Commentary on Hebrews

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

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

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

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

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

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

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

Of this title Provocation, See §. 90.

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

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

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

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

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

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

Two special points are observable herein.

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

About the time we may observe,

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

In setting down the means, there is noted,

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

In the affirmative there is expressed,

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

The negative is Propounded and Aggravated.

In the Proposition there is set down,

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

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

In this Aggravation is set down,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Of Moses, See v. 2. §. 37.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The aggravation is manifested two ways.

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

The means are of two sorts.

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

The exemption is

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

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

§. 166. Of propounding and resolving Points interrogatory.

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

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

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

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

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

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

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

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

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

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

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

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

§. 167. Of sin grieving God.

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

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

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

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

Answ.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The thing taken for grant is,

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

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

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

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

§. 170. Of the meaning of Heb. 3. 18.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 171. Of the Nature of Unbelief.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Effect was, an irreversible judgment.

Hereof are two parts,

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

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

§. 173. Of the meaning of Heb. 3. 19.

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

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

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

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

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

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

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

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

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

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

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

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

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

Answ.

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

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

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

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

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

The parts are two,

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

The vengeance is described,

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

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

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

§. 1. Of the Analysis of Heb. 4.

I T was shown in the first § of the third Chapter, that the Ap •… having declared Christ to be a faithful Prophet, advised those whom he wrote, to take heed of hardening their heart against 〈◊〉 voice. The more thoroughly to enforce his advice, he setteth 〈◊〉 the very words of David, which for the better application the of to Christians he expoundeth.

Two points he expounded in the former Chapter: namely the time which 〈◊〉 intended under this word, To day: and the persons that hardened their heart, 〈◊〉 were punished.

The third point, which in that testimony he expoundeth, is the Rest th •… •… vid meant. This he insisteth upon from the beginning of this Chapter to 〈◊〉 ▪ And in the three last verses of this Chapter, he entereth upon the Priest 〈◊〉 Christ.

Thus there are two parts of this Chapter.

One concerneth the Prophetical Office of Christ.

The other his Priestly Function.

That which the Apostle presseth in this Chapter is the use to be made of 〈◊〉 Prophetical Office: which is participation of the Rest that Christ by the Gospel 〈◊〉 made known. For this end he giveth,

• 1. An admonition to take heed of missing that Rest, v. 1, &c.
• 2. An exhortation to do our best for enjoying it, v. 11, &c.

In the admonition,

• 1. The general is laid down, v. 1.
• 2. The particular Rest here intended is demonstrated.

The general is further amplified,

• 1. By the cause of missing the Rest: which is unbelief, v. 2.
• 2. By the event: which is twofold. One event is of those that believed 〈◊〉 ▪ They entered not into the Rest, v. 2.

The other of those that believed, They entered into it, v. 3.

In demonstrating the Rest here intended:

• 1. He removes two kinds of Rest that cannot be intended.
• 2. He infers that there remains another Rest.

The first Rest removed is God's Rest after he had finished the creation, •… . •… . argument is, that David speaks of a Rest long after that, and different from 〈◊〉 v. 5. Therefore that Rest of God cannot be meant by David.

The other Rest removed, is Israel's settling in Canaan.

He proves that this cannot be meant by two Arguments.

The first is taken from the event: which was, that they to whom the promise 〈◊〉 made, entered not: but some must enter, v. 6.

Upon removing those two Rests, he inferreth this Conclusion,

Therefore there is another rest remaining, v. 9.

The second is taken from the time: That Rest of Israel in Canaan was give Joshua: But the Psalmist speaketh of a Rest in his own time, and in succ •… ages, v. 7, 8.

The Exhortation to press us on to do our best for attaining to this Rest, is laid down, v. 11. and enforced by two motives.

The first motive is taken from the danger of not observing the exhortation, ver. 11.

The other is taken from the efficacy of the word. This is

• 1. Propounded, v. 12.
• 2. Confirmed by the piercing sight of God whose Word it is, v. 13.

Hitherto of Christ's Prophetical Office. His Priestly Function followeth.

In the three last verses of this Chapter, there is a perfect transition betwixt those two Functions of Christ: So as it hath a double reference;

• 1. To that which goeth before: so it is a ground of encouragement to observe the foresaid exhortation to enter into the Rest: because we have an High-priest entered before us, and for us, v. 14.
• 2. To that which followeth, in the fifth and other Chapters which treat of Christ's Priesthood. So it layeth down two points.

• 1. The sum and substance of that which is after more distinctly and fully declared of Christ's Priesthood, v. 15.
• 2. The special use we are to make thereof, v. 16.

§. 2. Of godly Jealousy over Professors.

THis particle of inference Therefore, leadeth us to a consideration of what went before. In the last verse of the former Chapter the Apostle laid down a conclusion concerning the judgment that befell those that believed not. Thence he here inferreth an admonition to take heed of incurring the same danger, and depriving ourselves of the Rest that is prepared for us.

He gave a like admonition before, Chap. 3. v. 12. and he doth afterwards oft inculcate the like: as Chap. 6. v. 4. 11. & Chap. 10. v. 23, &c. & Chap. 12. v. 15, 25, 28.

Hereby it appears that he was jealous over them with godly jealousy, (as 2 Cor. 11. 2.) Certainly some had revolted: so much is implied, Heb. 10. 25. He was therefore the more jealous over the rest.

Herein he shown himself like the good and chief shepherd, who when many of his Disciples went back and walked no more with him, said unto the twelve, Will ye also go away? Joh. 6. 66, 67.

A worthy pattern this is for all Ministers, who are set as shepherds over the Lord's flock, 1 Pet. 5. 2.

This inference ( Therefore, &c.) upon the sin and judgment mentioned immediately before, ( Chap. 3. v. 19) showeth that judgments on sinners before us, must make us the more fearful of such sins. See more hereof Chap. 3. v. 8. §. 89▪

§. 3. Of Preachers preaching to themselves.

THe Apostle to mollify his jealousy, so sets it down as he includes himself in the number of those over whom he was so jealous. For he useth a Verb of the plural number, (which compriseth all to whom he intended this Epistle) and the first person US, whereby he includes himself also: So as in admonishing others he admonisheth himself; and what he saw meet to be done for his own establishment, he did for the establishment of others. Of joining ourselves with others, and others with ourselves in means of edification, See Chap. 2. v. §. 4. & Chap. 3. v. 13. §. 144.

He that thus joins himself with others in the same admonition, ( Let us fear) being an Apostle, giveth evidence that the best of Professors, yea and Ministers, have need of means of establishment, as well as others. Christ prayed for Peter that his faith might not fail, Luke 22. 32. This Apostle saith of himself, I keep under my body, and bring it into subjection, &c. 1 Cor. 9. 27. Take heed unto yourselves, &c. saith the Apostle to the Elders of Ephesus, Act. 20. 28. For,

• 1. The best are men of like passions with others, Act. 14. 15.
• 2. Great have been the slips of eminent men, as of Moses, (Num. 20. 12.) David, (2 Sam. 11. 4.) Peter and Barnabas, Gal. 2. 12, 13.
• 3. The best are subject to the sorest temptations, Zech. 3. 1. Luk. 22. 31.
• 4. The falls of Ministers and other eminent Professors are most dangerous. They draw many after them, Gal. 2. 13. 2 Pet. 2. 1, 2.

Preachers therefore have need to preach to themselves: and they that have charge of others, to take of themselves: and the best and strongest to look to their standing, 1 Cor. 10. 12.

§. 5. Of Fear lest we Fall.

THe word whereby the Apostle expresseth his jealousy, is Fear, ( Let us se •… . ) This is a word of an ambiguous signification. Sometimes we are enjoyed to fear, as Rom. 11. 20. And sometimes we are forbidden to fear, 〈◊〉 ▪ 12. 32.

Fear is one of the disliking affections: and it is good or evil, according to the object on which it is placed, and according to the ordering of it thereon.

Of the general nature of fear, See Chap. 13. v. 6. §. 84.

Here it is taken for a disliking affection placed on the right object, which is 〈◊〉 to be shunned, according to the notation of the Greek word: whereof see Chap. v. 15. §. 149.

It here implieth two things:

• 1. A supposition of such an evil as may fall out.
• 2. A care to prevent that evil, and to keep it from falling out.

These two may be exemplified in Jacob, who thus saith of his brother 〈◊〉 fear him, lest he will come and smite me, &c. Thus he supposeth that an evil will 〈◊〉 out. Hereupon he prayeth that God would deliver him, and withal useth 〈◊〉 to prevent that evil, Gen. 32. 11, &c.

Thus upon supposal that we may fall, we ought to do what we can to prevent it.

In this sense is this word fear oft used; as Psal. 2. 11. Mal. 2. 5. Phil. 2. 〈◊〉 ▪ Heb. 12. 28. Hence is it that the man is pronounced happy, that feareth 〈◊〉 Prov. 28▪ 14.

Mans natural proneness to fall, and the many temptations whereunto he is •… ject, together with the deceitfulness of sin, the subtlety and sedulity of 〈◊〉 and God's justice in leaving men to themselves, are strong enforcements of this 〈◊〉 of fear. Of all these, See Chap. 3. v. 12. §. 122.

Obj. We are in many places dehorted from fear: as Gen. 15. 1. & 26. 24. 2 〈◊〉 1. 7. 1 John. 4. 18.

Ans. We must distinguish in this case. There is a fear of the Creator and of 〈◊〉 creature. Both these are good and bad.

The good fear of the Creator, is such a reverend awe of the Diving Majest •… ▪ maketh us very careful in all things to please him, and fearful of offending 〈◊〉 ▪ In this respect we are very suspicious and jealous over ourselves in regard of 〈◊〉 past, lest therein we have offended him, (as Job said of his children, It may 〈◊〉 my sons have sinned, Job 1. 5.) Or in regard of the future lest we 〈◊〉 offend.

The evil fear of the Creator, is a servile, distrustful affection and dispos •… whereby we apprehend him to be so terrible a judge, as we shall never please 〈◊〉 and in that respect tremble at the very thought of God, of the day of judge •… and of hell fire. Thus the devils are said to tremble, Jam. 2. 19. This is the spe •… bondage, and a slavish fear.

Of good and evil fear of man, See Chap. 13. v. 6. §. 85, 86.

The fear here meant is that good fear of God, which makes us fearful of •… ing him, and thereupon very jealous over ourselves.

About this fear it becomes us thoroughly to examine ourselves, and upon 〈◊〉 any evidence thereof in our souls to nourish and cherish the same: and to 〈◊〉 heed both of such presumption as Peter sell into, Matth. 26. 33, 35. and also of such security, as is implied to be in him who is resembled to an house swept and garnished, and thereby fitted for the devil, Luk. 11. 25, 26.

The Greek word which implieth a danger and damage that may follow upon want of the foresaid fear, is thus translated LEST. It is compounded of two conjunctions: whereof one intendeth a caution, the other a continuance therein▪ Hereupon this very word is thus translated, lest at any time, Chap. 2. v. 1.

In this extent it compriseth a perpetual jealousy.

This particle lest, intendeth jealousy, caution and circumspection.

This phrase, at any time, implieth continuance therein. Of both these, See Chap. 3. v. 12. §. 122, 123, 124, 125.

§. 6. Of Promises of Rest.

IN setting down the danger to be feared, the Apostle takes it for grant that we have a promise of entering into God's rest, in this phrase, Lest a promise being left us of entering into hie rest.

The Noun translated promise is a compound. The simple Verb whence it is derived, signifieth to declare, or to bring tidings of a thing. Thence the word 〈◊〉 , which signifieth a Messenger, is derived. The Verb compounded signifieth 〈◊〉 promise, which is to declare ones mind beforehand, Act. 7. 5. A promise the •… is A declaration beforehand of some good intended: yea such a declaration as binds the promiser to perform what he hath declared: so as he who is faithful, will answerably do it, 1 Thess. 5. 24.

There are sundry promises of rest in sacred Scripture. Some typical, prefiguring the rest here intended: Others plainly expressing it, in the inchoation or consummation of it.

Promises of typical rest were these:

• 1. The Sabbath, Deut. 5. 14.
• 2. The Passover, ( Exod. 12. 16.) and sundry other Feasts.
• 3. Every seventh year, Lev. 25. 4.
• 4. Every fiftieth year called the Jubilee, Lev. 25. 10.
• 5. The Land of Canaan, Deut. 3. 20.
• 6. Freedom from enemies, 1 Chron. 22. 9.

The true rest, in regard of the inchoation, and beginning thereof, Is

• 1. Peace with God, Rom 5. 1. Phil. 4. 7. This Christ calleth his peace, Joh. 14. 27. & 16. 33.
• 2. Quiet of mind, Exod. 33. 14. Matth. 11. 28, 29.
• 3. Joy in the Holy Ghost, Rom. 14. 17.
• 4. Communion with Christ, Eph. 2. 5, 6.
• 5. Rest in the grave, as in a bed, Isa. 57. 2.

The true rest, in the consummation and perfection thereof, shall be enjoyed in heaven, 2 Thess. 1. 7.

The Gospel-promises of the true rest, both in the beginning and also in the full accomplishment thereof, are here especially intended: as Peace with God, quiet of mind, rest in the grave, and fruition of heavenly glory This last is the most principal, and promised under sundry other titles: as Immortal inheritance, (1 Pet. 1. 4.) Kingdom, (Luk. 12. 32.) Crown of glory, 1 Pet. 5. 4.

• 1. God in his unsearchable wisdom seeth it meet to set a long date before he give his children full fruition of the things which he hath determined for their good. Seventy years were set for the return of the Jews out of the Babylonish Captivity, Ier. 25. 11, 12. Four hundred years for the settling of Abraham's seed in Canaan, Gen. 15. 13. Four thousand years almost for the Redeemer of mankind to be actually exhibited. Six thousand years are going a pace for the last coming of the great Judge, foretold by Enoch, Jude v. 14.
• 2. In like wisdom God oft brings his children to many trials. Instance the case of Israel in Egypt and in Babylon.

In these respects the Lord, to upold the faith of them to whom those good things are intended, maketh promises of them beforehand.

The expectation of the Rest of Canaan promised to Abraham and his seed, s •… ported the spirits of the believing Israelites in Egypt, and in the wilderness. M •… more will the heavenly Rest promised, uphold the hearts of believing Christians These things, saith Christ to his Disciples, I have spoken unto you, that ye 〈◊〉 have peace, &c. Upon the promise of this Rest, the Apostle makes this conclus •… ▪ Comfort one another, 1 Thess. 4. 18.

That we may be the bette established by these promises, we ought to set this 〈◊〉 before us, and much to meditate thereon, as Moses did, Heb. 11. 26. And 〈◊〉 Heb. 12. 2. Of applying promises, See The whole Armor of God, Treat. 2. Par •… 〈◊〉 on Eph. 6. 16. Of Faith, §. 71.

§. 7. Of forsaking a Promise.

THe phrase, A promise being left us, is somewhat ambiguous. The Pro •… US, (which causeth the ambiguity) is not in the Greek text. Our Engl •… seemeth to take the word lest for given: as if it had been said, Lest a promise 〈◊〉 given us. If the Pronoun had been expressed, it might have carried some such 〈◊〉 This Verb with a Pronoun is thus translated, I have reserved to myself, &c. •… n 11 4. and without a Pronoun, thus, they left no children, Luk. 20. 31.

The Verb here used properly signifieth to forsake, and so it is turned by the Translators, Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus •… der it in this place, by forsaking the promise. The simple Verb signifieth to 〈◊〉 or to be wanting, or to lack, Luk. 18. 22. Tit. 1. 5. & 3. 13.

The Verb here used is of the Passive voice: and it may be thus translated, 〈◊〉 promise being left or forsaken. To leave or forsake a promise, is to neglect 〈◊〉 the course which is appointed for obtaining the thing promised. Thus the house •… Eli left the promise made to them: whereupon the Lord saith, I said indeed 〈◊〉 thy house, and the house of thy Father, should walk before me forever. But 〈◊〉 Lord saith, Be it far from me, 1 Sam. 2. 30. In like manner Iercboam forsar promise: for proof hereof, compare 1 King. 11. 38. with 1 King. 14. 9, 10.

Of unbelievers depriving themselves of the benefit of God's promises, See 〈◊〉 3. v. 11. §. 118.

That which our last Translators express under this phrase, A promise being 〈◊〉 us, is included in the word promise. For the very making of a promise to any, 〈◊〉 leaving it with them. In this sense it doth on the one side amplify God's good •… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉 gravate their folly in loosing the benefit of such a promise left them.

§. 8. Of leaving the promise of Rest.

THe thing promised is thus expressed, entering into his Rest.

Of the notation of the Greek Noun translated Rest, and of the emp •… of the Verb translated, enter into, See Chap. 3. v. 11. §. 116.

The Rest here meant, is that truth and substance, which was typified by 〈◊〉 namely heaven itself, Chap. 9. v. 24. This is the rest which remaineth to us, 〈◊〉 ▪ And this is it whereabout the Apostle would have us jealous over ourselves, 〈◊〉 fear lest we leave and forsake the promise of it. This is the rest which God 〈◊〉 compence to his servants that are here troubled, 2 Thess. 1. 7. Hereby they who 〈◊〉 the Lord rest from their labors, Rev. 14. 13.

To show that we ought not to leave the promise of this Rest, we are exhorted lay hold on eternal life, 1 Tim. 6. 12. To strive to enter in at the strait gate, Luk. 13▪ 〈◊〉 ▪ To work out our salvation, Phil. 2. 12. And this is to labor to enter into that 〈◊〉 Heb. 4. 11.

This metaphor Rest, whereby our future happiness in heaven is set out, i •… sufficient motive to enforce that duty.

Here in this world we are subject to hard travel, sore labor, manifold 〈◊〉 great dangers, fierce assaults, violent temptations, grievous sins, and many mis •… from all which we have rest in heaven. For then shall all tears be wiped away, 〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest, Rev. 1 •… . 〈◊〉

This doth much aggravate their folly, who any way leave the promise of entering into this rest, by refusing to walk in that way, and to observe that course which is in God's Word prescribed for attaining to this rest.

If the Israelites manifested egregious folly, and a willful disposition by depriving themselves of the rest promised in Canaan, What do they who leave the promise of entering into this rest?

This very rest is enough to make a wise man do and endure anything, which may at length bring him thereunto.

The hireling cheerfully doth his work, the husbandman readily taketh pains, the soldier courageously adventureth his life, the mariner resolutely passeth over the seas, and others in their places take much pains, and endure much hardness, knowing that they shall have a rest: at least hoping for it. Should we Christians fail in our task, and leave the promise of entering into this rest?

This rest is a freedom from all outward molestations, from persecution, from grief and care of mind, from sickness, from pain, from all losses, and other crosses, yea and from sin itself. Should we then leave the promise of entering thereinto?

§. 9. Of Heaven styled God's Rest.

TO amplify the Rest here intended, the Apostle, in reference to God, styleth it, HIS Rest.

It was shown before, ( Chap. 3. v. 11. §. 117.) in what respects Canaan was called God's Rest.

Much more fitly may this Rest be so called, and that in these respects.

• 1. The Rest of heaven was prepared by God from the foundation of the world▪ Matth. 25. 34.
• 2. It was purchased by the precious blood of the Son of God, Hebr. 9. 12.
• 3. We are conducted thereunto by the the Spirit of God, Gal. 5. 5, 25.
• 4. It is made known and promised to us by the Word of God, Matth. 13. 19.
• 5. Heaven is the habitation and resting place of God, Matth. 5. 34. & 6. 9.
• 6. There all believers shall rest with God, Father, Son and holy Ghost, and have their everlasting communion with him, John 17. 21, 24. Hebr. 12. 22, &c.
• 7. It is a most excellent Rest. For things excellent are said to be of God, Psal. 87. 3.

This adds an edge to the foresaid duties of striving and laboring to enter into this rest. Who would not enter into the rest of God?

This also doth yet further aggravate the sin of those that leave the promise of this Rest, in that it is God's Rest.

§. 10. Of jealousy over ourselves and others.

THe persons liable to the damage of leaving the foresaid promise, are set out in these words, any of you.

The Adjective any, is an extensive word. It showeth that the duty required must be performed to others: and that of what rank or degree soever. For all of all sorts are subject to this damage of coming short.

The Pronoun following with the Preposition ( of you ) are words inclusive. They include men themselves: so as Christians must be jealous over others and themselves too: over themselves and others too. They must fear lest themselves, or any among them come short.

Of circumspection over ourselves, and also over others, See Chap. 3. v. 12. §. 123, 124.

§. 11. Of the damage of coming short of the promise.

THe damage like to follow upon leaving the promise of rest, is comprised •… der this Verb come short. The Verb is derived from a root, which signifieth afterwards: and that many times when it is too late: as the foolish Virgins, the door being shut, afterwards came, Matth. 25. 11. Answerably this Verb signifieth to come after, or behind, or short, Ye come behind in no gift (saith the Apostle, 1 Cor. 1. 7.) that is, ye come not behind them that have attained such and such gifts: but ye also have your part and portion therein.

It is sometimes taken to want or lack a thing, as, What lack I yet? Mat. 19. 20. And he began to be in want, Luk. 15. 14.

It is likewise taken to fail of a thing: as, Lest any man fail, Heb. 12. 15.

Men want, lack, fail, or come short of a thing two ways:

• 1. When that which they had is exhausted and clean gone. Thus it is said, wh •… the wine which was prepared for a wedding feast was all drunk up, They wanted wi •… , Joh. 2. 3.
• 2. When men have not attained to that which is set before them. Th •… it is said of all unregenerate persons, They come short of the glory of God, Rom. 3. 23.

The word used by the Apostle is taken from runners in a race: who if they be idle, secure, careless, heavy, lazy, come behind or short of the prize, and 〈◊〉 of obtaining it. So secure Christians, that fear not lest they leave the promise 〈◊〉 entering into God's rest, will assuredly come short of it, and fail of the be •… thereof. Such, among others, are unbelievers. These shall never enter i •… God's rest.

This demonstrateth the wrong that unbelievers, and all careless, idle and secure Professors do to themselves. They come short of the glorious prize that 〈◊〉 set before them, and so bring shame, disgrace, and irreparable damage to th •… selves. For lazy runners are shouted at, and that in scorn and derision by all 〈◊〉 Spectators, and judged most unworthy of any approbation or remuneration. T •… doom is expressly set down, Luke 13. 27, 28. Matth. 25. 11, 12, 28, 29, 30. Of 〈◊〉 damage of unbelief, See more Chap. 3. v. 12. §. 129. & v. 18. §. 171.

§. 12. Of not coming short of the Goal.

THis Metaphor of coming short, having reference to runners in a race, 〈◊〉 afford good Direction, and great Encouragement for doing our best to 〈◊〉 into God's rest.

Particular Rules of Direction are these, and such like.

• 1. Be temperate in all things, 1 Cor. 9. 25.
• 2. Lay aside every weight, and the sin which doth so easily beset 〈◊〉 Heb. 12. 1.
• 3. Run the way of God's commandments, Psal. 119. 32. This is the race that is 〈◊〉 before us, Heb. 12. 1.
• 4. Make speed, and be not lazy, Psal. 119. 60. The Metaphor of running •… plies thus much.
• 5. Strive to outstrip others. We must seek that we may excel to the edifying 〈◊〉 the Church, 1 Cor. 14. 12.
• 6. Have an eye to that which is before, and look not back to what is behi •… Phil. 3. 13.
• 7. Give not over till thou come to the goal, Revel. 2. 10. If thou givest over 〈◊〉 mayest come short of the prize.

Encouragements are such as these,

• 1. A faithful endeavor will be accepted, 2 Cor. 8. 12. Phil. 3. 13.
• 2. Not one only (as in races among men) but all that do their best endea •… shall partake of the prize. The Apostle speaking hereof, saith, The righ •… Judge will give a Crown, not to me only, but to them also that love his •… pearing, 2 Tim. 4. 8. For whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 13.
• 3. God who seeth all, and beareth a like respect to all that run well, is the rewarder, Eph. 6. 8.
• 4. The Crown that is given is incorruptible, 1 Cor. 9. 25.

§. 13. Of this word, Seem.

THere is further in this Admonition a word inserted, worthy our due consideration. It is this, should seem. There are sundry respects in which it may be brought in: As

• 1. To mitigate the sharpness of his admonition: In that he doth not positively conclude, that he took them for Apostates, but only implieth that they may seem to be in hazard of that case. It intends as much as the insinuation doth, whereby he seems to call back or correct that, which might be so taken, as if he had surmised that they would prove Apostates, Heb. 6. 7.
• 2. To stir up their fear the more: even against such coldness and dullness as might hazard the prize set before them. To such a purpose, he saith, I am jealous over you with godly jealousy, 2 Cor. 11. 2.
• 3. To manifest the extent of a Christians watchfulness: which must be against a seeming, or appearing to be an Apostate. We may not think it enough that we do not utterly fall away: but that we do not seem so to do: and that we do not give occasion to other Christians to think that we are fallen, or like to fall. The Apostle to this purpose giveth this advice, Abstain from all appearance of evil, 1 Thess. 5. 22.
• 4. To demonstrate the condition of hypocrites, who seem to be what they are not, They think they stand, 1 Cor. 10. 12. That shall be taken from them, which they seem to have, Luk. 8. 18. This an Apostle doth thus clear, They went out from us, but they were not of us: For if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us, 1 Joh. 2. 19.
• 5. To aggravate the fault of backsliders. Through want of the foresaid Christian fear, they seem, or appear, or give evidence that they will come short of the prize. For to seem is oft put for an evidence. James, Cephas and John seemed to be pillars, Gal. 2. 9. that is, they evidently appeared to be so.

Of the word here used, See more Chap. 10. 29. §. 108.

§. 14. Of the Resolution and Observations of Heb. 4. 1.

THe Sum of this Text is, A Caveat against Backsliding.

Two points are hereabout to be observed,

• 1. The Inference, Therefore.
• 2. The Substance.

Of the Substance there are two parts,

• 1. An Admonition.
• 2. An Incitation to observe it.
  • 1. The matter of the Admonition is in this word, Fear.
  • 2. The manner is manifested in the first person, and plural number, Let us.

In laying down the Incitation, the Apostle demonstrateth,

• 1. The ground.
• 2. The damage of Backsliding.

The ground is expressed in this phrase, A promise being left. Here observe,

• 1. Their Deficiency, Left, &c.
• 2. The Subject thereof, which was a promise.

Their Deficiency is set out,

• 1. By the thing promised, Rest.
• 2. By the kind of Rest, His, namely God's.
• 3. By the fruition they might have had thereof, entering into.

2. The Damage is,

• 1. Generally implied in this particle of supposition, Lest.
• 2. Particularly exemplified.

In the Exemplification are set down,

• 1. The kind of damage, Comeshort.
• 2. The persons who incur that damage, Any of you.
• 3. The time, At any time.
• 4. The extent of avoiding it, in this word, Seem.

Doctrines.
• I. We must be warned by others harms. For this end the Apostle infer •… 〈◊〉 Admonition on judgments executed upon the Israelites, Therefore. See Chap. 3 •… §. 89.
• II. Admonishers of others must admonish themselves. The Apostle in using the •… ral number admonisheth others, and using the first person he admonisheth 〈◊〉 self, Let us. See §. 3.
• III. Christians must be fearful of falling away. This is it whereabout we are 〈◊〉 joined to fear. See §. 5.
• IV. There is a Rest for God's people. This is here taken for grant under this 〈◊〉 Rest. See §. 6.
• V. The rest prepared for Saints is God's rest. This relative HIS hath refere •… God. See §. 9.
• VI. The good intended to God's people is promised to them. This also is here take •… grant under this word, A promise. See §. 6.
• VII. It is dangerous to leave a promise. This is here laid down as the gro •… ▪ missing the promise. See §. 8.
• VIII. We must be circumspect. This word of Caution [ Lest ] intends as 〈◊〉 See §. 5.
• IX. Our circumspection must be over ourselves, and others impartially. 〈◊〉 §. 10.
• X. Apostates fail of the prize. This Metaphor [ Come short ] intends this. 〈◊〉 §. 11.
• XI. We must so run that we may obtain. We are here fore-warned not to 〈◊〉 short. See §. 12.
• XII. Appearance of backsliding is to be avoided. We may not seem to come 〈◊〉 See §. 13.

§. 15. Of the inference of the 2 ^d V. on the first.

THe Apostle presseth his former Admonition of fearing the like judge •… that was inflicted on the Israelites, by the like means of steadfastness 〈◊〉 to us, that was afforded to them. The Argument may be thus framed:

They who have like privileges, may expect the like judgments that 〈◊〉 inflicted on them that perverted the privileges:

But we Christians have the same privileges that the Israelites had:

Therefore we Christians may expect the like judgments, if we 〈◊〉 the privileges.

The particular privilege wherein the Apostle exemplifieth his Argument, 〈◊〉 Gospel preached. It was preached to the Israelites, and it is preached to 〈◊〉 stians.

That this common privilege is here brought in as a reason to enforce the 〈◊〉 mer Admonition, is evident by the two first particles, ^a For, Also; or For, 〈◊〉 It becomes us therefore well to use that privilege and means of salvation, which God still affordeth to us, as he had afforded to the Israelites, lest by our failing therein, we provoke God to deal with us as he hath dealt with others on the like ground.

See more hereof on Chap. 3. verse. 11. §. 113.

§. 16. Of the blessing of the Gospel.

THis phrase [ The Gospel was preached, ] is the interpretation of one Greek word, which may be thus translated, Gospelized, or Evangellized: the persons being added thereto, thus, We are Evangellized. This is a Grecism used again, v. 6. & Mat. 11. 5.

Our English hath fully and fitly interpreted the meaning of the Grecisme thus, Unto us was the Gospel preached.

The Verb is a compound. The simple Verb signifieth to declare: as to bring a message, tidings, or news. The Adverb with which it is compounded signifieth well, in composition good, as to declare a good message, to bring good tidings. Of the notation and sense of this word, See, The whole Armor of God, on Ephes. 6. 15. Treat. 2. Part. 5. §. 4. See also Chap. 6. §. 35. & Chap. 13. v. 9. §. 117.

This relative US (unto us) hath reference to the Church, in, and since Christ's time. For we are here set down in opposition to them that lived under the Law.

The compound Verb intendeth two things:

• 1. That the Gospel is the ground of faith. It was for this end made known to the Israelites and Christians. Of the Gospel working faith, See The whole Armor of God on Eph. 6. 16. Of Faith, Treat. 2. Part. 6. §. 19, 21.

• 2. That preaching the Gospel is the most usual and powerful means to work faith. See Chap. 2. v. 3. §. 23.

  The force of the foresaid reason intends a third point.

• 3. That where the Gospel is preached, Faith, Obedience and Perseverance in our Christian course. This is it which the Apostle presseth to restrain us from the sins whereinto the Israelites fell, and to keep them from backsliding: and by consequence to make them faithful in their holy profession.

This motive did the fore-runner of Christ, and Christ himself use for that end, in these words, Repent for the kingdom of heaven is at hand, Mat. 3. 2. & 4. 17. So did Christ's Apostles after him, Act. 2. 38, 39. & 17. 30.

By preaching the Gospel offer is made of remission of sins, of reconciliation with God, and of eternal salvation.

Good reason therefore that Repentance, Faith, and new Obedience are to be yielded. To refuse to yield to the Gospel, is to reject the counsel of God against ones self, Luk. 7. 30.

Just cause have we well to observe what by the Gospel is required and expected. In what age of the world, in what Nation, in what City and place hath the Gospel been more plentifully, perspiculously and powerfully preached then among us?

§. 17. Of the Gospel preached before Christ's time, as well as since.

THe former Argument the Apostle yet further enforceth, by comparing the estate of Christians with the estate of the Israelites, in this phrase, As well as unto them. This intends thus much, that the Gospel was preached to Christians, as well as to the Israelites.

The Apostle layeth it down as a case unquestionable, that the Gospel was preached to the Israelites, even under the Law (for these are they who are comprised under these words, As unto them. ) This was before proved, Chap. 2. v. 3. §. 20.

The Gospel only, and the preaching of it, is the power of God to salvation▪ Rom. 1. 16. They who since Adams fall, had not the Gospel, had no ordinary way to be saved.

This gives us information of sundry remarkable points: As

• 1. Of the Antiquity of the Gospel.
• 2. Of the Constancy of God in saving man the same way.
• 3. Of the Necessity of Jesus Christ, who is the very substance of the Gospel.
• 4. Of the Unity of the Catholic Church, which hath ever been the same, 〈◊〉 〈◊〉 of such as have believed the Gospel.
• 5. Of the Identity of the old and new Covenant. I do not mean the old C •… nant of works made with Adam in his innocence, but that which was confirmed Abraham by Circumcision, and to the Israelites by Sacrifices, and other lega •… For the Gospel wa •… comprised under that Covenant.

This privilege concerning the Gospel preached to the Jews, is here set do •… way of comparison, in this word as well. It hath reference to Christians who 〈◊〉 not therein inferior to the Israelites.

There are many privileges wherein we go before them: as the actual est •… on of Christ, the clear revelation of the mysteries of godliness, the powerful •… ration of God's Spirit, the truth and substance of their types and shadows, 〈◊〉 •… complishment of their Prophecies and promises. They did indeed •… at spi •… meat, and drink spiritual drink, which was Christ: But it was the same 〈◊〉 we eat and drink, 1 Cor. 10. 3, 4. We have a like figure to that which 〈◊〉 1 Pet. 3. 20.

Should we now come behind them in any gift or grace? Can we think 〈◊〉 more sco •… -free then they did? Or to escape if we so slight the Gospel, they did? Well mark the inference which the Apostle makes upon a like g •… 1 Cor. 10. •… , &c.

Where like privileges and benefits are bestowed, there evidences are give •… like grace and favor. Therefore like faith, like obedience, like patience, 〈◊〉 thankfulness, like faithfulness is expected.

§ 18. Of the Word of hearing.

BY this particle of opposition [ BUT ] the Apostle intends an unsutabl •… •… riage in the Israelites to God's gracious dealing with them. God aff •… •… hem his Gospel, BUT they gave not that respect to it which was meet. 〈◊〉 believed it not: So as the most gracious message, and powerful means of 〈◊〉 grace, naught wrought on the incredulous. Of people's sinning under the G •… See Chap. 3 v. 16. §, 162.

The Word here intended is the Gospel before▪ mentioned. It is in Greek 〈◊〉 〈◊〉 of hearing, after the Hebrew manner, for the word heard.

The Word spoken is as no word if it be not heard. Our former English I •… slators thus 〈◊〉 it. The Word that they heard. It was a word which they did 〈◊〉 or might, or should have heard.

The Apostle thus s •… iles it in two especial respects:

• 1. To demonstrate the necessity of hearing the Word. The Word, if 〈◊〉 receive any benefit thereby, must be heard. For the Word spoken or preach •… do no good to him that hears it not: no more then the light to him that 〈◊〉 not. The Apostle saith of a word spoken in a strange language, that it 〈◊〉 profit him who understands it not, 1 Cor. 14. 9. Much less can any good be 〈◊〉 ved by the Word if it be not heard. It is as a necessary requisite requ •… hear, Gen. •… 9. 2. Deut. 5. 1. Acts 2. 22. Revel. 2. 7. Hearing is that 〈◊〉 sense, whereby words spoken may enter into the soul. Hereby we are 〈◊〉 That
  • 1. Deafnesse is a great calamity.
  • 2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉 may be heard.
  • 3. To sleep at Church while the Word is preaching is a great evil. They 〈◊〉 asleep cannot hear the Word.
  • 4. A Preachers weak and low voice is a great discommodity.
  • 5. Shoutings, or any other loud noises, or loud sounds near the place 〈◊〉 the Word is preached, or other Divine Service performed, and very •… venient. The Word cannot be in these cases a Word of hearing.
• 2. To take away vain pretences and excuses from such as grumble at judgments inflicted on such as profit not by the Word.

The blame hereby appears to be in themselves, because it is a Word of hearing. For it it be demanded, (as Rom. 10. 18.) have they not heard? This phrase gives a ready answer: The Word afforded unto them is a word of hearing. It was heard, or might have been heard. It was not concealed, as the conference betwixt King Zedekiah and the Prophet Ie •… emiah was, Ier. 38. 27. It was not softly whispered in the ground, as the Word of them that had familiar spirits was, Isa. 8. 19. It was not uttered in a strange language, which could not be understood by the hearers, 1 Cor. 14. 2. But it was a word of hearing.

This doth not only take away all excuse from non▪ proficience, but it doth also much aggravate their sin.

It is said of the Israelites, that the Word of hearing profited them not, no though it were heard by them. For these last words, in them that heard it, take it for grant that the Israelites heard the Word: so as the Word heard may be without profit. Thus it is in most hearers. This Christ doth exemplify and evidence in the Parable of the seed: wherein is shown that of four sorts of hearers, only one sort proves profitable, Matth. 13. 23. In that Parable sundry reasons are rendered of hearers non▪ proficiency. It is therefore necessary to take heed how we hear, Luk. 8. 18. Hereof see more Chap. 3. v. 7. §. •… 7.

The word translated profited, compriseth under it all manner of good, Mat. 15. 5. But a negative added thereunto implieth no good at all, Gal. 5. 2. Such is the extent of the negative in this place: and of the privative compound translated unprofitableness., Chap. 7. verse. 8. § 85.

§. 19. Of Faith making the word profitable.

THe Apostle declareth an especial reason of hearers non-proficiency, in these words, Not being mixed with faith in them that heard it. Our last English Translators, in their margin, note another reading, namely this, Because they were not united by faith to them that heard it. Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense, the greatest part of Israel were not of the mind whereof Joshua, Caleb and others, who believed God's promise of bringing them into Canaan, were: and thereupon reaped no benefit by the promise. Though there be a difference in the words betwixt this and the other reading: yet both agree in the same sense, which is this, that want of saith makes the word unprofitable: It makes even the Gospel itself, ( which is the power of God unto salvation, to everyone that believeth, Rom. 1. 10.) altogether fruitless to such as believe not.

The Greek Verb thus translated, being mixed with is a compound. The simple Verb signifieth to pour in, or to fill, Revel. 18. 5. Thence is derived a Noun that signifieth a Chalice, or great Cup whereinto they use to pour wine. The Preposition wherewith the Verb is here compounded, signifieth with: So as this 〈◊〉 〈◊〉 a pouring in of one thing with another: which is a mixing 〈◊〉 〈◊〉 together. This word is translated tempered together, 1 Cor. 12. 2 •… .

The word is very pertinent to the point in hand. It is a Metaphor taken from a 〈◊〉 , which 〈◊〉 to the ingredients put into it, is mediciable or mortal The 〈◊〉 〈◊〉 〈◊〉 the po •… on: which if it be mixed with faith, is sweet, and who •… : but mixed with infidel •… ty is bitter and deadly. The word was so delivered to the 〈◊〉 ▪ as they heard it: So much is here expressly set down [ in them which 〈◊〉 〈◊〉 ] yet it was fruitless.

Thus we see that •… e Gospel heard, if not believed, remains fruitless: as the br •… •… rpent was of no use to them that looked not upon it, Numb. 21. 8. He that be •… verb shall be saved: but he that believeth not shall be damned, Mark 10. 10. Therefore this act of believing is still applied to the Word, where the power of it is set forth, Act. 15. 7. Rom. 1. 1 •… . Eph. 1. 13.

The Word doth only offer grace: it is faith that receiveth it. As to have meat set before one, or to have a potion or any other medicine prepared and offered, doth no good, if the meat be not eaten, the potion drunk, and the medicine applied: so the Word preached and heard, doth no good, except it be believed. Faith is the hand, mouth and stomach of the soul, whereby we receive, eat and digest all manner of spiritual food.

We are hereby taught how to hear, namely so as we believe God's word, and all things contained therein to be a truth: and thereupon to give due credence thereunto. Yea, also to believe it as a truth that concerns us in particular, and thereupon to apply it to ourselves. Thus will every part of God's word be useful and profitable unto us. The precepts thereof will direct us: the admonitions make us wary: the consolations cheer us: and the threatenings terrify us.

This mixing of faith with hearing the Word, shows, that there is a mutual relation betwixt the Word and faith. The Word as a mother breeds and brings forth faith: Faith as a loving daughter nourisheth, and cherisheth the Word, and makes it more fruitful. Without the Word there can be no faith, Rom. 10. 14, 17. Without faith the Word can have no power.

If we desire faith, we must be diligent in hearing the Word. If we would have the Word profitable, we must believe it. As hearing distinguisheth Professors from profane: So believing distinguisheth the upright from hypocrites.

§. 20. Of the Resolution and Observations of Heb. 4. 2.

THe Sum of this verse, is, A motive against treading in the steps of the incredulous Israelites.

The causal conjunction FOR, showeth, that this is infer'd upon the former verse, as a motive.

Of this motive there are two parts:

• 1. A like privilege afforded to Christians as to Israelites.
• 2. The ground of failing of the benefit of that privilege.

In the former,

• 1. The privilege is simply propounded.
• 2. Comparatively applied.

In the simple Proposition, there is

• 1. The kind of privilege, The Gospel preached.
• 2. The persons to whom that privilege was afforded, To us.

The comparative application implies a likeness betwixt Christians and Israeli •… s in the same privilege, As well as unto them.

In setting down the ground of failing of the benefit of that privilege, two points are manifested,

• 1. The failing in general.
• 2. The particular cause thereof.

In the general,

• 1. There is a repetition of the privilege, in this phrase, word of hearing.
• 2. An expression of the failing, profited not.

The cause of this failing is,

• 1. Propounded, in this phrase, not being mixed with faith.
• 2. Amplified by the persons, in them that heard it.

Doctrines.
• I. Abuse of like privilege causeth like judgment. This is the main intendment of the Apostles reason, under this particle, FOR. See §. 15.
• II. The Gospel is an especial privilege. To this end mention is here made of it. See § 16.
• III. The Gospel is made powerful by preaching. The word Evangelized imports as much. See §. 16.
• IV. The Gospel was preached to the Israelites before Christ. This relative, to them, 〈◊〉 reference to those Israelites. See §. 17.
• V. Christians are partakers of the best privileges that the Jews had. This note of •… ude, as well, giveth evidence hereof. See §. 17.
• VI. The Gospel is to be hearkened unto. It is a word of hearing. See §. 18.
• VII. Faith makes the Word profitable. For the Word which was not mixed with 〈◊〉 was unprofitable. See §. 19.
• VIII. Hearing without believing is in vain. They who heard, because they be •… not, received no profit. See §. 19.

§. 21. Of the Difference between believers and unbelievers.

THis causal conjunction, FOR, implieth, that this clause is added as a reason to confirm that which went before. The reason is drawn from the force •… raries. For Logicians affirm, and experience confirms, that Of Contraries 〈◊〉 contrary consequences. Now faith and unbelief are contraries, therefore •… eir consequences are contrary. Unbelievers cannot enter into God's rest, For be •… s enter thereinto. This is the priledge of beliers.

Add to these words an exclusive particle only, which must be understood, and •… e Argument will be the more evident: thus, Believers only enter into God's rest: Therefore unbelievers cannot enter thereinto.

Hereby it appears that there is as great a difference betwixt believers and unbelievers, 〈◊〉 can be betwixt men: even as great as betwixt heirs of heaven, and heirs of 〈◊〉 For here heaven is made the portion of believers: but hell is the portion of 〈◊〉 , Rev. 21. 8.

What fellowship now and communion may there be betwixt them? Read for this purpose 2 Cor. 6. 14, 15.

§. 22. Of Christians judging themselves and others.

AS the Apostle in case of Christian jealousy joined himself with others in this phrase, Let us fear, v. 1. so here he doth the like in the case of Christian •… ance: using the first person in reference to himself; and the Plural number in reference to others, thus, we do enter; what in judgment of certainty he knew of himself, in judgment of charity he professeth of others. Hence I infer two con •… sions:

• 1. That a true believer may know that he doth belive; or, that he hath a true faith. See hereof The whole Armor of God, on Ephes. 6. 16. Treat. 2. Part. 5. Of F •… th, §. 36.
• 2. That what we know of ourselves we ought to judge of others who profess what we do. So did the Apostle in these words, Knowing, brethren beloved, your ele •… of God, 1 Thess. 1. 4.

And again, God hath from the beginning chosen you to salvation, 2 Thess. 2. 13. Thus another Apostle calls those to whom he wrote, A chosen generation, 1 Pet. 2. 9. To these Hebrews saith this Apostle, Beloved, we are persuaded of you, the things that 〈◊〉 salvation, Heb. 6. 9.

The rule of judging others is charity. But charity believeth all things, hopeth all things, 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another.

How contrary to the Apostolical practice is the practice of most men who are very rash and unjust censurers of others? Like to the Pharisee, Luke 18. 9, &c.

§. 23. Of Faiths giving right to God's promise.

THe qualification of such as reap the benefit of God's promise, is thus set down, which have believed; To believe is to yield such credence to the truth of God's promise, as to rest on him for participation of the thing promised. Of Faith, See The whole Armor of God on Eph. 6. 16. Treat. 2. Part. 5. §. 14, &c.

The word here used by the Apostle, is expressed in the time past [ which have believed ] to show that we can have no assurance of the thing promised, till we do believe the promise, After that ye believed, you were sealed with the holy Spirit of promise, Ephes. 1. 13. I know whom I have believed (saith the Apostle, and thereupon maketh this inference) and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured, thus, If thou canst believe •… things are possible, &c. Mark 9. 23.

It is faith that settleth the right thereof upon us. As many as received Christ, 〈◊〉 them gave he power to become the Sons of God, even to them that believe on his na •… , John 1. 12.

This gives us just occasion to examine ourselves, whether we be in the faith, 2 Cor. 13. 5. Hereof see The whole Armor of God on Ephes. 6. 16. Treat. 2. Part. 5. Of Faith, §. 40, &c.

Of the persons to whom this Rest belongeth, See §. 57.

§. 24. Of future good things set down in the Present Tense.

THe thing promised is expressed in these words, We do enter into rest. Of the rest here intended, and of entering into it, See §. 6, 8, 9.

This is here set down in the Present tense [ We do enter ] in a double respect:

• 1. In regard of the certainty of the thing. It is as sure as a thing in present possession. The Prophets did use to •… et out future things, which were sure and certain, in the Present tense, as Isa. 62. 11. Zech. 9. 9. As for the point in hand, Assura •… ce is attributed to saith as a special property thereof, Heb. 10. 22. He that said, I 〈◊〉 that my Redeemer liveth: and though after my skin worms destroy this body, yet in my flesh shall I see God, &c. ( Job 19. 25, 26.) was sure of enjoying this rest. So he, who said, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. And again, I am persuaded that neither death, &c. Rom. 8. 38. For true believers are fully persuaded that what God hath promised, he is able also to perform, Rom. 4. 21. It therefore becomes all that would be accounted true believers, to get this evidence of the truth of their faith.
• 2. In regard of the beginning of that rest, which is here actually enjoyed. Of the beginning of heavenly Rest here on earth enjoyed, See §. 6. The beginning of that Rest is like that Olive-leaf, which the Dove brought to Noah in the Ark, which shown that the earth was sending forth her fruit, Gen. 8. 11. And like the cluster of grapes, and the pomgranats and the figs, which the searchers of the Land of Canaan brought, and gave evidence of the fertility of that Land, Numbers 13. 23. And like the first fruits that gave hope of a future harvest, 2 King. 4. •… 0. Even so the beginning of rest here enjoyed gives evidence of a full, perfect, and glorious rest to come.

These first▪ fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come: to keep us from doubting: and to uphold us against the difficulties which we are like to meet withal, and against the obstacles that lie in the way to that Rest.

Behold here the good care of God over man. He hath prepared a Rest for him; but he seeth it meet to reserve it for time to come, and to bring men thorough many troubles thereunto: and thereupon gives grounds of assurance thereof beforehand.

§. 25. Of God's speaking by Prophets.

THese words, As he said, &c. may have a double reference.

One immediate to the words next before. So they are a proof of them, by the rule of contraries. Such a proof was noted before in this verse, §. 21.

The force of the argument resteth on that ruled case, which the Apostle taketh 〈◊〉 grant, v. 6. namely that some must enter into that rest which God hath promised, Hereupon this argument may be made,

If some must enter, then believers or unbelievers.

But not unbelievers: for God by Oath hath protested against them.

Therefore believers shall enter.

The other reference is more remote to the later part of the former Verse. If •… e first clause of this verse be included in a Parenthesis, the reference of this unto •… former verse will appear to be the more fit. For it showeth that unbelievers 〈◊〉 no benefit by the word of promise, because God hath sworn that such shall not 〈◊〉 into his rest.

This relative HE, in this clause, As HE said, hath reference to God. It was the 〈◊〉 that said and swore, that they should not enter into his rest.

That which HE said, was in and by David, v. 7. and that in Psal. 95. 11. It was God that spake in and by the Prophets, as was noted Chap. 1. v. 1. §. 11. The holy 〈◊〉 spake what the Prophets spake.

Yea though that which is here quoted were the written word, yet he sets it out 〈◊〉 by word of mouth, thus, he said. See Chap. 3. v. 7. §. 74.

§. 26. Of the certainty of Judgment sworn by God.

THis particle of resemblance AS, hath on the one side reference to the sin and punishment of the Israelites: and on the other side to God's swearing that 〈◊〉 should be so punished. As God had sworn, so it fell out. God's Oath cannot be made frustrate, but shall assuredly be effected. No argument is more sure. Though an Oath be in Logic reckoned among inartificiall arguments, which seem to be of small force: yet God's Word, especially confirmed by his Oath, is the 〈◊〉 of all arguments. Logicians count the surest demonstration to be taken from the proper cause of a thing. But natural causes may fail, witness the fiery fur •… e into which God's three faithful servants were cast, yet upon their bodies the fire 〈◊〉 〈◊〉 power, nor was a hair of their head singed, neither were their coats changed, 〈◊〉 〈◊〉 s •… ll of fire had passed on them, Dan. 3. 27. The sun stood still in Joshua his 〈◊〉 , Josh. 10. 13. and went backward in Hezekiah's time, 2 King. 20. 11. And was •… ned at the death of Christ, Luke 23. 45. The waters in the midst of the red sea •… ose up as a wall, and the bottom was a dry path, Exod. 14. 22. Iron did swim in the water, 2 King. 6. 6. In many other things hath the course of nature been altered.

The Lord God is above nature. Though he have tied his creatures to the course thereof, yet is not he bound thereto: but by his oath he binds himself, and is not •… ee to alter it. Read Isa. 54. 9, 10. Hereupon it is said concerning God's Oath, that he will 〈◊〉 repent, Psal. 110. 1. This is one of those immutable things, in which 〈◊〉 is impossible for God to lie, Heb. 6. 18.

God's Oath doth manifest his peremptory resolution: which is as his nature unchangeable, ( Mal. 3. 6.) more firm then the Law of the Medes and Persians, which 〈◊〉 , Dan. 6 8.

God never rashly swears, but always in Truth, in Judgment, and in Righ •… sse. For that rule which he prescribes to us, ( Ierem. 4. 2.) he observes himself.

Take heed of provoking God to swear. They are in a fearful case against whom the Lord sweareth vengeance.

We ought the rather to take heed of this high provocation of his wrath, because •… e is not suddenly brought to it, but by degrees. For,

• 1. He declares his will, what he would have us to do.
• 2. He promiseth rewards to them that do it.
• 3. He makes known beforehand the issue of neglecting it.
• 4. He threateneth vengeance.
• 5. When no other course will serve, he sweareth vengeance. Woe to those against •… hom he swears.

Of God's swearing, and that in wrath: and of the form of God's Oath: and of God's rest, and of not entering into it, (which are points here expressly set down) See Chap. 3. v. 11. §. 113, 114, 115, 116, 117, 118.

§. 27. Of choosing the best Rest.

IN this later part of the verse, and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world. There were two famous Rests much insisted on in the Old Testament, as special pledges of God's favor: The Sabbath and the Land of Canaan. The former styled a Sabbath of rest to the Lord, Exod. 35. 2. And frequently styled the Sabbath of the Lord, Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them, Deut. 12. 9. Josh. 1. 15.

Of these the Hebrews might say, we have always enjoyed the Lord's Sibbath: and our predecessors have long inhabited Canaan. Why then do you speak so much about entering into God's rest?

To root out this conceit the Apostle is the more large and distinct in removing these two, and proving that neither of them could be meant by David, nor is interded by himself.

The Rest intended by him is a matter of so great consequence, as he would 〈◊〉 have them mistake the mark thereabouts.

He begins with the Sabbath, which is the first Rest mentioned in Scripture.

The word of connection, or rather distinction, is a kind of compound: The first particle is the usual copulative AND: the other joined to it makes it a discretive conjunction, and is here fitly translated although. Hereby he showeth that allbeit there is mention made of a rest in the beginning of the world, yet there is another rest to be entered into.

The rest of the Sabbath was a resemblance of the heavenly rest. The rest of Canaan was a type thereof. That therefore they might not be drawn by a resemblance and type from the thing itself and the truth, (as the dog having flesh in his mouth and seeing the shadow of it in a clear running water, snapped at the shadow and 〈◊〉 the true flesh) he endeavoreth to draw them from resting upon those two 〈◊〉 . It is a dangerous thing to be drawn from truths by shadows. This is to per •… the helps which God doth afford unto us.

§. 28. Of God's works, and his finishing them.

UNder this indefinite word the works, all the creatures which God made, within the compass of the first six days, are comprised.

The Greek Noun properly signifieth a thing done with pains and labor.

The Verb which is of the same notation, signifieth to work or to labor: 〈◊〉 1 Cor. 4. 12. John. 16. 27. This is attributed to God by way of resemblance, after the manner of man. When a man hath effected a thing, and made that which was not before, we call it his work. Now man can do nothing without some worki •… g or laboring about it. But God needs no such thing. What God willed to be, •… s so and so, as he willed it. Thus much is intended under this phrase, God said, 〈◊〉 there be, &c. Gen. 1. 3. By God's saying is meant the manifestation of his will, 〈◊〉 this sense the Centurion, who believed Christ to be God, said, Speak the word •… , and my servant shall be heal •… d, (Mat. 8. 8.) Do but only declare thy will to heal 〈◊〉 servant, and he shall be healed.

Of those works it is here said, that God finished them. The Greek word t •… ted finished, in general signifieth to be or to be made. But because a thing 〈◊〉 properly be said to be, or to be made, till it be fully finished, and till all things 〈◊〉 pertaining thereto be accomplished, the word here in this place is fully transl •… finished: the rather because it is attributed unto God, of whose works it is exp •… said, that they were finished, Gen. 2. 1.

God is said to finish his works in two especial respects.

1. In regard of the number of them. There was so full a number everywhere, that there was no need of adding anymore thereto.

Object. It is said after God's rest on the seventh day, that God planted a garden 〈◊〉 : and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food: and it is also said that God made a woman, Gen. 2. •… , 9, 22.

〈◊〉 . Though these be mentioned in the History after the mention of the Sab •… , yet they were all made within the six days: Eden and the trees therein were •… e on the fourth day, Gen. 1. 12. and the woman on the sixth day: for then he •… e them male and female, Gen. 1. 27. All the creatures that were made are come •… sed in the first Chapter of Genesis: in the second Chapter he sets down the distinct 〈◊〉 of making many things. Mention is there made of the manner of making 〈◊〉 himself, v. 7. who notwithstanding is expressly said to be created on the sixth 〈◊〉 . G •… . 1. 27.

Here by the way take notice of the absurd doctrine of Popish Transubstantia •… , whereby Papists imagine such a creature to be made as God never made: a 〈◊〉 that cannot be seen or felt: an human body in the form of bread: and blood •… ch likewise cannot be seen nor felt, but appears in the show of wine. To omit 〈◊〉 absurdities, this seemeth to add a strange new creature to the creatures •… ch God made in the six days, as if he had not then finished all.

2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 . Nothing needed to be added to any, neither did anything need to be 〈◊〉 to make it better. I know, saith the wise man, that whatsoever God doth, it 〈◊〉 〈◊〉 forever: nothing can be put to it, nor anything taken from it, Eccles. 3. 14. Is this respect it is said of every creature which God made, It was very good, G •… . 1. 36.

Such was God's wisdom as he saw what shape, stature, proportion and property was 〈◊〉 for everything.

Such was his power, as he was able to effect whatsoever in wisdom he saw meet.

Such was his goodness, as he would answerably create and order everything.

•… earn to admire every work of God, and to adore and reverence the Lord himself that made them.

Rest content in what he doth; submit to him in all his works. Seek not to alter them, Matth. 5. 36. & 6. 27. & 10. 30.

Learn of God to finish what belongeth unto thee before thou leave thy work of thyself. It was Christ's meat to do the will of him that sent him, and to finish his •… rk, Joh. 4. 34. Yea he layeth a necessity upon himself in this respect, saying, I •… st work the works of him that sent me while it is day. We cannot finish our work •… ll our day be ended. Therefore whatsoever thine hand findeth to do, do it with thy •… ight, &c. Eccl. 9. 10.

§. 29. Of this phrase, From the Foundation of the world.

THe time of God's finishing his works, is thus expressed, From the foundation of the world. There was before mention made of the foundation of the earth, Chap. 1. v. 10. §. 131. But there another Greek word was used, which implied the 〈◊〉 of the earth. This word also may intimate a stability: The word is a compound. The simple Verb signifieth to cast. The compound to cast or lay 〈◊〉 . A foundation useth to be laid down in the earth. It is the lowest part of an •… fice, whereupon all the rest of the structure lieth. The Latins use to express it by these two words, a foundation laid.

The other Noun translated world, signifieth in Greek, order, ornament, a •… . So it is translated, 1 Pet. 3. 3. whose adorning, &c.

From this Root there is a Verb derived which signifieth to adorn: as women a •… themselves, &c. 1 Tim. 2. 9. and to garnish, Matth. 12. 44.

Fitly doth this notation appertain to the world, as here it is taken, namely for 〈◊〉 universe, or whole fabric of all creatures: which were made by God in a most •… ely order and beauty: For God made everything beautiful in his time, Eccl. 3. 11. This was before shown §. 28.

This universe or world is here said to have a foundation, and that in two especial respects.

• 1. To intimate the stability of it. It was not like a building without a foundation: as that house was, which was built on the sand, and soon fell, Luk. 6. 49. S •… Chap. 1. v. 10. §. 131.
• 2. To demonstrate the beginning of it. For a foundation useth to be first laid. Thus is it used Heb. 6. 1.

In this later sense, this phrase, the foundation of the world is oft used. When mention is made of things eternal, a Preposition that signifieth before, is set before i •… . As of God's love to his Son, Thou lovedst me, saith Christ to his Father, before the foundation of the world, Joh. 17. 24. And of Election, God hath chosen us before 〈◊〉 foundation of the world, Eph. 1. 4. 1 Pet. 1. 20.

When the point is of things about the beginning of the world, this Preposition from is used. Christ is said to be a Lamb slain from the foundation of the world, Rev. 13. 8.

In this phrase, from the foundation of the world, doth the force of the Apostles argument especially lie: The rest of the Sabbath was upon the beginning of the world. Therefore it cannot be that rest which is to come.

Things of different times whereof one is of time past, the other of time to co •… e, cannot be the same. The Paradise wherein Adam in his innocence was, cannot be the same, which Christ hath promised to him that overcometh, Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel, Rom. 11. 26. David that died many hundred years before the exhibition of Christ, cannot be that David which is promised to be a Prince among Christians, Ezek. 34. 24. & 37. 24, 25.

§. 30. Of the Interpretation of the former part of Heb. 4. 4.

BOth the particle of connection (which is a causal conjunction, FOR) a •… d the very matter of this verse, do evidently demonstrate, that it is broug •… in as a proof of that which went before: namely, that God finished his wor •… . This is proved by God's resting. A wise man that undertakes a work, will not 〈◊〉 , or clean give over his work till it be finished. If any do otherwise, he gives occ •… sion to men to mock him, Luk. 14. 29, 30. We cannot therefore think, that God, who is wisdom itself, would rest till he had finished what he intended. Of 〈◊〉 imitating God herein, See the later end of § 28.

The kind of proof is drawn from a Divine testimony, which is thus intimated, He spake.

• 1. He names not the Author, but indefinitely saith HE. This having reference to the sacred Scripture, out of which the words which he quoteth are taken, 〈◊〉 needs be meant, if we consider the principal Author, of the Holy Ghost, whom 〈◊〉 expressed, Chap 3, v. 7. or if we consider the Penman, of Moses, who wrote 〈◊〉 Book out of which this testimony was taken. Now these Hebrews well knew 〈◊〉 ▪ God was the Author of the whole Scripture, and that Moses wrote as he was •… ved by the holy Ghost. Therefore the Apostle thought it sufficient thus to inti •… the principal or ministerial Author, He spake.
• 2. He expresseth, nor Book, nor Chapter, but only saith, In a certain 〈◊〉 . Of this manner of quoting a text, and of the Greek particle thus translated, in certain place. See Chap. 2. v. 6 §. 52.

Though the main scope of the Apostle was to demonstrate a Rest to be obser •… in the beginning of the world, yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony, he expressly premiseth, that the testi •… is of the seventh day.

This seventh day here mentioned, was the last day of the first week 〈◊〉 ever was.

It may be that from this instance of God's observing the first seventh day, 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed, as it was accounted a 〈◊〉 of perfection.

As at first seven days made up a week, ( Gen. 2. 2.) so sundry Feasts consisted of 〈◊〉 days, ( Lev. 23. 3, 6, 15. 34.) The year of rest was the seventh year, and the 〈◊〉 of Jubilee was the seven times seventh year, ( Levite. 25. 4, 8.) The time of a 〈◊〉 uncleanness was seven days, ( Lev. 12. 2.) A leper was to be cleansed on 〈◊〉 seventh day, ( Lev. 14. 9.) Seven days was the time of consecrating a Priest, ( 〈◊〉 . 29. 35.) and the Altar, ( Exod. 29. 37.) Seven days was the time for pre •… a sacrifice, ( Levite. 22. 27.) and for keeping the Lord's watch, ( Lev. 8. 35.) 〈◊〉 of expiation was to be sprinkled seven times, ( Lev. 16. 14.) and also oil of 〈◊〉 , ( Lev. 8. 11.) Naaman was to wash himself seven times, (2 King. 5. 〈◊〉 ) There were wont to be seven days of fasting, (1 Sam. 31. 13.) And of feast •… , (2 Chron. 7. 9.) seven Bullocks and seven Rams used to be offered up to make 〈◊〉 •… onement. God commanded Job's friends so to do, ( Job 42. 8) Balaam had 〈◊〉 as much, ( Numb. 23. 1.) Sundry other sevens are mentioned, both in the 〈◊〉 and New Testament, especially in the Book of the Revelation. So as the number 〈◊〉 had in it a mystery above other numbers.

That the proof might be the more clearly and fully discerned, the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof: as is im •… by this phrase, on this wise. This is the Interpretation of one Greek Adverb, 〈◊〉 word for word in English signifieth SO. Of quoting Scripture in the very 〈◊〉 thereof, See Chap. 3. v. 7. §. 74.

§. 31. Of the Rest of the Sabbath.

THe testimony itself out of which the Apostle draweth his argument, is thus expressed, And God did rest, &c.

Two reasons may be given why the Apostle retains this copulative conjuncti •… ▪ •… ND.

O •… e is, because in Hebrew the Verb rest, is of the Future tense, but a copu •… joined to it gives it the force of the Preterperfect tense, and makes it signify 〈◊〉 time past.

The other is because the force of the argument lieth in the connection of this testimony with that which was set down in the third verse, namely that God finished •… is works from the foundation of the world, AND rested. He did not rest till he had finished his works: but so soon as he had finished them, he rested. He finished his works from the foundation of the world, AND from the foundation of the world he rested. Thus we see how useful it may be to retain seeming circumstantial particles of Scripture.

There are two distinct Verbs used in Hebrew, both which are translated 〈◊〉 rest.

One signifieth to be quiet and free from trouble. Thus it is applied to the Ark, which after long tossing and driving hither and thither upon the waters, is said to rest upon the mountains, Gen. 8. 4. The Noun used, Psal. 95. 11. and translated 〈◊〉 , is derived from this Verb. Hereof see Chap. 3. v. 11. §. 116.

The other signifieth to cease from doing a thing, or to leave off. It is attributed to Manna, which ceased to fall as at other times it had done forty years together, Josh. 5. 12. According to the Hebrew notation, we may here thus translate 〈◊〉 , God did Sabbatize. The word Sabbath is derived from this Verb: and retained not only in Greek, and Latin, but also in other languages among Christians.

The notation of this word showeth in what respect God is said to rest: namely by ceasing to create more creatures then he had done, which was his work in the other six days. These words following, he rested from all his works, demonstrate as •… ch.

• 1. By this kind of rest it appears that this answer of Christ, My Father worketh 〈◊〉 , (Joh. 5. 17.) doth not contradict that which is here said of God's rest; because the rest here is from creating new kinds of creatures: but the working whereof Christ speaks, is about God's doing good to the creatures, and it concerns God's providence, which never ceaseth; but every moment, day and night, on Sabbaths and other days, puts forth itself in preserving, sustaining, succouring, ordering and governing his creatures.
• 2. This rest of God is set before us as a pattern, Exod. 20. 10, 11. We may therefore learn thereby, wherein the rest of the Sabbath consisteth; not in idleness, o •… doing nothing at all: but in forbearing the ordinary works of the six days, the works of our worldly calling. Of the works which may and ought to be done on the Sabbath, See my Treatise entitled, The Sabbaths Sanctification, Qu •… . 5, &c.
• 3. This rest of God gives us a view of that kind of rest which we shall enjoy i •… heaven, namely a ceasing from the works of this world, before we enter into heaven: for that rest is styled, a keeping of a Sabbath.

The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six days which God spent in creating the world, and all things therein. So much is expressed, Exod. 20. 11. yea in the first Chapter of Genesis it is expressly declared what particular creatures God made in every of the six days.

We are not to think that there was any such need of God's taking up so 〈◊〉 time as he did in creating the world, as if he could not have done it in a sho •… time. If it had been his pleasure, when he said, Let there be light, to have said 〈◊〉 at that time, Let there be a firmament, Let there be waters and dry Land, Let 〈◊〉 earth bring forth all manner of plants, Let there be sun, moon and stars, 〈◊〉 there be fowl and fish, Let there be beasts, all creeping things upon the earth, a •… let there be man, they had all been so soon as there was light, even in the first day: yea he could have made all in one moment.

Two reasons may be given of God's taking up six days in making 〈◊〉 world.

One that by a due consideration of every days work, we might the better 〈◊〉 scern the difference of every creature, one from another: and the dependence 〈◊〉 one upon another. For the creatures first made were for the use of such as follo •… ed after them.

The other that God might be a pattern to children of men throughout all ages, how to spend their time, namely by working six days in every week, and resti •… g the seventh.

Of that Objection, which from this seventh day wherein God rested, is ma •… e against Christians keeping their Sabbath the next day, which is the first day of the week, See the forementioned Sabbaths Sanctification, Quest. 43, &c.

In the last place this clause is added, from all his works, because he had finished them. Hereof see §. 28.

This general particle ALL, compriseth under it the several works of God o •… what kind or sort soever they were, whether above, or below, great, or mean, 〈◊〉 any at all excepted.

This is to be noted against them who pretend this or that kind of works for •… olation of the Sabbath.

Some think that if the works be great and weighty, As carrying in of the harve •… , when opportunity serveth upon the Sabbath day: which otherwse, they say, may be spoiled. The Law of God is express against this excuse, Exod. 34. 21.

Others think that they may do small matters, as if God took no notice of the •… ▪ Let such consider the end of him that gathered sticks upon the Sabbath, 〈◊〉 . 15. 32.

Both these and all others that do any kind of works that ought not to be done on the Sabbath, swerve from this pattern of God, who rested from 〈◊〉 his works.

§. 32. Of the Resolution of Heb. 4. v. 3, 4.

THe sum of these two verses is a difference betwixt two rests.

The one is a rest to be enjoyed in heaven.

The other is the rest of the Sabbath.

The former is, First, Propounded, Secondly, Proved.

In the point propounded, are set down,

• 1. The persons whom it concerns.
• 2. The point itself concerned.

About the persons we have,

• 1. The manner of expressing them in the first person, and plural number, and 〈◊〉 past, We that have.
• 2. The grace whereby they are fitted for rest, Believed.

In the point concerned is expressed,

• 1. The act in the time present, Do enter.
• 2. The subject of that act, into Rest.

The proof is,

• 1. Generally intimated in this phrase, As he said.
• 2. Particularly exemplified.

In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand, thus, As I have, &c.

Of God's speech there are two parts:

• 1. The argument that he useth.
• 2. The matter confirmed.

The argument is his Oath, [ sworn ] amplified by the kind of Oath, in wrath, 〈◊〉 by the manner of propounding it, in this particle, If.

The matter confirmed is an heavy judgment, which was a failing of that which was prepared for them.

The thing prepared was Rest, amplified by the Author of it, My Rest, saith God.

Their sailing thereof is thus expressed, If they shall enter: or they shall not enter.

The other kind of rest was the rest of the Sabbath. In setting down this,

• 1. There is a note of distinction betwixt the two rests, Although.
• 2. A declaration of the ground of this later rest.

That ground is,

• 1. Propounded.
• 2. Proved.

In the proposition we have,

• 1. The kind of ground which was God's finishing his works.
• 2. The time when. From the foundation of the world.

The proof is,

• 1. Generally intimated.
• 2. Particularly exemplified.

In the general there are four points to be considered.

• 1. The Author thereof, He said.
• 2. The place where, In a certain place.
• 3. The subject whereabout, The seventh day.
• 4. The manner how, On this wise.

In the exemplification there are four observable points.

• 1. The person, God, HE.
• 2. His act, Did Rest.
• 3. The time, The seventh day.
• 4. The object from what he rested, From his works. This is amplified by the note of generality, ALL.

§. 33. Of Doctrines raised out of Heb. 4. 3, 4.

I. UNbelievers are excluded from the privilege of Believers. The inference of this verse upon the former, in this causal particle FOR, demonstrates th •… much. See §. 21.

II. True Believers may know they have faith. He was a true Believer that said, We which have believed. See §. 22.

III. Professors must judge of others, as they do of themselves. This Apostle doth put others in the same rank with himself by using the plural number. See §. 22.

IV. Faith gi •… es assurance of the thing promised. For thus saith a Believer, We 〈◊〉 enter. See §. 23.

V. Future things promised are as sure as if they were present. The rest concerning which he saith in the present, We do enter, was then to come. See §. 24.

VI. Beginnings of heavenly rest are here enjoyed. It is of the time of this life that be here saith, We do enter. See §. 24.

VII. Rest is prepared for Believers. This is here set down as a granted case. See § 24.

VIII. God spake by his Prophets. This relative HE, hath reference to God, ye •… they were the words of David. See §. 25.

IX. The Word written is as a Sermon preached. That whereof this is spoken, He said, was the written Word. See §. 25.

X. That which unbelievers miss of, Believers attain to. This is the force of the Apostles argument implied in this conjunction AS, God said that unbelievers should not enter into his rest: thence the Apostle infers that Believers do en •… er thereinto. See §. 25.

XI. God's Oath is an infallible argument. Unbelievers shall not enter into 〈◊〉 , as God hath sworn, or because God hath sworn they should not enter. 〈◊〉 §. 26.

Of Doctrines gathered from God's Oath, the form and matter thereof, See Chap. 3. v. 11. §. 120.

XII. Things of the same name may be of different kinds. This discretive conj •… ction Although, intends as much. Heaven and the Sabbath are both a rest: ye •… different rests. See §. 27.

XIII. The creatures are God's work. They are here so called. See §. 28.

XIV. God in six days made up the full number of creatures. In this sense it is here said that he finished them. See §. 28.

XV. God perfected his creatures. The word finished, implieth thus much also See §. 28.

XVI. The world is a comely Fabric. The notation of the Greek word translated world, intends as much. See §. 29.

XVII. The world hath a foundation. This is here taken for grant, by attributing a foundation to the world. See §. 29.

XVIII. God's works were perfected at the very first. This is the intendment of 〈◊〉 Preposition From. See §. 29.

XIX. God left not off to work till he had finished his works. The inference of Go •… resting upon finishing his works, by this causal Conjunction FOR, proves 〈◊〉 point. See §. 30.

XX. A Divine testimony is a sound argument. This phrase, For he said, sh •… eth that the Apostle useth this testimony to prove the point in hand. See §. 30.

XXI. Scriptures may be quoted without naming the place. So doth the Apostle here. See §. 30.

XXII. Seven is a number of perfection. God rested on that day. See §. 30.

XXIII. The very words of Scripture are to be expressed. This phrase, on this wise, intends thus much. See §. 30.

XXIV. God rested not till he had finished his works. This copulative and inte •… so much.

XXV. The last day of the week was the day of God's rest. This was the seventh day here mentioned. See §. 31.

XXV. God made no new creatures after the first six days. For in the seventh he 〈◊〉 from ALL his works. See §. 31.

XXVII. The same word may have different senses. The Sabbath, the Land of 〈◊〉 , and Celestial Glory, are all called Rest, but the Apostle here proveth 〈◊〉 •… ey are different things. See § 27, 31.

§. 34. Of the meaning of Heb. 4. 5.

THis verse like a perfect transition may look two ways: to that which went before, and to that which followeth.

In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter, because at another time he spake of 〈◊〉 〈◊〉 .

In the later reference, namely to that which followeth, it lays down the ground 〈◊〉 another Rest then the Land of Canaan.

The copulative Conjunction AND, hath reference to the first Verb of the 〈◊〉 verse, which is thus translated, He spake. To make up the sense, that 〈◊〉 must be repeated in this verse, thus, And he spake in this place again.

It was one and the same Spirit, even the Holy Ghost that testified of the one 〈◊〉 •… e other Rest. So as both testimonies are of Divine Authority, and neither of them to be denied: but by distinction of rests to be reconciled.

By this phrase, in this place, the Apostle intends Psal. 95. 11. He calls it this 〈◊〉 , because he had quoted it before, and expounded it, and applied it to the 〈◊〉 〈◊〉 •… and. It was the Text whereupon he was then in his Epistle commenting. As a Preacher having read and expounded a Text of Scripture, so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text, may say, In this 〈◊〉 : So the Apostle here in this his Epistle, of that Text.

This Adverb again, is to be taken of another time then that which was men •… in the former verse. Sometimes indeed it is used to join divers proofs of 〈◊〉 and the same thing, as Chap. 1. v. 5, 6. But here to set forth distinct times for •… oof of different things: Thus in the beginning of the world there was mention 〈◊〉 of a rest, which was the rest of the Sabbath day: but now again, above three thousand years after that, mention is made of another Rest. That therefore cannot be this.

This phrase, If they shall enter into my rest, is here alleged, because therein mention is made of Rest. The other part of the sentence about God's Oath, was not to the present purpose of the Apostle: and therefore it was not here set down, though it would have made up the full sentence. It was twice before expressed, v. 3. & Chap. 3. 11.

It is usual with the Penmen of the New Testament to quote so much only of a parcel of Scripture as makes to the point in hand, though it make not up an entire sentence, as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16.

The Rest here mentioned is so set down, as it plainly appears to be a Rest to 〈◊〉 : So as it cannot be that Rest which was at the beginning of the world.

Thus the first Rest is removed: and this point proved, that another Rest, then the rest of the Sabbath, is to be endeavored after.

These words, If they shall enter, have the form of a strong negation. (See Chap. •… . v. 11. §. 115.) They there imply that the persons of whom they are spoken, should 〈◊〉 enter into the promised rest of Canaan.

From thence the Apostle makes an inference in the next verse, that there must •… ds be another rest to come, then that of Canaan.

Of this Rest, of this Epithet MY, in reference to God, and of entering into it, See Chap. 3. v. 11. §. 116, 117, 118.

§. 35. Of the Resolution and Observations of