Commentary on Hebrews

§. 138. Of Christ the living God.

THe Apostle to add the more force to his admonition, setteth out him from whom such as fall away, depart, in these words, The living God: whereby he declares his Divine Nature, God: and his excellent property, Living.

Under this description, Christ is comprised. For the Apostles main scope is to stir up the Hebrews to keep close to Christ, whom they had professed. He gave to Christ this title, God, before, v. 4. §. 49. That Christ is true God, is proved Chap. 1. v. 8. §. 107. In what respect Christ is God or Lord, and what duties thereupon are expected of us, in reference to Christ, hath been declared, Chap. 1. v. 10. §. 128.

This Epithet Living, applied to God, the living God, is used two ways.

• 1. Essentially: as God he is the living God, Psal. 84. 2. 1 Thess. 1. 9.
• 2. Personally, and distinctly to each person. To the Father, Matth. 16. 16. To the Son, 1 Tim. 4. 10. and to the holy Ghost, 2 Cor. 6. 16. Here it is personally used, and that in reference to the Son.

The Son is the living God two ways.

• 1. Originally: In which respect it it said, In him was life, John 1. 4. and again, As the Father hath life in himself, so hath he given to the Son to have life in himself, John. 5. 26.
• 2. Operatively: In this respect it is said that the dead shall hear the voice of the Son of God: and they that hear shall live, Joh 5. 25. and Christ thus saith of himself, I am the resurrection and the life: He that believeth in me, though he were dead, yet shall he live, Joh 11. 25. Thus is he called the Prince of life, Act. 3. 15. and life itself, John. 14. 6. It is Christ that gives life to all. He gives the natural life, John. 1. 4. and spiritual life, Gal. 2. 20. and eternal life, 1 John. 5. 20. In this respect Christ is the fountain of life: an open fountain, an over-flowing, ever-flowing fountain.

Indeed God as God is a fountain of life, and a full fountain, but so deep, as all the means in the world out of Christ cannot draw out water of life from thence. I may in this respect say hereof, as the woman of Samaria said of Jacob's well, Thou hast nothing to draw with, and the Well is deep, Joh. 4. 11. Yea it is a closed Well, and herein like to Laban's Well, a great stone is upon the Wels mouth, Gen. 29. 2. All the men in the world are not able to roll away that stone. But Christ God-man is that true Israel, who is able to roll away the stone, to open the Well, and to draw water out of it. He is a Fountain opened to the house of David, (that is, to the Church of God) Zech. 13. 1.

Herein is our God, the Lord Jesus Christ, distinguished from all the gods of the Gentiles, who are not living gods, Psal. 115. 5, &c. and from Angels and Saints, whom Papists trust unto, and yet they can give no life: yea and from all creatures whatsoever: for none of them have life in themselves, nor can give life to others.

§. 139. Of Duties due to Christ as he is the living God.

SUndry duties are to be performed unto Christ in this respect, that he is the living God.

• 1. Acknowledge him to be the true God, Ios. 3. 10. Ier. 10. 10.
• 2. Be zealous of his honor, 1 Sam. 17. 26. 2 King. 19. 4, 16.
• 3. Fear him that hath the absolute power of life, Luke 12. 5. Heb. 10. 31.
• 4. Tremble before him, Dan. 6. 26. Deut. 5. 26.
• 5. Adore him, Rom. 14. 11.
• 6. Serve him, 1 Thess. 1. 9. Heb. 9. 14.
• 7. Turn to him, Acts 14. 15.
• 8. Long after him, Psal. 42. 2. & 84. 2.
• 9 Hold close to him, John 6. 68, 69.
• 10. Seek life of him, John 6. 33. & 5. 40.
• 11. Trust in him, 1 Tim. 4. 10. & 6. 17.
• 12 Account it a great privilege to be his son, Hos. 1. 10▪ Rom. 9. 26. Heb. 12. 2 •… .
• 13 Pervert not his word, Ier. 23▪ 36.
• 14. Never depart from him, Heb. 3. 12.

§. 140. Of the Resolution of Heb. 3. v. 12.

THe sum of this verse is, A caveat against Apostasy.

Hereof are two parts,

• 1. An expression of the caveat.
• 2. A description of Apostasy.

In the expression of the caveat observe,

• 1. A mild insinuation, in this word, Brethren.
• 2. A prudent Admonition: whereof are four branches.
  • 1. The kind of Admonition, by a caveat, Take heed.
  • 2. The end of the Admonition, to prevent an evil, Lest.
  • 3. The extent, to ourselves and others, Any of you.
  • 4. The continuance therein, At any time.

In the description of Apostasy two points are noted,

• 1. The ground of it, whence it ariseth.
• 2. The nature of it, wherein it consisteth.

The ground is,

• 1. Generally propounded.
• 2. Particularly exemplified.

The general is set out,

• 1. By the subject, an heart.
• 2. By the quality of it, Evil.

The nature of it is set out,

• 1. By the proper act, To depart.
• 2. By the subject from which they depart. Here is expressed,
  • 1. The person, God.
  • 2. His property, Living.

§. 141. Of Observations arising out of Heb. 3. 12.

I. ADmonitions are needful for Christians▪ This phrase, Take heed, is an Admonition. See §. 122.

II. Admonitions must be seasoned with mild insinuations. Such an one is this 〈◊〉 ▪ Brethren. See §. 121.

III. Everyone must be circumspect over himself. This relative You, hath refere •… to ones self. See §. 123.

IV. Our circumspection must extend to others. This word Any, hath reference 〈◊〉 others. See §. 124.

V. Our circumspection must be perpetual. This phrase, At any time, inte •… perpetuity. See §. 125.

VI. Means must be used to prevent sin. This particle lest, is a note of pre •… tion. See §. 125.

VII. The heart must especially be looked unto. This is the end why mention is 〈◊〉 made of the heart. See §. 126.

VIII. There is an evil heart. The Epithet evil, here annexed to the heart, demonstrates thus much. See §. 127.

IX. Unbelief is the cause of an evil heart. This phrase, an evil heart of unbelief intends as much. See §. 128.

X. Unbelief is the cause of Apostasy. So it is here made to be. See §. 129.

XI. Professors of the Gospel may fall away. This admonition to such implies so much. See §. 131.

XII. Christ is true God. He is here so called, See §. 138.

XIII. The true God is the living God. He is here so styled. See §. 128.

§. 142. Of adding Directions to Admonitions and Exhortations.

HEre begins the Apostles direction for preventing Apostasy. See §. 121.

In it is prescribed a Sovereign remedy to make it the more useful, ( v. 13.) with a strong reason added thereto, v. 14.

The remedy prescribed is a continual, mutual exhortation of one another.

The first particle BUT, being a conjunction of opposition to an odious vice, implieth that by the means here prescribed, the vice whereof they were before forewarned, may be avoided. To this purpose is this particle of opposition frequently used in Solomon's Proverbs. So Rom. 13. 14. 1 Pet. 1. 14, 15. But most pertinent to the point in hand is a like direction of this Apostle, thus set down, Not forsaking the assembling of ourselves together, but exhorting one another, Heb. 10▪ 25.

By this it is manifest that it is behooveful to add directions for avoiding such sins as we dissuade men from. Christ the best of teachers, taught much after this manner: As, Lay not up for yourselves treasures upon earth: but lay up for yourselves treasures in heaven, Matth. 6. 19, 20. So John 6. 27. Matth. 10. 28. See Cha. 6. v. 3. §. 26.

By this means prohibitions, admonitions, reprehensions, and other like endeavors, to keep from sin, are more useful and effectual. So also are exhortations and incitations to duty. Many that see an equity of forbearing that which is forbidden, and doing that which is required, fall of putting the one and the other in execution, for want of directions to do the same.

Commendable therefore is that course which many prudent Preachers do use, to add to other uses of their Doctrines, Rules and Means for the avoiding that which their Doctrine disproves, and performing that which their Doctrines require.

§. 143. Of the benefit of Exhortation.

THe Greek word translated Exhort, is a compound. The simple Verb signifieth to call. It is used in this verse and phrase, called today: Thereupon this compound signifieth to call for, Act. 28. 20. We use to call for those to whom we intend some good, either by direction, admonition▪ exhortation or consolation. In this respect it signifieth also to beseech, Rom. 15. 30. and to comfort, 2 Cor. 7. 6. Most frequently it is translated, as here, to exhort.

To exhort one to a duty, is to call upon him, and to stir him up to do it. In reference to spiritual duties we are very dull and heavy, and need exhortation and incitation. Witness the Disciples both at Christ's Transfiguration, and also at his Passion. One would have thought that the glory of the one, and their compassion at the other, might have so roused up their spirits, as to have kept them waking: But neither the one nor the other did it. At both times Christ withdrew himself with them, to pray, (This is a spiritual and heavenly duty) yet at both times they were heavy with sleep, Luke 9. 28, •… . & 22. 45. These were men regenerate, endued with true sanctifying grace: and that so far as the spirit of them was willing: but Christ renders the reason of their heaviness and drowsiness, The flesh is weak, Matth. 26. 41. Now the flesh is in the best. The best therefore have need to be exhorted.

Yea further, exhortations are needful for those that are ready and forward to put them on the more. As in striving for the mastery, they who are forward to put out their best ability for the prize, by acclamations and shoutings are the more put on: So Christians in their Christian course by exhortations. Exhortation therefore is needful for all, and useful to all.

§. 144. Of private inciting one another.

THis phrase, one another, is the interpretation of one Greek word, which •… perly signifieth yourselves: and so for the most part it is translated, as 〈◊〉 it is said, ye justify yourselves, (Luk. 16. 15.) And yield yourselves, (Rom. 6. 13.) and examine yourselves, 2 Cor. 13. 5.

Here indeed it is fitly translated one another: For it is improper to say, 〈◊〉 yourselves. But here he speaks to a multitude who are one body, (1 Cor. 12. 1 •… ) one house, v. 6. yet many members of that body and house. In reference to 〈◊〉 multitude of members, he saith, Exhort one another: yet because they are all 〈◊〉 one body and one house, he expresseth his mind under a word that signifieth •… selves. By reason of this union, the word that properly signifieth one anoth •… r, 〈◊〉 translated yourselves, 1 Thess. 5. 11. What is said to be done to them as 〈◊〉 , is done one to another: and what is done to them, as united in a body, is said to be done to themselves.

Two points may here be observed,

• 1. That in exhortations and incitations to others, we do the like to ourselves.
• 2. That we endeavor to bring others to such common duties as we judge to be useful for ourselves.

Of both these, see The Saints Sacrifice on Psal. 16. 19. §. 120, 121.

This mutual exhorting one another is especially meant of private 〈◊〉 , and their seeking to edify one another. This is exemplified in sundry particula •… ▪ as to care one for another, 1 Cor. 12. 25. To pray one for another, Jam. 5. 16. To 〈◊〉 one another, Joh. 13. 34. To admonish one another, Rom. 15. 14. To comfort •… there, 1 Thess. 4. 18. To edify one another, 1 Thess. 5. 11. To be kind one to 〈◊〉 Eph. 4. 32. To have compassion one of another, 1 Pet. 3. 8. To have peace one 〈◊〉 •… there, Mar. 9. 50.

By private, mutual exhortations, and performing other like duties one to •… there, private Christians come to be as Ministers of God, yea as God's one to •… there. For God is good and doth good, ( Psal. 119. 68.) Thus shall Christians 〈◊〉 that goodness is in them by these fruits of goodness that proceed from them.

By mutual exhortations and other like duties, private Christians shall much 〈◊〉 on the public Ministry of the word. In that by this means Christians are 〈◊〉 fitted to profit by the public Ministry.

This is the rather to be done by private Christians, because they have 〈◊〉 opportunities of doing it.

§. 145. Of •… difying others daily.

THe sore said duty of mutual exhortation is to be performed daily, or 〈◊〉 as the Greek phrase soundeth. The very same words of that Greek 〈◊〉 are not elsewhere in the New Testament used: but like phrases, as Act. 2. 46, •… Luk. 11. 3. and some, as emphatical, as the phrase in this verse: namely, 〈◊〉 5. 42. & 17. 17. These are all translated daily, which here implieth a 〈◊〉 performing of a duty: that we think it not enough that we have sometimes, 〈◊〉 formed it: but we must still be doing it, day after day. We may not be 〈◊〉 well doing, 2 Thess. 3. 13. But as we have any opportunity, still be doing more 〈◊〉 more good in this kind, Gal. 6▪ 9, 10.

Exhortations, admonitions, and other like means of edification are 〈◊〉 food, whereby the soul is nourished unto spiritual and eternal life. 〈◊〉 as bodily food is daily ministered (in which respect it is called daily bread, Luk 〈◊〉 so ought the spiritual food to be daily given: thus more fruit and comfort may be thence expected.

Of continual doing good, See §. 125.

§. 146. Of taking the opportunity of edifying others.

THis phrase, While it is called today, seems to imply a restraint: For the Greek words translated while, do signify a limitation, and are ordinarily translated till, as Act. 7. 18. 1 Cor. 11. 2 •… . & 15. 25. Rev. 2. 25. or until, as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent.

The day is properly that time wherein light appeareth. Thus it is opposed to the night, which is a time of darkness, ( See §. 91.) In the day time while it is light men u •… e to work and travel, ( Psal. 104. 23.) which they cannot so well do in the night. Hereunto Christ alludes, saying, I must work while it is day: the night cometh when no man can work, Joh. 9. 4.

To day is indefinitely put for the time wherein a thing may be done.

The Apostles meaning is that they should exhort one another, while there is time and opportunity to do that duty. Thus this phrase may be taken three ways.

• 1. In reference to the means which God affordeth for working grace in men. In this respect, today, is put for that time which is called the day of salvation, the accepted time, 2 Cor. 6. 2.
• 2. In reference to particular men's lives: and that
  • 1. To the life of him that exhorteth: in which sense an Apostle saith, I think it meet, as long as I am in this tabernacle, to stir you up, 2 Pet. 1. 13.
  • 2. To the life of him to whom the exhortation is given. For while a man lives, there may be hope of doing him good, in the judgment of charity.
• 3. In reference to the Church which shall continue so long as this world lasteth. Thus, today, may extend to the end of the world. For so long as there are professors of the faith on earth, they ought to exhort one another. An Apostle hath care of those that should survive after his decease, 2 Pet. 1. 15.

In the first reference, which is to the means of grace, this limitation, while it is called today, is used as a motive to stir them up to perform this duty of mutual exhortation in that there is a special time, called today, wherein we may do good thereby; which time will not always last, for it hath a date and period. Therefore he addeth this Verb called, which implieth a manifestation of a thing, as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us, of doing what good we can, for the mutual establishing of one another.

It was before shown that opportunity must be taken for our own spiritual good, (§. 76) Here the Apostle adviseth to take the season of doing good to others.

This phrase, The fields are white already to harvest (Joh. 4. 35.) implieth a season and opportunity of reaping: And it is used by Christ, to show the reason why he then would not suffer himself to be hindered from preaching the Gospel, no not by taking his ordinary food. He layeth a necessity upon taking the season of doing good. I must work (saith he) while it is day, Joh. 9. 4.

A forcible reason hereof is rendered in these words, The night cometh when no man can work. When the season is gone all hope of doing good is taken away. Christ hereupon wisheth that Jerusalem had in her day known the things which belonged to her peace, but, saith he unto her, Now they are hid from thine eyes, Luke 19. 42. Experience verifies that which the wiseman hath thus testified, There is no work, nor device, nor knowledge, nor wisdom in the grave, Eccles 9. 10. So there may be while we live a time wherein no means will do any good, namely when the Candl •… stick shall be removed out of his place, Rev. 2. 5. and the Kingdom of God shall be taken away, Matth. 21. 43. Then, though men cry they shall not be heard, Pro. 1. 28.

This nearly concerns us, for yet it may be said, Behold, now is the accepted time, behold now is the day of salvation, 2 Cor. 6. 2. Now therefore Ministers, Magistrates, Parents, other Governors, yea and private friends, must be all careful to put the Apostles advice in practice, While it is called today.

§. 147. Of the damage of neglecting means for softening the heart.

TO enforce the foresaid duty of mutual exhorting one another, and that fro •… time to time, so long as the season continueth, the Apostle declareth the 〈◊〉 ger of neglecting the same, in these words, Lest any of you be hardened. He had before shown, verse. 8. the great damage of hardness of heart, he 〈◊〉 therefore here inculcate that damage, to make them the more watchful against it.

The manner of bringing in this damage is by way of Caution and prevention, 〈◊〉 this particle lest. In the Greek it is thus, that not: as if he had said, that not a •… of you, or that none of you be hardened. Hereby it appeareth, that where 〈◊〉 of softening are omitted or neglected, the heart will be hardened. As the heart 〈◊〉 man is of its own nature hard: So after it is by public or private means 〈◊〉 , if those means be not still used, the heart will •… all to its native hardness. As 〈◊〉 and clay, and other like things, which are naturally hard, will upon withholding means of softening, after they have been once softened, fall to their native 〈◊〉 ▪ So the heart of man. Or as water, though it be made scalding hot, if fire be ta •… from it, will soon wax cold of itself; and as all manner of heavy things, being 〈◊〉 some means or other drawn upwards, will of themselves fall down again, if 〈◊〉 means be taken away: So the heart. There is a natural proneness and inclinatio •… it to hardness.

The indefinite expression, L •… st any of you, implieth, that all of all sorts, even 〈◊〉 best were subject to this decay, and to this hardening of their heart. In this resp •… they ought all of them to be careful in practicing the fore-mentioned duty mutu •… one to another among all sorts of them. See v. 12. §. 123.

Of hardness of heart, and of the great damage thereof, See §. 80, &c.

§. 148. Of the deceitfulness of sin.

THe Apostle doth further declare the ground of that proneness to wax hard, 〈◊〉 this phrase, through the deceitfulness, or with the deceitfulness of sin •… 〈◊〉 as it is by the manifold deceits of sin that it prevails so much as it doth upon 〈◊〉 ▪ The particular deceits hereafter specified give evident proof hereunto.

By sin is here in special meant the corruption of nature, that corruption 〈◊〉 which all are conceived and born, which they carry about them so long as 〈◊〉 retain their mortal body. It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit. It continually lusts against the Spirit, Gal. 5. 17. and is ever solici •… man to evil, and hindering him in every good thing that he enterprizeth, 〈◊〉 18, &c. It containeth in it all manner of evil lusts ( Ephes. 4. 22.) which are 〈◊〉 lusts of deceitfulness, or deceitful lusts, because a man is exceedingly 〈◊〉 therewith▪ By reason hereof deceitfulness is attributed to riches, Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches, as they prefer them be •… true godliness, and heavenly happiness.

Though in some special respects the inward corruption may justly be styled 〈◊〉 f •… ll, yet is not this evil quality to be restrained only to it. As 〈◊〉 damme or 〈◊〉 there is, so are her imps and brats. Both innate corruption, and also outward 〈◊〉 sprouting from thence, are all deceitful. The Apostle attributeth this very 〈◊〉 the •… e 〈◊〉 to unrighteousness, 2 Thess. 2. 10. He also calls 〈◊〉 that is, men's conce •… ts, grounded upon their own corrupt reason and sense, 〈◊〉 deceit, Colos. 2. 8. And another Apostle calls the lascivious practices, and 〈◊〉 carriages of some formal Professors, their own deceivings, wherein they 〈◊〉 themselves, 2 Pet. 2. 13.

In all these places the word of the Text is used, even six times: whereof 〈◊〉 speak of our natural corruption, others of the fruits thereof. In this Text, 〈◊〉 m •… y indefinitely be taken for any kind of sin, inward or outward, for every 〈◊〉 deceitful.

The Verb from whence the Greek Noun translated sin is derived, 〈◊〉 notation from an Hebrew root that signifieth to embitter and provoke▪ for 〈◊〉 sin exasperates and provokes God. See §. 90, 103. In that respect it hath many deceitful devices.

All the devices of sin are as fair baits, whereby dangerous hooks are covered over to entice silly fish to snap at them, so as they are taken and made a prey to the •… isher.

There is a Greek word thrice used in the New Testament, which is taken from that practice of a fisher.

Our English translate it excited (Jam. 1. 14.) beguiling, allure, 2 Pet. 2. 14, 18. The Primitive root from whence the Greek word is derived, signifieth de •… it. Thence a Noun which signifieth meat, or a bait, whereby fish, fowl, or other living creatures are taken: and the fore-said Verb, which signifieth to lay a bait, or to catch with a bait: and metaphorically to entice, allure and beguile.

This deceitfulness of sin is a strong inducement to make us watchful against it, and that the rather, because of our foolish disposition and proneness of nature, to snap at every bait, and to yield to every temptation. Hereof see §. 122.

No man is willing to be beguiled. Though most men love to be flattered, and delight therein, yet when they discern that their flattrries mock them, they are offended.

That we may the better discern the mockings and cousenages of sin. I will set some of them before you.

The deceits which sin useth are such as these,

• 1. Sin presents itself in another dress then its own.
• 2, It pretends fair advantages.
• 3. It insensibly soaketh into men's hearts.

• 4. It so bewitcheth those that give entertainment to it, as it cannot be cast off.

  Of these four particulars, See §. 122.

• 5. It accommodates itself to particular men's humors, as Zedekiah, and the four hundred false prophets, observing that Ahab was set to go against Ramo •… h-Gilead, answerably ordered their Prophecies; even so as best besitted his humor, 1 Kin. 22. 6. Thus lust sets upon the plegmatick humor, pride on the sanguine, anger on the choleric, revenge on the melancholy, passion of the female Sex, lasciviousness on youth, stoutness on the strong man, covetousness on the old man: so the like on others.
• 6. When once it begins to tempt a man, it will hardly cease till it hath prevailed against him. Though the Spirit resist it, yet will it continue to resist the Spirit, Rom. 7. 21, 23. When lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death, Jam. 1. 15.
• 7. It works itself into a man by degrees. At first it saith (as Lot did of Zoar, Gen. 19 20.) Is it not a little one? But that little one is like a little leaven which leaveneth the whole lump. 1 Cor. 5. 6. At first it saith, Taste a little; upon that taste followeth a liking, then a desire, which moves him to commend it, and to accustom himself thereunto. Evil communications corrupt good manners, 1 Cor. 15. 33. From words they proceed to deeds.
• 8. It suggests good effects and events to follow upon yielding to it: abusing that general principle of the Apostle, All things work together for good, Rom. 8. 28. Though God thorough his unsearchable wisdom and Almighty power, may bring good out of evil, yet is not sin the true and proper cause of good. To like purpose doth it pervert this Apostolical cordial, Where sin abounded grace did much more abound, Rom. 5. 20.
• 9. It much presseth the common practice of most men, charging such as yield not with singularity, and thereby deceives many.
• 10. It insisteth much upon moderation, and allegeth, That a man may be righteous overmuch, and to cast himself into many unnecessary dangers, Ecclis. 7. 16.
• 11. It much inculcateth the power of repentance: that supposing the worst that can be said of such and such a sin, it may be redressed by repentance, p •… sing Nathan's answer to David, 2 Sam. 12. 13. and the effect that followed 〈◊〉 that repentance of Manasseh, 2 Chron. 33. 13. of Peter, Matth. 26. 75. and •… ny others.

To conclude, herein appears the deceitfulness of sin, that there is sca •… ce 〈◊〉 sin committed for which he that committeth it, hath not some defense to •… nize it. As all manner of Heretics and Idolaters, so impious, profane, 〈◊〉 ous, unmerciful, intemperate, riotous, seditious, ambitious and injurious pe •… have their apologies.

§. 149. Of Remedies against the deceitfulness of sin.

MAny of the means prescribed for perseverance, §. 70. may be applied ag •… the deceitfulness of sin. But besides them it is meet to set down 〈◊〉 particulars parallel to the particular deceits of sin: which are such as follow. For 〈◊〉 end pray, as Eph. 1. 17. & Phil. 1. 9, 10.

• 1. Thorowly try matters, as it is said of the Angel of the Church of 〈◊〉 Thou hast tried them which say they are Apostles, and are not, and hast found 〈◊〉 liars, Revel. 2. 2. By a due and thorough trial false shows and pretences will be 〈◊〉 covered.
• 2. Prize the uncertain advantages which sin maketh show of, with the 〈◊〉 damages that will follow upon yielding to sin. Thus will the fair pro •… sin be rejected, Moses esteemed the reproach of Christ greater ric •… s 〈◊〉 the treasure of Egypt: for he had respect unto the recompense of reward, 〈◊〉 11. 26. What is a man profited, if he shall gain the whole world, and lose 〈◊〉 soul? Mat. 18. 26.
• 3. Be always watchful: So sin cannot seise upon thee unawares. This rule is 〈◊〉 this end prescribed 1 Thess. 5. 3, 6.
• 4. Give no entertainment to sin at all, lest it so bewitch thee, as thou 〈◊〉 cast it off. Do as Joseph did in this kind, Gen. 39. 8, &c.
• 5. Seek not to satisfy thine humor. There is great danger therein. Th •… may we soon fall into great distempers: Solomon to this purpose gives this 〈◊〉 ▪ Put a knife to thy throat, if thou be a man given to appetite, Prov. 23. 2. 〈◊〉 Christ thus, Take heed to yourselves, lest at any time your hearts be overcharged •… sursetting, &c. Luk. 21. 34.
• 6. After some repulses prepare for more assaults. Satan three several times •… pted Christ, and that three several ways: And when he departed from him, 〈◊〉 but for a season, Luk. 4. 13.
• 7. Avoid the least degree of sin. For sin is of a growing nature. •… ing weeds grow faster then sweet flowers. Men use to clip a Proverb, •… ing, A little hurts not. The full Proverb is this, A little hurts not, if 〈◊〉 not taken. If the Devil get in a claw, he will soon make way for his whole pa •… for head, body and all.
• 8. Judge not matters by events. Good things may have bad events: and 〈◊〉 things may have good events. It is not of the nature of evil that good 〈◊〉 thereupon: but the Almighty, over-ruling Providence of God. A skillful 〈◊〉 carry can so temper poison with other ingredients, as to make a cordial thereof 〈◊〉 it thereupon be safe for any man to drink poison?
• 9. Follow not a multitude to do evil, Exod. 23. 2. Multitude is so far from •… fying or extenuating a sin, as it aggravateth the same: as many faggots make 〈◊〉 fire to be the greater. A Prophet hereby aggravateth the cause of Israel's •… vity, that all Israel transgressed, Dan. 9. 11. And herein the sin of the 〈◊〉 is aggravated, that both old and young, even all the people from every quarter 〈◊〉 therein, Gen. 19. 4.
• 10. Be well instructed in those things which concern God and his glory, 〈◊〉 the things that are truly righteous, that in them thou mayest manifest thy 〈◊〉 zeal, and not be cooled with a pretence of undue moderation. In those 〈◊〉 fear not the blame of being righteous overmuch. A man may indee •… righteous overmuch in matters that have no warrant from God's word▪ 〈◊〉 are either frothy apprehensions of his own brain, or vain inventions of other men. In that which is truly and properly righteous, one cannot be righteous 〈◊〉 much.
• 11. Take heed of yielding to sin upon presuming to repent. Repentance is not in thine own power: it is a special gift of God, Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he only can give.
• 12. Be well instructed and exercised in God's Word. By this thou mayest be made perfect, and thoroughly furnished to answer all vain apologies for sin. By the Law of God David was made wiser then his enemies, Psal. 119. 98.

§. 150. Of the Resolution and Observations of Heb. 3. 13.

THe Sum of this verse is, A Direction to keep ourselves and others from backsliding.

Herein we may distinguish the Inference and the Substance▪

• The Inference is in this causal particle, FOR▪
• The Substance lays down,
  • 1. A Duty.
  • 2. The danger of neglecting that Duty.

In the Duty is laid forth,

• 1. The Act to be performed, Exhort.
• 2. The Persons, both agent and patient, One another.
• 3. The Time.

This is set out two ways,

• 1. By the Extent, Daily▪
• 2. By the Restraint, While it is called, To day.

About the Danger, observe

• 1. The manner of expressing it, by Caution, Lest.
• 2. The matter whereof it consisteth.

Herein we may observe,

• 1. The kind of danger, Hardness, Be hardened.
• 2. The persons that may fall into it, Any of you.
• 3. The cause of falling into it.

This is,

• 1. Generally set down to be Sin.
• 2. Particularly exemplified by this Epithet, Deceitfulness.

Observations.
• I. Directions must be added to dissuasions. This I gather from the Inference: In the former verse was a Disswasion: in this verse is added a Direction. See §. 142.
• II. Christians have need to be incited to duty. Why else should this duty of mutual exhortation be so pressed, as it is here? See §. 143.
• III. Christians must quicken themselves in quickening others.
• IV. Christians must stir up others to that which they see meet for themselves. These two arise out of this word, One another. See §. 144.
• V. Private mutual incitations are special means of stability. This word one another intends private as well as public persons. And that which is required is for the establishing of one another. See §. 144.
• VI. Mutual duties must continually be performed. So much is intended under this word, Daily. See §. 145.
• VII. There is a season of doing good. This word, To day, implieth a season. See §. 146.
• VIII. The opportunity of doing good must be taken. This phrase, While it is called today, sets out the opportunity, when the duty is to be done. See §. 146.
• IX. There is danger in omitting this season. This particle lest intendeth a 〈◊〉 See §. 147.
• X. Danger must be prevented in all sorts. This phrase, Lest any of you, is 〈◊〉 nite, and co •… seth all of all sorts under it. See §. 147.
• XI. Mans heart neglected will soon wax cold. This is the danger intended 〈◊〉 this word, lest, and expressed in this word hardened. See §. 147.
• XII. Sin causeth hardness of heart. Thus much is here expressed. 〈◊〉 §. 148.
• XIII. Sin is deceitful. This Epithet added to sin shows it to be 〈◊〉 See §. 148.
• XIV. Sin prevails the more by the deceiveableness thereof. This phrase, 〈◊〉 the deceitfulness of sin, gives proof hereof. See §. 148.

§. 151. Of being made partakers of Christ.

THis verse hath reference to the two former verses: and is added as a moti •… enforce both the disuasion from Apostasy ( v. 12.) and also the direction 〈◊〉 preventing hardness of heart.

The first particle ^a FOR, shows that it is inferred as a reason.

The force of the motive lieth in that privilege that belongeth to those 〈◊〉 embrace the Gospel. The privilege is, that they are made partakers 〈◊〉 Christ.

The Argument may be thus framed,

They who are made partakers of Christ must not depart from God, •… fer themselves to be hardened.

But ye that profess the Gospel are made partakers of Christ:

Therefore ye must not depart, &c.

Of this word partakers, See v. 1. §. 17. Of this title Christ, See v. 6. §. 54.

To be made partakers of Christ intends two mysteries:

One is a spiritual union betwixt Christ and believers, whereby they are made 〈◊〉 body, 1 Cor. 12. 12. Christ the head: Believers the members thereof.

The other is a right to that heavenly inheritance which properly belong •… 〈◊〉 Christ as the only begotten Son of God: and whereunto believers in Christ are •… pted, being made joint-heirs with Christ, Rom. 8. 17.

In both these respects believers are made partakers of Christ. Both these 〈◊〉 stand together: severed they cannot be: for all that are united unto him as m •… bers to an head, shall partake of his glory: and none shall partake of his glory 〈◊〉 his members.

I take the former mystery to be most principally here intended. For he saith 〈◊〉 -takers of Christ, not partakers together with Christ, as the Gentiles are said to be •… takers (together with the Jews) of God's promise in Christ, Eph. 3. 6. The other •… ry followeth upon this.

This phrase are made partakers of Christ, having reference to believers, she •… that the faithful have a right to Christ: he appertaineth to them: he is theirs▪ 〈◊〉 this respect he is said to be in them, Col 1. 27. Joh. 17. 23. To live in them, Gal▪ 20. To dwell in their hearts, Ephes. 3. 17. To be one with them, Joh. 17. 21, 22. 〈◊〉 mystical union the holy Ghost setteth out by many resemblances, as head and •… bers, Ephes. 5. 30. husband and wife, 2 Cor. 11. 1, 2. vine and branches, I •… h. 15. •… foundation and edifice, Ephes. 2. 20, 21. House and inhabitants, v. 6. yea we are 〈◊〉 to put on Christ as a garment, Rom. 13. 14.

Of this mystical union, the privileges, comforts and duties thence arising, 〈◊〉 Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, 71, &c.

The word translated made, implieth that there was a time when they were 〈◊〉 partakers of Christ. They were not so born. It was a privilege conferred 〈◊〉 them, John 1. 12. Thus it is said, They were made partakers of the holy Ghost, 〈◊〉 6. 4. This privilege, To be partakers of Christ, is one of those gifts which came 〈◊〉 from the Father of lights, James 1. 17. It is supernatural. For all men by nature are without Christ, Ephes. 2. 12. This much amplifieth the privilege, and enforceth the duties inferred thereupon.

§. 152. Of the meaning of the Greek word translated Confidence.

THese words, If we hold the beginning, &c. are an evidence of our being partakers of Christ. That evidence is perseverance in the faith of Christ.

To hold the beginning of our confidence, is to persevere in that faith, wherein we have been formerly instructed, and whereof we have made profession.

The word here translated Confidence, is not the same which was so translated, v. 6. §. 61. The one, and the other Greek word may intend one and the same grace: but in different respects.

That sets our Confidence, as it makes one freely, and boldly profess the true saith. This, as it supporteth ones spirit. For the Greek word here used, according to the notation, and proper use of it, signifieth Substance (so it is translated, Heb. 11. 1.) or Subsistence. Thus it is applied to the second Person in sacred Trinity, and translated Person, Heb. 1. v. 3. §. 21. There see the notation and derivation of the Greek word used in this text.

It here signifieth some special grace that gives a subsistence or being to one, or which sustaineth or supporteth him.

Our former English Translators following Beza thus expound the word by a Periphrasis, Wherewith we are upholden. In the same sense do most Interpreters here explain it.

If due consideration be had about the grace which doth thus uphold us, it will be found to be Faith. For thereby we lay hold on Christ, and are upheld by him.

Our last English Translators turn it Confidence, which is an high degree of faith: and implieth a settled assurance. In this sense is this very word used, and so translated, 2 Cor. 11. 17. Confidence of boasting.

And to like purpose is the same phrase used, though a little otherwise translated, 2 Cor. 9. 4.

Whether we take Faith or Confidence, for the grace here meant, the difference is not great: for both intend a resting on Christ: only this later (namely Confidence) implieth some greater assurance. Where the like matter is set out, the Apostle expressly mentioneth faith, thus, If you continue in the faith grounded and settled, &c. Col. 1. 23.

Many both ancient and modern Expositors take faith to be the grace here meant.

Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence.

One is to show, that faith giveth a kind of substance, or being to things to come, which actually are not, For faith is the substance of things hoped for, Heb. 11. 1. But things hoped for are not actually, while they are hoped for: but only expected to be. No man hopes for that which he actually enjoyeth. Hope that is seen •… s no hope, Rom. 8. 24. But faith gives a kind of present being to that which is hoped for. Thus Abraham saw Christ's day, John. 8. 56.▪ Hereof see more on Heb. 11. 1.

The other reason is to declare, that it is faith which upholds us in all difficulties, and in our greatest weaknesses. By faith out of weakness, believers were made strong, Heb. 11. 34. Hereupon it is said, That he who believeth shall not be confounded, 1 Pet. 2. 6. Believe in the Lord, so shall you be established, said Jehoshaphat to his people, 2 Chron. 20. 20.

This is of force to stir up such as have not faith, to get it: and such as have it, to nourish it. Of both these, see The whole Armor of God, Treat, 2. Part. 6. Of Faith on Eph. 6. 16. §. 17. &c. & §. 64, &c.

§. 153. Of Faith making us partakers of Christ.

FAith being the grace here intended, it appears that by faith we are made 〈◊〉 kers of Christ, Christ dwelleth in our hearts by faith, Eph. 3. 17. And 〈◊〉 〈◊〉 the faith of the Son of God, Gal. 2. 20. For faith is that instrument which God 〈◊〉 Spirit worketh in us to lay hold on Christ, to be united unto him, and so to be •… partakers of him.

God in his wisdom doth use this instrument of faith to that purpose, up •… 〈◊〉 especial grounds.

• 1. Because faith of all graces makes most to God's honor. Hereof see T •… Armor of God, Treat. 2. Part. 6. on Eph. 6. 16. Of Faith, §. 7.
• 2. Because faith doth most strip man of all conceit in himself: For faith is 〈◊〉 which a man stretcheth out to another to receive what is needful for him. 〈◊〉 he shows, that he cannot find it in himself: but that which he looks for, i •… 〈◊〉 to whom he stretcheth his hand to receive it.

Against the fore-said Doctrine it may be objected, That, Hereby we kn •… we dwell in Christ, and Christ in us, because he hath given us of his Spirit, 〈◊〉 4. 13. Hereupon another Apostle faith, If any man have not the spirit of 〈◊〉 he is none of his, Rom. 8. 9. By these, and other-like Texts of Scripture, •… pears, that we are made partakers of Christ by his Spirit.

Answ. It is true, that we are united to Christ by his Spirit.: but that 〈◊〉 not our union also by faith. Both may stand together. For there is a double 〈◊〉 of our spiritual union with Christ: One on Christ's part, which is the Spiri •… 〈◊〉 other on our part, which is faith. Christ by his Spirit layeth hold on us: and 〈◊〉 faith lay hold on Christ.

If Christ be worth the having, and that it be a privilege to be made p •… of Christ: (How blind are they that see it not? What sots are they that 〈◊〉 it not?) then labor to get, preserve, and well use faith, which is the means 〈◊〉 hath appointed to that end. Here of see The whole Armor of God, in the place •… 〈◊〉 quoted.

§. 154. Of Faiths increase.

THe Greek word translated [ beginning ] may be taken either for •… dation whereupon an Edifice is built; or for the first breeding, or 〈◊〉 a thing.

In the former sense it is used, Heb. 6. 1. and translated Principle 〈◊〉 the Margin the true sense of the Greek word is thus expressed, The •… ning.

That the word beginning doth there signify 1 foundation, is evident by this 〈◊〉 following, Not laying again the foundation, &c. Beginning and foundation 〈◊〉 put for one and the same thing.

In the later sense, as it signifieth the first being of a thing, it is most freq •… used, as, The beginning of the Gospel, Mark 1. 1. By the Gospel he 〈◊〉 preaching thereof. Now because John was the first Minister thereof, 〈◊〉 thing of it is called the beginning of the Gospel. So the first miracle that 〈◊〉 wrought, is called, The beginning of miracles, John 2. 11.

In the former sense, the Apostle takes it for grant, that there had 〈◊〉 foundation of faith laid among them: Why else should he call upon 〈◊〉 hold it fast. This is it which is called, The form of sound words, 2 Tim. 1. 13. 〈◊〉 foundation, Heb. 6. 1. On that place there will be a more just occasion to 〈◊〉 this Point.

In this place, as beginning signifieth the first being of a thing, it show •… ▪ 〈◊〉 where it is begun▪ it must be preserved and increased. The Apostle 〈◊〉 stified to the Colossians, That he heard of their faith in Christ, addeth, that 〈◊〉 not to pray that they might increase, and be strengthened therein, Col. 1. 4, 9, 10, 〈◊〉

Grace is not perfect at the first, 1 Cor. 13. 9. By growth it attains to •… ction.

Besides, growth in faith is an evidence of the truth of faith.

This is a point needful to be pressed in these declining days. Christ may well say to England, as he did to Ephesus, Thou hast left thy first▪ love, Revel. 2. 4. Where there is a stay in grace there will be a decay. We have need to stir up the gift of God that is in us, 2 Tim. 1. 6. We that are made partakers of Christ, ought to grow up into him in all things, Ephes. 4. 15. Hereof see The whole Armor of God on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 64, &c.

§. 155. Of Perseverance an evidence of our right to Christ.

THese words, If we hold steadfast unto the end, are the same that were used before •… . 6. and in the same sense.

Of this Particle [ IF ] See §. 60.

Of the Emphasis of these words, Hold fast to the end. See §. 68.

This inference being here set down as a Proviso, showeth, that it is perseverance in faith which giveth sure evidence that we are made partakers of Christ. Hereof See •… . 6. §. 68.

§. 156. Of the Resolution and Observations of Heb. 3. 14.

THe Sum of this verse is, An evidence of our right to Christ▪

Herein we are to observe,

• 1. The Inference in this causal particle, FOR▪
• 2. The Substance. Wherein is set down,
  • 1. A Privilege.
  • 2. An Evidence thereof.

In setting down the Privilege, two points are expressed,

• 1. The kind of Privilege, Partakers of Christ.
• 2. The ground thereof in this Verb, We are made.

About the Evidence we may observe,

• 1. The manner of expressing it, by way of supposition, in this particle, IF▪
• 2. The matter.

Wherein is declared,

• 1. An Act.
• 2. The Subject.

The Act is,

• 1. Propounded, in this word Hold.
• 2. Amplified, and that two ways:
  • 1. By the Extent, in this Epithet, Stedfast.
  • 2. By the Continuance thereof, Unto the end.

The Subject points at,

• 1. The Beginning.
• 2. The grace itself, Confidence, or Faith.

Doctrines.
• I. Men may be partakers of Christ. This is here plainly expressed, and taken for grant. See §. 151.
• II. To be partakers of Christ is a supernatural gift. This phrase, We are made, implieth as much. See §. 151.
• III. Our right in Christ must make us faithful to him. So faithful as we never depart from him, nor be hardened against him. The causal particle For, intends thus much. See §. 151.
• IV. Faith upholds them that have it. In this respect faith is here styled substance, or that which supports. See §. 152.
• V. Faith makes men partakers of Christ. In that continuance in faith is here set down as an evidence of our union with Christ, it follows that by faith that union is wrought. See §. 153.
• VI. Faith begun must be nourished. The prefixing of this word beginning before confidence or faith, clears this Doctrine. See §. 154.
• VII. They who are in Christ must look to their standing. This conditional particle IF, hints so much. See §. 154.
• VIII. Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the privilege of being partakers of Christ, proves this doctrine. See §. 154.
• IX. Perseverance must be without intermission. This epithet steadfast, demonstrates as much. See v. 6. §. 68.
• X. True perseverance holds out till death. For this is that end which is comprise •… under this phrase, Unto the end. See v. 6. § 68.

§. 157. Of this phrase, While it is said, To day.

THe Apostle doth here begin to expound some passages of the foresaid testimony, taken out of Psal. 95. 7, &c.

The first point expounded is the time intended by the Psalmist in this word, To day.

The Apostle by this phrase, Whiles it is said, To day, showeth that a continued time is meant.

The Greek phrase may word for word be thus translated, In this to be said 〈◊〉 day. This is an apparent Hebraism. For the Hebrews do comprize the Ger •… under the Infinitive mood: and by prefixing a Preposition, set out the time of doing a thing. This phrase, in saying, is thus translated, ( Psal. 42. 3.) While 〈◊〉 say. The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text.

The phrase therefore is fitly translated by our English, and it doth well expr •… the emphasis of the Hebraism; and the meaning of the Apostle, which is to demonstrate, that so long as the opportunity of hearkening to the voice of Christ •… tinueth, Christians must take that opportunity, and by no means harden their he •… against it. Hereof see more §. 146.

Thus this verse fitly dependeth on the later part of the former, as a further •… son to stir us up to hold the beginning of our confidence, or faith. The reason is •… ken from God's continuing to call upon us to hearken unto his voice, and not 〈◊〉 harden our hearts.

The Argument may be thus framed,

While it is said, To day if ye will hear his voice, harden not your hearts, 〈◊〉 we ought to hold fast the beginning, &c.

But still it is said, To day if ye will hear, &c.

Therefore still we ought to hold the beginning, &c.

§. 158. Of extending Scripture instructions to future ages.

THe Apostle here repeateth the very words of the Psalmist, and applieth 〈◊〉 to Christians. The point itself of taking the opportunity of hearkening: Christ's voice is a very remarkable point, and of great concernment. So as re •… tions of matters of moment are lawful and useful; and that whether they 〈◊〉 •… peated in the same words, and same sense: or in the same sense and diffe •… words. See more hereof in The Saints Sacrifice, on Psal. 116. 16. § 98, 〈◊〉 108, 109.

There is the more weight in repeating this point, because it is repeated in •… ry terms of sacred Scripture. Hereof see before §. 74.

Of this expression of the time, To day, See §. 76.

Of hearing, Christ's voice, See §. 77, 78.

Of the heart and hardening it, See §. 79, 80, &c.

Of this note of resemblance, AS, See §. 89.

Of this title Provocation, See §. 90.

Of the several Observations gathered out of the several words of this 〈◊〉 〈◊〉 •… . 8. §. 120.

By repeating the very words of the Pfalmist, and applying them to Christians, the Apostle giveth us to understand, that Scripture instructions are of perpetual use. As they were of use in the Prophets times, so also in the Apostles, so still in ours, so will they be in future ages till the worlds end. They are as the Lamps which continually gave light in the Tabernacle, and were never put out, so long as it stood, Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine, yea they will shine in it. The Prophet is commanded to write his Prophesy before the people in a table, and to note it in a book, that it might be for the time to come, forever and ever, Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported, 1 Pet. 1. 12.

God's truth is an everlasting truth, It endureth to all generations, (Psal. 100. 5.) even forever, Psal. 117. 2. God's truth is as himself: and his Will as his Nature, He changeth not, Mal. 3. 6.

This justifieth such collections, inferences, and applications which Preachers use to make of Scriptures to their auditors: as where they find any general duty commanded, there to press it upon their people, as a duty whereunto their people are bound. We have the warrant of Christ and his Apostles for this. When Christ was tempted to presumption ( Matth. 4. 6.) he knew that this precept of Moses, Ye shall not tempt the Lord, (Deut. 6. 16▪) belonged to him. So when he was tempted to fall down to the devil, and worship him, he pressed this injunction long before delivered by Moses, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 9, 10. In this respect he reproved the Jews of his time, for transgressing the Commandments of God▪ given in their fathers time, Matth. 15. 6. See more hereof v. 8. §. 89, 90. & Chap. 13. v. 5. §. 68.

§. 159. Of the Resolution and Observations of Heb. 3. v. 15.

THe sum of this verse is, A Direction for holding fast to Christ.

Two special points are observable herein.

• 1. The time when the duty is to be performed.
• 2. The means how it may be performed.

About the time we may observe,

• 1. The fitness of it, To day.
• 2. The continuance thereof, Whiles it is said.

In setting down the means, there is noted,

• 1. The manner of propounding the same in this conditional particle IF.
• 2. The matter whereof it consisteth: which is set down both affirmatively, and also regatively.

In the affirmative there is expressed,

• 1. An act, Hear.
• 2. An object, His voice.

The negative is Propounded and Aggravated.

In the Proposition there is set down,

• 1. An act forbidden, Harden not.
• 2. The object whereupon that act useth to be exercised, Your hearts.

The Aggravation is manifested by a resemblance to a former time.

In this Aggravation is set down,

• 1. The note of resemblance, AS.
• 2. A description of the time and place intended, In the provocation.

Doctrines.
• I. The opportunity of grace is to be taken. This word, To day, signifieth a season or opportunity. See §. 76.
• II. Improvement is to be made of the season so long as it lasteth. This phrase, Whiles it is said▪ implies a continuance. See §. 146, 147.
• III. God's Word is man's rule. This is His voice which we must hear. See §. 78.
• IV. God's Word is the most principal object of hearing. It is here set down to 〈◊〉 See §. 77.
• V. Hearing the Gospel is a Sovereign antidote against the poison of an hard 〈◊〉 This conditional clause, If ye will hear, presupposeth thus much. See §. 77.
• VI. A man's heart may be hardened. This is here taken for grant. See §. 80.
• VII. A man may harden his own heart. He speaks to men themselves not to do 〈◊〉 See §. 85.
• VIII. Hardness of heart is an hindrance to profitable hearing. Therefore we 〈◊〉 warned not to harden, if we would hear, See §. 77.
• IX. Sins of former ages are to be observed. This is the end of this title, Provoca •… See §. 90.
• X. Sins of former ages are to be avoided. This note of resemblance AS, hath •… ference to a former time. See §. 89.
• XI. The same points may be repeated. For here the Apostle repeateth what before he had delivered in the same words. See § 158.

§. 160. Of blaming some and not all, where some only are guilty.

HEre the Apostle begins to show what kind of persons sinned, and were pun •… ed. These are indefinitely hinted in this verse, and more clearly exemplif •… in the verses following.

He maketh mention of the persons to give a more full evidence of the nece •… of Christian watchfulness against hardness of heart: even because they whose 〈◊〉 were hardened, provoked God to their own ruin.

This causal particle FOR, demonstrateth so much: For it imports a 〈◊〉 of that which goeth before: as if he had more plainly said, Do not ye who 〈◊〉 hear Christ's word harden your hearts, because they who of old were hard •… provoked God.

This Pronoun some, is a word of limitation: For it exempteth some, 〈◊〉 such as were not guilty: Therefore the Apostle, by way of explanation to make 〈◊〉 •… inde the more clear, addeth this phrase, Howbeit not all.

The Apostle would not lay the blame on all, where he knew that not all, but •… lie some were guilty.

This is in this exemplification the more observable, because almost all at 〈◊〉 time or other provoked God. For of all the six hundred thousand men that came 〈◊〉 of Egypt, (Exod. 12. 37.) there were but two that provoked not God to cut 〈◊〉 off in the wilderness, Num. 14. 29, 30.

Indeed besides those two men, Joshua and Caleb, many that were under 〈◊〉 year old when they came out of Egypt, were not destroyed in the wilderness; 〈◊〉 a great Army went out of the wilderness into Canaan: Therefore the Apo •… might well say, Some, not all: So as none are to be blamed but those that are 〈◊〉 All are not to be involved in the blame that lieth upon some. Such a limita •… doth the Apostle use, where he reckoneth up particular crimes of the Israelit •… the wilderness, thus, Some of them were Idolaters, some of them committed 〈◊〉 〈◊〉 , some of them tempted Christ, some of them murmured, 1 Cor. 10. 7, 8, 9, 10.

To condemn all where some only are guilty, is to condemn the just: which is 〈◊〉 much before God, as to justify the wicked, Prov. 17. 15.

This is too common a fault among many, who use to condemn all professo •… 〈◊〉 hypocrisy, because some are hypocrites: and all Ministers of pride, and all •… gistrates of inj •… stice, and all Lawyers of unconscionableness in maintaining 〈◊〉 •… ts, and all Physicians of unmercifulness, and all Citizens of covetousness, 〈◊〉 all tradesmen of deceitfulness, and all women of lightness, and all servants of 〈◊〉 faithfulness. See more hereof in the Saints Sacrifice on Psa. 116. v. 11. §. 74.

General censures are for the most part unjust censures: yet too too commo •…

This moderation of the Apostle in charging some only, affords a good less •… to Ministers, Magistrates, Parents, Masters and others, not to censure or conde •… all of the same place, state, calling, office, condition, degree, country, sex, or other community for the fault of some.

§. 161. Of God's putting difference betwixt different persons.

THis negative clause, not all, being inferred upon the affirmative with this conjunction of opposition, BUT, further shows that God in mixed multitudes can put difference betwixt persons that differ.

Though the persons comprised under the restrictive particle some, before mentioned, were a very great multitude; and these comprised under this negative, not all, were very few in comparison, yet God who took notice of that multitude, did also take special notice of these few. In such a case as this, it is said, that they that feared the Lord, spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name: and they shall be mine, saith the Lord, in the day that I make up my jewels, Mal. 3. 16, 17. When the Lord sent a destroyer through the midst of Jerusalem, he commanded to set a mark upon the foreheads of the men that sighed, &c. Ezek. 9. 4. An Apostle giveth three instances hereof, which are as famous as ever the world afforded. One is of the difference that God put betwixt the Angels that stood, and them that fell. The other is of the difference he put betwixt Noah's family, and the old world. The third is of a like difference betwixt Lot and the people of Sodom and Gomorrah. Hereupon this conclusion is inferred, The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust unto the day of judgment to be punished, 2 Pet. 2. 4, &c.

The eyes of the Lord are in every place, beholding the evil and the good, Pro. 15. 3. As he hath an all-seeing eye; so also he hath a perfect discerning Spirit, whose fan is in his hand, and he will thoroughly purge his floor, &c. Matth. 3. 12.

This is a great comfort and encouragement to such as are forced to complain as David did, Psal. 120. 5. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar. And as another Prophet, Woe is me, for I dwell in the midst of a people of unclean lips, Isa. 6. 5. Though we live among such, God will not wrap us in the number of such: especially if we remain upright, as Noah did, Gen. 6. 9. And righteous, as Lot did, 2 Pet. 2. 8. Such are as precious stones; though they be in a heap of rubbish, God can and will find them out. God will not cast away the precious with the vile. God sees those whom man cannot see. When Elijah thought there had been none left but himself, the Lord discerned that there were seven thousand in Israel, which had not bowed their knee to Baal, 1 King. 19. 18.

§. 162. Of Professors provoking God while they hear his Word.

THe sin of those some before mentioned, is thus expressed, Some when they had heard, did provoke.

Of the derivation, and emphatical signification of the word Provoke, See v. 8. §. 90.

This Greek Verb is here only in this text of the New Testament used: but in the Old Testament by the Greek LXX more frequently: especially in the Psalms: as Psal. 78. 17, 40, 56. & 106. 7, 33, 43. So Ierem. 44. 8. and in sundry other places.

In the New Testament there are other Greek words which signify the same thing, carry as great emphasis, and translated provoke: as in this phrase, Do we provoke the Lord to jealousy? 1 Cor. 10. 22. Love is not provoked, 1 Cor. 13. 5. Provoke not your children, Eph. 6. 4.

The word used in my text doth greatly aggravate the obstinacy of those who profess themselves to be God's people, they do, as much as in them lieth, embitter the Spirit of God, and vex him. They rebelled and vexed his holy Spirit, Isa. 63. 10. Hence is it, that he is said to be grieved, v. 10. §. 103. What else can be expected but that God should vex them, as is threatened, Psal. 2. 5. and accomplished, 2 Chron. 15. 6. It is not safe to provoke the Almighty, and to cause him to turn his Fatherly affection into the disposition of a Judge.

This sin of theirs is yet further aggravated by their contempt of the means which God afforded to reclaim them, which was his Word: for this act hear, hath reference to the voice of God, mentioned ver. 7.

The Greek word is a participle of the present tense, and may be thus translated, Hearing they provoked: that is, While God was speaking, and they hearing▪ they still provoked.

They heard God directing them the right way, and inciting them to walk in tha •… way, Deut. 30. 15, 16.

They heard God admonishing them to take heed lest they should wander out 〈◊〉 that way, Deut. 8. 11, 12.

They heard God promising blessings to them that obeyed him, and threatening curses against them that disobeyed, Deut. 28. 1, 2, 15, &c. Yet they provoked, Go •… Word nothing at all wrought upon them.

Such was the disposition of the old world, (1 Pet. 3. 19, 20.) Of Sod •… m and G •… morrah, (2 Pet. 2. 8.) Of the Israelites in the time of the Judges, (Judge. 2. 17.) O •… the Kings, (2 King. 17. 13, 14.) and after their captivity, Ezr. 9. 10.) Yea in and after Christ's time; even till they came to be Loammi, no people of God, Act 7. 51. 1 Thess. 2. 15, 16.

The God of this world had blinded their eyes, (2 Cor. 4. 4.) and hardened th •… hearts, as he did Judas his heart, John. 13. 27.

Hereby they shown that they were not of God, John. 8. 47. 1 John. 4. 6. It is 〈◊〉 of the sons of Eli, that They hearkened not unto the voice of their father, because 〈◊〉 Lord would stay them, 1 Sam. 2. 25.

God's Word is the means which God hath sanctified to reclaim sinners. The 〈◊〉 of those who hearken not thereto is very desperate. O take heed of sinni •… g under the means which God affords to reclaim from sin.

§. 163. Of Israel's coming out of Egypt.

THis phrase, came out of Egypt, is here added by way of description, or designation of that mixed multitude, whereof many provoked God, others provoked him not.

The description is taken from a wonderful deliverance which God gave the •… ▪ For Egypt was, to the persons here meant, a place of bondage. So it is said to be in the Preface to the Decalogue, Exod. 20. 2.

Of the notation of this word Egypt, of the bondage of the Israelites therein, 〈◊〉 their wonderful deliverance thereout, I have distinctly treated in a Sermon 〈◊〉 Isa. 13. 3. entitled, Mercies-Memoriall.

This deliverance was one of the most marvelous and memorable that ever God wrought for his people. Sundry circumstances do much amplify the same; as 〈◊〉 place whence, and whither they came: and the manner of bringing them from 〈◊〉 one place to the other.

• 1. The place whence they came was a place of a most miserable bondage, whe •… their lives were made bitter unto them, Exod. 1. 14. And where their cry came up 〈◊〉 God, Exod. 3. 9.
• 2. The place whither they were brought was a place of great freedom, and wh •… God extraordinarily provided for them. See v. 8. §. 92.
• 3. The manner of bringing them from one place to the other, was with migh •… power ( Deut. 9. 29.) and with great tenderness. See Chap. 8. v. 9 §. 55.

Besides, this word, came out, implieth a free and a full deliverance. For it is •… compound word.

The simple Verb Came, implieth a voluntary act. They were not hailed, 〈◊〉 drawn, but they came willingly, cheerfully, joyfully: for upon their coming 〈◊〉 of the red sea, they sang praises to God, Psal. 106. 12. Exod. 15. 1, &c. It is indee •… said that the Egyptians were urgent upon the people, that they might send them 〈◊〉 〈◊〉 the Land in hast, Exod. 12. 33. But that was not by reason of any unwillingness 〈◊〉 the people to go as soon as they could: but rather by reason of that great fe •… wherein the Egyptians were, lest they should be all consumed if the Israelites tarried any longer.

The Preposition with which the Verb is compounded, translated, out, implieth a full deliverance. They were brought clean out of that Land, and clean out of their bondage, and clean from their oppressors; even through the red sea into another Land.

The more to manifest this full deliverance, the Preposition out is twice used; both in composition, and also simply by itself. The later, which is the simple Preposition, is here translated of, they came out of Egypt.

All these circumstances, (as, 1. The place whence they came. 2. The place whither they were brought. 3. The means used to bring them out, Mighty wonders. 4. Their manner of coming out, Voluntarily. 5. Their full deliverance, They came out: ) All these circumstances, as they do much amplify the deliverance, so they do exceedingly aggravate the sin of those that were delivered.

They do also confirm two points before observed, concerning God's wonderful and gracious deliverance of the Israelites out of Egypt.

One is, that Extraordinary works work nothing at all upon the incredulous. See v. 9. §. 99.

The other is, that No kindness works upon the obstinate. See v. 8. §. 92. See also Chap. 8. v. 9. §. 57.

§. 164. Of Moses his bringing Israel out of Egypt.

THe foresaid great deliverance is here by name attributed to Moses, in this phrase, by Moses.

Of Moses, See v. 2. §. 37.

This Preposition BY, is sometimes attributed to the principal Author: Sometimes to Ministers.

To the principal Author, as to God, (1 Cor. 1. 9.) Father, ( Gal. 1. 1.) Son, ( John. 1. 3.) Holy Ghost, ( Rom. 5. 5.)

To Ministers: as to Angels, Heb. 2. 2. and to men, as here to Moses.

It was indeed the Lord that brought them out of Egypt, Exod. 20. 2. yet it is here ascribed to Moses. Not only the people of Israel, but also God himself doth ascribe this great work to Moses: and in that respect calleth the children of Israel, the people of Moses, Exod. 32. 1, 7. & 34. 10.

But herein Moses is to be considered as God's Minister, whom God used under himself to bring this work to pass. For,

• 1. Moses brought them the first tidings of God's purpose to deliver them, Exod. 4. 28, 29, 30.
• 2. Moses went as a messenger from God to Pharaoh, to charge him to let the people go, Exod. 5. 1.
• 3. Moses was God's instrument in bringing the plagues on Egypt, whereby Pharach was forced to let Israel go oat of his Land, Exod. 7. 20.
• 4. Moses as their Guide and Captain, directed them when, and how to go out, Exod. 14. 13. Psal. 77. 20.
• 5. Moses was used as a means, by striking the red sea to divide the waters, and make a path for the Israelites to go through on dry Land, Exod. 14. 16. 2 •… .
• 6. Moses was the means by striking the sea again, to overwhelm the Egyptians, and so to destroy them all, Exod. 14. 27.

Thus God's work is attributed to man. In this respect Moses is styled a deliverer, (Act. 7. 35.) So Othniel and Ehud, (Judge. 3. 9, 15.) yea all that God used as instruments to work public deliverances for his people, are styled Savior's, Neh. 9. 27. And Jonathan is said to work great deliverance in Israel, 1 Sam. 14. 45. and Mordecai, to seek the wealth of his people, Esth. 10. 3.

God doth herein and hereby honor their calling, and service whom he is pleased to use as his Ministers.

Should not people then respect and honor them, whom God so honoreth as to ascribe unto them his own works? Shall men dare to despise them whom God doth so respect, as to style them God's, and Children of the most Hig •… Psal. 82. 6.

The like dignity is ascribed to Ministers of the word; who are styled Fa •… (1 Cor. 4. 15.) and are said to beget people to God, ( Philem. v. 10.) yea to save people, (1 Tim. 4. 16.) and to be co-workers with God, (2 Cor. 6. 1.)

This should make us conscionable in using men's Ministry for attaining that 〈◊〉 which God is pleased to effect thereby.

§. 165. Of the Resolution and Observations of Heb. 3. v. 16.

THe sum of this verse is, The notice which God taketh of different perso •… ▪ The parts are two:

• 1. An aggravation of the sin of them that sinned.
• 2. An exemption of others that sinned not.

The aggravation is manifested two ways.

• 1. By the effect that followed thereon, They provoked.
• 2. By the means which God afforded to reclaim them.

The means are of two sorts.

• 1. God's Word which they heard.
• 2. His mighty work. This is described,
  • 1. By the place whence they were brought, Egypt.
  • 2. By the manner of delivering them, They came out.
  • 3. By the Minister whom God used.

The exemption is

• 1. Intimated, some.
• 2. Expressed, not all.

Doctrines.
• I. Professors obstinacy provokes God. Such were the persons, such the sin 〈◊〉 mentioned. See §. 162.
• II. Neglect of God's Word heard aggravates sin. To this end this act, they 〈◊〉 here set down. See §. 162.
• III. Extraordinary works of God work not on incredulous. This deliverance 〈◊〉 Egypt was extraordinary, yet it wrought not. See §. 163, 99.
• IV. Kindnesse works not on the obstinate. This deliverance was a great act of •… nesse, yet it wrought not. See §. 92.
• V. God ascribes his own work to his Ministers. See §. 164.
• VI. All are not to be blamed for the fault of some. See §. 160.
• VII. God can put difference betwixt different persons. See §. 161.

§. 166. Of propounding and resolving Points interrogatory.

THe exemplification of the persons that sinned, and were punished in the •… derness, is laid down in this and the next verse.

That it might the better appear who they were that were exempted, the •… stle here makes inquiry after those who grieved God, and thereupon •… nished.

The particle of opposition, BUT, intimateth that the questions in this 〈◊〉 propounded tend to that purpose: as if he had said, Seeing all of them pro •… not God, who were they that provoked him?

By this propounding the matter interrogatively, he gives them occasion 〈◊〉 seriously to consider it. For a Question propounded, makes them who hear 〈◊〉 , think with themselves what fit resolution may be given thereto. For this e •… d, 〈◊〉 and such like phrases use to be set before Questions, How think you? What 〈◊〉 you? Do you think? Tell me, How think you? If a man have an hundred 〈◊〉 and one of them be gone astray, doth he not leave, &c. Matth. 18. 12. What thi •… a certain man had two sons, &c. Matth. 21. 28. Do you think that the Scripture saith in vain? &c. James 4. 5. Tell me, Which of them will love him most? Luk. 7. 42.

The Apostle was desirous that they might clearly and fully understand the point in hand, and that they might well heed it, and therefore thus propounds it interrogatively. Parables, Paraphrases, Analyses or Resolutions of Scripture, and all manner of Expositions tend to the same end.

That which the Apostle expressed in the former verse under this word provoked, he here sets down under this metaphor grieved. The former had reference to the people that sinned; they provoked God. This later hath reference to God, and is an effect or consequence following thereupon. By their provoking God, God was grieved. Of grieving God, See v. 10. §. 103.

God's continuing to be grieved is expressed in these words forty years. This circumstance of time was set down before in reference to the people's continuing in sin. See v. 10. §. 102.

Here it is applied to the continuance of God's grieving at them, and therein amplifies his patience in bearing with them so long. Hereof see v. 9. §. 100, 101.

The Answer to the foresaid Question is returned by another Question, thus, Was it not with them that had sinned? This manner of answering one Question with another is very elegant and emphatical. It shows two points.

The first is conclusive, and implieth, that the matter questioned is so clear and evident as no Question need to be made thereof: as where the Apostle having made this Question, Is God unrighteous, who taketh vengeance? thus answereth it, Then how shall God judge the world? Rom. 3. 5, 6. And to this Question, Shall we sin, because we are under grace? he giveth this Answer, Know ye not that to whom y •… yield yourselves servants to obey, his servants ye are? Rom. 6. 15, 16.

The other point is exclusive, and implieth, that God was grieved with none, and punished none but such as sinned, Gen. 18. 23, &c. Ezek. 18. 4, &c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God, Gen. 18. 25.

Hereof see more in The Plaister for the Plague on Numb. 16. 45. §. 12, 13, 14, 15.

§. 167. Of sin grieving God.

THe later Question wherein the Answer to the former consisteth, is set down negatively, thus, Was it not with them? &c. This implieth a sure, certain, and unquestionable affirmation, and determination of a point: as where it is said, Have we not all one Father? Hath not one God created us? Mal 2. 10. This Christ maketh most clear: For after he had propounded this negative Question, Shall not God avenge his own Elect? &c. He thus addeth, I tell you that he will avenge them speedily, Luk. 18. 7, 8. This later express conclusion, demonstrateth the infallible certainty of the former Question.

In that this negative Question infers that they that had sinned grieved God, it is most certain that it was the sin of the Israelites whereby God was so much grieved.

It was shown (§ 148.) that the ^b Greek word here translated sinned, by an Hebrew notation signifieth to embitter, and provoke. Sinners therefore must needs grieve God. It is said, that it grieved God at the heart for the sins of the old world, Gen. 6. 6. And of the Son of God it is said, that he was grieved for the hardness of people's hearts, Mark 3. 5.

Object. It is also said, that the soul of the Lord was grieved for the misery of Israel, Judge. 10. 16. If he be grieved at people's misery, then not at their sins only.

Answ.

• 1. Sin was the cause of their misery: so as in grieving at their misery, God also grieved at their sin: yea sin also might be mixed with their misery.
• 2. There is a double kind of grief: One through indignation: The other through compassion. With the former God properly grieves at sin: with the later at misery.

God cannot but be much grieved at sin, because it is directly contrary to 〈◊〉 mind and will, to his purity and holiness, to his power and Sovereignty, and 〈◊〉 other his Divine Excellencies.

This ought to be as a bridle and curb to hold us in, and restrain us from 〈◊〉 Who would grieve the Divine Majesty? especially so as to stir up the fire 〈◊〉 his indignation. Who would set the briars and thorns against me in 〈◊〉 saith the Lord, I would go through them, I would burn them together, Isa. 27. 〈◊〉 Will any be so foolish as being like briars and thorns, fit fuel for fire, 〈◊〉 dare to blow up the fire of God's indignation?

§. 168. Of the vengeance that followed upon grieving God.

ANother effect of their sin is set out in these words, Whose carcasses sell 〈◊〉 Wilderness.

This as it was the fruit of their sin, so it was also a just recompense of 〈◊〉 grieving God. By their sin they grieved God: and God, being grieved, •… stroyed them.

The Greek word translated [ carcass ] properly signifieth members of 〈◊〉 body: but by a Synecdoche it is put for the body, which is constituted of membe •… So this word is used in other Greek Authors. It is nowhere else in the New Te •… meant. The Apostle hath taken it from the LXX. For they do oft translate 〈◊〉 Hebrew word, which signifieth a carcass, or dead body, by this word: as 〈◊〉 David saith, I will give the carcasses of the host of the Philistines, 1 Samuel 17. 4 •… Three times is this word used in one Chapter, Numb. 14. 29, 32, 33, Yea this 〈◊〉 phrase is there thus used, Your carcasses shall fall in this wilderness: So as the A •… stle may seem to have taken it from thence.

Our English word carcass betokeneth a dead body: For they did not fall •… ving bodies, so as they might rise up again: but they were slain.

The Verb fall, implieth a sudden and extraordinary kind of death. It 〈◊〉 to set out the fall of the walls of Jericho, Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand, Matth. 7. 27. And of blind men falling into a ditch, A •… 15. 14. And to Ananias and Sapphira their sudden falling down dead, Act. 5. 5▪ And to Eu •… ychus his falling down dead, Act. 20. 9. And to those three and 〈◊〉 thousand which fell in one day in the wilderness, 1 Cor. 10. 8. And to the fall of •… bylon, Rev. 148.

We do not read of any one that died a natural death (as we speak) in the •… -derness all the time that the Israelites were there. Both Moses and 〈◊〉 while they were in health, and might according to the course of nature, have •… ved longer. Even their death was extraordinary, and a judgment on them, 〈◊〉 fell, and so did all the rest that died in the wilderness, They all fell.

Mention is made of the wilderness, wherein the fore-said judgment was excuted, to give a more clear evidence of the kind of judgment.

The wilderness was but a passage into the promised Land. The reason of the long abode there, was their murmuring against God, Numb. 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers. In this 〈◊〉 respect to die there was reckoned as a judgment to Aaron, Numb. 20. 24. and 〈◊〉 Moses, Deut. 32. 50, 51.

Of the wilderness, See v. 8. §. 92, 93.

This islue of those sinners that grieved God, giveth evidence, That they 〈◊〉 by their sins grieve God, do therein sin against their own souls: they▪ 〈◊〉 vengeance upon themselves: So did the old world. Through their sin it gr •… God at his heart that he had made man: and thereupon he said, I will destroy man, 〈◊〉 6. 6, 7. God was displeased at Onans sin, and slew him, Gen. 38. 10. When E •… offended in Baal, he died, Hos. 13. 1. Read through the book of God, and 〈◊〉 shall ever find some judgment following upon offending, grieving, or 〈◊〉 the Lord.

His Justice, Power, Prudence, Truth, and other like Attributes stir him up th •… maintain the glory of them. Otherwise his wrath, his grief, and otherlike pa •… (to speak of God after the manner of man) would be little regarded: nay altogether slighted.

This cannot but much work upon those that well heed it, and make them very wary in taking heed how they grieve God. If zeal of God's glory do not move them, yet let them have pity upon their own souls, that they bring not ruin to themselves.

O what terror must this needs bring to obstinate sinners, who persist in grieving God! Where shall they appear? Where shall they stand? If the wrath of a mortal King be as the roaring of a Lion: and if he that provoketh him to anger sinneth against his own soul, (Prov. 19. 12. & 12. 1.) What is the wrath of the Almighty God? And how doth he sin against his own soul, that provoketh the wrath of the Lord!

§. 169. Of the Resolution and Observations of Heb. 3. 17.

THe Sum of this verse is, The issue of them who grieve God. Herein we may observe two points,

• 1. The manner of propounding the thing, interrogatively: and that by Question upon Question.
• 2. The matter. Whereabout we have,
  • 1. A thing taken for grant.
  • 2. A consequence following thereupon.

The thing taken for grant is,

• 1. Generally propounded, God was grieved.
• 2. In special amplified by the time how long, forty years.

The consequence is a judgment that followed thereupon. In it are set down,

• 1. The Persons that were punished, They that had sinned.
• 2. The Kind of Judgment. This was an extraordinary death, Their carcasses fell.
• 3. The place where, In the wilderness.

Doctrines.
• I. Discussing of points by interrogations is emphatical. The Apostles manner of handling his matters so, gives proof hereunto. See § 166.
• II. God may be grieved. This is here taken for grant. See v. 10. §. 103.
• III. The Lord is a God of longsuffering. To continue to be grieved forty years implieth much patience. See v. 9. §. 101.
• IV. Sin grieveth God. It is here said, that he was grieved with them that sinned. See §. 167.
• V. Sore vengeance follows upon grieving God. The judgment whereunto the Apostle hath reference, proveth as much. See §. 168.
• VI. God can suddenly destroy men. So much is intended under this phrase, Whose carcasses fell. See §. 168.
• VII. By sin men deprive themselves of blessings promised. All that fell in the wilderness deprived themselves of the promised Canaan. See v. 11. §. 118.

§. 170. Of the meaning of Heb. 3. 18.

THe Apostle having in the former verse set down in general, That sin was the cause of the people's destruction, in this verse he declareth what kind of sin in special it was: namely, unbelief: and withal he proceeds in his enquiry after the persons that did further provoke God, even to swear vengeance.

The Apostle goeth on after the same emphatical manner that he did in the •… mer verse, Dialogue-wise. See §. 166.

The vengeance which God sware is thus expressed, That they should not enter •… his rest.

This is a great judgment. For so men that have long travelled, and been 〈◊〉 troubled, rest is very comfortable, and acceptable.

But what rest can be comparable to God's? For it is HIS rest that is here spoken of. How can anymore be deprived of it then by not entering into it?

All these, and that as an aggravation of the punishment of the Israeli •… es 〈◊〉 been before-handled.

Of God's swearing vengeance, See v. 11. §. 114.

Of the rest here meant, See v. 11. §. 116. Of God's rest, See §. 117.

Of not entering into that rest, See §. 116.

Of Israel's forfeiture thereof, See §. 118.

The sin here let down to be the cause of God's swearing the fore-said venge •… is unbelief.

In the Greek there are two conjunctions which are comprised under this 〈◊〉 〈◊〉 particle [BUT. Those two are, If not. The sentence may thus be translated To whom sware he, IF NOT, or except, or unless to such and such.

Our English [BUT] doth sufficiently express the emphasis of both the 〈◊〉 particles: and it implieth, that these, and these alone, and none else were the 〈◊〉 here meant.

This then gives us to understand, that all the sinners in the wilder •… which there perished, were guilty of the sin here mentioned, which is, 〈◊〉 belief.

There were other apparent sins for which many of them were punished▪ 〈◊〉 these the Apostle reckoneth up five kinds: as, 1. Lust. 2. Idolatry. 3. •… tion. 4. Tempting Christ. 5. Murmuring, 1 Cor. 10. 6, &c. Yet unbelief 〈◊〉 bitter root out of which all of them sprouted: and that sour leaven with which 〈◊〉 were all infected and tainted. See v. 12. §. 128. See Chap. 11. v. 31 §. 185.

§. 171. Of the Nature of Unbelief.

THe Greek Verb translated [ believed not ] is but one word, yet a comp •… word. The simple Verb signifieth to persuade.

The Preposition added to it, is privative: and imports a negative: 〈◊〉 the fore-said Verb joined to this Preposition, sets out a not yielding, or 〈◊〉 to be persuaded.

This resusal in reference to the mind of him that refuseth most properly •… eth Unbelief: but in reference to the will it intendeth disobedience, or 〈◊〉 In the New Testament it is for the most part taken in the former sense, for 〈◊〉 lieving: yet sometimes also it is taken in the later sense for disobeying, 〈◊〉 translated, Do not obey, Rom. 2. 8. A disobedient people, Rom. 10. 21. 〈◊〉 2 Pet. 2. 7, 8. The Greek Fathers do also use this word, sometimes in the one, 〈◊〉 times in the other sense.

But other Authors do take it for the most part in the former sense, 〈◊〉 disobey.

I see no cause in this place to alter our last English Translation, but to 〈◊〉 it as they do, namely thus, To them that believed not. This is most 〈◊〉 the Apostles scope, who earnestly exhorteth to take heed of unbelief, v. 12. 〈◊〉 the word doth properly and without all question signify unbelief. It is 〈◊〉 word that is used in the last verse of this Chapter: wherein the same things down, that here in this verse is.

The word here used being thus taken for such as believed not, 〈◊〉 That unbelief made the Israelites so to provoke God as to swear vengeance 〈◊〉 them.

The fore-mentioned notation of the word (namely, A not yielding 〈◊〉 suasion ) addeth much to the aggravation of the sin of unbelief. For •… sions use to be for a man's good, such are all God's persuasions. They who do not believe, do thereby imply, that they who persuade them intend not their good. Now their good being intended, what disgrace do they put upon him that persuades them? and what wrong do they to their own souls?

To those who are styled unbelieving Jews, and Jews which believed not (Act. 14. 2. & 17. 5.) the Apostle thus saith, Ye put from you the word of God, and judge yourselves unworthy of everlasting life, Act. 13. 46. Did not these do great wrong to their own souls?

This, this is it that exceedingly provokes God, and makes him thus complain, What could have been done more? Isa. 5. 4. And thus, O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Hos. 6. 4. And Christ thus, O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a 〈◊〉 gathereth her chickens under her wing, and ye would not? Matth. 23. 37. Is not God herein despised? No marvel therefore that God is so provoked by unbelief, as he is forced to swear vengeance. Thus turneth kindness into fury.

Read and observe the memorable judgments registered in Scripture, and you shall find that unbelief was a cause of them all. This was the cause of the first judgment inflicted on man, Gen. 3. v. 4, 5, &c. This was the cause of the general deluge, 1 Pet. 3. 19, 20. So of other judgments.

Of Unbelief, See more v. 12. §. 128, &c. See also Chap. 4. v. 1. §. 11.

§. 172. Of the Resolution and Instructions of Heb. 3. 18.

THe Sum of this verse is, The damage of Unbelief.

Here (as in the former verse) observe two points,

• 1. The manner of setting down his mind, interrogatively.
• 2. The matter: Which containeth two things,
  • 1. The principal sin, which is Unbelief.
  • 2. A fearful effect following thereon.

The Effect was, an irreversible judgment.

Hereof are two parts,

• 1. An exclusion from rest: amplified by the kind of rest, which is God's rest', They shall not enter into his rest.
• 2. The ratification thereof: which is by God's oath, He sware.

Doctrines.
• I. God may be provoked to swear vengeance. This is here taken for grant. See v. 11. §. 114.
• II. Unbelief is an high provoking sin. This was it made God swear. See v. 11. §. 128.
• III. Unbelief is the root of every provoking sin. This is inferred from this Particle, BUT: God swore against none but such as believed not. See §. 170.
• IV. There is a rest for God's people. This is presupposed under this word rest. See v. 11. §. 116.
• V. The rest of God's people is God's rest. It is here in reference to God called HIS rest. See v. 11. §. 117.
• VI. God's people may be deprived of their promised rest. For that which they shall not enter into, they are deprived of. See v. 11. §. 118.

§. 173. Of the meaning of Heb. 3. 19.

THe main point which is to be observed out of David's testimony before-mentioned, v. 7, &c. and out of the Apostles explication thereof, is here set down as a conclusion, thus, So we see, &c.

The Greek particle translated [SO] is the ordinary copulative conjunction, AND: It might fitly have been here retained, as joining the issue of God's 〈◊〉 with the oath itself. Thus, God sware they should not enter, &c. AND we see, 〈◊〉 they could not enter in. As if he had said, We find by the event, that what God 〈◊〉 swear is accomplished.

This conclusion is here set down as a Transition betwixt the two Chapters. 〈◊〉 it concludeth the accomplishment of that which went before: and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter. Of this phrase, 〈◊〉 see, See Chap. 2. v. 9. § 72.

This word here implieth an experimental proof, or a proof verified by experience, as that which we see with our eyes. In this sense, saith the Apostle, I 〈◊〉 another Law in my members, Rom. 7. 23. And again, Ye see your calling, 〈◊〉 1 Cor. 1. 26.

That which was so evident was, That they could not enter in. The same word 〈◊〉 here used that was in the verse before this, and in the same sense.

The Rest whereinto they could not enter is here understood, and may be reap •… ed out of the former verse.

This causal conjunction, [ Because ] is in Greek a Preposition, which 〈◊〉 be translated, through. But it signifieth the cause of a thing, and therefore i •… 〈◊〉 for sense translated, because of. Of the Greek Preposition, See Chap. 2. v. 9. §. 74. & v. 10. § 89.

The word translated [ unbelief ] is the same that was used v. 12. Hereof see §. 〈◊〉

§. 174. Of the sure execution of divine vengeance.

THis Conclusion, So we see that, that they could not enter, &c. giveth •… dence, that what God threatened was accordingly accomplished. So 〈◊〉 then: So was it ever before and after. Take for instance the first threatening 〈◊〉 ever was made, which was this, In the day thou eatest thereof, thou shalt 〈◊〉 die (Gen. 2. 17.) So soon as ever man had eaten thereof, his body was 〈◊〉 mortal, and he in the clutches of death, and guilty of eternal damnation▪ 〈◊〉 might add hereunto all the judgments that ever God threatened, even from 〈◊〉 first: and I might say of them all, as here it is said, So we see, that thus and 〈◊〉 it fell out, even as God had threatened. The curse is poured upon us, and the oath 〈◊〉 is written in the Law of Moses, saith a Prophet, Dan. 9. 11. My words and my •… tutes which I commanded my servants the Prophets, did they not take hold of your •… thers? Zach. 1. 6.

Truth is manifested in every word of God, as well threatenings as promises: 〈◊〉 by the execution of his threatenings, he is known to be a God of truth, as well 〈◊〉 by accomplishment of promises.

Besides, The Lord is known by the judgment which he executeth, 〈◊〉 9. 16. His Power, his Justice, his hatred of evil, his Jealousy, his 〈◊〉 his Providence, and other his Divine Attributes are manifested evidently in, and 〈◊〉 his Judgments.

Object. Though many of God's judgments threatened have answerably 〈◊〉 executed, yet not all. For God said to Hezekiah, Thou shalt die, and no •… 〈◊〉 (2 Kings 20. 1.) yet Hezekiah did not then die, but recovered of that 〈◊〉 ease. And God by his Prophet Jonah said, That Nineveh should be 〈◊〉 thrown within forty days: yet God repented of the evil, and he did it 〈◊〉 Jon. 3. 4, 10.

Answ.

• 1. Concerning Hezekiah, the word of the Lord was not uttered 〈◊〉 reference to the event, as if indeed he should then die: but in reference 〈◊〉 the nature of the disease, which had so far seised upon Hezekiah, as in 〈◊〉 ordinary course of nature, it was impossible for him to recover, and so to 〈◊〉 His recovery was extraordinary, and even miraculous, as if he had been 〈◊〉 from death.
• 2. Concerning the threatening against Nineveh, it was but in part re •… ed. The whole was this, That Nineveh should be destroyed, except they •… peated. Such a threatening is in whole denounced against Abimelech, thus, Restore the man his wife, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, Genesis 20. 7. Now in that Nineveh repented, the intent of the threatening was accomplished, though Nineveh were not destroyed.

The certainty of the execution of God's threatening, should make us take heed of slighting them, le •… t he make us such examples of suffering vengeance, as others shall have cause to say, So we see, that they could not escape.

Thus saith the Lord of Zedekiah, Seeing he despised the oath, he shall not escape, Ezek. 17. 18. And thus saith Christ to the Jews, Ye generation of vipers, how can ye escape the damnation of hell?

§. 175. Of the Resolution and Observations of Heb. 3. 18.

THe Sum of this verse is, The certainty of divine vengeance.

The parts are two,

• 1. A description of the vengeance.
• 2. A declaration of the certainty thereof.

The vengeance is described,

• 1. By the cause thereof, unbelief.
• 2. By the effect following thereupon, They could not enter in.

The certainty is set out by an experimental proof, So we see.

Doctrines.
• I. Unbelief is the cause of divine vengeance. It is here clearly expressed so to be. See §. 171.
• II. Promises are made void by unbelief. So was the promise of entering into Canaan. See v. 11. §. 118.
• III. Experience gives proof of the execution of God's threatening. This phrase, So we see, intends as much. See §. 174.