Commentary on Hebrews

§. 112. Of the danger and damage of ignorance.

THat which hath been noted of ignorance aggravating sin, shows, that the Position of Papists concerning ignorance to be the mother of devotion i •… 〈◊〉 most absurd Position. I would demand, Whether devotion be a good thing or 〈◊〉 ▪ If good, How can it be the child of such an evil as ignorance is? Can sweet wa •… come from a salt spring? I am. 3. 12. Who can bring a clean thing out of an •… clean thing? Not one, Job 14. 4. Surely the devotion which is pretended to co •… from ignorance, is mere superstition, or, which is worse, Idolatry. When you 〈◊〉 not God, you did service unto them which by nature are no gods, Gal. 4. 8.

It is also made by the holy Ghost the mother of self-conceit, Rom. 10. 3. O •… •… tempt of holy things, Jude v. 10. Of lust, 1 Thess. 4. 11. Of murder, Luke 23. 3▪ Of all manner of sin, 1 Tim. 1. 13. Experience showeth, that where there i •… 〈◊〉 knowledge, there is little conscience. Of the heinousness of ignorance, S •… 〈◊〉 whole Armor of God on Ephes. 6. 17. §. 24.

They savor too rank of that Popish error, who think that much knowledge 〈◊〉 not fit for common people: and thereupon do what they can to suppress freq •… and powerful preaching.

Hereby it further appears, that it is a most woeful plight, wherein most peo •… lie: and those not only Savages, Pagans, Turks, Jews, Papists, but also the •… mon sort of Protestants. For ignorance blindeth the minds of most: which 〈◊〉 them so provoke God as they do. The Devils are said to be the Governors of 〈◊〉 darkness of this world, Ephes. 6. 12. Who can be meant by darkness, but bl •… and ignorant persons? such as the God of this world is said to have blinded, 2 Co •… ▪ 4. No marvel that Satan ruleth over such, for they cannot discern his power, •… lice, subtlety, sedulity and mischievous enterprises. When the Troops of Sy •… were smitten with blindness, they were easily led into the midst of their 〈◊〉 (2 King. 6. 18, 19, &c.) So ignorant persons are easily drawn into Satan's p •… Consider the case of a blind man, how ready he is to wander out of his way, 〈◊〉 stumble at this stone, to rush against that post, to fall into any pit or pond▪ 〈◊〉 is the case of an ignorant man.

The sin of ignorance therefore is a sin for which ignorant persons 〈◊〉 to be deeply humbled, as for a disgraceful and dangerous sin, and 〈◊〉 earnestly to crave pardon for this sin. The Sacrifices that were offered 〈◊〉 the Law for ignorance, Levite. 15. 27, &c. afford good ground for performing 〈◊〉 duty.

It is a vain conceit that many have, that their ignorance will be a sufficient 〈◊〉 against divine judgment. Where Christ aggravateth sins against knowledge, concludeth, that they also who sin on ignorance shall be beaten, Luke 1 •… . Though some kind of ignorance may somewhat extenuate a sin, yet no •… rance of that which a man may and should know, can make him blameless.

It concerns all that have power over others, to do what they can to bring men to knowledge of God's ways, lest for not knowing them they provoke God's wrath. No man ought to suffer his brother to lie under such a burden: much less they that have a charge, and in that respect ought to have the greater care over him.

Magistrates therefore must take order to set up the light of God's word in all places where they have any command. Ministers must be diligent and conscionable in preaching the same. Parents and Ministers must instruct their family. Catechizing is of special use hereunto.

As for ignorant persons themselves, they must use all means that God affordeth to bring them to knowledge of his truth. To neglect or to reject means is to turn simple ignorance into willful ignorance, and thereby to make a man's case the more woeful.

§. 113. Of turning God's patience into vengeance.

THe effect of the fore-mentioned willfulness of the Israelites in the wilderness, was a fearful effect, in that it grieved God, as is shown before in §. 102, &c. But here it is much aggravated, in that it provokes him to swear vengeance.

The particle of reference is in the Hebrew a relative, and translated, Unto whom; namely, unto those Israelites that sinned.

In the Greek it is a Conjunction, which implieth an inference of an effect following upon that which goeth before; They sinned: so God swore punishment. Some translate it, Therefore. All tends to the same purpose; namely, that man's obstinacy so incenseth God, as he cannot forbear revenge, and thereupon swears it.

§. 114. Of God's swearing, and that in wrath.

FOr abuse of God's fatherly affection makes him take unto himself the passion of a Judge, and to turn grief into wrath: yea to lay down his rod and take up a sword; and to withdraw all blessings, and think of utter destruction. The curses that are inferred upon God's blessings, Levite. 26. Deut. 28. do give proof hereunto. This made God to turn Ammi into Loammi, Hos. 1. 9. This is by woeful experience verified in the rejection of the Jews, and casting of the seven Churches of Asia, and most of the other Churches, which were planted by the Apostles.

This God doth to manifest his power in beating down the stoutest and stubbornest, Lev. 26. 19. and to make others fear.

This may be a warning to us to take heed of walking stubbornly against. God, lest we provoke him to deal thus with us. Note Lev. 26. 18, &c. Psal. 18. 26.

We ought the rather to lay this to heart, because God's swearing vengeance, after forty years forbearance, gives evidence, that there may be an end of God's patience. The general deluge that swept away the whole world: the fire and brimstone that destroyed the Sodomites, and other judgments that God hath executed upon his people, give evident proof hereof. Well note Isa. 5. 5. Luk. 13. 9.

An oath (or swearing) is a solemn confirmation of a matter to gain credence thereunto. An oath is used, that that which is so attested should not be slighted, but steadfastly believed. This phrase, An oath for confirmation ( Heb. 6. 16.) implieth, that confirmation of a thing is the end of an oath.

The root from whence the Hebrew verb, translated swear is derived, signifieth seven, or seven times. Seven is counted a number of perfection. Such a confirmation is an oath, as if the thing were confirmed as much as might be, even seven times over.

Of the five kinds of bonds, whereby a matter in an oath is confirmed, applied to God, and of God's swearing, See The Churches Conquest on Exod. 17. 16. §. 80.

The Scripture expresseth two cases wherein God useth to swear:

One was in making promises, as Gen. 22. 16. Psal. 132. 11.

The other in denouncing threatenings, as here, and Deut. 1. 34.

Both of them are for confirmation of his Word.

In the former case he swears in mercy and tender respect to his children, and 〈◊〉 to strengthen their faith in his promise, and to move them to give all 〈◊〉 thereunto, and with patience to wait for the accomplishment thereof. Thus God swore to Abraham, as this Apostle testifieth. See Chap. 6. 13. §. 97.

In the later case he swears in wrath the more to affright and terrify those 〈◊〉 whom he swears: that they may know that the doom denounced against them 〈◊〉 surely be executed. Thus the Lord swore to the Israelites here: and thereupon the Apostle thus brings it in, I sware in my wrath.

Here just occasion is given to speak of God's wrath: namely, how wrath or •… ger may be attributed unto him. But hereof, See A pl •… ister for the Plague on 〈◊〉 16. 46. §, 41, 42.

§. 115 Of the form of God's Oath.

THe form of God's Oath is not here expressed; yet, by the manner of 〈◊〉 down the words, it may well be understood to be some kind of 〈◊〉 in case he did not perform what he had threatened.

Both the Hebrew, and the Greek do thus express the Oath of God, If 〈◊〉 shall enter. Our English doth set down the sense of the Oath, thus, They shall 〈◊〉 enter; but they do not fully express the emphasis of the phrase. There is an •… gant figure, which in English we may style silence, whereby men conceal, and •… ter not something which may well be understood, but they are not willing to •… press.

This is frequent in Oaths: as where Elijah saith to Ahab, As the Lord God 〈◊〉 Israel liveth, if there be dew; 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉 , As the Lord liveth, if I put thee to death, if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense, such a phrase as this may be understood, 〈◊〉 me not be accounted true, or Repute me a liar. To like purpose, saith David, 〈◊〉 come into the •… abernach of my house: If I go up into my bed: If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ, Verily I say unto you, If a sign be given unto this 〈◊〉 on, Mark 8. 12. and God himself, Once have I sworn by my holiness, if I lie 〈◊〉 David, Psal. 89. 35. And here, I sware in my wrath, if they shall enter. Here 〈◊〉 be understood, Let me not be accounted a God, or let me not be accounted 〈◊〉 As in other things, so in this.

God speaketh to men after the manner of man: He submitteth his truth 〈◊〉 man's judgment. This then implies a very strong negation. A stronger cannot 〈◊〉 expressed.

This is to root insidelity out of men's hearts.

That which is concealed in the fore-said Oaths, being some imprecations 〈◊〉 ones self, showeth, that men should be very tender of making imprecations. Hereof, See The whole Armor of God on Ephes 6. 18. §. 55.

§. 116. Of the Rest d •… nied to the incredulous Israelites.

THe particular punishment or revenge which God sweareth to inflict 〈◊〉 them, is deprivation of his promised Rest, thus set down in our English, 〈◊〉 shall not enter into my rest.

The Rest here meant, as it hath reference to those Israelites who provoked 〈◊〉 to sware, is the Land of Can •… an.

This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness, and in the Land of Egypt.

The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labor. This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah. Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof, is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands, Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noah's time would ease the earth of that intolerable burden of wickedness, wherewith the multitude of Giants, who were cruel, tyrannical persons, over-loded it: So as by the ceasing of that violence, there should be rest.

He had therefore a name of rest given him, because rest should be in his days, as ^e Solomon, which signifieth Peace, had that name given him, because peace was in his days, 2 Chron. 22. 9.

The Greek Noun here used is a compound. The simple Verb signifieth in general to cease or leave off, Luke 5. 4. & 11. 1. It is in particular applied to the allaying or ceasing of storms, as Luk. 8. 24. and to mischievous opposition against truth, Act. 13. 10. and to appeasing uproars, Act. 20. 1. and to leaving off violent beating, Act. 21. 32. and to leaving off sin, 1 Pet. 4. 1.

The Verb compounded with the Preposition here used, signifieth to restrain, Act. 14. 18. It is used sometimes intransitively, without governing any case, as in this phrase, God did rest, Chap. 4. v. 4. So ver. 10. Sometimes transitively, as in this phrase, Jesus gave them rest: or Joshua made them rest; that is, he procured rest for them, Ch. 4. v. 8.

A Noun that cometh from this compound Verb is here used, and signifieth Re •… t; even such a rest as freeth from travels and troubles.

Fitly is this word used in this place; for the rest here spoken of, whether it be taken literally for Canaan, or mystically for Heaven, is a freedom from travels and troubles.

Eight several times is this Noun used in this and the next Chapter, and translated Rest. There is another word once only used in the New Testament, and translated Rest, which according to the notation of it, signifieth the keeping of a Sabbath, Ch. 4. v. 9. §. 31.

The children of Israel were under sore bondage, and subject to much labor, toil and oppression in the Land of Egypt; and in the wilderness they had no settled place of abode, but were forced to remove from station to station. In Canaan they were a free people under no bondage, and according to their several Tribes and Families they had a set and settled habitation: which as an inheritance was given to them and their posterity. In this respect Canaan had this title given unto it, Rest.

This title Rest, doth both amplify God's great care over his Church; and also aggravate the judgment here denounced,

• 1. It amplifieth God's providence in this, that howsoever in wisdom he may suffer his Church for some time to be under sore pressures, and to be brought to sundry straits, yet Rest shall be the end of all. This he prepareth, this he will give to his. After that the Israelites had been settled in Canaan, they were for their sins 〈◊〉 by their enemies; yet God gave them rest again, Judge. 3. 11, 32. & 5. 31. So after David's wars and troubles God gave Israel Rest on every side, 1 Chro. 22. 18. Yea after they had been seventy years in Captivity, he brought them to this land of rest again, Ezra 2. 1. In the Apostles time after some persecution the Churches had rest, Act. 9. 31. And in Constantine's time after the ten persecutions: And in Queen Elizabeth's time after the Marian persecution. This the Lord thus ordereth here in this world, to uphold the spirits of his servants, that they should not saint under their troubles and trials: but hold out upon an expectation of R •… st. Men labor and travel all the day in hope of rest in the night.

  But Heaven especially is that rest which God hath prepared for all his. This is that Rest which remains to the people of God, Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world. This world is as an Egypt and a wilderness to the Church of God: But Heaven is their Canaan. As Christ for the joy that was set before him, endured the Cross, despising the shame, (Heb. 12. 2.) So let us for this Rest that is set before us. Of the true Rest, See Chap. 4. v. 1. §. 8.

• 2. This title Rest doth aggravate the judgment inflicted upon the Israelites, in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels: which was that they should have rest. Rest 〈◊〉 prepared for them: but they through their incredulity and manifold rebellion •… deprived themselves thereof. See §. 118.

They so far deprived themselves of that rest, as God sware, they shall 〈◊〉 enter into it. They should be so far from having any possession therein, and long living, dying and being buried therein, as they should not so much as 〈◊〉 a foot therein, or have their bones carried thereinto, as Joseph's were, Exod. 13. 1 •… Josh. 24. 32.

Our English doth interpret the Greek word in the full latitude thereof, thus, E •… nter into. For it is a compound. The simple Verb signifieth to go, or to come: 〈◊〉 the Preposition into. This compound is used to set out the utter exclusion of •… pocrites, other wicked, and all unregenerate persons out of Heaven, Mat. 5. 20. 〈◊〉 7. 21. John 3. 5. Rev. 21. 27.

In this the type, which is Canaan, fitly answereth the truth, which is Heaven.

This emphasis of the word, which setteth forth their utter exclusion out 〈◊〉 Canaan, doth aggravate their judgment.

§. 117. Of rest styled God's rest.

THe fore-mentioned Rest is further amplified by appropriating it to God, 〈◊〉 calls it, My Rest.

By an excellency is that Rest called God's rest, and that in sundry respects.

• 1. It was a rest which God had promised to their Fathers.
• 2. By God they were conducted, and brought out of Egypt through the wildeness unto it.
• 3. By God, they who entered in were settled therein.
• 4. God had his habitation there among them.

There was his Tabernacle, and Ark, and afterward his Temple set. In what •… spect Heaven is called God's rest. See Chap. 4. v. 1. § 9.

God doth here purposely appropriate this rest unto himself to make them, 〈◊〉 enjoyed it, and sound the benefit of it, more thankful and obedient: and to •… gravate the sin of those who by their incredulity deprived themselves thereof. 〈◊〉 they deprived themselves of an especial pledge of God's favor.

Learn hereby to acknowledge that rest and quiet, which any way you have, 〈◊〉 be God's. The rest which we have had in this Land since Queen Mary's days, 〈◊〉 God's. The rest that this City hath had in special, or any other Cities or Towns The rest that we have in our houses, or in our beds, when we quietly sleep 〈◊〉 in, is God's. God gives, God continues it. To God praise and thanks is to be •… ven for the same: and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name.

§ 118. Of man's forfeiting the benefit of God's promise.

Quest. HOw can God's oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he sware to their Fathers of giving it them. Answ. By distinguishing the persons who entered into that Rest, and who 〈◊〉 deprived thereof, the two oaths of God may easily be reconciled, and stand •… there without any contradiction.

His oath of promise was made to such as should believe the word of God, 〈◊〉 walk in the way of God.

His oath of threatening was made against the incredulous, who would not 〈◊〉 that course which God had prescribed for entering into that Rest.

God's oath of promise was accomplished in those that entered. His oath of •… ning was accomplished in those who were destroyed in the wilderness. This •… tion may be gathered out of God's own words, Deut. 1. 34, 35, & &c.

By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithful. Thus the old world •… prived themselves of the benefit of the Ark, 1 Pet. 3. 20.

Thus Lots sons in Law deprived themselves of that preservation which they might have had, Gen. 19. 14. Memorable in this case is the example of the incredulous Prince, who upon the relieving of Samaria was trod to death, 2 King. 7. 17, &c. The Pharisees rejected the counsel of God against themselves, Luk. 7. 30. So did the wicked guests: Luk. 14. 18, &c.

Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises. Though it be most true that God doth all the good which he doth, and bestoweth all the blessings which he bestoweth upon his •… ree Grace, and mere mercy: and that man's faith and obedience doth not simply move God to make promise of good unto him, or to do good unto him: yet he requires these, as means, wherein and whereby man should be partakers of his Grace, and whereby man may gain assurance to himself, and give evidence to others, that God intendeth such and such good things to him. In this respect they who believe not are said to put away from them that which God hath promised, Act. 13. 46.

For unbelief as a thick mist before the eyes of our understanding, Luk. 19. 42. and brings obstinacy upon the will, Exod. 5. 2. Num. 14. 41.

Wherefore as we desire to partake of the benefit of God's promise and Covenant, let us take heed of forfeiting the same by not observing the course which God hath prescribed. God hath promised to give to them that ask, Matth. 7. 7. But if we regard iniquity in our heart, the Lord will not hear, Psa. 66. 18. God hath promised not to fail nor forsake his, Heb. 13. 5. Yet will he forsake them that forsake him, Deut. 31. 16, 17.

Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. §. 7.

§. 119. Of the Resolution of Chap. 3. v. 7, 8, 9, 10, 11.

IN these five verses, God's dealing with the Israelites in the wilderness is set down. The end hereof is to deter Christians from disrespecting Christ. This is done by way of disuasion.

The disuasion is,

• 1. Generally propounded in the fore-said verses.
• 2. Particularly exemplified in the rest of the Chapter.

In the General observe,

• 1. The manner of propounding it.
• 2. The matter whereof it consisteth.

The manner is in these words, Wherefore as the holy Ghost saith.

Herein are four distinct points observable,

• 1. The Inference, in this word Wherefore.
• 2. The Resemblance, in this particle AS.
• 3. The principle Author, The holy Ghost.
• 4. The kind of expressing his mind, in this word, saith.

The Matter sets out,

• 1. A virtue.
• 2. A vice.

The virtue is premised as a means to prevent the vice: as is evident by this conditional conjunction, IF.

The virtue is set out by an act Hear, and the object, voice: limited by a double restriction,

• 1. Of the person, HIS.
• 2. Of the time, TO DAY.

The vice prohibited is set out,

• 1. By the kind of it, v. 8, 9.
• 2. By the consequence following upon it, v. 10, 11.

The kind of vice is,

• 1. Propounded.
• 2. Aggravated,

It is propounded,

• 1. Under an act forbidden, Harden not.
• 2. Under the object thereof, Your heart.

The aggravation is taken,

• 1. From the place where this sin was committed.

  The place is described,

  • 1. By two titles (taken from their sins, Provocation, Temptation, amp •… fied by the time, the day. )
  • 2. By the barrenness of it, Wilderness.
• 2. An aggravation is taken from the persons who committed the sin.

The persons are described,

• 1. By a note of relation, Fathers.
• 2. By a distinct expression of their acts, which were two: Tempted, proved: and enforced,
  • 1. By the means of restraining them, They saw my works.
  • 2. By continuance thereof, Fourty years.

Herein two points are intended,

• 1. God's patience in continuing to do wonders forty years.
• 2. Their obstinacy in continuing to sin all that time though they saw his 〈◊〉 so long.

2. The consequence following upon their sin hath reference to God, and 〈◊〉 in two respects:

• 1. To his fatherly affection, v. 10.
• 2. To his just indignation, v. 11.

His fatherly affection is

• 1. Implied.
• 2. Manifested.

God's fatherly affection is implied,

• 1. By the kind of it, in this phrase, I was grieved.
• 2. By the persons at whom he was grieved, This generation.

Generation intendeth two points,

• 1. A multitude.
• 2. A succession of people.

The manifestation of God's affection is

• 1. Generally hinted by his complaint, in this word, said.
• 2. It is particularly expressed in the substance of the complaint, which cons •… of two vices, whereof he complaineth.

The former is set out

• 1. By an act, They erred.
• 2. By the subject thereof, is heart.
• 3. By the continuance therein, always.

The later is set out

• 1. By a deficiency, They knew not.
• 2. By the object there •… , My ways.

2. God's righteous indignation is manifested in his Oath, which is

• 1. Generaly expressed, (I sware.)
• 2. Particularly described.

God's Oath is described,

• 1. By the provoking cause, Wrath.
• 2. By the form of it, implied in this particle IF.
• 3. By the matter, which is deprivation of what otherwise they might have h •… d.

This deprivation is aggravated,

• 1. By their utter exclusion, Shall not enter.
• 2. By the place from whence they were excluded.

The place is illustrated,

• 1. By the commodity of it, Rest.
• 2. By the excellency of that commodity, in reference thereof to God, My 〈◊〉 .

§. 120. Of Observations collected out of Heb 3. 7, 8, 9, 10, 11.

I. CHrists faithfulness must make Christians heedful in attending to him. The •… ticle of inference, Wherefore, intends thus much. See §. 73.

II. The Apostle delivered what was agreeable to the mind of the Spirit. 〈◊〉 wrote as the holy Ghost spake. This particle AS showeth the agreeablen •… See §. 74.

III. The holy Ghost is the Author of the Old Testament. He therein spake. 〈◊〉 §. 74.

IV. The Word written is as a Sermon spoken. The testimony here alleged is taken out of the Word written: yet of it this Verb, saith, is used. See §. 74.

V. The first opportunity for grace is to be taken. This is intended under this word Today. See §. 76.

VI. God's Word is man's rule. God's word is implied under this phrase, His voice, which is here set down as our rule. See §. 78.

VII. God's Word is to be heeded. We must hear it. See §. 77.

VIII. Hearing God's Word is a means to prevent hardness of heart. The manner of premising this duty with this conditional particle, IF, intends thus much. See §. 77.

IX. Mans heart may be hardened. This is here taken for grant in that he admonisheth them not to harden their hearts. See §. 80, &c.

X. Man may harden his own heart. This Relative Your hath reference to those that are admonished not to harden their hearts. See §. 85.

XI. Hardness of heart is an hindrance to profitable hearing. In that he infers this admonition, not to harden their heart, upon the duty of hearing, he showeth that they whose hearts are hardened cannot well hear God's Word. See §. 77.

XII. Sins of Predecessors are to be avoided. This note of resemblance AS, hath reference to their Predecessors to whom they must not be like. See §. 89.

XIII. Notice is to be taken of the sins of former ages. These two titles, Provocation, Temptation, are records of former sins; that so succeeding persons may take notice thereof. See §. 90.

XIV. Mans continuing in sin is a day of sinning. For this end is the Israelites continuing to tempt God called the day of temptation. See §. 91.

XV. Kindnesse works not o •… incredulous. Many and great were the kindness •… which God shown to the Israelies in the wilderness: yet in the wilderness they remained obstinate. See §. 92.

XVI. Straits are no just cause of distrust. The Israelites are blamed for their unbelief in the wilderness, though therein they were brought to many straits. See §. 93.

XVII. Sins of forefathers are no warrant to successors. The children that came from the Israelites in the wilderness are here warned to take heed of their fathers sins. See §. 95.

XVIII. It is a great sin to tempt God. Tempting of God is here set down as an high provocation of God. See §. 96.

XIX. God is kind to the ungrateful. This word proved being added to tempted, showeth that they who tempted God had sundry proofs of his goodness. See §. 97, 98.

XX. Extraordinary works work not on incredulous. Who ever saw greater works of God then the Israelites in the wilderness? They saw these works and yet believed not. See §. 99.

XXI. Mans unbelief straitneth not God's power. Though the Israelites in the wilderness believed not, yet God all that time, even forty years continued to do wonders, they saw his works. See §. 100.

XXII. God is of long suffering. He continued to be grieved forty years together. See §. 101.

XXIII. Continuance in sin much aggravates sin. This particle of inference Wherefore having reference to God's swearing vengeance upon their forty years provocation, proveth as much. See §. 102, 109.

XXIV. Mans obstinacy grieves God. It was Israel's obstinacy that provoked God to say, I was grieved. See §. 103▪

XXV. Conspiracy of many in sin is one aggravation.

XXVI. Continuance after others in the like sin, is another aggravation. These two Observations arise from the meaning of this word Generation. See §. 104.

XXVII. God is oft forced to complain of his people. This word said, as here used, is a word of complaint. See §. 105.

XXVIII. Wilfulnesse aggravateth sin. Erring in heart is a kind of willfulness. This is here set down as an aggravation. See §. 106, 107.

XXIX. God's works are his ways. Therein he makes himself to be seen as it 〈◊〉 walking before us. Therefore they are here called his ways. See §. 110.

XXX. Some ignorance aggravateth sin. Their not knowing is here set down as 〈◊〉 aggravation. See §. 111.

XXXI. God's patience may be turned into just vengeance. This particle so, showeth that by abuse of patience God was brought to swear judgment▪ 〈◊〉 §. 113.

XXXII. God may be brought to swear vengeance. This is here plainly expressed▪ See §. 114.

XXXIII. God may be incensed to wrath. For here he saith of himself, I sware 〈◊〉 wrath. See §. 114.

XXXIV. Men must be tender of imprecations. The manner of God's o •… whereby the imprecation is left to be understood, intendeth as much. See §. 11 •… .

XXXV. There is a rest prepared for God's people. This is implied under this 〈◊〉 Rest. See §. 116.

XXXVI. The rest of God's people is in special manner God's rest. For thus God's 〈◊〉 leth it, My rest. See §. 117.

XXXVII. Men may deprive themselves of the benefit of God's promises. God 〈◊〉 promised this rest to the children of Israel, yet these Israelites deprived themsel •… thereof. See §. 118.

§. 121. Of this title, Brethren, used in Admonitions and Reprehensions, &c.

HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christ's Prophetical Office.

The use in general is, that we cleave close to Christ, and never start 〈◊〉 him.

In laying down this use, the Apostle hath an eye to the forenamed Divine •… money, as to the groundwork of this use. Hereupon he maketh a fit applic •… thereof to those in particular to whom he wrote, ver. 12, 13, 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses o •… 〈◊〉 Chapter.

In his application he useth a pithy disuasion from backsliding, v. 12. and 〈◊〉 a good direction to prevent the same, v. 13, &c.

The disuasion may have an immediate reference to that which in the si •… 〈◊〉 verses of this Chapter is set down, concerning Christ's Prophetical Office. 〈◊〉 the whole Divine testimony being included in a parenthesis, this verse may be •… ferred to the first particle of the 7 ^th verse, Thus, Wherefore take heed, &c. ( See § •… Or else it may have reference to this note of comparison, AS, v. 7. and then 〈◊〉 perspicuity sake, the other particle of comparison SO, be here prefixed in this 〈◊〉 ner, As the holy Ghost saith, &c. So take heed, &c. Both references tend to 〈◊〉 same end.

The Apostle enforceth this admonition by this mild, sweet, insinuating 〈◊〉 brethren. Here he seems to be jealous of them, and to fear that they might 〈◊〉 Apostates. Wherefore to make this bitter pill of jealousy and fear to be the 〈◊〉 taken, he sweetens it with this title, which is an especial evidence of his enti •… 〈◊〉 to them, and tender care over them. This is yet more fully evidenced, Gal. 4. 11, •… ▪ Heb. 6. 9.

Of this title Brethren, See §. 3, 4. There it was shown that exhortations are 〈◊〉 to be sweetened. So are Admonitions, (2 Thess. 3. 15.) Commands, (2 Thes. •… Prohibitions, ( I am. 2. 1.) Reprehensions, ( I am. 3. 10.) and other like kin •… dealing. For these are as fulsom potions, and bitter pills▪ they have need of •… ning that they may the better relish. Thus it is manifested that Commands, A •… nitions, Prohibitions, Reprehensions, Fears and Jealousies do not proceed 〈◊〉 anger or hatred, but from love and good will, and tend not to the disgrace, 〈◊〉 the good of those to whom they are applied.

That therefore which the Apostle in this kind practiced himself, he gave in charge to his Successor, 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power, and occasion to command, exhort, dissuade, forbid and reprove others.

§. 122. Of circumspection in preventing Apostasy.

THe word whereby the Apostle setteth out his admonition properly signifieth to see. It is applied in the New Testament both to corporal, and also to spiritual sight. See Chap. 2. v. 9. §. 72.

Seeing is an especial means to avoid danger. Blind men that cannot see, if they walk abroad without a guide, are ready to rush upon every wall, to knock themselves by every post, to stumble at every block, to fall into every ditch that i •… in the way where they pass, and to implunge themselves into many other dangers.

Now because seeing is a means to prevent such mischiefs, prudent care in avoiding danger is set out under this word See: and it is thus translated in a spiritual sense, Heb. 12. 25. It is also thus translated, look to, 2 Joh. 8. Beware, Mar. 12. 38. Take heed, Luke 21. 8. So here in this Text.

It being here premised as a means to avoid backsliding and falling away, showeth that great circumspection must be used for preventing Apostasy: yea and other sins also. To this purpose is this caveat in this very word, frequently used in the New Testament; and in other like words and phrases both in the Old and New Testament; as Deut. 4. 9, 15. & 29. 18. Prov. 4. 23, 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. & 12. 15.

Great need there is of much circumspection in regard,

• 1. Of sin, whereby men are brought to fall away.
• 2. Of Satan, who continually tempts men thereto.
• 3. Of ourselves, who are too prone to decay.
• 4. Of God, who may be provoked to leave us to sin, Satan and ourselves.

• 1. For sin, it is exceeding deceitful. Therefore this Apostle attributeth unto it this Epithet Deceitfulness, v. 13. Sin never presents itself in its own colors, but takes upon it the shape of some virtue or other, as superstition the dress of Religion, licentiousness of Christian liberty, covetousness of thriftiness, prodigality of liberality; and it ever makes some pretence of delight, profit, advancement, or other like thing that gives content to man; as Gen. 3. 6. & 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shows itself to be a brat of the devil, and like to i •… Sire: for Satan can translate himself into an Angel of light, 2 Cor. 11. 14.

  Sin is also of a bewitching nature: It insensibly soaks into a man, as lust did into David, 2 Sam. 11. 2. &c. and when once it hath possessed a man, that man's heart cannot be withdrawn from it; as appears by David's prosecuting his lust, not only by committing adultery with Uriah’s wife: but also by making him dru •… k, and working his destruction, 2 Sam. 11. 13, 14. Yea it so bewitched Sampson, as though he k •… ew that Delilah had consented to the Philistines to betray him into their hands, yet he could not leave her, Judge. 16. 5, &c. Even so, many are so bewitched with sin, as though they know it will cost them both their temporal and eternal life, yet they cannot give it over. See more of sins deceitfulness, §. 148.

• 2. For Satan, he is a mortal enemy, unplacable, sedulous, restless, and very terrible. All these are set forth to the life in these words, Your adversary the devil as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. 5. 8.
  • 1. His name devil declares him to be an accuser; and therein one that seeketh all the advantages that he can against us.
  • 2. He is an adversary, who will do us all the spite he can: as an adversary in Law.
  • 3. He is as a lion, strong, ravenous, fierce and cruel.
  • 4. He is as a roaring lion, doing what he can to affright us, and make us yield to him.
  • 5. He walketh up and down. Herein he shows himself to be sedulous, yea and restless, Matth. 12. 43.
  • 6. He seeks whom he may devour. This declares him to be a deadly enemy. He aims at our death, even the damnation of our souls.

  It there not just cause to be very watchful against such an enemy?

• 3. For our selves: We are exceeding foolish, like the silly fish that by a 〈◊〉 soon taken with the hook. By reason of the flesh that is in us, we are prone 〈◊〉 forward to yield to every temptation, as dry tinder soon takes the least spark 〈◊〉 fire: and as gunpowder, taking the least spark, is soon all on a flame: so we 〈◊〉 nature are soon taken with the least temptation, and soon set all on fire. 〈◊〉 there is in us a natural proneness of ourselves to decay in grace, and to fall 〈◊〉 it; as in a stone, weight of lead, or any other earthy and heavy thing, to fall •… ward, if continually by some means or other it be not held up: or as water to 〈◊〉 cold, if fire be not continually kept under it.
• 4. For God, he is oft provoked by men's security and carelessness to leave 〈◊〉 to the temptations whereunto they are subject; which if he do, how can we 〈◊〉 Take instance in this case of Peter, Matth. 26. 33, 70.

Hereby we may take information of one special reason of men's failing and •… ling away from God, namely their want of circumspection: they do not take 〈◊〉 heed which they should. If men that are circumspect, be notwithstanding, 〈◊〉 overtaken, How is it possible that they who are secure and careless should 〈◊〉 firm and stable? It is noted of the men of Laish, that they dwelt careless, 〈◊〉 secure: whereupon they were soon surprised by their enemies, Judge. 18. 7, 〈◊〉 Even so in regard of men's spiritual estate, they who are careless, are a fit prey 〈◊〉 the devil, ( Matth. 12. 44.) and for such as he sets on work.

In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉 this Christian care in preventing sin. They who use the greatest diligence 〈◊〉 they can hereabout, find all too little. Let me therefore again and again •… cate this Apostolical caveat, Let him that thinketh he standeth, take heed 〈◊〉 fall, 1 Cor. 10. 12. Be not secure, but fear. Be not overbold, but fear. 〈◊〉 highminded, but fear, Rom. 11. 20. Ever maintain an holy jealousy over thy 〈◊〉 which is comprised under this word, Fear, Chap. 4. v. 1.

Of means to prevent falling away, and to remain steadfast, See §. 70.

§. 123. Of circumspection over a man's self.

THis phrase, In any of you, intends an extent of the foresaid duty of cir •… spection. This word, in any, extends the duty to others, as well as this 〈◊〉 of you, applies it to men themselves.

Indeed this caveat is oft restrained to men themselves: as Mar. 13. 9. Luk. 〈◊〉 Phil. 2. 12. Col. 3. 16. 1 John. 5. 21. For,

• 1. Everyone is nearest, to himself, according to this proverb, Near is my 〈◊〉 but nearer is my skin. Now our greatest care must be of the nearest to us.
• 2. Everyone hath an especial charge of himself: even they who have 〈◊〉 over others. Take heed unto yourselves, and to all the flock. saith the Apostle 〈◊〉 Elders of Ephesus, Act. 20. 28. The reason hereof may be this; In doing this 〈◊〉 shall both save themselves and them that hear them, 1 Tim. 4. 16.
• 3. Everyone best knows himself, and can best discern when he begins to 〈◊〉 What man knoweth the things of a man, save the spirit of a man which is in 〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth, Examine your 〈◊〉 prove your own selves: Know you not your own selves, &c. 2 Cor. 13. 5.
• 4. Everyone is especially to give an account of himself, Rom. 14. 12. 〈◊〉 5. 10.

They therefore who put off this duty from themselves are most blame▪ 〈◊〉 Of this sort are,

• 1. They who seem to take care of others, but have no care of 〈◊〉 Soundly and sharply doth the Apostle upbraid the Jews in this respect, 〈◊〉 &c. There are many Magistrates that will be careful to keep others in 〈◊〉 Law, yet much transgress themselves. Many Ministers will cry out against 〈◊〉 men's committing those sins whereunto they greedily give themselves: The 〈◊〉 may be said of Husbands, Parents, Masters, Tutors, and such as have otherways charge over others. These and others like them, are like the builders of Noah 's A •… k, who built that which was a means to preserve Noah and his family, but entered not themselves thereinto. He was not of this mind who said, I keep under my body, and bring it into subjection; left that by any means, when I have preached to others, I myself should be a cast-away, 1 Cor. 9. 27.
• 2. They who clean put off this duty from themselves to others: as the younger to the elder: Subjects to Magistrates: Hearers to Teachers: Poor to Rich: Females to Males. I suppose none will so do in the case of their body and temporal estate. Doth not this argue a fleshy and earthy disposition? See v. 13. §. 147.

All that was delivered in the former §, may in special be applied to a man's care of himself.

§. 124. Of circumspection over others.

THough this be a necessary and bounden duty for everyone to be circumspect over himself: yet must not the duty of circumspection be bounded, limited and restrained only to men's selves; it must also be extended to others. Where the Apostle saith, Take heed unto yourselves, he addeth, and to all the flock, Act. 20. 28. And where another Apostle saith, Keep yourselves, &c. he addeth, And others save, &c. Jude v. 21, 23. This duty is more expressly extended to others, Deut. 13. 12, &c. Heb. 12. 15. Gal. 6. 1, 2. 1 Thess. 5. 11, 14.

Weighty reasons there are to press this extent of this duty of circumspection: As,

• 1. The near union of all Christians. They are children of the same Father. Have we not all one Father? Mal. 2. 10. Of this union, see more §. 17.
• 2. The like common condition of all. Others as ourselves are subject to manifold infirmities, and to all sorts of temptations: they have also the same enemies that we have, and they are as prone to fall away as we are. Thus in these and sundry other like respects, there is as great need of being careful over others, as over ourselves.
• 3. The extent of brotherly love. This is thus set down, Thou shalt love thy neighbor as thyself, Matth. 22. 39. This is the Law and the Gospel, the Prophets and Apostles. This is the sum of that Doctrine which in the Law and Gospel, by the Prophets and Apostles is taught concerning one another. If you do this; you do well, Jam. 2. 8. Such an affection do men bear to themselves, as they will not stick at any pains or cost to do themselves good, or to prevent any hurt or damage that might befall themselves. Were the extent of brotherly love observed, we should be, we would be like minded to others.
• 4. The zeal that we ought to bear to the glory of God: For to keep men from falling from God, so as they may ever remain faithful to him, adds much to his glory. Constant and continual faithfulness in servants, is an evidence of his goodness whom they serve. It gives proof that they serve a good Master, which makes much to his glory.

Hereby we see the scantinesse of their duty, who wholly cast off all care of keeping others from falling from God, supposing it enough that they take care of themselves. This later of caring for themselves is commendable: but the other concerning their brother ought not to be neglected.

Some will be ready to say, Am I my brothers keeper? Gen. 4. 9.

To these I answer, that That was the speech of a murdering Cain. The truth is, that we are everyone our brothers keeper, and ought to take care of our brother. They therefore who are careful over themselves, are to be exhorted to extend their care in this kind to their brother also. This especially concerns them who have charge over others. See Chap. 2. v. 13. §. 126.

The Pronoun any, excludeth not any of what sex, age, degree, condition or distinction soever they be; if at least they may in charity come under the title of a brother. For this as other Christian duties is to be performed without partiality, 1 Tim. 5. 21. I am. 3. 17. Herein we shall show ourselves like unto God, 2 Chron. 19. 7. See Chap. 6. v. 11. §. 78.

§. 125. Of perpetual circumspection.

THe aforesaid duty of circumspection over ourselves, with the extent thereof over others, is amplified by continuance therein, in this phrase, Lest a any time. This is the interpretation of one Greek word: whereof see Chap. 2 v. 1. §. 6.

The first particle lest, is a note of prevention, and hath reference to the first word, take heed. The other particle translated, at any time, is a note of const •… cy or perpetuity.

It here implieth an holy jealousy in the Apostle (as 2 Cor. 11. 2, 3.) lest hereafter sometime or other they might fall away, though they now stood; and 〈◊〉 intendeth a perpetual watchfulness. This is more fully expressed in these words, 〈◊〉 〈◊〉 good to be zealously affected always in a good thing, Gal. 4. 18. Hereupon he is pronounced happy that feareth always, Pro. 28. 14.

Man by his natural disposition is very prone to decay in grace, if care be 〈◊〉 taken to nourish grace and to make it increase more and more: as water, though •… seething hot is prone to wax cold, if fire be not kept under it. Besides, the 〈◊〉 is restless, 1 Pet. 5. 8. Mat. 12. 43, &c. The Apostle that well knew this, thus such to those over whom he had a charge, I will not be negligent to put you alwa •… 〈◊〉 remembrance, 2 Pet. 1. 12.

It well becomes us therefore to persevere in all our good beginnings. Here •… see more §. 68.

§. 126. Of looking to the heart.

THe object whereabout men ought to take most heed, is here set down to be the heart: and that in general, that it be not evil: and in special, that 〈◊〉 belief seize not upon it.

Of the heart, and of the divers acceptions thereof, See §. 79.

The heart is here taken in the largest extent, for the whole soul of man, •… sisting of two especial faculties, Understanding and Will. For as Faith exercis •… itself in both these, so unbelief depraveth both. Such virtues and vices as are •… rectly contrary one to the other, have the same object.

The Apostle in mentioning the heart, striketh at the very root: and gives us 〈◊〉 understand, that The heart is especially to be looked unto. Keep thy heart with 〈◊〉 diligence, (Prov. 4. 23.) or word for word, above all keeping: Above thy Coy •… Jewels: For a man's life consisteth not in the abundance of the things which he possess •… ▪ Luke 12. 15. But out of the heart are the issues of life, Pro. 4. 23. Yea, keep thine 〈◊〉 above thine eyes, ears, tongue, hands, feet, or any▪ parts of thy body.

• 1. The heart is as a Queen, and hath an absolute command over all the parts of the body. As Josiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God, (2 Chron. 34. 32.) so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord, that with p •… of heart, they would cleave unto the Lord, Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him, and to keep all his Commandments alw •… Deut. 5. 29.
• 2. The heart is a spring, whence all manner of affections and actions do 〈◊〉 ▪ and they are so qualified as the heart is. A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good, and an evil man out of the evil▪ treasure of 〈◊〉 heart bringeth forth that which is evil, Luke 6. 45. Philosophers say, that the 〈◊〉 of the body is the fountain of natural life: The heart first lives in him, and 〈◊〉 dies in him. So the heart of the soul is the fountain of spiritual life. It is 〈◊〉 leaven, Matth. 13. 33. It is first seasoned itself with grace; then it seasoneth 〈◊〉 whole man. If grace be clean out of the heart, there is no hope of reco •… ing it.
• 3. The heart is as God's Throne whereon he alone will sit. It is his secret 〈◊〉 whereinto he alone will come. It is thereupon noted, that to search the heart 〈◊〉 one of God's incommunicable properties, Ier. 17. 9. Act. •… . 24. This therefore 〈◊〉 Lord most desireth, Prov. 23. 26. Deut. 5. 9.
• 4. The integrity of the heart is so acceptable to God, as a man of an upright heart is said to be a man after his own heart, 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God, I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, 2 Kings 20. 3.

Though there may be many failings in that which men do, yet if they prepare their heart to seek the Lord, the Lord will pass by those failings, Gen. 20. 6. 2 Chr. 30. 19, 20. But on the contrary, though never so great and glorious things be done, and not with an upright and pure heart, they are an abomination to the Lord, Isa. 66. 3. Mat. 15. 8.

On these and other like grounds, there is great and just cause to take heed of the heart, and to keep it with all diligence. A Queen useth to have a strong Guard to watch for her safety. Springs also use to be charily kept. What care can be sufficient to keep that wherein God doth most delight? God hath placed the heart in the midst of a man, and compassed it about with ribs for the greater safety. If a man's heart be ready to faint, the blood in the body will quickly come about it to refresh it. Thus Nature itself teacheth us to have an especial care of the heart, as it is spiritually taken.

§. 127. Of an evil heart.

THe greater heed must be taken to the heart, because otherwise it may soon prove to be an evil heart: which the Apostle implieth by adding this Epithet [ Evil ] to the heart here in this place.

The Greek word signifieth a troublesome evil, or evil that troubleth a man. It is derived from a Noun, that signifieth labor or trouble. In this sense, as here the heart is called evil, so the conscience, Heb. 10. 22. For an evil conscience is troublesome. So some men are in this respect called evil men, 2 Thes. 3. 2. yea Satan who is most troublesome is styled the evil one, Matth. 13. 19. 1 Joh. 5. 18. and troublesome times are said to be evil days. This Greek word is translated grievous, Rev. 16. 2.

This caveat against an evil heart, the Apostle giveth to those whom he called Brethren, and partakers of the heavenly calling, v. 1. whereby he showeth that he had a holy jealousle over them: and this in two respects,

• 1. In that there might be many hypocrites among them. For visible Churches are mixed Societies, Matth. 22. 14. Hypocrites have evil hearts. They have a heart and a heart, Psal. 12▪ 2▪ one is an outward, seeming, fair heart, whereby they beguile men: the other an inward evil heart, after which they themselves do walk, Ier. 7. 24. & 11. 8.
• 2. In them that are effectually called there is a remainder of an evil heart: For they are but in part regenerate while here they live: Some evil doth still cleave to their heart: •… o as without taking good heed more evil will increase upon them. It is said of some that they proceed from evil to evil, Jer. 9. 3. and that they wax worse and worse, 2 Tim. 3. 13.

This may in part befall such as are regenerate, if they be not watchful over themselves.

True it is, that there is in everyone by nature an evil heart: Yea every imagination of the thoughts of man's heart is only evil continually, Gen. 6. 5. Every word in this description of a natural man's heart hath its Emphasis. As

• 1. The heart, which is a spring from whence all words and actions flow.
• 2. The thoughts, which are the innermost motions of the heart.
• 3. The imagination: that is, the first rise or ground-work of those thoughts.
• 4. Every imagination: not only some few, but all of them.
• 5. Is evil: It is not only somewhat tainted, but plainly evil.
• 6. Only. Evil, not in part only, as if there were some good mixed: but wholly altogether evil.
• 7. Continually evil: not for a time, or at fits, as if sometimes it might be good, but at all times without intermission evil.

This is the disposition of every natural man's heart. There is further an acquired evil: more evil added to that natural evil: an increase of evil. There may be a •… increase of evil in his heart who is regenerate.

In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are. Of avoiding occasions, and observing other rules for preventing all backsliding, See §. 70.

§. 128. Of unbelief the cause of an evil heart.

THe cause of the foresaid evil heart is here hinted to be unbelief. Our 〈◊〉 doth fitly and fully answer the Greek, which is a privative compound, and directly contrary to belief, or faith. Unbelief and faith are set in opposition 〈◊〉 to the other, as Rom. 4. 20. & 11. 20. So the Adjective believing and unbelieving or not believing, John. 20. 27. And believers and unbelievers, or such as believe not, as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb, to believe, and not to believe, Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations, By faith the heart is purified, Act. 15. 9. By unbelief the heart is made evil, 〈◊〉 here: and the mind, and conscience is defiled, Tit. 1. 15.

Unbelief was the door by which sin first entered into man's heart. For whe •… the Devil had said (contrary to God's express word about eating of the tree 〈◊〉 knowledge, Gen. 2. 17.) Ye shall not surely die; God's word was not believed, 〈◊〉 thereupon the first sin was committed, Gen. 3. 4, 5, 6.

Unbelief makes void all the means which God affordeth to keep evil out of the heart, as are Directions, Instructions, Perswasions, Distwasions, Promises, •… nings, Blessings, Judgments. None of these, nor any other means like these, will any whit at all prevail with an unbelieving heart. The word preached did not 〈◊〉 sit them, not being mixed with faith in them that heard it, Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labor 〈◊〉 it. There is no sin against which the Word doth not afford sufficient ground to seesake it. Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer.

Of the heinousness of unbelief, See The whole Armor of God. Treat. 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith, ibid. §. 133, 134.

We are advised to look diligently, lest any root of bitterness springing up, 〈◊〉 , Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up. This is a root of much bitterness. Therefore carefully to be rooted out. 〈◊〉 inward corruptions it is one of the greatest breeders.

Faith is the mother of all graces ( See The whole Armor of God, Treat. 2. Part▪ 〈◊〉 Of Faith. §. 8.) and unbelief is the mother of all vices. The unbeliever regards neither promises nor threatenings, nor any other part of God's word, so as the 〈◊〉 of God cannot possess his heart: and if no fear of God, then no conscience 〈◊〉 any sin. Abraham said, Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place, they will slay me, &c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of gross sins, he concludes all with this, There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said, That the Spirit will reprove, or 〈◊〉 the world of sin, addeth, because they believe not on me, Joh. 16. 9. whereby 〈◊〉 giveth us to understand, That unbelief is the cause of all sin. For the •… liever hath no right to Christ: and in him that is out of Christ, nothing 〈◊〉 can be found.

Of the heinousness of unbelief, See ver. 18. §. 171.

§. 129. Of the damages of Unbelief.

IT is a dangerous thing not to believe men, when they declare such truths as 〈◊〉 for our good. Instance the case of Gedaliah: wherein his incredulity cost 〈◊〉 his own life, and the lives of all his friends with him, Ier. 40. 14, 16. & 41. 2, 3. 〈◊〉 more dangerous must it needs be not to believe God, all whose words are 〈◊〉 and for our good if we rightly use them.

Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief. Such as these,

• 1. Unbelief hardens men's hearts against means afforded for their good, 2 King, 17. 14. Exod. 9. 19, 21.
• 2. It keeps them from being established in the way of God, Isa. 7. 9.
• 3. It makes them reject those whom God sends, John. 5. 38. Mat. 21. 32.
• 4. It takes away the profit of God's word, Heb. 4. 2.
• 5. It perverts the plainnest manner of teaching, John. 3. 12. & 10. 25.
• 6. It makes miracles not to be regarded, John 12. 37.
• 7. It enrageth men's minds against the truth, Act. 17. 5.
• 8. It moved the Apostles to depart from people, Act. 19. 9.
• 9. It makes men unfit to call on God, Rom. 10. 4.
• 10. Unbelievers can in nothing please God, Heb. 11. 6.
• 11. They are no sheep of Christ, John. 10. 26.
• 12. They are under Satan's power, 2 Cor. 4. 4.
• 13. To unbelievers nothing is pure, Tit. 1. 15.
• 14. The gifts which Christ bestows upon them are fruitless and without power, Mat. 17. 20.
• 15. Christ's own power is stinted to them, Mat. 13. 58.
• 16. Unbelief makes men do detestable acts, 1 Tim. 1. 13.
• 17. It was an especial cause of the rejection of the Jews, Rom. 11. 20.
• 18. It was the cause of many external Judgments, v. 19. Heb. 11. 31. For it makes men run headlong into danger, Exod. 14. 23.
• 19. It excludes from Heaven, Heb. 4. 11.
• 20. It thrusts down to hell, Luk. 12. 46. Mark 16. 16. John 3. 18. 2 Thess. 2. 12. Rev. 21. 8.

Can that which is in itself so heinous a sin, and which hath so many fearful effects following upon it, be accounted an infirmity? Many do so account unbelief to be: and thereupon give too much way unto it, and nourish it too much. If we would judge it as indeed it is, a true, proper sin, an heinous sin, a cause of many other gross sins: a sin most dishonorable to God, and damageable to our own souls: we should take more heed of it, and be more watchful against it.

§. 130. Of preventing and redressing unbelief.

FOr keeping out, or casting out unbelief, these Directions following will be useful.

• 1. Use all means to get, prove, preserve and exercise Faith: (Hereof, See The whole Armor of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 17, &c. ) as life keepeth out, or driveth out death, and light darkness; and heat cold, and other like contraries one another: So faith, unbelief: if not wholly (For faith and unbelief may stand together in remiss degrees. See The whole Armor of God. Of Faith, §. 39.) yet so as unbelief shall not bear sway in the heart.
• 2. Set God always before thee, and frequently, and seriously meditate on God's Presence, Providence, Power, Truth, Mercy, and other like Excellencies. Due meditation on these is a singular antidote against unbelief.
• 3. Give good entertainment to the holy Spirit of God: Stir up and cherish the good motions thereof. Hereby thy spirit will be quickened and revived, as Jacob's was, Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief.
• 4. Do not willfully and obstinately stand against any good council given, or duty required, or direction prescribed: as the Egyptians did, Exod. 9. 21. Unbelief useth to be joined with obstinacy, as in Pharaoh, who said, Who is the Lord that I should obey his voice? Exod. 5. 2. and in the Israelites, who one while through diffidence return to Egypt, and another while presume to go against the enemy, without, yea against the mind of the Lord, Numb. 14. 4, 40, &c, and in that Prince, who said, Behold, if the Lord would make windows in heaven, might this thing be? 2 King. 7. 2. Yea and in Thomas too, who said, I will not believe, except I shall see, &c. John. 20. 25. As willfulness and obstinacy are joined with unbelief, so they do increase and aggravate it.
• 5. When thou findest thy heart dull, heavy, doubting, distrustful, 〈◊〉 judgment and understanding: thereby reason, and discourse with thy 〈◊〉 will, and say (as David did, Psal. 42. •… , 11. Why art thou cast down, O 〈◊〉 &c. Why art thou so stubborn, O my will? Why dost thou not believe? 〈◊〉 God said this and that? Is he not true and faithful? Is he not able to make goo •… ▪ Word?

Of a man's reasoning with himself, See The Saints Sacrifice on Psal. 116. •… §. 47, 48.

§. 131. Of Professors falling away.

UNbelief is here aggravated by a fearful effect, which is Apostasy, tha •… pressed, In departing from the living God.

The Greek word translated departing, is acompound.

The simple Verb signifieth to stand, Matth. 20, 3, 6, 32. And to establish, 〈◊〉 3. 31. & 10. 3.

The compound signifieth to depart, Luke 13. 27. To fall away, Luke 8. 13▪ refrain, Acts 5. 38. To withdraw, 1 Tim. 6. 5. and to draw away, Acts 5. 37. 〈◊〉 Noun that signifieth Apostasy is derived from this Verb, 2 Thess. 2. 3.

This word here used implieth, that they to whom the Apostle gave this 〈◊〉 professed the true saith: and that they had given up their names to God. 〈◊〉 else should they be warned to take heed of departing from God?

It is therefore possible that Professors may fall from their holy profession: 〈◊〉 they, who profess that they believe in God, may depart from him. The 〈◊〉 caveats given in sacred Scripture to take heed hereof, do prove as much ( 〈◊〉 of §. 122.) so do the threatenings denounced against backsliders, Deut. 29. 2 •… 〈◊〉 24. 20. 2 Chron. 7. 19, 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away, as Deut. 31. 16, &c. 2 Thess. 2. 3. 1 Tim •… 2 Pet▪ 2. 1, 2. But especially instances of such as have departed from their •… sion, as Saul, 1 Sam. 15. 23. Joash, 2 Chron. 24. 17, &c. Judas, Acts 1. 17, &c. •… mas, and such as forsook Paul, 2 Tim. 4. 10, 16. And they of whom the 〈◊〉 Disciple complaineth, 1 John 2. 19. And this our Apostle also, Heb. 10. 〈◊〉 these words, As the manner of some is: whereby he gives us to understand, 〈◊〉 was then usual for Professors to revolt. The Greek word there translated •… ner, signifieth also custom and wont: and is so translated, Luke 2. 42. & 〈◊〉 It was too usual with the Jews, time after time to apostatize, and depart fr •… 〈◊〉 Lord, as Exodus 32 1. Judges 2. 12. 1 Kings 12. 30. So among Christians, 〈◊〉 20. 30. The ages after the Apostles, and that from time to time, even to these 〈◊〉 days, give too evident proof hereof. Are not all the Churches planted b •… 〈◊〉 Apostles departed from the Lord? Who were those stars, whom the ta •… l 〈◊〉 Dragon drew from Heaven, and threw to the Earth? Revel. 12. 4. were they: professors of the faith? How did this whole Land revolt in Queen Mary's 〈◊〉 And it is like so to do again upon a like change.

Many make profession on by-respects, to serve the time, and to serve 〈◊〉 own turns: so as their profession is not seasoned with sincerity and found •… which are necessary to make a good foundation. Where they are wan •… 〈◊〉 stability can be expected. Such a foundation is like the sand, whereupon if 〈◊〉 be bui •… , it cannot stand, Mat. 7. 26, 27.

By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied, Thou art not far from the Kingdom of 〈◊〉 , 〈◊〉 12. 34. For Charity believeth all things, and hopeth all things, 1 Cor. 13. •… . 〈◊〉 is, the best of everyone. Yet can we not absolutely conclude simply fr •… •… fession▪ that such an one is a member of Christ. If a Professor revolt, we 〈◊〉 〈◊〉 as 1 John 2. 19.

This that hath been shown of Professors revolting, giveth evidence of 〈◊〉 •… cessity of men's trying and examining themselves, according to the Apos •… 〈◊〉 . exhortation, 2 Cor. 13. 5. Examination in this kind must be 〈◊〉 soundness of men's heart, and the right ends of their profession. Surely •… ciples had well tried themselves in this case, who said to Christ, We believe and are sure, that thou art that Christ, John 6. 69. and thereupon professed, that they would never depart from him. O •… objections against this trial of a man's self, See The whole Armor of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 36, 37, &c.

§. 132. Of the Persons and Grace that cannot utterly be lost.

FOr further clearing this Point of departing from God, or falling from grace, it will be requisite distinctly to consider,

• 1. What persons may fall▪
• 2. From what grace they may fall.
• 3. How far they may fall.

• 1. The persons about whom the Question is, are Professors of the true faith: Saints by calling, or called to be Saints, Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts,
  • 1. Chosen and called, Revel. 17. 14. Their calling is an inward, and an effectual calling.

  • 2. Called, but not chosen, Mat. 22. 14. Their calling is only external and formal.

    These later may fall from that which the former cannot fall from: and also fall much further. See §. 131. & §. 134.

• 2. The grace, from which men's falling, in departing from God is questioned, is either remaining in God himself, or inherent in man▪ Election is an act of God residing in himself, and altogether depending on his good pleasure. Justification also consists in God's accepting our persons, not imputing our sins unto us. But faith whereby we are justified, and the several fruits of Sanctification are inherent in man, wrought in him by the Spirit of God. These graces inherent in man are of two sorts. They are either in truth, and in the judgment of certainty: or in appearance only, and in the judgment of charity.
• 3. Concerning the degree or measure of falling from grace, That may be either in truth, in whole, or forever: or only in sense, in part, or for a time.

To apply these distinctions:

• 1. The Elect being effectually called, cannot in truth totally and finally fall away. This Proviso (if it were possible, Matth. 24. 24.) being interposed in the case of falling away, and that in reference to the Elect, showeth, that it is not possible, that the Elect should utterly be drawn from Christ.
• 2. No true sanctifying, saving grace can be totally lost. In this respect the beloved Disciple saith, that, Whosoever is born of God, doth not commit sin: For his seed remaineth in him: and he cannot sin, because he is born of God, 1 Joh. 3. 9. They who are born of God are endued with true, saving, sanctifying grace. To commit sin is wholly to give himself over to sin; and so utterly to fall from grace. This the regenerate cannot do. This reason is there rendered, because the seed of God, that is, the Spirit of God (by virtue whereof we are, a •… it were, out of a certain seed, born again, and made new men) abideth in us.
• 3. They who are effectually called, and endued with such grace, cannot finally fall away. For these are given to Christ, and for this end, that he should not lose them, but raise them up again at the last day, John 6. 39. In this respect they are resembled to a tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf also shall not wither, Psalm. 1. 3. And to Mount Zion, which cannot be removed, but abideth forever, Psal. 125. 2. and to an house built upon a rock; which, though the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, Mat. 7. 24, 25.

How far hypocrites and reprobates may fall, See Chap. 6. v. 6. §. 37.

§. 134. Of the Grounds of Saints stability.

THe grounds whereupon the Elect effectually called, and endued with •… ving g •… ce, are so established, as they can never totally fall, are these, 〈◊〉 such like.

• 1. The stability of God's Decree, Whom God did predestinate, them he also 〈◊〉 led: and whom he called, them he also justified: and whom he justified, them 〈◊〉 〈◊〉 glorified, Rom. 8. 30. So as God will bring his Elect to glory. Therefore 〈◊〉 cannot finally fall. Election is that foundation of God which standeth sure, 〈◊〉 this seal, the Lord knoweth them that are his, 2 Tim. 2. 19, Therefore the Lord 〈◊〉 keep them safe.
• 2. The faithfulness of God's promises, 1 Cor. 1. 8, 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints, so as utterly they shall never 〈◊〉 part from him, as Isa. 54. 10. Ier. 32. 40. Mat, 16. 18. John. 6. 39.
• 3. God's constant care over them, Though they fall, they shall not be utterly 〈◊〉 down, for the Lord upholdeth them with his hand, Psal. 37. 24. 1 Cor. 10. 13.
• 4. Their insition into Christ, and union with him, being members of his 〈◊〉 dy, Ephes. 1. 22, 23, & 5. 23. 1 Cor. 12. 12. If a member of Christ's body 〈◊〉 be clean cut off, tha •… 〈◊〉 would be imperfect. See Domest. Dut. on Eph. 5. 30. 〈◊〉 1. §. 71, 78.
• 5. Christ's continual and effectual intercession, Rom. 8. 34. A particular inst •… hereof we have in Peters case, to whom Christ thus saith, I have prayed for th •… , 〈◊〉 thy faith fail not, Luk. 22. 32. A more general instance we have in that effec •… prayer which Christ made to his Father, a little before his departure out of 〈◊〉 world, John. 17. 11, &c.
• 6. The abode of the Spirit in them. Concerning that Spirit, Christ thus saith, •… will pray the Father, and he shall give you another Comforter, that he may abide 〈◊〉 you forever, John 14. 16. That Spirit is called, the anointing which abid •… li Saints, 1 John 2. 27. And the Spirit that dwelleth in them, Rom. 8. 11. See 〈◊〉 1. v. 14. §. 161.

These grounds as they are evident proofs of the stability of Saints: So the show that this Doctrine giveth no matter of boasting to man: but returned •… the glory to the blessed Trinity. See Chap. 6. v. 11. §. 75.

§. 135. Of Objections against the certainty of Saints Perseverance.

1. SOme object against the immutability of Election, as if the very Elect mig •… fall. Their Objections are of four sorts.

Object. 1. Christ threateneth to take away ones part out of the book •… life,

Answ. In Scripture a man is said to be written in the book of life: either i •… the judgment of certainty (as Revel. 21. 27.) or in the judgment of 〈◊〉 and that by reason of their profession. To take away the part of such 〈◊〉 of the book of life, is to manifest, that he never had any part therein.

Obj. 2. David maketh this imprecation, Let them be blotted out of the bo •… k of is living, Psal. 69. 28.

Answ. This imprecation was by divine inspiration made against Judas, 〈◊〉 others like him, whose names are said to be written in the book of life by 〈◊〉 of their profession, only in the judgment of charity.

Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh, Rev. 3. 5.

Answ. His name was indeed written in the book of life, and Christ here 〈◊〉 miseth to manifest as much.

Obj. Moses thus prayeth concerning himself, If thou wilt not forgive 〈◊〉 blot me out of thy book, Exod. 32. 32.

Answ. That was a matter which in a rapture of zeal for God's glory, a •… love to his people, he could have wished. It is not to be taken for a simple 〈◊〉 absolute prayer. It was like Paul's wish, Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me, him will I blot out of my book, it is to be taken of God's manifesting him never to be written therein.

2. Others object sundry suppositions, as this, When the righteous man turneth away from his righteousness, &c. he shall not live, Ezek. 18. 24.

Answ.

• 1. A supposition doth not infer a necessity or certainty of a thing; only it declareth a necessity of the consequence: as if we should say, When God fails of his promise he is not faithful. See §. 60.
• 2. By righteous man there may be meant one that is righteous only in profession, and in the judgment of charity.

3. Exhortations to hold out: Admonitions to take heed of falling away, ( Heb. 12. 15.) and threatenings against such as fall away, ( Heb. 10. 38.) are also objected.

Answ. These and such like are used as means to make men look to their standing, and to make them watchful against falling away; but do not necessarily imply that they may fall: especially totally and finally.

4. Sundry instances of such as have fallen are alleged: as,

1. The Angels that fell, and Adam.

Answ. These are nothing to the purpose. For the question is of Believers in Christ, who are established by him. Angels and Adam stood by their own strength.

2. Saul, Judas and such others as clean fell away. See §. 131.

Answ. These were hypocrites, and never had any true sanctifying grace. Such were they who are said to have no root in them, (Luke 8. 13.) and the branch that is said to be taken from the Vine, John 15. 2. and they whose love is said to wax cold, (Matth. 24. 12.) and they who are said to be fallen from grace, (Gal. 54.) and to have made shipwreck of faith, (1 Tim. 19.) and to depart from the faith, (1 Tim. 4. 1.) and to err from the faith, (1 Tim. 6. 14.) and to turn like a dog to his vomit, and like a swine that was washed to her wallowing in the mire, (2 Pet. 2. 22.) and to fall away, (Heb. 6. 6.) and to sin willfully after they have received the knowledge of the truth, (Heb. 10. 26.) None of these, nor any like to them had true saving grace in them. Of them all it may be said, If they had been of us, they would no doubt have continued with us, 1 Joh. 2. 19.

3. Paul, Peter, and such others as were elect and effectually called.

Answ. Though these fell into very great sins: yet they did not sin in such a manner as to be accounted totally to depart from God, or to lose all grace. The arguments alleged in the former §, do prove as much. How far such may fall shall be shown in the next §.

§. 136. Of the degrees of the falls of such as are effectually called.

THey who are effectually called, through security, pride, inward and outward temptations, may so far fall, as to lose

• 1. All that joy and comfort wherewith they were before upheld.
• 2. All assurance and sense of the Spirits abode in them: so as they may, in their opinion, think him clean departed.
• 3. The fruits of the Spirit, and the power and efficacy of his grace: so as they shall find no growth of grace, but rather a decay in faith, love, zeal, gift of prayer, and other like fruits. They shall be as trees in winter: They shall wax cold and remiss in the duties that formerly they performed.
• 4. They may be given over to their own lusts, and to such gross and grievous sins as natural men would be ashamed of.
• 5. They may have a troubled tormenting conscience, and thereby be put as it were, upon a rack, so as that which brought them much quiet and peace before, will be a terror and torture unto them: yea they may be brought to the very pit of despair.
• 6. They may be brought, not only inwardly, but also outwardly to feel the shame and smart of their foul fall: and to have sore judgments executed on themselves, children and others belonging unto them.
• 7. They may be long under the inward and outward effects of their folly, 〈◊〉 not easily recover themselves; but sigh, groan, weep, cry, roar, before they 〈◊〉 celve sound comfort.
• 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort: and carry the grief of their fall, even 〈◊〉 their grave.

Most of these, if not all of them may be exemplified in David, and that 〈◊〉 Psal. 51. For it is manifest that he lost,

• 1. The joy and comfort that formerly he had, in that he thus prayeth, R •… unto me the joy of thy salvation, v. 12.
• 2. The sense that he had of God's presence with him, and of the abode of 〈◊〉 Spirit in him: which made him thus to pray, Cast me not away from thy prese •… and take not thy holy Spirit from me, v. 11.
• 3. The power and efficacy of God's grace manifested in this clause, Uphold •… with thy free Spirit, (v. 12.) which is, as if he had said, I feel myself very 〈◊〉 and unable to perform any good duty, my former strength is wasted, upho •… strengthen, enable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest.
• 4. That he was given over to his own lusts and to other temptations, is 〈◊〉 by his adultery, by seeking to make Uriah drunk, by contriving his death, 〈◊〉 the destruction of many other of his soldiers. As the title of the Psalm, so 〈◊〉 part of his prayer, Deliver me from blood-guiltiness, is a sufficient proof; b •… the express history of all these, 2 Sam. 11. 4, &c.
• 5. That he had much trouble of conscience, is evident by these phrases, M •… waxed old through my roaring all the day long: for day and night thy hand was 〈◊〉 on me, &c. Psal. 32. 3, 4.
• 6. The outward judgments that were executed on him, are evident in the •… ry recorded after his fall. Heavy judgments were denounced against him, 2 〈◊〉 12▪ 10, &c. and answerably were they executed.
• 7. With how much ado he recovered himself, is evident by his many g •… complaints, such as these, Have mercy upon me, O Lord, for I am in trouble: 〈◊〉 eye is consumed with grief, yea my soul and my belly, &c. Psal. 31. 9, 10.
• 8. Whether he ever recovered his former joy and comfort again is unce •… Surely Sampson, Solomon, Asa, and others did not.

§. 137. Of the occasions and consequences of Saints folly.

THe foresaid degrees of the fall of such as are effectually called and regen •… do happen partly by reason of outward temptations (as Lot was tempted 〈◊〉 his daughters, Gen. 19. 31, &c. and Peter by those that saw him at the High▪ 〈◊〉 Hall, Matth. 26. 69.) and partly by those inward corruptions that remain in the For though they be truly regenerate, yet they are but in part regenerate. 〈◊〉 flesh remaineth in the best so long as they remain in this flesh, Rom. 7. 18, &c.

Particular corruptions which occasion Saints falls, are these:

• 1. High-mindedness. Thus much the Apostle implies by this admonition, 〈◊〉 not high-minded but fear, Rom. 11. 20.
• 2. Self-conceitedness. This was it that made Laodicea lukewarm: she th •… she had need of nothing, Rev. 3. 16, 17.
• 3. Overmuch confidence. This was the occasion of Peters fall, M •… 26. 33.
• 4. Too much boldness. Solomon was too bold in suffering his wives to 〈◊〉 each of them their own gods: thereupon he himself went after other gods, 1 〈◊〉 11. 5, &c.
• 5. Too great security. David was overtaken hereby, 2 Sam. 11. 2.
• 6. Too little fear and jealousy over ones self. By this means was Lot sed •… Gen. 19. 33.

In that true Saints have such occasions of falling so far and so foully as 〈◊〉 foresaid instances do demonstrate, the Apostles caveat of taking heed, is 〈◊〉 be observed by the best of us: The rather because of the evil consequences that follow upon Saints falls: For,

• 1. God is exceedingly dishonored thereby.
• 2. The holy profession is disgraced.
• 3. The Church and communion of Saints is▪ scandalized.
• 4. The Gospel is blasphemed.
• 5. The weak are made to stumble, Gal▪ 2▪ 13.
• 6. Enemies take occasion of insulting, Lam▪ 1. 7, 8, 9.

§. 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 〈◊〉