Commentary on Hebrews

§. 36. Of the Apostles Scope in the 6 ^th verse.

THe two first words of this verse ( Seeing, Therefore ) are both relative Conjunctions, and imply an inference upon that which went before.

In the former verse God's protestation against unbelievers is set down, That they should not enter into his rest. The inference which the Apostle makes thereupon, is, that there is a rest for believers to enter into. The Argument may be th •… framed,

If the Land of Canaan were not enterd into, by them to whom it was promised, there must needs be another rest, for those to whom a rest is promised, to enter into it.

But the Land of Canaan was not entered into by those to whom it was promised:

Therefore there must needs be another rest.

The Proposition is in this verse.

The Assumption in the former.

The Conclusion in the ninth verse.

The main force of this Argument resteth in the truth of God's promise. So tr •… and faithful is God in his promise, as they to whom it is expressly made, shall aff •… redly partake thereof.

This verse seems to conclude abruptly without full sense. But if the ninth verse 〈◊〉 •… dded as a Conclusion thereunto, it will make up the sense. The Apostle in the 〈◊〉 verses following produceth another Argument to prove the same point. There •… to hasten on that Argument he puts the conclusion to the end of it.

§. 37. Of the accomplishments of God's promise in some.

THis Verb, it remaineth, is in Greek a compound. The simple signifieth 〈◊〉 leave. The Preposition signifieth from. The compound Verb implieth a 〈◊〉 of one thing, upon the rejection of another, verse. 9. Where nothing 〈◊〉 , this word is joined with a negative. It is said of such as sin willfully, &c. 〈◊〉 •… maineth no more Sacrifice for sin, Heb. 10. 26. This translation of the word, 〈◊〉 〈◊〉 , is here very fit.

•… he persons failing of the rest promised to them, it remaineth that other persons, 〈◊〉 another rest be inquired after. That which remains, is, that some enter. For a promise of God cannot be utterly made void. Though many reap no good •… ereby, yet others shall be made partakers of the benefit of it. Most in the 〈◊〉 refused to enter into the Ark, yet Noah and his family had the benefit of it, 〈◊〉 . 7. 7. Sodom and Gomorrah, and the Cities about them regarded not God's 〈◊〉 to save themselves, yet Lot and his two daughters did, Gen. 19. 30. Though 〈◊〉 •… ny perished in the wilderness, yet Caleb and Joshua entered into Canaan, 〈◊〉 . 14▪ 30.

If none should believe, but all be deprived of the promise by unbelief, God's 〈◊〉 and faith might seem to be without effect: and altogether in vain.

Lea •… hereby to take heed of questioning God's truth by reason of the unbelief of so •… , What if some do not believe? shall their unbelief make the faith of God with •… 〈◊〉 ▪ God forbid, Rom. 3. 3. The Lord knows that some will believe, and 〈◊〉 •… right use of his promise, He knoweth them that are his, 2 Tim. 2. 19. For 〈◊〉 〈◊〉 especially he makes his promise.

Be 〈◊〉 discouraged that many are deprived of the promise. Believers will say, G •… 〈◊〉 •… r refuge, &c. Therefore will we not fear, though the earth be removed, &c. Ps •… . 40. 1, 2. God can and will discern his, though men see them not, Rom. 11. 4. Let us therefore be of Joshua his resolution, Josh. 24. 15.

§. 38. Of the meaning of these words, To whom it was first preached.

IN joining the two parts of this sixth verse together, the relative Conjunction is to be repeated thus, And seeing they to whom, &c.

This phrase, To whom it was preached, is the interpretation of that word which •… rs. 2. was thus translated, The Gospel was preached. Word for word, it may be here thus turned, Who were Evangelized. See §. 15. The word hath its notation from Evangel or Gospel; and thereupon the word Gospel might have been inserted, thus, They to whom the Gospel was preached, as v. 2. So as the Israelites under the Law had the Gospel preached unto them. See §. 17.

The word translated, first, doth not necessarily imply, that they to whom it is •… ere applied, were the first that ever heard the Gospel. The Gospel was preached to Abraham (Gen. 12. 2, 3.) before the Israelites here meant. And to Noah, (Gen. 6. 14, &c. ) before Abraham. And to Adam (Gen. 3. 15.) before Noah. The word is of the Comparative Degree, and oft translated before: as John. 6. 62. & 7. 51. & 9. 8. 2 Cor. 1. 15. 1 Tim. 1. 13. It is sufficient for the point in hand, That they who are intended in this Text, heard the Gospel preached before them, who are exhorted to give better heed thereto. See § 41.

§ 39. Of the blessing of Faith resting on Believers only, and vengeance on Unbelievers only.

THe Apostle by mentioning again the forfeiture of Rest upon other men's participation thereof, thus, Some must enter therein, and these entered not, showeth on the one side, that the benefit which believers received by the Gospel brought no advantage to the unbeliever; and that on the other side, the forfeiture which unbelievers made of the benefit of the Gospel, brought no damage to believers. Of believers it is here said, They enter in. Of unbelievers, They enter not. The like may be exemplified in the stability of some Angels, and falling away of others: In the preservation of Noah, and destruction or the old world: In the exemption of Israel from all plagues in G •… shen (Exod. 8. 22.) and the many plagues that fell upon the Egyptians: In the receiving of the 〈◊〉 〈◊〉 into glory, and refusing the foolish: and in the blessed sentence pronounced to the righteous and woeful doom against the unrighteous, Mat. 25. 12, 41.

It cannot be denied but that the blessing that is conter'd upon believers is a great aggravation of the judgment on unbelievers. In this respect 〈◊〉 receive great prejudice from believers: but through their own default. On the other 〈◊〉 vengeance on unbelievers is a great amplification of the mercy shown to believers. Contraries do set out each other.

Were it possible for unbelievers duly and thoroughly to cons •… 〈◊〉 blessings which believers enjoy (whereof they deprive themselves by their 〈◊〉 ) •… could not but work upon them: and make them more fully to discern their •… lie.

§. 40. Of unbeliefs hindering the power of the Gospel.

FRom the notation of the Verb preached, which includeth the Gospel, we may infer, that unbelief takes away the power of the Gospel: but this not simply in regard of the Gospel itself: For the Gospel is the power of God unto sal •… tion, Rom. 1. 16. but in regard of the influence of the power thereof to them. It is with the power of Christ's word as it was with the power of his works: He did not many works in his own country, because of their unbelief, Matth. 1 •… . 58. Christ's power was not abated or weakened: but the benefit thereof was restrained from unbelievers: It did not manifest itself to their good.

Unbelief is as a high strong dam against a flowing stream: it may hinder the flowing of water into those places where the dam is set: but it doth not dry up of diminish the water: that will find a currant another way. See v. 2. §. 19.

If the benefit of the Gospel be duly weighed, this will be found to be a great aggravation of unbelief. See Chap. 3. v. 12. §. 128, 129.

Of the notation of the Greek word here translated unbelief, See c. 3. v. 18. §. 171.

§. 41. Of the privilege of having the Gospel before others: and abuse thereof.

IT is not without cause that the Apostle adds this circumstance of time, first, o •… before. It was a kind of preferment to have the Gospel before others: but that preferment was not regarded by them to whom it was afforded, They believed not, which was the greatest dishonor that could be done to the Gospel. In all ages many whom God in sundry privileges hath preferred before others have slighted God's favor. God made Saul the first King of Israel, but he did not walk worthy of that privilege, 1 Sam. 15. 17. Hezekiah was the first and only man that was expressly certified how long he should live: but he rendered all again, according to the benefit done unto him, 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them: but they put it far from them, Act. 13. 46.

This ariseth partly from the blindness of their minds, which maketh them uncapable of discerning favors. She did not know, (saith the Lord to the Church of the Jews, Hos. 2. 8.) that I gave her corn, wine and oil, &c. Herein the Prophet makes her more brutish then the most brutish creatures, the Ox, and the Ass, Isa. 1. 3. Partly from an evil disposition, an ungracious and ungrateful mind, They know not, neither will they understand, Psal. 82. 5.

This made the servant of the Lord, thus to upbraid the people of God, Do you thus requite the Lord, O foolish people and unwise? &c. Deut. 32. 6.

We of this Nation have cause to take notice of the circumstance of time, and to lay it to heart. For by the Divine Providence the Gospel was first preached to this Kingdom. Some free States in Germany, Geneva, and other like places, had the Gospel in this later spring thereof before us. But no Kingdom universally professed 〈◊〉 before England.

If we look so far backward, as to John Wicklifs time, we may conclude, that the 〈◊〉 caused the light of the Gospel to pierce thorough the thick cloud of Popery here •… England before any other Nation.

They who have had this honor to be made partakers of the Gospel before •… ers, must consider what is here said of these Jews, to whom this privilege was •… hsafed, They entered not in: So as men may make void their privileges. So 〈◊〉 is threatened to Israel in these words, Thou shalt be the tail, Deut. 28. 44. And in these, I will take away the hedge thereof, and it shall be eaten up, Isa. 5. 5. and in 〈◊〉 , Ye are not my people, and I will not be your God, Hos. 1. 9. and in these, The kingdom of God shall be taken from you, Mat. 21. 43. I will remove thy candlestick out of 〈◊〉 , Rev. 2. 5.

So much also hath been actually accomplished on the Jews, who had the Gospel preached to them before the Gentiles: and on those Churches of the Gentiles, who 〈◊〉 the Gospel first preached to them by the Apostles. For where is Corinth? •… ere Galatia? where Philippi? where Colossae? where Thessalonica? where E •… , and the other golden Candlesticks to which Christ himself directed several •… les? Revel. 2. & 3. Is not the Candlestick removed from all, and every of 〈◊〉 ? Yea, where is Rome? Is it not the very seat of Antichrist? O let us, who i •… these Western parts have had the Gospel preached to us before many 〈◊〉 , take •… eed, lest in us be accomplished that which Christ thus threatened, The first shall be last, Matth. 20. 16.

§. 42. Of the Resolution and Observations out of Heb. 4. 6.

THe Somme of this verse, A difference between believers and unbelievers.

Hereabouts are two points:

• 1. An inference in two relative conjunctions, Seeing, Therefore.
• 2. The substance.

Hereof are two parts:

• 1. The privilege of Believers.
• 2. The damage of Unbelievers.

• 1. In the former is noted,
  • 1. An indefinite expression of the persons, Some.
  • 2. A declaration of their privilege, which is to enter into Res.,
• 2. In the later is noted,
  • 1. The Persons.
  • 2. Their Damage.
  • 3. The Cause thereof.
  • 1. The Persons are described by the favor vouchsafed unto them [ To them▪ it was preached ] and amplified by the time, first.
  • 2. Their Damage was, that they entered not into the rest.
• 3. The Cause thereof is thus depressed, Because of unbelief.

Doctrines.
• I. There is a rest to be •… ntred into. These two relatives, Seeing, Therefore, together with this concluding Verb, it remaineth, intend thus much. See §. 36.
• II. Some may obtain what others miss. This is expressed under this indefinite particle, Some. See §. 37.
• III. What God hath promised shall be effected. God promised rest: and the Apostle 〈◊〉 saith, Some shall enter into it. See §. 37.
• IV. The Israelites under the Law had the Gospel preached. This is implied under the Greek word thus translated, They to whom it was preached. See §. 38.
• V. It is a privilege to have the Gospel before others. This is here set down as a privilege under this word first. See §. 38, 41.
• VI. Believers escape the damage of unbelievers. Believers enter into that rest which unbelievers do not enter into. See § 39.
• VII. Unbelievers partake not of the privilege of believers. For unbelievers do not enter into the rest which believers do. See §. 39.
• VIII. Unbelief makes void God's promises. Namely to themselves, in that they believe them not.

§. 42. Of the meaning of these words, Again he limiteth a certain day.

THe Apostle doth by this Adverb, Again, add another Argument to prove that there is another Rest then the Land of Canaan to be sought after.

Of adding proof to proof for confirmation of the same point. See Chap. 1. v. 6. §. 77.

The Argument which here the Apostle useth, is taken from the time, which wa •… pressed for seeking after the intended rest. It is thus expressed, He limiteth a certain day.

The relative, HE, necessarily understood, though not distinctly expressed 〈◊〉 the Greek, hath reference to the holy Ghost, expressly mentioned, Chap. 3. 7. Where this testimony is first set down.

Thus the ground of the Apostles Argument appears to be of Divine Authority.

The word translated, limiteth, signifieth to bound, or to set limits to a thing. The Noun whence it is derived signifieth a limit or bound, beyond which that which is limited or bounded doth not reach.

The like word in the Plural number is translated, Coasts (Matth. 2. 16.) and borders, Matth. 4. 13. The Verb here used signifieth to ordain (Acts 17. 31.) and to determine (Acts 11. 29.) It is oft used to set out the eternal and unchangeable Decree of God: as Luk. 22. 22. Act. 2. 23 & 10. 42. Now God's Decree setteth bo •… and limits to everything.

Here the word is fitly translated, limiteth: for it is a set season that is comp •… sed under that which is here said to be limited. This season here called a 〈◊〉 day. It is thus indefinitely set down certain, in relation to man, who knoweth 〈◊〉 the uttermost extent thereof. For who knoweth how long the light of the Gospel shall be continued to him? Or how long he shall live? Or how long the world shall last? These are the special periods which may be accounted the limits of the day here intended.

§. 43. Of seasons limited by God.

THough the limits of this day be unknown to man, and thereupon it be styled, 〈◊〉 certain day, yet God hath determined the times before appointed, Acts 17. 26. And in this respect, the certain day is said to be limited. God 〈◊〉 to man the seasons. He appoints when they shall begin: and how long they 〈◊〉 continue.

That which is said of a season to everything, and of a time to every purpose, is 〈◊〉 of the Divine Providence so ordering it. For it is said of God, He hath made 〈◊〉 thing beautiful in his time, Eccl. 3. 1, 11.

Here mention is made of a limited day, and in other places of an hour, which 〈◊〉 likewise limited: and that for doing or permitting anything to be done. Christ 〈◊〉 off the manifestation of his power in supplying wine at a marriage feast ( I •… . 24) and his going to the feast at Jerusalem (John 7. 6.) because his hour was 〈◊〉 〈◊〉 come. The Jews were not permitted to lay hold on Christ, till his hour was 〈◊〉 , Joh. 7. 30. & 8. 20. but when the hour was come, then were they permitted to do 〈◊〉 they would, John. 12. 23, 27. Luk. 22. 53.

• 1. The Lord is the most high, supreme Sovereign over all: and in that respect he hath an absolute power to appoint times and seasons: and to order matters to be done, when he seeth meet, Acts 1. 7. This kind of power hath every Goreenour within the circuit of his jurisdiction: much more the Lord of the whole world.
• 2. The understanding of this high Sovereign, is infinite, Psal. 147. 5. He best knoweth which are the fittest times and seasons.

Hereby we are taught to ascribe the glory of all seasons for attaining any good •… g to the Lord, to be thankful unto him for the same: to use them to that 〈◊〉 , for which he affords them: and to take heed that we let not slip that season, which he limiteth for any purpose. No man can prorogue a season beyond the Lord's limits. See more hereof Chap. 3. v. 7. §. 76. & v. 13. §. 146.

§. 44. Of David's penning the Psalms.

THe Apostle, to prove that God limiteth times, hath recourse again to the Text which he quoted, and inculcated again and again, Chap. 3. v. 7, 13, 1 •… . So as he urgeth no other thing, then what God of old had done, in and by his servant David.

This phrase, saying in David, is Tropicall: For David is here put for the 〈◊〉 which he penned: The Author for his work: as Rom. 9. 25. Or the Preposition, [ IN ] is put for BY, as Chap. 1. v. 1. in the later end of §. 11. by the Prophets.

Which way soever we take it, it confirmeth the Divine Authority of this proof ( 〈◊〉 was noted §. 42.) yea, and of the whole Book of Psalms whereof David was 〈◊〉 Penman.

For it is thus written, David himself saith in the Book of Psalms, Luk. 20. 42. And where testimonies are cited out of the Psalms, David is brought in as a wit •… , •… s, How then doth David in spirit call him Lord, Matth. 22. 43, &c. and 〈◊〉 taketh concerning him, &c. Act. 2. 25. And David describeth the blessedness of 〈◊〉 〈◊〉 , &c. Rom. 4. 6.

To make it the more clear, that what David penned was of Divine Authority, it is thus written, David himself said by the holy Ghost, Mark 12. 36. and the holy Ghost by the mouth of David spake, &c. Act. 1. 16. & 13. 35.

From the mention of David in reference to the Psalm, we may probably conclude, that David was the Penman of the whole Book of Psalms, especially from this phrase, David himself saith in the Book of Psalms, Luk. 20. 42.

Some exceptions are made against this Conclusion, but such as may readily be answered.

Object. 1. Sundry Psalms have not the Title of David prefixed before them: they have no Title at all: as the first, second, and others.

Answ. If they have no Title, why should they not be ascribed to David rather the •… then to any other, considering that the Book of Psalms is indefinitely attributed to him (as we heard out of the fore-mentioned place, Luk. 20. 42.) which is the Ti •… e prefixed before all the Psalms, as comprising them all under it.

Besides, such testimonies as are taken out of Psalms, that have no Title, are applied to David, as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7,

Object. 2. Some Titles are ascribed to other Authors: as Psal. 72. & 127. to Solomon.

Answ. The Hebrew servile 〈 in non-Latin alphabet 〉 Lamed, is variously taken and translated: as sometimes, OF, Psal 3. 1. A Psalm of David. Then it signifieth the Author: Thus it is used in most titles, especially when they are applied to David. Other time. it is translated, FOR, as Psal. 72. 1. & 127.

In these it implieth, that the Psalm was penned FOR Solomon's use, or for his instruction. It may also be thus translated, concerning Solomon. That the 72. Psal. was penned by David is evident by the close thereof, in these words, The prayers of David the son of Jesse are ended.

Object. 3. Some Titles attribute the Psalm to this and that Levite: as Psal. 88. to Heman, and 89. to Ethan. Yea twelve Psalms to Asaph: and eleven to the the sons of Korah.

Answ. All these were very skillful, not only in singing but also in setting tunes to Psalms. They were music-masters. Therefore David having penned the Psalms committed them to the foresaid Levites, to be fitly tuned. As all those Levites were very skillful in music, so, many of them were endued with an extraordinary spirit. Asaph was a Seer, 2 Chron. 29. So also was Heman, 1 Chron. 25. 5. and with these two was Ethan, as a chief Singer, and master of music, joined, 1 Chron. 15. 17, 19. The sons of Korah also were men of eminent parts, especially in music. Wisely therefore did David make choice of these men to tune and sing his Psalms in public. It will not follow that any of them were enditers of any of the Psalms, because their name is set in the Title of some of them.

Object. 4. The ninetieth Psalm carrieth this Title, A Prayer of Moses the man of God.

Answ. It is said to be the Prayer of Moses, in regard of the substance and general matter of it: but, as a Psalm it was penned by David. He brought it into that form. David as a Prophet knew that Moses had uttered such a prayer in the substance of it: Therefore he prefixeth that Title before it.

Object. 5. The 137 ^th Psalm doth set down the disposition and carriage of the Israelites in the Babylonish Captivity, which was six hundred forty years after David's time: and the 126. Psalm sets out their return from that Captivity.

Answ. To grant these to be so, yet might David pen those Psalms. For by a Prophetical spirit, he might foresee, what would fall out, and answerably pen Psalms fit thereunto. Moses did the like, Deut. 29. 22, &c. and 31, 21. 22, &c. A man of God expressly set down distinct acts of Josiah, three hundred and thirty years before they fell out, 1 Kings 13. 2. Isaiah did the like of Cyrus (Isa. 44. 28. & 45. 1.) which was about two hundred years before hand.

§. 45. Of seeking while the time of finding remaineth.

THat which the Apostle would have especially to be observed in the testimony of David, is this word, To day.

It is here indefinitety taken for a continued present time (as was shown, Chap. 3. v. 7. §. 76. & v. 13. §. 146.) For on that word resteth the force of his Argument, whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after.

To make his meaning the more clear, he addeth this clause, After so long a time. This hath reference to that time, wherein the unbelieving Israelites perished in the wilderness, and entered not into Canaan, but their children entered, N •… . 14 30, 31. Betwixt that and David's time, there passed more then four hundred and fifty years, Acts 13. 20. Well therefore might the Apostle use this indefinite phrase, After so long a time.

The Apostles Argument may thus be framed:

That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed, is another Rest then that which is possessed.

But the Rest intended by David, is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed.

Therefore Canaan is not that Rest whereinto David inviteth men to enter.

This continuance of [ To day ] after so long a time, and stirring up people to make the right use thereof, showeth, that so long as the date of a promise lasteth▪ the fruit of that promise may be expected. Where the Psalmist layeth down the ground of his hope in God, and of his seeking of mercy, he thus expresseth that ground, Is his mercy clean gone forever? doth his promise fail for evermore? Psalm 77. 8. These interrogatives are strong negatives: as if he had said, I am sure that 〈◊〉 mercy is not clean gone, and that his promise doth not fail: therefore I hope 〈◊〉 mercy: therefore I depend upon his promise. On this ground it is that the Prophet exhorteth to seek the Lord while he may be found (Isa. 55. 6.) And that 〈◊〉 Apostle exhorteth to seek grace, in the accepted time, and day of salvation, 1 Cor. 6. 1, 2.

While the date of God's promise lasteth, God's truth stands engaged for the per •… ance of his word: So as we may well expect the fruit of it, if we seek it •… ght. Yet is the time for us to apply this point to ourselves, To day is yet con •… ed among us. As God in David, so still in his Ministers, he limiteth a certain day, bying, To day.

Though it hath long continued, yet is not the date hereof clean past. Many in 〈◊〉 times have made the right use of To day, and are entered into rest. Others have 〈◊〉 〈◊〉 slip, and deprived themselves of rest.

For us who yet live, who yet live under the Gospel, it remaineth either to make sure that rest to our souls: or to make irrecoverable forfeiture thereof. Be not therefore so foolish, as to continue to provoke God's pa •… , and long sufferance, till the date of it be past. Despisest thou the rich •… of God's goodness, and forbearance, and longsuffering, not knowing that the •… usse of God leadeth thee to repentance? But after thy hardness, and imp •… heart, treasurest up unto thyself wrath against the day of wrath, Rom. 2. 4, 5.

§. 46. Of Scripture-proofs inculcated.

BEcause this is a matter of great concernment, to seek grace in the day of grace, the Apostle further proves it by the express word of Scripture; first generally implied, in this phrase, As it is said. Then particularly expressed in these words, To day if you will hear, &c.

That general, As it is said, showeth that Scripture-proof, is a sound proof: well •… y we rest on this, As it is said, if that which is said, be said in sacred Scripture, is 〈◊〉 it is. Of Scripture-proofs, See Chap. 1. v. 5. §. 65.

The particular exemplification by the very words of Scripture, further showeth, that Scriptures are to be alleged in their own words. See Chap. 3. v. 7. §. 74.

This is the fourth time that the point here set down (in these words, To day if 〈◊〉 will hear his voice harden not your hearts ) hath been inculcated: namely, Chap. 3. v. 7, 13, 15. and here. For it is a matter of moment; and matters of moment may be inculcated again and again.

Of repeating the same point, See Chap. 3. v. 15. § 158.

Of the meaning of these words, To day if ye will hear, &c. See Ch. 3. v. 7. §. 76, &c.

§ 47. Of Jesus or Joshua who settled Israel in Canaan.

THis verse depends on the former, as a Confirmation of the Argument there pressed. This causal Conjunction, FOR, implieth as much. The confirmation consisteth in removing an Objection, which is this, Though some of the Israelites which were in the wilderness, entered not into Canaan, yet others did. For Joshua settled their children, who were a great multitude in Canaan, so as they entered into rest.

To take away this, the Apostle proveth, that there is another rest besides that. He doth not simply deny Canaan to be a rest, but he denies it to be the only rest: the rest so to be rested in, as no other to be sought after.

By Jesus here mentioned, is meant Joshua: for so doth his name sound in Hebrew. Of the notation of this Greek name Jesus, and of the Hebrew name Joshua. See ch. 2. •… . 9 §. 73.

This Joshua was the first that was chosen General to sight against Israel's enemies anon after they came out of Egypt, Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf, Exod. 24. 13. & 32. 17. He was one of them that was sent to spy out the Land of Canaan, who together with Caleb brought good tidings about the Land, whereas the other Spies brought an evil report of the Land which they had searched. He and Caleb believing that God would make good his promise, did what they could to encourage the people, who were thinking to return into Egypt, Whereupon of the 600000 men that came out of Egypt, only he and Caleb entered into Canaan, Numb. 14. 6, &c. He had not only the honor to enter in himself, but also to be a Guide, a Captain, a General and chief Governor, to lead in all the rest that 〈◊〉 , •… o vanquish their enemies, and to settle them in that promised Land, Numb. 27. 18. &c. Deut. 31. 7, 14. Io •… h. 1. 1, 2, &c.

Joshua was herein an especial type of Christ, who vanquisheth all our spiritual enemies, and settleth all his Redeemed from bondage of Satan, in the heavenly Canaan. 〈◊〉 pleased God to raise up such temporal Savior's to his people, to nourish their hope in that true Savior the Lord Jesus, who should save them from all their spiritual enemies, Luk. 1. 68, 69.

Joshua ga •… e •… hem rest in Canaan not Moses, the Law-giver, to show that the Law cannot bring us to heaven: that work is reserved for Jesus.

§ 48. Of Joshua's giving rest, and God's work attributed to man.

THis phrase, Had given rest, is the interpretation of one compound Verb. (Of the simple Verb, and the compound Noun, See Chap. 3. 2. 11. §. 116.) 〈◊〉 is here used 〈◊〉 •… vely. It doth not here signify only to rest, as it did, •… . 4. 〈◊〉 give rest to others: for this relative, them depends on it. It is in this respect 〈◊〉 〈◊〉 •… brews third Conjugation, which they call Hiphil.

The •… st which is here implied to be given by Joshua, was the Land of Ca •… ▪ 〈◊〉 was called rest in reference to the troubles of Israel in Egypt, and to their travels in the wilderness on the one side: and on the other side in reference to Israel's enjoying Canaan for a perpetual inheritance.

Joshua is said to give them that rest under God, as God's Minister, whom God used to settle his people therein.

It was God that properly gave them that rest, Deut. 3. 20. & 25. 19. Josh. 22. 4. & •… 3. 1 Yet Joshua is said to give them rest in these respects.

• 1. Joshua was appointed by God to be the chief Governor over his people, after Moses his death: at that time when they should enter into Canaan, Numb. 27. 18, 〈◊〉 . Deut. 3 •… . 14.
• 2. God promised Joshua that he should settle his people in Canaan, Josh. •… . 3, &c.
• 3. Joshua was their guide, to lead them out of the wilderness to Canaan, and that through Jordan. Josh. 3. 8.
• 4. Joshua was the General in all the battles against the Canaanites, so as he had the chief hand in destroying them, Josh. 11. 18.
• 5. When the men of A •… once had the better over Israel, and put them to •… light, Joshua by his prayer so prevailed with God, as the Lord was pleased to direct them, how to regain their loss, and destroy those enemies, Josh. 7. 6, &c.
• 6. When they wanted time to destroy a numerous multitude of enemies, Joshua prayed, and the Sun, Moon, and whole host of heaven stood still about a whole day, Josh. 10. 12. &c.
• 7. Joshua at length so far destroyed all the inhabitants of the Land of Canaan, as there was 〈◊〉 enough for the Israelites to place their habitatien there, I •… sh 21. 43.
• 8. •… ua by lot divided that Land among the Israelites, and gave to every Tribe their inheritance, Josh. 14. 1.
• 9. When Joshua died he left Israel in peace and rest, and that in their several 〈◊〉 , Josh 24. 28.

All these were ministerial acts, done by warrant from God, and by the assistance of God himself. Hereby was Joshua much advanced above other men; but nothing at all was derogated from God.

This act of giving rest to Israel being ascribed to Joshua, manifesteth God's respect •… o man in attributing his own Divine work to man. The like he did to Moses, 〈◊〉 he bid him divide the sea, Exod. 14. 16. and where he said that Moses brought 〈◊〉 out of Egypt, Exod. 32. 7. Thus the mighty work of God in the first conver •… of sinners is ascribed unto men: in which respect Paul saith of himself, that he 〈◊〉 〈◊〉 through the Gospel, 1 Cor. 4. 15. Philem. v. 10.

〈◊〉 God doth to honor man's nature in making men coworkers with himself, ( •… C •… . 6. 1.) and to magnify his own power; for his strength is made perfect in 〈◊〉 , 2 Cor. 12. 9.

This also he doth to move other men to submit themselves to them, whom he 〈◊〉 over them; and whom he useth for their good.

To distrust the effecting of a matter, because God useth weak men as his Mini •… for bringing it to pass, is to oppose our shallow conceit to the unsearchable 〈◊〉 of God.

It becomes us to use such means as God is pleased to appoint: and in using of 〈◊〉 to look unto him for good success and blessing.

There are two extremes whereinto men are prone to fall in this case.

O •… e is too much diffidence by reason of the seeming meanness of the means: a •… Christ's Countrymen despised him and believed not, by reason of the meanness of his birth and education, Mark 6. 3.

The other is too much confidence in the means, giving the honor of God •… self thereunto, as the Licaonians who accounted the Apostles to be God's, Act. 14. 11.

§. 49. Of not resting on blessings below as the highest to be expected.

THis consequence, ( Then would he not afterward, &c.) is here inferred, to prove that Joshua did not settle God's people in that rest which David intended. It is such a proof as was before noted, §. 45.

The force of the proof resteth on these two words, after, another. The Argument may be thus framed,

If there had been no other rest for God's people to enter into, then that wherein 〈◊〉 settled the Israelites, David would not after that settling have spoken of another time to enter into a rest.

But David after that settling, spake of another day to enter into a rest.

Therefore there is another rest to enter into.

By this Argument the Apostle would draw the Hebrews from resting upon that typical rest which their Fathers had long enjoyed. He plainly showeth that the type is not the truth itself. Joshua was a type of Jesus; and Canaan was a type of heaven: but nor Joshua was Jesus himself, nor Canaan heaven itself. The Ark was not it which saved those that were in it from eternal destruction, (though it were a type thereof, 1 Pet. 3. 21.) For cursed Cham was in it. The cloud in the wilderness, ( Exod. 13. 21.) preserved not all that were under it, from the scorching fire of God's wrath: for many of them were consumed in the wilderness. All that passed through the red sea, and thereby were saved from the Egyptian bondage, were not baptized in the blood of Christ, and thereby saved from the slavery of sin and Satan. All that did eat of Manna, and drink of the water out of the rock, did not eat the flesh of Christ, and drink his blood, though all these were types and Sacraments thereof. The many sacrifices under the Law did not take away sin, ( Heb. 10. 4) yet were they types of that sacrifice that did indeed take away sin.

Such external types, figures and shadows were afforded to God's people under the Law, in regard of their weakness, to raise up their minds and hearts to higher and greater matters: and to be as looking-glasses to show unto them Christ Jesus, and such things as concerned their eternal salvation. They were not •… o given as to male God's people to rest in them, and not to seek after further truths.

We are taught hereby to take heed that we be not deceived in mistaking the mark, and placing happiness in that wherein it doth not consist. Peter mistook the brightness and glory that appeared at Christ's transfiguration, for the glory of heaven: and in that respect said, It is good to be here, Matth. 17. 4. There is great danger therein: For there is no proportion betwixt earthly and heavenly things. We were better be without the best things here below, then so to dote and rest upon them, as to neglect the things above.

To apply this to our times: let us consider what resemblances, what first-fruits, what pledges, what evidences God now under the Gospel, giveth to us of our heavenly rest and glory. Such are,

• 1. That portion of goods, those delights, that health, long life, and like blessings which here he bestows upon his Saints.
• 2. That fellowship and communion which Saints have one with another.
• 3. The peace and prosperity of Churches.
• 4. Assemblies of Saints for performing holy duties.
• 5. Liberty of Sabbaths and Ordinances.
• 6. Comfort of soul, peace of conscience, joy in the holy Ghost.

Though these, and other like things be blessings of God, which we may enjoy, and for which we ought to be thankful, yet are they not wholly to be rested in.

For if true happiness consisted in these, then would not the holy Ghost speak of an heavenly happiness, eternal glory, and everlasting life to be hereafter enjoyed.

§. 50. Of Truths co •… ched under Types.

THe other day here mentioned is that which hath been four times before insisted upon. S •… e §. 45.

From this other day, which David mentioneth, a question may be moved, whether there were not a day, in Joshua 's time, and before his time also, to enter into the rest that David afterward calls upon people to enter into. If there were a day before, why doth the Apostle so much urge these words, Afterwards, and Another, after David's time.

Answ. The main scope of David, and of the Apostle here, (for both were of the same mind, and aimed at the same scope) their scope was to show that 〈◊〉 time was not the only day wherein rest was to be found: nor that rest which 〈◊〉 gave in 〈◊〉 , the only rest to be sought after.

The day for seeking the rest here intended began when God made this •… ning against Satan, but promise to man, It shall bruise thy head, (Gen. 3. 15.) This is a promise of conquest over Satan, and deliverance from his tyranny, and of the rest here intended following thereupon.

This day was also in Moses and Joshua 's time: and this rest was typified to them under sundry legal rites and types: and under the Land of Canaan.

Spiritual and celestial things were comprised under their external and leg •… ll types.

Their circumcision was, The putting off the body of the sins of the 〈◊〉 , Col. 2. 11.

They were all baptized in the cloud, and in the sea. In eating Manna, They did eat the same spiritual meat that we do, and did all drink the same spiritual drink: for they drank of that spiritual rock which was Christ, 1 Cor. 10. 2, 3, 4.

Their Passover did typify Christ, 1 Cor. 5. 7. So did all their Sacrifices, Heb. 9. 9, 10 11.

The blood of sprinkling set out the blood of Christ, which cleanseth from all 〈◊〉 , Heb. 9. 13, 14. 1 John. 1. 7.

The legal Priesthood was a type of Christ's Priesthood, Heb. 4. 14.

The Tabernacle set forth heaven, Heb. 8 2.

The Son of man was li •… t up before them in the brazen serpent, John. 3. 14, 15.

Not to insist on other particulars, in general it is said, that the Tabernacle, and the things therein, was a figure, namely of spiritual things, Heb. 9. 9▪ and the 〈◊〉 had a shadow of good things to come, Heb. 10. 1. Of particular Rites it is said, They are a shadow of things to come: but the body is Christ, Col. 2. 17.

Spiritual and celestial truths and substances were comprised under external and legal types, for these ends.

• 1. To show that God being a spirit delighteth in things spiritual, John. 4. 24. In the time wherein legal services were of use, they were detested by God in three 〈◊〉 .
  • 1. When they were performed in hypocrisy and show only. In this respect God thus upbraideth the 〈◊〉 , This people draw near me with their mouth, and with their lips do honor me, but have removed their hear far from me, iii. 29 13.
  • 2. When they made them a cloak to cover over impiety and iniquity. In this respect •… aith God, Your new Moons, and your appointed Feasts, my soul hateth. The reason thereof is thus rendered, Your hands are full of blood, Isa 1. 14, 15. The 〈◊〉 is noted, Ier. 7. 9, 11. Matth 23. 14.
  • 3. When people rested only on the external performance of legal Rites, and expected to be accepted for those outward performances, not regarding the inward truth and substance. In this respect it is thus said to God, Sacrifice and 〈◊〉 thou didst not desire, Psal. 40. 6, &c. and God himself saith, I will not re •… thee for thy sacrifices, &c Psal. 50. 8, &c.

• 2. To demonstrate the ground of Saints faith: which was not the external Rites that they performed, but the internal truth which they believed. By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain, (Heb. 11. 4) His saith had an 〈◊〉 upon Christ the truth: not simply upon the sacrifice that was offered. Abra •… saw Christ's day, Joh. 8. 56. Moses esteem •… d the reproach of Christ great 〈◊〉 , (Heb. 11. 26.) so as he suffered reproach for Christ.

  Of other ends why the legal Rites had their spiritual truths, See §. 49.

  We may from hence infer, that the believing Jews did not rest in the performance of outward Rites, nor in the possession of Canaan, nor in external blessings, but had their eye upon higher, spiritual and heavenly matters.

  We may from hence gather, that it is pains worth the taking, to search after the 〈◊〉 , Evangelical and Celestial truths that were comprised under their ex •… and legal Rites. By this means may we in many respects come to discern sundry particular benefits arising out of those truths, which it may be, we should not so readily discern in a single, simple consideration of the truths themselves.

  For finding out the truth of types, observe these rules,

  • 1. Be well acquainted with the Prophets, who were expounders of the Law. A Prophet will tell you, that circumcision intended the taking away of the foreskin of the heart, Jer. 4. 4. Another will tell you, that sacrifices set out the offering of Christ, Psal 40. 6.
  • 2. Observe what applications in the New Testament are made of the legal Rites unto their several truths. For the Penmen of the New Testament were guided by the same Spirit that Moses was; and knew what was the intendment of his Rites, Thereby we may know, that the Rite of not breaking a bone of the Paschal Lamb, ( Exod. 12. 46.) did prefigure the kind of Christ's death, and the not breaking of his bones, John. 19. 36. Other types applied to their truths in the New Testament are set down before in this §.
  • 3. By just consequence may sundry truths be found out. For example, from this ground, that the High priest prefigured Christ, we may by consequence infer, that the High priest appearing before God for the people, and bearing their names in his Breast-plate, did prefigure Christ's appearing before God for us, and presenting us by name unto God, Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ.
  • 4. A perpetual equity will lead us to find out the truth of a type; as the equity of th •… s, that prayer shall ever be made unto God in the Name of Christ, shows that the daily offering up of incense did typify as much, Mal. 1 11.
  • 5. A fit analogy and resemblance of a type with the truth: as Israel's bondage 〈◊〉 Pharach, with our spiritual bondage under sin. Their deliverance by the red sea, with our Redemption by the blood of Christ. The clouds sheltering them from the parching heat of the sun, with Christ's preserving us from the wrath of God, So in other things.

§. 51. Of the Resolution of Heb. 4. v. 7, 8.

THe sum of these two verses is this, Canaan is not the rest to be rested in.

This is,

• 1. Proved, v. 7.
• 2. Confirmed, v. 8.

In the proof is set down,

• 1. An inference on that which went before, in this Adverb, Again.
• 2. The substance of the proof: which is,
  • 1. Propounded.
  • 2. Exemplified.

In the Proposition there is,

• 1. An intimation of God's prerogative.
• 2. A manifestation thereof.

God's Prerogative is set out,

• 1. By his act, He limiteth.
• 2. By the object thereof, A certain day.

The manifestation of God's Prerogative is by a Divine Testimony.

In setting down the testimony is noted,

• 1. The Penman of it; or the place of Scripture, Saying in David.
• 2. The mater of it. That is
  • 1. Simply considered in this word, To day.
  • 2. Relatively extended, in this phrase, After so long a time.

The exemplification of the point is,

• 1. Generally implied in this phrase, As it is said.
• 2. Particularly expressed, in these words of Scripture: To day if ye will hear 〈◊〉 voice harden not your hearts.

Of the particular branches of this Scripture, See Chap. 3. v. 7. §. 76, &c.

The confirmation of the former proof is in the eight verse. In it one thing is granted; Another is inferred.

The thing granted is that Joshua gave Israel a Rest.

The point inferred is that that rest was not a rest to be rested in.

In the thing granted we may distinguish the persons and the point. The persons are,

• 1. The Doner, Joshua: and the Donees, in this relative Them, under whom are comprised the then living Israelites.
• 2. The point, gift, or thing given, which was Rest.

In setting down the inference, observe,

• 1. The manner, by way of supposition, If, Then.
• 2. The matter, which contains a proof of the point, that Joshua did not give them the rest to be rested in.

The proof is double:

• 1. It is taken from this circumstance of time, Afterward.
• 2. From the difference of time, when Joshua gave Israel rest, and David •… teth to enter into a rest. This later is another day.

§. 52. Of Instructions raised out of Heb. 4. 7, 8.

I. PRoof may be added to proof for confirmation of the same point. This is implied under this Adverb, Again. See §. 42.

II. God setteth seasons. This is the intent of this word, He limiteth. See §. 43.

III. Times are not known to man. This word, certain, is not certain or sure, 〈◊〉 indefinite. See §. 42.

IV. God spake by David. This phrase, saying in David, hath reference to God See §. 44.

V. David was the Penman of the book of Psalms. That Book is by a Metonymy 〈◊〉 David. See §. 44.

VI. That whereunto we are invited to enter into long after, must needs be another 〈◊〉 〈◊〉 that which was possessed long before. This is the Apostles Argument, It is 〈◊〉 in this phrase, after so long a time. See §. 45.

VII. There is hope of entering while the day continues. This is the main end of pres •… this word, To day. See §. 45.

VIII. Scripture proofs may be inculcated. Four times hath this proof, To day if ye 〈◊〉 〈◊〉 , &c. been insisted upon. See §. 46.

Of sundry Observations gathered out of these words, To day if ye will hear, &c. See Chap. 3. §. 120.

IX. 〈◊〉 was Israel's Governor.

X. Canaan was a place of rest to Israel.

XI. Joshua settled Israel in Canaan.

XII. God's work is ascribed to man.

These four last Doctrines are taken for grant, and made the ground of the inference following. See §. 47, 48.

XIII. Canaan was not the rest to be rested in. This is the main point which the 〈◊〉 here proves See §. 49.

XIV. Scripture circumstances are observable. The principal force of the Apo •… argument resteth upon a circumstance of time. Because David, after Joshua 〈◊〉 〈◊〉 Israel in Canaan, speaketh of another day: therefore Joshua 's rest was 〈◊〉 rest to be rested in. In another place the Apostle draws an argument from 〈◊〉 word seed, in the singular number to prove that Christ was promised to Abra •… , Gal. 3. 16.

The whole Scripture is given by inspiration of God, 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain.

〈◊〉 us in this respect to be the more observant, not only of the general 〈◊〉 , and main scope of a place of Scripture, but also of the manner of set •… 〈◊〉 down, and of other circumstances appertaining thereunto.

§. 53. Of setting down the Conclusion of a Discourse.

THis verse sets down the conclusion of the Apostles Discourse, concerning the rest of the Sabbath, and of the Land of Canaan: both which he had proved by sundry arguments, not to be the rest intended by David. Thereupon he inferreth this conclusion, There remaineth a rest: that is, there is another kind of rest for God's people to rest in.

This concluding particle, Therefore, doth demonstrate this to be a conclusion. So it is used, Rem. 8. 1. Gal. 3. 7.

This Conjunction is sometimes used by way of interrogation, as, Shall he find faith? Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point, and tran •… , no doubt, and truly: As, No doubt the Kingdom of God is among you: and 〈◊〉 ye 〈◊〉 〈◊〉 , Luk. 11. 20, 48. Sometimes by way of addubitation, or supposition, and translated, Perhaps, (Act. 8. 22.) Haply, Act. 17. 27. But most frequently it is used by way of inference, and translated, then: as, then are ye bastards, Heb. 12. 8. This is in a manner all one, as here in my Text, Therefore.

An express setting down of a conclusion is an especial means of making ones mind and meaning clear. It shows what is the main intendment, and what is especially to be observed.

It is like a white in the Bu •… t, or a mark to such as shoot at rovers, to direct the 〈◊〉 in drawing his bow, and shooting out his arrow. Or rather, like to the lan •… in the Admiral Ship, which directeth all the Ships in the Navy.

Thus the demonstration of the main conclusion gives great light to the whole Discourse.

§. 54. Of the Rest to be labored after.

THat which is here inferred is, that there is a Rest. The Greek word here translated Rest, is nowhere else used throughout the New Testament; not in any other Greek Author, except in some of the Greek Fathers, who have taken it from this place.

The notation of it is taken from an Hebrew word, which signifieth Rest, and soundeth Sabbath, See §. 31. Hereupon the last Translators have thus turned it in the Margin, Keeping a Sabbath: So as the rest here intended is not simply a lying, sitting, or standing still, without doing anything at all; but a ceasing from such things as are done here in this world. These are called our own works in the next verse. Of the heavenly Rest here intended, See §. 6, 8, 9.

This word doth fitly set forth the Rest that is to come. For as God who rested on the Sabbath from creating new creatures, yet did other works of providence: and as God's people here on earth, who cease from the works of their calling on Sabbath days, yet do sundry works of piety and mercy, which are proper to the Sabbath: So in heaven, the glorified Saints, who rest from the works of this world, do many celestial works, which are proper to that place and time.

These works are excellent and glorious in their kind: The Saints there have sufficient ability to perform them according to the mind of their Lord: and withal there is in them a ready willingness and forwardness to put out their ability, and that to the utmost in those works.

§. 55. Of Rest in Heaven from Troubles on earth.

THat which under the word here translated Rest, the Apostle doth in special give us to understand, is, that there shall be a freedom from everything that is toylsom and grievous in this world. The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is: and that as long as men abide therein. Besides the many expressions that he hath of the vanity of the things of this world, (sometimes in way of aggravation doubling the word, and adding this note of generality ALL, unto it, thus, Vanity of vanity, vanity of vanities, all is vanity, Eccl. 1. 2. & 12. 8.) and besides the labors, travels and troubles that he there mentioneth ten several times, he useth this clause, Vexation of spirit: But in the Rest here mentioned, they rest from their labors, Rev. 14. 13. and all tears shall be wiped away from their eyes, (Rev. 21. 4.) under labors, all molestations of body are comprised: and under tears, all vexations of spirit.

Labors and troubles are not the things whereunto God hath ordained man, as unto his ultimate end. Man by sin hath pulled them upon himself. Sin was the cause of this doom upon the woman, I will greatly multiply thy sorrow, &c. and of this upon the man, In sorrow shalt thou eat, &c. Gen. 3. 16, 17. From sin proceeded all manner of evils; even evils of punishment.

Obj. The Lord himself saith, I create evil, Isa. 45. 7. Hereupon a Prophet maketh this inference, Shall there be evil in a City, and the Lord hath not done 〈◊〉 Amos 3. 6.

Ans. By evil in those and other like places the just punishment of sin is intended. That God is said, to create, and do in these respects.

• 1. God ordained that sin should be punished.
• 2. God by his providence ordereth the punishments which are inflicted on sin: and that for the kind, measure, and continuance thereof.
• 3. The Ministers and means whereby sinners are punished, are appointed and sent by God.

On these grounds we may conclude, that God's people shall for the present be sufficiently supported in their afflictions: and at length be fully freed from all, 1 Cor. 10. 13.

Upon expectation of the soresaid freedom and rest, it is just and equal both diligently to work the work of our Lord and Master, all the working time of this our Pilgrimage: and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us. Christ hath made himself a worthy pattern herein, I must (saith 〈◊〉 〈◊〉 the works of him that sent me, while it is day, Joh. 9. 4. And Though He 〈◊〉 a Son, yet learned he obedience by the things which he suffered, Heb. 5. 8. There being a freedom and rest to come, Christ had an eye thereto, Heb. 12. 2. So had 〈◊〉 , Heb. 11. 26.

When we are pinched or grieved with any work, travel, trouble or affliction, 〈◊〉 us call to mind and meditate on this freedom and rest. Marrine •… s pass over 〈◊〉 boisterous and dangerous seas, in hope of attaining to a quiet haven. Laborers toil all the day, in hope of rest at night. So others in other cases. Expe •… of freedom, rest and recompense, upholds their spirits: yet they may •… ail of their expectation. But they for whom this rest is prepared, shall not 〈◊〉 thereof. What then should we not do, what should we not endure in hope of this rest? The 〈◊〉 , because hope thereof is certain and sure.

If the joy, honor and glory which will accompany this rest, were duly 〈◊〉 , it would much more stir us up to this duty.

§. 56. Of Rest to come.

OF the soresaid Rest, it is here said, that it remaineth. The same word is here used that was used before, v. 6. §. 37. but in a different sense. There it was 〈◊〉 impersonally: here it is governed by a Nominative case, which is Rest.

The Verb is of the Passive voice: and may word for word be thus translated, 〈◊〉 is left. But in our English the Active interpretation best expresseth the A •… meaning: which is, that the rest here intended is reserved for us hereafter: 〈◊〉 is not here to be expected while we live in this world. He shall enter into peace, 〈◊〉 . 57. 2. This rest shall be, when the Lord Jesus shall be revealed from heaven, 2 〈◊〉 . 1. 17. They that die in the Lord shall rest from their labors, (Rev. 14. 13.)

• 1. This world is not a fit place, nor this life a fit time to enjoy such a rest as is reserved in heaven.
• 2. Rest here would glue our hearts too much to this world, and make us say, It 〈◊〉 to be here, Matth. 17. 4. It would slack our longing desire after Christ in heaven. Death would be more i •… ksom, and heaven the less welcome.
• 3. There would be no proof or trial of our spiritual armor, and of the several graces of God bestowed on us.
• 4. God's providence, prudence, power, mercy, and other like properties could not be so well discerned, if here we enjoyed that rest.

This rest being to come, and reserved for us, it will be our wisdom, while here we 〈◊〉 〈◊〉 prepare for trouble, and to address ourselves to labor: as the soldiers in the 〈◊〉 , and as the laborers in the daytime.

Yet withal to have our eye upon this rest to come; that thereby we may be the more encouraged and incited to hold out to the end, waiting for this rest that is to come.

§. 57. Of God's people to whom Rest is reserved.

THe persons to whom the celestial rest is reserved, are styled The people of God. The Greek Noun translated people, may have a notation from the Verb 〈◊〉 signifieth to enjoy: For people are such as enjoy society and communion one 〈◊〉 another.

As this word hath reference to God, it implieth such as are God's confederates: such as are in league and Covenant with him. For b •… virtue of the new Covenant, God thus saith to his confederates, I will be their God, and they shall be my people, 〈◊〉 . 31. 33.

This people of God are such as God 〈◊〉 〈◊〉 to Salvation, 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉 blood, Rev. 5. 9. and whom the holy Ghost hath sa •… ctified, Rom. 15. 16. This is their right, and thus they are •… itted to this Rest.

By virtue of this relation betwixt God and them, God takes them to be in special manner a peculiar people to himself, (Deut. 14. 2. 1 Pet. 2. 9.) and they take the Lord in special manner to be their God, Josh. 24. 24.

Both these are to the life thus expressed, in relation to God and Israel, 〈◊〉 hast avouched the Lord to be thy God, and the Lord hath avouched thee to be his •… liar people, Deut. 26. 17, 18. Hereupon saith the Lord to them, I will say, It 〈◊〉 my people; and they shall say, The Lord is my God, Zach. 13. 9.

The former implies a great dignity, in that God vouchsafeth to take us to be his peculiar people. The later a bounden duty, whereby we tie ourselves to carry ourselves to God as becomes his peculiar people, who have taken him for our Lord.

This description of the persons is set down by way of restraint: and shows, 〈◊〉 the rest here spoken of, is only for them. None but God's people shall parta •… e thereof. In this respect it is said of Jesus, He shall save his people from their 〈◊〉 , Matth. 1. 21. And he is the Savior of the body, Eph. 5. 23. Of a righteous man i •… is said, He shall enter into peace, Isa. 57 2. These are they that di •… in the Lord, and thereupon rest from their labors. Such are they of whom this Apostle thus saith, We which have believed do enter into rest, v. 3.

This is further manifest by the contrary end of such as are of a contrary disposition. To them who by patient continuance in well doing, seek for glory, &c. •… nall life shall be given: but unto them who obey unrighteousness, shall be indignation and wrath, Rom. 2. 7, 8. The like is noted, 2 Thess. 1. 9. Matth. 25. 41▪ Luke 16. 23.

The ground of that rest which the former sort of people have, is God's free grace and rich mercy, together with the merit of Christ, Luke 12. 32. 1 Peter 1. 3, 19.

The ground of the contrary end that others attain unto, is their just 〈◊〉 , Rom. 6. 23.

None can justly rest upon attaining this rest, till he have some assurance that 〈◊〉 is of the number of God's people: justified by faith (for we which have believed •… o enter into rest, v. 3.) and sanctified by the Spirit: for the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9.

Excellent and glorious is this rest: but not fit for everyone. There is a qualification required for such as enter thereinto. It becomes God's people to take God for their Lord, and accordingly to yield all holy obedience unto him. If through infidelity and impenitency God be provoked to say to any Lo-ammi, ye are not my people, what can be expected, but that God should swear that they shall not enter into his rest, as he did to the Israelites, Psal. 95. 11.

§. 58. Of the inference of the 10 ^th verse upon the 9 ^th .

IN this verse the Apostle expressly and distinctly declareth, what that excellent rest is, whereof he hath spoken so much before, in this and the former Chapter.

He purposely describeth it to show what that is which remaineth for God's people▪ and by this description he proveth that it yet remaineth, and is not here on earth possessed. The causal particle, FOR, whereby this verse is inferred upon the former, showeth that it is inferred as a proof or reason.

The reason is taken from the different estate of God's Church here in this world, and in the world to come. This world is full of labor, travel and trouble (as was shown §. 55.) But in the world to come there is a freedom from all these. Therefore the rest here spoken of, is not to be found in this world, but is reserved for the world to come.

The Argument is grounded upon an undeniable principle, oft inculcated by this Apostle: namely, that there is a rest into which God's people shall enter.

The argument may be thus framed,

Thus it remaineth.

The Description of this Rest in this verse, proveth, that it cannot be entered into 〈◊〉 world. Whence another Argument may thus be framed:

Therefore no man in this world entereth into his Rest.

Of the meaning of the word here translated rest, and of this▪ phrase enter into, 〈◊〉 Chap. 3. v. 11. §. 116.

〈◊〉 relative [ HIS ] is not reciprocal, as if it had reference to him that en •… but it hath reference to another, namely to God: and it is taken in the 〈◊〉 sense that it is taken verse. 1. There is a like word consisting of the very same 〈◊〉 , but different spirits, used in this verse, which is reciprocal, and for distincti •… 〈◊〉 translated his own. In what respect the heavenly Rest here intended is cal •… God's rest, See v. 1. §. 9.

Some apply this phrase of entering into his rest unto Christ, and to his Resur •… and Ascension: and thence infer a conformity of the members to their 〈◊〉 . But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest, it is not probable that he would have reference to Christ, without na •… him.

Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended. It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest, which is to come.

§. 59. Of the works which are here called his own works.

FOr finding out the meaning of this phrase, His own works, we must consider 〈◊〉 difference betwixt Saints on earth, and in heaven. For the Rest here spoken of, is proper to Saints, who are God's people.

〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him: and also in that corrupt estate whereinto he fell.

In his entire estate there were these kind of works:

• 1. Such as tended to the preservation of his body, as to eat, drink and 〈◊〉 . God gave man the fruits of the earth for meat, Gen. 1. 29. And Adam slept, Gen. 2. 21. In heaven our bodies shall need no such means of preservation.
• 2. Such as were of use for increase of mankind. For thus saith God, Be fruitful and multiply, Gen. 1. 28. To this head may be referred all works, which by virtue of relations, as betwixt husband and wife, parents and children, and other superiors and inferiors, should have been performed. In heaven they neither marry, 〈◊〉 are given in marriage: but are as the Angels, Mat. 22. 30.
• 3. Such as man used partly for obtaining things needful for his body: and partly for trial of his obedience, as diligence in his place and calling. For God put man 〈◊〉 the garden of Eden, to dress it, and to keep it, Gen. 2. 15. In heaven there shall be to such labor.

In the corrupt estate whereinto man sell, we may consider, sin itself, and the punishments thereof.

Here on earth we commit innumerable sins: but in heaven we are freed from all. Glorified Saints are not only fully justified, but also perfectly sanctified. The Church there is holy, and without blemish, Eph. 5. 27.

The punishments of our sins are natural, or accidental.

Natural, are all manner of infirmities, whether of mind, or body, or both.

Accidental, are all manner of miseries, calamities, crosses, losses, pains, 〈◊〉 , and finally death itself. Of these there shall be none in heaven, Rev. 14. 1 •… . & 21. 4.

These, and other works like unto them, are said to be our works, in these respects:

• 1. We do them in, by, and of ourselves.
• 2. They come originally from ourselves.
• 3. They are most agreeable to our nature, mind and will.

None of the fore-mentioned works are done in heaven: They therefore that enter into God's rest are truly and properly said to cease from them, and in that respect to rest, See §. 55.

The Verb translated cease, is the very same that is used of God's forbearing to create any new creatures on the seventh day, and translated rested, v. 4. From that Verb the Noun, which is oft translated rest, is derived: So as to cease or rest, is to leave off doing such things as one did before. This is that rest, or keeping of a Sabbath, mentioned v 9. §. 54.

This is a point of singular comfort: and sufficient to support us in all our to •… s, travels, troubles, cares, fears, griefs, sins, and effects thereof. There is a rest wherein we shall cease from them all.

By this kind of rest a vast difference betwixt earth and heaven is manifested: the ultimate end of God's people is demonstrated: and our likeness to God is co •… summated. In this Rest, God is all in all.

§. 60. Of Saints ceasing from their own works, as God from his.

THe Apostle to express his mind more fully about ceasing from ones 〈◊〉 work, giveth instance of God's ceasing from his. Hereof he made mention before, v. 4. There we shown what works of God were meant: and how God ceased from them. See §. 31.

This note of resemblance AS, showeth, that this instance of God is produced as an illustration of the point. Hereabout three things are observable:

• 1. That the works from which God ceased were his own. The Greek word translated [ his own ] is emphatical. Indeed many times it is indefinitely translated [ His ] as here, and Matth. 22. 5. Most usually this reciprocal particle [ own ] is added, as his own servants, Matth. 25. 14. His own •… loathes, Mark 5. 20. Sometimes this restrictive Adjective proper is added, as their proper tongue, Act. 1. 19. His proper gift, 1 Cor. 7. 7. It is attributed to the one, only-begotten, proper Son of God, and thus translated, His own Son, Rom. 8. 32. The works which God created were the works from which he ceased, and these were his own pr •… works.
• 2. That God ceased from ALL his works. Hereof see §. 31. in the end.
• 3. That God utterly ceased from those his works. He never returned to the work of Creation again.

In all these respects shall the people of God cease from their works:

• 1. They shall cease from their own proper works, even from their sins, which are most properly their own: and from all the effects which they have produced.
• 2. They shall cease from all manner of works, which here on earth they did and endured.
• 3. They shall utterly cease from all such works, as cumbered them here on earth: so as never to be encumbered with them again.

Thus God's people cease from their own works, as God did from his.

Besides, as God in ceasing from some works, namely works of Creation, y •… continued to do other works, namely works of Providence: So God's people, though they cease from their works here on earth, shall have other kind of works which are fit for the place where they shall be, therein to exercise themselves▪ See §. 54.

Yet further, as God ceased not till the seventh day: (for he continued to work all the six days, Exod. 20. 11.) so Saints shall not cease from all their works here on earth. Their days on earth are working days, wherein they do works of necessity, which tend to the preservation of their body: Works of duty to God and man, and works of corruption. A full ceasing from all these works is •… xhere to be expected. We are enjoined to do the works of our calling, Eccles. 9 10. John 9. 4. and those works also needful for nature, Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto, Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down, Rom. 7. 18, &c. Sin remaining, the fruits also thereof must needs remain, as travel, trouble, losses, and all manner of crosses. The best of men are subject hereunto.

Surely they come short of the mark, who place the rest here spoken of in morti •… ation of sin, and living to God: in peace of conscience, joy in the holy Ghost, and such like works of the Spirit. I will not deny, that these are first-fruits, 〈◊〉 and evidences thereof. But the full fruition of this rest cannot be on 〈◊〉 .

§. 61. Of the Resolution and Observations of Heb. 4. 9, 10.

THe Sum of these two verses is in two words, Saints Rest.

Here is in particular to be considered,

• 1. The Inference, in this word, Therefore.
• 2. The Substance, which is,
  • 1. Propounded, verse. 9.
  • 2. Exemplified, verse. 10.

Rest propounded is set out,

• 1. By an intimation of the time, when it is to be enjoyed, in this word, There remaineth.
• 2. A restriction of the persons, for whom it is reserved, The people of God.

The Exemplification is set forth by a resemblance.

Of the Resemblance there are two parts:

• 1. A Proposition.
• 2. A Reddition or Application.

In the Proposition there is,

• 1. A Description of the person.
• 2. An Exposition of the point.

The Person is described,

• 1. By his Act, He is entered.
• 2. By the Subject, whereinto he entered.

That Subject is set out,

• 1. By the kind, Rest.
• 2. By the Author, His.

In the Exposition there is,

• 1. A Cessation, or leaving off, He also hath ceased.
• 2. The Matter left off, His own works.

Of the Reddition there are two parts,

• 1. The Person to whom the resemblance is made, As God.
• 2. The Point wherein the resemblance consisteth, Did from his.

Doctrines.
• I. The conclusion of a Discourse is to be set down. This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion, Therefore, is expressed. See §. 53.
• II. There is a Rest. This is here taken for grant. See § 6.
• III. That full rest is to come. This word, There remaineth, intends as much. See §. 56.
• IV. The rest to come is as a Sabbath. The word used by the Apostle intends as much. See §. 55.
• V. The full rest to come is proper to God's people. It remaineth to them. See §. 57.
• VI. Points of concernment are to be made clear. For this end is this tenth verse inferred as a reason upon the former. See §. 58.
• VII. The rest prepared for Saints is God's. In reference to God it is styled, HIS. See §. 9.
• VIII. Some shall enter into God's rest. This is set down as a granted case, in these words, He that is entered. See §. 39.
• IX. Men on earth have works of their own. See §. 59.
• X. God's rest on the Sabbath was a resemblance of Saints rest in heaven. This note of resemblance, AS, declares as much, §. 60.
• XI. Saints in heaven cease from their works on earth. So much is here directly expressed. See §. 59.
• XII God rested from all his works. See § 3 •… .
• XIII. While Saints are here they cease not from their own works: as God ceased not in the six days. See § 60.

§. 62. Of being like to God.

THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned.

One use was before noted, v. 1. which was an admonition to fear, lest we come short of that rest.

The other use is an exhortation to do our best for attaining thereunto. This relative Conjunction, therefore, imports as much. The Greek word here used is the very same that was used, v. 1. §. 2.

It may have either a remote, or an immediate reference.

The remote reference is to all that hath formerly been delivered of the reality of that Rest, that there is indeed such a rest, v. 9. Of the certainty of it, §. 24. and of the excellency of it, that it is God's rest, v. 1. §. 9. And that it brings a freedom from all labor and trouble, v. 10. §. 59, 60. There being such a Rest, we ought therefore to endeavor after it. See § 63.

The immediate reference is to the last clause of the former verse, wherein God's pattern is set before us, in this phrase, As God did from his. God having spent six days in creating all things, rested the seventh day from all his works. Let us therefore having done our work here, Labor to enter into his rest

Thus God's practice is a pattern to us. It is set down in the Law as a pattern for us to work in the six days, and Rest on the seventh, Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavor after a Rest that we may be like God, and rest from all our own works, as he did from his. God rested from his own works, therefore let us labor to enter into that Rest, where we shall cease from our own works.

By this it appears, that Saints should be such as God is. God at first made 〈◊〉 after his own Image (Gen. 1. 27.) and we are exhorted to be renewed after God's Image, Ephes 4. 23, 24 Col. 3. 10. In general we are incited to be followers of God, Ephes 5. 1. In particular to be holy as he is holy, Levite. 19. 2. 1 Pet. 1. 1 •… , 16. To do good, as God doth, Matth. 5. 45. To be kind and merciful, as he is, Luk. 6. 35, 36. To l •… ve as God doth, 1 John. 4. 11. To forgive one another as God do •… h, Eph. 4 32. Yea to be perfect as he is, Mat. 5. 28.

• 1. God's pattern is the most perfect that can be set before us: we may be sure not to e •… re, if we hold cl •… se to it.
• 2. It is the best and most honorable pattern we can have.
• 3 It is the safest. For who can blame us for imitating God?

Object. God's pattern is too high for any creature to set before him.

Answ. For clearing this point we must distinguish betwixt the things of God. There are incommunicable and communicable Excellencies in God.

Some things are incommunicable by simple impossibility. Others by a singular •… gative.

Of the former sort are such as these, Eternity without beginning, Infinite •… , Omnipotency, All-sufficiency, Ubiquity, Omniscience, and such like. 〈◊〉 these Acts, to Create, Redeem, Work miracles, search the heart, and such 〈◊〉

The things which God reserveth to himself as singular Prerogatives, are 〈◊〉

• 1. To forgive sins, Mar. 2. 7.
• 2. To judge men's final estate, Rom. 14. 10, 11.
• 3. To take revenge, Deut. 32. 35. Rom. 12. 19.

All these, and other things registered in Scripture, are for our learning, Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed, and some things 〈◊〉 for our imitation.

To know what things of God are patterns to us, we must compare God's practices 〈◊〉 his precepts. What in God's word is enjoined to us to do, if God himself do 〈◊〉 , we may, we ought therein to imitate him. Such are the virtues and graces 〈◊〉 -mentioned.

Behold here the tender respect of God towards us children of men. He hath 〈◊〉 to command, and exact of us whatsoever he will: but as a Father he go •… before us, and shows, that he requires no more of us, then what himself 〈◊〉 .

Who can now think that to be any way unseemly for him, which seems not •… lie to God? In this case thus saith Christ, Ye call me Master, and 〈◊〉 , and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉 , •… e also ought to wash one another's feet, Joh. 13. 14.

This is a great aggravation of their pride, who scorn Purity, Meekness, Mercifulness, Holiness, and other like Excellencies, as God in his own example come •… death unto us.

Of imitating Christ, See Ch. 13. v. 13. §. 132. Of imitating Saints, See Ch. 13. v. 7. §. •… 01.

§. 63. Of endeavoring after rest in heaven.

THe Greek Verb thus translated, Let us labor, is derived from another Verb, that signifieth to make haste. It intendeth an endeavor on man's part: and so it is translated, 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavor as makes a man forward to a thing, and is accompanied with study, labor and diligence; answerably it is translated, as I was forward to do, Gal. 2. 10. Study to show thyself approved, 2 Tim. 2. 15. Give diligence, 2 Pet. 1. 10.

This word then, compriseth under it two duties:

• 1. That men endeavor after the fore-said Rest.
• 2. That they be forward and diligent in their endeavor.

The general, concerning man's endeavor to attain to heaven, where this Rest is enjoyed, is much pressed in Scripture; and that in these and such like phrases, l •… y •… ld on eternal life, 1 Tim. 6. 12. Strive to enter in at the straight gate, Luk. 13. 24. Workout your salvation, Phil. 2. 12. The Apostle makes himself a worthy pattern in this case, where he saith, I press towards the mark, Phil. 3. 14, &c.

Hereby that life, reason, grace and ability, which God any way giveth, is manifested: and God would have it to be so. When Christ put life into the Rulers daughter that was dead, he said unto her, Maid arise, Luk. 8. 54. and to Lazarus he 〈◊〉 , Lazarus come forth, Joh. 11. 43.

Object. Natural men are dead in sin, Eph. 2. 1.

Answ. Man may be considered in a double estate, 1. Natural. 2. Spiritual.

In his natural estate so much is to be done, as by a natural man may be.

That this may be the better conceived, I will exemplify a natural man's power in fire branches:

• 1. In natural acts: as, to move, go, stand, sit, eat, drink, see, hear, smell, taste, touch.
• 2. In civil acts, about human affairs: as in Arts, Sciences, Trades, sundry other Callings, Professions and Offices. Likewise in governing Kingdoms, Cities, Corporations, Universities, Colleges, Schools and Families. Coins posterity was skillful in such things, Gen. 4. 20, 21. The Sydonians were skillful about timber, 1 King. 5. 6. Saul that was but a natural man, had a spirit given him fit for government, 1 Sam. 10 9.
• 3. In moral virtues, as Justice, Temperance, Mercy, Liberality, &c. In reference to these the Apostle saith, That the Gentiles do by nature the things contained in the Law, Rom. •… . 14.
• 4. In Ecclesiastical matters, which tend to the external worship of God, as, to go to Church, hear the Word, Pray, Fast, partake of the Sacraments, Read, search and study the Scriptures, Preach and confer about holy matters. Judas (whom Christ styled a Devil, John 6. 70.) went sit herein.
• 5. In spiritual matters, by resisting the Spirit, and the motions thereof, Ye 〈◊〉 always resist the holy Ghost, saith Stephan to such Jews as were uncircumcised in heart, Act. 7. 51.

According to the afore-said power in men, they ought to go as far as they can: as to go to Church, to attend upon the Word, to forbear wicked acts and company. Though none of those gifts be supernatural, none simply preparatery to grace: Yet if a natuaall man improve the abilities which he hath to his best advantage, God will not leave him, but give him more and better grace.

As for spiritual men, who are quickened, they must stir up the gift of God which is in them, 2 Tim. 1. 6.

By this it is manifest, that the proper cause of man's destruction is of himself, H •… ▪ 13. 9. None that perish do what they can to be saved.

Behold here the deceitfulness of most men's minds, and their folly about the salvation of their souls. They are careful to use all means about the preservation of their bodies: but put off all care for their, souls: according to this cursed Proverb, I will take care for my body, let God take care for my soul. God will take care for men's souls in his own way and course.

Let us be exhorted to put out our ability in the things of eternal life, and both to learn, what on our parts is to be performed, and also to put in practice what we shall be instructed in hereabouts.

The Apostle setteth down his Exhortation in the first Person of the Plural number, thus, Let us labor, whereby he involveth himself among others, and •… cites, with others, himself to duty. Hereof see Chap. 2. v. 1. §. 4.

§. 64. Of diligence in man's endeavor for attaining to rest.

THe extent of man's endeavor, that it should be with diligence, is implied in these words, study, strive and labor, mentioned in the beginning of the former Section: and more expressly in these phrases, Give all diligence, 2 Pet. 1. 5, 10. Let us run with patience, Heb. 12. 1. David professeth as much in the phrase, I will run the way of thy Commandments, Psal. 119. 32. and the Church in this, We will run after thee, Cant. 1. 3. and the Apostle in this, I prisi •… ward the mark, Phil. 3. 14.

• 1. The excellency of the object set before us should quicken us up hereunto: for there is nothing that we can endeavor after to be compared unto this R •… not the glory, honor, wealth, profits or pleasures of this world. It is noted 〈◊〉 Moses, that in comparison of this recompense he lightly esteemed the honors, p •… pleasure of Egypt, Heb. 11. 24, 25, 26.
• 2. The necessity of attaining this Rest requireth our best diligence. A man were better not be, or having a being, to be as the brute beast, whose soul per •… heth with his body, than having an immortal soul, to miss of this Rest. Hereof there is an absolute necessity.

• 3. The difficulty of attaining hereunto exacteth pains and labor. That which Christ saith of a rich man may in general be applied to every man, How hardly 〈◊〉 they enter into the Kingdom of heaven, Mark 10. 23. The righteous are scarcely saved, that is, not without much difficulty, 1 Pet. 4. 18. A Christians course •… resembled to a battle (2 Tim. 4. 7.) a race (Heb. 12. 1.) a journey (Gen. 47. 5.) 〈◊〉 •… rk (John 4. 34.) All which are difficult tasks, and that in regard of our own weakness and manifest impediments. Diligence must be used in difficult matters.

  Let us therefore put out our best strength, as the Apostle did, Phil. 3. 13, 14. It is said, That in the days of John the Baptist, the kingdom of Heaven suffered •… ulence, and that the violent took it by force, Matth. 11▪ 12. Those phrases set •… t men's forwardness and earnestness in seeking to enter into the kingdom of heaven. Assuredly where the Word works kindly, it will enflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word, is a spirit of servour, and will not suffer a man to rest, till he have assurance of this Rest. This therefore is a matter of trial.

§. 65. Of the excellency of Saints rest in heaven.

THe Preposition translated, into, is doubled: for first, it is compounded with the Verb, enter, then joined with the Noun. This shows, that perseverance must be added to our diligent endeavor. To labor to enter into a place, •… to hold out and persevere in the use of means, till we attain unto it, and have possession thereof. See Ch. 3. v. 11. §. 116.

Of Perseverance, See Chap. 3. v. 6. §. 68, &c.

This Article That, hath reference to the Rest mentioned, v. 9. and described, •… . 10.

That Rest is the full Rest, which bringeth freedom from all labor and trouble whereunto we are subject in this world: a Rest to be hereafter enjoyed in heaven, See §. 55, 56.

This he pointeth at, to quicken up their endeavors the more: and the rather to stir them up to hold out, till they have attained this Rest.

The more excellent the prize is that is set before us, the more care must. be taken, and pains used for attaining it, and the more constant we must be therein. The greatness of the reward moved Moses to esteem the rebuke of Christ, greater riches then the treasures of Egypt, Heb. 11. 26. It was inexpressible and inconceivable joy, that moved Christ to endure the cross, and despise the shame, Heb. 12. 2. Therefore the Apostle puts the Hebrews in mind of a better and an enduring substance in heaven, when they suffered the spoiling of their goods, Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured, and the glory hereafter to be enjoyed, 2 Cor. 4. 17.

Commendable in this respect is their pains, who endeavor to illustrate the glory of Saints reserved for them in heaven.

Treatises thereabouts are worth the reading.

It will be our wisdom frequently to meditate, and seriously to ponder thereon.

§. 66. Of circumspection against falling away like others through unbelief.

TO enforce the fore-said Exhortation, the Apostle addeth the danger and damage that is like to follow upon neglect thereof.

Of this word Lest, which importeth a damage, See Chap. 3. v. 13 §. 147. It is a word of caution, and implieth circumspection about preventing Apostasy. Hereof see Ch. 3. v. 12 §. 122.

These two words, any man, are in Greek comprised under one small particle, which extendeth the fore-said circumspection to others, as well as to ones self. See Ch. 3. v. 12. §. 123, 124.

The Verb translated fall, doth oft set out a great and utter fall. See Chap. 3. v. 17. §. 168.

Metaphorically this word is applied to falling from grace. It is used to set forth the Jews universal Apostasy, Rom. 11. 22. and here to Professors departing from the Christian faith.

Thus this caution presupposeth that Professors may fall away, and prove Apostates. See Ch. 3. v. 12. §. 131.

The Greek Noun translated example, is a compound. The simple Verb signifieth to show or declare, as where the Apostle saith, I show you a mere excellent way, 1 Cor. 12. 31▪ A simple Noun thence ariseth, which signifieth example, Jude v. 7.

The Noun here used is compounded of that simple Noun, and a Preposition which signifieth under; so as it declareth such an example as is for another's use: which we call a pattern.

The compound Verb signifieth to show beforehand, or fore-warn, Luke 12. 5. A pattern or example doth beforehand show, what one should do or not do. It is applied to Types that fore-shown truths to come, Heb. 8. 5.

It is used for a good pattern, John. 3. 15. I am. 5. 10. and also for an ill pattern, as here, and 2 Pet. 2. 6.

This Relative phrase, After the same, hath reference to the Israelites who perished in the wilderness, Ch. 3. v. 17, 18. Thereby he would have Christians so warned, as they fall not into the same sin, and cause the like judgment to fall upon them. See Ch. 3. v. 8. §. 89, 90, 95.

Their particular sin, is here said to be unbelief. Of the Greek word so translated, See Ch. 3. v. 18. §. 171.

By this it appeareth, that unbelief especially keeps men from the celestial Rest. See Ch. 3. v. 12. §. 128, 129. and v. 18. §. 171.

§. 67. Of the Resolution and Observations of Heb. 4. 11.

THe Sum of this Text is, Mans endeavor after Rest.

Herein consider,

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

Of the Substance there are two parts:

• 1. An Exhortation.
• 2. A Prevention.

In the Exhortation observe both the Manner and the Matter.

The Manner is in the first Person and Plural number, Let us.

The Matter consisteth of an Act, and the End thereof.

The Act intendeth an Endeavor and Diligence therein, Labor.

The End compriseth another act, Enter; and the Subject place, Into th •… Rest.

The Prevention is,

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

In the Intimation observe,

• 1. A Caution, in this particle, Lest.
• 2. The Persons, Any man.
• 3. The Kind of danger, Fall.

In the Exemplification are hinted,

• 1. The Persons, in this phrase, After the same example.
• 2. The Cause, Unbelief.

Doctrines.
• I. Saints must be like God. The immediate inference of this particle of reference, Therefore, intends as much. See §. 62.
• II. Rest is set before Saints. This is taken for grant, in that he exhorts us to enter 〈◊〉 . See §. 6.
• III. Men must endeavor after rest. See §. 63.
• IV. To our endeavors diligence must be added. These two last Doctrines arise out of this word, Labor. See §. 64.
• V. Diligence must be followed with perseverance. We must labor till we enter in •… . See §. 65.
• VI. The more excellent the prize is, the greater must our endeavor be after it. 〈◊〉 relative particle that, points at an especial Rest: and thereby he quickens us 〈◊〉 to labor after it. See §▪ 65.
• VII. Caution is requisite for Christians. This is the intendment of this particle, 〈◊〉 ▪ See §. 66.
• VIII. Circumspection must be extended to others. This word, any man, hath such •… ent. See §. 66.
• IX. Professors may fall away. This Caution, Lest any fall, implies as much. 〈◊〉 §▪ 66.
• X. What befalls some may befall others. This is intended under this phrase, After 〈◊〉 〈◊〉 example. See §. 66.
• XI. Others harms must make us wary. This is the intendment of hinting God's •… dgements on the Israelites. See §. 66.
• XII. Unbelief is the cause of Apostasy. Upon this ground he here maketh men •… of the Israelites unbelief. See §. 66.

§ 68. Of the Inference of the 12 ^th and 13 ^th ver. on that which went before.

THese two verses are a close of Christ's Prophetical function: and, as the first particle, FOR, importeth, they lay down a reason of that which was formerly delivered. The reason is taken from the efficacy of the word, whereby Christ exerciseth his Prophetical Office, v. 12. and from the piercing Spirit of Christ, v. 13.

It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ, thus, we must hearken to Christ's office, and not harden our hearts, but take heed of departing from the living God: we must hold the beginning of our confidence, and labor to enter into the Rest of the Lord, because the word of God is quick, and because we have to do with an All▪ seeing eye.

This reason also may have a more immediate reference to the last clause of the former verse, where the example of the Israelites falling in the wilderness, is set down as a warning to Christians, lest they fall after the same example. This admonition is enforced by the efficacious virtue of the Gospel, which will discover unbelievers.

Both these inferences do evidently demonstrate, that God's word shall not return void, Isa. 55. 11. In this respect the Apostle thus saith of the Gospel, We 〈◊〉 unto God a sweet savor of Christ, in them that are saved, and in them that perish. To the one we are savor of death unto death: and to the other the savor of life unto life, 2 Cor. 2. 15, 16.

If we give heed to God's word, we shall find the comfort, and benefit of it: but if we turn from it, and believe it not, we shall feel the vengeance of it: we shall not escape. This therefore is on the one side a matter of singular comfort, and on the other side of horrible terror.

§. 69. Of this phrase, The Word of God.

SOme refer that which is comprised under this phrase, The Word of God, to the Son of God. It cannot be denied but that the Son of God is set forth under this title, The Word. I find five particular instances hereof: Three in John 1. 1. a fourth, John. 1. 14. the fi •… th, 1 John 5. 7. I find him once called, The Word of Life, 1 Joh. 1. 1. And once also, The Word of God, Rev. 19. 13. All these titles were used by one and the same Author, which was the Apostle John. In no other place of the New Testament do I find it given to the Son of God.

Most usually is this title, Word of God, put for God's manifesting his will by voice, or writing in sacred Scripture. Thus it is oft used in this Epistle, and styled ( 〈◊〉 here) The Word of God, Chap. 13. 7. The Word of the beginning, or doctrine of Christ, Chap. 6. 1. The Word preached, or Word of hearing, Chap. 4. 2. The Word of righteousness, Chap. 5. 13. The Word of exhortation, or consolation, Chap. 13. 22.

The several Metaphors whereby the power of the word here intended is set out, may most •… itly be applied to God's Word preached, which the Apostle doth 〈◊〉 manifest in another Metaphor, The weapons of our warfare are not carnal, 〈◊〉 mighty through God, to the pulling down of strong •… olds, &c. 2 Cor. 10. 6. By this Word have God's people in all ages been called to enter into that rest, whereof the Apostle hath spoken so much before.

On these and other like grounds we may so take the Word in this place.

The foresaid word is said to be the Word of God in sundry respects.

• 1. In regard of the Author of it, which is God. All Scripture is given by inspir •… tion of God, 2 Tim. 3. 16.
• 2. In regard of the matter of it, which is God's will. By the Word God's will 〈◊〉 revealed unto us: both concerning the good which he hath determined for 〈◊〉 , ( Eph. 1. 9.) and also concerning the duty which he requireth of us, 2 Ti •… . 3. 16, 17.
• 3. In regard of the end, which is in general the glory of God: and in 〈◊〉 the mani •… estation of the manifold wisdom of God, Eph. 3. 10.
• 4. In regard of the efficacy of it. For it is the power of God unto 〈◊〉 , Rom. 1. 16.

All the life, virtue and power appropriated to the Word, ariseth from this, 〈◊〉 it is the Word of Go •… . Wheresoever mention is made of any power or efficacy 〈◊〉 the Word, it is there expressly, or by necessary consequence, applied to the Word of God. No creature hath ability to put such life and virtue into his Word, as i •… here spoken of. For no creature hath it in itself; therefore it cannot convey 〈◊〉 give it.

Such Ministers as desire to work upon people by their word, either by quickening or wounding, by comforting or beating down, must be sure that they 〈◊〉 the Word of God. Nor a man's own word, nor the word of other men can do 〈◊〉 ▪ What was the reason that there was such an alteration wrought in people's hearts by the Ministry of John, of Christ, of the Apostles, and not by the Ministry of the Scri •… es and Pharisces? John, Christ and his Apostles preached the Word of God▪ Th •… Scri •… es and Pharisces preached the Tradition of their Elders. This was the reason of the power of the preaching of Luther, and other Reformers of 〈◊〉 Religion, more then of Friers: They preached God's Word; These Popish •… gends. Among us the more purely God's Word is preached, the more deeply 〈◊〉 〈◊〉 , the more kindly it worketh. Such Sermons as are stuffed with 〈◊〉 Histories, and Philosophical discourses, may tickle the ear, but work not 〈◊〉 the heart and soul. The Apostle rendereth this reason of the efficacy of 〈◊〉 Word on the Thessalonians, they received it, not as the word of man: but as it 〈◊〉 in truth, the Word of God, 1 Thess. 2. 13.

§. 70. Of God's Word being Quick and Powerful.

THe first Epithet given to the foresaid Word of God, is thus translated, Quick. The Greek word properly signifieth living: So doth this English word quick▪ 〈◊〉 〈◊〉 sense it is opposed to dead, as quick and dead, Act. 2. 42. Thus the Verb 〈◊〉 〈◊〉 , signifieth to give life, or to make to live, according to the notation of 〈◊〉 Greek compound. Thus it intends a perpetual continuance of the vigor of 〈◊〉 •… ord, 1 Pet. 1. 25. Though Ministers be mortal, yet the word ever liveth, 〈◊〉 ▪ 1. 5, 6. The Participle of the present tense, living, intimateth a per •… .

〈◊〉 Epithet quick, implieth also a stirring virtue: such a virtue as makes ano •… 〈◊〉 to stir. To express this emphasis, our former English translateth it 〈◊〉 . Thus do our last English Translators translate this Greek word in other pla •… , 〈◊〉 Act 7. 38. 1 Pet. 1. 3. & 2. 5.

〈◊〉 is said to be quick or lively, which is active, nimble and forward in put •… 〈◊〉 that vigor or virtue which it hath: as quick-silver, quick-sands, quick •… , quick-spirited. On the other side things that have lost their vigor are said 〈◊〉 be dead: as dead ware.

T •… o especial reasons may be given of this Epithet attributed to the word. 〈◊〉 to show that it is not a dead seed, but living and quick, which being sown 〈◊〉 〈◊〉 heart, either groweth and sprouteth forth therein, or else gnaweth and 〈◊〉 up the soul and heart of man. It is in this respect called not mortal seed, but 〈◊〉 , 1 Pet. 1. 23. And it is styled the word of life, Phil. 2. 16.

The other reason is to show the effect of the Word. It putteth life and sense into 〈◊〉 as are dead in sin. It either begets men unto God, and so puts into them 〈◊〉 〈◊〉 of grace, whereby they are brought to the life of glory, ( I am. 1. 18. John. 5. 25.) or else it putteth so much life into their seared conscience, as they shall sen •… 〈◊〉 the wrath and vengeance of God against them for their contempt: as 〈◊〉 〈◊〉 , when he laid violent hands upon himself, Matth. 27. 4, 5. Acts 1. 17, 18.

To express this later effect more to the full, the Apostle addeth this other Epi •… , powerful. The Greek word so translated is a compound, which implieth a 〈◊〉 virtue.

The simple Noun signifieth work. The Preposition, IN.

The compound, a thing, in work, operative, effectual. It is opposed to that which is idle, or unuseful, Matth. 20. 3, 6.

The word here used in this Text is translated effectual, 1 Cor. 16. 9. Phil •… m▪ ter. 6.

As the former Epithet quick, implied that the word of God was not a dead letter; so this, that it is not an idle or vain Word, without fruit; but effectual, and performeth that whereunto it is appointed: whether it be to fasten or harden, to 〈◊〉 up or cast down, to justify or condemn, to comfort or terrify. It is like a fire to soften wax, and to harden clay.

On the one side it is said to quicken, (Psal. 119. 50.) to beget, (Jam. 1. 18.) to 〈◊〉 souls, (Psal. 19 7.) and to save souls, (Jam. 1. 21.)

On the other side it is said to be like an hammer that breaketh the rock in pieces, Ier. 23. 29. it is also said to cast down imaginations, and every high thing that exalieth 〈◊〉 against the knowledge of God, 2 Cor. 10. 5.

The foresaid Word of God is quick and powerful, because it is the Word of him that hath life in himself, ( John. 5. 26.) and hath power to work as it pleaseth him 〈◊〉 others. See §. 69.

Obj. It doth not work on all, or some, for many hear it, and are nothing moved thereby.

〈◊〉 .

• 1. Either it entereth not into such, but is like the seed that was sown in the path-way, ( Matth. 13. 4, 19.) or it is choked, when it enters with some worldly lusts or cares, as the Word that was sown amongst thorns, ( Matth. 13. 7, 22.)
• 2. It is sufficient for proof of the point, that it works upon some: for thereby it appears, that there is life and power in the word, because it works on any at all; If there were no life or power, it could not work on any.
• 3. Though it put not spiritual life into the soul of some men, yet it may pie •… through the brawn of men's hard hearts to the quick. It may rub off the skin, an •… make them sensible of smart. It may make them tremble, as Felix did, ( Act 24. 25.) or fret and rage, as the Jews did, Act. 7. 54.
• 4. Though here in this world it work nothing at all, yet it may work through •… upon them at the day of judgment, Rev. 6. 15, 16.

• 1. This is a strong inducement to us Ministers▪ to be diligent and faithful in preaching this word, which is so quick and powerful. We may be sure that o •… labor shall not be in vain in the Lord. The Apostle gave thanks unto God, in this respect, 2 Cor. 2. 14, 15.
• 2. This is a forcible incitation to people, to attend upon the Ministry of this Word. Hear and your souls shall live, Isa. 55 3. Is life to be desired? then use 〈◊〉 means whereby it may be attained. When Christ had told the woman of Samar •… , that he could give her living water to drink, such water as should make her never thirst again; she replies, Sir, give me this water, Joh. 4. 10, 14, 15. Behold the Word of God is such water. Attend upon it, to get life and to preserve life. 〈◊〉 new born babes desire the sincere milk of the Word, that ye may grow thereb •… , 1 Pet. 2. 2.
• 3. As we come ourselves, so let us bring others to the Word. The foresa •… woman of Samaria discerning Christ to be he that was promised, went into the City, and saith unto the men, Is not this the Christ? Joh. 4. 28, 29. Though they whom thou seekest to bring be yet dead in their sins, yet bring them, for this Word hath a quickening virtue.
• 4. Ye that come unto the Word, take heed how ye hear, Luk. 8. 18. For it is impossible that this Word should be preached in vain. It is quick and powerful. It will soften or harden. You cannot make it altogether fruitless. Every Se •… that you hear, will either bring you nearer to heaven, or put you off further from it.
• 5. What thanks are we to give unto God for this evidence of his goodness to us, in vouchsafing a means so quick and powerful. We especially are bound i •… this case to praise God, on whom it worketh kindly, in convincing our judgeme •… , in persuading our hearts, in subduing our corruptions, in altering our disposition, making lambs of lions, Isa. 11. 6.

§. 71. Of the Words resemblance to a two edged sword.

WHat the Apostle had simply set down concerning the efficacy of the Word of God, he proceedeth to amplify comparatively. His comparison is 〈◊〉 from a sword.

A good Sword useth to be made of hard steel, which of all metals may be made the sharpest, whereby it pierceth the more speedily; and being long and thin, the more deeply.

The Greek Noun is derived from a Verb that signifieth to fight, Jam. 4 •… . For a sword is the most usual instrument wherewith men fight. By it they may •… fend themselves, and annoy their enemies. For both these ends did Peter draw 〈◊〉 sword, Job. 18. 10.

Every soldier therefore hath his sword, beside the other warlike instruments which he useth: and most Gentlemen use to put on their sword when they go abroad, and that for defense and offense, as occasion is offered. There is no other instrument more fit for both those uses.

Magistrates also use to have a sword carried before them, as a sign of that A •… thorty and Power which they have to punish malefactors, to keep their people in •… we, and to preserve peace. Hereunto the Apostle alludes in this phrase, H •… beareth not the sword in vain, Rom. 13. 4. By the sword he means especially powe •… of punishing, and that with the sword, even to death.

The sword is a mortal weapon: any limb, even the head itself may be cut of thereby: or the body and the heart soon thrust thorough.

It all ages more have been slain by the sword then by any other instrument: 〈◊〉 in Hebrew the same word that is used for a sword, signifieth all destru •… . This phrase to slay with the sword, is frequent in Scripture, 1 King. 19. 10. 〈◊〉 11. 37.

F •… lie therefore is the Word of God resembled to a sword. Nothing more de •… Errors, Heresies, Blasphemies, all manner of corruptions and enormi •… then the Word of God.

To add emphasis to this Metaphor, the Apostle styleth it, a two-edged sword: 〈◊〉 Greek, a two-mouthed sword. In Hebrew mouth is attributed to a sword, ( 〈◊〉 we in English call the edge: ) because as a mouth, especially of a ravenous 〈◊〉 or fish, devoureth that which entereth into it: so a sword destroyeth such as 〈◊〉 •… ruck therewith.

The other two Learned Languages, Greek and Latin, imitate the Hebrew 〈◊〉 .

I •… reference to this Metaphor, a sword is said to devour, 2 Sam. 2. 26. & 〈◊〉 . 2 •… .

Now there are some swords which have two edges, or edges on both sides, and 〈◊〉 are called two-mouthed, or two-edged swords: they devour or cut on both 〈◊〉 , Psal. 149. 6. Rev. 1. 16.

It appears that the two-edged swords, used of all swords to be the sharpest: 〈◊〉 this Epithet sharp is frequently attributed to a two-edged sword, Rev. 1. 16. & •… . 12.

The Positive of the Comparative translated sharper, is derived from a 〈◊〉 that signifieth to cut: so as it implieth such a sharpness as cutteth and 〈◊〉 .

The comparative is here used to show that the thing compared (which is the Word of God) far exceedeth, in the sharpness and piercing power which it 〈◊〉 , the two-edged sword whereunto it is here resembled. And because some swords are sharper then others, he inserteth this particle any, or every: whereby be 〈◊〉 that there never was, nor can be any two-edged sword so sharp as the Word.

There is included in this comparison a gradation of four steps.

• 1. The Word is sharp.
• 2. It is sharper then a sword.
• 3. It is sharper then a two-edged sword.
• 4. It is sharper then any two-edged sword.

This resemblance of the Word to a sword, and this manner of expressing it, 〈◊〉 then any two-edged sword, is added in sundry respects.

• 1. In general, for illustration of the point: Resemblances being taken from things sensible, with which we are well acquainted, the virtue and efficacy whereof •… e well know, doth much illustrate and clearly set out the spiritual mystery that is resembled thereunto. To this end tend our Sacraments.
• 2. In particular, for demonstration of the manifold uses of the Word, which are such as these:
  • 1. As a two-edged sword, so the Word hath two sides or two parts, the Law and the Gospel: The Law is one edge to slay the impenitent sinner: the Gospel another, to slay sin in the believer.
  • 2. As a two-edged sword cuts which way soever it be turned: so the Word of God. The Word works in the godly and the ungodly. The promises and the threatenings thereof do all work: Apply it to the mind or heart, to opinion, affection or action, to Civil or Ecclesiastical matters.
  • 3. As with a two-edged sword a man may defend and offend, so with the Word. Ve •… ity and virtue may be maintained and defended, and error and every enormity may be refelled and repelled. See The whole Armor of God, Treat. 2. part. 8. Of the Word of God. §. 4, 5, 11.

From this Metaphor learn these lessons;

• 1. Take heed of opposing against the Word, or hindering Ministers from preaching it. It is the Ensign of Christ's Regiment: It is the Sword that is carried before him. Will a Magistrate endure such as strike down the sword that is 〈◊〉 before him, and thrust the sword-bearer out of his place? Woe to them that 〈◊〉 any hand in opposing or interrupting the Government of Christ.
• 2. Slight not God's Word, as if it were a blunt thing, which could neither 〈◊〉 nor pierce. It is sharper then any two-edged sword. The sword of Elisha (which was God's Word in his mouth) slew though •… e that escaped the sword of Hazail a •… d Jehu, who were both mighty Princes, 1 King. 19. 17. I have h •… wed them by the Prophets, I have slain them by the words of my mouth, saith the Lord, Hos. 6. 5. It was in reference to the Word of God, that the Lord said thus to his Prophet, 〈◊〉 I have this day set thee over the Nations, and over the Kingdoms, to root out, 〈◊〉 to pull down, and to destroy, &c. Ier. 1. 10. It was in reference to God's Word 〈◊〉 it is said of Christ, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he s •… ay the wicked, Isa. 11. 4. Well therefore might the Ap •… say, that it is sharper then any two-edged sword. It is not safe for children, such as we are in spiritual matters, to dally with such a sharp two-edged weapon as the Word is. Slighting God's Word hath been the cause of severe judgments, •… 〈◊〉 2. 25. 2 King. 17. 14. 2 Chron. 36. 16.
• 3. Apply God's Word to thy sins. It is a sword whereby thou mayest 〈◊〉 them down. As Ministers in their Ministry must do this to others, so every 〈◊〉 to himself. Against profaneness, apply Heb. 12. 16. Against hypocrisy, M •… ▪ 24. 51. Against swearing, Ier. 23. 10. Against unmercifulness, James 2. •… ▪ Against whoremongers and adulterers, Heb. 13. 4. Against liars, Rev. 21. 8. So 〈◊〉 other cases.
• 4. Let all evil doers fear. This sword of the Word, of all other swords, shall 〈◊〉 be born in vain, Rom. 13. 4. This sword pricked the Jews in their heart, Act. •… . •… ▪ This made Felix tremble, Act. 24. 25. This struck Ananias and Sapphira 〈◊〉 , Act. 5. 5. Though these were extraordinary judgments, and do not ord •… fall out, yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉 ▪ with.
• 5. Make use of both edges of the Word, because it is a two-edged sword. Make use of the Law and of the Gospel, for slaying thy corruptions.
• 6. Have this sword always in a readiness: As Gentlemen use to have th •… swords. Have the Word of God in readiness to defend thyself against all 〈◊〉 of assaults, and also to repel and drive away thy spiritual enemies.
• 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 places where they have Authority, for suppressing evil doers, and encouraging 〈◊〉 that do well, Rom. 13. 4.

§. 72. Of the Word a spiritual Sword.

THe Apostle to make good what he had said of the sharpness of the Word, namely that it is sharper then any two-edged sword, setteth down an indecti •… of sundry powerful effects, which are such as cannot be effected by any material sword. No material sword can pierce to the dividing asunder of soul and spirit, & •… but the Word can so far pierce: Therefore no material sword is so sharp as the Word.

If we well observe the kinds of effects produced, we shall find them all to be spiritual. Thence we may infer, that the Word is a spiritual sword. It is i •… 〈◊〉 respect styled, The sword of the Spirit, Eph. 6. 17. Such is the whole arm •… •… God described, Eph 6. 14, &c.

For man consisteth of a soul which is spiritual, as well as of a body. Though •… material sword may be useful for the body, yet the soul, singly considered in 〈◊〉 by itself, hath no need of it.

Besides we have spiritual enemies, whom a material sword can no way an •… : and we are subject to spiritual assaults, which cannot be repelled by corp •… weapons. In these respects we have great need and use of a spiritual sword, such as one as the Word is.

Hereby we have an evidence of the wise and good providence of God, who •… fordeth means answerable for our need every way: corporal means for our 〈◊〉 spiritual means for our souls. And as in wisdom he suffereth spiritual enemies to 〈◊〉 us with spiritual temptations, so he furnisheth us with a weapon to resist •… ose enemies, and withstand those temptations.

It is therefore a point of egregious folly, to account this sword a needless weapon, or to be careless in the use of it.

But it will be our wisdom well to use it, for our souls safety, against all spiritual enemies and assaults.

§. 73. Of the Words dividing soul and spirit, joints and marrow.

THe first particular instance of the piercing power of the Word, is, that it divideth asunder soul and spirit.

The simple Verb whence the Greek participle being a compound here translated piercing, signifieth to come. But the Preposition with which it is compounded adds emphasis: For the compound signifieth to come to, or into. Our English word pierce, doth fully express as much. Our former English thus translates i •… , 〈◊〉 through.

How far the word pierceth is demonstrated in this phrase, To the dividing asun •… of soul and spirit.

Of the Greek word translated dividing asunder, See Chap. 2. v. 4. §. 35.

The things here said to be divided are soul and spirit. Each of these words are 〈◊〉 put for the whole soul of man; specially when they are singly set and joined •… ith the body by way of distinction, as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties.

The soul as distinguished from the spirit, is put for the will and affections: which are accounted inferior faculties.

The spirit is put for the understanding or mind, which is accounted the highest faculty, commanding and guiding the rest.

Th •… s are they distinguished, 1 Thess. 5. 23. Luk. 1. 36, 37.

The soul and spirit are as nearly and firmly knit together as any parts of the body can be: yet the Word can divide them asunder, and that not only by distinguishing the one from the other, but also by discovering the several desires and delights, or dislikings and loathings of the soul; and likewise of the castings, plottings and contrivements of the spirit: and all these both in good and evil things.

Some apply these words, soul, spirit, to the natural and regenerate parts of man, to corruption and grace; which in Scripture are commonly called flesh and spirit, Gal. 5. 17. In this sense none can be here meant but such as are regenerate: because none else have the spirit in that sense. But the power of the Word, as here intended, is much manifested on those that are not regenerate.

These words following joints and marrow, are metaphorical, taken from the body, and applied to the soul.

The Greek Noun translated joints, is derived from a Verb that signifieth to fit or prepare. I have espoused, or fitted and prepared you, saith the Apostle, 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie, as they are as close, and can as hardly be pierced or severed, as the entire bone. The substance of joints is bony, they are very bones: so as a sword that easily cutteth asunder the thin skin and soft flesh, may stick at the bony joint, and not cut it as •… nder.

By these joints are meant resolute purposes of the mind, obstinate resolutions of the will, hard hearts, feared consciences, stubborn affections and passions. Though a sharp two edged sword can hardly out asunder hard bony joints, yet can God's Word easily cut asunder the aforesaid joints of the soul. It can alter resolved purposes, change obstinate wills, beat down hard hearts, rouse up feared consciences, and subdue violent passions: though they cleave so close to the soul as they may seem to be a part thereof.

How did God's Word pierce the joints of the soul of Ahab, 1 King. 20. 43. & 21. 27. and of the Princes of Judah, Jer. 36. 16. and of Pilate, Joh. 19 12. So in another kind it pierced the joints of the soul of Eli, 1 Sam. 3. 18. and of David, 2 Sam. 12. 13, and of Hezekiah, 2 Kings 20. 19. and of the King and people of Ninevch, Jonah 3. 5, 6. and of the Jews, who were converted at Peters first Sermon. Act. 2. 37.

The other Metaphor of marrow doth yet further amplify the sharpness and efficacy of the word. Marrow is the inward pith of bones: so as an hard bone must be pierced or broken before the marrow within it can be touched.

The marrow doth here set out the inward thoughts, imaginations, desires and lusts of the soul. The bones in which that marrow lieth, imply as much as the foresaid joints did. So as there is nothing so secret in a man, nothing held so fast and close in him, with the strongest resolution and greatest obstinacy, but the Word can meet with it, as Christ's word met with Saul, Act. 9. 5.

The phrase of diviaing asunder, applied to all the fore-said particulars, is taken from Anatomist, who will open the corps, and sever one inward part from another, and dissect every part, and lay open the sinews, arteries, and every sprig. Thus they discern and discover what corruption, what malady, what redundarcy of blood, or humor, or distemper is in any of them. So doth the Word, as is shown in the next §.

§. 74. Of the Word a discerner of thoughts and intents of the heart.

THis last phrase, And is a discerner, &c. is added to explain the former Metaphors.

The Greek word translated, a discerner, is very emphatical; so emphatical, as they who interpret the Word of God to be the Son of God, press the emphasis of this word in this place to be such, as can agree to none but to God himself. To this I answer, That it is God himself who speaketh in the Word here me •… ( See §. 69.) So as the power thereof is divine, and experience showeth, that God useth ordinarily to manifest this kind of power here expressed in discerning thoughts by the Ministry of his Word.

As for the original word here used by the Apostle, it is derived from a Verb that signifieth, to discern, or to judge, Joh. 7. 24. Thence a Noun that signifieth a Judge; whence the word of my Text, which is not elsewhere used in the New Testament. It signifieth one that is skillful, expert and forward in espying, discer •… ing, and censuring matters.

We in English according to the notation of the Greek word call such a oce a Critick.

There were two ancient Grammarians who used thoroughly to search the books of such Poets as had written before their days, and to pass their censure up •… them, concerning such verses as were genuine, or spurious: and these were thereupon called Critics.

The Apostle doth not use the Verb, discerneth, which noteth an effect, or an act, but the Noun, a discerner: which implieth a kind of property and excellency i •… the act of discerning: So as nothing can so narrowly and thoroughly search and •… cern, as the word of God.

The subject whereon the word is here said to exercise his critical faculty, a •… thoughts and intents of the heart. The Noun translated thoughts, is a compound The simple Noun signifieth the mind. It also signifieth wrath, which is a •… motion of the mind. In this sense, that word is frequently used in the New Testament.

The former, which is the most proper signification of the word, namely, the mind is most pertinent to our purpose.

The Preposition with which the word of my Text is compounded, signifieth IN. The compound Verb signifieth to conceive in the mind, Matth. 1. 20. A •… 10. 19. Thence the word in my Text, which signifieth a conception of the mi •… Thus Christ expoundeth it, Matth. 9. 4. It implieth an inward motion of the min •… , which cannot simply be discerned, but by the divine spirit, which accompanieth the Ministry of the Word.

The other word translated ^k Intents, intends as much as the former: It is such compound as that was. For the Greek word signifieth the mind, Rom. 7. 23, 25. 〈◊〉 compound Verb signifieth as the former, to conceive in the mind, or to think 〈◊〉 self.

The Noun here used signifieth a notion or understanding of a thing, yea the very purpose of the mind: and in that respect it is here in the Plural number fitly translated Intents.

It is in the Singular number translated Mind, 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto, the inward motions or intents of the mind must needs be here meant.

Of the Heart, and the various acception thereof, See Ch. 3. v. 7. §. 79.

The Heart is here put for the whole soul.

Mention is here made of the Heart, because in Scripture the Heart is said to be 〈◊〉 inscrutable or unsearchable, Ier. 17. 9. It is one of God's incommunica •… Properties, to be a searcher of the heart, 1 King. 8. 39. Act. 1. 24.

Beside, the heart is accounted to be the seat of the affections: and the intents of the heart, may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will, mind and affection. That which is here 〈◊〉 to the Word, is somewhat answerable to that which is said of God himself, God saw that every imagination of the thoughts of man's heart, was only evil conti •… lie, Gen. 6. 5.

Behold what emphasis every word carrieth. Here is an exact Critick, that 〈◊〉 •… ve into the innermost motions of the mind, purposes of the will, and desires of the heart.

This piercing and discerning power of the Word was manifested in the Ministry of John the Baptist, whereby Jerusalem and all Judea, and all the regions round 〈◊〉 Jordan were moved to be baptized of him in Jordan, confessing their sins, Matth. 3. 5, 6.

And the People, Publicans, and Soldiers inquired what they should do, Luke 3. 10, &c.

At the Word of Christ, They which heard it, being convicted in their own conscience, went out one by one, Joh. 8. 9. And at the word of Peter, The Jews which heard 〈◊〉 , were pricked in their hearts, Act. 2. 37.

And at Paul's word, Many came, and confessed, and shown their deeds, Act. 19. •… 8, 19. And Felix trembled, Act. 24. 23. It is indefinitely said, that when Ministers pr •… phesie, if there come in one that believeth not, or one unlearned, he is convinced if all, he is judged of all: and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 13. 24, 25.

The variety and multiplicity of phrases and metaphors here used, showeth, that nothing can be kept so close, or held so fast in the soul of man, but the Word of God can find it out, and cast it out. Such dissemblers as conceal their disposition from Ministers of the Word, cannot conceal it from the Word itself, Ezek. 14. 4. & 33. 31.

§. 75. Of God's knowledge of every creature.

THis Verse may be taken either as a reason of the fore-named power and efficacy of the Word: which reason may be drawn from the nature of him whose word it is, namely, God: who being himself a searcher of the heart, and a discerner of all things, though never so close and secret, is pleased to exercise that power in and by the Ministry of his Word.

Or, to distinguish this Verse from the former, it may contain another distinct Argument to press the main point in hand, which is, to hear Christ's voice, and not to harden our hearts, because our very heart, and the thoughts thereof are all manifest before God.

Neither of these do thwart the other: but both may stand very well together: for they both intend the same thing, namely, that we ought to hearken to Christ •… voice, because as God he is a searcher of hearts, and exerciseth that discerning power in and by his Word.

The Apostle here setteth dow •… the piercing sight of God, with such emphasis as he did the piercing power of the word of God.

The Copulative particle in the Greek intends some correspondency betwi •… t God and his Word.

The Greek word translated creature, is derived from a Verb that signifies •… o create or make, 1 Tim. 4. 3, 4. It is variously used.

For it is taken

• 1. For the Creation, Mar. 10. 6. Rom. 1. 20.
• 2. For everything that hath a being from God, R •… m. 8. 39.
• 3. For the fabric of the visible world, Rom. 8. 19, &c.
• 4. For an earthly structure made with man's hands, Heb. 9. 11.
• 5. For reasonable creatures, which are the chiefest of God's creatures here i •… this world, Mar. 16. 15.
• 6. For a Magistrate, who in regard of his Office bears the Image of Go •… , 1 Pet. 2. 13.
• 7. For a true Saint who is born again, and renewed after the Image of God▪ In this sense it hath this Epithet New, annexed to it: as a new creature, 2 C •… r. 5. 17. Gal. 6. 15.

Here it is especially taken in the fifth distinction; for reasonable creatures o •… earth, of what sex, age, condition or disposition soever they be.

I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven, earth, sea, or hell, visible or invisible, reasonable or unreasonable, living or without life. For he that made them 〈◊〉 , and deputed to everyone their several places and natures, cannot be ignorant of any of them. They must needs all of them without exception be manifest in 〈◊〉 sight.

Yet questionless the reasonable creature is here especially meant. For

• 1. Man the Lord of other creatures is by an excellency God's creature.
• 2. Other creatures were made for man; but man for God and his glory especially.
• 3. Man hath understanding above other creatures to conceive himself to be God's creature, the work of his hands, and accordingly to respect God as 〈◊〉 Creator.

To show that there is not any one man excepted, he useth this indefinite phrase, There is not a creature. To make the emphasis more conspicuous, our English i •… serts this particle any. He that excepteth not any one, includeth everyone, go •… or evil, upright or hypocrite, great or mean, learned or unlearned, wise or foolish▪

§. 76. Of all things manifest in God's sight.

THis phrase, That is not manifest, is the interpretation of one Greek word, which is a privative compound, and hath the force of a negative.

The simple Verb, as used in the New Testament, signifieth to appear, 〈◊〉 . 13. 26. and to shine forth, John. 1. 5. & 5. 35.

The compound Verb from whence the Adjective here used is derived, is directly opposite to the simple Verb, as in these words, A vapor that appear •… th •… nisheth away, Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb, See Ch. 3. v. 13. §. 80.

The negative Conjunction annexed to this privative compound, adds emphasi •… It is more then if he had said, Every creature is manifest.

Two Negatives in Greek make a strong Affirmative. Sometimes to 〈◊〉 the Affirmative the stronger, the Negative is doubled and trebled. See Chap. 13. v. 5. §. 71.

This phrase implieth an impossibility of concealing anything from God.

According to the notation of the Greek word, it implieth a clear and bright manifestation of every creature.

This Relative HIS [in his sight ] may have reference to God, whose word 〈◊〉 fore-said powerful word is •… aid to be in this phrase, The word of God. Or it 〈◊〉 have reference to Christ, of whose prophetical function be here treateth, and 〈◊〉 voice he advised us to hear, Chap. 3. v. 7. §. 78.

Betwixt these there is no difference. For Christ is God: and the voice of Christ is 〈◊〉 Word of God.

This phrase in sight, is in Greek an Adverb, and properly signifieth before, and 〈◊〉 it is turned, Luke 1. 6. It is also turned, In the presence, Luk. 1. 19. It is derived from a Noun that signifieth sight. It is applied to men and Angels, Luke 12. 9. To God it is applied by way of resemblance, after the manner of man. So is this p •… rase in the next clause, Unto the •… yes. See Chap. 1. v. 10. §. 132. It sets out God's perfect knowledge of all men, whether good or evil, Prov. 15. 3. Concerning 〈◊〉 good it is said, The eyes of the Lord are over the righteous (▪1 Pet. 3. 10.▪) and he 〈◊〉 the way of the righteous, Psal 1. 6. Concerning the evil it is also said, The 〈◊〉 of the Lord are upon the sinful kingdom (Amos 9. 8.) and God saw that the wic •… of man was great, &c. Gen 6. 5.

This in general must needs be so, because he is himself everywhere present ( I •… r. •… 3. •… 3.) and nothing can hinder his sight, Psal. 139. 7. & Job 22. 13, 14. As the Sun i •… above all, and shineth everywhere, so much more God.

Besides, God made all things, and he governeth all things, and therefore it is re •… he should have a sight of all. And this the rather, because his glory is the 〈◊〉 of all, Pro. 16. 4. Rom. 11. 36. By his sight of all, he can direct and turn them all to his glory.

In particular God seeth all for the righteous sake, to uphold, to encourage, and to take occasion of rewarding them. And for the wicked's sake to curb, restrain and punish them.

This is a great encouragement unto the righteous, to hold on in their righteous 〈◊〉 . For though men may be ignorant thereof, as Po •… iphar was of Joseph's faithfulness ( Gen. 39. 19, 20.) or forget it, as Pharaoh's Butler forgot Joseph's kind •… ess ( Gen. 40. 23.) or wittingly wink at it, as Nabal did at David's goodness (1 Sam. 25. 10.) or misconceive it, as Saul did David's faithfulness (1 Sam. 22. 8.) or 〈◊〉 at it, as John's Disciples did at the power of Christ's Ministry ( John 3. 26.) or hate them for i •… , as the Pharisees hated Christ ( John 15. 24.) Yet God cannot be ignorant, will not forget, nor wink at, nor misinterpret any good thing. So as this is sufficient to encourage the righteous, yea and to comfort them in all their distresses, Exod. 3. 7.

On the other side, This is matter of great terror to the wicked, in that he that seeth all their wickedness will not suffer them to go scot▪free. God shall bring every work into judgment, with every secret thing, &c. Ezek. 12. 14.

§. 77. Of all things naked and opened unto God.

TO set out God's Omniscience the more to the 〈◊〉 , 〈◊〉 Apostle addeth this clause, But all things are naked and opened, &c.

This clause is brought in with a particle of opposition, BUT. The opposition is betwixt the different kinds of Propositions; the one Negative, the other Affirmative. That implied, that nothing can be hid from God. This, that all things are seen by him. Nothing can be hid; but all things are seen. Thus this opposition implies, that the later is a reason of the former. There is nothing not manifest to God, because all things are open before him.

Those things are said to be naked which have nothing to cover them. Thus our first Parents were naked in Paradise, Gen. 2. 25. Where Christ saith, I was naked 〈◊〉 ye clothed me, Mat. 25 36. he showeth, that they are naked who are not clothed or covered▪

Of a naked body, all the beauty, comeliness, and due proportion of the whole and every part is easily discerned: and every spot, sore and defect, will soon be discovered.

Now because a thing naked may outwardly appear fair, comely, and every way perfect, yet have many corruptions and defects in it: The Apostle addeth another metaphor, whereby he showeth, that God can also discern all things within: 〈◊〉 other metaphor is in this word opened.

The Greek Participle is derived from a Noun that signifieth a neck. 〈◊〉 Verb among other senses, is used of such beasts as being excoriated or stayed, were cut down from the neck to the rump, all along the back-bone. By this means the beast was so opened as every part within it, yea and the soundness or unsoundness of every part might be seen. Heathen Magicians used to look into the inward parts of beasts, slain for Sacrifices, and narrowly to observe the color, shape, 〈◊〉 , defects, and other like circumstance •… , answerably to order their •… ons, for good or bad succe •… s. Hereunto the Prophet alludeth in this phrase, He 〈◊〉 in the liver, Ezek. 21. 21.

From that custom arose this metaphor of laying a thing open, so as every 〈◊〉 therein might be discovered.

Thus are all things opened to God's eyes, so as nothing can be concealed from him: not without, for all things are naked: nor within, for all things are opened to his eyes.

This metaphor of eyes attributed to God, is used as this phrase, in his sight, 〈◊〉 used §. 76.

These metaphors, naked, opened, give evidence that men are every way known to God. As the former part of this verse shown, That all persons are known to God: So this, That every way they are known to him. Without all things are naked, within all things are opened.

As God saw that the wickedness of man was great in the earth: so he saw, that •… ry imagination of the thoughts of his heart was only evil continual •… y, Gen. 6. 5. The Psalmist sets out this Omniscience of God to the life, Psal. 139. 1, 2, &c. Christ 〈◊〉 by his Divine Spirit discerned Nathanael to be an Israelite indeed in 〈◊〉 was no guile (John 4. 47.) And the Ruler of the Synagogue to be an 〈◊〉 , Luk. 13. 15.

• 1. God was declared to be the searcher of hearts, §. 74.
• 2. God being the Creator of all within and without must needs understand 〈◊〉 all, and that throughout, Psal. 94. 9, &c.

This is a point of singular comfort to the upright: It upholds them against 〈◊〉 false imputations as I •… b 's friends •… aid to his charge.

On this ground, That God knoweth all things without and within, true 〈◊〉 can appeal to God in such cases, as they are falsely charged withal, Psal. 26. 1, •… . & 139. 23, 24.

In extremities this Omniscience of God moveth true Saints to plead their •… grity before him, Isa. 38. 3.

On the other side, this cannot but much afright the consciences of hypocri •… es, who though they may with fair outward pretences sooth and deceive men, who 〈◊〉 but judge according to outward appearance: yet they cannot deceive him, 〈◊〉 〈◊〉 eyes all things are naked and opened.

This affords a seasonable Admonition to all of all sorts, narrowly to look 〈◊〉 themselves; at all times, in all places, in all things, every way in their outward conversation, and in their inward disposition; even because all things are 〈◊〉 〈◊〉 opened unto God.

§ 78. Of God's seeing sin in such as are justified.

THis Text that doth so fully set out the Omniscience of God, is 〈◊〉 pressed against those, who hold and teach, That God can see no sin in 〈◊〉 persons.