Thus this phrase, we trust, giveth evidence of the apostle's modesty on the one side, and confidence on the other. Of his modesty, in that he doth not peremptorily say, We have a good conscience, but We trust we have. Of his confidence, in that he useth a word which implieth a full persuasion. It is further observable, that in setting down this confidence of a good conscience, he useth the plural number, thus, we trust, shewing thereby that he hoped of others as much as he knew of himself ; for the rule of charity puts us on to ' believe all thijigs, and to hope all things,' 1 Cor. xiii. 7. Sec. 155. Of a good conscience in all things. The word, awuirieic, translated conscience, is a compound. The simple verb, li'dui, from whence it is derived, signifieth to see (Mat. ii. 2), and to know (John xiii. 18), .)j euti'iOTiCi:, a gixid conscience. Three things especially concur to make up a good con.science : 1 . The matter whereupon it worketh. 2. The ])ropcr act thereof. 3. An etFect or consequence following thereupon. 1. The matter whereupon a good conscience worketh, is a conformity in the whole man to the holy will of God. God's will, made known to man, is man's rule, whereunto all his thoughts, words, and actions ought to be conformable. 2. Where this matter is to be found, the conscience will bear witness thereunto, and give a true te.sti- mony thereof. This is the proper act of conscience. 3. The consequence that foUoweth hereupon is peace and quietness in the soul ; for that conscience which can give true testimony to a man's full con- formity will quiet the soul, and keep it from doubts, fears, and vexation of spirit. Such a good conscience was perfect in man's entire estate ; but by his fall it was clean lost, and became an evil conscience. For, 1. 'Every imagination of the thoughts of man's heart is only evil continually,' Gen. vi. 5. 2. jNIau's evil conscience exceedingly faileth in the proper work thereof ; and that sometimes in a defect, sometimes in an excess. (1.) In the defect, when it suffereth a man to run into all evil, and doth neither check nor trouble him for the same. This is styled ' a scared conscience,' 1 Tim. iv. 2. (2.) The excess is, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance ; yea, and makes his very life a burden unto himself. Such a con- science had Judas, Mat. xxvii. 3-5. In this re- spect, ' the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.' Isa. Ivii. 20, 21. Since man's fall a good conscience must needs be a renewed conscience. Two things concur to the renovation of the con- science, and making it good. One is faith in the Lord Jesus Christ, whereby the conscience is purged and purified from that natmal defilement which it had ; for ' the blood of Christ doth purge the conscience from dead works to serve the living God,' Heb. ix. 14. Hereupon we are ex- horted to ' draw near with a pure heart, in full assur- ance of faith, having our hearts sprinkled from an evil conscience,' Heb. x. 22. See Ihe Whole Armour of God, on Eph. vi. 2G, Treat. 2, Part C, Of Faith, Sec. 51. The other is a sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchful against it ; and withal it is put on to conform itself Ver. 18.] GOUGE ON HEBREWS. to the holy will of God. This conformity being true and entire, without hypocrisy, moveth the conscience to bear witness thereunto, Rom. ix. 1,2 Cor. i. 12. This is the conscience that is styled a ' pure con- science,' 1 Tim. iii 9, 2 Tim. i. 3, and ' a conscience void of offence,' Acts xxiv. 1 6. That then is accounted, since man's fall, a good conscience, which, 1. Giveth true testimony of a man's faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. X. •22. 2. Which beareth witness to his conformity in the whole man to the holy will of God, in all manner of duties to God and man (Acts xxiv. 16), par- ticularly and especially in those duties which belong to his particular calling, whereof he is to give an especial account, Mat. xxv. 21. This is it that will especially move people every way to respect their ministers, both to obey them, and also to pray for them. 3. That which worketh peace and quiet in the soul, Rom. V. 1, 2 Cor. i. 12. This is that good con.science which is here meant, and which ministers and others must give all dili- gence to get. This good conscience is here amplified by the ex- tent thereof, in this phrase, in all things. This is so set as it may have reference either to the former or latter clause. Our English referreth it to the former, by placing a comma after it, thus, a good conscience in all things. Many Greek copies, if not most of them, refer the phrase to the latter clause, placing the comma before that phrase, thus, in all things tvilling to live lionestly. The sense will remain the same whether way soever we read it. For according to the former reading, it plainly sheweth, that a good conscience extends itself to all manner of duty. According to the latter read- ing, it sheweth, that he that is careful of every duty hath a good conscience. The Greek word, it nasi, is so indefinite, as it may be also referred to times and places : as if he had said. At all times, in all places. Of the extent of a man's obedience to aU things, see Chap. viii. 5, Sec. 16. See also The Whole Armour of God, on Eph. vi. 16, Treat. 2, Part 6, Of Faith, Sec. 57. Sec. 156. Of willingness to do good. That that which is intended under a good conscience might not seem to be an impossible task to our weak flesh, the apostle thus explaiueth the point, willing to live honestly. This word, willing, is in general the proper mean- ing of the Greek word, SeXoirsj, Mat. i. 19; yet it doth also imply under it a desire of a thing ; and our translators do turn the participle thus, ' desirous,' Luke xxiii. 8, 2 Cor. xi. 32. Yea, further, it impli- YoL. IIL eth such an extent of will and desire, as putteth one on to endeavour the best he can to accomplish the same. That therefore which the apostle doth here intend under this word, willing, he thus expresseth in his apology before Felix, ' Herein do I exercise myself, to have always a conscience void of ofl'ence,' Acts xxiv. 16. Willingness in this extent is the highest perfection that in this world we can attain unto. For no man can exactly and fully conform himself in all things to God's will while here he lives. We all fail in the best things we undertake. God therefore accepts the will for the deed, ' If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' The Holy Ghost doth therefore express the deed under the desire of doing it, as in this phrase, ' Who desire to fear thy name,' Neh. i. 1 1 , and in this, ' The desire of our soul is to thy name,' Isa. xxvi. 8. God is a very indulgent Father, and well knoweth the weakness of his children, and their disability to accomplish their duty to the full. If therefore he observe them wUling to do what is required, and earnestly desirous thereof, and withal faithfully and diligently to endeavour to do what they can, he accepteth the same, as if it were perfectly done. How should this put us on to put out our best endeavour! Hereof see Chap. iv. 11, Sees. 63, 64. Sec. 157. Of living honestly. That which the apostle prof esseth himself and others to be willing unto, is thus expressed, to live honestly. The word, ataaTsiticSai, translated to live, is a com- pound, whereof see Yer. 7, Sec. 108. It is usually put for ordering a man's conversation, and thus trans- lated, 'we have had our convers.ation,' 2 Cor. i. 12, Eph. ii. 3, and thus, ' pa.?s the time,' 1 Pet. i. 17. This English word, to live, is oft used in the same sense, namely, for ordering a man's conversation. In this sense it is said, ' they live in error,' 2 Pet. ii. 1 8. It impUeth a due respect to the whole course of a man's life, and that in all mannei- of duties towards God or man. Acts xxiv. 16. This adverb, xaXu:, translated honestly, is a Veiy comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, that ' he did all things well,' this word is used, Mark vii. 37. This hath respect to the manner of doing good things ; so as he iutendeth that their whole course of life was rightly and duly ordered. Of the right manner of doing duty, see Chap, viii 5, Sec. 17. By this due manner of ordering their conversation, he giveth proof that the)' had a good conscience ; so as a man's outward conversation is an evidence of his inward good conscience. It doth give a visible evi- dence to others ; and also doth the more assure per- 354 GOUGE ON HEBREWS. [Cn.VP. XIII sons themselves of the integrity of their conscience. See more hereof in The Saint's Sacrijke, on Fa. cxvi. 9, Sec. 59. Sec. 158. Of pmi/inff more and more ferventli/. Vcr. 19. But I beseech you rather to do this, that I mail he restored to you the sooner. The foresaid general motion of praying for their ministers, the apostle doth here in jiartieular make for himself ; that they -would pray for him in special. This is evident by the reason following, which con- cerned himself alone, thus expressed, that J may be restored. In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility and great fervency, craoazaXcD, / beseech. Of the composition and divers acccption of this word, see llcb. iii. 13, Sec. U3. This conjunction, but, carrieth here such an em- phasis, as it did, Ver. 16, Sec. 145. It appears hereby that he believed the prayers of the church to be very prevalent with God, which moved him tlius earnestly to crave them. This earnest desire in this case is thus more fully expressed, ' Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,' l{om. XV. 30. What could have been more said than is here said, to move the bowels of any to grant a request 1 This should move every congregation to be earnest with God in j)rayer for their minister. He further thus presseth it, the rather to do this. The Greek word, moKsaarioui, translated the rat/ier, is very emi)hatical. Of the empiiasis hereof, see Chap. ii. 1, Sec. 5. It .sheweth that there may be occasions of enlarging the heart in prayer, and of performing the duty more carefully and more fervently at some times than at others. It is noted of Christ himself, that in his agony he prayed once, and twice, and thrice. Mat. xxvi. 39, 42, 44. Yea, that he prayed, ixTsvianiov, 'more earnestly,' Luke xxii. 44. And it is noted concerning I'etcr, that ' prayer was made without ceasing of the church unto God for him,' Acts xii. 5. This is further evident by long continuance in prayer, as Christ 'continued all night' therein, Luke vi. 12; and by joining fasting with prayer, Acts xiii. 3. They who content themselves with set forms of praycr.s, never varying their course, do not take that notice of the different occasions of prayer, which they should ; nor yet of the i)owcr and efficacy of prayer, and how it may, like powder, by adding more store, be much more prevalent. KvC. 159. 0/ restrain! 11(1 and restoring ministers. The j)articular reason wliich the apostle renders of lus earnest desire of their more than ordinary prayers for him, was his restraint at that time, implied under this phrase, that J may be restored. The word, aTo- xaraaraOii, translated restored, is a double conipound. The simple verb, ~tSTr,!J,i, signifieth to set. The single compound, xaOicTTifj.!, to constitute or settle. Hereof see Chap. v. 1, Sec. 3. This double compound, aco- xa6i(!Triij,i, signifieth a restoring of a thing or person from a restraint. It is used of Christ's restoring a withered hand, Mark iii. 5 ; and of restoring his king- dom, Acts i. G. Hereby it appeareth that the apostle was at tliis time restrained from them, either by imprisonment, or some other way. He was ' in pri- sons frequent,' '2 Cor. xi. 23. Here is implied, that the best of ministers may be restrained and kept from their people. If extraordi- nary prophets, such as Micaiah was (1 Kings xxii. 27), and Jeremiah (Jer. xxxviii. C), and the apostles, (Acts V. 18), be proofs hereof, proofs are not wanting. This is so both by God's wise permission, and also by the malice of Satan and his instruments, who can- not endure the light of their ministr)-, but seek to hinder the shining of it forth by restraining their persons. The foresaid restoring is amplified by their desire of the speediness thereof, in this word, rdyjot, the sooner. The Greek word is used sometimes positively, and translated ' shortly,' ver. 23, and ' quickly,' John xiii. 27 ; and sometimes comparatively, as here, and John XX. 4. There is a proper positive of the word, and that in sundry terminations, as Luke xviii. 8, Mat. V. 25, Luke xiv. 21. This circumstance of the time is used, to shew that people ought to bo desirous of cnjnj-ing the pre- sence of their ministers as much as m.iy be ; and thereupon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be. This reason is thus pressed by the apostle, ' that I may come imto you with joy, and may with you be refreshed,' Kom. xv. 32. A .speedy restoring of ministers when they are restrained, is to be desired by people, both in regard of their ministers, and also in regard of themselves. 1. Restraint of liberty is one kind of those crosses which ' for the present seem not to bo joyous, but grievous,' Heb. xii. 1 1. And in this respect a sjieedy release is to be desired in behalf of ministers re- strained. 2. The presence of ministers with people procureth abundance of blessing, and that by their wholesome instructions, by their savoury exhortations, by their useful admonitions, by their jiithy persuasions, and by their sweet consolations. Hereupon people have just cause, when their ministers arc absent, to desire their speedy return. Can it now be imagined, that they who care not liow long their ministers be restrained from them, or be otherwise absent from them, do either tender their Vek. 17-19.] GOUGE ON HEBREWS. 355 ministers as they should, or respect their own spiri- tual good as becometh them ? Surely such savour not the things of the Spirit of God. Sec. 160. Of the resolution o/Heb. xiii. 17-19. Ver. 17. Obey them that have the rule over you, and submit yourselves ; for they wateh for your souls, as they tlutt must give an account, that they may do it ivithjoy, and not with grief ; for that is unprojitahle for you. 18. Pray for us : for we trust we have a good con- science in all things, willing to live honestly. 19. But I beseech you the rather to do this, that I may be restored to you the sooner. In these verses, special duties of ministers are de- clared. The duties are two : One, obedience, ver. 17. The ot\iQv, prayer, vers. 18, 19. In setting down the former, 1. Ho layeth down the dut}' itself. 2. He enforceth it with a reason. In laying down the duty, 1. He manifesteth the persons to whom it is to be performed, them that have the rule over you. 2. He expresseth the duty, in two jihrases. The iirst pointeth at the matter thereof, obey. The other at the manner, submit yourselves. The reason is taken from their ministers' faithful- ness, which is set out, 1. By the matter thereof. 2. By the manner of jjerforming it. The matter is manifested, 1. By their act, they ivatch. 2. By the subject of that act, for your souls. The manner is, 1. Generally hinted, in this particle of resemblance, as. 2. Particularly expressed, by having an eye upon their account. This is, 1. Propounded, in this phrase, they must give an account. 2. Amplified, by the manner of giving their ac- count, which is set down two ways : (1.) Affirmatively, that they may do it with joy- (2.) Negatively, and not with grief. The negative is aggravated by the damage follow- ing thereupon, /(>;• that is unpirojitable for you. The other duty is prayer. This is, 1. Desired, ver. 18. 2. Enforced, ver. 19. In the desire there is, 1. The thing desii-ed. 2. The reason why it is desired. The thing desired is set out by the act, pray ; and by the object, for us. The reason is taken from their minister's conscion- able performing of their duties. This is, 1. Propounded. 2. Proved. In the proposition, there is, 1. The assertion of their conscionableness, ive have a good conscience. 2. The evidence of it, we trust. 3. The extent of it, in all things. The proof is taken from their course of life, in this word, to live. It is amplified, 1. By the ground thereof, in this word, loilling. 2. By the manner of it, in this word, honestly. The enforcement of the foresaid duty of prayer, is implied in this particle, but, and expressed in the words following. Wherein are manifested, 1. His desii'e. 2. The end thereof. His desire is set out, 1. Simply, / beseech you. 2. Kelatively, the rather to do this. In setting down the end, one thing is implied, which is, that he was restrained. The otlier is expressed, that he might be restored. This is amplified, 1. By the persons to whom, to you. 2. By the time, the sooner. Sec. 161. Of the observations raised out of Heb. xiii. 17-19. I. Ministers a7-e riders in God's church. They are comprised under this phrase, them tlmt have the rule over you. See Ver. 7, Sec. 96. II. Obedience is to be yielded tinto ministers. People are here commanded to obey them. See Sec. 148. III. Obedience must be yielded tvith due respiect to ministers. This is intended under this phrase, sub- mit yourselves. See Sec. 148. IV. Ministers are u'atchme". They are here said to watch. See Sec. 149. V. Ministers watch especially for men-i s^uls. So much is here expressed. See Sec. 150. VI. Ministers must give an account. This is here implied. See Sec. 151. VII. Faithful ministers have an eye to their account. They watch as they that must give an account. See Sec. 151. VIII. People's p)-qficiency maies ministers give their account ivithjoy. See Sec. 152. IX. People's not profiting makes ministers grieve. See Sec. 152. X. Grief of ministers fwr people's not profiting is discommodious to jyeoplc. See Sec. 152. XI. Prayer is to be made for others. So much is here intended under this word, ^ray. See Sec. 153. XII. Prayer is especially to be made for ministers. ^Ministers are comprised under this phrase, for vs. See Sec. 153, 356 GOUGE ON HEBREWS. [Chap. XIII, XIII. C'oiiscion'ible ministers are most to be 2)}'a//ed fur. Tliis i.s the reason that the apostle here reuders for performing this duty. Sec Sec. 153. XIV. A man may knoiv that he hath a good con- science. The apostle assertcth thus much of himself. See Sec. 15i. XV. Chrislia7is may in charity judge of others what they know of themselves . These phrases of the plural number, tve trust, we have, give evidence hereof. See Sec. 15-i. XVI. A f/ood conscience extends itself to all duties. It is here said to be in all thinys. See Sec. 155. XVII. A man of a good conscience ivill well ordei- the whole course of his life. So much is intended under this phrase, to. Jive, being here brought in as the proof of a good conscience. See Sec. 150. XVIII. A tvilling viind is a note of a good con- science. The apostle expresseth as much under this word, tvilling. See Sec. 156. XIX. Ite.iyri, according to the notation of the Greek word, signifieth a knitting in one.^ It is God, the Creator of all, that doth properly knit things in one. At first, God created all things in perfect concord and peace. When by man's transgression, disunion and discord was made betwixt God and man, man and his own conscience, and betwixt one man and another, Grod made up all thesu breaches. 1 . God gave his Son to make reconciliation betwixt himself and man, 2 Cor. v. L9. 2. God, by faith in Christ, and the renovation of the Holy Ghost, worketh peace of conscience in man, and so maketh peace betwixt a man and himself, Phil. iv. 7. 3. God communicateth to his children such a spirit of union, :is they thereby are at peace one with an- other, Isa. xi. 5. 4. Peace being a comprehensive word, compriseth under it all manner of blessings which come from above, even ' from the Father of lights,' James i. 17. The apostle, in the beginning of his prayer, giveth this style, the God of peace, to him on whom he calleth, to strengthen both his own and their faith, in a steadfast expectation of olitaining the blessings which he prayeth for. For what may not be expected ' irapi t6 clf>(~iv its Iv. Vee. 20, 21.] OOUGE ON HEBREWS. 357 from tlie God of pecace, from him that is the fountain of all blessing, from him who is reconciled, and at peace with us, from him that pacifieth our conscience, from him that knitteth us together by the bond of peace ? To meditate hereon when we go to God and call upon him, would much enlarge our spirits in praying to God, and strengthen our faith in obtaining that whicli we pray for. This title, God of peace, should so work on us, who profess ourselves to be servants and children of this God, as to follow peace ; that as he is the God of peace, we may be children of peace, Mat. v. 9. Sec. 164. Of God's raising his Son from the dead. The person on whom the apostle calleth is further described by an act of his power in raising his Son from the dead. This phrase, he hrought again, is the interpretation of one Greek compoimd verb. The simple verb, ayta, signifieth to bring ; the compound, aiayayZi, to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death, but God his Father brought him again from death. This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father, as Acts ii. 32, iv. 10, V. 30, x. 40, and xiii. 30. Indeed, this act is oft attributed to Christ himself. In reference thereunto thus saith Christ, ' Destroy this temple, and in three days I will raise it up,' John ii. 1 9. And again, ' I lay down my life, that I may take it again. I have power to lay it down, and I have power to take it again,' John x. 17, 18. Ans. The very same act may be applied to the Father and the Son, for they are both one (John x. 30) in regard of the divine nature. ' What things soever the Father doth, these also doth the Son like- wise.' ' As the father raiseth up the dead, and quick- eneth them, oven so the Son quickeneth whom he will,' John V. 19, 21. This point of the resurrection of Christ is a great m3'stery, the ground of our resurrection ; and there- upon typified and prophesied of before Christ was incarnate, foretold by Christ himself in the days of his flesh, distinctly recorded, with sundry evidences thereof, and much published after it was accomplished. I . !Many were the types thereof, as — (1.) Adam's waking out of a dead sleep. ' God caused a deep sleep to fall upon Adam, and took one of his ribs, and made a woman,' Gen. ii. 21, 22, and then the man awoke. Thus by Christ's death was the church made a fit spouse for him, and then was he raised. (2.) Isaac's delivery from being sacrificed, Gen. xxii. 12, Heb. xl 19. (3.) Israel's passing through the Red Sea, Exod. xiv. 29. (4.) Aaron's dead rod, which ' budded and brought forth buds, and bloomed blossoms, and yielded al- monds,' Num. xvii. 8. (.5.) The bird that was dipped in blood, and let go. Lev. xiv. 51, 53, and the scape-goat, Lev. xvi. 21. (6.) The translation of Enoch, Gen. v. 24, and rapture of Elijah, 2 Kings ii. 11. (7.) The raising of the son of the widow of Zare- phath, 1 Kings xvii. '2i, and of the Shunammite, 2 Kings iv. 35. (8.) The restoring of dry bones to living men, Ezek. XXX vii. 10. (9.) The buOding of the second temple, Ezra vi. 14. (10.) Jonah his coming out of the whale's belly, Jonah ii. 10, Mat. xii. 40. 2. There were also sundry prophecies of Christ's resurrection, as these : ' He shall prolong his days ;' ' He shall see of the travail of his soul;' ' He shall justify many,' Isa. liii. 10, 11. This phrase, 'This day have I begotten thee,' Ps. ii. 7, is applied to Christ's resurrection. Acts xiii. 33. So is this, ' Thou wilt not leave my soul in hell,' Ps. x\'i. 10, Acts ii. 31 ; and this, ' The sure mercies of David,' Isa. Iv. 3, Acts xiii. 34. 3. Christ foretold his resurrection, not only in dark terms, as John ii. 19, but also plainly. Mat. xiL 40, 41, xvi. 21, and xvii. 23. 4. The distinct narration of Christ's resurrection is set down by all the evangelists with sundry circum- stances thereabouts. 5. There were many eye-witnesses thereof, as angels, Luke xxiv. 4 ; women, !Mat. xxviii. 5 ; all sorts of men, foes. Mat. xxviii. 11 ; friends, John xx. 19; he was ' seen of about five hundred brethren at once,' 1 Cor. XV. 6. Those ' bodies of the saints which came out of the graves after his resurrection,' were also witnesses thereof, Mat. xxvii. 52, 53. 6. Christ's resurrection was a principal point that the apostles' sermons published in planting churches, Acts ii. 24. 7. This is one of the articles of the Christian faith, expressly set down in all Christian creeds, and be- lieved by every true Christian. 1. God brought again his Son from the dead, to manifest the brightness of his glory. Christ's passion was as a cloud that overshadowed his divine glory. That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it' began to sliine forth at his resurrection ; for he was ' declared to be the Son of God, with power, by the resurrection from the dead,' Rom. i. 4. 2. He did it to declare that full conquest which his Son had over all his enemies. The last enemy was death, so as his rising from death was a full de- monstration of his full conquest. In this respect the apostle saith that he was ' raised again for our justi- fication,' Rom. iv. 25. The apostle having cleared the point of the resurrection of Christ from the dead, maketh tliis holy exultation against death itself, ' O 358 GOUGE ON HEBREWS. [Chap. XIII death, vrhere is thy sting 1 O grave, where is thy victory V 1 Cor. xv. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his priesthood, wliich was by ascending mto heaven, and there making con- tinual intercession for us, Rom. viii. 34. This he could not have done, if he had not been brought again from the dead. 4. Christ was raised to give assurance of our resur- rection, both former and latter. Our former resurrec- tion is our regeneration, concerning which it is said that ' God hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,' 1 Pet. i. 3. Our latter resurrection shall be of our bodies ; for Christ rose as a head, to make way for the resurrection of all his members. Hereupon saith the apostle, ' Christ is risen from the dead, and be- come tlie firstfruits of them that sleep,' 1 Cor. xv. 20. 1. This gives an instance of the greatness of God's power, whicli the apostle thus to the life cxpresseth, ' The exceedijig greatness of his power to usward who believe, according to the working of his mighty power, which ho wrought in Christ, when he raised him from the dead,' Eph. i. 19, 20. "Where the apostle inaketh mention of Christ's resurrection, he ordinarily addeth a word of power thereunto, as Rom. i. 4, and vi. 4, 2 Cor. xiii. 4. Experience declareth the raising from death to be a work of almighty power. For what are armies of men or boasts, to death 1 If death seize on them, what arc they 1 Death so brings down the lion, as the fearful h.ire may pull him by the beard. Where death hath seized on anj', we say there is no Lope of life ; yet this instance sheweth the contrary. The devil is said to have the power of death, Heb. ii. 14. The devil, therefore, and all the power of hell, are manifested to be vanquished by Christ's resurrec- tion. Of all evidences of God's power, meditate on this, because of the greatness, clearness, and manifold fruits thereof. 2. We have proof hereby of the perfection of Christ's sacrifice. The grave was the jirison into which Christ, as our surety, was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice .satisfied. 3. This ministercth much comfort to us against our natural bondage under sin, Satan, death, gi-ave, and hell. By Christ's resurrection we are freed from all that bondage ; for he rose as our surety. Therefore we are said to be raised up together in Christ Jcsu.s, Eph. ii. 6. And we may bo assured that we also shall be raised. 4. Tlic apostle, from the resurrection of Christ, infen-eth this duty, we should ' walk in newness of life,' Rom. vi. 4 ; and taking it for grant that we are risen with Christ, exhorteth to ' seek those things whicli are above,' Col. iii. 1. This mj'stery of Christ's resurrection is in other places amplified by the circumstance of time, that it was within the space of three days. This was an- swerable to the type, Mat. xii. 40. This time was sufficient to give evidence of the truth of his death, and withal to keep his body, ac- cording to the course of man's nature, from putrefac- tion ; for it is said of the body of Lazarus, ' By this time he stinketh, for he hath been dead four days,' John xi. 39. But God ' would not suffer his holy One to see comiption,' I's. xvi. 10, Acts ii. 27. Christ's members may hereupon, with much con- fidence, rest upon God's care in a sea-sonable provid- ing for them, and in keeping them from utter destruc- tion. Nor death, nor any other affliction, shall clean swallow them up. ' After two days will he revive us, in the third day he will raise us up,' Hosca vi. 2. On this ground saith the apostle, ' We are troubled on every side, yet not distressed ; we are perplexed, but not in despair ; persecuted, but not forsaken ; cast down, but not destroyed,' 2 Cor. iv. 8, 9. Sec. 1 Go. Of our Lord Jesm. He whom the Father brought again from the dead, is set out by his dominion, and by his title, our Lord Jesits. Lo!-d {Ku^ioi) is a word of supreme sovereignty, as was shewed. Chap. i. 10, Sec. 128. The relative ^^£», our, compriseth under it such as are of the church of God, of whom Christ is in special the Lord, as hath been declared, Chap. vii. 14, Sec. 74. Jesus was the proper name of the Son of God in- carnate, and signifieth a Saviour, as is proved, Chap, ii. 9, Sec. 73. This part of the description sheweth how much it concerncth us to know and believe the foremcntioned resurrection ; for he was raised from the dead who was in special manner our Lord, luider whom we are, and to whom we are subject, j'ca, he who is our Saviour ; for ' there is none other name under heaven given among men whereby we must be saved,' Acts iv. 12. All the good that we can any ways expect restcth in this, OUE LoED Jesus, u'hom God raised from the dead. Sec. 16G. Of Christ a shepherd. Our Lord Jesus is furtlier set forth under the re- semblance of a shepherd. The Greek word, ■7oi,aijv, hath its notation from a verb, rroiij-ahu, that signifieth to feed ; so also the Latin, pastor ; for it is the special part of a shepherd to feed his sheep, John xxi. 16. Christ was iif old foretold to be a shepherd, Isa. xl. 11, Ezek. xxxiv. 23, Zcch. xiii. 7. Christ himself professcth himself to be a shepherd, John x. 14, IG, !Mat. xxvi. 31 ; answerably he was so styled by his apostles, as here, and 1 Pet. ii. 25, and v. 4. There are sundry respects wherein this metaphor may fitly be applied to our Lord Jesus ; for, 1 . A true shepherd ' entcreth in by the door,' Vee. 20, 21.] GOUGE ON HEBREWS. 359 Johnx. 2 — that is, he is lawfully called and appointed by God ; so was our Lord Jesus, Heb. v. 5. 2. 'The porter openeth' to the shepherd, John x. 3 ; so the ministers of the church acknowledge Christ to be sent of God, and answerably entertain him, John vi. 69, 1 Pet. ii. 2.5. 3. A shepherd 'calls his sheep by name,' John X. 3 ; so ' the Lord knoweth them that are his,' 2 Tim. ii. 19. 4. A shepherd knoweth his own sheep, John x. 3. Thus Christ 'judgeth between cattle and cattle,' Ezek. xxxiv. 17. 5. A shepherd leads out his sheep, John x. 8 ; so Jesus is a guide to his sheep. He is ' the way, the truth, and the life,' John xiv. 6; that true way wherein his sheep may attain unto life. 6. A shepherd ordereth the affairs of his sheep in season ; he ' puts them forth,' John x. 4, namely, when it is time for them to go out of the fold. Christ doth tilings when it is time, John vii. 6. 7. A shepherd goeth before his sheep, John x. 4. In this respect Christ is styled our captain, Heb. ii. 10. 8. A shepherd provides for his sheep, 1 Chron. iv. 40 ; so doth Christ, .John x. 9, Ps. xxiii. 2. 9. A shepherd procures safety for his sheep. This is implied under this phrase, which Christ applieth to himself, ' he shall be saved, and shall go in and out.' 10. A shepherd hazardeth his life for his sheej?, 1 Sam. xvii. 35 ; so doth Christ, John x. 17. 11. A shepherd so acquainteth himself with his sheep, as they know his voice, John x. 4 ; so the church knoweth the voice of Christ, John x. 14. 12. A shepherd so governs his sheep, as they follow him, John x. 4 ; so doth Christ govern his church, 1 Cor. xL 1. 13. A shepherd useth to mark his sheep, so as he may know them from others. Thus Christ by his Spirit ' sealeth ' his, Ejah. iv. 30. 14. A shepherd watcheth over his sheep. Gen. xxxi. 40, Luke ii. 8. Thus doth Christ, John xvii. 6. 15. A shepherd tenderly heivleth his sheep. Thus doth Christ, Ezek. xxxiv. 1 6, JIat. viii. 1 6. 16. A shejiherd keeps his sheep together, that they stray not. Gen. xxx. 29. Eor this end Christ hath his assemblies and ordinances. 17. A shepherd seeks out the sheep that stray; so doth Christ, Mat. xviii. 11, 12. 18. A shepherd wiU carry such sheep as are feeble and cannot go ; so Christ, Luke xv. 5. 19. A shepherd will be accountable for his sheep, Gen. xxxi. 39 ; so also is Christ, John xvii. 12. 20. A shepherd wiU keep the infected from the clean ; so Christ, 1 Cor. v. 4, &c. Sec. 167. Of duties due to Christ, as he is a shep- herd. The duties that we are to perform to Christ as a shepherd, are these and such like : 1. Take Christ for thy shepherd, Ps. xxiii 1. 2. Hearken to Christ's voice, John x. 27, Mat. xvii. 5. 3. So acquaint thyself with Christ's voice as thou mayest know it, John x. 4, 14, Luke xxiv. 35. 4. Follow him, John x. 4, 27, Eev. xiv. 4. 5. If by occasion thou hast gone astray, return to him, 1 Pet. ii. 25. 6. If thou beest brought into any danger, cry to him, Mat. viii. 25. 7. If wounded, hurt, or diseased, seek cure of him, Ps. vi. 2. 8. Expect from Christ whatsoever may be expected from a good shepherd. Sec. 168. Of Christ the great shepherd. The foresaid shepherd is here styled great, yea, with an emphasis, tliat great shepherd. There is in Greek a double article — one prefixed before the word shepherd, the other before the epithet great — thus, rh '^oi/xiva, tov fj.iyat, that shejJierd, that great one. Christ may well be styled that great s/iepherd, in sundry respects : 1 . In regard of the dignity of his person ; for he was God-man. 2. In regard of liis superiority : he was the Lord of all. 3. In regard of his power, which is an almighty power. He is able to do whatsoever may be expected from a shepherd. 4. In regard of his goodness. As he is infinitely good in himself, so the fruits and effects of his good- ness are very great ; such as bring his sheep to eternal happiness. 5. In regard of the great price wherewith he pur- chased his sheeji, here styled the blood of the everlast- ing covenant. This epithet is here added to distinguish him from other shepherds ; for in Scripture both magistrates and ministers arc styled shepherds. But none ever were such as Christ is : he only is the great shepherd. In this respect he is also styled, aop^/To/.'/jji', ' the chief shepherd,' 1 Pet. v. 4. As he is called 'the great high priest,' Heb. iv. 14, to dis- tinguish him from other high priests (see Chap. ii. 17, Sec. 173), so here ' a great shepherd,' to distin guish him from all other shepherds ; and to move us every way to esteem him above others, and to prefer him before others. All other shepherds are under this great shepherd, and to give an account to him, and to depend on him. Sec. 169. Of the sheep of Christ. To shew that Christ is a shepherd, not at random for any sheep, but that he hath a peculiar flock be- louguig unto him, he is thus set out, — that great 360 GOUGE ON HEBEEWS. [Chap. XIII. sliepherJ of the shfep. In this respect, where Christ calleth upon Feter to feed those that were committed to his charge, he useth three times this appropriating relative, my : ' feed my lambs,' ' feed my sheep,' ' feed ?Hy sheep,' John xxi. 15-17. So as this great shep- herd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, ' there shall be one fold ' (or flock, 'joiij.ir) ' and one shepherd,' John x. 16. 'The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Son redeemed, and the Holy Ghost in some measure sanctified. The Greek word, nn^arov, secincth to be derived from a verb, 'a^ojBa.lvu, that signifieth to f/o on, and may fitly be applied to saint.s' progress. These are called sheep in a double respect : 1. In regard of their reference to Christ. It was shewed, Sec. 16G, that Christ was a shepherd ; now these are they over whom Christ as a shepherd sets himself ; and of whom, as of a peculiar flock of sheep, he taketh special care. 2. In regard of that fit resemblance that is betwixt them and sheep ; and that in sundry excellent quali- ties : as, (1.) Meekness. Sheep are of all creatures the most meek. They are freest from rancour and re- venge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no, not to snarl against him. These are doggish properties. Such as liave the Spirit of Christ in them, have a meek spirit. It is .said of Christ, ' He was opi)rcssed, and he was afllicted, yet he opened not his mouth,' Isa. liii. 7. Such is the di.sposition of the members of Christ. (2.) Harmlessness. Of all creatures they are the least harmful. Though they suffer much, they do jio wrong. (3.) Patience. ' As sheep are dumb before the shearers' (Isa. liii. 7), yea, before their slaughterers, so are holy martyrs. (i.) Dependence. Sheep do altogether depend upon their shepherd's care. Thus believers cast them- selves upon Christ, upon his protection and provi- sion. (5.) Obedience. Sheep follow their shepherd, John X. 4. They flock together, or go this way and that way according to the whistle or other direction of the shejjherd; so do Christ's sheep, John x. 16. (G.) Contentedne.ss. They will feed upon any pas- ture ; yea, even upon the fallow ground. Thus are believers content with any state wherein the Lord shall set them. (7.) Cleanliness. They are not like swine, that de- light to wallow in the mire ; but if by occasion they fall thereinto, they will, as .soon as they can, get out of it. Herein lies a difference betwixt a natural man, and one that is truly regenerate. The former wilfully runneth into sinful mire, and with delight walloweth therein. The latter may, by temptation, fall into such filth ; but through shame he will Cjuickly recover himself, and seek to be cleansed. (8.) Sociableness. Sheep love to flock together and to feed together. So saints love the society one of another. (9.) Profitableness. They are in everything profit- able. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death. By these properties we may make trial of ourselves whether wc be the sheep of Christ or no. It becomes us therefore duly to apply them to ourselves. Hereby, also, proof is given of the benefit that saints bring to those among whom they live, which may easily be gathered from the forementioned properties. They ought, therefore, to be had in high account. Sec. 170. Of ffi€ blood of the everlasting covenant. By way of amplification the apostle addeth this clause, tliroKgh the hlood of the everlasting covenant. There were three distinct points before noted in this verse : 1. A description of God, the God of peace. 2. The resurrection of Christ. 3. The oflice of Christ, to be a shepherd of the sheep. To each of these may the foresaid amplification have reference ; for, 1. The Lord is the God of peace, through the blood of the everlasting covenant. 2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting covenant. 3. By virtue of the everlasting covenant sealed by the blood of Christ, Christ became the great shepherd of the sheep. Of a covenant in general, see Chap. vii. 22, Sec. 94, and Chap. viii. 8, Sec. 39, ikc. The covenant here meant must needs be the new covenant of grace ; because this epithet, everlasting, is attributed thereunto. Of the difference betwixt the old and new covenant of grace, see Chap. viii. 8, Sec. 52. This new covenant was made with Christ as the head of the mystical bodj'. It was in and by him established and ratified ; and thereujjon it is hero added as the ground of the three forementioned points. The word, aiuvlov, here translated everlasting, is in Greek the same that is translated ' eternal,' Chap. v. 9, Sec. 51. It implieth a continuance without date. It is here attributed to the new covenant. 1. To put a difl'erence betwixt it and the old cove- nant, which had a date, and was in time abrogated, as is i)roved, Chap. viii. 13, Sec. 81. 2. To shew that the vigour of this covenant ever remaineth ; and that therefore no other covenant is Veb. 21.] GOUGE ON HEBREWS. 361 ever to be expected : so as we may the more confi- dently rest hereupon, and content ourselves here- with. By blood is here meant the death of Christ. Of blood in general, see Chap. ii. 14, See. 137. The apostle doth not here speak of the blood of Christ as it remained in his veins ; in that respect it would set forth the life of Christ, Gen. ix. 4, 5 ; but he speaketh of it as shed out of his body, for so it signifieth death ; and withal the kind of his death, which was a sacrifice : for the blood of those beasts which were made sacrifices under the law was shed. Lev. i. 5. In reference to the blood of the beast sacrifices, frequent mention is made of Christ's blood. It was Christ's death that ratified the new covenant, whereby it became a testament, Heb. ix. 16, 17. Thereby this covenant came to be unalterable, Gal. iii. 15. This doth much magnify the new covenant, in that it was ratified with so great a price as the blood of Christ, which the apostle might well style precious, 1 Pet. i. 19 ; for never was there in the world any- thing of more worth or greater price than the 'olood of Christ : and that, 1. In regard of the person whose blood it was, even the blood of him that was true God ; whereupon the apostle saith that God hath ' purchased ' the church ' with his own blood,' Acts xx. 28. 2. In regard of the precious effects that are wrought thereby ; which are freedom from everything that may make man miserable — as the curse of the law, the wrath of God, divine justice, the sting of death, the power of the grave, bondage under sin and Satan, and from hell and damnation. Yea, also, participation of everything that may make us happy — as reconciliation with God, justifica- tion of our persons, and eternal salvation. AH these, and other like to these, are branches of the new cove- nant, as it is ratified by the blood of Christ. Well, therefore, might the apostle add to the former privi- leges this great one, ' in (or through) the blood of the everlasting covenant.' Sec. 171. Of adding prai/er to other mmiu of in- stniction. Ver. 21. Make you perfect in every good loork to do his loill, %1'orhing in you that which is well-pleasing in his sight, through Jesus Christ; to lohom be glory for ever and ever. Amen. The substance of the apostle's prayer is contained in this verse. He had before exhorted them to sundry good works : here he prayeth that God would enable them thereunto. It is usual with the apostles to pray to God to enable their people to do those things that they exhort them to. All esiortations, and other means which man can use, are altogether in vain without God's blessing thereupon ; and prayer is an especial means for ob- taining God's blessing. Commendable in this respect is the custom of ministers, in making prayers after their sermons for a blessing on what they have delivered. Little is this considered by them who in the end of their sermon, having named Christ, thus conclude all, ' to whom, with the Father and the Holy Ghost, be all glory now and for evermore.' This is a good close, but too scanty in regard of that blessing that should be sought. It is to be feared that a special reason of men's small profiting by much hearing is this, that they are not so earnest in seeking a blessing of God as they should. Sec. 172. Of being perfect in every good worh. The first branch is a very large one, eoniprisinc under it every spiritual blessing that is needful for a Christian. The first word, xaraoueai, in Greek is a compound. The adjective, ajr/o;, whence it is derived, doth sig- nify sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rent or defective : as where it is said, that the sons of Zebedee were ' mending' their nets Mat. iv. 21; and where the apostle exhorteth to ' re- store' one that is overtaken in a fault. Gal. vi. 1. Usually it signifieth, as here, to perfect, 1 Cor. i. 10 2 Cor. xiu. 11. It is used to God's 'preparing' the body of Christ for a fit sacrifice, Heb. xii. 5'; and to the ' framing' of the worlds, Heb. xi. 3. Both Christ's body, and also the worlds were perfectly made up. It here intendeth a perfection ; and giveth evidence that perfection may be prayed for, as 1 Cor. i. 10, 2 Cor. xiii. 11. Christ himself exhorteth us to be perfect. Mat. v. 48. See more hereof in The Guide to go to God, or, E.rplanation of the Lord^s Prayer on the 3 Petit. Sees. 65, 68, 69. ' The noun, i^yov, translated woj-l; is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, see Chap. iv. 3 Sec. 28. Here it is applied to that which man doth : and is extended to every kind of work to be done by man, either in reference to God, or a man's neighbour, or himself : therefore he here addeth this general particle, every. For man is bound to do what work soever is required of him by God : as is proved, Chap. viii. 5, Sec. 16. Though the extent aforesaid be very large, yet it must be limited within the compass of that that is good. Therefore this epithet, good, is here added, to limit and restrain that general, every. The notation of the Greek word, ayaSlt, is taken from another word that signifieth admirable, or worthy of all admiration : for in truth nothing is so worthy of admiration as that which is truly good. This is the commendation of every work that God 3C2 OOUGE ON HEBEEWS. [Chap. XIII. made in the beginning, that it -vras ' good,' yea, ' very good,' Gen. i. i. 31. There is nothing wherein the creature can be more like his Creator than in good- ness. This was that image or likeness of God after which God made man at first, Gen. i. 2G, 27. Under this word, ^''xkI, all fruits of holiness to God, and righteousness to men are comprised. These then are the good works whoreunto we are 'created,' Eph. iL 10; and unto which the man of God must be ' thoroughly furnished,' 3 Tim. iiL 17 ; and which he must learn to ' maintain,' Titus iii. 8, 14; and whereof he must be 'zealous,' Titus ii. 14. These are they that must be ' seen, that men may glorify our Father which is in heaven,' Mat. v. IG, 1 Pet. ii. 1 2. Dorcas is commended for being ' full ' of these. Acts ix. 3G. These ' become women pro- fessing godliness,' 1 Tim. ii. 10. A widow that is received to do service in the church, must be ' well reported of for good works,' 1 Tim. v. 10. Rich men must be 'rich' therein, 1 Tim. vi. 18. Ministers must be a ' pattern ' therein, Titus ii. 7. And we must all ' provoke one another ' thereto, Heb. x. 24. See more hereof in I'hc Saint's Sacrifice, on Ps. cxvi. 9, Sec. 5i). Sec. 173. Of doinfi God's will. That it migiit be the better known what is indeed a food work, the apostle thus explaineth it, to do his tvUl. Of the distinction of God's will, see Chap. ii. 4, Sec. 37. Here is meant God's revealed will, which is his word. This is the rule of every good work. To do God's will is to obey his word. Therefore as God hath made known his will in his word for our rule, so must we conform ourselves thereto, and yield obedience unto it. Of God's will, and that as it is our rule, and of practising God's will, see I'/ie Guide to go to God, or An Ej-phination of the Lord's Pratjer, on Petit. 3, Sees. 56, 58, 59. Of practising duty, see Tlie Saint's Sacrifice, on Ps. cxvi. 9, Sees. 55, 59. Sec. 174. Of God's worhiny that which is wdl-pleas- iny in his siijlit. Tlie apostle further addeth in his prayer this clause, working in you tlt-d of the church. They that are of the church are here styled the sheep, of whom Christ is a shepherd. See Sec. 169. XII. That which Christ undertakes for the church is by virtue of covenant. This phrase, through the cove- nant, being inferred upon this office of Christ, shep- herd, gives proof hereof See Sec. 170. XIII. The netv covenant hath no date. It is here said to be everlasting. See Sec. 170. XIV. The covenant is ratified by Chrisfs blood. To demonstrate this truth, blood is here attributed to the covenant. See Sec 170. XV. Peyfection may be prayed for. The apostle pr.ayeth God to make ihem. 2ie7fect. See Sec. 172. XVI. Good works are to be done. The apostle prayeth that they may do them. See Sec. 172. XVII. Every good work is to be endeavoured after. So much is here intended, under this indefinite particle, every. See Sec. 172. XVIII. God's will is man's ride. To this end it is here set forth. See Sec. 173. XIX. To do God's will is to do a good work. This clause, to do his will, is here brouglit in as a declara- tion of a good work. See Sec. 173. XX. God continneth to work in his saints. This he doth after the beginning of their regeneration. There- fore, after he had prayed that they might do God's will, he addeth this means of doing it, working in you, wliich hath reference to God's continuing work. See Sec. 175. XXI. That ivhich God worketh is well-pleasing to him. Thus much is here plainly expressed. See Sec. 174. XXII. That ivhich is well-pleasing to God is done as in his presence. AVith respect thereunto. This is, in his sight. See Sec. 174. XXIII. Things are well-pleasing to God through Jesus Christ. The inference of this phrase, through Jesus Christ, gives a proof of this point. See Sec. 176. XXIV. Glory is to be given to Christ. This rela- tive, to ivhom, hath especial reference to Christ. See Sec. 177. XXV. Everlasting praise is due to Christ. This phrase, for ever and ever, imports as mucL See Sec. 177. XXVI. What is prayed for must be believed. The addition oi Amen intends as much. See Sec. 177. Sec. 180. Of the apostle's earnest desire of his people's using tlieir best endeavour. Ver. 22. And J beseedi you, brethren, suffer the word of exhortation : for I have written a letter unlo you in few words. Ver. 22.] GOUGE ON HEBEEWS. S65 This English copulative, ami, is in Greek the ordi- nary conjunction of opposition, hi, but, which im- plieth that something is here wanting over and above that which he had declared before, which was, that God himself wrought in them that which was well- pleasing in his sight ; but here he implieth that to God's work their endeavour must be added, see Chap, iv. 11, Sec. 63 ; as if he had said, Though God work in you every good work, yet you also must do that which belongeth unto you ; you must suffer the ivoi-d of exhortation. This advice the apostle enforceth by a pithy and meek entreaty, thus, '^raoaKuXa, I beseech you. This is the very same word that he used, Ver. 19, Sec. 158. There it was used on his own behalf. He there be- seecheth them to pray for his own restoring ; here he beseecheth them to do that which was needful and useful for themselves, even for their own spiritual edification. Hereby he giveth instance, that ministers must be as careful to stir up people to seek their own good, as to seek the good of their ministers. He that on his own behalf earnestly desired his people to ' strive in prayer to God for him,' Rom. xv. 30, thus expresseth his earnest desire of them to seek their own spiritual good, ' I beseech you, brethren, by the mercies of God,' (tc, Eom. xii. 1 ; and in another place, ' I be- seech you, brethren, by the name of our Lord Jesus Christ,' .fee, 1 Cor. i. 10. 1. There lieth as great a charge upon ministers for the good of their people's souls as of their own souls, Ezek. Lii. 17, 18, &c. 2. Herein they shall shew the sincerity and ardency of their affection towards their people, as he who said, ' My heart's desire and prayer to God for Israel is, that they might be saved,' Rom. x. 1. And again, ' I could wish that myself were accursed from Christ for my brethren,' Rom. ix. 3. Yea further, thus, ' I wiU very gladly spend and be spent for you,' 2 Cor. xii. 15. 3. They shall hereby get to themselves the greater comfort in this world, Phil. iv. 4, and the greater re- ward in the kingdom of heaven, Dan. xii. 3. Blessed are they who are of the mind of this apostle, to beseech their people about those things which concern tlieir spiritual edification and eternal salvation. See more hereof on Chap. vi. 11, Sees. 7 6, 77. To enforce his earnest desire herein, he useth this affectionate title, ahiXfol, brethren. Hereof see Chap, iii. 1, Sees. 3, -t. Sec. 181. Of suffering the word of exhortation. That which the apostle earnestly beggeth of those Hebrews, is thus expressed, suffer the word of ex- hortation. The noun, •xaoa.nXriai;, translated exhortation, is de- rived from the verb, wagaxaXS, which signifieth be- seech. Hereof see Chap. vi. 18, Sec. 144. It is sometimes translated ' consolation,' or ' com- fort,' 2 Cor. i. 3, 4; and sometimes 'exhortation,' Rom. xii. 8. Tliis phrase, winxl of exhortation, is used. Acts xiii. 15. It is called, Xoyog vaPaxXrjSiOj;, word of exhortation, because exhortation useth to be given by word of mouth. Here this phrase may be taken for all manner of instruction, whether information, direction, admoni- tion, incitation, consolation, or any other the like. The verb, aviyich, translated suffer, is usually ap- plied to such things as seem to a man's afi'ection somewhat grievous, or distasteful ; but yet in his judgment suffered or borne with. It is used of Christ's suffering the weaknesses and unbelief of his disciples; it was some grief unto him, yet he suf- fered them, and saith, ' How long shall I suffer you?' It is sometimes translated to ' endure,' 2 Tim. iv. 8. Sometimes to ' bear with,' Acts xviii. 14. Sometimes to ' forbear,' Eph. iv. 2. Here it implieth, that they were somewhat offended at the apostle's manner of instructing them, so as they did not so well take it as they should ; or at least he feared that they might distaste it. For he had been both earnest and severe in his reproofs and exhortations. He intimateth, that they had ' forgotten the exhortation,' chap. xii. 5 ; that they had ' need of patience,' chap. x. 36 ; that ' their hands hung down, and their knees were feeble,' chap. xii. 12. But especially his apostolical severity is hinted, chap. vi. 1, 2, kc, and chap. x. 25, 26, (fee. Thereupon he is in the close of this epistle very earnest with them, to suffer tlie word of exhor- tation. This implieth a backwardness in people to receive that word which is delivered unto them, though it be for their own spiritual good. Prophets and apostles much complain hereof. Dent. xxix. 4, 2 Kings xvii. 14, 1 Cor. iv. 18, Phil. iii. 18. This, therefore, is a very needful caution ; and for making the right use thereof, people ought to be well persuaded of their ministers, of their good- will towards them ; yea, and of their desire of their best good. They ought to be like the Thessalonians, who ' re- ceived the word which they heard, not as the word of men, but (as it is in truth) the word of God,' 1 Thesa. ii. 13. Sec. 182. Of the meaning of these words, 'I have written to you in few words.' The reason which the apostle renders to enforce his desire, is thus expressed, for I have written a letter unto you in few words. This phrase, I have written a letter, is the interpre- tation of one Greek word, which is a compound. The simple verb, ffrsXXw, signifieth to se/id. The compound, imariWu, to send to. Mat. xxi. 34, 36. Now, because men by letters do use to send their mind to others, this word is used to set out a man's writing of a letter, and thus translated ' write,' Acts 366 GOUGE ON HEBEEAVS. [Chap. XIII. XV. 20. A noun hence derived, iTieToXfi, signifieth a letter, or an e/iislle, Col. iv. IG. Of the word, iia jSiayjint, translated, in few words, see Chap. ii. 7, Sec. 5 'J. This noun, words, is not expressed in the Greek, but necessarily understood, and well supplied. The force of the apostle's reason may sundry ways be enforced ; as, 1. Though liis epi.stles were long — for it is the lonfcst of all the apostle's epistles, except that to the Eomans, and the first to the Corinthians — yet the exhortations of this epistle were but few ; for it is spent for the most part in matters of doctrine ; and in that respect they might the more patiently bear Lis exhortations. 2. His exhortations were but few and short, in comparison of their need; for he might have filled large treatises with his exhortations, if he had cn- laro-ed them according to their need. Now seeing he had so contracted himself, and called out such only as he thought most needful and useful, and compara- tively were but few, they ought the more patiently to suffer them. 3. If the -whole epistle be comprised under this phrase, word of exhortation, it is no very long one ; but may very well be styled, a feiv words. 4. This direction may be given unto them in re- ference to the apostle's sermons, and the preaching of other ministers; as if he had intended that they should not content themselves with this bare epistle, which was but in few words, but also suffer the ex- hortations of their ministers, whether himself or others, because thereby they might more largely, and more pertinently, according to several occasions, be instructed and exhorted by their ministers from time to time. The apostle's epistles lay down a foundation, which was further to be built upon by the ministry of such as God from time to time should set over them. ' Sec. 183. Of the resolution and observations of Hcb. xiii. 22. The sum of this verse is, a direction for profiting by the ministry of the word. We may observe, 1. The inference of it upon that which went before, iji this particle, and, or hut. 2. The substance of it. In the substance is set down, 1. The matter. 2. A motive to enforce it. In the matter, there is considerable, 1. A thing desired. 2. The manner of desiring it. The manner is first propounded ; and that in two branches, 1. A mild re)ra(, if he come shortly. The Greek adverb, rayjov, translated short!//, is the very same that is translated 'sooner,' Ver. 19, Sec. 159. By this caution it appeareth that Timothy was not at that time present with this apostle ; but he shortly expected him. If there should fall out any occasions of keeping the apostle and Timothy one from the other (as that Timothy upon his delivery should again be restrained, or importuned there to abide with some Christians, or upon weighty occasions go to another place), the apostle would not for want of his company be kept from the Hebrews. This circumstance, therefore, much amplifieth the apostle's desire of seeing the Hebrews. He was Vol. III. very loath to go without Timothy, and greatly de- sirous of his company ; yet herein he had rather deny his own mind and desire about Timothy than about seeing the Hebrews. Of the two desires this latter was the more weighty. This was the main substance of his desire. The other, concerning Timothy's company, was but a cir- cumstance. He would not, therefore, suffer a circum- stance to hinder the substance. If both might stand together he accounted it the best ; but howsoever, he meant himself to see the Hebrews. Nay, he would not suffer the foresaid circumstance of Timothy's company to procrastinate or put delay to his coming ; and therefore saith, if he come shortly. It is a point of wisdom well to discern things that differ ; and to prefer the things that are most needful and useful. Sec. 190. Of the resolution and obsen'adons of Heb. xiii. 23. Ver. 23. Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. The sum of this verse is, a declaration of good news. Hereof are two parts : 1. The kind of news. 2. The consequence following thereupon. In the kind of news is expressed, (1.) The evidence of it, in this phrase, know ye. (2.) The substance of it. Wherein is declared, 1. The person whom it coucerneth. He is de- scribed, (1.) By his name, Timothy. (2.) By his relation, our brother. 2. The benefit, is set at liberty. In the consequence there is, 1. A promise. 2. A caution. In the promise, the persons whom it concerns, which are, 1. He that promiseth, /. 2. He for whom he engaged, with whom. The thing promised is in these words, will see you. The caution is in this phrase, if he come slwrtly. Doctrines. I. Good news is to be made known. This ariseth out of the general sum of the first part of the verse. See Sec. 184. II. Xeivs is to be told upon sure grounds. So as they to whom the news is sent may know it. See Sec. 184. III. Significant navies are conimendeible. Such a name was Timothy. See Sec. 185. IV. Ministers are brethren. The apostle saith in reference to this Timothy, our brother. See Sec. 186. V. Ministers may be restrained of liberty. This is here implied, in that he was set at liberty. See Sec. 180. VI. Jliiiisters restrained may be set at liberty. This is plainly expressed. See Sec. 186. 2 a 370 GOUGE ON HEBREWS. [Chap. XIII. VII. Faithful minister.i desire to h: present with their people. This made this .apostle to promise to see these Hebrews. See Sec. 187. VIII. Good ministers vjill associate tliemselves to- gether. This ariseth from this phrase, with whom. See Sec. 188. IX. Circuvwtances must not kinder a substance. This is gathered out of this caution, if he come shortli/. See Sec. 189. Sec. 191. Of salutation. Ver. 24. Salute all them that have the nde over you, and all the saints. Tliey of Italy salute you. The apostle, upon testification of his desire to see them, matiifesteth his inward entire affection and good- will towards many among them, j'ea, towards them all, by saluting them ; for salutation is a manifestation of the good-will of one to another. Our English word is taken from the Latin, salu- tare; which sigiiifieth to wish for health or safety. The Greek word, ats-daaak, translated salute, pro- perly signifieth to embrace ; and so it is translated, Acts XX. 1, Heb. xi. 13. Men use to salute one another in presence, and in absence. In presence, by words or gesture. This phrase, ' when ye come into .an house, salute it,' M.at. x. 12, implieth a wishing well unto it ; for it is thus ex- l)oundcd, ' Into whatsoever house ya enter, first s.ay. Peace be to this house,' Luke x. 5. By gesture one salutes another, when they kiss one another, 2 Cor. xiii. 12, 1 Thess. v. 20; or stretch out their hands and arms one tow.ards another ; or bow the knee, or put off the hat, or use other like gestures, according to the custom of the country. These were such greetings as the Pharisees affected. Mat. xxiii. 7. In absence, one salutes another by mess.age or writing. By niess.age, when one is scut to another for that purpose ; by writing, in a letter or otherwise. Here the apostle salutes in and by a letter. This doth justify and commend the like practice .amongst Christians ; .and that not only in ,ab.sence, .as here, but also in presence, as in other places. As they who salute testify their good-will to others, so they that are saluted may take notice thereof, and tliereby be moved, .as occ;ision is offered, to give tes- timony of their good-will .also. Mutu.al amity is hereby conthmed and increased. Christians also do hereby grace their profession. Their spirits .also are thus tiie more quickened to call upon Gud one for another ; and likewise to praise God in one another's behalf So .as Christianity ddth not take aw.ay common duties of courtesy. Sec. 192. Of saluting them that have the rule in the church of God, The persons s.aluted, are first, in particular, thus expressed, all them that have the rule over you. The same word, riycm/xiicuc, is here used that was before used, Ver. 7, Sec. 90, .and Ver. 17, Sec. 148. It w.a.sin those places proved that ministers of the word were esi)ecially comprised under this phrase. It is further inferred from this general p.article, •xavTai, all, that not only ministers of the word, but other rulers also, or governors, whose office in the church is to be helpers unto ministers of the word in well governing the church. This interpretation m.ay very well stand. In that the apostle by name setteth down these, and th.at in the first place, it giveth evidence of his special respect to them, and of liis desire to have them take notice thereof ; and withal of his desire that all to whom he wrote should take special notice of them to obey them, as was shewed, Ver. 17, Sec. 118. Sec. 193. Of a yniniiter's equal respect to all saints. The .apostle thought it not enough to testify his good-will to the church governors among the Hebrews, by saluting all tliem, but also giveth evidence of his like good-will to cavra; tov; ayiov;, all the saints, by saluting all them .also. Who .are to be .accounted s.aints bath been shewed, Chap. 6, 10, Sec. 71. All that professed the Christian faith, and were thereupon members of the visible church, go under this title. As tlie title saints, so this general particle all, giveth proof of the ajiostle's impartial respect. Though for honour's sake he set the governors in the first place, yet the whole church and the several members thereof were in his heart. He did bear an inward good-will towards them ; and he was desirous that that his inward good-will should be made known to them by saluting them ; even all of them of wh.at rank or de- gree soever they were. In a like extent doth the apostle manifest his impartial respect to another church, thus, ' To all that bo in Home, beloved of God, called to be sroniise3, threats, Better covenant. vii. 94 See Vengeance. Reverence in serving God, Reward, Reward of suffering, Reward of sin, . Reward of good works, . Reward may be aimed at, . vi. Reward may stand with grace, . Reward after work, . . x. Reward given of God, . Reward makes leave and endure any thing, Rewardcr, God is, Riches, how esteemed, . Right to Christ, who have not, . Right hand, how attributed to God, Right hand of God, Christ exalted unto. Christ's continuance there, Righteous king. Righteous men in this world. Righteous men live. Righteous men live by faith, Righteousness, what it is, Righteousness of Christ's kingdom. Righteousness loved of Christ, . Righteousness of God jierfect, . Righteousness for faithfulness, . Ri,i.'hteousncss and jioace, Ivightcuusness excellent, Righteousness of faith, . Rites. See Types. Run, Christ did, in the Christian race. Run, Christ did, before others, . Run, we must, in our race, Sabbath rest, Sabbath permits no servile works. Sabbath, in some sense, permits servil works. Sacrament. Sec Seal. Sacraments, principles about it, Sacraments do not confer grace, Sacraments of divine institution. Sacraments in all ages, . Sacraments to strengthen faith, . Sacramental union, Sacrifice of Christ for sin. Sacrifices and gifts distinguished, Sacrifices for sin. Sacrifices, why slain, iv. 27 iv. 5-1, 55 iv. 5G iv. 57 iv. 60 iii. 04, G5 xi. 89 xiL 135 xi. 145 X. 130 ii IG vi. 57 , 88 49, xi. 145 viii 43 13G, xi 19 xi 23 xi. 14G xi 23 xi. 143 xiii. 123 i 33 i. 149 i. 1.50 vii 19 X. 144 X. 145 X. 146 114 114 115 . 60 . 62 vii . 22 . 33 . 33 vi. 158 vi. 159 xii. 8 , &c. i\ . 31 i\ . 31 xi. 178 vi. 13 vii. 86 ix. 108 ix. 108 xi. 156 xi. 155 28, X. 35 V. 7 V. 8 V. 7 Sacrifice, bloody and unbloody. See Bloody. Sacrifice of praise, . . . xiiL 142 Sacrifice, of what creatures, . . ix. 102 Sacrifice, true, better than typical, . ix. 1 1 9 Sacrifices, legal, cannot stand with C'hrist's, x. 25 Sacrifice ever must be, . . . x. 25 Sacrifice of Christ makes perfect, . x. 28 Sacrifice of Christ, his own body, . x. 18, 29 Sacrifices, legal, insufficient, . . x. 34 Sacrifices were many, . . . x. 34 Sacrifices, legal, abrogated, . , xii. 98 Saints. See Holy. See Confessors. Saints' and Christ's fellowship, . . i. 122 Saints and ChrLst of one, . . iL 104 Saints all of the same spiritual being, . ii 1 04 Saints especially to be succoured, . vi. 7 1 Saints vilely esteemed, . . . xL 2G7 Saints' perfection in heaven, . . xii. 112 Saints speak after death, . . xii. 118 Salem, . ... vii. 4 Salutations commendable, vii. 13, xiii. 191,194 Salvation, . . . . i 159 Salvation, neglected, . . . ii. 19 Salvation put for gospel, . . ii. 20 Salvation, great, . . . ii. 21 Salvation by Christ, . . ii. 95, v. 50 Salvation, eternal, . . . v. 51 Salvation to all that obe}', . . v. 53 Salvation accompanieth good works, . vi. 57 Salvation^ what right we have to, . i. 1 GO Salvation's certainty, . . . i. 161 Salvation sure to such as look for it, ix. 146, 147 Salvation full at Christ's last coming, . ix. 147 Salvation, end of faith, . . x. 153 Samson's name, weakness, strength, xi. 199,200 Samson's h.air, . . . xi. 261 Samson's death lawful, . . xi. 2U3 Samson, a tjpe of Christ, . . xi. 206 Same, Christ is ever, . . ix. 90, xiii. 112 Samuel's name, birth, education, iirivi- legcs, ... xi. 219, itc. Samuel, a type of Christ, Samuel, not raised from the dead, Sanctity, external, to be added to inter- nal purity. Sanctify, how God, or Christ, or man doth, Sanctified, none are, by nature, . Sanctification and justification from Christ, . . . . Sanctification imperfect, Sanctified ones are perfected, Sanctuarj', diversely taken. Sanctuary, what it was, Sarah, her name, and faith. Save, variously taken, . Saviour, what a one Jesus is. Sawn asunder, . . . . 224 223 ii 101, 102 ii. 103 ix. 73 x. 7 X. 40 viii. 4 ix. 4, 14 53 V. 42 ii. 73 xi 25J XI ALPHABETICAL INDEX. 389 Scapc-goat tj'pified Christ, . . ix. 139 Scarlet-wool, what it typified, . . is. 103 oceptre of Christ, . . . i. 1 1 1 Schools. See Seminaries. Scourging professors, . . . xi. 2-52 Scourge, God doth oft, . . . xii. 40, 42 ScoflF. See Reproach. Scripture added to scripture, . . i. 6.j Scripture proral blessings not the only object of faith under the law. Tempt God, how a man doth, and what the causes and effects thereof. Temptations on the right hand dangerous. Tempted, how many ways Christ was, . Tempted, how far, and why Christ was, ii. 182, 183 ']'emj>ted, how any man may be, Tempted, how Abraham was, Tempted, best ari 'I'entlis, given to Melchiscdec, Tenths, how far due to other ministers, . Tentiis, why given to Lcvites, . Tenths argue superiority, Tentlis paid by Levi in Abraham Tents of jiatriarchs. Terrible, God is, . . Testament. See New. Testament, or last will ratified by doatli, Testament ratified inviolable, Testament unjust annll, Testaments, Low violated, IL 2, o ix. 33 xii. 90 xii. 90 iii. 92 iii. 90 xi. 256 11. 96 . 182, 183 ii. 185 XI. 83 XI. 83 Vll. 10 VII. 17 vii. 33 40 Vll. 33 Vll. 50 XI. 45 X. 15 ix. 93 IX. 94 IX. 94 IX. 94 ALPHABETICAL INDEX. 391 ix. di Testament. See Covenant. Testators' general intent to be observed, Testimony. See Witness. Testimony of Scripture. Sec Scripture. Tlierefore, . . . i. 117, ii. 2 Threats of God assuredly executed, . iii. 174 Throne of Christ, . . . i. 100,110 Throne of grace, . . . iv. 1)4 Thrones, angels', . . . i. 84 Time. See Opportunity. See Set. Timotheus, .... xiii. 18.3 Tithes. See Tenths. Titles before epistles. Tortures on professors of truth, Trading in sin, . Traditions, how useful, . Transgression distinguished from disobe dience, Transgression punished. Transitions useful. Translation of Enoch, . Transubstantiation refuted, Treasure, what is. Trials. See Afflictions. Trials, many and great, Christians are subject unto, . . x. 120,12.3,12,") True and typical opposed, . . viii. G Trust in God, . . . . ii. 119 Truth to be granted to adversaries, . ix. 2 Truth received, . . . x 91 Try. See Tempt. Type and truth greatly differ, . . ix. 7G Types were not the truth, nor to be rested in, . Types, why instituted, . Types had their truths. Types had their heavenly truth; i. 3 xi. 24.5 X. 89 xi. 244 disobe- ii. 14 iL 15-1" ', xii. 127 viii. 2 xi. 17 ix. 107 xi. 143 Types, in what cases rejected. Types of Christ, Tj-pes but shadows, Types fulfilled by Christ, Types, legal, were sacred, Types may set out many mysteries, Types, legal, could not quiet the conscience. Types, legal, concerned the outward man. Types grounded on equity. Types and truths alike, . Types, how far taken away. Types, very glorious. Unbelief hardens the heart, . . iij. 84,92 Unbelief makes an evil heart, . . iii. 128 l^nbelief hinders not God's goodness, iii. 97,100 Unbeliefs damages, . iii. 129,171, iv. 20 I ■iiLelief, how prevented and redressed, . iii. 130 L'nbelief a great sin, . . vi. 100 113 Unbelief makes void Christ's last will, . ix. 95 iv. 49 iv. 49 iv. 50 viii. 13, ix. 115, 117, 122 iv. 50, x. 10 vii. 25 viii. 12 xiii. 128 ix. 3 ix. ix. 49 ix. 50 ix. 97 ix. 98 X. 24 X. oS Unbelief causeth destruction, Unbelievers excluded from believers' pri- vileges, . . . iv. 21, 39 Unbloody sacrifice. Sec Bloody. Unclean things under the law, . Unclean arc all things to sinners. Unclean are all luen, Uncleanness legal, not simply sinful. Union of Christ hypostatical, Union betwixt Christ and believers, ii. 104 Union of all nations under one covenant Universal obedience, Unversities. See Seminaries. Urim and Thummim, . xi. 185 , xL 31 ix. 74 ix. 104 ix. 105 i. 28 i. 15 iii. 151 viiL 37 viii. 10 viii. 4 ix. 10, 17 X. 58 xi. 230 237 158 37 50 78 77 112, xi. vii Vail of the tabernacle, . Vail typified Christ's flesh "\'alour commendable, . Valour wrought by faith, ^'engeance is God's, Verily, Visit, God doth. Voice of Christ, '\'oicc of Christ, how to be heard. Voluntary. See Willing. Wait upon God's will, . . . x Wait for accomplishment of promises, . vi. Wait with patience, . . . yi. Waiting obtains the promise, . . vi. Wander, confessors do, . . xi. 200, 208 Want whereuuto confessors may be brought, xi.' War lawful, . . . yif. 9, xi' War betwixt professors of the true religion, xi. Washings legal, . . u- Watch, ministers must. Watch. They must for souls, . Water purifying. Way, what it is. Way to heaven opened, . Way, new and living, consecrated. Way to heaven not" manifest under th law. Ways of God, . Weak made strong. Whole will of God to be revealed, Wilful ignorance, Wilfuhiess aggravates sin. Wilfulness dangerous, . Will. See Testament. Will of God his rule, Will of God revealed by parts, . Will of God many ways manifested, Will of God, secret and revealed. Will of God Christ's rule. Will of God makes Christ's sacrifice per feet. Will of God is the saints' rule, . xiii. . 37 110 111 112 209 202 227 239 50 149 150 70 54 53 , 50 233, 47 110 234 ix. 101 iii. Ill iii. 107, X. 88 iii. 108 ii. 37 i. 11 i. 11 be. 141 X. 19, 20 X 2G si. 27, 83 392 ALPHABETICAL INDEX. Will of man, free, iii. 81 AVorks of God, how fini-shed. iv. 23 In wliat free, iv. C3 AVork to be forborne on Sabbath, iv. 31 Will cannot be forced, . iii. 83 AVork of God attributed to man. iv. 48 Willing siifFcrers, xi. 24G AVorks, our own, what are. iv. 58 Willing to do good, xiii. 156 AVorks in heaven, iv. GO Willingly God doth what he doth. vi. 130 AVorks, dead, vi. 8, ix. 84 Willingly Christ olFcred himself, X. 70, X. 15, 19 AVorks, good, accompanied with salva- Willingly refuse honours. xi. 13G tion, VL 57 Witness God gives to his word. ii. 28 See Charity. Sec Good. Witness Moses did, iii. 53 AVorks what God will not forget, vi. G5 AVitnesses God always had. iii. 53, xii. 2 Works of men merit not. vi. G6 Witness given to the elders. xi. G AVorks do not justify, . ix. 104 , xi. 190 Witness honourable, xi. 6 AVorks an evidence of good conscience, . xiii. 157 Witness of faith, xi. 13 AVorking of God continued in his, jciii. 174, 175 Wives' faith useful to husbands. xi. 58 AVorlds, how taken, . L 8, iv. 29 , ix. 141 Women may prove worthies. xi. 53 AVorld not eternal. i. 129 Wonders, ii. 31, 32 AVorld to come. ii. 41, 4 2, vi. 36 AVonders under law and gospel. how AVorld to be left, xi. 32, xiii. 133 differ, ii. 3G AVorld's end the time of C'hrLst's suffer- Word of God, principles about it, vi. 11 ing, . . ix. 129 Word of Christ powerful. i. 25 AVorld of ungodly perish, xi. 32 Word of angels, what it was, 1. 06, ii. 9 AVorld disrespected by believers. xi. 73 Word of God steadAvst, ii. 11-13 AVorship, divine and civil. i. 74, 75 AVord of salvation. ii. 20 AVorship due to Christ, i. 74, 75 AVord of God to be respected, . ii. 10 AVorship not due to angels. ii. 44 AVords of Scripture to bo quoted, iii. 71 AVorship of God must have a warrant, . vii. 76 AVord, why said to be God's, iv. G9 AVor.ship on all occasions. xi. 113 AVord of God quick and powerful, iv. 70 AVorthy, counted worthy. iiL 42 AVord of G"*flt r «err?^^ ^ 11 PRINTED IN U. S. A. 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