Commentary on Hebrews

§. 243. Of Faith enabling Saints to bear sore trials.

IN the two verses immediately before this, and former part of this verse, the Apostle hath noted ten distinct rare acts, whereby the vigor of the Faith of God's ancient Worthies was manifested. Here he beginneth to add great sufferings, whereby a like vigor is demonstrated. They are ten in number, but may be drawn to three heads.

• 1. Of such as were Professors.
• 2. Of such as were Martyrs.
• 3. Of such as were Confessors.

Of the first rank five particulars are mentioned. The first is thus expressed, And others were tortured, &c.

This copulative and, is in Greek but, which being joined with this distributive particle, others, implieth, that howsoever some may be enabled unto worthy exploits, yet God calls others to sore sufferings, and that Faith is exercised and manifested in the one as well as in the other. For Faith enables to endure as well as to do, and the excellency of this grace doth shine forth as much in the one, as in the other. For this phrase through Faith, (verse. 33.) must be extended to all the particulars following, to verse. 39. I cannot produce greater instances to prove the point, than are here set down by our Apostle. They show to what trials Saints are subject, (hereof see the whole Armor of God, on Eph. 6. 15. §. 12.) and how Faith enables to pass through all.

Faith persuades the Soul of such principles as are sufficient to support it in the greatest trials, even such as these:

• 1. God is our Father.
• 2. God ordereth our estate.
• 3. All our enemies can do no more than what our Father permits.
• 4. Our Father is with us in our greatest trial, even in fire and water, Isa. 43. 2.
• 5. Our Father knoweth the greatness of our pressures.
• 6. He is not ignorant of our strength, or weakness.
• 7. He can lighten the burden.
• 8. He can give us sufficient strength to bear it.
• 9. He will not suffer us to be tempted, above that we are able to bear.
• 10. He will with the temptation make a way to escape, 1 Cor. 10. 13.
• 11. He will make all things work together for our good, Rom. 8. 28.

§. 244. Of the Apostles quoting things out of human Authors.

THe particular instances wherein, and whereby the trials of the Saints are exemplified, are such as are not registered in any part of the Old Testament 〈◊〉 hereupon some infer, that the trials of Christians for the Gospel are here intended. But that is not probable: for

• 1. This Epistle was written by an Apostle that lived in Christ's time, see Chap. 2. verse. 3. §. 27.
• 2. It is said of all those that were brought to these trials, that they received not the promises, verse. 39. namely, the promise of Christ exhibited, and of the full Revelation of the Gospel by Christ.

If they, which received not the promises, endured so much, what should not we endure?

It is more than problable, that the Apostle doth in the suffering of Saints, set down in this, and the verses following, aim at the persecutions of the Church, after the Jews return from the Babylonish captivity.

Quest. How could the Apostle come to the knowledge of them?

Answ. He might have them, either out of human records, or from traditions conveyed from Fathers to Children, age after age. So had Paul the express names of Jannes and Jambres, 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses, and the Prophesy of Enoch, 〈◊〉 verse. 9. 14. and our Apostle this of Moses, that he said, I fear and quake, Heb. 12. 21.

Quest. Doth not this make human records as authentic as sacred Scripture? and Traditions equal to the written word?

Answ. In no wise. For though in human records, there may be and are ma •… truths, yet we cannot absolutely rest upon them, because there may be falsehood in them: but sacred Scripture is the word of truth, Jam. 1. 18. Yea, truth itself, Joh. 17. 17. and that in three respects.

• 1. In regard of the Author, who is the God of truth, ( Psal. 31. 5.) from whom nothing but truth can come. He cannot lie, Tit. 1. 2.
• 2. In regard of the matter: there is nothing but truth in it, no falsehood, no 〈◊〉 , no uncertainty, Psal. 19. 8.
• 3. In regard of the effect: it persuades a man of the truth revealed in it. So 〈◊〉 what God's word revealeth, may safely, and ought to be confidently believed. It is not so with human writings.

Quest. Why then doth the Apostle produce matters to be believed out of human writings.

Answ. The holy Ghost so assisted the Apostles, as they were able to discern betwixt truth and falsehood: so as what they took out of human Writers was without question most true, and by their quoting the same, they have made them authentic.

The like may be said of those Testimonies, which the Apostle quoted out of Heathen Poets, as Aratus, Act. 17. 28. Menander, 1 Cor. 15. 33. Epimenides, Tit. 1. 12. The Apostles quoting these, hath now made them to be sacred. Thus can none do but they who have such a spirit.

The same judgment is to be given of Traditions. Apostles by the immediate assistance of God's spirit could judge what Traditions were true and Divine: but we cannot. It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture, 2 Tim. 3. 15. &c.

Some say that those stories, whereunto our Apostle hath here relation, might be part of Canonical Scripture, but now lost.

Answ. That conceit, that part of the Canonical Scripture is lost, is not to be admitted: For,

• 1. It impeacheth that Scripture which we have of imperfection, or else that which is lost of needlessness.
• 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost.
• 3. It layeth a blemish on the fidelity of the Church, which is the pillar of truth.
• 4. It takes away some means of our learning, and grounds of our comfort and hope. For whatsoever things were written aforetime, were written for our learning, &c. Rom. 15. 4.

As for the instances given of books of Scripture lost, they are either of politick records and Chronicles, as 1 King. 14. 19. or of Phylosophical discourses, 1 King. 4. 33. or of such books as are yet extant, but under other titles, as Chr. 29. 29.

§. 245. Of Professors torments.

THE first particular pressure wherewith Saints of old hath their Faith tried, is thus set down: were tortured, not accepting deliverance, that they night obtain a better resurrection. The pressure itself is in this word tortured. The other words are an amplification thereof.

The Greek word translated tortured, signifieth to stretch out: or to beat with bats. The root from whence it is derived, signifieth to beat: thence a noun which signifieth a bat, or a staff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff: and used to be beaten upon with drum-sticks. In reference hereunto, a rack, whereon men's bodies use to be stretched, and whereon, being so stretched they were wont to be beaten; such a rack I say, or instrument of torture was called by the same name that a drum is, and they who are so rackit and beaten, were said to be stre •… cht, and beaten as a drum, or to be drummed. Thereupon our former English translators thus turned this word were racked: but our last translators taking the word more generally turned it thus, were tortured: so as here is a double trope.

• 1. A Metaphor taken from stretching and beating a drum.
• 2. A Synecdo •… h, a particular kind of torment being put for any kind. It is probable that the Apostle here hath some reference to the sufferings of Saints, registered in the book of Maccabees, for the torment whereunto Eleazar was put, is expressed under a Greek word that ordinarily signifieth a drum, but is their translated torment, 2 Mach. 6. 19, 28. Yea, it is said that Eliazar might have been delivered, and would not, verse. 22. 30. It is also noted of a Mother and her seven Sons, that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again, 2 〈◊〉 . 7. 14, 29.

This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake. It is said of Joseph that they hurt his feet with fetters, Psal. 105. 18. True it is that he was so dealt withal upon a false accusation, and upon suspicion of violence offered to his Mistress: but if his fear of God had not kept him from committing folly with his Mistress, he had escaped that torment: Jeremiah was apparently east into a Dungion, where he sunk in the mire for his faithfulness in delivering the word of the Lord, Ier. 38. 6. upon the same ground Michaiah was cast into prison, and fed with bread of affliction, and with water of affliction, 1 King. 22. 27. Job also was miserably tormented even for his integrities sake, Job 2. 3. &c. The things, which Christ endured and his Apostles, and all sorts of Martyrs after their time, give further proof hereunto, see §. 255.

• 1. For the more through trial of his Champions: that their courage, faith, patience, and other graces might be the more manifest.
• 2. To sea •… up that truth which they profess more firmly.
• 3. To establish other professors.
• 4. To give them some sensible evidence of what Christ endured for them.
• 5. To make them the better to conceive the torments of Hell, for if they whom God loves, and whom in love he suffereth to endure what they endure, be grievously tortured, what may we think of those torments, which God in wrath inflicteth upon those whom he hateth.

2. Satan and his instruments inflict such torments on professors of the truth in malice. Their delight is in cruelty: and they have mischievous ends: which are to discourage professors, to draw them from their holy profession, and •… o triumph over them.

• 1. This teacheth professors well to weigh what their profession may cost them; what they may undergo and endure for it. This is it which Christ adviseth his unto, Luke 14. 27, 28, &c.
• 2. In that an holy profession may bring on it such torment, it becomes professors to take unto themselves an invincible courage: and resolve to endure whatsoever by man, or Devil can be inflicted. A full resolution in this case is of singular use.

§. 246. Of suffering willingly.

THE amplification of believers enduring the foresaid torment is set out two ways.

• 1. By the man •… er of their suffering, not accepting deliverance.
• 2. By the end which they aimed at, a better resurrection.

Of the Greek word translated, accepting, See Chap. 10. v. 34. §. 129. Of the other word translated deliverance, See Chap. 9. v. 13. §. 89.

This phrase of not accepting deliverance, hath reference to their persecutors, offering them freedom from those torments, in case they would renounce their profession ( Macc. 6. 21. &c. and 7. 24. &c. which offer on such condition they would not accept: so as this phrase, they accepted not, is not simply to be taken, but relatively to such terms as thy could no way approve. This deliverance in this place is taken for setting one free from torment intended.

The whole phrase in general implieth, that true Professors willingly endure 〈◊〉 for their professions sake: they are not as Bears hailed to the stake: and brought per force, to endure the baiting, biting, and tearing of 〈◊〉 dogs: •… ut willingly yield. In another kind of suffering, it is said of Moses, that he re •… honors, and chose to suffer affliction, v. 24, 25. §. 136, 137. It is in this respect said of Aquila, and Priscilla, that they laid down their necks. Rom. 16. 4. which implieth a voluntary yielding to suffer: so doth this phrase, I am rea •… to dy for the Name of the Lord Jesus. Acts 21. 13.

They discern much good and great advantage, to accrue by their sufferings, and that.

• 1. To God, whose glory in having such servants, is set out. 1 Pet. 4. 14.
• 2. To the Truth, which is maintained and ratified thereby. Phil. 1. 17.
• 3. To other Professors who are encouraged, and emboldened thereby, Phil. 1. 14.
• 4. To succeeding ages, whose ground of Faith, being by their Predecessors left sealed unto them, they are made more confident in standing to it. Hence arose this Christian Proverb, The blood of Martyrs is the seed of the Church.
• 5. In reference to enemies, who cannot be but much daun •… ed, and disappointed hereby.
• 6. To themselves, whose present joy and comfort is the more abundant. 2 Cor. 1. 5. and whose recompense shall be great, Matth, 5. 12.

This is a worthy pattern for us, to set before us when we are called to suffer for the Name of Christ, by yielding thereto willingly and cheerfully we make a ver •… of necessity: and we make that which we endure more acceptable to God. For God, who loveth a cheerful giver, 2 Cor. 9, 7.) doth much more love a cheerful sufferer. All the sacrifices that we offer unto God, must be freewill offerings: much more this oblation of ourselves.

Quest. Ought professors to offer themselves to martyrdom?

Answ. In this case we must distinguish betwixt the ordinary course wherein all ought to walk, and extraordinary occasions. In an ordinary course Professors are not bound to offer themselves. There is no precept, nor approved pattern in God's Word to enforce this. The liberty that is granted for escaping, when a fair way is opened by the divine providence, maketh against this conceit. Matth. 10. 23. Yea, if persecutors do freely let them go, they may go and escape: so did the Apostles, Acts 4. 21, 23. But if God do give to any such a Spirit as openly to make known himself, and so to offer himself to any persecution, we are to account it a special motion, and not over-rashly to censure them. Verianus and Marcellianus in the time of Decius the Emperor, seeing Secundianus led to Martyrdom, cried out, that they also were Christians, and thereupon were apprehended and cruelly tortured to death. So many others. Polycarpus being sought after, might have escaped, but would not: saying as Paul did (Acts 21. 14.) the will of the Lord be done. Apollonia leaped into the fire while they were moving her to recant. God hath in all ages been pleased to put more than an ordinary spirit into many of his servants.

§. 247. Of Persecutors offering release from tortures.

THIS phrase, not accepting deliverance, presupposeth that deliverance was offered to them, otherwise they could not have rejected it: For there not accepting was a rejecting. That offering of deliverance, was by their persecutors; but upon condition that they should yield to them. This is evident by that which Nebuchadnezzar said to Daniel 's three Companions, when they were accused for not worshipping his Idol; which was this, If ye be ready to fall down and worship the Image, he thereby implies, that they should be spared: for he addeth, If you worship not, you shall be cast into a fiery furnace. Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference, 2 Maccab. 6. 22, 30. and 7. 24. So also Act. 4. 18. This was usual with the persecuting Emperors and Governors under them in the first ten persecutions against Christians, and also with Antichristian persecutors, and particularly with such persecutors in England in Queen Mary's days.

• 1. Their envy and and malice is more against the truth professed, than against the professors thereof. If therefore the professors will relinquish the truth, they shall find favor enough. That their malice is not so much against the persons of professors as against the truth professed, is evident in that they persecute strangers, whom they knew not before. It is said of Paul, that if he found any such, he brought them bound. Act. 9. 2. Yea, if the dearest to them, as Father, Child, Brother, or any others linked unto them by near bond, shall profess the Truth, they will prosecute them. Matth. 10. 21. Truth is a light that discovereth their darkness: therefore they persecute all that hold out that light. John 3. 19.
• 2. They aim at a corrupt triumph over the Truth. In this respect they can be content to spare such as they hate, that they may get matter of this boasting, thinking thereby to justify themselves.

• 1. This is a great aggravation of the wretched and cursed disposition of persecutors: It is against God's Truth, against God's manifested Will, yea, and against God himself: so as indeed they are haters of God. Will God let such go scot-free? He may use them for a while as his rod; but at length the rod shall be cast into the fire.
• 2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them: in that they suffer more for the Truth, yea, and for God himself, than for themselves. Will not God stand by such? Will he not give sufficient assistance to them? Yea, and an abundant recompense too?
• 3. It is a matter of great comfort and content to Martyrs, that God's Truth, yea, and God himself suffers in them, and with them, and that more directly than they themselves.

§. 248. Of the meaning of these words, That they might obtain a better Resurrection.

THE end of Professors suffering what they do, is thus set down, That they might obtain a better Resurrection. Of the derivation of this word obtain, see Chap. 6. v. 15. §. 109. It here importeth again that they aimed at. For the verb here, to obtain, signifieth to get something by that which we do, undergo, or let go. To get I say, not upon merit, but upon God's promise.

To show that it was mo small gain, he expresseth it under this word Resurrection.

The Greek word translated Resurrection is a compound, of a simple verb that signifieth to settle or establish: from thence a compound with a preposition, that in composition signifieth again. The compound verb is sometimes used neutrally, and signifieth to rise, Rom. 14. 9. and sometimes transitively, to raise, Act. 2. 24. Thence this word Resurrection. It presupposeth a former life: so as such rise, or are raised again to a new life.

Here in this place is meant the Resurrection of the body at the last day, when the soul being united again with it, both shall enjoy eternal glory.

To amplify this pain the more, it is set down comparatively, in this word of comparison, better, so as it hath reference to another Resurrection, before which this is prefer'd. Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse, Women received their dead from a Resurrection?

Answ. They had no ground to expect such a Resurrection.

Was it then a greater degree of glory for sufferings?

Answ. This Text maketh no comparison betwixt degrees of glory.

Is the comparison then made betwixt the Resurrection of Professors and Persecutors?

Answ. No. The comparison is betwixt a Resurrection which Professors rejected, and which they obtained.

What was the Resurrection which they rejected?

Answ. The deliverance before mentioned, upon condition of renouncing their profession. For when professors are in the clutches of bloody Persecutors, they are as dead men: to escape out of their clutches, is as a resurrection from the dead. In this sense, but in another case, Abraham is said to receive Isaac from the dead, v. 19. because he was deputed to death. In that the Professors here mentioned would not be delivered, on the Persecutors terms, they may be said to reject a Resurrection. Now they aimed therein at the Resurrection to eternal life: and this was a far better Resurrection than any Resurrection from their Persecutors could be.

That this was the end of their suffering is evident by the Apostles express setting it down so, with this final conjunction, that: so as they did it not rashly, but upon good advise, and to a good end. They had reason to do what they did.

§. 249. Of Believers suffering advisedly.

THE general expression of the end of Saints sufferings, noted in this causal particle, that, giveth us to understand, that true Believers advisedly endure what they endure, for the Faiths sake. So fight I (saith the Apostle, 1 Cor. 9. 26.) not as one that beateth the air, that is, not as a mad man that fighteth with a shadow, not weighing what he doth: but as a man of understanding, that have good cause to do what I do. This advisednes with reference to the cause he doth here set out, For the which cause I suffer these things: for I know whom I have believed, 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer, give proof hereof.

Particulars were these,

• 1. Submission to the will of God, Matth. 26. 42.
• 2. Confirmation of the Gospel, Phil. 1. 17.
• 3. Establishing the Professors thereof. Phil. 1. 14.
• 4. That Eternal weight of glory which followeth thereupon, 2 Cor. 4. 17.

Believers are endued not only with reason, (which in general moves men to prefer the most excellent) but also with spiritual understanding, and divine Wisdom; which makes them well weigh what they do and endure. Thereby also they are enabled to distinguish betwixt things that differ: and thereupon to chose and prefer the more evcellent, needful, and useful.

Take notice hereby of the perverse censure, which the men of this world do in this case pass upon Believers. They judge them to be no better than sots, idiots, frantique, mad; if they suffer imprisonment, loss of goods, reproach, or any kind of censure, what mad men are these, say they: not knowing the ends which Saints aim at, and that blessed fruit that will follow thereupon.

§. 250. Of Believers suffering with an eye to the better Resurrection.

THE end that is here set down, doth apparently surpass all that they lose, or endure by their suffering, so as they suffer upon advantage. They obtain, they get, they gain thereby. Well did he understand this, who said, Our light affliction worketh for us a far more exceeding, and eternal weight of glory. 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering, give proof hereunto.

This may not be imagined to be any mercenary matter, as arising from a man's own merit, but from God's promise, which ariseth from his free grace and good pleasure.

This showeth, that there is a mystery in this trade of suffering; which we shall do well to inquire into. In the things of this world, if we observe men by such and such courses to thrive, we use to be inquisitive after the same. Enquire therefore, and that with diligence into God's Word, and thou shalt find, that by holding close to God, by holding fast a profession of his Truth, by suffering for that same, thou shalt have an abundant recompense. God will not suffer anything to be done or endured for his sake in vain. The more and greater the sufferings be, the more ample and excellent will the reward be.

This is here exemplified by the Resurrection. A Resurrection was the end they aimed at.

Of the word translated Resurrection, See §. 248.

The Resurrection enboldens Believers to do what they do.

This phrase, What advantageth it me, if the dead rise not? (1 Cor 15. 32.) showeth, that the Apostle in his sufferings had an eye upon the Resurrection; which also is implied, 2 Cor. 4. 14.

By the resurrection we are fully exempted from all manner of misery, and estated in that felicity as exceedeth all expression, all apprehension.

This is it that the world doth not understand: they know not what the Resurrection meaneth. They dote only on things present, like brute beasts. The Heathen, who wanted the light of God's Word, never believed the Resurrection of the body, though they had some glimpse of the immortality of the Soul. Their Philosophers counted Paul a babbler, because he preached the Resurrection, Act. 17. 18.

Many, that carry the Name of Christians, and in general know and believe, that there shall be a resurrection of the body, do not understand the difference betwixt the distinct kinds of Resurrection, namely, that there is a Resurrection of life, and a resurrection of damnation, John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference. Hence it is, that both Heathen, and common formal Christians do so wonder as they do, that Believers should be so forward to suffer, and so prodigal of their lives as they are. Faith in the Resurrection of life will make a man less careful of preserving his mortal life in God's cause.

That Resurrection, whereon true Believers have their eye in suffering, is here said to be, a better Resurrection: better than any deliverance in this world, better than anything that can be enjoyed in this life. Thus much the Apostle implies in this phrase to be with Christ is far better, Phil. 1. 23. And in this, ye have in heaven a better substance, Heb. 10. 34.

This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture.

• 1. We read of a first resurrection, Rev. 20. 5, 6. This resurrection here spoken of, by the Apostle, is the second resurrection; which is the end of the First. But the end of a thing is better than the means of attaining to it. Besides, the first resurrection is but in part, till it be made perfect by this second resurrection.
• 2. We read of a resurrection in vision, Ezek. 37. 19. But this is a real resurrection, and in that respect better.
• 3. We heard of a resurrection in a figure, v. 9. That was but a supposition •… or, at the best, a type: but this is the thing itself.
• 4. There is a resurrection from deadly danger. Such were many deliverances of the Saints, as of Daniel, and his three companions, Dan. 3. 26. and 6. 23. and of Jonah, Jon. 2. 10. Yet those have not been exempted from all future dangers, as they are, who are made partakers of this resurrection.
• 5. There hath been a resurrection of such as have been actually dead, but to this mortal life, and to manifold infirmities, as 1 King. 17. 32. But this is a full freedom from every infirmity, and from mortality.
• 6. There is a resurrection from the clutches of persecutors, 〈◊〉 see §. 248. But the resurrection here intended is expressly said to be better than that.

What a folly is it so to dote on that resurrection from persecutors, as to sor •… eight this better resurrection, wosull in this respect is th •… 〈◊〉 of 〈◊〉 apostates, who forsake the truth to be free from suffering for the truth.

To prevent this point of folly, let us advisedly medi •… ate on the surpassing excellency of this better resurrection.

§. 251. Of Mockings, a kind of persecuti •… n.

THE Apostle goeth on in setting down other kinds of persecution.

And because that sundry persons endured sundry kinds of trials, he joineth this verb with the former, thus, and others. In Gre •… k the copulative, and, is a disjunctive, but: thus, set down, but others.

The second kind of persecution here set down, was mocking: which because of the variety, and several kinds thereof, is set down in the plural number, mockings.

The Greek word is a compound, derived from a noun that signifieth a Child: thence a verb, which signifieth to play as a Child, 1 Cor. 10. 7. and from thence a compound, which signifieth, to mock, Mark. 15. 20. 31. hence is derived the word used in this place, which signifieth mocking; and another noun of the same composition, which signifieth mocker, 2 Pet. 3. 3. Jude, verse. 18.

To the word here used, our English add this Epithite, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the Gospel, because they use to be with all the despite that may be.

This kind of persecution, and the three others following, are thus brought in, they had trial of mockings, &c.

The word translated, trial, signifieth also experience. It is supposed to be derived from a verb that signifieth to p •… ss over.

From that noun is derived a verb, that signifieth to try▪ or to tempt.

The word translated, had, properly signifieth, received. They received those trials from their persecuting adversaries.

The word, received is used in a threefold respect.

• 1. In that they were not only threatened with the kinds of persecutions, whereunto this phrase is annexed; but they did indeed fall upon them: they were afflicted with them, and so had experience of them.
• 2. In that persecutors thereby tried and assayed to draw them from their profession.
• 3. In that their Faith was tried and proved thereby to be the and sound.

Of trials and temptations we shall speak more, on verse. 37.

The setting down of mockings amongst other kinds of persecutions, giveth apparent proof, that mocking is a plain persecution.

Hereof see more, Chap. 13. verse. 13. §. 135.

§. 252. Of scourging professors.

THE third kind of persecution is thus set down, scourgings.

This word scourgings doth properly set out the meaning of the Greek word. For a verb that is of the same notation signifieth to scourge, Matth. 10. 17. and 20. 19.

The word of the Text is also applied to painful and •… ormenting diseases, Mark. 3. 10.

This 〈◊〉 a •… ore tria •… l, very painful, and hard to be endured; especially as Persecutors u •… ed to scourge Saints, with scourges of whip-cord, of wyer, and other like things, that fetched blood, and tare the flesh of those, who were scourged. In regard of this kind of punishment many a Saint may say, the Plowers plowed upon my back, and made long their furrows, Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments. This was always counted a base kind of punishment: Vassals, slaves, base, beastly persons were wont thus to be punished. Under the Law, if a man were so base as to lie with a bond-maid, he was to be scourged, Lev. 29. 20.

Hereby we see that professors for their Religion are punished in the basest and sorest manner that can be. So was Christ dealt withal, Matth. 27. 26, 29. So the Apostles, Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, were suppled and washed by the Jailer. In persecutions against Christians by the Heathens, many were scourged in open and public places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by Antichristians.

No such malice and hatred is ordinarily found in any, as in persecutors against Professors of the Gospel. For there is nothing so contrary to error, Heresy or Idolatry, as God's truth. One error is not so contrary to another, nor one kind of heresy, or Idolatry, as Divine Truth is unto them all. No marvel then, that the hatred and malice of persecutors hath been so insatiable against professors of the Truth: whom they handle as slaves, yea, as beasts.

This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trials, whether of shame or pain. It is said of Christ, that he endured the Cross and despised the shame. Heb. 12. 2. Look unto him, and consider the cause rather than the kind of suffering. I •… skilleth not how enemies of God's truth esteem us, and deal with us, so long as God, good Angels, and holy men approve us.

§. 253. Of using Professors as malefactors.

THE fourth kind of persecution of Professors was by bonds. The Greek word is here fitly translated bends. For it is derived from a verb that signifieth to bind. The bonds here meant are cords, and iron chains, and setters, and manicles, where with they held men fast, and kept them from running away, or any other way espcaing. Of the many ways of keeping men fast, and restraining them from liberty, See Chap. 13. v. 3. §. 25.

The fifth kind of persecution is like unto this, which is said to be imprisonment. For men are cast into prison to be kept fast, that they should not flee away. The verb that is of the same root signifieth to keep, and he that hath the charge of a prison, is called a keeper: yea there is a verb of the same notation which signifieth to cast into prison.

Because a prison is to hold men fast, prisons use to be as Castles, strong built, of stone, or other like materials: with strong doors, iron bars, and grates; and Jailors to look unto them.

Bonds and prisons are for murderers, thieves, and other malefactors. Now in that professors of the true Faith, had trial by bonds and imprisonment, it giveth evidence, that Persecutors deal with Professors of the Truth, as with malefactors. Hereof see more in the Whole Armor of God, Treat. 3. part 7. on Eph. 6. 20. §. 189.

• 1. This may be some comfort to such as are so handled in these our days. It is no worse with them, than it was with their Lord and Master in his days, and with other his faithful Servants in their days. So persecuted they the Prophets, which were before you. Matth. 5. 12. and so the Apostles, and so other Saints age after age.
• 2. By way of allusion, professors of the Truth may learn to keep their souls free from the bonds of sin; then need they not much care for men's bonds: at least they shall then more comfortably lie bound with men's bonds: and if they have learned to make every place a Temple to worship God therein, even in prison they may worship God. The more they are restrained in their bodies, the more they may exercise their Souls in divine Meditations and contemplations.
• 3. Considering true Saints are subject to bonds and imprisonments, and thereby kept from seeking needful and seasonable succor, it is our duty to inquire after such, and to afford them all the succor we can. Hereof see more Chap. 13. 1. 3. §. 24, 26.

The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus, had trial, giveth us to understand, that the persecutions of Professors were real, they had experience of them, they had a sense and feeling of them, and in that respect had trial. See §. 251.

If racking, if scourging, if bonds and imprisonments be real persecutions, then were theirs real.

Such was the malice of Persecutors, as they set themselves to make Professors to seel the weight of their malice.

This showeth the necessity of true sound patience, yea, and of the perfect work thereof, that it be not only true and sound, but also large, extending itself to all manner of persecutions, yea, and constant holding out to the end. Hereof see more in the Whole Armor of God, on Eph. 6. 15. Treat. 2. part. 5. §. 14, 15, 16. &c.

§. 254. Of stoning Professors of the Truth.

THERE are in this verse other sorts of persecutions set down: three of them such as brought Professors to seal up their Faith with their blood. So as those were the sufferings of Martyrs.

The first of these, and the sixth kind of persecution is thus expressed, they were stoned. The Greek verb here used is derived from a noun that signifieth, a 〈◊〉 , Joh. 8. 7. for they were wont to throw stones at men, and thereby slay them.

This kind of death was of old more in use than now, and more common among the Jews than among other Nations.

It was a kind of death appointed by God himself, to be inflicted upon noto •… ious malefactors, Lev. 20. 2.

That this kind of death may be the better conceived, I will distinctly show.

• 1. How men were stoned.
• 2. Why this kind of death was used.

For the first, the manner of stoning was this.

A malefactor being condemned, heaps of stones were prepared and brought to the place of execution; where the malefactor was fast bound to a stake, and then all the people took up stones, and threw at him till he was dead. In setting cut this kind of death. It is said, the people shall stone them to death. Lev. 20. 2. Let all the congregation stone him. Lev. 24. 14. For exemplification hereof, read▪ Josh. 7. 24, 25.

For the second, these Reasons may be given of this kind of death.

• 1. That all the people might testify their zeal and indignation against the crime so punished. For in throwing stones against a malefactor, they strived who should be the forwardest.
• 2. That the blame of condemning the malefactor, might not lie wholly upon the Judge. For all the people executing the sentence of the Judge, thereby gave approbation of it.
• 3. That there might be a more thorough exp •… ation of the land from that crime, for which the malefactor was stoned. As many men's conspiracy in sin, and making themselves accessory thereto, doth defile a land the more: so the zeal of many in punishing a public sin, doth more cleanse the land, Josh. 7. 26.

This kind of death inflicted by persecutors or Professors of the truth, giveth evidence of two points.

• 1. That they accounted professors of the truth, as notorious malefactors: or at least, that they would have the people so to account them. Hereof see §. 253.
• 2. That many were brought to have their hands in the death of Martyrs. For stoning was by the hands of many. The people were almost ready to stone Moses, Exod. 17. 4. Nay, they did stone Zachariah, 2 Chro. 24. 21.

The multitude cried to Pilate, and said of Jesus, Let him be crucified, Matth. 27. 22. It was the multitude that stoned Stephen. Act. 7. 57, 58. So the people stoned Paul. Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces; Act. 21. 30, &c.

Experience of all ages have given too woeful proof hereof.

• 1. The greater sort of people remain in their natural condition, and cannot endure the light of truth, which discovereth their darkness.
• 2. They are of a foolish disposition, ready to sway with the times, and to do as their guides do: though with them they run blind-fold to their destruction. As silly sheep will follow one another, though it be into the water, where they may be all drowned: so the common people will follow one another even to hell.

• 1. Learn hereby to take heed of judging persons or matters according to the Judgment, and censure of that multitude. This is a caveat, which God in his Law doth give, Exod. 23. 2. A multitude is prone to run down-hill, as all evil is.
• 2. This may be a good Item to pray for good guides, in Church and Commonwealth, that thereby the common people may be brought into the right way.

Where guides are Idolaters, or otherwise corrupt, a pretence may be of taking away the life of God's Saints by way of Justice, though it be most unjustly, as in the case of Zachariah, and others before mentioned. And likewise in the case of Naboth. 1 King. 21. 12, 13.

Or otherwise heady people may tumultuously rise against God's servants, as in David's case, 1 Sam. 30. 6. And in Christ's case, John 8. 59. & 10. 31.

§. 255. Of sawing Professors asunder.

A Seventh kind of persecution setteth out a second sort of death in this word, they were sawn asunder. The Greek word may seem to be derived from a noun that signifieth a saw. The word here is properly translated according to the usual succession thereof.

Some Authors do also use it more generally for any cutting or pulling asunder: as in the story of Susanna, where it is said the Angel waiteth with his sword, to cut thee in two, (v. 59.) this word is used in the Greek. It is also used about cutting off the tongue, and utmost parts of the eldest Sons body. 2 〈◊〉 . 4. 7.

We do not read in sacred Scriptures, of any that were sawn asunder. But the Jews among other their traditions have this, that the Prophet Isaiah was sawn asunder with a wooden saw, in the time of King Manasseh. Epiphanius in setting out Isaiah 's life noteth as much, so doth Jerome in the last close of the fifteenth Book of his Comment on Isaiah 57.

Whether that be true of Isaiah or no, most sure it is that some have after such a manner been Martyred, either by sawing them asunder, or by pulling the members of their body asunder. This testimony of the Apostle is sufficient to assure us of the truth thereof, and it giveth an instance of the cruelty of Persecutors, which showeth itself, even in the death of Martyrs. They think it not enough to torment them before hand, for trials sake, to see if they can make them yield: no •… after that to take away their lives: but to take them away with bitter and gri •… vous torment: as sawing asunder, especially with a wooden saw. Thus Antiochus, after he had cut out the tongues, flayed off the skinns, pulled asunder many parts of the body of the seven Brethren, fried them in panns to death. The R •… man Persecutors dealt as cruelly with the Martyr St. Laurence, after they had scourged him, and plucked off a great deal of his flesh with red hot pinchers, they broyl'd him to death on a gridiron. They roasted others to death on spits. They boiled others to death in scalding lead. They brake the bones of others, and let them lie on engines till they died: other like cruel kinds of death they put others unto.

The ordinary kind of means whereby Papists put Martyrs to death is burning with fire, which is a cruel kind of death: especially as they used it: for some Martyrs were hours together burning in the fire, and some had limb after limb dried up with the fire, before their breath was taken away. Some had barrels of pitch over their head set on fire, to drop down and scald them on their head and other parts. Some were hanged upon a Gibbet, with a pulley thereon, and a burning fire under them, into which they were let down till the lower part of their feet were burnt off: then drawn up, and let down again till other parts were consumed, and thus kept long under torment. Time will not suffer to set down all their kinds of cruelty. See §. 245.

The ground of all was their extreme hatred of truth: and malice against maintainers thereof: which made them cast out all bowels of pity: yea, it made them take a devilish delight in cruelty. Herein lieth a difference betwixt cruelty that tends to death, and that which is in death. The former may be to make men yield, but this is on malice, and a mere devilish disposition.

• 1. This giveth instance of the depth of man's corruption, which makes him as a Devil incarnate, worse than the most savage beasts. Some Tyrants have so far exceeded in cruelty, as they have hired men to invent instruments for cruel kinds of death. Phalar is among the Heathen is famous, or rather infamous for this. Perillus at his motion made a Bull of Brass, hollow within, which with fire might be heated red hot, and men put thereinto, their crying out for that torture seemed to be as the lowing of a Bull, and thereupon no pity taken of them. Other like things are noted of Dionysius, Rouser is and other tyrants.
• 2. These tortures do give demonstration of the inconceivable supportance and comfort of the Divine Spirit, whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them: and in the midd'st of torments meekly and sweetly to commend their Spirits into God's hand, to the worlds astonishment.
• 3. How should this stir us up patiently to bear smaller trials? Yea, not to be affrighted or discouraged with anything that man can do: but to rest upon this, that that God, who hath enabled his servants in former times, to endure such exquisite tortures unto death, will enable us to endure what he shall bring us unto. Pertinent to this purpose is the advise of Christ, Luke 14. 4, 5.

§. 256. Of the danger of Temptation on the right hand.

BEtwixt the second, and third kind of death, This is inserted, were tempted, which is the eighth kind of persecution.

Great question is made concerning this word, tempted: and concerning the Apostles inserting it in this place.

Some conceive that it was not here inserted by the Apostle, but put in the margent by some that would give a sum of all the trials, here mentioned, and that afterwards it was by others, put into the text. But thus it would imply a mixture of human inventions with sacred Scripture, which is not to be admitted.

Others conceive, the Greek word was mistaken thorough the mistake of a letter, Instead whereof a vowell is here used. For the Greek word with the single letter signifieth to be burnt. In sense this might well stand, and thus there would be four distinct kinds of death set down, 1. Stoned. 2. Sawen asunder. 3. Burnt. 4. Slain with the Sword. Many of our later expositors yield to this. But seeing all the Greek copies agree in the former, which is, were tempted, I suppose it is not safe to open such a Gap to Atheists, and Papists about the imperfection of the original.

To take it therefore as it is in the text ( were tempted ) it may be inserted as a reason, why they were put to such cruel deaths, even because, being tempted, they remained resolute, and would not yield to their persecutors.

Thus in the next verse, he inserts these words ( of whom the world was not worthy ) as the reason why Saints wandered up and down so as they did.

In this sense it is agreeable to this phrase in the former verse, They had trials of mockings, &c.

Or else it may be taken for long, and grievous oppressions: either by enemies in a strange Land: or by cruel Governors in their own Country: which by their long continuance proved great trials, and temptations: even worse than death: And therefore here set among the kinds of death.

Yea, further it may be taken for temptations on the right hand (as we speak) as riches, honors, promotions, immunities, pleasures, and other such like fair baits: and are here reckoned amongst the kinds of cruel death, because this kind of temptation was as dangerous, as the cruellest death, if not more. For instance take David, who all the while he was persecuted by Saul, and while he had enemies in his Kingdom, remained faithful and constant with his God: but peace and prosperity stole away his heart to satisfy his lust, and to follow the same, to the taking away of the life of Uriah, 2 Sam. 11. 2. &c. Demas was an old disciple, and had long in the time of fiery persecutions held the true Faith: yet at length the world made him revolt, 2 Tim. 4. 10. It is said of Antiochu •… , that by peace he should destroy many, Dan. 8. 25. Though for many years after Christ was ascended, the Church was under fiery persecutions; yet then were the purest times thereof: and in that respect Satan is said to be bound, Rev. 20. 2. But when thorough Constantine's & other Emperors large donations to the Church, they enjoyed peace, obtained much wealth, and attained to high honors; they proved in time to be Antichristian. In this respect Satan is said to be loosed, Rev. 20. 3. Experience of all ages giveth further proof hereof. In the latter end of Queen Mary's days, there were sundry Professors, who for the truth they held, had patiently and courageously endured long and hard imprisonment, and other trials for the Truths sake, and had remained so constant therein, as they were condemned to death, and ready to be burned, but by the sudden death of Queen Mary, were as brands pulled out of the fire, and set at liberty: Of these many in the halcyon days of Queen Elizabeth, being preferred to high places, and having obtained much wealth, denied the power of Godlines, and made shiprack of Faith, and a good conscience.

There are two especial grounds hereof,

• 1. The deceitfullnes of these temptations.
• 2. The foolishness of man's heart.

• 1. This epithet, deceitfulness, is in general added to sin; comprising under sin all temptations that lead thereto, Heb. 3. 13. In particular it is attributed to riches, Matth. 13. 22. And to pleasing lusts, Eph. 4. 22. Of the respects wherein sin is deceifull, See Chap. 3. v. 13. §. 148.
• 2. The foolishness of man's mind herein appeareth, that it so doteth on these temptations, as it is intoxicated therewith, and prefers them before all other things.

Voluptuous persons are lovers of pleasures more than lovers of God. 2 Tim. 3. 4.

Covetous persons are Idolaters, Ephes. 5. 5. They make their wealth their God.

Ambitious persons advance themselves above all that is called God, 2 Thess. 2. 4.

Baits are not more dangerous to the silly fish, fowl, and beasts, than these temptations to men. They are like a sweet poison, the venom whereof is not discerned till it hath soaked out the vital vigor in man, and become incurable.

• 1. This informs us in the vigor of Faith, that enables a man to stand against these temptations, as hath been exemplified in Moses, v. 24, 25, 26.
• 2. This giveth proof of the subtlety of Persecutors, who can so far fawn on them they hate, as to offer all pleasing things unto them. We have heard how persecutors could offer freedom to professors, if they would yield, §. 247. They show themselves herein to be guided by the spirit of the old wily Ser •… ent, who hath his wiles, Eph. 6. 11. Thus he tempted Christ, reserving this kind of temptation to the last place, which Christ resisted with greatest in •… ignation, Matth. 4. 8, 9, 10.
• 3. This instructeth us in the need, use, and benefit of crosses. They are espe •… means to keep us from those temptations, which are so dangerous. We have cause in this respect to bear crosses the more patiently, because they are means to wean us from this world.

• 4. This teacheth us to moderate our desire of the things of this world, in 〈◊〉 they are temptations so dangerous. They that will be rich, fall into tempta •… , and a snare, and into many foolish and hurtful lusts, which drown men in de •… and perdition, 1 Tim. 6. 9.

  We ought therefore to be so •… ar from an immoderate desire of riches, as if 〈◊〉 increase, not to set our hearts upon them, Psal. 62. 10.

• 5. This is enough to keep us from envying those that have this world at will, they deserve more pity for they are subject to dangerous temptations.
• 6. This also is enough to comfort such, which want the preferments and pro •… and pleasures, which others have. What want they? Nothing but dangerous temptations, snares, and such things, as may make them forever miserable.

§. 257. Of persecutors seeking the blood of professors.

THE ninth kind of persecution, and last of the three, which was to death is thus set down, were slain with the sword, or word for word, they died in the •… aughter of the sword.

The sword hath in all ages been an usual instrument to put men to death therewith, and that by beheading them, or thrusting them through, or otherwise taking away their life. Much cruelty hath been shown upon Saints by the sword.

I suppose that this kind of death is in the last place noted, to intimate the 〈◊〉 of martyrs that by their blood have sealed up God's truth. The Apostles phrase induceth me to suppose so much. The slaughter of the sword implieth a great slaughter.

In this respect a mouth is attributed to the sword, and the sword is said to eat, or devour, and the same word which s •… gnifieth destruction, is put for a sword, because thereby many are destroyed, see §. 232.

So many Prophets and Professors were slain with t •… e sword in Ahab's time, as Elijah thought none to be left but himself, 1 King. 19. 10.

That which is here said of slain, or slaughter, showeth, that Professors may be brought to Seal their profession by their blood. The first Professor that ever was, was brought hereunto, namely Abel, Gen. 4. 8. so was Zechariah, 2 Chr. 24. 21. I have the rather named these two in particular, because Christ hath made especial mention of them: Yet so, as he implies many more betwixt them, under this phrase, all the righteous blood shed upon the earth from the blood of Abel, unto the blood of Zecharias, Matth. 23. •… 5.

• 1. This ariseth from an immortal hatred of the truth, and an insatiable thirst of the blood of Professors thereof, in persecutors.
• 2. From a secret fear that persecutors have of Professors, thinking they can never be secure till they be sure of the death of Professors.

Her •… by we see a necessity of preparing against the utmost that persecutors can do; 〈◊〉 〈◊〉 to kill, Luke 12. 4. This caution is hinted in this phrase, ye have not yet 〈◊〉 unto blood, Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 , if we yield before we die.

§. 258. Of the multitudes which persecutors destroyed.

THE instrument, whereby the forementioned slaughter is made, is here set down to be the sword; which gives an hint, that a few Martyrs satisfied not persecutors: for slaying with the sword implieth the slaughter of many. Witness, Ahab's persecution, which was so great as Elijah thought, he had slun all that professed the name of God, 1 King. 19. 10. Nimrod in this respect is said to be a mighty hunter, Genes. 10. 9. It is said of Manassah that he shed 〈◊〉 blood very much, till he had filled Jerusalem from one end to another, 2 King. 2 •… . 16. An ancient Father said, that there was no day in the year, except the first of January, wherein more than five thousand were not martyred. Papists have exceeded Pagans herein, witness their many cruel massacres in France, and other p •… aces. Witness their burning, and otherwise destroying houses full, bar •… s full, Churches full, Towns full, Cities full, and Countries full of Professors of the truth.

Their malice and thirst after the blood of Professors of the saith is unsa •… iable. The holy Ghost saith of the whore of Babylon, that she was drunk with the blood of Saints, Rev. 17. 6. It is said of Nero, that he wished all the necks of the inhabitants of Rome, to be as one, that he might cut them all off at one blow.

• 1. This admonisheth those who live amongst such persecutors, and see their brethren martyred before them, to be the rather induced to prepare themselves for the like: not thinking that persecutors will spare them, because they have exercised their cruelty on many others. We may as well think that a Wolf will give over worrying sheep, because he hath worried many. The Wolv •… sh nature remaining in him, he will take all opportunity of devouring more. Commonly Wolves are made the more eager in seeking after others, by sucking out the blood of some, so is it with persecutors.
• 2. This teacheth us to be the more earnest with God, in calling upon him to restrain the cruelty, and insatiable thirst of persecutors, and to keep the remainder of his Flock from their clutches: and thereby to show himself the potent, prudent, and provident pastor of his sheep. A good shepherd knowing the ravenous disposition of a Wolf, when he observeth that the Wolf hath wearied some sheep, will with more vigilancy keep the other. But there is no such shepherd as God: only he exspects that we should take all occasions 〈◊〉 seeking help of him, Psal. 79. 1, 2. &c. Joel. 2. 17.

§. 259. Of flying in time of persecution.

THE third kind of sufferings here set down, are such as befell Confessors.

Confessors were such as professed the truth, and stood constantly to it; but having a •… air way made by the Divine providence for escaping death, made use thereof: yet shrunk no whit at all from their holy profession.

All their sufferings may be comprised under this word, wandered about: but aggravated by many circumstances, which we shall note in order.

This phrase, they wandered about, is the interpretation of one Greek compound word. The simple verb signifieth to come, or go.

The preposition, about. It is very well according to the meaning of the word, wandered about. They could not with safety abide in their own house, or home, and thereupon went into other places, and not knowing where to abide securely, they wandered up and down, as those that fled from persecution to save their lives: Hereupon a question is raised, whether a professor of the truth may fly from persecution.

Answ. Yes, he may. The Prophets have so done, 1 King. 19. 3. 〈◊〉 18. 13. Yea, God is said to hide his servants from persecutors, Ier. 36. 19 •… ▪ 6. Many Christians fled from Jerusalem by reason of the persecution there, Act. 8. 1. Paul also fled from persecution, Act. 9. 25. yea, an Angel was sent to free 〈◊〉 out of prison, Act. 12. 7. Christ conveyed himself from persecutors, Luke 4. 30. Joh. 4. 3. and 8. 59. Yea, Christ adviseth his Disciples so to do, Matth. 10. 23.

Times may alter, and more good may afterwards be done.

The Valiantest Captain that is may see a fit occasion of leaving the Field. That which the Apostle said of his continuing to live, may be fitly applied to this case: To abide in the flesh is more needful for you, Phil. 1. 24.

Obj. Christ pronounceth them blessed that are persecuted, Matth. 5. 10. &c. And Martyrdom procureth a Crown.

Answ. These are grounds to move Christians to stand stoutly to their cause, when they are called, though it be by suffering death, the case so standing, as they must die, or deny the truth.

But as there is a season for all things, ( Eccles. 3. 1.) There is a time to fly, and a time to die. Christ, who oft avoided the danger of persecution, in the season of suffering, would not be dissuaded from it, ( Matth. 16. 23. Luke 9. 51.) But offered himself thereunto, Joh. 18. 4.

That we may the better apply this, we must duly way, and well distinguish these circumstances following.

• 1. The persons. Private persons have more liberty than they, who have a charge. These latter must stand to the utmost, even for their charge sake. This Christ exemplifieth in a good shepherd, Joh. 10. 11.
• 2. The kind of persecution. There may be a personal persecution against one particular person. In this case Paul escaped from those that went about to 〈◊〉 him, Act. 9. 29, 30. There are also public persecutions: In which professors by standing maintain the cause that is persecuted.
• 3. The condition of persecutors. If sheep prove Wolves & people that are under good Governors, or Ministers prove persecutors of them, such shepherds, Governors, or Ministers by flying do no wrong to their flock and people, but good to themselves. Thus the Jews, even the common sort, proved persecutors of Christ, therefore he oft avoided their persecution.
• 4. The time. Before a professor be taken, his hour of suffering is not come. In that case he may prudently avoid: but being apprehended, as a prof •… ssor, he must then stand to it, for that event showeth that then is his hour, Luke 22. 53.
• 5. The means of escaping. They must be lawful: such as by the Divine providence are afforded. If we use not such means, we may seem to neglect God's providence: But to use unlawful means, as breaking Bars of the Prison window, foreing open of the doors, bribing the keepers, or any other like indirect means, is to make ourselves trespassers of the Law, and male •… actors. Thus the cause, for which we are first apprehended, is lost, and such suffer as evil doers, which is expressly forbidden, 1 Pet. 4. 15.

Considering that there are cases wherein Professors may avoid persecution, and cases wherein they must stand to it,

• 1. Professors are to pray for wisdom, and also for a good conscience. Both are joined together by Christ. Matth. 10. 16. By wisdom they may be kept from giving advantage to the adversaries of the Gospel. By a good Conscience, they will be kept from giving offense to their brethren. They must be sure that the mark, at which they aim, be good, whether they stand, or fly. The mark in general must be God's glory, and the Churches good; for these two are inseparably linked.
• 2. Charity is to be used in judging Professors, whether they fly, or dy. As 〈◊〉 are not to be condemned for rashness: So, nor Confessors for timorous •… . Prophets, Apostles, yea, and Christ himself saw a time when to escape danger, and when to stand to the uttermost danger.

This Land hath a great benefit, both by the courage of Martyrs, in Queen M •… ries time, and also of Confessors, that fled beyond the Seas in her days.

§. 260. Of Confessors wanderings.

THIS word, wander about is taken, both in a good, and bad sense, In a bad sense for a Sin, or a Judgment.

For a Sin, either in such as do wander, or in such as cause others to wander.

• 1. In such as wander, it is a sin, when men wander up and down from the charge or place where they should abide, or wherein they should be firm, and constant. This the Apostle taxeth under this phrase, Wandering about from house to house, 1 Tim. 5. 13. In this respect the common course of beggars is questionless sinful; but most sinful is their course, who wander up and down to beguile such, as know them not as Jugglers, Sorcerers, and such as are called Exorcists. The word here used, is applied unto them and translated vagabonds, or wanderers. Act. 19. 13. Like to these are Jesuits, Friars, Priests, and other Popish vagrants, who wander up and down, to ensnare men's souls, and to make them twofold more the children of hell, than themselves are. Matth. 23. 15. They are like those whom the Apostle describes. 2 Tim. 3. 6.

• 2. Wandering is a sin in such as cause men to wander unjustly thorough Tyranny, oppression, or persecution.

  Of these, the Lord thus saith, I will send unto him wanderers, that shall cause him to wander. Jere. 48. 12. Lam. 4. 16. Such therefore are accursed. Deut. 27. 18. Ezek. 34. 6.

• 3. Wandering may be counted a sin in superfluous Gentlemen: who upon me •… curiosity travel from place to place, and that many times to Idolatrous Countries where they are seduced to Idolatry.

Wandering, is taken for a judgment, when it is inflicted as a punishment for sin. Thus the Israelites wand •… ing forty years in the Wilderness, was a judgment. Numb. 32. 13. Psal. 107. 40. It is threatened as a Judgment. Psal. 59. •… 5.

Wandering is taken in the better part, when men in God's cause, for maintaining his truth, keeping a good conscience, or for avoiding Idolatry, or any other evil, are forced to wander. Thus Abraham wandered. Gen. 20. 13. And sundry Levites, and others in Jereboam's time. 2 Chron. 11. 13. &c. In this sense is it here taken: So as Believers may be wanderers: for this wandering is here brought in as an effect of Saints Faith: Besides the instances before noted, this i •… exemplified in Elijah. 1 King. 19. 3. Yea, and in David, Psal. 56. 8.

The grounds hereof are these,

• 1. The envy, and hatred of the world against them, which will not suffer them to sit safely, and securely on their own nests. The men of this world are to Believers, as Fowlers to fowls, and Hunters to beasts. So was Saul to David. 1 Sam. 24. 11, 14. and 26. 20.

  Hereunto doth the Prophet allude. Ierem. 16. 16. Micah. 7. 2. Lament. 4. 18.

• 2. Saints high esteem of the truth of God, and of the peace, and quiet of their own conscience, which they prefer before house and home, kindred and Country. They had rather wander with a quiet conscience, holding the Truth, than sit at ease in their own house under their own Vines, and Fig-trees with a torturing conscience upon denying the Truth.
• 3. God's wise providence, who opens a way for them to escape death: yet so as their Faith is proved to be sound, by this kind of trial, which is a great one: and in the consequence thereof may prove worse than a present death. Yea, further God hereby keepeth the light of his Truth from being put out: and causeth it to shine up and down in more places. Act. 8. 1, 5.

This being the condition whereunto Believers may be brought; they who have settled places of abode, ought to succor such wanderers. See Chap. 13. v. 2, §. 12. &c.

This may be a motive to such as are put to this trial, patiently to passit through. It is no other condition than what the best Saints have been brought unto. An Apostle useth this argument to bear all manner of crosses, because no temptation taketh them, but such as is common to man. 1 Cor. 10. 13.

This then must needs be a strong motive to endure this trial, because it is no other, than what is common to all Saints.

That we may the better observe this, take notice of these rules,

• 1. Be well instructed in the nature of this world and vanity of all things under Heaven. How nothing is certain, and sure. The fashion of this world passeth away. 1 Cor. 7. 31. Why then should men seek a certain abiding, in so uncertain a place.
• 2. Get assurance of that house; City, and Country which is to come. Assurance thereof will make us more content to be without house, City, and Country here in this world. See v. 10. §. 17. & v. 13. 68. and Chap. 13. v. 14. §. 138, 139.
• 3. In thy best security, and most settled estate be a Pilgrim in thy mind, and disposition, as Abraham, and other Patriarchs were. See v. 13.

Herewith the Apostle supports Christians. 1 Cor. 10. 13.

§. 261. Of wandering in Sheep-skins, and Goat-skins.

THE first branch of the aggravation of Confessors wandering, is by the kind of apparel which they wore: here said to be Sheep-skins, and Goat-skins. The noun translated Skins, derived form a verb that signifieth to flea. For skins are flayed off from beasts or other creatures. An adjective derived from the same verb is translated lethern (Matth. 3. 4.)

The two Epithets joined with skinns, thus, Sheeps-skin •… s, Goatsskinns, show what kind of skinns they were. For the former is derived from a word that signifieth a Sheep, and the latter from another word that signifieth a Goat.

We call apparel made of such skinns, lethern,

Some apply this coarse apparel made of the wool of Sheep and hairs of Goats, which many Prophets and others, did voluntarily wear: and that on these grounds,

• 1. To show their contempt of the worlds vanity.
• 2. To manifest their own content in the meanest things.
• 3. To declare their compassion, sorrow and mourning for the in •… quity of the times wherein they lived.
• 4. To be distinguished thereby, and known from others. To these purposes, it is said of Elijah, that he was an hairy-man, and girded with a girdle of Leather, 2 King. 1. 8. So of John Baptish, Matth. 3. 4. So much is implied of Isaiah, Isa. 20. 2, &c. In imitation of true Prophets, false Prophets so attired themselves, Zacch. 13. 4. To this may be applied, that which is spoken of Sheeps clothes, Matth. 7. 15.

Others apply this to wearing of Sack-clothe. Psal. 69. 11. Joel. 1. 13. This of old in common judgments was much practiced.

Though the Apostles phrase may be applied to such kind of habits: yet his main scope is not so much to set out the attire, which sundry Saints of old, on special occasions did wear, and that voluntarily upon their own choice: but what thorough the violence of persecution they were forced unto, because they could get no better. This therefore maketh nothing for Papists superstition in wearing shirts of hair, Gray-freeze or other like course raiments.

The Apostle here meaneth such mean apparel, as we call (somewhat answerable to these phrases) lethern pilches, or skinns of beasts cast over their back, and knit about their loins: So as they might be naked on many parts and barefoot.

Thus this implieth that Saints may be brought to wear the meanest apparel: even to clothe themselves with Sheeps-skinns and Goats-skinns. This phrase, They caused the naked to lodge without clothing, &c. Job. 24. 7. may somewhat 〈◊〉 thereunto. The opposition made betwixt Dives and Lazarus, that Dives was clothed in purple, and fine linen, but Lazarus as a beggar ( Luk. 16. 20, 21.) may intend as much. So also, that which the Apostle speaketh of cold and nakedness. 2 Cor. 11. 27.

This giveth proof of the extent of the vigor of faith, whereby men are enabled, as patiently to bear reproaches, torments, and such other afflictions: so also want of apparel and such things as are needful for health: and to put on anything that may hide their nakedness, be it never so coarse.

2. This showeth the vanity of over-brave and costly apparel. For if God's dear ones, and Worthies in the world, were so meanly attired, as with Sheepskinns, and Goat-skinns, surely true glory and honor consisteth not in vain apparel. What the Apostle saith of meat and drink, may fitly be applied to apparel, The Kingdom of God is not therein. Rom. 14. 17.

Take heed therefore of setting your hearts too much on outward deckings of the body: you may be brought to such times and cases, as for keeping faith and a good conscience such bravery be abandoned. He, whose heart is set upon apparel, will hardly be brought to wander in Sheep-skinns and Goat-skinns to keep a good conscience. The young man that set his heart on wealth, left Christ rather than he would let go his wealth. Matth. 19. 21.

This Caveat is now the more seasonable and useful, by reason of that dotage, which possesseth most men and women about apparel: which yet is one of the basest dotages that can be. For it is not in anything that is in themselves, or done by themselves: not in gifts of mind, not in parts of body, but in Weavers, Taylours, Sempsters, and other like curiosities. This is such a bewitching dotage, as makes many spend their estate thereupon, and puffs them up far above that which is meet, Preachers have just cause to take all occasions of beating down the pride of men and women herein.

§. 262. Of the extreme want whereunto Confessors may be brought.

THE second branch of the aggravation of Confessors wanderings, is in this phrase, being destitute.

Of the notation and derivation of the Greek word, See Chap. 4. v. 1. §. 11. Here it implieth a want of succor.

When one wanteth this or that particular, then that particular useth to be joined with this word: as where it is said, they wanted wine, John 2. 3. But when it is put alone, it implieth a general want of all necessaries; as where it is said of the Prodigal, he began to be in want, Luk. 15. 14. In this general sense it is here taken. Thus it is opposed to a verb that signifieth, to abound, as where it is said, to abound, and to suffer need, Phil. 4. 12.

Here it implieth, that the intended confessors were left succourless, they had no good apparel, as was noted in the former §. nor had they sufficient food, nor other necessaries, nor yet did any pity them so far, as to supply their wants.

Thus we see, that Saints may be brought to extreme exigencies. So was David, 1 Sam. 21. 3. And Elijah, 1 King. 17. 6, had not a Raven brought him provision, he might have starved. And so again, had not an Angel provided for him, 1 King. 19. 7, 8. So Lazarus, Luk. 16. 21. and many others in all ages.

• 1. God suffers this, that his Children might be the rather moved to look up unto him, and wholly and only to depend upon him. External means are many times an occasion of drawing the hearts, even of Saints, from God, Psal. 30. 6. The wiseman saith, that the rich man's wealth is his strong City, Prov. 10, 15.
• 2. God suffers this, that his succouring of them, might be the more manifefested and magnified. See more hereof in the Saints Sacrifice, on Psal. 116. 6. §. 41. And of uses that may be made hereof. See the Saints Sacrifice on Psal. 116. 3. §. 16.

§. 263. Of the great perplexities whereunto Confessors may be brought.

THE third branch whereby the wanderings of Confessors is set forth, is in this word, afflicted. Of the emphasis of the word. See Chap. 10. v. 33. §. 125. A noun commonly translated, affliction, is thence derived.

The verb is applied to the pressing of grapes in a press, and to the pressing of people in a throng, and translated Throng Mark 3. 9. It is oft metaphorically taken, to set forth some men's oppressing of others by violent injuries. It is applied both to outward oppressions, and afflictions of the body, and also to inward perplexities, and troubles of the mind. 2 Cor. 1. 6. and 7. 5.

To join them both together, this showeth, that Saints by persecutors oppression may be brought to great perplexities; even to such as afflict them within, and without; In mind, and in body. 2 Cor. 7. 5. Such were Elijah 's pressures, as he wished to dy. 1 King. 19. 4. The many Complaints which David made, through Saul's persecuting him, give evident proof hereof. Psal. 18. 3, 4, 5. and 56. 1, 2. &c. But the greatest pressures of all were Christ's. John 12. 27. See more hereof in the Saints Sacrifice, on Psal. 116. 7. §. 44.

Quest. How can perplexities of mind stand with Faith.

Answ. Distinguish betwixt flesh, and Spirit, which are together in Saints, and that doubt may easily be reconciled. Faith is a fruit of the Spirit. Perplexity of mind is a fruit of the flesh. Therefore as the flesh, and Spirit are in the same subject together, So the fruits of the one, and the other may manifest themselves in the same persons.

Though these two may be together in the same person, yet Believers must labor to subdue all the fruits of the flesh, and in particular concerning this, they must take heed that outward crosses do not too much afflict there Spirits. For this end these rules are to be observed.

• 1. Know that God hath an hand in all thy troubles. Psal. 39. 9. 2 Sam. 16. 11, 12.
• 2. Get assurance of God's favor to thee, Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10.
• 3. Acquaint thyself with God's promises. Isa. 43. 2. Hebr. 13. 5.
• 4. Be instructed in the divine properties.
• 5. Call to mind God's former works, and these both to others. Psal. 22. 4. and also to thyself. Gen. 32. 10.
• 6. Possess thy soul with patience. Luk. 21. 9.
• 7. Stir up thy soul, with wise expostulations. Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. §. 48.

§. 264. Of evil entreating Confessors.

A Fourth aggravation of the wandering of Confessors, is in the last word of this verse, which we thus translate, tormented. It is a compound, of a noun that signifieth evil, and a verb that in the active signifieth to have, and in the passive to be handled. According to the notation of it, it signifieth be ill handled, or evilly dealt withal. See more of it on Chap. 13. v. 3. §. 28. The signification which our Translators give of it, thus, tormented, is an effect of the intent of the word. For they that are ill entreated, or ill handled, are oft tormented. In this sense it may intend such points as were noted on this word, tortured, v. 35. §. 245.

We will here handle this word in the proper signification thereof, and show, that Saints in their wandering find ill usage. So soon as Israel came into the Wilderness, the Amalekites set upon them. Deut. 25. 17, 18. 1 Sam. 15. 2. Edom in the day of Israel's affliction ill entreated them. Obad. v. 13, 14. Amos 1. 11. Jeremiah much complaineth hereof. Lam. 2. 16. The Apostles, wheresoever they came, were very ill entreated.

There is but one naked, single simple truth: but impiety, iniquity, falsehood, error, here •… y, idolatry and all infidelity, are Hydraes of innumerable heads. That one truth is light: All the forenamed Hydraes, and other like unto them, are darkness of several kinds: to all which light is contrary. Therefore all that are of any kind of darkness do mortally hate and abominate, both the light itself and all that hold it out: which Confessors of the Truth do wheresoever they go. Now there being in every place some kind of darkness or other, how can it be, but that Confessors should be everywhere ill entreated.

Besides, Satan is the God of this world, and his dominion extendeth to every part thereof. He hath everywhere subjects that are guided by his spirit. But in Confessors there is the Spirit of Christ, which the spirit of Satan hath from the beginning resisted. Gen. 3. 15. How then can such look for any other than ill handling, wheresoever they are.

• 1. This should teach Confessors, not to be over forward in removing from place to place, upon surmise, that they may in this or that place be quiet from troubles. I will not deny, but that in some places they may be more free than in others: but to be wholly free, they cannot be in any place of this world.
• 2. This instructeth them, that are forced to wander, in sundry duties.
  • 1. To prepare themselves for evil entreatings, whithersoever they come.
  • 2. Not to think it strange, when they meet with them.
  • 3. To bear them patiently.
  • 4. To get assurance of God's favor.
• 3. This should stir up those, that professing the true Faith, meet with Confessors that wander, to show them all the courtesy they can, and thereby declare, that the Spirit of God, is as powerful in them to show kindness to others that have the same Spirit, as the spirit of Satan can be to do any mischief unto them.

Of entertaining strangers. See Chap. 13. v. 2. §. 15, &c. See also Chap. 13. ver. 3. §. 28.

§. 265. Of the worlds unworthiness of Saints.

IN the former verse the Apostle having set forth the wanderings of Confessors, in habitable places: In this verse he further setteth them out in places inhabitable. But betwixt them, he rendereth a reason of their wanderings in the one and other kind of places in these words (Of whom the world was not worthy) which in many Greek copies and sundry translations are included in a parenthesis.

The reason is taken from the worlds unworthiness of them: and compriseth a judgment inflicted on the world by this their wandering.

The reason may be thus framed,

It is just that they should be estranged from the world of whom the world is not worthy:

But the world is not worthy of Confessors of the truth,

Therefore it is just, that they be estranged from the world.

The force of the argument lieth in God's just judgment against the world, manifested by removing such from it, as might be means of much good to the world, if they were well entertained therein.

This reason is here inserted to remove an offense, which might be taken at the wandering of Confessors. For many imagine, that they are forced to wander from place to place: and are left destitute, afflicted and ill entreated of all men: because they are an unquiet generation, not worthy to live in any society among men.

To remove this scandal, the Apostle setteth the saddle on the right Horse, and showeth, that is not any unworthiness in them, but the worlds unworthiness of them that causeth this distance and separation betwixt them and the world.

That the form of this reason may the better appear, two points are to be cleared.

• 1. Who are meant by the world.
• 2. How the world is unworthy of confessors.

Of the notation of the Greek word translated world, see Chapt. 4. verse. 3. §. 29.

Of the metonymical acception of the word world, for the inhabitants thereof, and worser part of them, see verse. 7. §. 32.

Here in general it signifieth the company of evil men in the world: and in particular such as persecute, and evil entreat confessors of the truth. In this respect the world is opposed to such as confess Christ, and believe in him, Joh. •… 5. 18, 19. and 17. 14.

The word translated worthy, is derived from a verb which signifieth to 〈◊〉 , and the metaphor is taken from things poised, such things as being equally poised carry the same weight in each balance, are counted worthy of one another. But such as are not of alike weight, are counted unworthy. Thus the world is very light in comparison of true believers, and therefore not worthy of them. They are not worthy in two respects.

• 1. By reason of that worth which is in Saints. A true believer by reason of his interest in Christ, and of the abode of the spirit of sanctification in him, is more worth than Millions of Worlds, as a rich and precious Jewel is of more worth than many loads of filthy mud.
• 2. By reason of that benefit, which Saints bring to the places where they are, The world through ignorance taketh no notice of that benefit: or through obs •… inacy scorneth it, or through malice persecute them, who bring that benefit: and thus show themselves like hogs and dogs, and so are not worthy the society of Saints.

In this reason, two things are necessarily implied, and two others plainly expressed.

• 1. The things implied are these.
  • 1. The worth and benefit of Saints.
  • 2. The worlds esteem of them.
• 2. The two things expressed are these.
  • 1. The worlds vileness.
  • 2. The judgment following thereon.

§. 266. Of the word of Saints.

OF the first point employed, which is the worth and benefit of Saints, see Chap. 13. verse. 1. §. 8.

One special ground thereof is God's favor to them. A mortal Kings favor may make a mean man precious and of high account.

Instance Pharaoh 's favor to Joseph, Gen. 41. 40. &c. And Darius his favor to Daniel, Dan. 6. 3. And Ahasuerus his favor to Hester and Mordecai, Hest. 2. 17. and 9. 4. And the favor of other Kings to their favorites in all ages. Much more will the favor of the eternal God, Almighty Lord and King of Kings make men precious. There is an Hebrew word, which fitly answereth to our English word [ a ] favourite, whereof see Saints sacrifice, on Psal. 116. verse. •… 5. §. 95. 96.

Another ground is their Union with Christ: As Christ assumed man's nature in general: So he hath united in special their persons to that mystical body whereof he is the head, they are all called Christ, 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all.

A third ground is the abode of the Spirit of God in them, whereby they are enabled to do much good wheresoever they come.

• 1. This is a matter of high admiration, and requireth much gratulation.
• 2. It is a great incitement to be of this society and fraternity, men will serve seven years, or more, to be of a good Company: but what Company like to this?
• 3. This should make us content with this worthy estate and precious condition. With what estate shall any be content, if not with this? The honorable man is in a slippery estate, witness Haman. The rich man holds an Ee •… by the tail, for Riches fly away as an Eagle, Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom. For he that withheld not his heart from any joy, discerned all to be vanity and vexation of spirit, Eccles. 2. 11. But believers, when they wander, have cause to be more content than they that dwell in stately Palaces: and they that are clothed with Sheeps skins and Goat skins, have more cause to rejoice than Herod in his royal apparel, Act. 12. 21. When they are destitute, they have more cause of content than Dives, who fared sumptuously every day, Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar, when he was most merry with his Princes, Wives, and Concubines, Dan. 5. 3, 4. When they are evil entreated, they are better than they who are applauded as Herod was, Act. 12. 22. When they are tormented, they are in a better case than they that stretch themselves upon beds of Iv •… ry, Amos 6. 5.
• 4. The worth of Saints teacheth them to walk worthy of that worth. They must be like the Woman arrayed with the Sun, which trampled the Moon under her feet, Rev. 12. 1. Their worthy walking is to be heavenly minded, and to have an heavenly conversation. Their condition calls them to contemn the world: and their want of a settled place in this world, should put them on to wander heavenward. And to seek that City, which is to come. So did wanderers of old, verse. 16.
• 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world. It is enough that (whatsoever the world judge of them) they are precious in God's sight. That good angels answerably have them in high esteem, and that other Saints account them as God's chiefest Treasure.
• 6. This affords a caveat to the men of this world to take heed of abusing these wanderers. These are they of whom the Lord saith, Touch not 〈◊〉 anointed, Psal. 105. 15. And again, He that toucheth you toucheth the apple of mine eye, Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried; and thereupon suffer adversaries and persecutors to prevail against them for a while: but assuredly as God's precious ones shall not be utterly forsaken: so their adversaries shall not go scot-free, 2 Th •… s. 1. 6, 7.

§. 267. Of the worlds vile esteem of Saints.

THE other thing implied is the worlds esteem of Saints: and that is a base and vile esteem as if they were not to be regarded. For the aforesaid instances that they wandered in Sheeps skins, &c. doth manifest a vile esteem of them. They neglected, they rejected, they ill entreated them. Is •… mael had a mean esteem of Isaac, manifested by mocking him, Gen. 21. 9. So had Saul of David 1 Sam. 22. 11▪ and Michal his daughter, 2 Sam. 6. 16. David 's o •… t complaints hereof, Psal. 119. 51. and 79. 4. So Job, Job 30. 1. &c. The Prophets observe this to be the common conceit of the world. Isa. 62. 4. Ier. 30. 17. So doth an Apostle, 1 Cor. 4. 13. Woeful experience giveth too evident proof of the truth hereof even in these our days.

This is so by reason of many corruptions in the world, As

• 1. Ignorance▪ both of the true worth of Saints, and also of God's high account of them. The world is blind in spiritual matters, 1 Cor. 2. 14. 〈◊〉
• 2. Unbelief: The world will give credit to nothing revealed out of God's word, Isa. 53. 1.
• 3. False principles: As false rules of judging, which are outward show, sense, and worldly glory. The world sets too high a price on external and earthly things.
• 4. Malice: This adds much to their blindness: yea, it casts dust upon the eye of their reason.

It becomes us to take heed of being beguiled with the worlds esteem and account of men. Yea, and to take heed that we be not over credulous in believing the reports that the world giveth, and rumors that it spreadeth abroad of Saints. What vile reports did they give of John the Baptist, and of Christ himsel •… , Mat. 11. 12, 19. The like might be exemplified in every age of the world.

§. 268. Of the Worlds unworthiness, a cause of Saints wandering.

THE first thing expressed in this reason of Confessors wandering, is, the worlds vileness. The world is not worthy of them.

This consequence is confirmed by this direction which Christ giveth to his Disciples, inquire who is worthy, and there abide: and on the contrary, if the place be not worthy, let your peace return to you, (Matth. 10. 11, 13.) that is, let them receive no benefit from you. They who preferred the things of this World before Communion with the great King, were counted not worthy of that favor to sit at his table, Matth. 22. 4, 5.

Christ accounteth them as Swine who trample Pearls under their feet, and as Dogs who fly in the faces of them that bring precious things unto them, Matth. 7. 6.

This should dissuade Confessors of the truth to take heed of complying too much with the men of this world.

This had almost cost Jehoshaphat his life, 2 Chro. 18. 31. He was sharply reproved for it by a Prophet, 2 Chr. 19. 2.

Saints do herein undervalue themselves, and give occasion to be trampled underfoot, yea, and torn to pieces.

The world may take great advantage hereby: but Saints may be sure to get no good. Should Saints comply with them, whom God thinks to be unworthy of them?

This is the second thing expressed: for this phrase, was not worthy, is here set down as a judgment, which followed upon Saints wandering from them. So as the worlds unworthiness depriveth them of the society of Saints, & might be very beneficial unto them. On this ground, Christ saith to the Jews, The Kingdom of God shall be taken from you, Matth. 21. 43. And it is expressly noted that Christ returned back again from the unworthy Gadarnnes, where they besought him to depart from them, Luke 8. 37.

This departing from the men of the world, is sometimes done by the worlds forcing them. Thus by reason of a great persecution of the Church, professors are scattered abroad, Act. 8. 1. Sometimes by professing voluntary leaving them, for Christ gives this advice, when they persecute you in the City, fly you into an •… , Matth. 10. 23.

Thus God in his wise providence maketh persecutors spoilers of themselves. 〈◊〉 spoiled himself of a very faithful, and profitable servant, by casting him into prison, Gen. 39. 20. so the Jews spoiled themselves of Christ, John. 7. 33, 34. And of the Apostles, who carried the light of the Gospel from the Jews to the Gentiles, Act. 13. 46, 47.

• 1. Here we have one special reason of Saints suffering what they do by the world. It is not God's displeasure against them: for in love to them, and for their present and future glory are they here persecuted. It is for the punishment of the world to deprive it of those that would be their greatest honor, comfort, and profit, if they were well entertained among them.

• 2. Herein appeareth the worlds sottishness in punishing themselves by their attempts to punish Saints.

  They may spoil Saints of earthly habitations and revenues: they may put them to bodily pains; and deprive them of life: but they spoil themselves of the means of spiritual grace, of peace of conscience, and comfort of Soul: Yea, and of eternal life: and implunge themselves into easeless and endless torments.

• 3. This showeth whose case is the worst, whether theirs that are persecuted, or theirs who do persecute. Surely if all things be duly weighed, we shall easily disc •… rn that the persecutors case is the worst. The persecuted therefore may say, weep not for us, but weep for yourselves, Luke 23. 28. The persecuted are as the Figs, the good Figs which were very good, but persecutors like the evil Figs, very evil, that cannot be eaten, they are so evil, Ier. 24. 3.
• 4. This giveth occasion to such as are deprived of faithful Ministers, and Godly neighbors to examine themselves, and consider whether their unworthiness hath not been the cause thereof.
• 5. This exhorteth us to esteem Ministers, Saints, Divine ordinances, and other holy things appertaining to the Kingdom of God, so, as God may account us worthy still to enjoy them; and not take them away by reason of our unworthiness.

§. 269. Of the meaning of these words, They wandered in deserts and in mountains, and in dens and caves of the Earth.

THE Apostle having shown the true reason of Saints suffering in this world, returns to set out their wanderings, not only from one habitable place to another, but also to desolate places, and habitations of wild beasts. Hereof he giveth four distinct instances.

• 1. Deserts.
• 2. Mountains.
• 3. Dens.
• 4. Caves of the Earth.

In expressing the main point of wandering, the Apostle useth another word than before.

The former implied a going up and down from one City, or Town, or house to another in hope somewhere to find succor: but they utterly failed of their hope, as the forementioned aggravations show.

The word here used implieth such a wandering as is without hope of suecour: a wandering in unknown places, when men know not where they are, nor whether they may go: but are as blind men: for they are said thus to wander, Lam. 4. 14. Deut. 27. 18.

The Hebrew word signifieth the very same thing. It is used of Abraham's wandering from his Country, Gen. 20. 13. concerning which it is said, that he went out not knowing whether he went, verse. 8. It is also used of Hagar's wandering, she knew not whether, Gen. 21. 12. And of Joseph's wandering in the field, Gen. 37. 15.

The LXX. do use to expound that Hebrew word with the word here used by the Apostle; It is attributed to a sheep that goeth astray, called a wandering sheep, Psal. 119. ult. Ezek. 34. 6. Matth. 18. 12.

The aggravation of this word by the places here expressed, showeth that such a kind of wandering is here meant.

The first is styled, deserts, and that according to the true meaning, and notation of the Greek and Latin word: places deserted and forsaken of men, waste places, no way tilled: none inhabiting there but wild beasts.

The second is, mountains. These by reason of their height are unfit for habitation, and left desolate: yet fit to hide from the sight of other men, Josh. 2. 16.

The third, Dens. These were holes in Rocks, which by reason of the craggednesse of stones do many times grow naturally: and beasts oft take them for their resting places.

Sometimes holes in rocks are made by art of men, as the grave where Christ was laid, Matth. 27. 60. It is probable that Lazarus his grave was such an one, it hath this name given unto it, John 11. 38. and we translate it a cave.

The Apostle here seemeth so to take it, because the other place, signifieth such a secret place, for

The fourth place according to the notation thereof signifieth such a secret place, as he that is in it may espy others, and not be seen himself; we translate it Caves of the earth: so as this setteth out holes in the earth; as the former set out holes in rocks.

Such as these, both men and beasts doth make.

The former are oft in Scripture styled holes in rocks, Isa. 7. 19. Jer. 16. 16. And they are distinguished as here, from caves of the earth.

Some Caves were so big as they could lodge fifty men together, 1 King. 18. 4. Yea, six hundred: For David had an Army of about six hundred men, 1 Sam. 23. 13. and they were in a cave together. When men were in Dens and Caves, it was when they durst abide nowhere else, as the Israelites, 1 Sam. 13. 6. and the Prophets, 1 King. 18. 4. Therefore they are said to be hid therein.

Ordinarily and most usually Desarts, Mountains, Dens, and Caves of the earth are the habitations of wild and savage beasts. Mark 1. 13. which implieth that Confessors of the true Faith have less feared wild and savage beasts, than persecuting men: for they have fled from the habitation of such men, to the habitation of beasts.

§. 270. Of Confessors keeping out of the sight of Persecutors.

THE wandering of confessors in places not habited by men, such as were Desarts, Mountains, Dens and Caves of the earth, plainly demonstrateth, that they lived in such times, as they durst not be known where they were. This was the case of David, 1 Sam. 23, 13, 16. and 24. 3. and of Elijah, 1 King. 19. 3, 4. And of the hundred Prophets whom Obadiah fed in two caves, 1 King. 18. 4. and of Jeremiah and Baruck. Jer. 36. 26. So of others in others ages.

This so fell out not upon any guilt or wrong done by them, but by the implacable hatred of the world against them. Could the men of this world get them into their clutches, they would do with them, as Doggs do with Hares, even tear them all to pieces. As Hares therefore, and other like creatures, keep as much as they can, out of the sight of Hunters and hounds: So do these, keep themselves from the sight of persecutors.

• 1. Papists hence infer, that it is lawful and commendable, yea, more than ordinarily meritorious, to live as Hermits in Desarts, Dens, and Caves, to give themselves, as they pretend, to contemplation and devotion: but to give a full answer to these.
  • 1. They clean mistake their grounds: For these did not voluntarily affect such places: they were forced to do what they did.
  • 2. Popish Hermits and Anchorites now dwell by Towns, Cities, and High-ways to make a gain to themselves thereby.
  • 3. They cast themselves out of all callings, whereby they might do more honor to God, and good to men than by their pretended devotion.
  • 4. Their pretence of private devotion apparently hindereth public devotion: which is more honorable to God: So as they come under this censure of Christ, Thus have ye made the Commandment of God of none effect by your tradition, Matth. 15. 6, 7.
  • 5. By Solitariness men make themselves more subject to the Devil. Then did the Devil most fiercely set upon Christ, when he was alone in the Wilderness, Mark. 1. 12, 13.
• 2. This admonisheth us to get into acquaintance with God, to be well exercised in his Word, to accustom ourselves unto divine contemplation and meditation, to be well instructed in the presence and attendance of Angels or Saints, that if we be ever forced thus to wander, we may have wherein to solace ourselves.
• 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution, Prov. 22. 3.

§. 271. Of Persecutors cruelty exceeding brute beasts.

THE places whereunto Confessors wandered, being for the most part, such as wild beasts do accustom themselves unto, giveth instance, that Comfessors of the Truth have less feared savage beasts, than persecuting men. It is said of Christ, when he was in the Wilderness, that he was with the wild beasts. Mark. 1. 13.

Cruel men have been resembled to the most cruel beasts; as to a Lion. (2 Tim. 4. 17.) a Woolf, a Leopard, a Bear, an Ape, a Cokatrice, Isa. 11. 6, 7, 8. Yea, to such beasts as never were. Such as are described ( Dan. 7. 4. &c.) because they exceed all beasts in savagenes, and cruelty.

• 1. Brute beasts make no difference betwixt professors, and others: they discern not the Image of God in man, nor the light of God's Word, which do much incense adversaries of the truth.
• 2. Brute beasts have not that wit to search after such as are out of their sight, as reasonable men have: nor can they so use the help one of another to find out such as they hate, as men can.
• 3. Reason abused, and perverted proves the more violent. As ordinary men are more violent than beasts to such as they hate; so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruel, than Pagans.
• 4. Satan puts on men to mischief more than he puts on brute beasts.

• 1. Herein we may see the power that Satan takes over men, when he is permitted. We may also see the depth of the corruption of man's heart, when man is left to himself, and not restrained. In such cases men are worse than brute beasts, Mans filthy delight in sin, is worse than any beasts delight in anything.
• 2. Hereupon we see great cause to pray, both on our own, and others behalf, to have our natural corruption suppressed, and altered.

§. 272. Of the resolution of Hebr. 11. 33, 34, 35, 36, 37, 38.

THE sum of these six verses, is an enumeration of sundry effects of Faith. All which may be brought to two heads,

• 1. Great Acts, v. 33, 34, 35.
• 2. Great sufferings, v. 35, 36, 37, 38.

Great acts are in number ten. Of them nine concern men, and one concemeth women.

The nine concerning men are these in order,

• 1. They subdued Kingdoms.
• 2. They wrought righteousness.
• 3. Obtained promises.
• 4. Stopped the mouths of Lions.
• 5. Quenched the violence of fire.

• 6. Escaped the edge of the sword.

  In these six, there is a distinct mention, both of the several acts, and also of the subject whereon the distinct acts were exercised.

• 7. Out of weakness were made strong. Here one thing is presupposed, namely, that Believers were weak. Another expressed, that they were made strong.
• 8. They waxed valiant in fight. Here we have an especial property of a Believer, Valiant; And the extent thereof, in fight.
• 9. Turned to flight the Army of the Aliens. Here we have,
  • 1. The act, put to flight.
  • 2. The subject whereupon it was exercised, Armies.
  • 3. The kind, persons, whose Armies they were, Aliens.
• 10. That effect of Faith, which concerned women, is thus expressed, women received their dead raised to life again. Here observe,
  • 1. The persons whose act is was, women.
  • 2. The act itself, received.
  • 3. The subject, or thing which they received, their dead.
  • 4. The great alteration of that subject, which was, to life again.

The other head of fruits of Faith are, great Sufferings, which are ten in number. Those may be reduced to three heads,

• 1. The sufferings of Professors.
• 2. The sufferings of Martyrs.
• 3. The sufferings of Confessors. §. 259.

Of the sufferings of Professors five distinct heads are set down.

Of the sufferings of Martyrs four heads.

Of the sufferings of Confessors, one general one.

The five effects of Professors sufferings, were these,

• 1. They were tortured. This is amplified,
  • 1. By their willing undergoing their tortures, thus, not accepting deliverance.
  • 2. By the end of their enduring, that they might obtain a better Resurrection.
• 2. They had trial of cruel mockings. Here observe,
  • 1. The reality of the thing, they had trial.
  • 2. The kind of suffering, mockings.
  • 3. The extent of that kind, In this epithet, cruel.
• 3. They were scourged.
• 4. They were cast into bonds.
• 5. They were imprisoned.

Three effects of Martyrs were these,

• 1. They were stoned.
• 2. They were sawen asunder.
• 3. They were slain with the sword.
• 4. Before this last, this which was as dangerous as the other three is inserted thus, were tempted.

The effect of Confessors is expressed in this phrase, wandered about. And it is aggravated,

• 1. By the places whether they wandered.
• 2. By the reason of their wandering.

The places whether they wandered, were of two sorts,

• 1. Habitable by men.
• 2. Habitable by beasts for the most part.

The former sort of places is implied under other men's neglect of them. This is set down four ways.

• 1. By their mean apparel; Sheep-skins, and Goat-skins.
• 2. By their want, being destitute.
• 3. By their affliction, afflicted.
• 4. By men's evil entreating them, in this word, tormented.

The reason of the wandering of Confessors is taken from the worlds unworthiness of them, thus expressed, ( of whom the world was not worthy. )

The places not inhabited by men, are expressed in these four kinds.

• 1. Desarts.
• 2. Mountains.
• 3. Denns.
• 4. Caves of the earth.

§. 273. Of observations raised out of Hebr. 11. 33, 34, 35, 36, 37, 38.

I. FAith doth things above human power. Such were many effects of Faith here set down. See §. 227.

II. War is lawful. This act of Faith, subdued, was by wars. See §. 227.

III. Nations may be subdued by war. So much is implied under this word, Kingdoms, See §. 227.

IV. Faith is operative. It is here said to work, See §. 228.

V. The proper work of Faith is righteousness. Believers are here said to work righteousness. See §. 228.

VI. Divine promises are the ground of Faith. Those are they on which Faith hath an eye. See §. 229.

VII. Promises are received by Faith. They are here expressly said to be obtained thereby. See §. 228.

VIII. Faith can vanquish the fierceness of unreasonable cr •… atures. Lions are the fiercest of all, yet their mouths stopped by Faith. See §. 230.

IX. Faith freeth from the most violent, senseless creatures. Fire is that creature: yet by Faith quenched. See §. 231.

X. Faith preserveth from the deadliest instrument, that is the sword, See §. 23 •… .

XI. Saints may be weak. This is here taken for grant in this phrase, o •… t of weakness. See §. 233.

XII. By faith such as are weak may be made strong. This is here plainly expressed. See §. 234.

XIII. Valour is commendable. Believers are here commended for it, in this word, waxed valiant. See §. 236.

XIV. Faith makes valiant. This is an effect here attributed to faith. See §. 237.

XV. Faith makes valiant in greatest danger: namely in fight. See §. 235.

XVI. Faith makes victorious. This phrase, turned to flight, intends as much. See §, 238.

XVII. War is especially to be against Aliens. Their armies are here said to be turned to flight. See §. 239.

XVIII. Women may have a strong Faith. The express mention of wom •… n proves as much. See §. 240, 241.

XIX. By Faith the dead have been raised. See §. 241.

XX. Faith receives benefit from others acts. Those believing women received their dead children raised by the Prophets. See §. 242.

XXI. Believers are enabled to endure sore trials. Such were they which follow. See §. 243.

XXII. Matters of Faith may be quoted out of human Authors. Such were the Authors out of whom the Apostle quotes many of these acts of Faith. See §. 244.

XXIII. Professors of truth may be brought to exquisite torments for the truths sake. Such were many of the torments here set down. See §. 245.

XXIV. True Professors willingly endure their torments. They would not be delivered. See §. 246.

XXV. Persecutors can offer favor upon yielding. So much is here intended. See §. 247.

XXVI. Faith in the resurrection makes Professors endur •… what they do. This en •… is here expressly set down. See §. 248.

XXVII. The last Resurrection is the best. It is here styled the better, in comparison of all other resurrections. See §. 248.

XXVIII. Believers suffer advisedly. The end which they propound to themselves demonstrateth as much, in this word, that. See §. 249.

XXIX. Believers suffer for their advantage. This phrase, that they might obtain, intends as much. See §. 250.

XXX. Mockings are a kind of persecution. Its an instance of persecution they are here mentioned. See §. 251.

XXXI. Mockings pierced deep. Therefore this Epithet, cruel, is added to them. See §. 251.

XXXII. Professors are basely handled. For they are scourged. See §. 252.

XXXIII. Professors of the truth are used as malefactors. Witness their bonds and imprisonments. See §. 253.

XXXIV. The things which professors endure are real. They have trial or experience thereof. See §. 254.

XXXV. Stoning was an ancient kind of death. Express mention is here made of it. See §. 254.

XXXVI. Multitudes may have their hands in persecuting Saints. For in stoning a multitude of people were used. See §. 255.

XXXVII. Professors have been sawed asunder. This is expressly set down. See §. 255.

XXXVIII. The death of Martyrs, hath been with much cruelty. The distinct kinds of death here specified demonstrate as much. See §. 256.

XXXIX. Professors may prove Martyrs. This word, slain, imports as much. See §. 257.

XL. Persecutors make many Martyrs. This instrument, sword, implies as much. See §. 258.

XLI. Temptations on the right hand are as dangerous, as cruel Martyrdom. This word, were tempted, joined with sundry kinds of death, intendeth as much. See §. 256.

XLII. Such as suffer not as Martyrs may prove Confessors. For it is said, that they wandered, &c. See §. 259.

XLIII. Believers may be wanderers. So much is here expressed of them. See §. 260.

XLIV. Confessors may fly from persecution. The word Wand •… ing, as here used, imports as much. See §. 259.

XLV. Saints may be brought to wear lethern pilches. Sheep-skins and Goateskins here mentioned imply as much. See §. 262.

XLVI. Confessors may be brought to extreme want. They may be destitute. See §. 262.

XVII. Confessors may be trought to much perplexity. The word afflicted, implieth as much. See §. 263.

XLVIII. Confessors are subject to ill usage. The word translated, tormented, implieth as much. See §. 264.

XLIX. Saints are precious and profitable. This is the reason why God suffers them to wander from the world. See §. 266.

L. The world hath a vile esteem of Saints. Therefore it forceth them to wander. See §. 267.

LI. The world is unworthy of Saints Society. This is here plainly expressed. See §. 268.

LII. The worlds unworthiness of the society of Saints, is a cause of their wandering. This is here expressed as a reason of their wandering. See §. 268.

LIII. Confessors have lived in such times, as they durst not be known where they were. The places not inhabited by men here mentioned, do prove much. See §. 270.

LIV. Confessors have feared persecutors more than wild beasts. For they have wandered in places where wild beasts were, rather than among persecutors. See §. 271.

§. 274. Of all praise-worthy having their due.

THE Apostle having distinctly and largely set out, the vigor of Faith, by the admirable effects thereof, both in doing and enduring, in these two last verses, he giveth the general sum of all: So as here is a recapitulation, or a brief recollection of the sum of all.

The first word being a copulative, showeth that all here meant, did in general agree in one, and the same Faith: which made them all praise-worthy.

This is made more clear by these general words of reference, These all. They have reference to all that were before named, and to all that are implied under any of the acts of Faith before mentioned, and all others that were at any time before Christ was exhibited, of the true faith.

This general particle, all is a word of extent, and implieth all sorts of Believers before Christ's time.

This relative, these, is a word of restraint, and excludeth all that are not of the faith before mentioned.

That for which they are here commended is obtaining a good report, this is the interpretation of one Greek word, whereof, see v. 2. §. 6.

The ground of that good report is here said to be Faith, even such a faith as is described v. 1. For by it, the Elders obtained a good report, v. 2. §. 6.

This confirmeth, that which hath been noted before, that faith especially makes men praise-worthy. And also that the worth of men hath had due testimony. See v. 2. §. 6.

To show that all that are praise-worthy have their due, he premiseth this general particle, all. He that saith all, excepteth none at all. Take a view of the forementioned Catalogue, and you will find this general exemplified in all sorts of particulars: as in Kings, instance David: and in other Governors, instance Moses, Joshua, Gideon, and others. In women also, Sara, Rahab, and others: in old men, as Noah; young men, as Isaac, when he suffered himself to be bound, and laid on the altar: honorable men, as Joseph, the next in dignity to King Pharaoh: mean men basely esteemed, as they that wandered up and down: rich men, as Isaac, (Gen. 26. 13, 19. poor men, as they who were destitute. ) There can hardly be named any sort of Believers, that have not obtained good report.

There is no respect of persons with God, Rom. 10. 12. Ephes. 6. 9.

This is a good inducement to all of all sorts to do what they can to get Faith. Let none suffer any external condition to be an impediment thereunto. This incitation is so much the more needful, because men are too prone to pervert that external condition and state wherein they are, so as to hinder their spiritual good: and that by putting it off from one to another. Great men think it concerns mean men most, because they are well enough with their outward condition: but wretched is that outward estate that is destitute of Faith, though never so great. Mean men put it off to great ones, as having more leisure thereunto: but a man were better find leisure to get faith, than food for his body. It is usual in other different estates to put off all care of getting Faith from one to another: which argueth egregious folly.

Surely such plainly show, that they are not of the Society of true Saints. They are none of those, nor like those that are mentioned in this Catalogue of praise-worthy persons, that obtained a good report through faith. They are not simply, all, but as is here expressed, all these: Those that are named and others like unto them. Praise-worthy men are a choice sort. Many more than these lived before Christ exhibited: yea, lived in the time and place that some of these did▪ yet received no good report. Cain lived, and offered a Sacrifice with Abel, yet was none of those. Cham was in the Ark with Shem; Ishmael in Abraham's family with Isaac: Esau in the same womb with Jacob, Dathan and Abiram came thorough the red Sea with Caled and Joshua: many other wicked unbelievers were mixed with Believers, yet they obtained not such good report as Believers 〈◊〉 .

Though their outward condition were alike, yet their inward disposition was •… uch different. Unbelievers had not the same matter of good report in them, as Believers had. No marvel then that they had not such good report.

Quest. May not hypocrites carry themselves as the upright, and so gain such •… port?

Answ.

• 1. Before men they may •… but not in their own conscience, nor before good Angels: much less before God.
• 2. Hypocrites may appear for a time to be such and such: but when as corn 〈◊〉 wants rooting, they wither, when the veil of their hypocrisy falls off, and •… ey are discovered, then that report withereth.
• 3. Though their hypocrites should not be discovered in this world, yet in the woe •… ld to come it shall be. Then they shall have shame and horror instead of good report.

Much are they deceived who conceive that they may partake of the privileges 〈◊〉 Believers, though they be no Believers. At Christ's coming to judgment, two 〈◊〉 be in one bed, two grinding together, two in the field together, yet one taken, 〈◊〉 other left, Luk 17. 34, 35. An Apostle giveth three famous instances hereof, one of the Angels that stood and fell: Another of them that entered into the Ark, and that refused: the third of the Sodomites and Lot, 2 Pet. 2. 4, 5, 6, 7.

Therefore it stands everyone in hand thoroughly to try himself, that if he find 〈◊〉 faith in himself, he may have the more sound comfort, and expect this good •… port: If ye have it not, then to labor for it.

§. 275. Of Christ the prime promise.

THE forementioned vigor of Faith is much amplified in these words, received not the promise. As the words lie, they are a simple proposition, and a plain de •… of a privilege: but by the inference of the next verse, it appears that they are made a ground of a comparison betwixt Believers that lived before Christ was •… hibited, and Believers that lived after. They received not the promise, but we 〈◊〉 received it. Bring the foresaid simple proposition into a discretive, and the •… plification will more clearly appear thus, Though they received not the pro •… , yet through Faith they obtained a good report.

Promise is here metonymically taken for the thing promised, as oft in this Epistle.

And the notation of the word, promise, See Chap. 4. v. 1. §. 6.

Of the word which we translate received, See v. 19. §. 100.

Of receiving, and not receiving promises, See v. 33. §. 229.

Here the word promise being of the singular number, implieth some eminent, excellent thing promised, and this is, Christ Jesus himself, who is elsewhere set •… orth under this word promise, as Act. 2. 39. and 26. 6. Christ is said to be given according to the promise, Act. 13. 23. and God's promise is said to be full •… led in raising up Jesus. Act. 13. 32.

Christ must needs be the prime promise, in that he is the first promise since Adams •… all, Gen. 2. 15. and in that he is the complement, or accomplishment of all other promises, 2 Cor. 1. 20.

This might be exemplified by sundry promises made in the Old Testament, and manifested to be accomplished in the New, by this and such like phrases, All this was done that it might be fulfilled, &c. Matth. 1. 22.

• 1. This giveth evidence of the free grace, and rich mercy of God, in making and accomplishing such a promise. It must needs be free, in that there could be nothing in man to deserve such a promise. Glorious Angels, glorified Saints, Man in his innocence, were not worthy of such a promise, much less may sin •… be thought worthy. If Jacob were less then the least of God's mercies▪ much more less is he, then this, the greatest of all.
• 2. The greatness of the promise doth manifest and magnify the rich mercy of God. Mention is made of great and precious promises, 2 Pet. 1. 4. but in reference hereunto. Of all promises this is the greatest and most precious. This is that Treasure and Pearl, whereof Christ speaketh, Matth. 13. 44▪ 46.
• 3. This promise should make us faithfully promise and vow ourselves, all that we have and all that we can do unto God.
• 4. This promise gives us good ground in all doubtings, when through weakness of the flesh we are brought to stagger, and to question the truth of any promise, to meditate thereon, and to reason with ourselves from the greater to the less, thus, God having made good this great promise, will not fail of others: all depend on this. Rom. 8. 32.

§. 276. Of Christ the prime promise not received by true Believers.

OF the Believers before mentioned, and of others that lived before Christ was exhibited, is is said, they that received not the promise, that is, Saints under the Old Testament had not an actual exhibition of Christ. This was one of the promises, concerning which it was said of the Patriarchs, they received not the promises. v. 13. In this respect it is said, that many Prophets and righteous me •… desired to see those things. (Math 13. 17.) namely, Jesus Christ Incarnate, Living, Preaching, working Miracles, &c. and that the Prophets inquired and searched diligently about those things. 1 Pet. 1. 10. Therefore they did not enjoy them.

God was herein pleased to manifest his wisdom in reserving such a promise to a fullness of time. Gal. 4. 4. and that,

• 1. That his goodness might by degrees increase, as the Sun doth: and so be the better discerned. For by degrees it was more clearly revealed.
• 2. That so great a blessing might be the more expected, inquired after, and longed for.
• 3. That the patience and other graces of Saints might be the better exercised.
• 4. That Christ himself might be the more honored, in that he was reserved to the latter age of the world, as being a blessing which surpassed all other blessings before it.

• 1. Hereby we have instruction in the nature of Faith, which is to rest upon promises for things future, as if they were actually accomplished.
• 2. This doth much amplify the Faith of former Believers, in that they did and endured so great things for Christ before they enjoyed him.
• 3. It checks our backwardness and dullness in believing, who live in the times wherein the promise may be and is received.
• 4. This should stir us up to seek to excel them, in that we have received the promise which they received not.

§. 277. Of God's providence in ordering men's different privilege.

IN this last verse is laid down the privilege of believing Christians, above believing Jews. The author of that privilege is expressly said to be God, God maketh▪ the estates of men to differ. That which Eve said of a third Son, God hath appointed me another seed instead of Abel, gives proof hereof, Gen. 4. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord, Gen. 6. 8. And the promise which God made to Abraham, Gen. 12. 1, 2. And renewed, 〈◊〉 . 17. 20, 21. This is most lively exemplified in Isaac's 2. sons, even when they 〈◊〉 in their Mothers womb, Gen. 25. 23. Matth. 1. 2, 3. The Apostle plainly 〈◊〉 the point, 1 Cor. 4. 7. Hence it is that they, who are called out of the •… orld, are styled God's elect, or the elect of God, Rom. 8. 33. Tit. 1. 1. Col. 3. 12.

The truest and highest reason that can be given hereof is here set down by 〈◊〉 word, having provided. The Greek word is a compound, and signifiet •… 〈◊〉 to the true notation of it, to foresee. Our last English translators 〈◊〉 noted as much in the margent. Now God's fore▪sight is operative: what 〈◊〉 •… ore-seeth to be good and meet he effecteth, and therefore his foreseeing of 〈◊〉 and that is justly styled a providing it. Thus also the Hebrew word, which 〈◊〉 to see, being applied to God, implieth his providing this, or that, and 〈◊〉 is translated, Gen. 22. 8. 1 Sam. 16. 1.

Foresight cannot properly be attributed to God, because all things past and 〈◊〉 are present to him. But for teaching sake in relation to us, unto whom 〈◊〉 are distinct▪ is it applied to God. Thus God is said to foresee such things 〈◊〉 •… e doth determine and decree. For distinction sake to our better understandi •… g God determining and decreeing such things, doth thereupon foresee that 〈◊〉 then will fa •… l out: Yea, thereupon he provideth them in their sea •… , they do infallibly so and so fall out.

Thus this word is here fitly used, to show the reason and c •… use why the better 〈◊〉 were reserved to the later times. Even because God having deter •… them so to be, foresaid it to be the fittest so to be: for God worketh all 〈◊〉 after the Counsel of his own will, Eph. 1. 11. There can be nothing of God •… o move him, to do what he doth, ( Psal. 115. 3.)

And in man there can be nothing: for in man's best estate he had, what he had 〈◊〉 God, God gave him his being, and God endued him with all that excellency 〈◊〉 then he had comprised under this phrase, image of God, Gen. 1. 26▪ 27.

B •… t since man's fall, all are under sin: There is none righteous, no not one, 〈◊〉 ▪ 3. 10. Well therefore might the Apostle say, it is not of him that willeth, 〈◊〉 of him that runneth, but of God that showeth mercy, Rom. 9. 16.

• 1. This directeth such as desire any excellency to be distinguished from other 〈◊〉 natural men, as excellency of knowledge, excellency of Faith, or ex •… of any other grace, yea, or excellency of means of grace, to look to the 〈◊〉 and fountain whence that excellency cometh: & to consider the ground 〈◊〉 moveth God to do what he doth. If any hath wisdom let him seek it of God, &c. I am. 1. 5.
• 2. This may be a caveat to such, as have obtained any excellency above others, •… o take heed that they boast not therein, 1 Cor. 4. 7. That excellency arose not 〈◊〉 a man's self, neither was there anything in him to move God to confer what he hath done upon him, Deut. 9. 4, 5, 6, 7. Rom. 11. 18. All Christians, who i •… the light of the Gospel excel Jews▪ Turks, and all infidels, may apply this. So 〈◊〉 Protestants to whom the errors of Antichristianism are revealed: so they who have the power of Godliness in them above ordinary formal professors. God is the judge: he putteth down one and setteth up another, Psal. 75. 7.
• 3. We hereby learn to return the glory of all that excellency, which God hath p •… ovided for us above others unto the author thereof, who maketh thee so differ, Rom. 11. 35, 36. Yea, also to use all to the glory of his name▪ 1 Cor. 10. 31. Thus will the Lord never repent his conferring any excellency upon such grate •… persons. Ingratitude is it which moves him to withdraw blessings bestowed, but gratitude moves him to increase them.

§. 278. Of God's providing the better things for the Christian Church.

THAT which God is said to have provided for Christians is thus expressed, some better thing, that is a better estate, or better means for the Churches good: or rather Christ himself exhibited. He is that better thing that 〈◊〉 all other better things whatsoever.

Of the various acceptions of this word better, see Chap. 1. verse. 4. §. 39.

Of better things reserved to the time of the Gospel, see Chap. 2. verse. 3. §. 〈◊〉 .

This in general showeth that God's previdence is still to the better, hereof see more in the progress of God's providence, on Ezek▪ 36. 11. Hence is it that i •… is said of believers that they desire a better Country, verse. 16. §. 75. And that their hope is a better hope, see Chap. 7. verse. 19. §. 87. And the Cove •… ant made to them a better Covenant, see Chap. 8. verse. 8. §. 53.

• 1. Due notice is to be taken of God's wisdom in causing his goodness so to increase for the better: that so our hearts may be the more enlarged to admire and magnify the same. This is the end that God aimeth at herein. We must not suffer God to fail of his end.
• 2. Herein we ought to show ourselves Children of God, we must still grow and increase in all goodness. Thus shall we show ourselves to be of the Kingdom of God, in whom the spirit of God is. For the Kingdom of God and things appertaining thereunto are like Mustard▪ seed, which being of the least kind of seeds groweth up to be as a Tree, Matth. 13. 31.

The forementioned, better thing, is expressly said to be provided for us▪ Under this phrase he compriseth himself, that lived after Christ was exhibited, and all others that lived and believed from Christ's first coming in the flesh, and shall live and believe to his second coming: so as the best things have been provided for the Christian Church; even that Church which hath been, and shall be under the New Testament. Most of the great and glorious things that were Prophe •… ied of by the Prophats of old, were concerning these times, which are styled the last days, Isa. 2. 2. Act. 2. 17. Heb. 1. 2. Hereupon an Apostle saith of the better things here understood, that it was revealed unto the Prophets, that not unto themselves, but unto us they did minister the things, which are now reported, 1 Pet. 1. 12. Hereof see more in the progress of God's providence, on Ezek. 36. 11.

§. 279. Of the meaning of these words, That they without us should not be made perfect.

AN especial end why God made so great a difference betwixt former and later times is thus expressed, that they without us should not be made perfect.

By this relative, they, are meant such believers as lived and died before Christ was exhibited. Indeed this relative, they, is not expressed in the Greek; but yet necessarily understood, for the verb made perfect hath reference to the relative, these in the beginning of the former verse.

By this other relative, us, (without us ) are meant believing Christians.

There the derivation, and diverse acception of the word is set down.

Of the word translated, made perfect, see Chapt. 2. verse. 10. §. 97.

Great question is here made about the meaning of the phrase.

Because the perfection of a thing consisteth in the well finishing thereof, and a full accomplishment of all things appertaining thereto, this word, whose derivation is taken from the end of a thing, is here and in sundry other places translated, to make perfect in the active; and to be made perfect in the passive▪

This therefore some apply to the glory of Saints in Heaven, wherein their perfection consisteth. Thus is this word used, Chapt. 12. verse. 23.

It may not be denied, but that the eternal glory of Saints in heaven is •… prized under their perfection: for till then they are not fully perfected.

But in regard of the degrees whereby that perfection is attained▪ and the means of attaining thereunto, those means and degrees are not to be excluded. These are:

• 1. The taking away of sin, which maketh man most imperfect; and the •… ting on of righteousness, which makes us appear perfect before God. This is done by the obedience of Christ, both active and passive, whereby we are •… fied in God's sight, Rom. 5. 19.
• 2. The subduing of the power of sin in us, and enabling us to walk in holiness and righteousness. This is done by the Spirit of Christ conveyed into us: whereby we are sanctified, Rom. 8. 11.
• 3. The Spirit enableth such as are united to Christ, to stand against all assaults, and to persevere in a spiritual growth, till they come to be perfect men in Christ, Ephes. 4. 13.
• 4. The receiving of the Soul to glory, when it leaves the body. In assured con •… hereof, not only Christ ( Luk. 23. 46.) but Stephen also ( Act. 7. 59.) commended his soul to God.
• 5. The Resurrection of the body to eternal life, John 5. 28, 29.
• 6. The uniting of Body and Soul together again▪ and settling them in glory eter •… , Matth. 22. 32. Christ's Argument, as it holdeth for the resurrection of the body, so for the union of them with their souls. For God is not the God of our bodies alone, but of our persons, consisting of Body and Soul.

All these are the degrees of man's perfection. None of them may be left out. In all these were believing Jews made perfect: and in all these are, and shall be, all believing Christians made perfect. And without everyone of them can none of them be made perfect.

Quest. 1. How then is perfection denied to them, as it seemeth to be denied 〈◊〉 thi •… phrase, that they should not be made perfect.

Answ. It is not simply denied: but restrictively, in relation to us. Therefore it 〈◊〉 added without us.

•… . Quest. How doth their perfection depend on us, or on our perfection.

Ans.

• 1. In that the Resurrection of the bodies of all Believers shall be at once and so their perfect consummation in body and Soul, John 5. 28, 29. Abel the first Believer that died, and all others after him must rest in their graves, till the last of God's elect be perfected.
• 2. In that the means of perfecting believing Jews were reserved to our times: which were Christ's Incarnation, subjection to the Law and accomplishment thereof, oblation of himself, a Sacrifice, Resurrection from the dead, and Ascension into heaven. All these were in the last days, in the time of the Jewish Church they were not actually done. If in our days they had not been done, those ancient Believers had not been perfected. But being all actually done in our days, we thereby are perfected, and they also are perfected with us. For they believed, that in the latter days they should be accomplished as indeed they were: and by that Faith they were justified and sanctified in this life, died a blessed death, had their souls received to Heaven, shall have their bodies raised and united to their souls to enjoy e •… ernall rest and glory: as we also who believe in Christ exhibited.

This I take to be the clear meaning of the text,

Hereby sundry errors raised from thence are plainly refuted.

1. None of the Souls of the faithful shall be in Heaven till the last day.

This was the opinion of many ancients: as of Tertullian, Vigilantius, and others. Among other arguments they press this text. But▪ they err not knowing the Scriptures, nor the power of God, Matth 22. 29. For they apply, that to the Soul separated from the body, which belonged to the last union of body and soul together.

I deny not but that by Christ's entrance into Heaven, there was a great access of joy and glory to such Saints, as were dead in their souls glorified before. But that then their souls should first enter into heaven may and must be denied.

Besides, they take that to be spoken of the effect which is meant of the actual e •… hibition of the means. Whereas the means of making men perfect, which was Christ, was not actually exhibited before the last days, they deny the effects thereof, which is the perfecting of Saints thereby.

Quest. Could the effect be before the cause.

Answ.

• 1. The highest procuring cause was before the effect: which was God's Decree and purpose.
• 2. So also was a primary efficient cause, God's promise, Gen. 3. 15.
• 3. So likewise the virtue and efficacy of the working cause, Rev. 13. 4.
• 4. The instrumental or applicatory cause, which is faith. Hebr. 11. 1.

As they who maintain the foresaid errors mistake the main ground thereof, which is this text, so they go against the current of other Scriptures, which are these and other like, 2 Cor. 5. 1, 2. &c. Luk. 23. 43. Phil. 1. 23.

A second error is this. The Souls of the faithful were in a place in the uppermost part of Hell, called Limbus Patrum. Of this see Chap. 8. v. 8. §. 50.

A third error is this, The Souls of the faithful before Christ were in a place of beatifical vision, but not in heaven.

This is the error of some Protestants, who cut but a third betwixt 〈◊〉 and Papists. Hereof see more Chap. 8. v. 8. §. 50.

§. 279. Of the insufficiency of external means in case of perfection.

THE denial of perfection to the Jews before Christ exhibited, is in regard of the means which they had. Those means were not sufficient to make them perfect. All the means, which they had, may be comprised under this word; Law; but the Law made nothing perfect, Chap. 7. v. 19. §. 86. which in this case must be the moral or ceremonial Law.

The moral Law cannot make perfect by reason of our impotency. Rom. 8. 3. In reference to that law the Apostle saith. No man is justified by the Law, in the sight of God, Gal. 3. 11.

Of the Ceremonial Law, it is expressly said, that the offerings thereof could not make him, that did the service, perfect, Chap. 9. v. 9. §. 49. and Chap. 10. v. 1. §. 3.

In this respect, it is called a carnal Commandment. Chap. 7. v. 16. §. 21. And the Ordinances thereof are styled, weak and beggarly Elements. Gal. 4. 9.

1. Quest. Why was that Law then ordained?

Answ.

• 1. To show we stood in need of means to perfect us.
• 2. To point out those means. Therefore they are called, •… shadow of good things to come.

2. Quest. Were not then believing Jews made perfect.

Answ. Yes: But by the means which were typified under their rites.

This gives a demonstration of their blindness and folly, who expected perfection from the observation of that Law. Against such the Prophets much inveighed, Isa. 1. 11. Mic. 6. 6, 7. And Christ in his time Luk. 16. 15. And the Apostles in their time, Gall. 4. 9. Great also is their folly, who wish the continuance of that external Law, yet still: and also of them who think to be perfected by human inventions. If external Divine Ordinances could not make perfect, •… uch less can human.

§. 280. Of perfecting all Believers in all ages by the same means.

TO show that God did not leave his people utterly destitute of all means of perfection, This phrase of limitation, Without us, is inserted. Whereby we are given to understand, that they had means to be made perfect▪ but such as belong to us Christians, and are expressly manifested in our days: Hereof see more Chap. 7. v. 19. §. 87.

The foresaid limitation, without us, is the rather added to give evidence, that God would have all Believers in all ages perfected by the same means. In this respect, it is said, that the Ark and Baptism are, like figure (1 Pet. 3. 21.) setting out one and the same thing: yet the Ark was in the first age of the world, 〈◊〉 Baptism in the last. The like is noted of other Sacraments in the ages be •… these, 1 Cor. 10. 2, 3, 4. In this respect the Gospel is said to be preached 〈◊〉 the Jews, Chap. 4. v. 2. §. 17. And we who live under the Gospel, are said 〈◊〉 be saved, even as they, Act. 15. 11. But most pertinent to this point, is the 〈◊〉 which the Apostle hath noted of God's making known unto us the mystery of his will in these words, that in the dispensation of the fullness of time he might 〈◊〉 her together in one, all things in Christ, &c. Eph. 1. 10, Col. 1. 20. This God hath so ordered.

• 1. To show the all-sufficiency of that one only means which is Christ Jesus, 〈◊〉 is able to save, to the uttermost, Heb. 7. 25. and that in regard of,
  • 1. His sufficiency. He of himself without any assistance from any other can save.
  • 2. The manifold miseries whereunto men are subject. He is able to save from all sins, and from all miseries, that arise from their sins.
  • 3. The several persons that stand in need of salvation: he is able to save all of all sorts: such as lived before him, or with him, or shall live after him, Heb. 13. 8.
• 2. To show his impartial respect to all, Act. 15. 9. Gall. 3. 28. Though in 〈◊〉 God saw it meet, that some should live in one age of the world, and 〈◊〉 in another, yet he prepared but one Heaven for all, and one way for all, 〈◊〉 thereunto.
• 3. To give evidence of the union of all Believes in one mystical body. Had 〈◊〉 that lived before Christ been perfected without us, or by any other means 〈◊〉 we are, they had been another body: and that body had been so perfected, 〈◊〉 no more members should have been added thereto. But as there is but one lead, so there is but one body, Ephes. 4. 4. This is that Catholic Church, which 〈◊〉 been from the beginning of the world, and shall continue to the end thereof.

This is a forcible motive to incite us to imitate them, and to walk in that way 〈◊〉 perfection, which they did. If they walked in that way, which was but obscurely 〈◊〉 to them, yet is clearly and fully made known to us: what a shame 〈◊〉 would it be for us to come short of them? They are gone, we yet live, let us 〈◊〉 that their Spirit lives in us: See more hereof, Chap. 6. v. 12. §. 83. and Chap. 13. v. 7. §. 100. &c.

§. 282. Of the resolution of, and observations from, Heb. 11. 39, 40.

THE sum of these two verses is, A commendation of ancient Saints. The parts are two,

• 1. A general proposition.
• 2. A particular amplification thereof.

In the proposition there is

• 1. An Intimation of the persons commended, these all.

• 2. A manifestation of the matter for which they are commended.

  This is set out

  • 1. By the cause, Faith.
  • 2. By the effect, a good report.

The Amplification is set down comparatively. Of the comparison there are two 〈◊〉 .

• The first concerneth such as lived before Christ was exhibited.
• The other concerneth such as lived after.

That which concerneth the former is a privation of a privilege; In setting down whereof we have,

• 1. The Privilege itself, which was the promise.
• 2. Their privation of it; received not.

That part of the comparison which concerneth Believers since Christ was Vers. 40▪ exhibited, is a fruition of the foresaid privilege▪ Hereof are two parts.

• 1. The kind of privilege, some better thing.
• 2. The end thereof; that they without us, &c.

The kind of privilege is set out

• 1. By the Author, God.
• 2. By the procuring cause, having provided.
• 3. By the subject matter, Some better thing.
• 4. By the persons for whom, for us.

The end is an universal perfection, that they, &c.

In setting down this end we may observe,

• 1. The manner of propounding it, Negatively in reference to ancient Jews; Should not be made perfect.
• 2. Affirmatively; To Jews and Christians together, in this phrase▪ without us.