Commentary on Hebrews

§. 147. Of a just man's living by his own Faith.

THat relative pronoun, HIS, which is plainly expressed by the Prophet, Hab. 2. 4. thus, the just shall live by HIS faith, is implied and understood under the Greek phrase, and showeth that the •… aith whereby a just man lives, must be his own. As it is the wisdom of the prudent to understand HIS way, Prov. 14. 8. And as the just man walketh in HIS integrity, Prov. 20. 7. So the just man lives by HIS faith. To him that believeth HIS faith is counted for righteousness, Rom. 4. 5. For everyone shall give an account of himself to God, Rom. 14. 12.

Obj. 1. Christ saw the faith of them that brought an impotent man unto him, and thereupon said to that man, Thy Sins are forgiven thee, Matth. 9. 2.

Answ. He saw the faith of the impotent man himself, as well as the faith of his friends.

Obj. 2. Upon the faith of the woman of Canaan, Christ cast the Devil out of her Daughter, Matth. 15. 28. And on the like ground he did the like for a man's Son, Mark 9. 23, 25.

Answ. This was a temporal blessing: but our text speaketh of a spiritual life.

Obj. 3. The unbelieving husband is sanctified by the wife, 1 Cor. 7. 14.

Answ. That is in regard of Matrimoniall communion.

Ob •… . 4. A believing wife may save her husband, 1 Cor. 7. 16.

Answ. By being a means of working faith in him. So as to be saved by his own faith.

Ob •… . 5. Children of a believing parent are in that respect holy, 1 Cor. 7. 14.

Answ. Not in regard of an inherent or imputed holiness: but in regard of their right to the Covenant of grace and the privileges thereof.

This directeth every particular soul to labor for faith, as they do desire to live thereby, and to partake of the benefits thereof. Let not Children so trust to the faith of their Parents, as they neglect to get faith of their own. The like may be said to people in reference to their ministers. To wives in reference to their husbands. To husbands in reference to their wives. To servants in reference to their Masters: and to one friend & neighbor in reference to another. That which the wise virgins implied concern •… ng their own oil, that they had but enough for themselves, may be said of every ones faith, they have but enough for themselves. Christ expressly showeth that of those that are nearly knit together in this world, One may be taken and another left, Luk. 17. 34, &c.

What now may we think of works of Superrogation?

What of Implicite Faith?

§. 148. Of Professors revolting.

TO move us the more diligently to labor after Faith, the Apostle showeth the dan age of failing thereof: for he implieth, that without faith men will draw back, and then God will have no delight in them.

The word translated draw bark, is a compound. The simple verb signifieth to send. In the middle voice it signifieth to avoid, or shun, 2 Cor. 8. 20. Yea and to withdraw, 2 Thes. 3. 6. The preposition signifieth under. The compound properly signifieth to slip away, and that under hand, privily, and for fear, or shame. It is used of Peter, who withdrew himself from communion with the Gentiles, Gal. 2. 12. St. Paul on the contrary useth the word with a negation, where he saith, that he did not shun or forbear to declare all the counsels of God; I kept back nothing, saith he, Acts 20. 20, 27.

Here it implieth such as having made open profession of the true faith, on some by respect forbear their profession, and withdraw themselves from communion with other professors: So as it intendeth apostasy, whereof see Chap. 3. v. 12. §. 131.

The Apostle useth this word, to meet with those, who think to be excused in that they do not openly, and scandalously renounce their profession, but only covertly. But all manner of apostasy, whether open or covert, is comprised under this word, and thereby condemned.

And that no persons may dream of an immunity in this case, the Apostle sets it down indefinitely, thus, If any man draw back. Indeed the word, any man, is not expressed in the Greek, but necessarily understood in the verb of the third person, which hath no nominative case joined with it. When we say, he that doth this thing, we intend any one that doth it. All of all sorts therefore are to apply this unto themselves; even professors of the true religion.

That professors may fall away hath been shown, Chap. 3. v. 12. §. 131.

That it is to be prevented, hath been shown, Chap. 3. v. 12. §. 122.

How it may be prevented, hath been before shown in this Chapter, v. 25. §. 79.

§. 149. Of God's taking no pleasure in them that draw back.

TO make Christians the more watchful against backsliding, the Apostle showeth how hateful such are to God, in this phrase, My soul shall have no pleasure in 〈◊〉 . God is here brought in, uttering these words; so as this relative, My, 〈◊〉 reference to God.

Object. Soul hath a special relation to a body, it is derived from a verb, that signifieth to breath, or to cool, Matth. 24. 12.

Answ. Soul is not here properly attributed to God; but by way of resemblance, after the manner of man; To show the truth and greatness of God's displeasure. Things done indeed, and to purpose, are attributed to the soul, Matth. 26. 38. The soul is the seat of the affections; when therefore men do truly and greatly delight in •… thing, their soul is said to delight therein. And when they care not •… or a thing, but rather loath and reject it, they are said, to have no pleasure or delight therein. Thus is it used of God.

The word translated, have pleasure, is a compound. The simple verb signifieth, •… o think. The adverb with which it is compounded, signifieth, well; so as this compound signifieth to think well, to approve, to rest in, to be well pleased with. This word is used, where God saith of Christ, In whom my soul is well pleased, Matth. 12. 18. And where Christ saith, It is your Fathers good pleasure Luk. 12. 32. On the contrary, the negative is used of God's disallowing, detesting, and rejecting; as where it is said, with many of them, God was not well pleased, 1 Cor. 10. 5. So in this Chapter, v. 6, 8. There is a diminution in this phrase, no pleasure; For it intends an utter dislike, and detestation; and it compriseth under it▪ the wrath and indignation of the Lord, according to that which was said, v. 27. Judgment, and fiery indignation.

The phrase itself implieth that God's heart is alienated from them who are alienated from a true profession of God. What then can such look for, but all the fearful effects of God's wrath and vengeance? My soul shall abhor you, saith the Lord of such, Lev. 26. 30. And again, My mind was alienated from her, Ezek. 23. 18. See how far God's mind may be turned from such, Ier. 14. 11, 12. and 15. 1.

• 1. This demonstrateth the folly of apostates, that turn away the heart of him from them, in whose favor man's happiness consisteth.
• 2. It affordeth a strong motive against apostasy.
• 3. It showeth how we may have assurance of God's taking pleasure in us: even by our holding close to him.
• 4. It directeth us when we see any signs of alienation of God's soul from us, thoroughly to search, whether we have not withdrawn back, and taken our hearts from him.

§. 150. Of judging the best of others.

THe doom denounced in the former verse is very terrible.

That they to whom the Apostle wrote, might not be too much affrighted thereat, and think that he had too hard an opinion of them, as if he thought they were drawing back; he mitigateth it by manifesting his good opinion of them.

Thus much is evident by his manner of inferring this upon the former, by the conjunction of opposition BUT.

For such passages as declare a good opinion of any, are opposite to threatenings of judgment. And here that inference implieth a case of difference between them and others: that albeit others might forfeit God's good pleasure towards them, yet he did not so think of them. Of mitigating severe censures see Chap. 6. 9. §. 53, 54, 55.

To persuade them the more thereof, he useth the first person plural, WEE, to show, that he had such an esteem of them as he had of himself, and that he judged himself as much as he judged them, See v. 26. §. 87.

Thus we see that Saints may havr a good opinion of one another, as well as of themselves. Oft doth the Apostle in his good hope and steadfast persuasion include others with himself, thus, We walk by faith, 2 Cor. 5. 7.

• 1. Charity which is the rule of judging others believeth all things, 1 Cor. 13. 7. that is the best of everyone. What one in certainty knoweth of himself he may and ought in charity judge of other Saints.
• 2. Everyone is so conscious to all his own corruptions, as he knoweth more ill of himself, then he may of other Saints.

Far from this Christian mind are such conceited Pharisees, as judge and condemn others that are better then themselves, Luk. 18. 11. See God's account of such, Isa. 65. 5

§. 151. Of the issue of Apostates.

THis phrase, Of them which draw back, is the interpretation of one Greek word. The word is a noun derived from that verb which is translated, draw back, v. 38. §. 148. There see the notation of it. Word for word it is thus; We are not of subduction, or of withdrawing. It is a concise and emphatical phrase.

To make it clear in English, that which is understood must be supplied. Some understand the word, Sons, thus, we are not Sons or Children of withdrawing: So the Rhemites: but this is very obscure in our English. Our last translators have better translated it thus, We are not of them which draw back. That is, we are not of that mind, or of that carriage, or of that company.

By denying this of himself and of other professors, he showeth, that it ill beseemeth professors of the true religion to fall back from their profession, See v. 38. §. 148.

This phrase, unto perdition, showeth the woeful issue of back-sliders. The noun here used is a compound. The simple verb out of which it is compounded signifieth in the active, to destroy. In the passive to be destroyed or to perish. Thence is derived a noun which signifieth, destruction, and the epithet everlasting is joined to it, 2 Thes. 1. 9. And another noun which signifieth a destroyer, 1 Cor. 10. 10. And a participle, He that destroyeth.

The preposition, with which the word of my text is compounded, signifieth, from, and it carrieth emphasis, implying an utter destruction from all safety. The verb compounded with this preposition is frequently used, Matth. 5. 29, 30. and 10. 28. The greatest destroyer of man, from this title is called, Apollyon destroyer, Rev. 9. 11. The word of my text is applied to man's destruction in hell, Matth. 7. 13. So it is here in this place. Judas, Joh. 17. 12. and Antichrist, 2 Thes. •… . 3. are called, Sons of perdition.

This word is used in both those places: So here it is put for eternal damnation, as is evident by the opposite phrase, Saving of the soul.

The Apostle hereby gives them to understand, that eternal damnation will be the issue of Apostates. Hereof see v. 27. §. 95, 96, 97, 98▪

§. 152 Of the opposition betwixt believing and backsliding.

THe Apostle further proceedeth in declaring his good opinion of these Hebrews, which did not consist only in a negative, that they were not Sons of perdition: but also in an affirmative, that they were children of Salvation. This he thus expresseth, but of them that believe to the saving of the soul.

Here is a like concise emphatical phrase used to that which was before: which word for word is thus, but of faith. So as this phrase, of them that believe, is 〈◊〉 interpretation of this one word, of faith. He brings this in with an adversa •… conjunction, BUT; To show, that Apostasy and Faith cannot stand to •… er. The back-slider believeth not: he that believeth will not slide back, or •… draw. Fitly therefore hath the Apostle prescribed faith as a remedy to p •… event 〈◊〉 , See v. 38. §. 146.

The Apostle here affirmeth of himself and others, that they are of them that be •… : whereby he declared, that faith may be known. He that hath a true faith, 〈◊〉 know he hath a true faith. See the whole Armor of God, on Eph. 6. 16. Treat. •… part. 6. §. 36, 37, &c.

§. 153. Of Salvation, the end of faith.

TO amplify this grace of faith, and to demonstrate that it is of force to keep men from drawing back, he addeth this issue, or end of faith, to the saving of the soul.

The word translated, saving is a compound noun. The simple verb, whence 〈◊〉 〈◊〉 compounded, signifieth to do or make. The compound verb, to get, or to purchase, Act. 20. 28. 1 Tim. 3. 15. This compound noun, a getting or obtaining that which one seeks for. Thus it is translated to obtain, 1 Thes. 5. 9. 2 Thes. 2. 14.

The object of this getting or purchase is here said to be the soul, meaning the good of the soul: which is the salvation of it, even eternal life. Therefore Saints 〈◊〉 said to obtain salvation, 1 Thes. 5. 9. This then is the end of faith, the salvation of 〈◊〉 souls: For we are saved through faith. This was of old typified by looking upon the 〈◊〉 serpent, John. 3. 14, 15.

The Salvation of our souls is in Christ, and to be had from him. Faith is that 〈◊〉 whereby we receive it from him, and rest on him for the eternal enjoying of the same.

Among other motives, this is an especial one to stir us up to use all means, to ge •… , •… ase, and preserve faith. Hereof see the whole Armor of God, on Eph. 6. 16. Treat. •… . Part. 6. §. 17, &c.

The end that is here noted, will recompense all the care and pains that can be ta •… there about. Saving of the soul is more then getting or keeping all the world besides, Matth. 16. 26. There is no comparison betwixt the soul and the world. The world cannot be too much undervalued: the soul cannot be overvalued.

§. 154. Of the resolution of Heb. 10. 38, 39.

IN these two verses is another help for perseverance. Of the former see §. 141. This help is first briefly propounded, secondly largely amplified in the next Chapter.

I •… propounding the point,

• 1. The means itself is expressed.
• 2. The contrary thereunto is aggravated.

In expressing the means, he declareth,

• 1. The persons whom it concerns, the just.
• 2. The kind of means, faith. This is amplified by the benefit thereof, life, shall 〈◊〉 .

The contrary is first hinted, in this adversative particle, but.

2. Distinctly laid forth.

I •… laying it forth, is declared,

• 1. The vice itself.
• 2. The consequence following thereupon.

In declaring the vice two things are noted,

• 1. The person whom it concerns, any man.
• 2. The fault wherein it consisteth, draw back.

The consequence is God's displeasure, which is first aggravated, secondly, •… gated, v. 39.

In the aggravation is laid down,

• 1. The extent of God's displeasure, in this metaphor, my soul.
• 2. The manner of expressing it, shall have no pleasure.
• 3. The obj •… ct, in him, namely in him that draweth back.

Vers▪ 39. The mitigation of the foresaid doom consisteth in the Apostles •… festing his good opinion of them.

In setting down his opinion, he shows a difference betwix such as draw back, 〈◊〉 such as hold out.

Here observe,

• 1. The manner of propounding this difference, in the first person and plu •… number, we.
• 2. The matter wherein it consisteth, that consisteth of two parts,
  • 1. The issue of back-sliders.
  • 2. The issue of believers.

The former is perdition, which is denied in reference to these Hebrews.

The latter is salvation, which is asserted in reference to believers, which he •… counteth them to be.

§. 155. Of Observations raised out of Heb. 10. 38, 39.

I. SUndry graces concur to a Christians stability. Before he mentioned •… tience, here he addeth faith, to the same purpose. See §. 143.

II. Faith is an especial help to perseverance. It is in this respect here 〈◊〉 . See §. 143.

III. There are just men. This is here taken for granted. See §. 144.

IV. Just men do live an especial life. This also is here taken for granted, 〈◊〉 〈◊〉 shall live. See §. 145.

V. Faith is the means whereby the just do live a spiritual life. Thus much is •… ere expressed. See §. 146.

VI. The faith whereby a just man lives, is his own. This is expressed by the Proph •… , Hab. 2. 4 and understood by the Apostle. See §. 147.

VII. Every Apostate makes himself liable to vengeance. This phrase, if any man, intends as much. See §. 148.

VIII. All manner of backsliding is damnable. The word translated, draw 〈◊〉 ▪ implieth a close, secret falling away.

If that be liable to the judgment, much more open Apostasy. See §. 148.

IX. God's mind will be alienated from him that is alienated from God. God will have no pleasure in him. See §. 149.

X. God's displeasure against Apostates is an utter displeasure. His soul hath no pleasure. See §. 149.

V. 39. XI. Severity in denouncing judgments is to be allayed with testimony of 〈◊〉 opinion. The particle of opposition but, implieth as much. See §. 150.

XII. Saints may have as good an opinion of others as of themselves. This the Apostle here implies by using the plural number and first person, we. See §. 150.

XIII. They who stand are not to be suspected to draw back. This negative, are 〈◊〉 , intends thus much. See §. 150.

XIV. Damnation is the issue of Apostasy. Such draw back unto perditi •… . See §. 151.

XV. Ministers may have a good persuasion of them to whom they declare judge •… against sumers. The inference of the Apostles persuasion upon the forementioned judgments proves thus much. See §. 152.

XVI. Believers will not draw back. The Apostle renders this reason of their not drawing back, because they believed. See §. 152.

XVII. True faith may be known. The Apostle here affirms as much of his own and others believing. See §. 152.

XVIII. Salvation of the soul is the end of faith. See §. 153.

§. 1. Of the Analysis of HEB. Chap. XI.

T HE Apostle having prescribed Faith in the latter end of the former Chapter as an especial means of perseverance, In this Chapter he dot •… further describe it, and set it out by the excellent effects thereof. So as the sum of this Chapter is, A declaration of the excellency of Faith.

Hereof are two parts.

• 1. A description of Faith, v. 1.
• 2. An exemplification of that description.

The exemplification is set out by the Effects of Faith: and that in such as 〈◊〉 endued therewith.

These are set out,

• 1. Indefinitely, v. 2, 3.
• 2. Expresly by name; These may be ranked under four heads.
  • 1. Such as lived before the Flood, from v. 4. to v. 8.
  • 2. Such as continued from the Flood to the time of the Law, from v. 8. 〈◊〉 . 30.
  • 3. They that were in the Church of Israel till the Captivity, from v. 30. 〈◊〉 v. 34.
  • 4. They that remained from the Captivity till Christ's coming, from v. 34. to the end.

• I. Of them that lived before the Flood three are mentioned.
  • 1. Abel. v. 4. His faith was manifested by his sacrifice.
  • 2. Enoch. v. 5, 6. His, by pleasing God.
  • 3. Noah. v. 7. His, by building an Ark.
• II. Of those that lived betwixt the Flood and the Law, there are mentioned 〈◊〉 by name, and others indefinitely implied.
  • 1. Abraham, whose faith is manifested by four effects.
    • 1. His going whither God called him, v. 8.
    • 2. His so journing in a strange Country, v. 9. This is amplified by that heavenly City which he looked for, v. 10.
    • 3. The numerous of-spring that he had, v. 12.
    • 4. His offering up Isaac, v. 17, 18, 19.

  • 2. Sarah, Whose faith is evidenced by bearing a Child in her old age, v. 11.

    The faith of these, and others that lived as they did, is amplified by their perseverance therein: for they died in Faith, v. 13. This is proved,

    • 1. By their con •… ession, That they were strangers, v. 13, 14.

    • 2. By omitting the opportunity of returning to their Country, v. 15.

      This is amplified by the kind of Country which they sought, v. 16.

  • 3. Isaac, Whose faith is set out by blessing his two sons, v. 20.
  • 4. Jacob, Who in faith blessed the two sons of Joseph, v. 21.
  • 5. Joseph, Who commanded his bones to be carried out of Egypt into Canaan, v. 22.
  • 6. The Parents of Moses, whose faith shown itself in their preserving their Son Moses against the Kings Edict, v. 23.
  • 7. Moses his fai •… h was demonstrated five ways.
    • 1. By refusing the honor of Egypt, v. 24.
    • 2. By suffering affliction, v. 25.
    • 3. By highly esteeming the reproach of Christ, v. 26.
    • 4. By s •… saking Egypt, v. 27.
    • 5. By keeping the Passover, v. 28.
  • 8. The Israelites which came out of Egypt, and passed thorough the Red Sea, v. 29.
• III. Of those that were betwixt the Law and the Captivitie, seven are numbered up by name, and sundry others under general terms intended.
  • 1. Joshua, and the Israelites under his Government, gave proof of 〈◊〉 faith by the fall of the walls of Jericho, v. 30.
  • 2. Rahab testified her faith by entertaining the Spies, v. 31.
  • 3. Gideon. 4. Barak. 5. Samson. 6. Jephtha. 7. David. 8. 〈◊〉 , are produced by name. 9. The Prophets are indefinitely set down, v. 32.

  The effects of sundry of these are set down, v. 33, 34.

• IV. Of those that were from the beginning of the Captivity to Christ's time, none are mentioned by name, but the faith of many of them is demonstrated by sundry great effects. These effects were their sufferings for maintaining the 〈◊〉 faith; whereof sundry distinct kinds are mentioned, v. 35, 36, 37, 38.

The conclusion of the whole is set down by an approbation of their faith, ( they obtained a good report ) and an illustration thereof in this phrase, 〈◊〉 not the promise: As if he had said, by Faith they held out, though they receive •… d not the promise.

Of that illustration a reason is rendered, v. 40. namely, God's reserving the better things to our times.

§. 2. Of the inference of Heb. 11. v. 1.

IN this Chapter is a large amplification of the fore-mentioned means of •… severance, which is Faith; wherein there is, first, A description of Faith in this first verse.

Of the notation of the word, Faith; Of the general nature, and several kinds of it, see The whole Armor of God, on Eph. 6. 16. Treat. 2. part. 6. §. 11, 12, &c.

Here is meant a true justifying and saving faith. The inference of this description upon the fore-named proposition of living by faith, and holding faith to the saving of the soul, gives proof hereunto. If the proof be not of the same faith whereof the proposition is, it is to no purpose.

Ob •… . Many of the instances following in this Chapter are of a 〈◊〉 faith. As Sarah bearing a Child, v. 11. Israel's passing thorough the Red Sea, v. 29. the walls of Jericho falling down, v. 30. and sundry others, v. 33, 34, &c.

Answ. The miraculous things there intimated were subordinate to the 〈◊〉 promise of the Messiah; For they believing that principal promise, did withal believe other things that for the present were requisite for them.

Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith. There are many effects of a vegetative and sensitive soul in man, which are all comprised under the reasonable Soul: So justifying faith 〈◊〉 itself to all God's promises.

The first particle in our English, NOW, is the note of an assumption in a syllogism: It is the interpretation of the Greek conjunction, commonly translated BUT, which is used to the same purpose.

The Syllogism may be thus framed;

The just live by that which is the substance of things hoped for, &c.

But Faith is the substance of things hoped for:

Therefore the just live by faith.

§. 3. Of Faith being the substance of things present.

OF the Greek word translated substance, see Chap. 1. v. 3. §. 〈◊〉 . and Chap. 3. v. 14. §. 152. In general, it signifieth that which hath a subsistence or being; that which is indeed, and so subsisteth. Thus it is taken as it is simply considered in itself: But as it hath reference to other things, it importeth that which giveth a kind of being to that whereunto it hath reference; so as believers rest confident thereupon. In which respect this word is translated confidence, Chap. 3. v. 14. 2 Cor. 9. 4. & 11. 17.

This property or effect, substance, is here attributed to faith in reference to the object thereof, which are things hoped for. Things hoped for are future, they are to come: But things to come have no present being.

Quest. How can faith give a being to things that are not?

Answ. We speak not of a natural being in regard of the things themselves, as 〈◊〉 faith did simply make that to be which is not: But of a being to the mind of the believer; which (if we may so speak) is a mental being; such a being as the believer is confident of, as if they had a natural present subsistence. This is not a mere imagination, but as true as anything can be. For faith resteth on the 〈◊〉 principal and infallible truth that can be, namely, God's promise. What he promiseth shall without question be accomplished; and faith resteth upon it as accomplished.

That faith giveth a being to things that are not, is evident by the Patriarchs 〈◊〉 the promises which they received not, v. 13. In Christ are hid all the 〈◊〉 of God; and faith is that hand whereby Christ is received, John. 1. 12. Now all things tending to life, being in Christ, that which hath Christ hath all.

Faith is herein much commended; and that,

• 1. By the Excellency of it. It is a kind of Creator, in giving a being to things.
• 2. By the Necessity of it. Our chief happiness is to come; as perfection of sanctification, full freedom from all misery, resurrection of the body, eternal life: Faith gives a present being to all these.
• 3. By the Benefit thereof. Through faith we reap good by things before they are: For faith gives not only a title, but a kind of possession of that which we •… ope for.

This giveth an answer to those that make temporal blessings the only ground 〈◊〉 the faith of the ancient Fathers; and that because Evangelical and Celestial blessings were not then exhibited.

The Answer is this; They hoped for those Evangelical and Celectial truths, and thereupon their faith gave a being unto them. In this respect the Gospel was 〈◊〉 unto them, Heb. 4. 2.

Evangelical and Celestial truths were promised before hand; now faith giveth so full assent to that which God hath promised, as it rests as c •… nfidently upon it before it be actually accomplished, as if it were indeed really accomplished. We may therefore conclude, tha •… the ancient Fathers who believed, made Evangelical and Celestial truths the object of their faith, and rested thereupon.

A proper object of faith is that which is hoped for; and that is not seen (as is shown Chap. 6. v. 19. §. 156.) In this respect faith is the substance of it, and gives a being unto it. Thus there is a mutual relation betwixt faith and hope. We wait for the hope of righteousness by faith, Gal. 5. 5. See more hereof in The whole Armor of God, Tract. 2. part. 7. on Eph. 6. 17. §. 3. 5.

§. 4. Of Faith an evidence of things not seen.

THat faith which is the substance of things hoped for, is also an evidence of t •… ings not seen. The noun translated evidence, is derived from a verb th •… t signifieth to convince, John. 8. 9, 46. I am. 2. 9. Thence this noun, that is here properly translated an evidence, which proveth and demonstrateth things to be so and so. Hereby it appeareth, that faith doth as evidently convince the soul of the truth of things that are not seen, as if they were before a man, and he saw them with his eyes. Herein lieth a main difference betwixt faith and sense, 2 Cor. 5. 7.

By things not seen are meant such as cannot be discerned with the eyes of the body; because they are either invisible in their nature, or kept some way or other from the eye of the body. Of this word, see Chap. 2. v. 9. §. 7 •… .

Quest. Wherein lieth the difference betwixt this fruit of saith, and the 〈◊〉 part, and this?

Answ. The former speaks only of things to come: this of things past and present also, as well as to come. There are many things past and accomplished, which are not now seen; as, the birth of Christ, his miracles, his death, and •… surrection: There are also many things present that are not seen; as, Christ's •… ting at God's right hand, Angels attending us, the souls of just men in Heaven; yet faith gives evidence of the truth of all these, even such evidence, as they are as sure to believers that now live, as the things which Christ did on earth were to them who then saw them with their eyes, and as the things in Heaven are 〈◊〉 them in Heaven. So as faith works assurance. This Apostle attributes full •… rance to faith. See Chap. 10. v. 22. §. 65.

In that the things whereof faith is an evidence, are not seen, it is evident that Invisibility maketh not things less credible; many evidences are given hereof in this Chapter. This point is thus expressed to the life, Whom having not see •… , ye love, in whom, though ye see him not, yet believing, ye rejoice, 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen, and yet have believed, John. 20. 29.

Faith comes by hearing, Rom. 10. 17. not by sight, 2 Cor. 5. 7. we hear of many things that we see not.

This discovers the deceit of them, who so long as they see such and such objects, can believe, but will believe no further; like Thomas, who said, Except I shall see in his hands the print of the nails, &c. I will not believe, Joh. 20. 2 •… . If God give men health, peace, plenty, and all manner of prosperity, they will believe him to be their God: But if they see no external evidences of his favor, they will not believe on him. This is the common faith of most 〈◊〉 ▪ Herein they take away the difference betwixt faith and sight, 2 Cor. 5. 7.

It is faiths excellency to raise the soul above sight, & to support it against sense. True faith makes him that hath it, believe that God is his loving Father, when he seems to be angry with him; it makes him believe that he is in a blessed estate, though he be subject to many outward miseries.

Well were the Martyrs instructed herein. Had they not had evidence of things not seen, they would never have endured what they did. This is rendered as the reason of Moses his enduring, He endured, as seeing him who is invisible, v. 27. Invisible comforts and recompenses swallowed up the terrors of those present trials which Martyrs saw and felt.

How much doth it now concern us to acquaint ourselves with things invisible? such as the Word hath revealed for our stability. This was it that 〈◊〉 ▪ Christians from fainting, They did look, not at the things which are seen, 〈◊〉 the things which are not seen, 1 Cor. 4. 18. This made David, when he was greatly distressed, and saw no outward help, to encourage himself in the 〈◊〉 〈◊〉 God, 1 Sam. 30. 6. We know not what to do (faith Jehoshaphat to God, in reg •… of outward helps) but our eyes are upon thee, 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us.

§. 5. Of the resolution of, and Observations from, Heb. 11. 1.

THE sum of this verse is a description of faith.

Herein two points are observable.

• 1. The Inference, in this note of assumption, Now, or but.
• 2. The Substance; whereof there are two branches.
  • 1. The point described, which is Faith
  • 2. The arguments whereby it is described. These are two properties of faith, both amplified by their distinct object.

The first property is thus expressed, the substance▪

The object hereof is things hoped for▪

The other property is thus expressed, the evidence.

The object thereof is, things not seen.

Doctrines.
• I. Helps prescribed are to be explained. This ariseth from the inference, Now. See §. 2.
• II. Faith is a prime grace. This ariseth both from the description, and also from the large amplification thereof. See §. 2.
• III. Faith gives a being to future things. The word, substance, intends as much▪ See §. 3.
• IV. There is a mutual relation betwixt Faith and Hope; For they are future things hoped for, whereof faith is the substance. See §. 3.
• V. Faith works assurance. This property, evidence, intends as much. See §. 4.
• VI. Things invisible are not incredible▪ Though they be not seen, yet is faith 〈◊〉 evidence of them. See §. 4.

§. 6. Of the meaning of Heb. 11. 2.

IN this and the other verses following, the foresaid definition of faith is amplified and exemplified, and that by the virtue and efficacy of faith, manifested in sundry particulars.

The first is a good report which it brought to Saints that lived in former times.

This relative, By it, or, in it, hath reference to that grace described in the former verse, which is Faith.

The persons whose faith is here commended, are styled Elders. Both our English, and also the Greek word, is of the comparative degree: The positive signifieth an old man, Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number, and that in two especial respects.

• 1. Because old men were fittest to have dignity and authority, by reason of their experience, which teacheth wisdom, Job 32. 7. 1 King. 12. 7.
• 2. Because such honor was done unto them, as useth to be done unto old men: for old men, carrying gravity in their faces, use to be reverenced; yea the Law requireth as much, Lev. 19. 32.

The comparative here translated, Elder, is attributed to men in regard of their age or office. In reference to age, both those that have attained to many years are so called, 1 Tim. 5. 1. 1 Pet. 5. 5. (in which sense ancient women have this title in the feminine gender given unto them, 1 Tim. 5. 2.) and also they who are elder than others, in reference to the younger, are called elder, though they be not old in age, Luk. 15. 25. They also who have lived in former times are called Elders, in that the times wherein they lived were antienter than our times; especially such as were men of parts, of worth, of dignity, authority, or any other esteem. Thus is the word frequently used in the New Testament, Matth. 15. 2.

In regard of office, men were called Elders in reference to Civil and Ecclesiastical matters. We read of Elders of the People, Exod. 19. 7. Matth. 21. 23▪ Elders of the Town, 1 Sam. 16. 4. Elders of the City, Deut. 21. 3. Elders of the Lands, 1 King. 20. 7. These were Elders for civil affairs.

The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests, Scribes, and other Rulers, were for Ecclesiastical affairs. For the Civil power was then taken from the Jews.

There were a number of these Elders, (which may be called Senators) that made up a Council, which the Jews called Sanhedrim. Their greatest Council consisted of LXXI Senators: which number is supposed to be ordered according to this direction which God gave to Moses, Gather unto me seventy men of the Elders of Israel, &c. Numb. 11. 16. Moses being added to these, maketh 〈◊〉 seventy one. By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived. We call such Ancestors, Predecessors.

The Rhemists translate them old men: which is absurd, obscure, and untrue. For all those Elders, that obtained a good report, were not old men: witness Enoch, compared to the other Patriarchs before the Flood, Gen. 5. 23. Ionath •… , Saul 's Son, 1 Sam. 31. 2. Josiah, 2 Kings 22. 1. Jeroboam 's Son, 1 Kings 14. 13. They might be therefore young men, as well as old men, that are comprised under this word, Elders.

The Apostle useth this indefinite word, which excludeth none that in former times believed, because there were many more, that manifested the truth and vigor of their faith, besides those that are mentioned in the Catalogue following.

Of all of them it is said, they obtained a good report. This is the interpretation of one Greek word. The verb whence it is derived, signifieth to witness a thing. See Chap. 2. v. 4. §. 30. & Chap. 3. v. 5. §. 53.

It is here of the passive voice, and may word for word be thus translated, were witnessed; that is, had witness or testimony given unto them: they were approved, and honored with testimony. Testimony given is, under this passive word, frequently used in the New Testament, in the better part, for •… good and honorable testimony, as v. 4. Acts 6. 3. & 22. 12▪ 1 Tim. 5. 10.

Quest. By what kind of testimony were those Ancients so honored?

Answ. Both by God's testimony, and also by Men's.

God three ways gave good testimony unto them.

• 1. He enabled them to do things worthy of good report.
• 2. God gave inward testimony to their souls of his approving them, Acts 15. 8.
• 3. God caused their names and memorable acts to be registered in the everlasting Record, the sacred Scriptures.

Men gave testimony of them, both while they lived, and after they were dead. Such as lived in their time, approved and commended them. Thus was witness given to Cornelius by those that lived with him, Acts 10. 22. and David had honorable testimony given to him by those that lived in succeeding ages.

The ground of this good report is here said to be faith; By it they obtained a good report. The Greek preposition IN ( in faith ) carrieth emphas •… s▪ it implieth, that the ground of all that made them to have that good report which they had, was in their faith. I will not deny but that the preposition, 〈◊〉 , may here be put for By, as our English doth translate it; and so makes it answerable to the many evidences of faith which are set down without a preposition: but implying by the case in which it is used, as much as this preposition doth: By faith Abel, &c. By faith Enoch, &c. so in the rest.

The preposition IN, is in other Greek Authors also put for BY: It is oft joined with an instrument, or means of effecting a thing. So in Hebrew.

§. 7. Of the resolution of, and Observations from, Hebr. 11. 2.

THE sum of the second verse is, A Commendation of God's ancient People.

The parts are two.

• 1. The persons commended, Elders.
• 2. The matter of their commendation. Herein consider,

• 1. A testimony given unto them, They obtained a good report▪
• 2. The ground thereof, By it, namely, by Faith.

Doctrines.
• I. There were of old men of worth. Such were the Elders here mentioned.
• II. Worth of men had due testimony. They obtained good report.
• III. Faith especially makes men praise-worthy. By it they had their good testimony.
• IV. Faith is a Catholic doctrine. The Elders from the beginning of the world had learned it, and it is continued to these our days.

§. 8. Of the meaning of Hebr. 11. 3.

THis verse gives another general proof of the virtue and vigor of Faith. It is somewhat more general than the former.

The former was restrained to Elders: This is so indefinitely set down, as it is extended to all Believers, in all ages.

The persons are not distinctly expressed, but comprised under the first person plural of the verb, thus, We understand.

The verb translated, Understand, is derived from a noun that signifieth the mind, Tit. 1. 15. It importeth therefore an action of the mind. But in that it is here inferred upon Faith, it appears, that such an act is here meant, as is not wrought by the strength of natural reason, but by that credence which is given to the Word of God, and from a persuasion of the heart concerning the truth thereof.

The word Faith, is here indefinitely used in the dative case, without any preposition at all, as in the other verses following.

For there is a rhetorical figure, whereby all the distinct commendations of faith, in the several instances thereof, are set down in the beginning of every clause, which setteth down a new instance.

The word translated Worlds, is the same that was used Chap. 1. v. 3. §▪ 18. and taken in the same sense, namely, for all manner of Creatures.

Of the worlds it is here said, that they were framed.

Of the derivation and composition of this word, see Chap. 13. v. 21. §. 172. It implieth a full and perfect finishing of a thing, so as there remaineth no want, no defect, no imperfection therein. Thus much doth the Hebrew word intend, in this phrase, Thus the Heaven and the Earth were finished, Gen. 2. 1.

The means of framing the worlds is here said to be the Word of God. Some by the Word of God here understand the Son of God, who is called the Word, John. 1. 1. of whom it is also said, that All things were made by him, Joh. 1. 2. But there are two different terms in that and in this place, used by the Penmen of the one and the other, whereby they are distinguished in the Greek, though not in our English. So as there the Author or Efficient may be set forth, here the Means of making the world. The term here used was used before, and applied to the providence of God, called the Word of his power. See Chap. 1. v. 3. §. 25.

By God's Word is here meant the manifestation of God's Will. It is Metaphorically spoken of God, and that after the manner of men, who ordinarily manifest their mind and will by their word.

This point, that the world was made by God's word, gives proof of Faith▪ and of the vigor thereof. For it may be evinced by reason, that the world was made. Many Philosophers have demonstrated as much, by arguments fetched from reason. But that it should be made merely by the Word of God, is a point of faith. This is believed, because in sacred Scripture it is so revealed. From that evidence of faith the Apostle inferreth this consequence, So that things which are seen, &c.

Here must be supplied, to make up the sense full and clear, the principal verb, in the former part of the verse; as if it were thus set down, So that we understand that things which are seen, &c.

For things were not made because we believe them, but because we believe that they were made by God's word, we understand that things which are se •… , were not made of things which do appear. Things seen comprize all visible things, whether they be actually seen, or no. This is the same word that was used §. 4. It is not to be taken exclusively, as if it did exclude things invisible; For all things, visible and invisible, were created (Col. 1. 16.) and that of nothing. But because the greatest question is about things visible, and such as are seen, and because there is the most direct opposition betwixt things which are seen, and things which do not appear, he fitly useth this phrase, things which are seen. Thus doth Moses exemplify the creation of the world in and by things that are seen: and these are the things which by Philosophers are accounted to be created.

The negative in this phrase, were not made, is to be referred to this verb, appear, as if it had been thus placed, were made of things which do not appear. Though they were made, yet they were not made of anything that did or could appear. There was no pre-existent matter whereof they were made; so as this phrase directly implieth, that the worlds were made of nothing.

Because the Philosopher could not by natural reason discern how anything could be made of nothing, he denied the Creation of the World. But by faith we believe it, because God's word hath revealed as much.

The very first phrase in Scripture, In the beginning, intendeth as much. For before the beginning of things there could be nothing, but the Creator who gave them a being. If there were anything before, that had not been the beginning.

This instance of believing the world to be made of nothing; giveth proof of the latter clause, of the description of faith, v. 1. namely, that it is the evidence of things not seen.

§. 9. Of the Resolution of, and Observations from, Hebr. 11. 3.

THis verse gives an evidence of the Worlds Creation.

Hereof are two parts.

• 1. The evidence itself.

• 2. An inference made thereupon.

  In setting down the evidence, four points are observable.

  • 1. The thing evidenced, The Worlds were framed.
  • 2. The means thereof, By the word of God.
  • 3. The kind of evidence, Faith.
  • 4. The manifestation thereof, We understand.

  In setting down the Inference, one thing is granted, another is denied.

  That which is granted, is, That things seen were made,

  That which is denied, is, That they were made of things which appear; for they were not made of such.

Doctrines.
• I. The world had a beginning. This is here taken for granted.
• II. The worlds were made in their full perfection. The word translated, framed, implieth as much,
• III. God's word was the only means of making the world. This means is here expressed.
• IV. All things were made of nothing. This is intended under this phrase, were not made of things which do appear.
• V. Faith gives evidence to Creation. This is the main intendment of this verse.
• VI. Faith is in the understanding. Not that it is only there. It is also in the will. It worketh affiance as well as assent. But by faith we understand.

§. 10. Of Cain 's and Abel 's names.

HEre beginneth a particular exemplification of the effects of faith. This is set forth by a distinct enumeration of such Worthies as gave proof of their saith.

Though every Worthy be not here set down, yet I may well say that the chief and most principal are named. Others are comprised under general words, 〈◊〉 Elders, v. 2. All these, v. 13. Prophets, v. 32. They passed through the Red S •… a▪ v. 29. And sundry effects common to many, v. 33, &c.

The first of all is Abel, who was the first son of man born of man that was born again, and was endued with a true, justifying, saving faith; as his faith here mentioned was; which is evidenced by God's accepting him, and his sacrifice: for without such a faith it is impossible to please God, v. 6.

Abel, according to the Hebrew notation, signifieth vanity; for it is derived from a verb which signifieth to become vain, Ier. 2. 5. A noun hence de •… ed, is used by the Wise man to set out the vanity of this world, Eccl. 1. 2.

Some say that this name was given by a prophetical spirit in reference to Abel 's •… timely death. But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin. There may be the same reason of the name of Adam 's Grandchild Enos, which also signifieth mortal, or miserable, Gen. 4. 26.

Adam and Eve had a Son before Abel: His name was Cain, which is a noun derived from an Hebrew verb, which signifieth, to get or obtain, or to possess what is gotten. By this name an acknowledgment was made of God's mercy and truth, In giving seed; that so the accomplishment of the promise concerning seed ( Gen. 3. 15) might be in confidence expected. The interpretation of this name, Cain, is thus expressed, I have gotten a man of the Lord, Gen. 4. 1.

These two names do give us to understand, that God's goodness, and man's •… tchedness, are both worthy of frequent and serious meditation. The former niseth up man's heart to admire God's goodness, and to be thankful unto him. The latter strippeth man of all self-conceit, and humbleth him before God.

§. 11. Of the difference betwixt Abel and Cain.

THE aforesaid two brothers, Cain and Abel, came from the loins of the same Father, and [ a ] out of the womb of the same Mother. Many are of opinion, that they were twins of a birth: because it is said, Adam knew his wife, and she •… ceived and bare Cain: but it is only said, that she again bare his brother Abel (Gen. 4. 1, 2.) It is not again said, that Adam knew her again, and that she conceived again.

Answ. This argument doth not necessarily infer the foresaid point. It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it. This is evident by the text, that both of them were the Sons of Adam and Eve, and that Cain was the elder: and probable it is, that these two were the first that ever came out of a Mothers 〈◊〉 .

Of the two, the younger was the better: yet being younger in birth, he was inferior in dignity: For God himself said to Cain, in reference to Abel, 〈◊〉 shalt rule over him, Gen. 4. 1.

By this first instance of difference betwixt persons, it plainly appears, 〈◊〉 spiritual grace doth not always accompany external prerogatives. As here, 〈◊〉 accepted Abel before Cain, so Sem before Japheth, Gen. 5. 32. & 10. 21. 〈◊〉 Jacob before Esau, Gen. 27. 37. and Judah before his brethren, Gen. 49. 8. and Joseph also, Gen. 37. 7. and Ephram before Manasseh, Gen. 48. 19. 〈◊〉 David before his brethren; and Solomon before his, 1 Chron. 28. 4, 5. 〈◊〉 v. 32. §. 193.

God is free in bestowing his grace on whom it pleaseth him. From God's preferring the younger before the elder, the Apostle proveth the free grace of God, Rom. 9. 11, 12.

This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others, and answerably esteem them. See Domest. Duties of Parents, Treat. 6. §. 67.

In general, it directeth all how to set their hearts upon any, even as they see them seasoned with grace, Prov. 12. 26. Take heed of respecting men upon outward respects, I am. 2. 1.

§. 12. Of God's Church in Adam 's Family, and different Offerings.

OF Abel it is said, that he offered unto God.

Of this phrase, offering, and that, to God, see Chap. 5. v. 1. §. 6.

This is here set down as an act of piety and service performed to God. The like is implied of Cain. For if Abel offered a more excellent sacrifice than Cain, then Cain also offered such as it was: But the History expressly se •… s dow •… that Ca •… n brought an offering to the Lord, Gen. 4. 3.

It is probable that these B •… others were yet of their Fathers family, and there did service to God; so as Adam 's house was God's Church: whereby we may see the antiquity of the Church even from Adam 's time. As this first Family was a Church, so other Families of the ancient Patriarchs were Churches.

The Church herein hath a preeminence above other Societies.

Though both the foresaid Brothers offered to God, yet both of them did it not with the same mind, and in the same manner. This is implied under this word of comparison, more excellent. Of the positive whereupon this comparative, more excellent, or greater, is grounded, see Chap. 10. v. 12. §. 120. They were of diff •… rent dispositions. One was an errant Hypocrite, the other an upright Worshipper of God. Thus from the beginning it was shown, that God's Church on earth is a mixed Assembly.

That this may here more distinctly appear, I will show,

• 1. Wherein these two agreed.
• 2. Wherein they differed.

They agreed in three points.

• 1. In their general action. They both drew near to God, and worshipped him.
• 2. In the general matter of that action. They both brought an offering.
• 3. In the general kind of their offering: which was of that which belonged to each of them. Cain was a tiller of the ground, and he brought of the fruit of the ground, Abel was a keeper of sheep, and he brought of his flock, Gen. 4. 3. 4.

• 1. They differed in the distinct kinds of offering. Cain 's was of the fruit of the ground, w •… ich was but a mere gift. Abel 's was of the flock, which was a sacrifice slain. The notation of the Greek word in my text, translated sacrif •… ce, implies as much. See Chap. 5. v. 1. §. 7.
• 2. In the manner of offering. Abel offered up his sacrifice in faith, whereby he believed that God would pardon his sins, and accept of his person and service. No such thing is implied of Cain.
• 3. In the quality of their offering. Cain brought of the fruit of the ground: we read of no choice of any excellent fruit that he should bring. But Abel brought of the firstlings of his flock, and of the fat thereof. These were the best and choicest.

§. 13. Of the testimony which Faith brings.

AS Abel testified a good respect to God, so likewise God testified a good respect to him; For, he obtained witness that he was righteous. The ground hereof was his faith. For this relative, by which, hath reference, not to sacrifice, but to faith: For this is an exemplification of that which was said of the Elders, By faith they obtained a good report: As others, so Abel: As he obtained a good report, so he obtained it by faith. By a true justifying faith, the Believer so applies Christ unto himself, as he resteth upon him, to be enabled to do that which is acceptable unto God, and therein to be accepted of God.

This faith put him on to offer a more excellent sacrifice than Cain; this faith in Christ moved God to give a gracious testimony of him.

This phrase, he obtained witness, is the interpretation of one Greek 〈◊〉 , namely, that which is before translated, obtained a good report, v. 2. §. 6.

The testimony, or witness which he obtained, is thus expressed, that he was righteous. Of this word righteous, see Chap. 10. v. 38. §. 144.

By faith he applied to himself that righteousness of Christ, which made him righ •… eous before God: and by the same faith he was put on to endeavor to do s •… ch duties of piety towards God, which appertained to him in his place, and withal such duties of justice and mercy, as made him be accounted righteous before men.

This witness of Abel 's righteousness was given by God especially; As it was before said of the witness which the Elders received, v. 2. §. 6. so it may be •… ere said of this witness which Abel received.

This giveth instance, that even in God's account men in this world may be r •… ghteous. See more hereof, Chap. 10. v. 38. §. 144. This testimony, That he •… as righteous, hath an especial respect to his person, and that must be by faith in the Lord Jesus. Thus it is said, that the Lord had respect unto Abel, Gen. 4. 4. namely, unto his person. Nothing can here make us righteous before God, but the righteousness of Christ applied by faith, 2 Cor. 5. 21.

To set out the foresaid witness more fully, the Apostle addeth this, God testifying of his gifts. Howsoever distinction may be made between sacrifices and gifts, as hath been shown, Chap. 5. v. 1. §. 7. yet they are also both taken in the same general sense. Sacrifices were brought to God, and offered up to him, •… nd in that respect were called gifts: So as God himself doth here witness, that men may give gifts to him. Hereof see

God's testifying of those gifts, was a manifestation of his accepting thereof: for it is expressly said, that God had respect to his offering.

In two respects are the things which Abel offered to God called gifts.

• 1. In regard of Abel 's mind, he brought them in testimony of thankfulness.
• 2. In regard of God's mind, who accepted them as gifts.

The twofold mentioning of witness concerning Abel, hath reference to that double respect that in the History of Abel the Lord is said to have. He had respect unto Abel, namely, to his person, and to his offering: this was his gift.

By this witness it appears, that God will have his Children to know his mind towards them, that so they may be the better encouraged to go on in that course which is acceptable to God.

§. 14. Of Abel 's speaking, being dead.

FOR greater commendation of Abel 's faith, another kind of testimony is added, in these words, By it, he being dead, yet speaketh.

This is a perpetual testimony from Abel 's death till the time that the Apostle wrote, and so will continue to the end of the world. For the verb, speaketh, being of the present tense, implieth a continued act: so also doth this adverb yet.

Of the word translated dead, see Chap. 7. v. 8. §. 51. It is here meant of the death of his body, being slain by his Brother Cain, Gen. 4. 8.

Quest. How doth he speak, being dead?

Answ.

• 1. In that his faith, and the fruits thereof, are registered in the everlasting Records of the holy Scripture: and thereby he speaketh as evidently, as if we heard his voice.
• 2. In that his innocent blood being wrongfully spilled, cried to God for vengeance, Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides, as Cain was: in which respect Christ saith to the murdering Jews, that upon them should come all the righteous blood shed upon the earth, from the blood of righteous Abel, Mat. 23. 35.
• 3. In that his soul is among those souls which cry aloud, saying, How long, O Lord, dost thou not judge and avenge our blood? &c. Rev. 6. 9.

He is said to speak by faith: because as he offered his sacrifice by faith, and by faith obtained witness; so by faith he commended himself to God, even when he was under his Brothers hands, as Steven did when the malicious Jews stoned him, Act. 7. 59. and thereupon God took special care of him, to testify not only of his gifts while he lived, but also of his innocence in his death, and causeth all to be remembered in his Church throughout all generations.

§. 15. Of the Resolution of, and Observations from, Hebr. 11. 4.

IN this verse is a commendation of Abel 's faith.

His faith is commended two ways.

• 1. Comparatively.
• 2. Simply.

The comparison is betwixt him and his Brother. Wherein observe,

• 1. The persons set down by their names, Abel, Cain.
• 2. By their act. Herein observe,
  • 1. Wherein they agreed.
  • 2. Wherein they differed.
• They agreed,
  • 1. In their act. They offered unto God.
  • 2. In the subject-matter of the act, a sacrifice.

They differed,

• 1. In the matter of their sacrifice, implied in this word of comparison, more excellent.
• 2. In the manner of offering; Abel did it by faith, Cain not so.

The commendation of Abel 's faith simply set down, is by witness. This is twofold; partly while he was alive, partly after he was dead.

The former is,

• 1. Propounded.
• 2. Amplified; and that by two ways.
  • 1. By the subject-matter which was witnessed. This is double.
    • 1. Concerning his person, that he was righteous.
    • 2. Concerning his gifts.
  • 2. By the Author of the witness, God testifying.

The testimony given after he was dead, is set out two ways.

• 1. By the evidence of his innocence, he speaketh.
• •… . By the continuance thereof, in this particle, yet.

Both these are amplified by the ground of them, which was faith, in this re •… , by it.

Doctrines.
• I. God's truth, in accomplishing his word, is to be remembered. The meaning of this name, Cain, importeth thus much.
• II. Mans vanity is to be oft considered. The meaning of this name, Abel, importeth so much.
• III. The Church is an ancient society; it hath been from the beginning of the world. That which is here noted of Cain 's and Abel 's offering, implieth that the first Family that ever was, was a Church.
• IV. God's Church did ever consist of a mixed society; There were good and 〈◊〉 persons in it. This was evidenced in the first Church that ever was.
• V. It is faith that commends a man and his actions. Thus is Abel here commended.
• VI. Believers will offer what is due to God. It is here said of Abel, he of •… unto God.
• VII. Expiation for sin was sought by Believers from the beginning of the 〈◊〉 . Abel by offering a sacrifice showed as much.
• VIII. An Hypocrite may perform external worship. So did Cain. For this particle than, taketh it for granted that Cain offered.
• IX. Hypocrites can be at some cost with God. For Cain offered.
• X. Hypocrites can bring to God of that which is their own. For the History •… stifieth, that Cain brought of the fruit of the ground, whereof he was a tiller, Gen. 4. 2, 3.
• XI. Believers give their best to God. This is implied under this comparative, more excellent, and expressly set down in the History, Gen. 4. 4.
• XII. Believers content not themselves with that which Hypocrites do. Abel 's sacrifice was more excellent.
• XIII. Faith addeth worth to the duties we do. By faith was Abel 's sacrifice 〈◊〉 greater.
• XIV. Grace followeth not external privileges. Cain was the elder, but Abel the better. Prov. 12. 26. See §. 11.
• XV. Faith is a means of gaining good testimony. By it Abel obtained witness.
• XVI. Men may in this world be righteous. So was Abel.
• XVII. Men's persons are first approved of God. God witnessed that Abel was righteous, thereupon his sacrifice was accounted excellent. The Lord had respect •… nto Abel and his offering. First to his person, then to his service, Gen. 4. 4.
• XVIII. God will that Saints know his mind. This was the end of God's testifying of Abel.
• XIX. Gifts may by men be given to God. Abel gave gifts to God.
• XX. Saints are subject to death. It is here said of righteous Abel, that he was dead.
• XXI. Saints are subject to a violent death. Abel was slain by his Brother Cain, Gen. 4. 8.
• XXII. Saints live after death. That particular of Abel 's speaking being dead, giveth proof to this general.
• XXIII. Innocent blood crieth for vengeance after it is shed. This is one respect wherein Abel is said to speak being dead. In reference hereunto, the difference is made betwixt the blood of Christ, and the blood of Abel, Heb. 12▪ 24.
• XXIV. Cry of blood continueth to the worlds end. This particle, yet, intends as much.
• XXV. Faith causeth a good memorial after death. By it Abel still speaketh.

§. 16. Of Enoch, and his name.

THE second Worthy produced for exemplification of the virtue of Faith, is Enoch. He was indeed the seventh from Adam, Jude v. 14. And 〈◊〉 doubt but that Adam himself, and the five betwixt Adam and Enoch, were all pious men and believers. But the Holy Ghost having recorded no memorable effects of their faith, the Apostle passeth them over. See v. 32. §. 192.

After Enos was born, it is said, that then began men to call upon the name of the Lord, Gen. 4. 26. But it is not said, that Enos brought them so to do. Therefore that act cannot properly and necessarily be applied to him.

From the Apostle's passing over so many betwixt Abel and Enoch, and others in other places, we may infer, That it is a point of wisdom to content 〈◊〉 selves with such matters, as the Holy Ghost hath thought meet to relate. This is to be wise, or to understand according to sobriety, Rom. 12. 3.

The particular person here commended, is Enoch. This is an Hebrew name, derived from a verb that signifieth to dedicate, and may be interpreted, dedicated. His condition did fitly answer his name; For of all the Patriarchs he was most especially dedicated to God: as the testimony of his walking with God, and of God's taking him to himself, giveth evidence.

There were others of his name, as Cain 's first son: who also gave the same name to a City that he built, Gen. 4. 18. And Abraham 's Grandchild by Keturah, Gen. 25. 4. and Reuben 's eldest son, Gen. 46. 9: But the translating of that Enoch which is here mentioned, showeth, that it is he, which was the seventh from Adam, who is here meant.

The same faith before spoken of, even a justifying faith, resting on the promised Messiah, is here without all contradiction meant. For by it •… he pleased God.

§. 17. Of Enoch 's translation.

THE evidence of Enoch 's faith is thus expressed, Enoch was translated.

Of the meaning of the word, see Chap. 6. v. 17. §. 135. And Chap. 7. v. 12. §. 67. It is applied sometimes to things translated from one kind, or condition, unto another; as where it is said, the Priesthood was changed, Heb. 7. 12. And the Galatians were removed from their former Teacher, Gal. 1. 6. Or from one place to another, as the Patriarchs were carried out of Egypt into Shechem, Act. 7. 16. Here it implieth both. For 〈◊〉 was translated from Earth to Heaven, and the mortality of his body was translated into immortality. For this end of his translation is thus expressed, 〈◊〉 he should not see death.

The translation here meant was both in body and soul; from Earth into Heaven. Such a translation as Elijah 's was, 2 King. 2. 11.

The distinct manner of translating Enoch, is not so punctually set down, as that of Elijah 's, 2 King. 2. 11.

We read of Christ, that he also was taken up body and soul into Heaven; but it was after his death and resurrection, wherein his ascension differed from the translation of these two. Acts 1. 9.

These two, Enoch and Elijah, are the only instances that have been given of God's extraordinary power in this kind, since the beginning of the world.

Papists have fabulously recorded much of the assumption of the Virgin Mary, but without all warrant.

Those two before mentioned were before Christ's time; and that they might be special evidences of the bodies fruition of eternal life, together with the soul, in Heaven.

Enoch was in the first age of the world, before there was distinction of Jew and Gentile: and so an instance of the glorification of body and soul to the whole world. To assure them the more thereof, while he was on earth, he prophesied of the Lord's coming to judgment, Jude v. 14.

Elijah was in that age wherein the partition wall stood between the Jew and Gentile: So as he was a special instance thereof to the Church of Israel.

Christ's ascension was yet a more pregnant proof thereof, and that to all Nations to the end of the world. For as he was seen in his body animated by his soul, to ascend into Heaven: so after his ascension was he seen in that body to be in Heaven by Stephen, Acts 7. 56. And by Paul, Act. 22. 14, 17.

There shall be at the moment of Christ's coming to judgment, a like, but a more universal rapture; for all then living shall with their bodies and souls united, be wrapped up to the judgment seat of Christ. We shall be changed, saith the Apostle, 1 Cor. 15. 52. changed both in our place, and in our condition, as Enoch was.

§. 18. Of Enoch 's not seeing death.

THE translation of Enoch is much amplified by this end thereof, that he should not see death.

This phrase, not see death, is an Hebraism; Death thereby is resembled to an Enemy: not seeing, to an absolute freedom. He should be so far from being taken and seized upon by death, as he should not see death; death should not come near him. Thus it is said of those that have nothing to do with the Kingdom of God, they cannot see the Kingdom of God, Joh. 3. 3. To clear this a little further, Christ useth these two phrases, shall never see death, shall never taste of death, (Joh. 8. 51. 52.) at the same time, as setting forth one and the same thing, one expounding the other. Not to taste of a thing, is to have nothing at all to do with it. To •… ast is the least degree of participation. Because that no other but only those which have been mentioned shall be free from death (for it is appointed unto men once to die, Heb. 9. 27.) it is said, What man is he that liveth, and shall 〈◊〉 see death? into whose sight death shall not come, and seize upon him, Psal. 89. 48. The Psalmist excludeth all men, except before excepted, from the privilege of not seeing death; so as it was a singular and an especial prerogative.

As an evidence that Enoch was taken away in his very body, so as his soul only was not translated, and his body left on earth, (for that had been, to be dead▪) but that his body also was translated, whereby he was freed from death, it is here added, that he was not found.

The Hebrew thus expresseth it, and he was not. This phrase it put for such as are missing, and can hard y, if at all, be had again; being either on earth kept from one, as Simeon was in Egypt kept fast from his Father; or by death taken away, as Jacob supposed Joseph to be, Gen. 42. 36.

The LXX interpret that phrase, He was not, thus: He was not found. Whom the Apostle followeth: well knowing, that it fully expresseth the sense of the text. For it is probable, that they who lived with Enoch, missing him, did search for him, as the Children of the Prophets did for Elijah after he was taken into Heaven, 2 King. 2. 17.

This phrase then showeth, that he was no more on earth, nor ever shall be. If the living cannot be found amongst the dead ( Luk. 24. 5.) much less can Saints glorified in Heaven be found here on Earth.

This, among other arguments, doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise, and their being the two Witnesses that shall oppose Antichrist, and be slain. Because that which is related of Enoch, is extraordinary, the Apostle renders such a reason thereof, as is enough to stop the mouth of any gainsayer, and to work credence in those who bear any respect to God. The reason is thus expressed, because God had translated him.

This word, translated, is the same verb that was before used in this verse, and to be taken in the same sense.

He was translated from a mortal condition to an immortal, and from place to place, even from Earth to Heaven.

The Hebrew word used in this point, signifieth to take, and it is frequently used of taking a person or a thing to ones self: as Isaac took Rebekah, Gen. 25. 20. Now it was God that thus translated him, and took him to himself, for God hath power to preserve from death whom he will, and to settle any man where he will. He hath not tied himself to those bounds wherewith he hath limited his Creatures. Enoch by faith in God was translated, and we by faith do understand that he was translated.

§. 19. Of Enoch 's pleasing God.

AS the Apostle rendered the reason of Enoch 's translation, to rest in God, who translated him; so he further renders the reason why God translated him, namely, because he had pleased God. The causal particle, FOR, demonstrateth as much.

This is further manifested by the order of setting down this point, in this phrase, before his translation.

This noun translation, is derived from the same verb that was used twice before. It is also used before, Chap. 7. v. 12. §. 67.

Before this act of God, Enoch did that which moved God to translate him. So much is here expressly set down in the reference of this preposition, before, and implied by the verb of the time past, had pleased. So as in his life time, before he received any recompense, he did that which was acceptable to the Lord. Work must be done before reward can be expected. See Chap. 10. v. 36. §. 136.

That which Enoch did, is expressed under this phrase, pleased God.

The verb is a compound. The simple verb out of which it is compounded, signifieth to please, Gal. 1. 10. The preposition with which it is compounded signifieth well. So as it addeth much emphasis to the word, and implieth, that Enoch was very circumspect over himself, and careful▪ in all things, to do that which was acceptable unto God; that was, well to please him. This word is used to set out God's approbation of works of Mercy, Chap. 13. v. 16. §. 146.

Enoch did the rather please God, because he walked before God, and that continually; for so much doth that Conjugation, wherein the Hebrew word is expressed, imply, as is largely shown in the Saints sacrifice on Psal. 116. 9. §. 58.

Enoch had God always in his eyes, whether he were alone, or in company, about duties of piety, or other affairs.

Thereby he was moved carefully and conscionably to avoid what might be displeasing unto God, and diligently to do what was agreeable to the will of God.

To give further evidence to the truth hereof, it is said, that he had testimony hereof. The same verb in Greek is here used, that was before used, v. •… . §. 6. and taken in that sense. He had the testimony of Men and God. Of Men, by bearing witness unto him, and highly esteeming him; Of God, by an inward witness of God's Spirit in his own Conscience, and by God's approving him.

Enoch in his life-time prophesied of the coming of the Lord to Judgment, Jude v. 14. Whereby it appears, that he had the Day of Judgment in his mind; and by a consideration thereof, he might be the rather moved to seek in all things, well to please the Lord.

§. 20. Of the Resolution of, and Observations from, Hebr. 11. 5.

IN this verse we have a Reward of Enoch 's Faith.

Hereof are two parts.

• 1. The kind of reward.

• 2. The ground thereof.

  The kind of reward is

  • 1. Propounded, in this phrase, he was translated.

  • 2. Amplified by the End, and by the Author of his translation▪

    In declaring the End, is set out

    • 1. The extent of his translation; he was so translated, as he should not see death.

    • 2. The evidence thereof; He was not found.

      The Author of his translation, was God, who is here named, to manifest the truth thereof, Because God had translated him.

    In setting forth the ground of his reward, is declared,

    • 1. What Enoch had done; he had pleased God.
    • 2. The time when he did it; before his translation.
    • 3. The evidence thereof; he had testimony.

Doctrines.
• I. Faith bringeth reward. By Faith Enoch had the reward here mentioned.
• II. To be translated from Earth to Heaven, is a great reward. In this sense it is here set down.
• III. The best livers are not the longest livers. Enoch was one of the best of the Patriarchs that lived before the Flood, yet lived the fewest years of them all.
• IV. It is a great favor to be exempted from death. Herein God testified his favor to Enoch.
• V. They who are in Heaven, cannot be found on Earth. Enoch, being translated, was not found.
• VI. God can give extraordinary rewards. This reward was extraordinary; therefore it is said, that God translated him.
• VII. Work is before reward. So much is here expressed.
• VIII. They that please God shall surely be rewarded. This is here noted as the ground of Enoch 's reward.
• IX. Who walk with God please him. This appears by the Apostle's interpreting Enoch 's walking with God, to be a pleasing of him.
• X. They who please God shall not want witness. Enoch, which did so, had testimony thereof.

§. 21. Of pleasing God by Faith.

THis verse hath especial reference to the last clause of the former verse, and is a proof of this main point, That Enoch by faith pleased God. The argument is drawn from the impossibility of the contrary. It is impossible without faith to please God. Therefore Enoch, who had this testimony that he pleased God, had faith. Faith in this place is to be taken as it was in the first verse, and in other verses following: and in all those places it is taken, as here, for a justifying Faith, as the effects thereof, following in this verse, do prove.

Of this word, impossible, see Chap. 6. v. 4. §. 38.

Here it is taken on supposition of man's corrupt nature. So corrupt is man in soul and body, in every power and part of either, and so polluted is everything that passeth from him, as it is not possible that he should of and by himself do anything that is acceptable unto God: but Faith looketh upon Christ, apply •… Christ and his righteousness, and doth all things wherein he hath to do with God, in the name, and through the mediation of Jesus Christ. Thus man by faith pleaseth God. Out of Christ, which is without faith, it is impossible 〈◊〉 please God. This manifesteth an absolute necessity of Faith. See the whole Armor of God, Treat. 2. part. 6. on Eph. 6. 16. §. 8. of Faith.

That which is not possible to attain unto, is, to please God. As the English, so the Greek word, translated to please, is the same that was used in the former verse, and here taken in the same sense, with the same emphasis. It implieth a performance in the agent, or him that doth a thing; and an acceptance in the object, or him to whom it is done.

That object is here implied under this relative him; which hath reference to God, mentioned in the last words of the former verse, and in the clause next following in this verse: for it is God whom Enoch pleased, whereof this verse is made a proof, and it is he whom we ought all to please.

There are four things which must concur to please God: all which are accomplished by faith, and by nothing else.

• 1. The person of him that pleaseth God, must be accepted of God. Unto the pure all things are pure, Tit. 1. 15. God had respect unto Abel, Gen. 4. 4.
• 2. The matter that pleaseth God must be agreeable to his will, Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good, and acceptable, and perfect will of God, Rom. 12. 2.
• 3. The manner of doing that which pleaseth God, must be with due respect to God: and that is in these and other like particulars.
  • 1. In obedience to God: because he hath commanded it. In this case we must say as Peter did, At thy word I will do it, Luk. 5. 5. This is to do it for conscience sake, and for the Lord's sake, Rom. 13. 5. 1 Pet. 2. 13.
  • 2. In humility, denying of ourselves, and all conceit in ourselves, as he that said, Not I, but the grace of God which is with me, 1 Cor. 15. 10.
  • 3. In sincerity, as having to do with him that searcheth the heart. Th •… did Hezekiah, Isa. 38. 3.
  • 4. With sedulity: like the two faithful servants with whom the Lord w •… well pleased; but not like the slothful servant, Mat. 25. 20, &c.
  • 5. With alacrity and cheerfulness: for God loveth a cheerful gi •… , 2 Cor. 9. 7.
  • 6. Within compass of our calling, 1 Cor. 7. 17.
  • 7. With constancy. If any draw back, God's soul will have no pleasure in him, Hebr. 9. 38.
  • 8. In assurance, that God, who accepteth the person, accepteth also the work that is done. Hereby did Manoah 's wife infer, that God was pleased with that which they did, Judge. 13. 23.
• 4. The end, which is God's glory, 1 Cor. 10. 31.

The foresaid four general points are those four causes whereby everything is made perfect.

Faith is the means whereby all of them may be effected and accomplished.

• 1. By Faith in Christ the Person is accepted of God, Eph. 1. 6.
• 2. Faith makes men subject themselves to God's will.
• 3. Faith makes men have respect, even to the manner of what they do to Godward; that it be done in obedience, in humility, in sincerity, with sedulity, with alacrity, orderly, constantly, and with assurance of God's acceptance. All these may be exemplified in Enoch.
• 4. Faith, of all graces, most aimeth at God's glory. Abraham, being strong i •… faith, gave glory to God.

§. 22. Of believing that God is.

THE Apostle giveth a proof of this assertion, that it is impossible without faith to please God. His proof is this, For he that cometh unto God, must believe that he is.

The proof is applied to such as come to God. This word He that •… eth, is metaphorical, setting forth such as have to do with God in prayer, i •… praise, or in any other service. Of the composition of it, and further meaning of it, see Chap. 7. v. 25. §. 104.

That which is required of such as come to God, is, to believe that God is. It is in vain for any to go to one whom they do not believe to be. But this is not simply and barely to be taken of the being of God: for by Reason, and Philosophical arguments, it may be demonstrated that there is a God, and that God is: but that which is here spoken of, is an act of faith. It must therefore more d •… stinctly be taken; namely, that he is the true God, the only true God, such a God as he hath revealed himself to be. If we repeat this title, God, and set it 〈◊〉 this relative, he, thus, He that cometh unto God must believe that he is God, the sense will somewhat more clearly appear. So as God must be believed to be as he is, or as he hath manifested himself to be. Thus Abraham believed God to be, Gen. 15. 6.

To believe God otherwise, is to make him an Idol, Rom. 1. 21. that is, to believe him to be nothing, 1 Cor. 8. 4.

It standeth us therefore in hand well to be informed about God: and that as he hath made himself known to us in his Word. Search the Scriptures; They are they which testify of him, John. 5. 39.

Here might occasion be taken of setting forth God in his nature, persons, properties, and works, whereby in the Word he is made known unto us.

This point is the rather to be observed, because of the necessity that lieth upon it, implied in this word must; it will be otherwise altogether in 〈◊〉 to come unto God.

Of the word translated must, as it setteth forth sometimes a necessity, sometimes a duty, see Chap. 2. v. 1. §. 3.

§. 23. Of God a Rewarder.

THE Apostle se •… teth forth another evidence of a true Believer; namely, that he believeth that God is a Rewarder of them that seek him: So as by faith a man doth not only understand God to be the true God; as he hath set forth himself in his Word: but also resteth on him for acceptance: which the Apostle thus expresseth, that he is a Rewarder, &c.

The Greek word is a compound, whereof see Chap. 2. v. 2. §. 16. word for word it signifieth a giver of a reward. The noun carrieth a kind of emphasis with it, and showeth, that God layeth this as a charge upon himself, and taketh it as his function, to render a reward. This is an undoubted evidence of his being well pleased with them among whom he executeth his function.

This God taketh upon him,

• 1. That everyone might have a reward. No Creature can be too great to be rewarded of him, and the greatest needs his reward: yea •… , he can reward whole Families, Churches, and Nations. On the other side, God is so gracious, as he accounteth none too mean to be rewarded of him. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, 1 Sam. 2. 8. When Dives and all his house negl •… cted Lazarus, the Lord looked upon him, and gave his Angels charge over him, Luk. 16. 21, 22.
• 2. That Believers might be sure of their reward. For God is faithful, Hebr. 10. 23. He will not fail to perform what he undertaketh. This the Apostle would have Christians to know, Eph. 6. 8.
• 3. That the reward might be worth the having. For God in his rewards considereth what is meet for his Excellency to give, and accordingly prop •… rtions his reward: As a King, when he would reward a faithful Servant, •… e contents not himself to give him a little Money, but rather gives high Hon •… and Dignities, great Lordships, fair Possessions, many Immunities and Pri •… leges, gainful Offices, and other like Royal Rewards which beseem a King to give. Instance Pharaoh 's reward to Joseph, Gen. 41. 41. Nebuchadne •… 's to Daniel and his three Companions, Darius also to Daniel, and Ahasuerus to Mordecai. As God exceedeth these and all other Monarchs in greatness▪ so will he exceed them in this kind of goodness.

• 1. This giveth evidence, that the eyes of the Lord are in every place, beholding the evil, and the good, Prov. 15. 3. and that he knoweth how to put difference betwixt the good, and evil, 2 Pet. 2. 9.
• 2. This may encourage Believers against the ignorance, impotency, forgetfulness, ingratitude, mis-conceit, envy, malice, and persecution of men.
  • 1. Some men are ignorant of the faithfulness of them whom they should reward: as Potiphar was ignorant of Joseph 's faithfulness, G •… . 39. 19.
  • 2. Others are not able to do what is meet.
  • 3. Others forget kindnesses done: as Pharaoh 's Butler, Gen. 40. 23.
  • 4. Others are ungrateful.
  • 5. Others wink at, and will not see that which should be rewarded: as Nabal, 1 Sam. 25. 10
  • 6. Others envy at goodness, and faithfulness: as Saul, 1 Sam. 18. 9.
  • 7. Others malign men for their goodness: as the Pharisees did Christ, Mark 3. 22.

  • 8. Others persecute them: as the Jews did Jeremiah, Jer. 26. 8.

    It is in these, and sundry other respects requisite, that we believe God to be a Rewarder.

The Apostle setting this down as a duty, giveth evident proof, that reward may be aimed at. See Chap. 6. v. 15. §. 149.

§. 24. Of seeking God.

THE persons that may expect reward from God, are thus set down, Them that diligently seek him: This is the interpretation of one Greek word, but a compound one. The simple verb signifieth to seek, Matt •… . 7. 7. The preposition with which it is compounded, signifieth out. The compound signifieth to seek out, to seek till one find; to seek earnestly, and diligently. Thus men are said to seek after the Lord, Act. 15. 17. and the Prophets are said thus to seek after the salvation promised, 1 Pet. 1. 10.

To express the Emphasis of the word, our English Translators insert this adverb, diligently. To these is the reward here appropriated. Moses doth to the life thus express this point; If thou shalt seek the Lord thy God, thou shalt 〈◊〉 him, if thou seek him with all thy heart, and with all thy soul, Deut. 4. 29. In reference to the reward here appropriated to such, it is said, They that seek the Lord, shall not want any good thing, Psal. 34. 10.

• 1. Let none but such expect reward from God.
• 2. Let this stir us up to use our best endeavor so to find the Lord, as we may •… est upon him, and make him our reward. Of Mans endeavor after that which is for his own advantage, see Chap. 4. v. 11. §. 63.

§. 25. Of the Resolution of, and Observations from, Heb. 11. 6.

THis declareth the benefit of Faith. This is,

• 1. Propounded.
• 2. Confirmed.

In propounding of it, there is set down,

• 1. The matter wherein that benefit consisteth, that is, to please God.
• 2. The necessity of the means for attaining that benefit. This is set down in two negatives, Without it, it is impossible.

The Confirmation is taken from the reward of Faith. For attaining hereunto, two acts of Faith are set down.

• 1. To believe, that God is God. This is amplified two ways.
  • 1. By the person that so believes, He that cometh unto God.
  • 2. By the necessity of it, in this word, MUST.
• 2. To believe that God is a Rewarder. This is amplified by the object, or persons whom he rewardeth, them that diligently seek him.

Doctrines.
• I. By Faith men please God. This is here taken for granted.
• II. There is a necessity of using warrantable means. It is impossible otherwise to prevail.
• III. Men have access to God. This is here taken for granted under this phrase, He that cometh to God.
• IV. God is to be believed to be as he is. This phrase, That he is, intends as much.
• V. It is no arbitrary matter to believe in God aright. A must is put upon it. It is a bounden duty.
• VI. God is the Rewarder. This must be believed.
• VII. God rewardeth such as seek him. This is here plainly expressed.
• VIII. God must be sought out. The Emphasis of the Greek word implies as much. We must do our uttermost in seeking him till we find him.
• IX. Men may aim at reward in approaching to God. For he that cometh to God must believe that he is a Rewarder.

§. 26. Of Noah, and his Faith.

THE third Worthy produced for exemplification of the vigor of Faith, is Noah, who lived in two ages of the world: before the Flood, and after the Flood. He lived six hundred years before the Flood, Gen. 7. 6. and three hundred and fifty after the Flood. Thus he lived in all nine hundred and fifty years, Gen. 9. 28, 29.

The name of Noah properly signifiest rest. A reason of the name is thus given, He shall comfort us, Gen. 5. 29. The name is taken out of the two first letters of that word, which signifieth to comfort.

Others read that phrase translated he shall comfort us, thus, he shall give us rest: both tend to the same end.

This name was given by a Spirit of Prophecy: for by building the Ark •… e brought refreshing, comfort, and rest to the world; and that in these respects.

• 1. Thereby was afforded a lively type of Christ, who is the comfort and rest of man.
• 2. By Noah was the Seminary of the World and Church preserved. This was a matter of great comfort and rest.
• 3. By the sacrifice which he offered up, God smelled a savor of rest, Gen. 8. 21.
• 4. To him God renewed a Covenant of rest and peace, no more to d •… own the World, Gen. 9. 9, 11.

Thus if ever any name were fit and answerable to the intent thereof, this was.

In setting out the Faith of this noble Patriarch, who was the last of the old World, and the first of the new World, many memorable Histories are 〈◊〉 and elegantly couched in few words.

That Noah 's Faith was a justifying and a saving Faith, is evident by producing it, as he did the faith of the Elders, of Abel and Enoch, for proof of the saith described in the first verse.

Obj. The main thing for which Noah 's faith is commended, is but a temporary deliverance.

Answ.

• 1. Justifying faith, even in temporal blessings, eyeth God as a Father in Christ: and receiveth the things of this world by a right from Christ, and as a pledge of heavenly things.
• 2. The Ark, in making whereof he testified his faith, was an especial type of Christ, and his preservation from the Flood a type of redemption from damnation, and of eternal salvation. So as his faith was fixed on Christ, and on salvation by Christ.
• 3. The Apostle inferreth, that he became heir of righteousness which is by faith: and that must needs be a justifying and saving faith.

§. 27. Of Noah's Faith about things not seen upon God's warning.

THE ground of Noah 's giving that evidence of Faith, which is here set down, is thus expressed, being warned of God.

This phrase is the interpretation of one Greek word, whereof see Chap. 8. v. 5. §. 14. It showeth that his faith was founded on the manifestation of God's will.

Of the many ways of revealing God's will, see Chap. 1. v. 1. §. 11.

God's will revealed, hath ever put on Saints to give evidence of their Faith, for it is the proper ground of Divine Faith. This was the ground of Abraham's Faith, Gen. 15. 6. and of the Faith of the Israelites, Exod. 4. 31. and of the Gentiles, Act. 15. 7.

God himself is the supreme Lord over all, and his Word is the highest and surest truth that can be, whereunto all ought to subject themselves: and they who well know him, will upon his warning in Faith do anything. Requis •… e it is that we should acquaint ourselves with the Oracles of God: We have them established, printed, read, and preached unto us. Let us learn by this instance of Noah to act our Faiths according to the manifold warnings of God. See §. 37.

That whereof Noah is said to be warned, is thus expressed, Things not seen. The negative carries some Emphasis with it, and is oft translated Never before, Luk. 23. 53. or not yet, Joh. 7. 39. Therefore these two particles, as yet, are here fitly added in our English.

The things not seen, here intended, were, the general Deluge, and the Ark for preservation of them that should enter thereinto. These were not seen when they were first revealed unto Noah, and when first he believed that they should be. Thus his Faith doth verify that which was said in the first verse concerning Faith in general, It is the evidence of things not seen. The rest of the World believed not; they scorned Noah 's word, and laughed at his attempting to make an Ark. They are in that respect called the world of the ungodly, 2 Pet. 2. 7. There were a hundred and twenty years from the first giving of the warning to Noah 〈◊〉 unto the bringing in of the Flood, Gen. 6. 3. Yet did not Noah •… gger in his Faith, but continued to believe till all was fully accomplished. Of Faith, as it is an evidence of things not seen, see v. 1. §. 4.

§. 28. Of being moved with fear to duty.

THE fore-mentioned warning of God so wrought upon Noah, as it possessed him with an holy fear of God: and thereupon it is here said, that he was moved with fear to do what God required.

This phrase, moved with fear, is the interpretation of one Greek word, which is a compound one. Of the composition and interpretation thereof, see Chap. 5. v. 7. §. 44. Here it implieth such a religious fear as kept Noah from opposing against God's charge, though it seemed very strange, and though he were mocked by the world for observing the same.

Fear, in relation to God, is a reverend respect of the Divine Majesty, opposed to all light esteem thereof, Mal. 1. 6.

It worketh in man's soul two things.

• 1. An holy awe, whereby he is careful to please God. 2 Chron. 19. 2.
• 2. An holy dread, whereby he is fearful of offending God. Prov. 14. 6. I •… 1. 1.

This awful dread, and dreadful awe ariseth, as from knowledge of God, so from faith in him, as he maketh known himself and his will unto us. For faith worketh fear, Exod. 14. 31.

By such a fear as is here noted to be of Noah, we may gain assurance of a true faith; yea it will give evidence thereof to others; for it is the ground of all 〈◊〉 : God therefore wisheth it to be in the hearts of his people, Deut. 5. 29. and inv •… eth such to praise him, Psal. 22. 23. We are hereupon directed to serve the Lord in fear, Psal. 2. 11. and to work out our salvation with fear, Phil. •… . 12.

§. 29. Of preparing means of safety.

THat which Noah was moved with fear to do, is thus set down, He prepared an Ark. That word which is here translated prepared, is the same that is used Chap. 3. v. 3. §. 46. and turned, built. There see the composition and meaning of the word. Fitly is the word, prepared, here used, in regard of the long time wherein Noah was framing the Ark, which was a hundred and twenty years, as hath been before shown. In this very sense is this word used, 1 Pet. 3. 20.

That which was to be done was such a work as required much time, and many hands to do it. And that it might not be to finish when the Flood should come, Noah, that believed that the Flood would come, prepared the Ark before hand. Thus Joseph before hand prepared food without measure against the seven years famine that was to come, Gen. 41. 49. and David prepared in abundance for the Temple, 1 Chron. 22. 3, &c. The wise Virgins also prepared Oil for their Lamps against their Bridegrooms coming.

Surely they have but little faith, if they have any at all, who neglect to prepare for their appearing before the great Judge. How many are like the foolish Virgins? Mat. 25. 3. The unjust Steward shall condemn all such, Luk. 16. 8. Well might Christ say, The Children of this world are in their generation wiser than the Children of light. For they will take pains in their youth, that they may have a livelihood in their old age. They will before hand lay up for their Children. They will provide against a dear year. Are men as wise for their souls, and the eternal salvation of them? very few, if any.

Let us give proof of our faith in preparing before hand against dangers, that we may be saved when others perish, as Noah was.

§. 30. Of Noah 's Ark.

THat which Noah is here said to prepare, is styled an Ark. Of the di •… acceptions and meaning of the word, see Chap. 9. v. 4. §. 20.

This Ark was the ra •… est Fabric that ever was made to swim on water. It is probable that it was the first Vessel that ever was put to Sea.

• 1. The matter of it is said to be Gopher, a kind of wood as fit, if not 〈◊〉 , than our Oak, for such a purpose. The tree out of which that wood was taken, was tall, big, and lasting. The planks thereof were so set and jointed together, as they kept out water; and for that end they are also said to be pitched within and without, Gen. 6. 14.

• 2. For the magnitude of it, it was the greatest Vessel that ever was borne on waters. The length of it was three hundred Cubits; the breadth, fifty; the height, thirty, Gen. 6. 15. Compare it with Solomon 's Temple, which was a very fair, and spacious building, 1 King. 6. 2. and you will find it far to exceed that. In height it was equal with the Temple; in breadth, two times and an half wider; in length, five times longer.

  An ordinary Cubit from the elbow to the top of the longest finger, is counted half an yard. After this ordinary Cubit it was a hundred and fifty yards long, five and twenty yards broad, and fifteen yards high.

  Many think that the Cubits at that time were taken according to the statu •… e of men in those days, and that a Cubit made a yard: So it would prove to be three hundred yards long, fifty yards broad, and thirty yards high. By this account it would prove to be in length above a quarter of a mile. Never was the like heard of. Much is spoken of the wooden Tro •… an Horse: But, besides that there is no certainty whether there ever was such a thing or no, it cannot be imagined to be like unto this. That is said to hold a multitude of Captains and Soldiers; but this held of all kind of Creatures, flying in the air, or going o •… creeping on, or in the earth.

  Some, to amplify the greatness of this Vessel, say, that among other Creatures, Whales were also therein.

  This is but a foolish conceit, for in Scripture there is no mention of any 〈◊〉 being therein. Neither was there any need that they should enter into it: for the Element which destroyed other Creatures, was their proper Element to dwell in, and to be preserved by.

• 3. For the form of it, it was flat-bottomed, from the top somewhat shelving, three stories high. It had a multitude of Cabins, for several Creatures, and for several kinds of food meet for each of them. It was so artificially made, as though there were a door, if not more doors than one, for all kind of Creatures to come in and out thereat, yea and windows, or other means to let in light, yet no water from above or below could come in to annoy them. There is no mention made of Masts, Tacklings, Rudder, Oars, Anchor, or other like things which are useful to other Ships: for it could not be moved or guided by the art of man, but only by Divine Providence.

Atheists have sundry ways cavilled against it: as Apelles against the smallness of it, to hold •… o many Creatures, and so much food, so long a time as that is said to do. Celsus cavilled against the greatness of it, as being impossible for so great a Vessel to be made for such a purpose.

Faith passeth by all such difficulties, and seeming impossibilities. By Faith we believe that the whole world was made of nothing.

The use of it gives an instance of God's wisdom in using means for effecting that which he intends: not that he is tied to means; for as he made the world without means, so he can preserve and destroy whom and what he will without means.

The kind of means being such an one as hath been set forth, and as the like never was before, nor shall be, giveth further proof, that God can raise up, and use extraordinary means. See Chap. 2. v. 4. §. 28.

§. 31. Of saving Noah 's House in the Ark.

ONE end of Noah 's making the Ark, is thus expressed, to the saving of his house. The word in Greek translated saving, is a noun, and properly signifieth salvation, or preservation. Hereof see Chap. 1. v. 14. §. 159.

God intending to bring such a flood upon the earth, as should sweep away the whole world, the Ark so floated and swam upon the waters, as all that were therein were saved alive thereby. Now Noah, who believed thus much himself, persuaded his Wife, his three Sons, and their Wives, of the truth thereof, and moved them to enter thereinto, whereby they were saved. All these were of his household; therefore house is metonymically put for his household. It is not to be thought that only these were of his family: It is probable, that he had a very great family; but he wrought upon none but these; none but these were persuaded to enter into the Ark. So Lot could prevail with none, but his Wife and two Daughters, to go out of Sodom.

Because he was assured that all that entered into the Ark should be saved alive, and he observed that none would believe him, but they of his household; this is •… tly set down as an end of his making the Ark, to the saving of his •… use.

This word, saving, may in this place be applied both to the preservation of their temporal lives, and also to the eternal salvation of their souls: For the Ark was a type, and a Sacrament of their deliverance from eternal damnation. In this respect Baptism is styled in reference to the Ark, a like figure, 1 P •… . 3. 21. When two types resembling one thing, are compared together, they are set out by the Greek word, translated a like figure.

The Ark therefore born upon the waters, whereby Noah and his family were saved, and Baptism, being both seals of our redemption by Christ, and of our deliverance from the destruction of the ungodly world, they are like figures. Hereby it appears that they who entered into the Ark, and believed as Noah 〈◊〉 , were eternally saved. All that are baptized are not saved, though Baptism be a means to help on their salvation: So neither all that entered into the Ark, can be concluded to be heirs of eternal salvation; for cursed Cham entered thereinto: Yet notwithstanding might Noah prepare it, both for the present preservation, and also for the eternal salvation of all that should enter thereinto.

The saving of those that were in the Ark, typified that salvation which is brought to man by the mediation of Jesus Christ.

This giveth instance of the extent of God's providence over his Church, in saving body and soul; The body from temporal danger, the soul from eternal pe •… dition. Thus far may Israel's passing through the Red Sea be extended, Exod. 14. 22. and the Cloud, and the Passover, and Manna, and the Water that came out of the rock.

This saving of Noah and his family, giveth proof, that the incredulity of the multitude is no prejudice to the faith of Saints. For though the whole world of the ungodly perished by the Flood, yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations, and to reserve the u •… ust unto the day of judgment to be punished, 2 Pet. 2. 9. The Red Sea that was a wall of defense to the Israelites, overwhelmed the Egyptians, Exod. 14. 22. The just shall live by his own Faith. As the Believer is not prejudiced by another's unbelief, so neither shall the Unbeliever be saved by another's faith. Two shall be in one bed, the one taken, the other left, Luk. 17. 34.

It may further from hence be inferred, that there is no salvation out of the Church; For there was no preservation out of the Ark. See more hereof in Domest. Duties, on Eph. 5. v. 23. §. 23.

§. 32. Of the World condemned by the Ark.

TWO effects are further observed to follow upon Noah 's preparing the Ark: the first is in these words, By which he condemned the world.

The most immediate and proper reference that this relative, which, can ha •… , is to the Ark. They are both of the same gender.

By the World metonymically are meant the Inhabitants thereof, and the greater part of them. So it is oft used, John. 12. 19.

Upon the fall of Adam, he and all his Posterity were deprived of that glorious Image wherein God first created man, and depraved with a most vicious and pernicious disposition: whereupon it is said, that the whole world lieth in wickedness (1 Joh. 5. 19.) And all except those whom Christ delivereth from this present evil world (Gal. 1. 4.) are counted to be of the world. Such were all those that lived at the time of the Flood, except they who entered into the Ark. Whereupon they are called the world of the ungodly, 2 Pet. 2. 9.

Noah is said to condemn these: The word is fitly translated, for it is a compound. The simple verb signifieth to judge, John. 7. 24, 51. This compound, by judging to condemn, Mat. 12. 41, 42. & 27. 3. Rom. 2. 1.

Noah is said to condemn the world by the Ark,

• 1. Because it was a visible prediction of the Flood: thereby they were foretold that such a judgment would fall out.
• 2. It shown that they worthily perished, in that they sought not to prevent that destruction which was threatened.
• 3. It was a demonstration that they were far unlike to Noah, in that they regarded not that whereabout he took so much pains.
• 4. Noah 's making of the Ark was a continual preaching; yea together with working upon the Ark, he did by word of mouth fore •… ell what would fall ou •… , 2 Pet. 2. 5.
• 5. The very Ark was a witness of their infidelity: so as they were condemned thereby.
• 6. It was an occasion of aggravating their unbelief: whereby they were the rather condemned.

Thus we see that means given for preservation, may prove means of destruction. As this proved true in Israel's passing through the Red Sea, Exod. 14. 16. and in their eating Quails, Num. 11. 33. and in sundry other temporal means: so also in spiritual means, as the Word, 2 Cor. 2. 16. the Sacrament, 1 Cor. 11. 29. yea Christ himself, Isa. 8. 14. 1 Pet. 2. 6, 7. Luk. 2. 34.

This ariseth from the corrupt and perverse disposition of men, who, Spiderlike, suck Vermin out of sweet Flowers, or rather turn the sweet juice of Flowers into poison.

This should be carefully heeded of us, who have means of salvation afforded unto us, that we may duly observe the proper end for which they are afforded, and make the best use that we can thereof.

This condemnation of the world teacheth us to come out of the world; and to abandon the fashion and course thereof, lest we perish with it. See more hereof, Chap. 13. v. 13. §. 133.

This is the rather to be observed, by reason of the extent of this word, World; which ever have been, still are, and ever will be the greater number. See Chap. •… . v. 10. §. 91.

The way to destruction is a broad way, Mat. 7. 13. and withal there are many by-ways: whereas there is only one way, and that a narrow one, encumbered with many difficulties, and so limited, as if we step out of it, we miss of life; but there are no bounds set to the way that leadeth to destruction, Judge. 21. 25. In this way everything is agreeable to nature, which is downhill: It hath always wind and tide with it. It is stretched out by applause, promotion, profit, pleasure, and other like temptations, which the Devil frameth according to the particular humors of men.

§. 33. Of Noah 's being Heir of the Righteousness by Faith.

THE other effect following upon Noah 's preparing the Ark, is thus set down, And became heir of the righteousness which is by faith. The first copulative particle, and, giveth evidence, that the two clauses joined thereby, have some agreement; and that is this general, that they are both effects of the same thing: yet in the kind of effect they much differ. The former was a great judgment upon the world: but this a great recompense to himself.

There was before a great reward mentioned of Noah 's faith in preparing the Ark; which was, the saving of his house. Here is a greater.

Every word in this clause carrieth much emphasis.

• 1. The copulative was noted before.
• 2. This verb, became, or was made, implieth, that the occasion of the reward was taken from this evidence of Faith that is here set down, at least occasion was thence taken of manifesting as much.
• 3. This dignity Heir, is no small one. It implieth a singular and an especial prerogative. Indeed Noah was the supreme Lord of the whole World, and his Sons heirs under him. There never was so absolute a Monarch since Adam 's time. It is said, that of the Sons of Noah the whole Earth was over •… ad, Gen. 19. 9. But here is intended a greater dignity; For

• 4. Righteousness was it whereof he was an Heir. Could the beauty and glory of righteousness be thoroughly discerned or conceived, it would be found to be (as indeed it is) the greatest dignity that a Creature can be advanced unto. It was man's chiefest excellency in his innocent estate: for it was the most principal part of God's image, in which man was at first created, Gen. 1. 27. That which is said of holiness •… , may be applied to righteousness, Chap. 3. v. 1. §. 7.

  To set out this dignity the more, the Apostle useth this word synechdochicaly, for that also which follows upon it, righteousness together with eternal life: So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness. It is called a crown of righteousness, 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints, Rev. 19. 8. Thus they are heirs of salvation. See Chap. 1. v. 14. §. 159, 160.

• 5. This righteousness is said to be by •… aith. It was not a righteousness which arose from himself, or inherent in himself: it was according to faith, or that righteousness which he attained by faith, and received from above. It was indeed the righteousness of Christ himself, whom he beheld in the Ark, that was a type of Christ. The Apostle excellently setteth out the righteousness of faith, and opposeth it to a man's own righteousness: He calleth it the righteousness of God. Rom. 10. 3. 6.

The righteousness which is by faith, is that which every Believer hath: and that whereunto he is fitted by faith; and that which cannot be had without faith.

All are so •… led and forever deprived of that inherent righteousness wherein God created Adam. God instead thereof makes his Elect, heirs of a far more excellent righteousness, the righteousness of God: and leaves it not in their power, to hold it, or let it go.

It is the righteousness of faith, for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith, Gal. 5. 5.

§. 34. Of the Resolution of Heb. 11, 7.

IN this text is a commendation of Noah 's Faith. Hereof are two parts.

• 1. An evidence of his Faith.
• 2. A recompense thereof.

In the Evidence, two things are to be considered.

• 1. The Ground of his Faith.
• 2. The Fruits thereof.

The Grounds are of two sorts; one concerning God, another concerning himself.

In that which concerned God, three things are noted.

• 1. A charge of God, being warned of God.
• 2. The subject of that charge, things not seen.
• 3. The limitation thereof, as yet.

The other kind of ground concerning himself, was an holy fear, moved with fear.

The Fruit of his faith was in general his obedience to God. This is set out by an act, he prepared an Ark. Here we may distinguish

The act, prepared: and the object, an Ark.

This effect is amplified two ways.

• 1. By the advantage he brought to himself.
• 2. By the damage that followed thereupon to others.

The advantage is propounded in this word, saving: and amplified by the extent thereof, his House.

The damage to others is set forth,

• 1. By the kind of it, in this word, condemned.
• 2. The persons condemned, under this word, the World.

The recompense of his Faith is a great prerogative. Wherein we have,

• 1. The kind of it, Heir.
• 2. The excellency of it. This is,
  • 1. Propounded, in this word, Righteousness.
  • 2. Expounded, in this phrase, which is by Faith.

§. 35. Of Observations gathered out of Heb. 11. 7.

I. Justifying Faith manifesteth itself in temporal matters. This Faith here spoken of was a justifying Faith: yet it was exercised about a corporal preservation. See §. 26.

II. A good name is to be made good. That is, he that hath a good name, must answerably carry himself. Noah signified rest, and he was a man that procured rest. See §. 26.

III. God foretold the Deluge that came upon the old World. This word, warned, intends as much. See §. 27.

IV. God's warning is a sufficient ground for attempting anything. This was Noah 's ground. See §. 27.

V. Faith is exercised about things not seen. In such things was Noah 's faith exercised. See §. 27.

VI. Future visible things are not seen till they be accomplished. This is implied under this clause, as yet. See §. 27.

VII. Faith works a reverend respect towards God, This is that fear that is here set down as a fruit of Noah 's faith. See §. 28.

VIII. Fear of God works obedience to God. Noah by his fear of God was moved to do that which God warned him of. See §. 28.

IX. Means for safety are before hand to be prepared. So did Noah here. See §. 29.

X. God useth means for accomplishing his purpose. It was God's purpose to preserve Noah, and some of all living Creatures on earth, when he brought a general Deluge: and thereupon appointed an Ark, which was a fit means for that purpose. See §. 30.

XI. Extraordinary cases require extraordinary means. The preservation of Noah and other Creatures from the Deluge, was an extraordinary case; therefore the Ark, which was an extraordinary means, was prepared. See §. 30.

XII. God can make means of temporal preservation means also of eternal salsalvation. The Ark, which preserved them from the Deluge, was a Sacrament, to seal up their redemption by Christ. See §. 30.

XIII. Faith is manifested by obedience. Noah 's preparing the Ark upon God's warning, was an act of obedience. He did it by faith. See §. 27.

XIV. Believers may do what they see fit for the preservation of their lives. This was one end of Noah 's preparing the Ark. See §. 31.

XV. A Governors care must extend to the preservation of his house. So did Noah 's. See §. 31.

XVI. Believers are a blessing to those that belong unto them. Noah's •… oushold that entered into the Ark, did partake of that blessing through his faith. See §. 31.

XVII. Such as belong to believers may miss of their blessing. So did all the rest of Noah 's house that entered not into the Ark. See §. 31.

XVIII. Most men are prone to reject means for their good. So did the Old World refuse to enter into the Ark. See §. 32.

XIX. Saints are Heirs. That which is here noted of Noah, is true of all S •… 's.

XX. Righteous deeds are a condemnation of the wicked. Thus Noah condemned the World. See §. 32.

XXI. Means of preservation may bring destruction. The waters that did bear up the Ark, and them that were in it, destroyed the rest of the Creatures on earth. See §. 32.

XXII. The inheritance of Saints is righteousness.

XXIII. The righteousness proper to Saints is by faith. Both these are here plainly expressed of Noah 's righteousness. See §. 33.

§. 36. Of Abraham, his Faith, and Calling.

THE fourth Worthy produced for proof of the vigor of Faith, is Abraham.

The proof of his Faith is more largely set out by the Apostle than the Faith of any other of the Worthies, for it continueth to the end of the nineteenth 〈◊〉 ; Only two verses are inserted, viz. the eleventh and twelfth, concerning Sa •… ahs faith: which also tends to the amplification of Abraham's.

As the Faith of others before mentioned, so Abraham's was a true justifying Faith, as is evident by the Apostle's explanation thereof, Rom. 4. 1, 2, &c. Gal. 3. 6. Though instances of sundry temporal things be brought in as evidences of his Faith, yet many of them were types of spiritual and heavenly matters, v. 10. 16. and withal the temporal things noted were appendices to spiritual and heavenly.

Of the notation of Abraham 's name, of the dignity of his person, and excellency of his faith, see Chap. 6. v. 13. §. 91, 92, 93, 94.

The first particular that the Apostle setteth down, is the warrant which Abraham had to do what he did, thus expressed, when he was called, or word for word, being called.

This is the same word that is used Chap. 5. v. 4. §. 20. It implieth a manifestation of God's pleasure, namely, that it was his will that Abraham 〈◊〉 do that which is here said to be done by him. For it is thus in the 〈◊〉 , The Lord said unto Abraham, Get thee out of thy Country, &c. Gen. 12▪ 1. Act. 7. 2, 3. Under this word is comprised a clear manifestation of God's mind to him, as if by name he had called him. Of the divers ways of God's revealing his will, see Chap. 1. v. 1. §. 11.

Hereby Abraham shown, that God's will was his rule, as was before no •… ed of Noah, §. 27.

This particle, called, is in Greek set immediately before this noun, 〈◊〉 . Hence many Expositors, both ancient and modern, refer it to 〈◊〉 himself, and thus translate it, By saith he which is called Abraham obeyed. So the Rhemists in imitation of their Vulgar Latin. Thus this par •… iciple is but as a complement, which may well be left out. Besides, if we strictly consider circumstances, we shall find that he was not then called Abraham; that name wa •… given unto him four and twenty years after this which is here set down, Gen. 17. 5.

Our English hath so set the words, as the true sense is clearly manifested thereby; namely, that the reason of Abraham 's leaving his Country, was God's calling him out of it.

Have Papists this warrant for their pilgrimages to the place where the Temple of Jerusalem was? or the Sepulcher of our Savior? or to Rome to visit the Pope? or to the Lady at Loretto, or at Hails? or other like places where they conceive Saints Relics to be? or to their Shrines, here and there set up?

§. 37. Of obeying God's call.

THat whereunto Abraham was called, was, to go out into a place. In the Greek the verb obeyed, is put before this act of [ b ] going out, thus, Abraham obeyed to go out into a place.

By that placing of the Greek words it may be thought that Abraham 's going out hath reference to his obedience: but as our English have placed the words, that act of going out hath 〈◊〉 to God's calling him.

Both tend to the same end: for God called him to go out; and he obeying to go out, thereby showeth that God called him thereunto, as is set down, Gen. 12. 1.

Obj. His Father Terah took him, Gen. 11. 31. How then did he obey upon God's call?

Answ. One reason doth not simply cross another; for many reasons may concur to enforce one and the same point. God's call was the first and principal moving cause: Terah's taking him was the instrumental means.

2. Obj. God's call was after Terah's death, so as it was also after he was 〈◊〉 out, Gen. 11. 32. & 12. 1.

Answ. Though mention be made of God's call after Terah's death, yet was it before. Our English Translators have well turned the word of calling into the preterpluperfect tense, thus, The Lord had said unto Abraham, Gen. 12. 1. which well might be 〈◊〉 Terah's death. Hereupon Stephen thus expresseth it, 〈◊〉 appeared unto Abraham, when he was in Mesopotamia, before he dwelt in 〈◊〉 , and said unto him, Get thee out of thy Country, Act. 7. 2, 3.

Thus t •… erefore conceive the order of Abraham 's departure.

• 1. God speaks to Abraham to go out.
• 2. Abraham telleth his Father Terah thereof.
• 3. His Father takes him with oth •… rs to go out.
• 4. In their Journey Terah resteth, and dieth at Charron.
• 5. Abraham goeth thence to Canaan.

Thus the first ground of all was God's call. This was it to which Abraham yielded obedience.

The word, obeyed, is a compound, and properly signifieth to hearken and yield to a thing; or to yield to that which he heareth. Hereof see Chap. 5. 〈◊〉 . 8. §. 48.

This giveth a further evidence that Faith worketh obedience. That which he obeyed is thus set down, to go out into a place. Here is no particular place set down, for it is in the end of this verse said, that he knew not whither he 〈◊〉 .

This obedience was a simple obedience, merely upon the manifestation of God's will; he could not tell whether it were a better or a worse place than that 〈◊〉 of which he went.

Such ought our obedience to be to God's call, and to any manifestation of 〈◊〉 will: it must be a simple obedience in subjection to God's will, without enquiring after the reason thereof, or without objecting any scruples or difficulties against it. Such was Noah 's faith. (See §. 27.) We must in this case do as 〈◊〉 men, who have skillful and faithful guides, They follow their guide, though they cannot see the way where they go. Much more we may, and must follow God, and his call.

§. 38. Of the place out of which Abraham was called.

THE word translated go out, is a compound; whereof see Chap. 3. v. 16. §. 163. It here implieth an utter leaving, and departing from, a t •… ing.

Here are two terms intended: One from which he departed; The other to which.

The former is said to be his own Country and his Kindred, Act. 7. 3.

The other was a place that he knew not.

It could not but seem to him an hard matter to leave the place of his nativity, and as it is probable, a place wherein he had a fair inheritance: But God oft calls 〈◊〉 to leave the dearest outward things that they have. He called his Disciples 〈◊〉 leave their Father and their calling, Matth. 4. 21. He called Levi from the 〈◊〉 of custom, Matth. 8. 9.

This he doth to try whether they respect him and his will, more than external things, John. 21. 15. He that prefer •… eth anything before God, is not worthy of God, Matth. 10. 37.

Let us herein show ourselves to be of Abraham 's faith, ready to let go anything upon God's call.

One special reason of God's calling Abraham out of his own Country, may be gathered from Josh. 24. 2. where it is said, that the Fathers of Abraham saved other God's: So as God hereby called him from an Idolatrous place, le •… t be should be infected therewith. Herein we have an instance that Idolaters •… nd Idolatrous places must be left.

The very notation of the word, Idolatry, giveth sufficient ground of abandoning communion with Idolaters.

This word, Idolatry, is taken from the Latin, and the Latin from the Greek, which is a compound of two nouns. One signifieth an Idol, the other service.

The former is again compounder of a substantive that signifieth a show, a fantasy, a ghost, or, as the Vulgar speak, an Hobgoblin: and an adjective that signifieth whole, or every whit, or nothing but. So as Idol is but a meet show: an Idol is nothing.

The latter, which is service, from a verb ( to serve ) which hath a notation from an increasing particle, and a verb that signifieth to [ f] fear or tremble. This notation setteth out an Idolater in his proper colors. He is kept in a we by that which is indeed nothing: only a mere show and phant •… sie.

The Lord who meant to make Abraham a Root out of which his Church should sprout and grow, would not suffer him to be in danger of Idolatry. Idolatry, in reference to that relation which is between God and Professers, 〈◊〉 〈◊〉 most heinous and hateful sin. God to them is an Husband, John. 31. 32. 〈◊〉 latry is a spiritual Adultery, Ezek. 23. 37. Adultery breaks the b •… nd of Wedlock, and gives cause of Divorce, Ier. 3. 8. On this ground Ammi is called Lo-ammi, Hos. 1. 9. They who were the People of God in profession, are accounted no People.

§. 39. Of gaining by following God's call.

THE place whither Abraham was to go, is thus described, which he 〈◊〉 after receive for an inheritance. The Land here meant was the Land of Canaan, the fertilest Land in all the World, and every way fittest for habitation.

It is said, that he should receive. This hath reference to the giving of a thing: for receiving and giving are relates. See Chap. 4. v. 16. §. 96. In general, it implieth, that such as yield to God's call, shall lose nothing thereby. Moses, who refused the honors of Egypt, was made Ruler of the People of God, Act. 7. 35. Christ expressly saith, that he that forsaketh anything for his sake, shall receive an hundred fold in this world, and in the world to come everlasting life, Mar. 10. 29, 30.

This is sufficient to move us to trust to the Divine Providence in every 〈◊〉 whereunto we shall thereby be called. This is more to be trusted unto than all the treasures of the world, or all that men can do. Earthly treasures may be exhausted, men's purposes may be frustrated, but God's counsel and will shall stand.

That which he was to receive, was not a present possession: for here is a word that sets out the time future thus, he should after. This is the interpretation of one Greek word, and intendeth the time to come: so as Faith believes things future. Things to come are to Faith as present. Hereby is confirmed that part of the description of Faith, that saith, Faith is the substance of things hoped for: Which are things to come, v. 1. §. 3.

§. 40. Of promises accomplished in men's Posterity.

IT is added, that Abraham should receive that place to which he went, for an inheritance.

Of this word, inheritance, and of sundry instructions, and directions thence arising, see Chap. 1. v. 14. §. 160, 162.

An Inheritance intendeth a perpetual right to a thing, and that generation after generation, from Parents to Children. By God's Law an Inheritance was not to be removed from one Stock to another, Numb. 36. 7, &c. This was the reason why Naboth would not part with his Inheritance, though his Sovereign would have purchased it of him, 1 King. 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his Children's Children, Prov. 13. 22,

The Scripture testifieth, that God gave no Inheritance to Abraham in 〈◊〉 , no not so much as to set his foot on, Act. 7. 5. This therefore hath reference to his Posterity, in whom this was accomplished: but a long while after he went out of his Country, even almost five hundred years, when Joshua divided the Land among them, Josh. 13. 7. So as God's promise may be accomplished in a man's posterity. It was given as a sign in the days of Ahaz, that a Virgi •… should conceive, and bear a Son, Isa. 7. 14. But it was not accomplished 〈◊〉 about seven hundred years after.

God is the Lord of times, and seasons, and hath them in his own power, Act. 1. 7. And in his unsearchable wisdom can, and doth choose the fittest time for accomplishing every purpose, Eccles. 3. 1. The time wherein the great promise was accomplished, is in this respect styled the fullness of time, Gal, 4. 4.

We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished; even these, and such like.

• 1. The recalling of the rejected Jews, Rom. 11. 26.
• 2. The bringing in of the fullness of the Gentiles, Rom. 11. 25.
• 3. The destruction of Antichrist, 2 Thess. 2. 8.
• 4. The perfection of the Church, Eph. 5. 27.
• 5. The resurrection of the body, John. 5. 29.
• 6. Mansion places provided by Christ, John. 14. 3.
• 7. A Kingdom, Luke 12. 32.

The accomplishment of these, and other like promises, we must believe, pray for, wait for, and persevere in all these, either till they be accomplished, or so long as we live. Though they tarry, wait, Hah. 2. 3. He that believeth, maketh not baste, Isa. 28. 16.

§. 41. Of the kind of Abraham 's obedience.

THE obedience which Abraham yielded to God's call, is set down in the very word that was used in the call. God called him to go out, and he went out.

Hereby it is evidenced, that true obedience is ordered according to the rule thereof, which is God Word. Compare the charge that was given about making the Tabernacle, and the appurtenances, Exod. 25, &c. with the execution of that charge, Exod. 36, &c. and you will find their obedience answerable to the rule. This doth God expressly conjoin, Exod. 25. 40. Hereof see more, Chap. 8. v. 5. §. 17.

To commend Abraham 's obedience the more, this clause is added, not knowing whither he went.

It is probable, that before Abraham came out of his Country, God directed him to no particular place, nor made him any promise: but only bid him go out, and that the more to try the truth of his faith, and the extent of his obed •… ence. Thus, when he bid Abraham to offer his Sun for a burnt-offering, he did not tell him how he would provide another Offering, after he had laid his 〈◊〉 upon the Altar ready to be sacrificed, merely to try his faith. See more •… ereof in the end of §. 37.

§. 42. Of Abraham 's continuing where God called him.

ABraham 's obedience to God's call is yet further amplified by continuing in a strange Land. He speaketh of the same Faith that he did before, and s •… tteth out a continued vigor thereof. It moved Abraham not only once to love his Country, but though he were a long time in a place unknown, where he had no settled habitation, yet he repented not of his coming out of his Country, nor thought of returning to it again, as his Children in the Wilderness did think of returning to Egypt again, Numb. 14. 4. But continued in a strange Country all his days.

The verb translated sojourned, is a compound. The root is a noun, which signifieth an House. The simple verb signifieth to dwell, 1 Cor. 7. 12. This compound signifieth to abide in a place. The word in my text importeth two things.

• 1. A being in a strange Land, and translated to be a Stranger, thus, Art thou only a Stranger? Luk. 24. 18.
• 2. An abiding or tanying in a place. In this respect the noun that is thence derived, is thus translated, When they dwelt as Strangers: And thus, so •… ourning, 1 Pet. 1. 17. And another noun from the same verb, which is translated One that sojourneth, and a Stranger, Act. 7. 6, 29. It signifieth one that is settled in a strange Land.

Grammarians do put this difference betwixt two words compounded with different prepositions, but the same verb. The former signifieth to pass from one place to another; The latter to abide in a place: Both these significations are here intended.

In reference to the former, the Land where he was is styled a strange Land; he had not been trained up there all his days, but was removed from another Land to that.

In relation to the latter, he is said to dwell there.

This effect of Faith, that he sojourned, and continued to dwell in the place whither God called him, giveth instance, that Faith maketh men hold out. In this respect we are said by Faith to wait, Gal. 5. 5. Faith is said to overcome, 1 John. 5. 4. By Faith men inherit the promise, Heb. 6. 12. By Faith we are saved, Eph. 2. 8.

This is the best evidence of a true and sound Faith that can be given. Hereof see more, Chap. 10. v. 38. §. 146. Unbelief draws from God, Chap. 3. v. 12. §. 128, 129.

§. 43. Of the Land of Promise.

THE place where Abraham abode, is styled the Land of promise, Of the word translated promise, see Chap. 4. v. 1. §. 6. It is called the Land of promise, because it was promised to Abraham and his Posterity, G •… e. 13. 15. There is an emphasis in this Hebraism Land of promise; It implieth more than if he had said, a promised Land. For the phrase is exclusive, and implieth, that of all the Countries of the World, this especially was promised: and thereupon carrieth this title, a Land of promise; As a man of was, a man of might, men excellent and eminent therein.

This being added to the aforesaid effect of Faith, showeth, that God's promise puts vigor to Faith. He did the rather abide in that Land, because God had promised to give it him. Moses doth often inculcate God's promise, to quicken the faith of the Israelites, Deut. 6. 3. & 15. 6, 8. Josh. 23. 5.

God's promise being the ground of faith (as hath been proved, Chap. 6. v. 96.) it must nourish and strengthen the same.

This may inform us in one special reason of Faiths fainting, which is forgetfulness of God's promise, Heb. 12. 5. Psal. 116. 11. If the Oil fail, the Lamp cannot give light.

God's promises are hereupon seriously and frequently to be meditated upon, that our Faith may continue and increase.

The emphasis of this phrase, the Land of promise, implieth, that God's provision is for the best. Though he called Abraham out of one Land, yet he brought him unto another, which for excellency sake was styled the Land of promise.

§. 44. Of Abraham 's abiding in a strange Land.

THE aforesaid Land of promise is also called a strange Country.

This n •… un, Country, is not in the Greek. For this adjective, strange, hath reference to the former substantive, Land; and both these words, strange Land, are joined together, Act. 7. 9. But Land and Country set forth one and the same thing. So as the true sense is rendered in our English.

The adjective translated strange, is the same that is turned others (Chap. 9. v. 25. §. 127. See there.)

That which is strange to one, is not his own. And he that is in a place which is not his own, is in a place strange to him: yea such as are not free of a place, and thereupon have no right thereto, are Strangers, Mat. 17. 25.

The Land or Country here intended, is called strange, in a double respect.

• 1. In reference to the Land of his nativity whence he came; For herein he had never been before: So as for the present it was strange to Abraham.
• 2. In reference to that possession which his Posterity had thereof in and after I •… huah 's time. Abraham himself, and his Son, and Grandson, abode therein, but not as in their own Inheritance: For they sojourned among the People of the Land, who then were the proper Inhabitants thereof.

This particle As, doth much qualify that epithet, strange. He doth not simply say, A strange Land, but As a strange Land: It was strange upon the grounds before mentioned; yet because he had a promise of it, and his Posterity had the actual possession of it, it was but As a strange one. He had a true •… ght unto it, which was the gift of the great Possessor of Heaven and Earth, who hath all Lands to dispose as it pleaseth him.

Thus are we that believe on Christ, As Strangers in this world; and the places of our abode are as a strange Land to us: yet have we a good right to that which God by his providence bestows upon us.

It is further said, that Abraham dwelt there: The word translated dwelt, is a compound of the same simple verb, that was before translated so •… ed, §. 4. but with another preposition, which intends an abiding in a place, and is fitly translated, dwelt.

Though that particle As, having reference to God's promise, doth much qualify the matter, yet the Country being to Abraham himself, and that all his ca •… es, a strange Country, he could not but meet with many difficulties; at least he might fear many dangers, in regard of the Inhabitants of the Land where he then dwelt. Yet his Faith passed over all. For Faith overcomes all difficulties: and the History giveth instance of many that he met withal, whereby he was forced twice in a kind to deny his Wife, at least to dissemble her; both among the Egyptians, Gen. 12. 14, &c. and also among the Philistines, Gen. 20. 2, &c. He was also forced to arm all that were able in his House, and to get others to join with him, for rescuing of Lot. But in all these difficulties, his eye was on God that had promised that Land, and so his Faith remained in •… cible.

§. 45. Of Abraham 's abiding in Tents.

THE Mansion-places wherein Abraham is said to dwell, are here styled Tabernacles; As in our English, so in the Greek, the same word is here used that was used before, Chap. 8. v. 2. §. 5. There see the meaning of the word.

We usually call the Mansions which are here styled, Tabernacles, Tents. They are made of Cloth stretched out, and held up with poles, and fastened with cords and pins to the ground, so as they may be soon set up, soon taken down, and easi •… y removed from place to place.

In these Abraham and such as belonged to him dwelt, on these grounds.

• 1. They had no present Inheritance, whereon to build Houses.
• 2. They had no assurance of long tarrying in one place. For Abraham first came out of Ur in Chaldea to Haran; from Haran he went to Canaan; from Canaan to Egypt; from Egypt to Canaan again; from Canaan to Gerar of the Philist •… ns; and in Canaan he oft removed from place to place; as from Shechem to Bethel; thence to Mamre; after that to Beersheba, to Hebron, and to other places. In regard of the many and sundry places whither he removed, it is said, that Abram journeyed in going and journeying (Gen. 12. 9.) that is, he was ever and anon journeying from one place to another. There was therefore a kind of necessity of his dwelling in Tents, and he was well content therewith; for Believers in this world are content with any condition wherein God in this world shall set them. The like might be instanced in the other Patriarchs, in Moses, David, and sundry others. Pertinent to this purpose is this profession of the Apostle, I have learned in whatsoever state I am, therewith to be •… tented, &c. Phil. 4. 12, 13. Of Contentedness, see Chap. 13. v. 5. §. 62.

  This kind of habitation shown that they were as Pilgrims, which is more expressly set down hereafter, v. 13.

§. 46. Of Abraham 's sojourning with Isaac and Jacob.

FOR further confirmation of Abraham 's continuing in that strange Land, this clause is added, with Isaac and Jacob. This hath reference to his dwelling in Tabernacles. The phrase may be extended to the •… aith, as of Abraham, so also of Isaac and Jacob.

In the former respect it showeth, that Abraham continued to dwell in th •… t strange Land, till Isaac and Jacob were both born. Thus the preposition 〈◊〉 , having reference to dwelling (as if he had said, dwelt with Isaac and Iac •… b ) implieth a long co-habitation, which was an hundred years. This thus appears. Abraham was 75 years old when he came first to Canaan, Gen. 12. 4. Isaac was born when he was an hundred years old, Gen. 21. 5. 60 years after was Jacob born, Gen. 25. 26. Abraham died when he was an hundred and seventy five years old, Gen. 25. 7. Thus Jacob was 15 years old when his Grandfather Abraham died. It is probable, that so long as Abraham lived, Isaac and Jacob were of his Family. It is expressly said, that Isaac brought Rebekah into the Tent of Sarah his Mother, Gen. 24. 67.

Again, the foresaid preposition, with, may have reference to the mind and disposition of Isaac and Jacob: In that they did as Abraham their Father; he dwelt in Tents all his days, and so did they. Thus is this preposition, with, used in other Authors.

In this latter sense it implieth, that Abraham so well instructed his Son and Grandson, as they were content to dwell as he did: and withal it giveth a proof of the faith of Isaac and Jacob, who lived their days in Tents.

As a ground and reason of their dwelling in this strange Land, the last clause is added, Heirs with him of the same promise. This is to be taken in the largest extent that may be, in reference to Abraham.

Abraham was an Hei •… ; So were they. Therefore they are called co-heirs, or joint-heirs. For this phrase, Heirs with him, is the interpretation of one Greek word. Of the word, Heirs, see Chap. 1. v. 14. §. 160.

The ground that Abraham had for that prerogative, namely, God's promise, they also had. For it is expressly said, The same promise, or as the emphasis of the Greek articles imply, the very same promise. Of the promise made to Abraham, read Gen. 12. 2, 3, 7. Of the like promise to Isaac, read Gen. 26. 3. and of the same to Jacob, read Gen. 28. 13, 14.

Of this phrase, Heirs of promise, see Chap. 6. v. 17. §. 133.

§. 47. Of the City which Abraham looked for.

IN this verse is declared a recompense, which Abraham by faith expected. The first particle, F •… r, showeth, that it is a reason of his abiding all his days in a strange Land, even because he looked for a better place.

The verb translated looked for, is a compound. Of the composition and signification thereof, see Chap. 10. v. 27. §. 96. It implieth, as an hope of attaining a thing, so a willingness to tarry and wait for it. It is applied to Christ's looking for the utter overthrow of all his Enemies, Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World, 1 Pet. 3. 20.

Thus it appears that Faith made Abraham wait for that which he saw not, but hoped for. Thus it is a proof of the description of Faith, 〈◊〉 . 1. §. 3.

That which he looked for, was a City. Of a City, see Chap. 13. v. 14. §. 138. A City is commonly taken for a distinct place compassed about with Walls, and so importeth a place of safety and security. Besides, Cities use to have many privileges, for the benefit of those that appertain thereunto: which makes many desire to be free thereof. It is here metaphorically used; and 〈◊〉 we should straiten the place intended thereby too narrowly, that which Abraham looked for is called a Country, and expressly said to be an heavenly Country, 〈◊〉 . 16. so as by this City, Heaven itself is meant. Canaan also, which was that Country, was a type of Heaven.

Heaven is styled a City, to set out the excellency and benefits thereof.

There is a •… it resemblance betwixt Heaven and a City in these and other like respects.

• 1. A City is a place of safety. It useth to be compassed with Walls and Gates, 〈◊〉 . 3. 1, &c. In time of invasions by Enemies, thither will Subjects fly, 〈◊〉 Ier. 35. 11. No place more safe than Heaven.
• 2. A City is compact of many Habitations: so Heaven, John. 14. 2.
• 3. A City hath sundry degrees of persons appertaining unto it, as Magistrates, Off •… cers of sundry sorts, and Commoners: so in Heaven is God the Father, Son, and Holy Ghost, Angels and Saints.
• 4. In a City useth to be all manner of provision, and other useful commodities: so in Heaven, nothing is there wanting that is needful and useful.