Commentary on Hebrews

§. 46. Of honor due to a Builder.

THE Apostle further proceeds to amplify the disparity betwixt Christ and Moses, by a particular exemplification of the Excellency of Christ abo •… e Moses. This he doth under the metaphor of a Builder and an house built: The argument may be thus framed.

The Builder of an house is worthy of more glory then the House.

But Christ is the Builder and Moses a part of the House built.

Therefore Christ is worthy of more glory then Moses.

The Proposition is in the latter part of the third verse,

The Assumption in the verses following.

The Conclusion in the former part of this third verse.

The Participle whereby the Builder is here set out, is in Greek a compound, the simple Verb signifieth to prepare, or to put on, or to adorn. I find it not in the New Testament, but it is frequent in other authors.

This Compound is oft used in the New Testament, and that to set out 〈◊〉 preparing a way, Mat. 11. 10. And the making of the Tabernacle, Heb. 9. 2. And ordaining the things thereof, Heb. 9. 6. And preparing or building the Ark, Heb. 11. 7. 1 Pet. 3. 20.

Here it is fitly translated, He who dath built, or a builder, in that it hath reference to an house built; A Builder is the efficient cause of that which he buildeth, and in that respect worthy of more honor then the effect or the work done. For if there be any excellency in a thing built, that excellency cometh from the builder. When men behold an Edifice substantially, artificially, and curiously 〈◊〉 , they use to commend the Builder; Moses blessed Bezaleel and Aholiab, and the other workmen that built the Tabernacle, when he looked upon all the work and beheld that they had done it as the Lord had commanded, Exo. 39. 43. An honorable mention is made of Solomon, even after the captivity, for the Temple which he built, Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Palace, yet this his speech, ( Is not this great Babylon that I have built for the house of my Kingdom, Dan. 4. 30.) showeth, that the honor of a fair building, appertaineth to the builder. On the contrary, he that beginneth a building, and is not able to finish it, makes himself a laughing-stock, Luk. 14. 29.

It is a senseless thing to attribute the glory of that which is received from another, to the subject matter in which it is.

What praise is it to the timber or stones, or other materials, that they make up a fair and glorious edifice? Can the timber cut down, hew, square, fit, and lay itself in order to make up the edifice? Can stones, or clay, or iron, or any other material do the like? Can silver, or gold, or precious stones polish or put themselves in those places and ranks, where they may beautify a building?

The workman that fits, prepares, lays all sorts of materials in their due places; who fastens them together, who erects the edifice, and perfects it, deserves the glory of his workmanship, and by due hath the praise thereof.

To apply this to the most famous and glorious building that ever was, which is the Church of God, We as lively stones are built up a spiritual house, (1 Pet. 2. 5.) We are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, Eph. 2. 20, &c. should we hereupon think to have the glory hereof? Not unto us, not unto us, but unto our builder, the Lord Jesus Christ, the glory be given.

We are by nature rough, untoward, unfit to make a Temple for God, we are dead in sin. Unless by the Ax of God's Word, the operation of God's Spirit accompanying the same, we be hewed and squared; unless the hard knobs of obstinacy be chopped off; unless the bark of civility and formal profession be pulled away; unless the sprouts of pride be paired off; unless the hollow dotes of hypocrisy be made plain and even; unless the rotten holes of lusts be cut out; unless we be quickened and made living stones, fit for a spiritual building; unless we be gathered together, and united to Christ the foundation, and one to another, as mutual parts of the same building, we can never make up a Temple for God to dwell in. In that therefore we are an habitation of God through the spirit, the praise is due to Christ the builder of this house.

§. 47. Of the meaning of these words, For every house is built of some man.

THe Apostle here proveth that assumption which was set down in the former Section, namely, that Christ is the builder, and Moses a part of the house built. This causal particle FOR, whereby this verse is knit to the former, implieth that this is a proof of that which went before.

Of this Assumption there are two parts.

One that Christ is the builder.

The other that Moses is part of the house built.

Both these parts are proved by two general undeniable principles.

The later part concerning him that was built, is first proved, in these words, Every house is built of some man.

The Greek Pronoun translated some man, is an indefinite particle; as that which in the former verse was translated this man, See §. 42. As there, so here the word Man is added by our English. It may have reference to any one of the masculine gender, not God himself excepted.

Mention being here made of every house, I will endeavor distinctly to set forth what kinds of houses are mentioned in Scripture.

An house hath reference to God or man.

To man Properly or Tropically.

An house is Properly put for a building made by man, and fitted for man's habitation: as the house where Job's children feasted together, and with a 〈◊〉 wind fell upon them, Job 1. 18, 19.

Tropically it is taken three ways.

• 1. By a Metonymy, for the inhabitants thereof, Act. 10. 〈◊〉 . or for the goods and commodities therein, Matth. 23. 14.
• 2. By a Metaphor,
  • 1. For a Nation, as, The house of Israel, Josh. 21. 45. And the house of bondage, that is the Land of Egypt, Exod. 20. 2.
  • 2. For a Tribe, as, the tribe of Levi, Psal. 135. 20.
  • 3. For the grave, which as an house holdeth our body, Job 30. 23.
  • 4. For our body, which as an house holdeth our soul, 2 Cor. 5. 1.

• 3. By a Synecdoche, an house is put

  1. For Kindred: who though they be not in a man's family, yet •… tain thereunto. Abraham chargeth his servant to take a wise for his son, 〈◊〉 his fathers house, Gen. 24. 40. Thus an house is put sometimes for •… sors; as Joseph is said to be of the house of David, Luk. 1. 27. And sometimes for Posterity: Thus God promiseth to build Jeroboam a sure 〈◊〉 ▪ 1 King. 11. 38.

To God an house hath reference, either above, or below.

• 1. Above, Heaven is said to be his house, John. 14. 2.
• 2. Below, God's house hath reference to Places or to Persons.

  • 1. For Place; Under the Law the Tabernacle was called God's house, Judge. 18 31. And the Temple, 1 King. 8. 10. and the Synagogues, Psal. 83. 12. and any place where God manifested his presence: As an open field, Gen. 28 17.

    Finally, Every place where God's people assemble to worship him, is •… led and counted the House of God, Isa. 56. 7.

  • 2. For Persons: God's house compriseth under it,
    • 1. The whole number of such as are called, even the universal 〈◊〉 throughout the world, Heb. 10. 21.
    • 2. Particular Assemblies or Congregations, 1 Tim. 3. 15.
    • 3. Individual persons, 1 Cor. 6. 19. 2 Cor. 6. 16.

Here, in this text, House may be taken either for an earthly material house 〈◊〉 by man, or for a spiritual house built by God.

If this phrase, every house, be properly taken for an earthy house, it 〈◊〉 a resemblance and an experimental proof: as if he had said, we see by 〈◊〉 that all houses wherein men dwell, are built by some man or other: so Moses being of the spiritual house of God must needs be built.

If it be taken for a spiritual house, then it implieth that not only earthy 〈◊〉 wherein men dwell, but also spiritual houses and Temples of the Holy Ghost, 〈◊〉 built by some.

Thus this general particle every, may have reference to both kinds of 〈◊〉 earthy and spiritual.

Both acceptions of the word house, in the proper and metaphorical sense, 〈◊〉 to the same scope, namely to prove that Moses was brought to be of the house 〈◊〉 God, which is the Church, not by himself, but by another. Who that other 〈◊〉 is expressed in these words, He that hath built all things is God▪

The word built, in Greek is the Verb of that participle which was 〈◊〉 the former verse, and thus translated, Who hath built. This and that 〈◊〉 the same thing.

§. 48. Of Ministers receiving from Christ what they are or have.

THat which the Apostle intendeth under this general, Every house is 〈◊〉 some man, concerneth Moses in special, who in his time was for place 〈◊〉 parts the most eminent and excellent in God's Church: yet was he built. 〈◊〉 said of him, may be extended to all that ever were, are, or shall be in the 〈◊〉 of God. All are built, all are brought into the Church: all have their gifts 〈◊〉 graces, their places and functions, their privileges and prerogatives 〈◊〉 and conferred upon them. This Apostle includeth himself among the other members of God's Church, where he saith, Whose house are we, v. 6. He saith indefinitely of all Christians, without excepting any, In Christ you also are built together, Eph. 2. 22. Another Apostle in such an extent saith the like, Ye also as lively stones are built up a spiritual house, 1 Pet. 2. 5. More expressly to the point in hand saith the Apostle of himself, By the grace of God I am what I am, 1 Cor. 15. 10. and again, I thank Christ Jesus our Lord, who hath enabled me, 1 Tim. 1. 12.

Obj. The Apostle maketh himself a Master builder, who laid the foundation: and he maketh other Ministers builders upon that foundation, 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders, yea and chief builders.

Answ. We must distinguish betwixt the person and function of a Prophet, Apostle and other Minister.

In regard of their persons, they are born in the same condition, and subject to the same passions and infirmities that others are, Act. 14. 15. as insufficient of themselves to do anything as of themselves, as any other. We are not sufficient of •… urselves, &c. saith an Apostle, 2 Cor. 3. 5. Ministers, even the best Ministers, stand in as much need of means both for preservation of their body, and also for the salvation of their souls, as others do.

In regard of their functions, Christ doth indeed communicate his dignity and work with them. The Apostle saith of himself and other Ministers, We are workers together with God, 1 Cor. 3. 9. In the same respect also he saith, We are Ambassadors for Christ, we pray you in Christ's stead, 2 Cor. 5. 20.

But Christ doth so communicate his work and Office to them, as he 〈◊〉 all the power in his own hands. Ministers are only instruments; and their Ministry is of power, so much and so long as it pleaseth God to add his blessing thereto, without which blessing they are nothing. Neither is he that planteth anything, neither he that watereth, but God that giveth the increase, 1 Cor. 3. 7. Without me, saith Christ to his Disciples, ye can do nothing, Joh. 15. 5.

Thus though Ministers in regard of their Office, be sowers, planters, waterers, fathers, builders, &c. yet in regard of their persons, they are God's corn, plants, gardens, children, houses. So was Moses, so were all other Prophets, so were the Apostles and all other Ministers.

The Jews therefore had two high a conceit of Moses. They accounted him their Lord and Master, and professed themselves to be his Disciples, and that in opposition to Christ, John. 9. 28. Yea they trusted in Moses, Joh. 5. 28.

Men may also have Ministers of the Gospel in too high an esteem. Indeed it is the most usual fault to despise Ministers, yet some are prone to fall into the other extreme. People ought to take heed thereof: for it is a kind of secret Idolatry, and it may draw our mind too much from Christ himself.

Let Ministers also take heed of thinking too highly of themselves. They are but parts of that house whereof other Christians also are parts. Let them therefore make themselves equal to them of the lower sort, and account all of this spiritual house as brethren. Christ himself was not ashamed to call them brethren, Heb. 2. 11. §. 108. See §. 3, 4. of this Chapt.

Ministers being of this house that is built by another, they must be diligent in using the same means for their spiritual edification, that they teach others. They must pray for themselves, and preach to themselves, and partake themselves of the Sacraments, least they prove like the builders of Noah's Ark, who perished with the wicked world.

Finally, Moses being as others of that house that was built, people must not expect too great matters from their Ministers, as if they were the builders of the house. They must use them as Ministers of God, depending on God for his blessing: yet must they pray for them, and bear with them, and succor them, and do all meet kindnesses for them.

§. 49. Of the Church having what it hath by Christ.

THe second part of the assumption (set down §. 46.) is here proved. It is 〈◊〉 Christ is the builder. It is proved by a general thus, God hath built all thi •… therefore Christ hath built that house whereof Moses is a part.

This title God, must here in particular be applied to Christ, or else there is 〈◊〉 consequence in the argument.

The Apostle doth purposely express Christ under this title God, for these reasons.

• 1. The work he speaks of is a Divine work proper to God.
• 2. It showeth, that without question and beyond comparison, Christ was gre •… er then Moses.
• 3. This ratifieth what he had before declared in the first Chapter, concerni •… Christ, that he was true God.

Some restrain this general, all things, to the Church: as if he had said, Go •… hath built up all the members of the Church, and all things appertaining thereunto▪ Thus they restrain this phrase, Who worketh all things after the counsel of his 〈◊〉 will, (Eph. 1. 11.) to the things of the Church.

If the phrase be taken in the most general extent that may be, even for all creatures, it will tend to the same scope; for then the argument will be this, from the general to the special, He that▪ hath built all things, hath assuredly built the Church and the several members thereof, and all things appertaining thereto.

To 〈◊〉 at this general tendeth to the same end that the point proved do •… (which 〈◊〉 •… hus laid down, ver. 3. He who hath built the house, hath more •… nour then the house. ) The Apostle useth the very same word both here an •… there.

This manner of expressing the builder before-mentioned, by this title God: and by the extent of his work all things, much amplifieth the excellency of Chri •… above Moses: and it confirmeth two great articles of our Christian faith: which are these.

• 1. Christ is true God. Hereof see more Chap. 1. v. 8. §. 107. where this title God is applied to him. And Chap. 1. v. 10. §. 128. where this title Lord, as the interpretation of Jehovah is applied to him.
• 2. Christ is the Creator of all things: For so much this word, built, in reference to this extent, all things, importeth. Hereof see more Chap. 1. v. 2. §. 18. & Chap. 1. v. 10. §. 127.

Two arguments are here set down against Arius.

• 1. The title God, which is properly taken.
• 2. The work of creating all things; which is proper to the true eternal God.

The special point here intended by the Apostle, is that the Church is made a •… house of God, and the several members of the Church, so ordered and qualified as they make up that Church: and all this by Christ. By Christ children of me •… who are by nature dead in sin, are quickened and made lively stones, by him they are gathered together, and endued with all needful graces, whereby they come to be an holy house, and a fit Temple for God to dwell in. The Son quickeneth wh •… he will, John 5. 21. In Christ all things are gathered together in one, Eph. 1. 10. Of his fullness have all we received and grace for grace, John 1. 16. In this respect Christ is styled The Head of the Church, and the Savior of his Body, Eph. 1. 22. & 5. 23.

• 1. The members of the Church, before they were members, were dead and scattered, and destitute of all grace. Therefore there must be some to quicken the •… to gather them, and to furnish them with grace.
• 2. Christ of all is the fittest to do this. He is the very wisdom and the power of the Father. By him all things were made and all things are preserved, sustained and ordered. Most meet therefore it is that the Church should receive her spiritual being and preservation, and every good thing, from and by Christ.
• 3. For working the great work of man's redemption, which is proper to the Church, Christ humbled himself even to death, the death of the Cross. Most meet it is therefore that he should have the honor of building up his Church. Thus he seeth of the travel of his soul, and is satisfied, according to the promise, Isa. 53. 11. read Phil. 2. 8, 9, 10, 11.

This honor is given to the Son of God, that all men should honor the Son. even 〈◊〉 they honor the Father, Joh. 5. 23.

Let us therefore that are of this house, that find ourselves quickened, gathered, and built up in this holy house, and freed from our former miseries, acknowledge as much, as Naaman did, 2 King. 5. 15. Or rather as the tenth Leper did, t •… rn back and glorify God, Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ, and not arrogate anything to ourselves; but with humble thankfulness say, By the grace of God I am what I am, 1 Cor. 15 10. and thus, I live: yet not I, but Christ liveth in me, Gal. 2. 20.

§. 50. Of a faithful servant.

THe second Metaphor or comparison, whereby the excellency of Christ above Moses is set forth, is in these two verses. It is taken from the difference betwixt a son who is heir and Lord of an house, and a servant, who is only a minister therein.

The Argument may be thus framed:

A son ruling over his own house is more excellent then a servant therein.

But Christ is such a Son, and Moses was such a servant.

Therefore Christ is more excellent then Moses.

The Proposition is taken for grant, as a truth most evident and clear.

Both the parts of the assumption are largely exemplified.

The later part first in the 5 ^th ver. Then the former part in the 6 ^th ver.

I will follow the Apostles order, and begin with the exemplification of Moses inferiority: which is set down in three particulars.

• 1. Moses was a servant, but Christ the Son.
• 2. The house where Moses was, was another's: but the house was Christ's •… wn.
• 3. Moses was only in the house: but Christ was over the house.

That this point might be the better heeded, the Apostle sets it down with this note of asseveration verily.

The conjunction is that which is ordinarily used to confirm a point, and it implieth that the matter here set down is a matter of moment, and in that respect the more to be regarded.

That which before he had said of Moses being faithful in all his house, is here again repeated, because it is a matter very observable, and because it addeth much to the commendation of Moses. For that condition of Moses that he was a servant, may seem to be a matter of abasement: but this that he was a faithful servant, much honoreth him. And the joining of his faithfulness with his condition of being a servant, showeth one reason of his faithfulness: even because he was a servant: and withal it showeth a special duty of a servant, which is to be faithful, Matth. 24. 41. & 25. 21.

• 1. That trust that is reposed in servants requires that they be faithful. It is a matter of great consequence to be faithful in the trust that is reposed in one; and it deserveth much commendation, and procures also remuneration, Matth. 25. 21, 23. But on the contrary, it is a great crime, yea and a great aggravation of ones fault, to fail trust.
• 2. Servants are to give an account of that with which they are trusted. Do ye not remember what the Lord said to his steward, who was his servant, Give an account of thy stewardship, Luk. 16. 2. Were not all the servants to whom talents we •… committed called to an account? It is expressly said, that the Lord reckoned 〈◊〉 them: He reckoned both with the faithful and unfaithful, M •… 25. 17, &c. We •… mark the issue that followed upon that reckoning, both in relation 〈◊〉 faithful and also to the unfaithful servants.

O consider this all ye that are God's servants, whether Magistrates in the Commonwealth, or, Ministers in the Church, or appointed to any other function by God, Be faithful as a servant.

§. 51. Of this particle, AS, and this epithet, Servant.

THe first difference here expressed betwixt Moses and Christ, is, that Moses was a servant.

The manner of expressing this point, by this note of similitude, AS, doth 〈◊〉 here intend a mere likeness: as if he had not been indeed a true, proper servant▪ but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was. As he was indeed▪ servant, and knew himself to be a servant, so he manifested himself to be one, 〈◊〉 his faithful service and other properties of a good servant. He carried himself 〈◊〉 his place, as a servant, not as a Lord. Thus this very particle AS, is used for the manifestation and demonstration of the reality of a thing, in this phrase, We be •… his glory, the glory AS of the only begotten of the Father, Joh. 1. 14. Moses was truly and properly a servant in relation to God, whose servants all are (Psal. 119 91.) Especially Saints of what rank or degree soever they be. See more hereof •… the Saints Sacrifice, on Psal. 116. v. 16. §. 99.

The original word here translated servant, carrieth an especial emph •… Throughout the whole New Testament I find it nowhere else, but here 〈◊〉 used: but in other Authors frequently. It setteth out such an one as is offici •… desirous to please his Master; ready to do his duty, and that willingly. There 〈◊〉 a Verb of the same kind that signifieth to seek to please.

§. 52. Of Moses being a servant.

MOses was the chief Governor over the people▪ yet in reference to Go •… servant: So God calleth him, Num. 12. 7, 8. So he styleth himself, Ex •… 10. So do others call him, Deut. 34. 5. Josh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses.

The authority and dignity which he had was not from himself: For there is 〈◊〉 power but of God, Rom. 13. 1. It was the Lord that said unto him, Thou shalt he •… stead of God, Exod. 4. 16.

All the power that men have is subordinate. They who are over others, 〈◊〉 themselves under authority, Mat. 8. 9. And they have a Lord to whom they ar •… give an account, Luk. 16. 2.

Moses made a twofold use hereof. One in reference to God. Another in •… rence to the people.

In reference to God:

• 1. Upon all occasions he testified a reverent respect to his Divine Ma •… When God made known himself unto him, He hid his face, for he was 〈◊〉 to look upon God, Exod. 3. 6.
• 2. He earnestly desired an evidence of God's favor. If now I have for grace in thy sight, O Lord, let my Lord I pray thee go amongst us, Exod. 34 •…
• 3. He was ready to obey cheerfully, sincerely, as one who was to give 〈◊〉 count, Heb. 11. 26, 27.
• 4. He preferred the glory of his Lord, even to his own glory and salv •… Exod. 32. 10, 32.

2. In reference to the people he was as a servant, in that he was

• 1. Meek and humble. He was not like that servant who smote his fell •… s •… vants, Matth. 4. 29. It is testified that Moses was very meek above all 〈◊〉 that were upon the face of the earth, Num. 12. 3.
• 2. He did willingly partake of that portion which God allotted out unto his people, and put his shoulders under their burden; He chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, Hebr. 11. 25.
• 3. He much pitied and commiserated the people, and that when they murmured against him, Exo. 14. 11, 12, 13.
• 4. He oft prayed and earnestly cried unto God for them, Exod. 32. 11, 31. Num. 12. 13.

Then who are in Moses his place (as Princes of State and Ministers of the word are) must be of Moses mind. They must know they are God's servants, and answerably carry themselves both to God and his people. It will therefore be very useful for them oft to meditate on this pattern. Of Moses Faithfulness Se •… §. 39.

Of this phrase, in all his house, See §. 37.

§. 53. Of Moses and other Ministers for a testimony.

AN especial end why Moses was made a servant in God's house, is thus set down, For a testimony of those things which were to be spoken after. The word testimony signifieth a witness-bearing; It comes from the same root that that word did which is used, chap. 3. verse. 4. §. 30. and spoken of God's witness.

It here intendeth two things.

• 1. A confirmation of the truth of a thing.
• 2. An evidence against such as believed not.

In both these senses Christ thus useth this word, Shew thyself to the Priest for a testimony unto them, Mat. 8. 4. This he speaks to a Leper whom he had cleansed, that he should go to the Priest, that by the Priest the truth of the miracle might be confirmed: (For the Priest could judge of a leprosy whether it were thoroughly cleansed or no:) and that the unbelieving Jews might be convinced about the power of Christ.

The manner of expressing this clause thus, For a testimony, pointeth at the end of Moses Ministry, which was to bear witness unto and to confirm God's truth.

Of confirming the truth of God See ch. 2. v. 3. §. 25.

That whereof Moses was to be for a testimony is thus expressed, Of those things which were to be spoken after. All this is the interpretation of one Greek word, which is of the future tense. To express the emphasis thereof more fully, this particle after is added.

The future things whereof Moses was to be for a testimony, were,

• 1. Such as Moses himself was to deliver to the people; For Moses bare record of, and gave witness to such things as God would have the people take notice of. Thus it is said of John, He bare record of the Word of God, Rev. 1. 2, 3.
• 2. Such things as Christ and his Apostles in their time preached; For thus saith Christ, These are the words which I spake unto you, that all things must be fulfilled which were written in the Law of Moses concerning me, Luk. 24. 44. To the like purpose Saint Paul persuaded the Jews concerning Jesus out of the Law of Moses, Act. 28. 23. Hence is it that Christ said to the Jews, Had ye believed Moses you would also have believed me, For he wrote of me, Joh 5. 46.
• 3. Such things as this Apostle hereafter sets down in this Epistle, which are, Types that prefigured Chr •… st, of which he saith, This is the sum, We have such an High Priest, &c. Heh. 8, 1. Thus the word may be translated, which shall be spoken after.

Neither of the foresaid interpretations do cross the other; But all in substance agree: For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth, and in this Epistle the types and truth are both declared.

That which is here said of the end of Moses his Ministry, that it was for a testimony of God's truth, is in the general true of all Ministers, All the Prophets ga •… witness of such things, Act. 4. 43. John the Baptist came for a witness to bear wit •… of the light, Joh. 1. 7. Jesus Christ himself was a faithful witness, Rev. 1. 5. The Apostles were to be witnesses unto Christ, Act. 1. 8.

God had these witnesses both to make known his will to his Church, and also to confirm and ratify the same by evidence out of God's Word; yea, also by the •… answerable practice, and by their suffering for what they preached.

Herein we have an evidence of God's good Providence to his Church, who neve •… left it without witness; Moses was for a testimony in his time, Prophets succeeded him, John them, Apostles him, and ordinary Ministers in all ages since the Apostles days succeeded them.

Happy are they who give such heed thereunto as they reap the benefit thereof; But their judgment is the greater who having witness given to the light walk in darkness, and remain ignorant and obstinate; But whether men regard this witness or no, it shall not be in vain; The truth of God is more justified thereby, and unbelievers made more inexcusable.

As Moses and the Prophets gave witness to the things which were to be done •… t Christ's first coming, So Ministers, who live in these latter days give witness to the things which shall be done at his last coming.

§. 54. Of this Title Christ.

THis particle BUT implieth a difference betwixt that which went before, and that which followeth. The difference or rather dissimilitude is betwixt Moses and Christ, who is far the more excellent; The inferiority of Moses being distinctly set down in the former verse, the excellency of Christ above Moses is as distinctly exemplified in this verse, and that in the three particular branches mentioned, §. 50.

Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him, to show whom he meant under that Title God, he here expressly named Christ.

Christ in Greek signifieth the same that Messiah in Hebrew doth, namely, anointed. An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith, which is, being interpreted the Christ, Joh. 1. 41, And he who by the Psal •… is in reference to God called his Messiah, or his Anointed, Psa. 2. 1. is by the Apostles called his Christ, Act. 4. 26. The word Messiah in Hebrew is oft by our English translated, anointed; as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ.

To show that this Name Christ, is by an excellency and property attributed to Jesus our Savior, it is many times expressed with an emphasis thus, the Christ, Joh. 20. 31. That Christ, Joh. 6. 69. Very Christ, Act. 9. 22. The Lord's Christ, L •… . 2. 26. The Christ of God, Luk. 9. 20. The Priests and Scribes which rejected th •… Christ knew that the promised Messiah was that Christ; whereupon they said to John, Why baptizest thou if thou be not that Christ? Joh. 1. 25. and they thus adj •… Jesus himself, Tell us whether thou be the Christ, Mat. 26. 63. yea, the common people knew as much, for all men mused in their hearts of John whether he were 〈◊〉 Christ or no, Luke 3. 15. and of Jesus himself they said, Do the Rulers know in 〈◊〉 that this is the very Christ? Joh. 7. 26. And the woman of Samaria said of him, 〈◊〉 not this the Christ? and again, I know that Messias cometh which is called Christ Joh. 4. 25, 29.

This Title Christ or Anointed importeth three things.

• 1. The Functions which Jesus undertook for man's salvation, even the Funct •… ons of such as were anointed under the Law. These are of three sorts,
  • 1. Kings; Of annointing these See ch. 1. v. 9. §. 119. Now, Christ was 〈◊〉 promised King of whom the other were types.
  • 2. Priests were anointed, Lev. 8. 12, 30. Hereunto the Psalmist alludeth, where he maketh mention of precious ointment upon the head of Aaron, Psa. 133. 2. Of Christ's Priesthood See ch. 2. v. 17. §. 172.
  • 3. Prophets; There is one instance given of annointing a Prophet. For God giveth this charge to Elisah, Thou shalt anoint Elisha to be Prophet in thy room; Prophets are in special manner called God's Anointed; For where God saith, Touch not mi •… Anointed, by way of exemplification he addeth, and do my Prophets no ha •… m, Psa. 05. 15. Prophets were Types of Christ, Deut. 18. 15. &c. That Text is expressly applied to Christ, Act. 3. 22. &c. Jonah also was a Type of Christ, Luk. 11. 30. The Jews that lived in Christ's time knew that the promise Messiah should be a Prophet, John. 6. 14. & 7. 40. Mat. 21. 11. In all these places there is an emphatical expression, the Prophet, that Prophet. Of Christ's Prophetical Function See
• 2. The Title Christ or anointed implieth the right that Christ had to undertake those Functions; He that anointed Christ (which was his Father Heb. 5. 5.) he appointed him, and thereby gave him a right to his office. See more hereof, v. 2. § 33.
• 3. It implieth an ability that Christ had to perform those Functions whereunto he was anointed; Hereupon Christ saith, The Spirit of the Lord is upon me because he hath anointed me, Luk. 4. 18. This phrase, The Spirit of the Lord is upon me, implieth the abilities that were conferred upon him by the Spirit of God, and that in a more then ordinary manner; For he was anointed above his fellows, See ch. 1. v. 9. §. 123.

Of the difference betwixt this name Christ and the other name Jesus; See §. 29.

§. 55. Of Christ a Son in reference to God.

THE first branch of Christ's excellency wherein he is preferred before Moses, it his dignity, arising from his birth-right: This is here set down in the same manner that the inferiority of Moses was, by a particle of resemblance, as; Hereof See §. 51.

Here this phrase as a Son may be taken two ways.

• 1. By way of resemblance thus; As in men's families the Son and heir is counted more excellent then any servant, So the Son of God in the house of God: In this sense it is thus fitly translated, as a Son.
• 2. By way of eminency, thus, as the true, proper Son of God, more excellent then all mere creatures. In this sense it was thus fitly translated, as the Son; Thus it implieth, that it is no usurpation for Christ to be over the house of God, it is his right as he is the Son of God.

The former sense cometh up to this latter, and infers the same conclusion, that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant.

By this Argument the Apostle proved Christ to be more excellent then Angels, Cha. 1. §. 42, 47.

This Title Son in reference to God attributed to Christ, affords matter of Instruction and Direction.

• I. Instructions are those,
  • 1. Christ is true God; As a Son of man is true man, so the Son of God true God.
  • 2. Christ is God eternal; Divine generation is an eternal act.
  • 3. Christ is equal with God, the Son is equal with the Father.
  • 4. In Christ God is well-pleased, Mat. 3. 17.
  • 5. In Christ we are adopted God's Sons and made heirs, Gal. 4. 4, 5, 6.
  • 6. In Christ we are made free, John. 8. 36.
• II. Directions are these,
  • 1. Honor Christ as God, John. 5. 23.
  • 2. Hear him, Mat. 17. 5.
  • 3. Believe on Christ, John. 3. 16.
  • 4. Submit to Christ, Psa. 2. 12.
  • 5. Confess Christ, 1 John. 4. 15.
  • 6. Depart not from Christ, John. 6. 68, 69.
  • 7. Tread not Christ underfoot, Heb. 10. 29.
  • 8. Wait for Christ from heaven, 1 Thes. 1. 10.

§. 56. Of Christ the Governor of his Church.

THE second branch of Christ's excellency wherein he is preferred before M •… ses, is his authority, implied under this Preposition Over; He was over b •… house as a Lord and a Governor, who had a supreme power to order all things therein as it pleased him: In reference hereunto these Titles Lord, Mat. 13. 5 •… ▪ Master, Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time, yea, and this Title also master of the house, Mat. 19. 25. As there were none who excelled him in dignity, so nor in knowledge, prudence, or any other gift that made one fit to be over the Church, the Lord and Master there •… and head thereof.

Intolerable in this respect is the arrogant presumption of him who is styled 〈◊〉 head of the Catholic Church and universal Bishop. Hereof See more.

The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said, At the name of Jesus every knee shall bow, Phil. 2 10. and to obey him, and to subject ourselves to his Ordinances, and to be subject to 〈◊〉 Word.

§. 57. Of the propriety which Christ hath to his Church.

THE third branch of Christ's excellency is that propriety which he had to the house over which he was: It is said to be his Own.

Of the house wherein Moses was it is said to be in reference to God his house; The same house is here meant; But in reference to Christ it is called his 〈◊〉 : In the Greek only one Title makes the difference between the words.

This propriety which Christ hath in the Church is proper and peculiar to him, no creature may lay claim to it. The Apostle hath reference to Christ in this phrase, the house of God which is the Church of the living God, Eph. 3. 15. To him also be hath reference in this phrase, Of whom the whole Family of heaven and earth is •… med, Eph. 3. 15. And in this, Ye are the Temple of the Living God, 2 Cor. 6. 16.

The Scripture noteth many grounds of this propriety, as,

• 1. Christ purchased his Church, Act. 20. 28.
• 2. He built it, ver. 4. In this respect it is said, To whom coming as unto a living stone, ye also as lively stones are built up a spiritual house, 1 Pet. 2. 4, 5. A •… again, In whom you also are built together, Eph. 2. 22.
• 3. God hath given the Church to his Son, Psa. 2. 8.

The Church being Christ's own house, how can we doubt but that his eye will be continually thereupon, and his presence therein, and that he will take especi •… care thereof to provide all needful things for all? The Apostle saith, If any pr •… vide not for his own, and especially for those of his own house, he is worse th •… n an 〈◊〉 del▪ 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house? It is said of Joseph, That he nourished his Father, and his brethren, 〈◊〉 all his fathers household with bread according to their Families, Gen. 47. 12. M •… more will Christ nourish those of his own family. He will in this respect do more for his Church, then for all the world besides. Men use to bestow more cost 〈◊〉 their own houses, then others. Of Comforts and Duties hence arising, See 〈◊〉 next §.

That right which Christ hath over his Church, giveth him an absolute Power to order it as he will. He may establish or alter Ordinances as he will. He ch •… ged the legal Ordinances into Evangelical. He hath established Evangelical Ordinances to be perpetual to the end of the world. No man, which is but a servant, hath such a power.

§. 58. Of those who are the house of Christ.

THe Apostle to explain that metaphor of an house more fully, addeth this phrase, Whose house are we.

This Pronoun [ We ] may be taken two ways:

• 1. Jointly for the whole Catholic Church, which is the Society and Communion of all that ever did, or shall believe in Jesus Christ.
• 2. Distinctly, for every particular believer. For the body of a particular Professor is said to be the temple of the holy Ghost, 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically, as particular stones of that building: For they are called lively stones, 1. Pet. 2. 5.

Thus the privileges of Christ's house may belong to every of them.

Fitly are Saints in the former joint consideration styled an house. For

• 1. As stones and timber, they are brought together, and fitly said, and that for God to dwell among them, 2 Cor. 6. 16.
• 2. As an house is set upon a foundation ( Luke 6. 48.) So are Saints built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner •… , Ephes. 2. 20.
• 3. As Solomon's Temple was beautified and adorned with silver, gold, variety of pictures, and other ornaments, 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of God's Spirit, Gal. 5. 22, 23.
• 4. As an house inhabited hath a Governor over them: so the Society of Saints have one over them who is called the Master of the house, Mat. 10. 25.
• 5. As in a house there is an household which consisteth of children, servants and others: So in the Church of God, Mat. 15. 26. Luke 11. 7.
• 6. As in a great house there are variety of Officers: So in the Church there are Stewards, Ministers, and others, 2 Cor. 12. 28.
• 7. As in a well-governed house there are good orders for the good government of it: So in the Church of Christ, 1 Tim. 3. 15.
• 8. As in a house all needful provision useth to be stored up: So in this house of Christ there is bread of life, water of life, and needful food and refreshing.

Singular Comforts must needs hence arise to those that are parts and members of this house: and that by reason of

• 1. The sure foundation whereon it is settled, 1 Cor. 3. 11.
• 2. The fast knitting of the parts of the house together, Eph. 2. 21.
• 3. The excellent ornaments thereof, which are the glorious graces of God's Spirit.
• 4. The good Laws and Constitutions for better governing the same, being all contained in the word of God.
• 5. The wise Governor thereof.
• 6. The excellent household.
• 7. The useful Offices in it.
• 8. The variety and sufficiency of provisions appertaining thereto.

That which is expected of such as are of this house, is,

• 1. That they cleanse themselves, from all filthiness of the flesh and Spirit, 2 Cor. 7. 1. & 6. 16, 17, 18▪ Otherwise this house of Christ may prove the devils s •… ie.
• 2. That they deck and adorn themselves with the graces of God's Spirit, Colos. 3. 12.
• 3. That they be subject to their Governor, and to the good Orders that he establisheth among them.
• 4. That they be content with the place and portion which the Master of the household allots unto them.
• 5. That they maintain unity amongst themselves; For an house divided against itself shall not stand, Mat. 12. 25.
• 6. That they improve to the best advantage they can the talent which their Lord committeth unto them, Mat. 25. 20.

§. 59. Of the excellency and extent of Christ's house.

THese two relatives, whose, we, being joined together in reference to a •… house, thus, whose house are we, do exceedingly commend the Church of God which is intended hereby. All the world admired Solomon's Temple: but beho •… here a more glorious Edifice. The stones hereof are living stones: the ornaments thereof, the graces of God's Spirit: The provision thereof, such as endureth to everlasting life: All things appertaining thereunto, spiritual, celestial.

It was before implied (§. 48.) that Moses was of this house: here it is said of Christians, We are the house, whereby it is manifest that the Church of the Old and New Testament was one and the same. The Apostle speaking unto Christians who were Gentiles, in reference unto the Jews saith, Ye are fellow. Citizens with 〈◊〉 Saints, and of the household of God, Ephes. 2. 19. And in reference to the ancient Church of the Jews, it is said to the Society of Christian Gentiles, Thou being •… wild Olive-tree, were graffed in amongst them, and with them partakest of the 〈◊〉 and fatness of the Olive-tree, Rom. 11. 17. Both they and we have one God, one Savior, and the same means of Salvation in regard of the substance. They did eat the same spiritual meat, and drink the same spiritual drink, that we do, 1 Cor. 10. 3, 4.

On this ground the Apostle exhorteth us to be followers of them, Heb. 6. 12. & 12. 1.

On this ground they prayed for our calling, Psal. 67. 3, &c.

We therefore ought also to pray for their re-calling, and to use all the means we can to help on the same.

§. 60. Of the meaning of this Conjunction, IF.

THe evidence whereby we may know whether we be of the house of Christ, o •… no, is thus set down, If we hold fast the confidence, &c.

This manner of setting down the evidence by a conditional particle If, do •… not necessarily imply that the fore-said graces Confidence and Hope, may totally and finally be lost. For

• 1. The particle, If, doth not always leave a matter in doubt, but rather layeth down a ground of confirming another truth: as if this Argument of the Apostle were thus framed.

  They who hold fast their confidence unto the end, are the house of Christ:

  But we that have confidence, shall hold it fast to the end:

  Therefore we are the house of Christ.

  Will an Angel preach another Gospel then Paul did? yet such a supposition is made, Gal. 1. 8, 9.

  See more of this kind of arguing, Chap. 2. v. 2. §. 8.

• 2. The Apostle wrote to a mixed company: whereof some had sound saving grace in them: Others had but a show of grace, making a Profession of what they had not. These might totally and finally lose what they seemed to have: as Dem •… did, 2 Tim. 4. 10. In regard of them, this conjunction, IF, might be conditionally used.
• 3. Means must be used, by those which are sound, for growing and persevering in that grace which they have. To stir up such to be careful and diligent in using those means, the Apostle thus expresseth this evidence, If we hold fast: yea •… e includeth himself by expressing the point in the first person We, implying, that he himself had need to look to his own standing. See Chap. 2. §. 4.

There is in the Greek a little particle added to this conjunction: which carried some emphasis with it, and it may be thus translated, If at least: or, if tr •… . Thus is this conjunction with that particle used, v. 14. & Chap. 6. 3.

§. 61. Of Confidence.

THe graces, whereby the evidence of being Christ's house is manifested, are, as they are here expressed, Confidence and Hope.

The Greek word translated Confidence, is compounded of two words, whereof signifieth Speech: the other ^c everything, or anything. It is translatad sometimes boldness (Act. 4. 13.) Sometimes plainness, (2 Cor. 3. 12.) it is oft used in the Dative case adverbially, and translated boldly, (John 7. 26.) Openly (Mat. 8. 32.) Plainly: thus it is opposed to an obscure Proverb ( John 16. 25, 29.) It is also used with a Preposition, and translated freely, Act. 2. 29.

The word is opposed to fearfulnes or shamefulnes which make men loath to utter many things which they ought to make known.

I find it six times by our Translators interpreted Confidence: as here in this Text, and Chap. 10. 35. & Act. 28. 31. & 1 John 2. 28. & 3. 21. & 5. 14.

Confidence will make a man utter his whole mind, and not be afraid nor ashamed to publish that which he thinks meet to be made known.

The word here used hath sometimes reference to God, as Heb. 4. 16. And sometimes to man, as where it is said of the Rulers of the Jews, That they saw the boldness of Peter and John, or their Confidence, Act. 4. 13.

In this later sense it implieth a free and resolute profession of the faith. Thus do some here take it: and so make a constant standing to the truth, and an undaunted maintaining thereof, even unto blood, to be an evidence that we are the house of Christ: and animated by his Spirit. This is a congruous sense, well expressing the emphasis of the Greek word. To this purpose doth this Apostle more expressly exhort, to hold fast the profession of our faith without wavering, Heb. 10. 23.

But most Expositors take the word here, as having reference to God, and to intend such a resting on God, and placing our trust in him (which is the nature of confidence) as it makes us boldly to go to God, and freely to pour our oue whole souls before him, as we are required, Chap. 4. 16.

In this respect they make it an effect of faith, and metonymically put it for faith itself. Thus doth this Text fitly answer another like Text, where the Apostle saith, Y •… u hath he reconciled, if ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel, Col. 1. 23.

Faith may here be the more fitly intended, because it is that grace whereby we are united to Christ, whereby we receive spiritual life from him, and are made lively stones, whereby we grow up unto an holy Temple, yea whereby Christ dwelleth in our hearts, and so we come to be his house.

This saith where it is well rooted will sprout forth. A believer will not be tongue▪tied. Faith works boldness of speech [See more hereof in The Saints Sacrifice on Psal. 116. 10. §. 67.) In this respect, Confidence, as it is here used, may comprise under it both the Cause and the Effect: both Faith and Profession. Faith is the cause of Confidence: Profession is an effect thereof. By faith we gain assurance to ourselves that we are Christ's house: by profession of faith we give evidence to others, that we are that house. Fitly therefore hath the Apostle used a word that compriseth both under it.

They who through fear or shame refuse to profess Christ and his Gospel: and they to whom the thought and presence of God is terrible, who dare not approach unto him, nor call him Father, but behold him as a severe Judge, have cause to suspect they are not of the house of Christ, in that they want that confidence which is here set down.

That we therefore may attain it and retain it, let us acquaint ourselves with all the evidence of God's favor that we can, and meditate on his promises, and duly weigh his properties, as his free grace, rich mercy, almighty power, infallible truth everywhere present, with the like: Let us go out of ourselves, and behold him inviting all to come to him, and accepting all that come: thus may, thus will the soul be established, and confidence bred and preserved in it.

Of Saints confidence in professing that relation which is betwixt God and them, See The Saints Sacrifice on Psal. 116. 16. §. 100.

§. 62. Of Hope an evidence that we are Christ's.

THe other evidence, that we are the house of Christ, is Hope. Hope necessarily followerh upon faith. Faith is the substance of things hoped for, Heb. 11. 1. And hope is an expectation of that which is believed. Hope makes one wait for the fruition thereof. Hereby is faith sustained. Where there is no hope, there is no faith: where hope faileth, faith fainteth. Where there is no faith, there can be no spiritual life, no communion with Christ, no right to him. These two graces, Faith, Hope, are in all that are the house of Christ.

Of the Nature of Hope, what it is: Of the Properties of it: Of the Agreement and difference betwixt Faith and it: Of the need and use of it: of getting, preserving, and well-managing of it, See The whole Armor of God on Eph. 6. 17. Treat. 2 Part 7. §. 3, &c.

Hope gives evidence that we are the house of Christ, in that it keepeth from falling away from Christ. It is as an Anchor of the Soul, sure and steadfast, Heb. 6. 19. This world is as a Sea: Christ's Church (which is the house here spoken of) as a Ship therein: Satan's assaults, persecutions in the world, all manner of troubles are as violent winds, which blow against that Ship; but it hath such an Anchor as holds it fast: no other Ship hath the like: all other Ships are tossed up and down, and at length overwhelmed in the Sea. If therefore we have this Anchor of Hope, which holds us fast, there is a good evidence, that we are the house of Christ.

§. 63. Of true rejoicing what it is, and whence it ariseth.

THat Hope which giveth evidence that we are the house of Christ, is here 〈◊〉 by an especial effect, which is rejoicing.

The Greek word imports an high degree of rejoicing, such an one as 〈◊〉 a glorying or boasting in a thing; and so in other places it is translated: It were better for me to die, then that any man should make my glorying void, saith the Apostle, 1 Cor. 9. 15. And again, Lest our boasting of ^r you should be in vain, 2 Cor. 9. 〈◊〉 . There is another like word, which signifieth the same thing, frequently use •… ▪ The root whence the Greek words are derived, signifieth a neck. For they who glory in a thing will stretch forth their neck, Isa. 3. 16.

The word here used and applied to Hope, showeth that true Christian Hope produceth a great degree of rejoicing: even such a degree, as cannot be abated by 〈◊〉 fliction, Rom. 5. 2, 3.

This rejoicing is an expression of that joy which is in a man: and a •… tion of ones liking of, and delighting in the good which he hath.

Joy is a liking, dilating affection▪ Or more fully to express the nature of 〈◊〉 ▪ Joy, is a liking affection which enlargeth the heart upon the apprehension of so •… good thing.

Of the general nature of an affection, and of the difference betwixt liking and disliking affections, See The Saints Sacrifice on Psa. 116. 1. §. 4.

That whereby Joy is differenced is in this word Dilating, or in this phrase, who enlargeth. For Desire lifts up the heart after the thing desired: Love unites the 〈◊〉 to the thing loved: Joy enlargeth the heart with a pleasing content in that which's apprehendeth to be good. Thus it is said of the Church, that in regard of the •… ence of people, her heart should be enlarged (Isa. 60. 5.) that is, she should 〈◊〉 joyce. Joy is contrary to Grief. Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it, Psal. 31. 9, 10. But Joy enlargeth and reviveth it, Gen. 45. 27.

The proper object of true Christian rejoicing, is that which concerns our 〈◊〉 happiness. The Disciples who rejoiced in the power of their Ministry, in tha •… 〈◊〉 Devils were made subject to them, were somewhat checked by Christ, who said, 〈◊〉 this rejoice not, that the spirits are subject unto you: but rather rejoice, because 〈◊〉 names are written in Heaven, Luk. 10. 17, 20. Common gifts are not the 〈◊〉 ground of rejoicing. Now casting out of Devils was but a common gift, 〈◊〉 hypocrites had: but the writing of their names in Heaven tended to their eternal happiness: therefore in this later they were to rejoice.

Hope is a saving grace, so as it properly produceth rejoicing: so doth Faith, Acts 16. 34. so do other like graces.

As for other things which do not make thereunto, they may be enjoyed by him on whom the guilt of sin lieth: and who is himself under the dominion of sin: who is a slave to Satan: over whom the wrath of God hangeth: who shall be excluded out of Heaven, and eternally damned. What matter of true rejoicing then can there be in such things?

Here by the way, we may be informed in the deceitful rejoicing of most men. Take a view of the ordinary matters of rejoicing, and you shall find cause to say, as the Wiseman doth, Vanity of vanities, all is vanity, yea vexation of spirit, Eccles. 1. 2. & 2. 11. This we may find from the cradle to the grave. The child rejoiceth in bawbles: the young maid in her beauty: the young man in his propernesse: the strong man in his strength: the Scholar in his learning: the honorable man in his dignities: the rich man in his wealth; the Counselor in his great practice. So others in other like things. Are any of these like that power of the Disciples Ministry, concerning which Christ said, In this rejoice not? Luk. 10. 20. In pangs of gout and stone, in sickness, in death, in the day of Judgment, what Joy and rejoicing can those produce? Have they not a sting in their tail? Note the issue of Nebuchadnezzar's rejoicing in his great▪ Babel, and Belshazzar's rejoicing in his cups, Daniel 4. 27, 28. & 5. 5. I may therefore well say to him that spends his time in pleasure, In this rejoice not. To him that Dives-like, is daily arrayed in glorious apparel, and fareth delicately, In this rejoice not. And of such as have great success in their undertakings, either in war or merchandizing, or any other like, In this rejoice not.

§ 64. Of the rejoicing of Hope in troubles.

WEll might the Apostle attribute rejoicing to Hope, because Hope maketh us cast our eyes on the end of our Faith, which is hoped for, The salvation of our Souls, 1 Pet. 1. 9. Hereby it cometh to pass, that as an Husbandman beholding his ground that is sowed with corn fairly to grow up, rejoiceth in expectation of a great Harvest: so we, that have sown here to the Spirit, rejoice in hope and expectation of reaping life everlasting, Gal. 6. 8.

Though believers, before they come to the fruition of that end, are oft in sore troubles, outward and inward, on body and soul, in goods or good name: Sometimes immediately from God, and sometimes through the malice of men, yea sometimes from the apprehension of their own sins; yet there is no estate, whereunto in this world they can be brought, but his hope of the issue thereof, and glory following thereon, may produce a rejoicing. The Hebrews took joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better, and an enduring substance, Heb. 10. 34.

• I. Believers are subject to persecution: but the cause, their present assistance, and future recompense, do all give matter of rejoicing.
  • 1. Their cause is the most glorious that can be: Christ's name, Act. 5. 41.
  • 2. Their assistance is more then ordinary, 2 Tim. 4. 16, 17, 18. Such hath been their assistance, as they have sung for joy in the midst of their greatest trials, Act. 16. 25.
  • 3. The end is such, as no suffering is worthy thereof, Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his, when they are persecuted, To rejoice; and be exceeding glad: because great is their reward in Heaven, Mat. 5. 11, 12.
• II. Believers are also subject to wrongs, and oppressions of worldlings: and though not simply for the Gospel: yet for their sheep-like and dove-like disposition, in that they are not forward to revenge wrong. He that departeth from evil maketh himself a prey, Isa. 59. 15. But the Apostle Peter saith, That this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. And again, If when he doth well, and suffereth for it, he take patiently, this is acceptable with God, 1 Pet. 2. 19, 20. That which is thank-worthy and acceptable with God, is matter of rejoicing.
• III. Believers likewise are, as others, subject to torturing and •… ormenting & seases, yea and to the uncomfortable disease of the plague. But,
  • 1. They know that these things are ordered by God in wisdom, in love, for their need, and for their good: and in that respect rejoice. A wise man is glad, when a skillful and faithful Physician or Surgeon undertakes to cure him, though he be forced to drink fulsom Potions, to drink bitter Pils, to endure cupping, lancing, cutting, splinting, searing, yea sawing off a limb: Much more believers are glad at God's chaste •… sements, though they be grievous.
  • 2. Believers in all their pains and anguishes, use to call to mind the pains of hell, which their sins deserve: in comparison whereof all that can be endured in this world, is but as a flea-biting. Now that faith which they have in 〈◊〉 freedom •… rom God's wrath, from the power of sin and Satan, from the curse of death and damnation, makes them rejoice in all bodily pains.
  • 3. God useth in all the distresses of his Saints, whether public or private, for maintenance of the Gospel, or trial of their graces, to give them such a spirit of consolation, as makes them rejoice under their crosses. It is God's usual dealing to increase the consolations of his Spirit, according to the need of his servants, 2 Cor. 1. 5.
• IV. Believers are subject to spiritual desertions. But though these may seem to be as water that quencheth all the fire of spiritual joy, yet the Lord reserveth some sparks of comfort and confidence in the souls of true believers: as he did in 〈◊〉 Son, who in his bitterest agony, thus cried to his Father, My God, my God, why hast thou forsaken me? Mat. 27. 46. On this ground said Job, Though he 〈◊〉 me, yet will I trust in him, Job 13. 15. Besides, that inward grief will turn into greater joy. After sundry dismal showry, cloudy, dark days, when the clouds are dispelled, the Sun seemeth to shine more brightly and more comfortably: So the spirit of joy, after such desertions. Many of David's Psalms which begin 〈◊〉 sighs, and groans, and expressions of much grief, do end in praisings and rejoicings.

§. 65. Of rejoicing of hope standing with mourning, weeping, and brokenness of heart.

Object. WE are commanded to weep, Joel 2. 17. And Christ pronounceth them blessed who mourn (Mat. 5. 4.) and weep (Luk. 6. 21.) 〈◊〉 a broken spirit, and a contrite heart, are said to be the Sacrifices of God, Psal. 51. 17. How then can rejoicing of hope stand with these?

Answ.

• 1. Those and other like charges to weep and mourn were given on special occasions, and that for sin or judgment. The end thereof was to bring comfort and joy to the soul.
• 2. The blessing pronounced to mourning and weeping, is in regard of the co •… sequence and event, that should follow thereupon: which are comfort and laughter, Mat. 5. 4. Luke 6. 21.
• 3. There may be a mixture of joy and grief in the same person, at the same time, but in different respects. In respect of sin, and apprehension of God •… displeasure there may be grief: But in respect of God's mercy, Christ's Sacrifice, and faith therein, there will be rejoicing. A Saint while he is confessing his sin, useth to be much dejected and broken in Spirit, but in the apprehension of the •… tonement made by Christ, his Spirit reviveth, rejoiceth and praiseth God. 〈◊〉 〈◊〉 laughter the heart is sorrowful, Prov. 14. 13. So in weeping the heart may be joyful.
• 4. There is a time to weep, and a time to laugh, Eccles. 3. 4. In this respect directions to weep and directions to rejoice, having respect to their distinct and 〈◊〉 seasons, do not thwart each other.

§. 66. Of errors contrary to the rejoicing of Hope.

THis property of rejoicing attributed to Hope, discovereth sundry Errors: some in opinion, some in practice. One error in opinion, is of Papists especially, who make uncertainty a Property of Hope: and teach, That it is against the nature of Hope to be sure and steadfast.

Answ.

• 1. Herein they expressly thwart the Scripture which attributeth full Assurance to Hope: and termeth Hope an anchor of the Soul both sure and steadfast, Heb. 6. 11, 19. In this respect it is said, That Hope maketh not ashamed (Rom. 5. 5.) because it disappointeth him not of that which he hopeth for.
• 2. They strip Hope of that Property which the Apostle here attributeth to it. For rejoicing cannot arise from that which is uncertain: or from a doubting of that which we hope for: but rather from an assurance of receiving it.
• 3. They take away the difference betwixt the Hope of Saints in reference to eternal life, and of worldlings in reference to the things of this life. The hope of worldlings is mixed with doubtings, fears and griefs; because the event of the things they hoped for, is uncertain; but so is not the glory which true believers hope for.

A second Error in opinion, is their conceit, that think a Christians life is a life full of fear, grief and perplexity.

Answ. I will not deny but that believers by reason of the mixture of the flesh, with the spirit in them, have many times occasions of fear, grief and perplexity: yet not such as depriveth them of the rejoicing here intended. The believers sorrow is not like the sorrow of worldlings; Theirs is a godly sorrow which worketh repentance to salvation, not to be repented of: But the sorrow of the world worketh death; 2 Cor. 2▪ 10. Many times when worldlings seem jocund, they have heaviness within them: but when Christians seem outwardly pensive, they have much comfort within. The seeming outward joy of worldlings, take it at the best, is fading. A •… the crackling of thorns under a pot, so is the laughter of a fool, Eccles. 7. 6. Prov. 11. 7. But to those that were of Christ's house, saith he, Your heart shall rejoice: and your joy no man taketh from you, Joh. 15. 22.

A third Error in opinion is, that expressions of joy in special by laughter, are unlawful: and thereupon advise Christians to go always as mourning, and to be ever dejected, and for proof, allege that Christ never laughed▪

Answ. The many exhortations in Scripture to rejoice, and approved patterns of Saints that have rejoiced, yea and laughed ( Gen. 17. 17. & 21. 6. Psal. 126. 2.) are sufficient to disprove the fore-said error. As for Christ himself, it is expressly said, That he rejoiced in Spirit (Luk. 10. 21.) which is the ground of true laughter. This third error is an uncomfortable error; which is enough to keep men from professing the Christian Religion.

An Error in practice is of them who profess Faith and Hope in Christ, and yet are always dejected in Spirit, walking heavily, they will not be comforted, nor made cheerful.

These are in sundry respects to be blamed. For

• 1. They give too great cause of justifying the error last mentioned, that rejoicing is unlawful.
• 2. They wrong themselves in making their life more miserable, then otherwise it might be: and putting away such comforts as God hath provided for them.
• 3. They prejudice other weak ones in disheartening them. They discourage such as have entered into the Christian list, and deter such as have not entered, from entering.
• 4. They disgrace the holy Profession, as if it were the most uncomfortable profession in the world.
• 5. They dishonor God, as if he were an hard Master: So as no profit, joy or comfort were to be found in serving him.

§. 67. Of Believers rejoicing.

JUst cause is here given to exhort and incite such as profess to have hope in 〈◊〉 to testify the truth of their hope by rejoicing. Rejoice in the Lord always: 〈◊〉 again I say rejoice, Phil. 4. 4. Rejoice evermore, 1 Thess. 5. 16. None have such just and true cause of rejoicing. The dignities; honors, pleasures, profits, and other like things wherein the men of this world rejoice, are vain, like ice, hail 〈◊〉 snow, which waste in the handling. They may be taken from us ( Job 1. 21.) 〈◊〉 we from them ( Luk. 12. 20.) But Christians have matter of true rejoicing: 〈◊〉 which is solid, unutterable, everlasting.

Among other Christian duties this is much pressed in Scripture. Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age, and that either by advice ( Deut. 33. 18.) or by promise ( Deut. 12. 12.) The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms. So other Prophets also call upon the people of God to rejoice, Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ, Matth. 5. 12. and his Apostles ( Phil. 4. 4. 1 Pet. 4. 13. James 1. 9.) yea and the Angels from Heaven, Rev. 19. 7.

None have greater cause of rejoicing then believers: for their names are written in the book of life, Luke 10. 20. Christ, the greatest matter of rejoicing 〈◊〉 theirs: they have a right to all that Christ did, and endured for man: yea to the things of this world, and to Heaven itself.

As they have in these respects just cause of rejoicing, so the blessed effects 〈◊〉 follow upon their rejoicing, are forceable inducements to perform the 〈◊〉 For

• 1. By their rejoicing the Author and giver of joy is much glorified. It shows, that he is so kind and good a Master every way, as his servants much rejoice 〈◊〉 him.
• 2. It is a great inducement to draw on others who are without, to like 〈◊〉 profession which causeth such rejoicing, and themselves to take upon them 〈◊〉 profession.
• 3. It sweetens our whole life. It sweetens all that we do for preservation 〈◊〉 nature: as eating, drinking, sleeping, and other refreshings. It sweetens the works of our calling. It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man. It sweetens all •… ner of sufferings, it sweetens our very death-bed.

§. 68. Of Perseverance without intermission or revolt.

THat which maketh confidence and rejoicing a true, sure and infallible evidence of being Christ's house, is Perseverance therein.

Therefore the Apostle addeth this Caution, If we hold fast firm unto the end.

The Apostles expression is very emphatical. There are three words used, every of which imply the point intended:

• 1. The Verb hold fast, is in Greek a compound. The simple Verb 〈◊〉 to have. But this compound so to have it as never to let it go, and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21.
• 2. The Adjective translated ^a firm importeth such a steadfastness as can 〈◊〉 be taken away. See more hereof, Chap. 2. v. 2. §. 11. It implieth an holding 〈◊〉 without intermission.
• 3. This last clause, unto the end, shows that such a perseverance is here intended as will neither be interrupted, nor clean broken off. For the end here meant 〈◊〉 the last period of ones life: So is the word taken verse. 14. Matth. 10. 〈◊〉 Revel. 2. 26.

To show that it implieth a perpetual continuing in a thing. It is translated •… nual, Luk. 18. 5. and it is applied to such a perpetuity, as is eternal, John 13. 1 Cor. 2. 8.

The perseverance here set down is opposed to a double kind of hypocrisy.

One, of such as make show of confidence and rejoicing by fits. Sometimes they are exceeding bold and jocund: other times they are full of fear and anguish. They are like men sick of an ague, sometimes well, sometimes ill. It falls out with such many times, as notwithstanding their well days, they die in a fit. They deal with the graces of God's Spirit as children do with a bird that they hold by a string: sometimes they will hold it in, and sometimes let it fly out: So as the bird on a sudden, they letting go their hold, flies clean away. This intermission argueth unsoundness, and is contrary to the caution here prescribed.

The other is of such as repent their good beginnings, and prove plain Apostates. They are like such as having left their colors, will be hanged rather then return to them again.

These are in a most woeful plight. The last state of such a man is worse then the first, Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzar's Image, whose head was of fine gold, his feet part of iron, and part of clay, whereby it came to be broken to pieces, Dan. 2. 32, 33, 34. Such were Saul, Joash, Judas, and others, whose end was memorable, and miserable. In this case I may use Christ's Memento, Remember Lots wife, Luke 17. 32.

§. 69. Of Motives to Perseverance.

IF divine exhortations to a grace, and earnest dissuasions from the contrary: if earnest supplications for obtaining a grace, and hearty gratulations for enjoying it: If gracious promises made to a grace, and fearful denunciations against the want of it: If a blessed recompense of those who have attained it, and woeful revenge on those that have failed therein, be motives of force to enforce a point, forceable motives are not wanting to press this point of Perseverance.

Many instances might be given out of God's Word to exemplify every of these, Of each take one instance.

• 1. For Exhortation, 1 Cor. 15. 58.
• 2. For Disswasion, Heb. 3. 12.
• 3. For Supplication, 1 Thess. 5. 23.
• 4. For Gratulation, 1 Thess. 3. 8, 9.
• 5. For Promise, Mat. 10. 22.
• 6. For Threatning, Heb. 10. 38.
• 7. For Recompence, Rev. 12. 11.
• 8. For Revenge, Act. 1. 17, 18.

Just and great Reason there is thus to press this Point of Perseverance. For

• 1. All the benefits that we can expect from any grace dependeth upon persevering therein. Thereby the prize is obtained. It is constancy that sets the Crown upon all good endeavors, 2 Tim. 4. 7, 8.
• 2. All Christian privileges, and divine promises are limited therewith: as here in this Text, If we hold fast. If ye abide in me, saith Christ, John. 15. 7. If y •… continue in the faith, Col. 1. 23.
• 3. All the benefit of what hath formerly been done, is lost, if he hold not out to the end, Ezek. 18. 24. As a man in a race, who runs swiftly at first, if he hold not out, gets nothing by his former swiftness.
• 4. Not the benefit only is lost, but great damage ensueth thereupon, The last state of that man is worse then the first, Luk. 11. 26. As a man in ascending a Ladder, if after he have got up many steps, he let go his hold and fall down, he doth not only lose the benefit of his former pains, but also gets a bruised body, and it may be broken bones, whereby he is made less able to climb up again, then he was before. Hereupon it is said, It had been better for them, not to have known the way of righteousness, then after they have known it to turn from the holy commandment.

How requisite it is for Saints to proceed and persist in grace, Se •… The Saints Sacrifice on Psal. 116. 9. §. 60.

§. 70. Of Means for Perseverance.

TO help us on in holding out, these graces following, among others, are 〈◊〉 useful.

• 1. Humility. This is the Basis and foundation, when the fore-mentioned 〈◊〉 is settled. If an house want a foundation, how can it stand, especially ag •… storms and tempests? Luke 6. 49. Christ saith, that a man which builds a sure 〈◊〉 digs deep, Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble, Micah 6. 8. God giveth grace to the humble, Prov. 3. 34. For 〈◊〉 very end we are forbidden to be high-minded, lest we fall, Rom. 11. 20. Self▪ •… ceitednesse and pride make men careless, Revel. 3. 17. and God is provoked ag •… such, for he resisteth the proud, Jam. 4. 6.
• 2. Sincerity. This is an inward soundness. If the foundation be not so •… , the Ed •… sice cannot be well settled on it. Soundnesse is that which maketh 〈◊〉 and endure. Sappy, rotten timber will quickly fail. Counterfeit grace will 〈◊〉 last.
• 3. A settled Resolution to hold out to the end. I have sworn, and I will persue it, that I will keep thy righteous judgments, saith a constant servant of the Lord, 〈◊〉 119. 106. Nothing will daunt or turn back such an one. See more hereof in 〈◊〉 〈◊〉 •… covery from Apostasy on Luk. 15. 31. §. 44.

• 4. Jealousy. Jealousy, I say, in regard of the temptations whereunto we 〈◊〉 subject, and of our own weakness. Satan is subtle (1 Pet. 5. 8.) Sin is dece •… full, Heb. 3. 13. and we of ourselves are foolish, and prone to yield to sin 〈◊〉 Satan. If we be secure or careless, we may be soon taken as birds in a net. This a great cause of backsliding; therefore we are oft admonished to fear, Heb. 4. 1. R •… 11. 20. Phil. 2. 12.

  These two Resolution and Jealousy, may well stand together; if the former 〈◊〉 placed on God's promises, and the Spirits assistance; and the later on temptat •… ▪ whereunto we are subject, and our own weakness.

• 5. Prudence. For the manifestation hereof
  • 1. Avoid occasions which may draw thee out of thy Christian course. 〈◊〉 the Apostle intendeth under this phrase, Cast away every weight, Heb. 12. 1. 〈◊〉 avoid uncleanness the Wiseman gives this advice, Remove thy way far 〈◊〉 a strange woman: and come not nigh the door of her house▪ Prov. 5. 8. To pr •… this the further he useth these metaphors, Can a man take fire in his b •… om, 〈◊〉 his clothes not be burnt? Can one go upon hot coles, and his feet not be burnt? Pro •… 6. 27, 28. Peters thrusting himself among the servants and officers in the High-Priests hall, was an occasion of the temptation which brought him to deny his •… ster, John. 18. 16, 17, 18.
  • 2. If occasions cannot be avoided, but that thou beest forced to sojou •… 〈◊〉 Mese •… h, and to dwell in the tents of Kedar, Psal. 126. 5. then take heed of ye •… ing to temptations. Stand out against them as Joseph did, Genes. 39. 9. Rem •… righteous as Lot did in Sodom, 2 Pet. 2. 8. Give no place to the devil, Eph. 4▪ 27. 〈◊〉 withstand sin in the beginning. It is not safe to dally with temptations. If Satan get in a claw, he will soon put in his whole paw, and then head, body 〈◊〉 all. If waters make a little breach, floods will soon follow.
  • 3. If thou be overtaken with a temptation, lie not in it: but as soon as 〈◊〉 canst recover thyself: Do, as in this case Peter did: So soon as he observed 〈◊〉 Lord's beck, and heard the Cock crow, whereby he was put in mind of his sin •… , presently he went out and wept bitterly, Luk. 22. 60, 61, 62.
  • 4. Being recovered, take heed of falling back again. A relapse is dange •… in bodily diseases: Much more in spiritual. The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery, and forgiven, Go and 〈◊〉 no more, John 8. 11. This advice he backed with a strong reason thus, Sin no 〈◊〉 lest a worse thing come unto thee, John 5. 14.
• 6. Growth in grace. By this, we shall be the more strengthened, and the 〈◊〉 enabled to hold out. Use what means are prescribed to this purpose, As new 〈◊〉 babes desire the sincere milk of the Word that you may grow thereby, 1 Pet. 2. 2. S •… the gift of God which is▪ in thee, 2 Tim. 1. 6. Standing at a stay may occasion falling away. In endeavors to grow in grace never think thou hast done enough: but follow the Apostles advice, Phil. 3. 13, 14.

• 7. Walking with God. By this he that never saw death, pleased God all the days of his life: compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase, Walked with God, See The Saints Sacrifice on Psal. 116. 9. §. 58.

  Walking with God implieth a setting of God continually before our eyes: This will make us to endeavor in all things to please him, which the Apostle expresseth under this phrase, Walk worthy of the Lord unto all pleasing, Col. 1. 10. This will make us in all things to hold close to God: and it will be an especial means to pull us in, when we are about to start from God.

• 8. Stedfast Expectation of the prize, or reward that is set before thee. It is said of Moses, That he had respect unto the recompense of the reward, Heb. 11. 26. This made these Hebrews to hold out, They knew that they had in Heaven an enduring substance, Heb. 10. 34. Of Christ himself it is said, For the joy that was set before him, he endured the cross, Heb. 12. 2. This must needs uphold those that believe it, and keep them steadfast unto the end, because all that we can do or endure here, is not worthy to be compared with the glory that is promised, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory, 2 Cor. 4. 17. Of the emphasis of this phrase, See A Recovery from Apostasy on Luke 1 •… . 31. §. 27. Hereupon the Apostle gives this admonition, Let us not •… e weary in well-doing: for in due season we shall reap, if we faint not, Gal. 6. 9. And again, Be ye steadfast, immovable, always abounding in the work of the Lord▪ for as much as you know that your labor is not in vain in the Lord, 1 Cor. 15. 58.
• 9. Prayer: Faithful, fervent, constant prayer. Christ used this means for himself, Heb. 5. 7. This means he also used that Peters faith might not fail. Experience showeth that the more we fail herein, the more we decay: But the more fervent and constant we are herein, the more steadfast we remain. This is to be added to all other means, because by faithful prayer the holy Spirit is obtained ( Luke 11. 13.) without which we cannot hold out: but by it we shall persevere.

By the foresaid means we may continue to enjoy our spiritual strength, as Caleb did his bodily strength, ( Joshua 14. 11.) and as Moses, whose natural for •… e abated not▪ Deut. 34. 7. We shall still bring forth fruit in old-age, Psal. 9 •… . 14.

Of circumspection in preventing Apostasy, See §. 122.

§. 71. Of the Resolution of Heb. 3. 2, 3, 4, 5, 6.

• 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.
• 3. For this man was counted worthy of more glory then Moses, in as much as he who hath built the house hath more honor then the house.
• 4. For every house is built by some man, but he that built all things is God.
• 5. And Moses verily was faithful in all his house as a Servant, for a testimony of those things which were to be spoken after.
• 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.

THe Sum of all these verses is, A Description of Christ's faithfulness in the execution of his Prophetical Office.

This is set down,

• 1. Simply.
• 2. Comparatively.

In the simple expression, there is

• 1. An affirmation of the Point, Who was faithful.
• 2. A declaration of the person to whom he was faithful, To him that appointed 〈◊〉 .

The comparison whereby the Point is amplified, is betwixt Christ and Moses. This is set out two ways:

• 1. By similitude in the later part of the second verse.

  Of the similitude, the Proposition, or former part is thus expressed, Moses was faithful in all his house.

  The reddition, or later part is intimated by the inference of that Proposition 〈◊〉 that which went before, and that by this note of similitude, AS.

  In the Proposition three distinct points are set down,

  • 1. The Person with whom Christ is compared, Moses.
  • 2. The Point wherein they are compared, Faithful.
  • 3. The place in which that faithfulness was shown.

  This is set forth,

  • 1. By the kind of Place, House.
  • 2. By the Lord thereof, HIS.
  • 3. By the extent, ALL.

• 2. Christ and Moses are compared by Dissimilitude.

  This is,

  • 1 Generally propounded,
  • 2. Particularly exemplified.

In the General is noted,

• 1. The Persons between whom the Dissimilitude is, This man (who is Christ) and Moses.
• 2. The matter of the Dissimilitude. Here observe
  • 1. What that matter was, Glory.
  • 2. The grounds thereof, Counted worthy.

The particular exemplification is by two pair of Relatives, one a Builder, and •… house, v. 3, 4.

The other a Son, and a Servant, v. 5, 9.

The former concerning the Builder, and an house, is

• 1. Propounded, v. 3.
• 2. Proved, v. 4.

In the Proposition are expressed,

• 1. Both parts of the dissimilitude, He that built, and the house.
• 2. The matter wherein they are unlike, Honor. In this phrase, Hath more 〈◊〉 ,

In the proof two things are confirmed,

• 1. That Moses was an house built.
• 2. That Christ was the builder.

Each of these are confirmed by a general case taken for grant.

The first case granted is this, Every house is built by some man. Hence it followeth that Moses (who was at least a part of an house) was built.

The other case granted is this, He that built all things is God. Hence it follow •… , that Christ (who is God) built Moses.

The other pair of Relatives (which is of a Son and a Servant ) is largely set do •… , v. 5, 6.

The later Relative is first described, v. 5. Herein is

• 1. A repetition of what was before asserted.
• 2. An Addition.

Three things are repeated,

• 1. The Person, Moses.
• 2. The Point wherein he was commended, Faithful.
• 3. The Place, with the Lord, and the extent hereof, In all his house.

Two things are added,

• 1. The Correlative, wherein consists another dissimilitude, Servant.
• 2. The End why he was a Servant. Here are noted
  • 1. The kind of End, For a Testimony.
  • 2. The Matter thereof, Of those things which were to be spoken after.

The former Relative concerning the Son is,

• 1. Propounded,
• 2. Expounded▪

In the Proposition,

• 1. The Son here meant is named Christ.
• 2. The House over which he ruleth, is thus limited, his own.

In the Exposition there is,

• 1. A Declaration of the Point, Whose house are we.
• 2. A Limitation thereof.

The Limitation is,

• 1. In this conditional Particle, IF.
• 2. Exemplified.

In the Exemplification there is,

• 1. An Act required.
• 2. The Subject matter of that act.

The Act is set forth,

• 1. By the kind of it, Holdfast.
• 2. By the manner of performing it, firm.
• 3. By continuance therein, Unto the end.

The subject matter consists of two branches,

• 1. Confidence.
• 2. Hope.

The later is amplified by an effect thereof, Rejoicing.

§. 72. Of Observations collected out of Heb. 3. 2, 3, 4, 5, 6.

I. CHrist was deputed to his Prophetical Office. This is here taken for grant, in that it is said, He was faithful to him that appointed him. See §. 33.

II. Christ was faithful in that which he was trusted withal. See §. 32, 38.

III. God's deputation makes a true Minister. This is gathered out of this word appointed, as here used. See §. 34.

IV. There may be a resemblance betwixt unequals. There is here a resemblance made betwixt Christ and Moses. See §. 38.

V. Moses was a faithful Minister. This is here plainly expressed. See §. 38.

VI. God's Ministers must be faithful. For this end the faithfulness of Christ and Moses is here set down. See §. 39.

VII. Christ of all was most worthy of glory. This is the main point proved in these verses. See §. 42, 43, 44.

VIII. Moses was an eminent Minister. Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down, §. 45.

IX. Christ was more excellent then Moses. This is expressly set down. See §. 45.

X. A builder is more excellent then the thing built. This Metaphor is used to set out Christ's excellency above others. See §. 46.

XI. Ministers have received what they are or have. This is implied under this phrase, Every house is built. See §. 48.

XII. Christ is true God. He is here so called. See §. 49.

XIII. Christ is the Creator of all. This is intended under this Metaphor, He that built all things. See §. 49.

XIV. The Church is built up by Christ. This is the special thing intended under this phrase, He that built all things is God. See §. 49.

XV. A servant must be faithful. This is here intended in the pattern of Moses. See §. 50

XVI. Governors are servants. So was Moses. See §. 51, 52.

XVII. Ministers are God's witnesses. As Moses so all other Ministers are for a Testimony. See §. 55.

XVIII. God before hand makes known his pleasure. So much is intended under this phrase, Those things which were to be spoken after. See §. 55.

XIX. Christ is the anointed, This title Christ importeth as much. See §. 54.

XX. Christ is God's Son. This is intended under this relative Son. See §. 55.

XXI. Christ is the Governor of the Church. This Preposition [ over ] importeth a government. See §. 59.

XXII. The Church is Christ's own. It is his own house. See §. 57.

XXIII. Saints are Christ's house. This Pronoun [ WE ] means Saints. See §. 58.

XXIV. Believers under the Law and Gospel make one house. Moses was under the Law, and we are under the Gospel. See §. 59.

XXV. They who stand must take heed lest they fall. So much is hinted under this conjunction, IF. See §. 60.

XXVI. The best have need to look to their standing. The Apostle puts himself under this caution by using a verb of the first person, If WE hold fast.

XXVII. Confidence is one evidence of our right to Christ. Mention is made of confidence to that end. See §. 61.

XXVIII. Hope also is an evidence of our right to Christ. To this end it is added unto confidence. See §. 62.

XXIX. Rejoicing ariseth from hope; It is therefore here added as an Epithet to hope, See §. 63.

XXX. Perseverance is an evidence of soundness; It is here set down for that 〈◊〉 by way of supposition, if we hold fast, See §. 68.

XXXI. Perseverance must be without intermission, For this end this Epithet 〈◊〉 is added, See §. 68.

XXXII. True Perseverance holds out till death; So much is intended under 〈◊〉 phrase, to the end. See §. 68.

§. 73. Of the inserence of that which follows upon that which went before.

FRom the beginning of the second verse to this, the Apostle hath l •… rgely 〈◊〉 down Christ's faithfulness in executing his Prophetical Office, and that toward us who are his house; Hereupon he inferreth a disuasion from disrespecting Christ, which is continued to the end of this Chapter.

This first particle Wherefore, is a note of Inference.

This is the first place in this Epistle where the Greek word is used, yet other Greek words to the same sense have been used, as v. 1. ch. 2. v. 1, 17.

This inference may have reference either to all that hath been spoken before 〈◊〉 Christ's excellency and faithfulness, thus; Because Christ was so excellent and faithful a Prophet, as never any the like; We must therefore take heed that we hardee not our hearts against him, nor depart from him: or more immediately to the 〈◊〉 clause of the former verse, thus, Because if we hold fast the confidence, &c. 〈◊〉 give evidence thereby that we are the house of Christ; We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ.

The former reference showeth that Christ's care in executing his Function 〈◊〉 our good, ought to make us careful in attending to him and cleaving close 〈◊〉 him.

The latter reference showeth that we ought in this respect to take heed that 〈◊〉 fall not from Christ, because holding fast our confidence is an evidence 〈◊〉 communion with him, namely, that we are his house, and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence.

I take the former reference to be the more proper to this place, and so it 〈◊〉 the same point that was before noted, § 2.

This note of inference ( Wherefore ) looking backward may intend either 〈◊〉 Point that immediately followeth in the divine testimony, or that which is set 〈◊〉 v. 12. &c. If thus, then the testimony must be included in a Parenthesis, and 〈◊〉 particle Wherefore be taken as joined with the 12 ^th verse, thus, Wherefore 〈◊〉 heed, &c.

§. 74. Of expressing ones mind in the words of the holy Ghost.

THE Apostle expresseth his mind concerning the use which we are to 〈◊〉 of Christ's faithfulness in his Office, under the very words of sacred Scripture which questionless he doth to make it the more regarded; For to express 〈◊〉 mind in his own words addeth great weight to the Point; The Apostle doth 〈◊〉 like chap. 2. ver. 6, 7. and in sundry other places of this Epistle; A very great 〈◊〉 thereof is penned in Scripture words and phrases; For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament, and had it in high 〈◊〉 count.

In quoting the testimony he expresseth neither book, nor Psalm, nor verse; 〈◊〉 this manner of quoting Scripture See more ch. 2. §. 50. but the words of 〈◊〉 are so expressly set down, as it may be found out where they are; especially by 〈◊〉 as are so exercised in the Scriptures, as these Hebrews were.

The Apostle faithfully declareth the mind of God therein, though there be 〈◊〉 little difference in words, especially in their order or joining together, which 〈◊〉 shall note in due place.

The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7, 8, 9, 19, 1 •… .

David was the Penman of this as of the other Psalms; Therefore David's name is sometimes expressed before Texts quoted out of that Book of Psalms, as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. & 11. 9.

To show that the holy Ghost spake what David uttered in the Psalms, Peter useth this phrase, The holy Ghost by the mouth of David spake, Act. 1. 16. And again, speaking to God thus saith, Who by the mouth of thy Servant David hast said, Act. 4. 25.

The Apostles manner of quoting this testimony thus, The holy Ghost saith, doth demonstrate sundry principles of our Christian faith, as,

• 1. The holy Ghost is true God; For God spake by the mouth of David, Act. 4. 25. where David said, The Spirit of the Lord spake by me, he addeth, The God of Israel said, 2 Sam. 23. 2, 3. All Scripture is given by inspiration of God, 2 Tim. 3. 16. And God spake by the Prophets, Heb. 1. 〈◊〉 . and they spake as they were moved by the holy Ghost, 2 Pet. 1. 21.
• 2. The holy Ghost is a distinct person; This phrase The holy Ghost saith, intendeth as much.
• 3. The holy Ghost was before Christ was exhibited in the flesh, for he spake by David whose Son Christ was many generations after David; Yea mention is made of this Spirit of God to be before any creatures were, Gen. 2. 2. So as the holy Ghost is God eternal.
• 4. The Scriptures of the Old Testament are of divine authority, Holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21.

Of this Title holy Ghost, See ch. 2. v. 4. §. 35.

The Apostle useth this particle of resemblance As, to show that what he delivereth afterwards is agreeable to the mind and words of the holy Ghost; This particle may have reference to ver. 12. and to express the mind of the Apostle more fully, the other particle of resemblance SO may be there inserted, thus, As the holy Ghost saith, So take heed, &c.

Though the testimony quoted were written, yet it is expressed under this word saith to show that the word is as a Sermon preached, that so we should give the more heed thereto.

Here is not expressed to whom he saith, because it is intended to everyone, and everyone should attend unto it as spoken to him in particular.

§. 75. Of the Apostles fit applying a divine testimony.

THE main scope of this testimony (as it was first uttered by the Psalmist) is to admonish such as from time to time should live in the Church, to take heed of rebelling against Christ, as the Israelites in the wilderness had done.

Many Interpreters both ancient and modern apply that Psalm to Christ; For this Title The rock of our Salvation, or, as the LXX render it Our Savior, v. 2. doth most properly belong to Christ, and Christ is that Shepherd whose Sheep we are, Luk. 13. 20. And it is expressly said of the Israelites in the wilderness, that they tempted Christ, 1 Cor. 10. 9. Hereupon this adverb of time To day, is applied to the time of grace wherein God speaks to us by his own Son, ch. 1. v. 2.

In this respect this testimony is most pertinently quoted for the Point in hand; For David fore-knowing that God would send his Son to be a Savior and Shepherd of his Church, exhorteth all the members thereof to rejoice in him, with all reverence to worship him, and to take heed of being like to the rebellious Israelites in the wilderness.

Now because the Apostle had set forth the faithfulness of the said Son of God in his Prophetical Office; He fitly putteth the Hebrews in mind of that seasonable admonition of the Psalmist, to keep them from being like their Fore-fathers, and to quicken them up to a more diligent heeding of Christ's word which is the Gospel.

§. 76. Of taking the first opportunity of grace

THe first word of the foresaid divine Testimony, To day, is diversely taken as was shown, ch. 1. v. 5. §. 61.

Here it signifieth the time present, yet so as it includes a continuance of a time present; As that present time wherein David lived was to him, and to those that then lived, To day; So that present time wherein the Apostle and other Christians with him lived, was to them, To day, and the time wherein we now live, is to 〈◊〉 To day.

This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing. It may here have reference to that which immediately followeth of hearing Christ's voice, as if he had said, If ye will now hear his voice while he speaketh unto you.

Or it may have reference to the inhibition of not hardening their heart, as if he had said, If ye will hear Christ's voice then harden not your heart in this time, that he is speaking unto you.

In the Greek there is a comma put after this word, To day, whereby is intended the latter reference.

In the general, both references tend to the same scope, which is, that the present opportunity of God's offering grace must be taken; we must hearken to him while he speaketh, and we may not harden our hearts against him when he speaketh; When Samuel though he were but a child understood that the Lord called him, he presently answered, Speak, for thy Servant heareth, 1 Sam. 3. 10. Ruth was but a young woman, yet she understanding that the God of Naomi was the only true Lord, saith to her Mother in Law, Thy God shall be my God, and thereupon would needs go with her to be among the people of that God, Ruth 1. 16. &c. Zacchaeus in his man-age coming to know Jesus to be the promised Messiah, readily entertained him, Luk. 19. 5, 6. The penitent thief at the time of his death knowing Christ to be the promised King, believed on him, and confessed him, 〈◊〉 . 23. 41, 42. Thus in what estate of our age soever means of calling us to Christ are afforded, we must even then without delay, To day, take that opportunity: I •… sh haste and delayed not, saith the Psalmist, Psa. 119. 60. When Christ called 〈◊〉 , he made haste and came down, Luk. 19. 6. When Christ called Simon and Andre •… , they straightway left their nets, and followed him, Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul, immediately he preached him, Gal. 1. 16.

• 1. It is God which worketh in us both to will and to do, Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him, Joh. 6. 44. Is it not then a point of wisdom to yield when God draws? The Church promiseth as much, saying, 〈◊〉 me, I will run after thee, Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us today, how can we expect that he should hear us tomorrow? They shall call upon me but I will not answer, saith Wisdom, Pro. 1. 28.
• 2. Thou knowest not what a day may bring forth; Therefore put not off the grace that is offered thee today: Boast not thyself of tomorrow, Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years, was taken from them that night, Luke 12. 19, 20.
• 3. By putting off an opportunity men make themselves more unfit for another opportunity; For sin the longer it groweth, the stronger it groweth, and the heart useth to be more hardened by putting off means of softening.

As they who had received grace were exhorted to persevere therein, §. 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace •… endred To day; Even now, while the Word soundeth in your ears, hear, and harden not your hearts, Behold, now is the accepted time, Behold, now is the by of salvotion, 2 Cor. 6. 2. Put not off today, much less let childhood put off 〈◊〉 youth, or youth to man-age, or man-age to old-age, or old-age to death-bed.

Of the common allegation of the thiefs repentance on the Cross, See the 〈◊〉 Armor of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.

§. 77. Of hearing aright.

THis phrase, If ye will hear his voice, containeth in the substance of it the most principal and proper duty that is required of Christians in relation to Christ's Prophetical Office. In the manner of setting it down it implies a forcible motive against hardening our hearts: For they who harden their hearts cannot hear Christ's voice as they should.

Some expound this conditional conjunction IF, with a conjunction of the time, thus, When ye will hear his voice, harden not your heart.

Which way soever we take it, it intendeth a duty; and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear. For he whose heart is hardened may so hear. Pharaoh himself whose heart was exceedingly hardened, so heard the voice of God. Where Christ saith, He that hath an ear, let him hear what the Spirit saith, (Rev. 2. 7.) implieth that a man may hear the Spirit inwardly speaking to the soul, as well as an outward audible voice.

Of that inward spiritual hearing there are three acts.

• 1. To understand what is outwardly heard by the ears of the body. Where the Prophet rebukes the people for being without understanding, he saith, They have ears, and hear not: that is, understand not; and thereupon adviseth them to hear, Ier. 5. 21.
• 2. To believe what they understand. Where Christ reproveth the Jews for not believing, he addeth, He that is of God heareth God's words: ye therefore hear them not (that is, ye believe them not) because ye are not of God, Joh. 8. 46, 47. And where he said, Ye believe not because ye are not of my sheep, he addeth, my sheep hear my voice, that is, believe it, John. 10. 26, 27.
• 3. To obey it. Where the Israelites upon hearing the Law in great terror delivered, thus said to Moses, Speak thou with us, and we will hear, (Exod. 20. 19.) In another place it is thus expressed, We will hear it, and do it, Deut. 5. 27.

In all these senses is this word hear to be taken in this Text, and Isa. 55. 3. and Matth. 17. 5.

To hear only with the ears of the body, and not to understand, believe or obey; is so far from a full duty, and true virtue, as it makes us liable to judgment.

To hear and not to understand is to be like the path way upon which the corn is cast: but because it is not covered with earth, the fowls pick it up, and it doth not sructifie, Matth. 13. 19.

To hear and not believe, makes us like to them, whom the Word preached did not profit, not being mixed, with faith, Heb. 4. 2.

To hear and not to do, is to be like a foolish man, which built his house upon the sand, Matth. 7. 26, 27.

It is therefore our duty when the Word of God is preached,

• 1. To open the ears of our head; for they are the doors to let in God's Word. This is one main end why ears are given to us: and they cannot be better used.
• 2. So to heed the Word heard and meditate thereon, so as we may understand the mind of God therein. This is it which Christ requireth, Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation, Eph. 1. 17. This grace is promised to the wise, but denied to the wicked, Dan. 12. 10.
• 3. Mix faith with hearing: else the word will lose its power. For it is the power of God unto salvation, to everyone that believeth, Rom. 1. 16. God gives Preachers, that men should hear the word and believe, Act. 15. 7.
• 4. Add obedience: All blessing is annexed to this, Luk. 11. 28. This giveth evidence of our right understanding the Word and believing the same.

They who thus hear have hearing ears: such ears to hear as Christ requireth, Matth. 13. 9. Rev. 2. 7. And they who thus hear, will be kept from hardness of heart. This supposition, If ye will hear, and the consequence inferred thereupon, harden not your hearts, doth evidently demonstrate, that a right hearing will prevent hardness of heart: especially hearing of Christ's voice, that is the Gospel. It is the Gospel that maketh and keepeth a soft heart. See Chap. 2. v. 3. §. 20, 21. See also The whole Armor of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 4, 5, 6. Ib •… l Part. 6. on▪ Eph. 6. 16. §. 21.

§. 78. Of Christ's voice.

THe particular object of hearing, as aforesaid, is Christ's voice. For this relative, HIS, hath reference to Christ.

We shown before, §. 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses: so as without all question Christ's voice is here meant; namely his Word, which in the days of his flesh he uttered by his own lively voice, and afterwards by the voice of his Apostles. The substance of all being written and registered, is further made known by the voice of his Ministers age after age. Thus may we still hear Christ's voice. See Chap. 2. v. 12. §. 112.

In general, by Christ's voice is meant the Word of God, which is the only proper object of a saving hearing; of hearing to life, John. 5. 25.

In particular, the Gospel is intended under Christ's voice. See Chap. 2. v. 3. §. 20, 21, 22, 23, 24.

We may not, in regard of this particular reference to Christ, put difference betwixt the Word of God, of Christ, and of the Spirit; for they are all one. Therefore Christ blameth them who hear not God, John. 8. 47. And God commandeth to hear his Son, Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit, Rev. 2. 7.

But there is a direct difference betwixt the Word of God and the word of man, as man. To teach for doctrines the commandments of men, is blameable, 〈◊〉 15. 〈◊〉 ▪

Only God's Word is the ground of faith and rule for obedience; and that 〈◊〉 in regard of God's high supreme Sovereignty (who hath power to promise 〈◊〉 command what he will) and also in regard of the perfection and purity of his Word.

The Turks Alcheron, the Jews Cabala, the Papists Traditions, the Dicta •… es 〈◊〉 Philosophers or Poets, or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith, and rules for their obedience, are with indignation to be detested: especially when they are obtruded instead 〈◊〉 Christ's voice. Let us learn to try the spirits, whether they are of God, 1 Joh. 4. 1. It is the note of Christ's sheep to know the voice of their shepherd, John. 10. 4. 〈◊〉 this end be well exeroised in Christ's Word: Search the Scriptures, John. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17.

§. 79. Of the Heart.

TO prevent an hindrance of a right hearing Christ's voice; The Apostle 〈◊〉 adviseth those to whom he wrote, Harden not your hearts.

Here just occasion is given to consider what the heart is: and what it is 〈◊〉 harden.

The heart properly taken is a little fleshy piece, within the breast of the body, under the left pap, triangular, broad at the top, and sharp at the bottom. It is the fountain of life: the root whence all the spirits sprout forth: that which first 〈◊〉 , and last dieth in man.

Heart metaphorically is attributed to the Creator, and to sundry creatures.

• 1. To the Creator, to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after God's own heart, 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved. On the other side, concerning the men of the old world, it is said, It grieved the Lord at his heart, that 〈◊〉 had made man, Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived.
• 2. Heart is attributed to senseless creatures, to set out the innermost part, or midst of them; because the heart is within a man's body, even almost in the midst thereof. Thus it is said, The depths were congealed in the heart of the sea, Exod 15. 8. And Christ was three days and three nights in the heart of the earth, Matth. 12. 40.
• 3. Heart is ascribed to reasonable creatures, to signify sometimes the whole soul, and sometimes the several faculties appertaining to the soul.
  • 1. It is frequently put for the whole soul, and that for the most part when it it is set alone: as where it is said, Serve the Lord with all your heart, 1 Sam. 12. 20.
  • 2. For that principal part of the soul which is called the mind or understanding. I gave my heart to know wisdom, Eccles. 1. 17. In this respect darkness and blindness are attributed to the heart, Eph. 4. 18. Rom. 1. 21.
  • 3. For the will: as when heart and soul are joined together, the two essential faculties of the soul are meant, namely the mind and will. Soul put for the Mind: Heart for the Will. Serve the Lord with all your heart, and with all your soul, Deut. 11. 13.
  • 4. For the memory: I have hid thy word in my heart, saith the Prophet, Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid.
  • 5. For the conscience: It is said that David's heart smote him, that is, his conscience, 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken, 1 John. 3. 20, 21.
  • 6. For the affections: as where it is said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, Matth. 22. 37. By the mind is meant the understanding faculty: By the soul, the will: by the heart, the affections.

Here in this Text the heart is put for the whole soul, even for mind, will and affections. For blindness of mind, stubbornness of will, and stupidity of affections go together.

§. 80. Of hardening the heart.

THere are two words used in the New Testament to set out the act of hardening, as it hath reference to the heart.

One is taken from a Greek root, that signifieth an hard brawny skin which fasteneth together broken bones: or that flesh and skin on the hand or feet which is made hard and insensible by much labor or travel. It signifieth also blind. See §. 87.

Hence is derived a word oft used in the New Testament, and translated hardness, Mark 3. 5. and a Verb which signifieth to harden, Joh. 12. 40. Mark 6. 52.

The foresaid Greek root doth also signify a stone somewhat like white Marble: and the Verb thence derived, signifieth to turn into a stony hardness.

This is a sit metaphor to express the sense of the point in hand. For an hard heart is like to brawny flesh and skin, which is not sensible of any smart, though it be pricked or cut. Nor threats, nor judgments move an hard heart: witness Pharaohs disposition. Yea further, an hard heart is resembled to a stone, ( Ezek. 11. 19.) A stone will sooner be broken all to pieces, then softened by blows: so a man of an hard heart will sooner be utterly confounded by God's judgments, then brought to yield to them.

The other word used in Scripture to set out an hard heart, is taken from another Greek root which signifieth to dry up, or draw out the juice or moisture of a thing, whereby it comes to be hard: for moisture makes things soft: dryness makes them hard. Hence is derived an Adjective which signifieth hard through dryness.

Metaphorically this Epithet is in Scripture added to sundry things: as an hard speech, Joh. 6 60. Jude v. 15. An hard Master, Matth. 25. 24. hard or fierce winds, I am. 3. 4. an hard or difficult matter, Act. 9. 5. A Substantive also is thence derived which signifieth hardness. Rom. 2. 5. and a Verb which signifieth to harden, Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart, Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked, Act. 7. 51. Physicians use a word, derived from the foresaid Verb, to set out such drugs or medicines as have a force of hardening.

This later metaphor is here used by the Apostle; and again, ver. 13, 15. and Chap. 4. v. 7. It is as fit a metaphor as the former: and implieth that an hard heart is dry and destitute of all grace, of all spiritual moisture, sense and life.

The Apostle here sets down this act of hardening as a man's own act, and that upon himself: thus speaking unto them, Harden not your heart. I think it meet hereupon to declare,

• 1. What hardness of heart is.
• 2. What are the ordinary causes thereof.
• 3. How man hardeneth his own heart.
• 4. What is the danger and damage of a hard heart.
• 5. How hardness of heart may be discerned.
• 6. How hardness of heart may be prevented or redressed.

§. 81. Of Hardness of Heart, what it is.

1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 one from wickedness: or rather a willful obstinacy against them: for without man's will the heart cannot be hardened. Therefore here and in sundry other places, (as Exod. 9. 34. 1 Sam. 6. 6. 2 Chron. 36. 13.) this act is applied to 〈◊〉 himself; for the Will is free, and cannot be compelled or forced: take away freedom from the Will, and you take away the nature of the Will. Therefore God himself, when he converteth a sinner worketh in him both to will, and to do: first to will, then to do, Phil. 2. 13.

That we may the better discern how willfulness causeth the hardness of heart 〈◊〉 spoken of, we are to consider hardness of heart in a double respect: as it is natural, and as it is habitual.

• 1. Natural hardness of heart is in all men: as other corruptions seized on 〈◊〉 nature by Adams fall, so hardness of heart. Man by nature is given to withstand, and oppose against all means afforded to keep him from sin, and in this oppos •… tion to remain obstinate, so as to be confounded rather then yield. This is the stony heart that is in man by nature, Ezek. 11. 19.
• 2. Habitual hardness of heart is an increase of the former, and that by 〈◊〉 further willfulness. All mankind in Adams loins, as he was a public perso •… , willfully opposed against God: and everyone in his own person is given by 〈◊〉 more and more to oppose; but some more obstinately and impenitently then others. In such the Apostle joineth hardness, and an impenitent heart together, and showeth that such treasure up to themselves wrath, Rom. 2. 5. Adams first sin 〈◊〉 willfulness in it: so as there is willfulness in man's natural hardness. Much more 〈◊〉 there willfulness in his habitual hardness.

Object. Against this it is Objected, that God, and Satan, and other men do •… den a man's heart.

Answ. In general I Answer, that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him: so as in this respect we may say •… him that is of an hard heart, O man, thou hast destroyed thyself, Hos. 13. 9.

To clear this point more fully, I will distinctly, show, how God, how Satan, 〈◊〉 other men are said to harden a man's heart.

God doth it in justice, Satan in malice, other men in willfulness.

§. 82. Of God's hardening man's heart.

GOD is said to harden as a Judge, inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that •… meant, he hardens his own heart: even as a thief, who is condemned by the 〈◊〉 may be said to hang himself.

That God's justice may in this point be mere clearly manifested, observe the particular respects wherein God is said to harden man's heart. They are these.

• 1. In that all actions and motions (as they are actions and motions) come from God, as our very being doth. For in him we live and move and have our being. Act. 17. 28. But the pravity of the action or motion cometh from man: Therefore man properly hardeneth himself.
• 2. In that God hinders not men from doing that which hardeneth: but God is the most high supreme Sovereign▪ there is none above him to bind him to do anything. He being not bound to hinder men from doing what they do, who can, who shall blame him? Matth. 20. 15. Man himself doth the very deed.
• 3. In that he withholdeth or withdraweth his softening spirit. For man's own spirit is a resisting spirit, Act. 7. 51. It must be a higher and stronger spirit which keepeth man's spirit in compass. But God's withholding, or withdrawing his Spirit is in justice for some sin of man.
• 4. In that God offereth the occasions whereby man's heart is hardened: as, his Word, Sacraments, Mercies, Judgments, Miracles and such like. But these occasions are in themselves good, their proper end is to soften. It is by man's perverting them that they harden; man in this case is like the spider that sucketh poison out of sweet flowers.
• 5. In that God giveth over to Satan, who hardeneth man's heart. But God doth this as a just Judge: Satan being his executioner. Man himself brings this judgment upon himself.

§. 83. Of Satan's, and other men's hardening ones heart.

AS for Satan, though he may enter into a man as he entered into Judas, (Joh. 13. 27.) and provoke men to sin, as he 〈◊〉 David, (1 Chron. 21. 1.) and beguiled them through his subtlety, as he beguiled Eve, (2 Cor. 11. 3.) and sift them as he 〈◊〉 Peter, Lu •… . 22. 31.) yet he cannot force man's will to sin. See The Whole Armor of God, on Eph. 6. 12. Treat. 1. Part. 3. §. 17.

As for other men, they can less force man's Will then Satan. What they do is either by counsel, as the Sorcerers hardened Pharaohs heart, ( Exod. 7. 11.) or by expostulation, as Jezebel hardened Ahab's heart, (1 King. 21. 7.) or by persuasion, as the Princes hardened Zedekiahs heart, Ier. 38. 4, 5, 25. or by example, as the four hundred Prophets hardened one another; or were all hardened by Zedekiahs example, 1 King. 22. 11, 12. If a man himself yield not, all that other men can do will not harden him. Therefore man properly hardeneth himself.

It will stand a man in no stead to put off the blame of this sin from himself to any other. This is it that keeps men from being duly humbled, and from true repentance, whereby the heart comes to be more hardened: yet too prone are men so to do. Some impute their hardness to God, as Adam: Some to Satan, as Eve, Gen. 3. 12, 13. others to other men, as Saul, 1 Sam. 15. 21.

Would we lay the blame on ourselves, as we ought, we might be brought to such a sense of the burden that lieth on us, as Christ would be moved to ease us, Matth. 11. 28.

§. 84. Of the Causes of hardness of heart.

II. THe ordinary causes of hardness of heart are such as these.

• 1. Natural hardness. This is the original cause of habitual hardness. If that be not taken away, this will accompany it: both will be mixed together. In this respect it is said on the •… nconverted Gentiles, that they were past feeling. This is set down as an effect of natural hardness, ( Eph. 4. 18, 19.) for the word going before translated blindness, doth also signify hardness: as is shown, §. 87.
• 2. Unbelief. This makes men disrespect promises, threatenings, mercies, judgments, and all other means which are of use to soften, or break men's hearts. This was the great sin of the Israelites, who hardened their hearts in the wilderness, Deut. 1. 32. & 9. 25. Psal. 78. 22, 32. Therefore the Apostle, to prevent hardness of heart, admonisheth those to whom he wrote, to take heed of unbelief, v. 12, 13. See §. 120.
• 3. Hypocrisy. By this men cover and hide their sin, whereby they wax bold in sinning. It is said of obdurate sinners, that they lurk privily, (Prov. 1. 18.) and say no eye shall see us, Job 24. 15.
• 4. Pride. For this is ordinarily joined with scorn, disdain, and such like vices as make men refuse and reject the means, which might mollify their hearts: Thus was Pharaohs heart hardened, Exod. 5. 2. and the heart of the Jews, Ier. 44. 16.
• 5. Presumption. When sins are committed against knowledge, conscience, light of nature, and motions of the Spirit, they are as heavy weights that 〈◊〉 out all spiritual sense and life. As a great blow so stuns one, as it makes him senseless; so a presumptuous sin will make a man's spirit senseless. After that Zedekiah had broken his oath with the King of Bab •… l, (Ezek. 17. 16.) his heart was hardened against all the good council that the Prophet Jeremiah gave him, Ier. 38. 17, &c.
• 6. Oft committing, or long lying in the same sin. Many small knocks or 〈◊〉 long continued, do in time as much as a great blow at once. Men's hands and heels use to be hardened by much work and long travel.
• 7. Relapse. To return to sin after a man hath manifested solemn repentance, (as the swine after it is washed returneth to the mire) especially if it be to the same sin, (as the dog licketh up the vomit he had formerly cast out) is to make way for the devils re-entry; whereby a man's heart will be so hardened, as his later end will be worse then his beginning, 2 Pet. 2. 20, &c. Matth. 12. 43, &c. Against this doth Christ give prudent caveats, John. 5. 14. & 8. 11.
• 8. Lewd company. Lewd companions will by evil counsel, bad example, 〈◊〉 encouragement, make men impudent and obstinate in sinning. The wise man therefore much dissuadeth from such company, Prov. 1. 10, &c.
• 9. Superstuity of the things of this world: as of wealth, honor, ease, pleasure, applause, and other such things as men by nature delight in. These are like 〈◊〉 , thorns and briers, which draw out the moisture of the earth, and make it dry and hard: or as weights that press out the juice of fruits, and make them 〈◊〉 . These make the things of the Spirit of life to be nothing at all regarded. This cause of hardening is then most prevalent, when men are raised from a mean estate to •… great one: or from a troublesome estate to a quiet and pleasing estate. If iron be taken out of the fire, and put into cold water, it waxeth hard.
• 10. Multitude of Crosses not sanctified. These are as many blows upon the Smiths anvil. King Ahaz in the time of his distress did trespass yet more against the Lord, 2 Chron. 28. 22. The wrath of God came upon Israel, and slew the 〈◊〉 〈◊〉 them: for all that they sinned still, Psal. 78. 31, 32.

§. 85. Of man's hardening himself.

III. MAn hardeneth himself two ways.

• 1. Privatively.
• 2. Positively.

• 1. Privatively: by refusing or rejecting means whereby his 〈◊〉 might be softened.

  Means of softening a man's heart are Public, Private, and Secret.

  • 1. Public means are public Ordinances of God: as the Word read 〈◊〉 preached, the Sacraments, Praying and Praising God: yea also God works, and those both of mercy and judgment, whether ordinary or extraordinary.
  • 2. Private means are, Reading and expounding God's Word in private places private praying and praising God, repeating Sermons, private instruction, 〈◊〉 holy conference, and such like.
  • 3. Secret means, Reading the Word and other good books alone, praying 〈◊〉 praising God alone, meditation and examination of ones self.

  The Jews in the Apostles time hardened their hearts by putting away from 〈◊〉 the Word of God, Act. 13. 46. and in John Baptists time, they rejected the 〈◊〉 sell of God against themselves, being not baptized of John, Luk. 7. 30. They refused to subject themselves to that Ordinance. In Christ's time they hardened their hearts by opposing against his miraculous works, Matth. 12. 24. John. 15. 24.

  About means which are to soften men's hearts, men divers ways beguile themselves, so as they harden their hearts thereby: As

  • 1. By putting off for the present such means as might soften them, to another time, as he that said to Paul, Go thy way for this time, when I have a convenient season, I will call for thee, (Act. 24. 25.) But that season never came.
  • 2. By thinking they have done enough, when it is but little that they have done: yet can say, Behold what a weariness is it? Mal. 1. 13.
  • 3. By resting in the outward work, as they who said, Wherefore have we fasted, and thou seest not? Isa. 58. 3.
  • 4. By doting upon human ordinances, as they who in vain worshipped God, teaching for doctrines the commandments of men, Matth. 15. 9.
• 2. Positively: Men harden themselves by a slavish yielding to the causes of hardening men's hearts, mentioned §. 84. This they do by nourishing their natural hardness: by opposing against God's truth in his promises and threatenings, by hiding their sin, by pride, by presumption, by long lying in sin, by returning to sin after repentance, by setting their hearts too much on the things of this world, by perverting God's chastisements.

In that hardness of heart ariseth from ones self, even from his own willfulness, it nearly concerns us to be the more watchful over ourselves, and to withstand the very beginning of hardness: For Satan is very subtle, and seeks to beguile a man by degrees, and sin is deceitful, and of a bewitching nature. It soaks into a man insensibly: and we of ourselves are very foolish: like the silly fish that with a fair ba •… t is soon taken. Hence it is that from small beginnings many come to this high pitch, even to be hardened in heart.

When men are tempted to sin,

• 1. There is a thought of committing it, Gen. 38. 15.
• 2. A plain consent to yield to it, Psal. 50. 18.
• 3. An actual committing of it, 2 Sam. 11. 4.
• 4. An iteration of it, Judge. 16. 1, 4.
• 5. A custom therein, 1 Sam. 2. 13.
• 6. An excusing of it, 1 Sam. 15. 15.
• 7. A justifying it, Isa. 5. 23. Luk. 16. 15.
• 8. A glorying in it. Psal. 52. 1.
• 9. An habit that they can scarce do otherwise, Ier. 13. 23.
• 10. Hardness of heart, Rom. 2. 5.

By these degrees it cometh to pass that sin which upon the first temptation seemed horrible, and upon the first committing thereof much perplexed the soul, and seemed to be an insupportable burden, making the sinner thus to complain, Mine iniquities are gone over my head: as an heavy burden they are too heavy for me, (Psal. 38. 4.) appears in time not to be so burdensome, but rather light and easy: yea so unsensible as they can scarce perceive it: like him that saith, They have stricken me, and I was not sick: they have beaten me, and I felt it not: I will seek it yet again, Prov. 23. 35. Yea further, it comes by degrees to be pleasing and delightful: So sweet in his mouth as he hides it under his tongue, Job 20. 12.

§. 86. Of the danger and damage of hardness of heart.

IV. THe danger whereinto men fall by hardness of heart, and the damage which they receive is greater then can be expressed. It brings a man into the most desperate case that in this world a man can be brought into by any other thing, except it be by the sin against the holy Ghost; whereunto hardness of heart makes a great way. Shame, grief, fear may be means to keep men that are not hardened, from running on in their desperate courses: but hardness of heart is a spiritual senselessness, and keeps from such passions, as shame, grief and fear. It makes men audacious in sinning: A troubled conscience casts a man into a 〈◊〉 woeful plight, But a hardened heart is far worse then a perplexed soul. The troubled conscience may for the present seem more bitter, but if the issue of the one and the other be duly considered, we shall find that there is no comparis •… betwixt them, but that the hard heart is far the worst. The troubled conscience by accusing, gauling, perplexing, and not suffering a man to be quiet, may so deje •… him as to restrain him from sin, and bring him to repentance. But an hard he •… puts on a man more and more to sin, and that with greediness, Eph. 4. 18. whereby his condemnation is increased. In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart, then with a seared conscience and a hard heart.

§. 87. Of the signs whereby a hard heart may be discerned.

V. HArdnesse of heart is accompanied with blindness of mind, Theref •… re there is one Greek Nown that is put for both; Answerably it is sometimes translated hardness; Mar. 3. 5. and sometimes blindness, Rom. 11. 25. Eph. 4. 18.

There is also a Verb coming from the same root that is translated sometimes to harden, as Mar. 6. 52. and 8. 17. Sometimes to blind, as Rom. 11. 7. 2 Cor. 3. 14 In that hardness of heart and blindness of mind go together, he that hath 〈◊〉 hard heart cannot well discern it, but yet by others it may be observed, and 〈◊〉 by the effects thereof.

There are two especial effects that do discover an hard heart,

• 1. Carelesse Security, when men are senseless, and as senseless persons lie i •… sin: where there is no sense commonly there is no life. A living man that 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it. No •… 〈◊〉 hard heart is an heart of stone; had he spiritual life in him he would certainly 〈◊〉 it and complain of it; Senselesnesse therefore shows that a man's heart is so •… dened as he hath no spiritual life in him.

  From this careless security proceedeth both a dissolute negligence and also a blockish stupidity.

  • 1. Dissolute negligence makes men consider nothing, nor lay anything 〈◊〉 heart, The righteous perisheth and no man layeth it to heart, and merciful 〈◊〉 taken away; None considering that the righteous is taken away from the evil 〈◊〉 come, Isa. 57. 1. This is spoken of men of hard hearts. Such men let all 〈◊〉 pass whether matters of rejoicing or matters of mourning, without any •… quiring after the cause, end, and use thereof, Mat. 11. 17.
  • 2. Blockish stupidity makes men lie under those judgments which fall ev •… upon their pates, like beasts: When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Soldiers, His heart died within 〈◊〉 and he became as a stone, 1 Sam. 25. 37. Though they be overpressed even on •… measure above their strength, yet have they no heart to pray for release 〈◊〉 ease.
• 2. Willfull obstinacy is another effect which discovers an hard heart, 〈◊〉 makes men,
• 1. To oppose against all the means which God affordeth to reclaim then As his Word, Works, &c.
• 2. To resist the very motions of God's Spirit, as the hard-hearted Jews 〈◊〉 always done, Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the •… mage of God, as the Scribes and Pharisees hated the Son of God, and 〈◊〉 that believed in him, John. 9. 22. and the Apostles, and them that believed thro •… their word, Act. 4. 5. &c. yea, such as be hard-hearted come to be hate •… 〈◊〉 God himself, and endeavor to put out the very light of nature, Rom. 〈◊〉 28, 30.

§. 88. Of Remedies for preventing or redressing hardness of heart.

VI. HArdnesse of heart being such as hath been set out, it is very requisite that remedies be prescribed for preventing or redressing it; They are such as these.

• I. Take heed of all and every of those causes whence hardness of heart ariseth. These are distinctly set down, §. 84. Take away the cause and the effect will follow; where the cause remaineth the effect also will remain; Withall endeavor to get such virtues and graces as are contrary to the fore-mentioned causes of hardness, for one contrary will expel one another.

  As light being contrary to darkness keep eth out or expelleth darkness, so virtues contrary to the causes of hardness will prevent or redress the same. Those graces are these that follow.

  • 1. Regeneration; Hereby natural hardness is removed.
  • 2. Faith, Hereby unbelief is redressed.
  • 3. Sincerity, This keeps out hypocrisy.
  • 4. Humility, Hereby pride and other like vices are kept down.
  • 5. A fear of God, This will withhold us from gross sins.
  • 6. Christian prudence, This will make men wary of multiplying sins and long lying therein.
  • 7. Spiritual watchfulness, This will uphold in such a course as will preserve us from relapse.
  • 8. Holy jealousy, lest we should by company be drawn aside.
  • 9. Contempt of this world, and of the things thereof, that we be not ensnared and overcome thereby.
  • 10. Patience under all crosses, as laid on us by our heavenly Father for our good.
• II. Labor to feel the heavy burden of sin, as he did that said, My sins are are too heavy for me, Psa. 38. 4. For this end consider,
  • 1. That sin destroyed all mankind, it poisoned Adam and all his posterity, Rom. 5. 12.
  • 2. That it made Paradise too hot for Adam to abide in it, Gen. 3. 23, 24.
  • 3. That it caused all the fearful judgments that have been executed from the beginning of the world.
  • 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them.
  • 5. That when impenitents feel the burden of it, it makes their very life a burden unto them; Instance Judas, Mat. 27. 45.
  • 6. That it makes the damned in hell weep and gnash their teeth, Mat. 25. 30. For their torment is endless, easeless, merciless, remediless.
  • 7. That it holds the Angels that fell in everlasting chains under darkness, Jude ver. 6.
  • 8. That albeit Christ had no sin in himself, yet when the burden of our sin as a Surety lay upon him, it cast him into a bitter agony, and made his sweat as it were great drops of blood falling down to the ground, Luke 22. 44. There is no Looking▪ glass that can so to the life set out the horror of sin as this of Christ.
• 3. When thou art overtaken with a sin, speedily return from it and repent; So did Peter, so soon as by hearing the cock crow, and discerning his Lord's beck, he was put in mind of his sin, he presently repented, He went out and wept bitterly, Luk. 22. 60. 61▪ 62. The longer sin continues the stronger it groweth; it will free •… like a canker, and eat up the life of the soul; Therefore put not off Repentance.
• 4. After thou hast repented be more watchful over thyself that thou fall not into a relapse. If after the hand be blistered and healed a man use the hammer again it will wax the harder.
• 5. Be constant in using means sanctified for softening the heart; Among o •… means hearing the Gospel is an especial one to keep or drive off hardness of he •… ▪ See 77. in the end of it. Therefore suffer the Word to work on thee as it did 〈◊〉 Josiah. 2 Kin. 22. 19. Neither put it off as Felix did, Act. 24. 26. nor mock at it 〈◊〉 the Jews did, Act. 2. 13. nor blaspheme it as other Jews did, Act. 13. 45. To pub •… means add private, yea, and secret too.
• 6. Walk continually before God as Enoch did, Gen. 5. 24. This will keep 〈◊〉 from yielding to temptations even in secret, Gen. 39 9.
• 7. Apply judgments on others to thyself, and by judgments on thyself be •… ved to examine thyself, and to humble thy soul before God: Joseph's brethrea 〈◊〉 this means were brought to sight of their sin, Gen. 42. 21.
• 8. Learn to number thy days aright; This will make thee account every day 〈◊〉 last, and make thee live as if it were the last day thou shouldst live on earth, and 〈◊〉 will make thee think more frequently of that account thou art to give to God.
• 9. At the end of every day examine thyself, and consider what sins have pass •… from thee. This may be a means of renewing repentance, and keeping thee from 〈◊〉 hard heart.
• 10. While thy heart is soft, pray against hardness of heart, and desire oath •… 〈◊〉 pray for thee.

§. 89. Of forbearing such sins as have been judged in others.

THe former point of hardening ones heart, is exemplified both by the People▪ and also by the Apostle in the pattern of those Israelites, whom God broug •… out of Egypt, and in an especial manner tutored forty years together in the 〈◊〉 dernesse.

This first particle, AS, is a note of comparison. It being added to a Pro •… tion (thus, Harden not your hearts as such and such did ) intendeth, that we sho •… take heed of being like unto them, who have sinned in former times: against 〈◊〉 sins God hath manifested his indignation: For as the sin of those ancient Israeli •… 〈◊〉 distinctly set down, v. 8, 9. so also God's just indignation against them, v. 10, 11.

This may be a good caveat to us, in reading the sins of others in former 〈◊〉 (especially those that are registered in sacred Scripture) and in observing such •… dences as are recorded of God's displeasure against them, to take heed that we 〈◊〉 not into the same, or the like sins. See §. 95, 158. See more of this point on C •… 13. 5. §. 68.

§. 90. Of registering Predecessors sins.

THe sin against which God's people are here fore-warned, is generally 〈◊〉 down in these two words ^a Provocation, ^b Temptation. The later shows 〈◊〉 reason of the former. For if the Question be asked, How they provoked 〈◊〉 The Answer is, They tempted him. Of tempting God, see §. 96.

The former word is a ^c compound. It is compounded of a simple Noun 〈◊〉 signifieth bitter, Jam. 3. 11, 14. Thence a ^e Verb, which signifieth to embitter, 〈◊〉 to make bitter, Rev. 8. 11. & 10. 9, 10. The ^f Preposition adds an aggrava •… and the ^g Verb compounded therewith signifieth to provoke to bitter anger: grea •… to provoke, much to embitter. It is used v. 16. thence is this word provocation •… rived. It is twice used in this Chapter, here and v. 15.

The Hebrew word which is used by the Psalmist signifieth strife or contenti •… ▪ or contradiction. It is translated strife, Numb. 27. 14. and chiding, Exod. 17. •… ▪ For chiding is a striving or contending by words, or a contradicting. The Israeli •… did chide with Moses (Exod. 17. 7.) and thereby provoked the Lord, whose serv •… Moses was.

These two words Provocation and Temptation are used in the abstract to agg •… vate the heinousness of their sin.

Many learned Expositors of the 95. Psalm retain the Hebrew words Meri •… and Massah, as names of that place where the Israclites provoked God. For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God, Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively, and fitly translated provocation and temptation.

In these two words (whether they be taken as particular names, Meribah and Massah, or as two expressions of their sin, provocation and temptation ) do plainly express the heinousness of the sin; in that as it was a tempting of God, so it was a provoking him to great wrath: and the manner of expressing them, giveth us to understand, that it is behooveful for succeeding generations, that notorious sins of predecessors be kept on record.

These very titles provocation, temptation, are a kind of record, whereby the sins comprised under them are brought to mind and kept in memory.

The many names given to places occasioned by a sin, gives further proof hereunto, as Es •… k, strife, Gen. 26. 20. Sitnah, hatred, Gen. 26▪ 21. Kibrothhattaavah, Graves of lust, Numb. 11. 34. Bethaven, the house of iniquity, Hos. 4. 15. Yea the registering of all those notorious sins which are recorded in Scripture do further confirm the point.

When sin is beheld in others, specially as provoking God's wrath and pulling judgment upon the sinner, it appears in its own colors, horrible and detestable, and so is an occasion for them who so behold it, more carefully to avoid it. This is the main drift of the Apostle in this place.

It is therefore an especial point of wisdom, to take due and thorough notice of the sins of former Ages: of the kinds of them: of the causes of them: and of the effects that have followed thereupon: especially if God have executed any remarkable judgment and vengeance thereupon: as here, the kind of sin, temptation: the cause thereof, hardness of heart: the effect that followed thereupon, provocation of God's wrath: and the judgment, which was, excluding from rest, v. 11. are distinctly set down.

This is to be done not for approbation, or imitation of the sin recorded: in that respect no sin ought to be once named amongst us, Ephes. 5. 3. but for greater detestation thereof, to make us more abhor it. Indeed if there were not in us a proneness of nature to rush into sin of our own accord without example, the memory of sin were better be clean blotted out. But there is no sin whereinto others before us have fallen, whereof the seed is not in us. Therefore for suppressing of sin, the infamy that hath followed such as have fallen thereinto, and God's judgments thereupon, may be, and ought to be oft called to mind.

§. 91. Of the Extent of this word Day.

TO this later word Temptation, the time of committing that sin is thus annexed, In the day of temptation. This also includes their Provocation; for when they tempted God, and as long as they tempted him, they provoked him.

This phrase, in the day, is not that Greek word which was translated, today, ver. 7. That was an Adverb: this a Substantive: yet both of them come from the same Greek root.

The word here used is properly put for that time wherein the Sun is up, from the rising to the setting thereof, Mat. 20. 2, 6, 12. Luk. 24. 29. The Greek word signifieth light as well as day. Of this day there are commonly accounted twelve hours, John 11. 9.

It is also put for a natural day consisting of four and twenty hours, and so compriseth the night under it. Where Luke speaking of Christ's fasting, mentioneth forty days (Luke 4. 2.) Matthew speaking of the same point, saith, He fasted forty days and forty nights, Mat. 14. 2. Luke therefore compriseth the nights under the word days. The Grecians to express the space of four and twenty hours more distinctly, use a word compounded of night and day: which is thus translated A night and a day, 2 Cor. 11. 25.

This word [ Day ] here used is oft indefinitely put for time, as where it is 〈◊〉 , The day shall declare it (1 Cor. 3. 13.) that is, time will manifest it. And again, Now is the day of salvation (2 Cor. 6. 2.) that is, the time wherein God offereth means of salvation, that is also put for a set determinate time, 〈◊〉 Heb. 8. 9.

The former word [ To day ] is sometimes added to this indefinite word [ Day ] when it is restrained to a set day, and thus translated, This day, Act. 20. 26.

Here the day may be extended to all the time that the Israelites abode in the wilderness. For all that time they tempted, and provoked God, as is evident by the express mention of forty years, ver. 9. which was the time of their abode there.

This circumstance of time may thus word for word be translated, according 〈◊〉 the day. Thus our former English translators of the Bible have rendered this phrase

This Translation confirmeth the extent of their provocation to their continuance in the wilderness.