Commentary on Hebrews

§. 63. Of Observations raised out of Heb. 11. 11, 12.

I. Women may prove Worthies. Sarah, a Woman, is here put in the Catalogue of God's ancient Worthies. See §. 53.

II. God is careful to support weak ones. This was the end why God turned this name Sarai into Sarah. See §. 52.

III. Faith works vigor. It was by faith that Sarah manifested such vigor as is set down in this verse. See §. 52.

IV. Believers receive that which they have not of themselves. Sarah rec •… d strength for that which is here noted of her. See §. 54.

V. Children are an especial blessing. Under these phrases, conceiving S •… , and, delivered of a Child, that blessing is meant. See §. 54.

VI. Faith continueth till that which is blessed be accomplished. Sarah by faith did not only conceive Seed, but also was delivered of a Child. See §. 55.

VII. A weak faith may become strong. Sarah, who at first doubted, is here noted to be strong in faith. See §. 56.

VIII. No difficulty hinders the virtue of true faith. Sarah had been long barren, and was past age, yet by faith was delivered of a Child. See §. 56.

IX. Perswasion of the truth of God's promise, makes it powerful to the Believer. Sarah's judging God to be faithful, was it that made the promise effectual to her. See §. 56.

X. God's promise is the ground of faith. This moved Sarah to believe, because God had promised. See §. 56.

XI. God's faithfulness is an especial prop to faith. Sarah judged God to be faithful, and thereupon believed. See §. 56.

XII. Faith hath a recompense. The inference of the twelfth verse upon the eleventh, by this particle, therefore, gives proof hereof. See §. 57.

XIII. A numerous Of-spring is a blessing. This ariseth in general from the main scope of this verse, and in particular from this word, sprang. See §. 57.

XIV. God can with small means effect great matters. Out of one, he raised an innumerable company. See §. 5 •… .

XV. Husbands and Wives may prove a blessing each to other. This ariseth from the change of the gender. He had before spoken of Sarah in the feminine gender, but he applies the blessing to her Husband in the masculine gender. See §. 58.

XVI. God can bring his purpose to pass by unlikely means. Sarah's Husband was as good as dead, yet an innumerable issue proceeded from him. See §. 61.

XVII. Old age makes men as dead. In this respect is Abraham said to be as good as dead. See §. 57.

XVIII. Hyperbolical speeches are not unlawful. These phrases, as the Stars, as the Sand, are hyperbolical, yet used by the Apostle. See §. 60.

XIX. God can increase his blessing beyond man's apprehension. This word, in •… rabble, and these metaphors, as the Stars, as the Sand, prove as much. See §. 61.

§. 64. Of persevering in Faith.

THe Apostle, from the beginning of this verse to the seventeenth, inserteth a general commendation both of those whom he had named, and of others also.

This commendation is propounded in this verse, and amplified in the three verses following.

Some extend this general phrase, these all, both forwards and backwards. Forwards, to such as were named before; Backwards, to such as are named in the other part of the Chapter. He useth this relative, these, because he wrote this Epistle, and expressed all the names in this Chapter, before they to whom it was sent, should read it. So as to them he might say, all these that are set down in this Catalogue. This is the rather supposed to be the extent of this phrase, because it is agreeable to the two last verses of this Chapter.

By this it appeareth, that true faith exerciseth the like vigor in all of all 〈◊〉 . For under this general particle, all, sundry sorts of persons are comprised, as male, female, old, young, great, mean, and other sorts.

I •… it the same spirit that worketh in all, and showeth forth his power in all, 2 •… or. 4. 13.

The perseverance of all the Believers here intended, is set down in this phrase, 〈◊〉 in faith. This word died, is in Greek a compound, whereof see Chap. 7. v. 8. §. 51.

It here implieth, that their faith continued all the days of their life, so long as they had use thereof, even till death, when in soul they attained to the frui •… ion of that which they believed.

The faith wherein they died, is the same that is described in the first verse, •… justifying, saving faith. In this faith they are said to die, because they possessed not the things promised in this life.

The preposition translated, in, properly signifieth according to; implying, that their faith remained in them till death.

Obj. It is expressly said of Enoch, that he was translated that he should not see death, v. 5.

Answ. 1.

• This may be taken of all that died, as it is said, that Jacob brought all his Seed with him into Egypt (Gen. 46. 7.) namely, all that were with him: for Joseph was before him in Egypt.
• 2. The phrase may be taken synechdochically for the greatest part, only one being excepted. Thus it is said, that Athaliah destroyed all the Seed Royal, yet Joash, the youngest of the Kings Sons, was not destroyed, 2 King. 11. 1, 2.
• 3. Though Enoch did not die as others, yet he was translated, and his mo •… ulity turned into immortality, which was a kind of death.
• 4. As long as he lived, he continued to live by faith, which is' the main thing here intended.
• 5. While he lived, he had not the fruition of what he believed.

Of persevering in faith, which is the main thing here intended, see Chap. 3. v. 6. §. 68.

§. 65. Of Believers resting on that which they enjoy not.

TO amplify their continuing in faith, the Apostle addeth this clause, 〈◊〉 having received the promises.

The word received, is the same that was used v. 8. §. 39. It implieth an actual possessing, and enjoying of a thing.

The other word, promises, is that which is used v. 9. §. 43, 46. It is here taken metonymically for the things promised.

And because they were many, the plural number is used, promises. As, 1. A numerous Seed. 2. The Land of Canaan. 3. Christ himself. 4. Heaven also.

Besides, the same promise was oft repeated; as to Abraham, Gen. 1 •… . •… . & 15. 5. & 22. 17. Then to Isaac, Gen. 26. 3, 4. After that to I •… , Gen. 28. 13, 14. None of these, nor any of their Children that came immediately from their loins, enjoyed the particulars promised, while they lived on earth: In this respect they died in faith, still believing that every promise should in due time be accomplished.

Quest. How can Believers that lived before Abraham be here intended, when as the special promises of Seed, and Canaan, were not made unto them?

Answ.

• 1. The blessed Seed, Christ Jesus, which is the principal Seed intended, was made to them all, Gen. 3. 15.
• 2. The truth typified by Canaan, which was Heaven, was by faith expected of them all; And the Ark did in a manner typify the same.
• 3. They also had special promises, which were equivalent.
• 4. It is not necessary that every proof should be applied to every Believer. This general is true of them all, All died in faith. To prove this, some proof •… belong to some, other to others.

By this proof, not having received the promises, it is evident, that faith •… esteth on that which it enjoyeth not. Hereof see v. 1. §. 4.

§. 66. Of Believers embracing promises afar off.

THough Believers enjoy not what they do believe, yet by faith they see them: therefore he addeth, But having seen them. This Conjunction 〈◊〉 , manifesteth a distinction between receiving and seeing. They received not the things which they saw.

Of the word translated seen, see Chap. 2. v. 8. §. 68, 72.

Men see two ways.

• 1. With the eyes of their body.
• 2. With the eyes of their soul. Whereof there are two sorts.
  • 1. The eye of the understanding, Eph. 1. 18.
  • 2. The eye of faith, Heb. 11. 27.

It is the spiritual sight that is here meant, and that in both the former respects▪ for they well understood what things were promised, and withal they believed that they should be accomplished: but with their bodily eyes they did not see them.

This word that is added, afar off, joined with the former verb of seeing, is a metaphor taken from Seamen, which use to see the Countries whereunto they are sailing, afar off.

It is a fit metaphor: for the World is as a Sea, the Church therein as a Ship, Saints as Passengers in that Ship; Heaven, and other things promised, are as the Country whereunto they sail. Well may it be said of those that are here intended, that they saw them afar off, because they lived in the former ages of the world.

Besides, a long date was put to the accomplishment of most of the promises; in which respect they were afar off.

This doth much illustrate their faith, that a long date for accomplishing what was promised, did not weaken it.

For it is further added, that they were persuaded of them. Of the word which we translate, persuaded, see Chap. 6. v. 9. §. 56. It here implieth confidence in the accomplishment of what is promised, and assurance of enjoying the same. This assurance the Apostle doth exemplify in Abraham, Rom. 5. 19.

Hereby we are given to understand, that faith worketh assurance. Full assurance is expressly attributed to faith, Chap. 10, v. 22. §. 65.

In regard of that assurance, it is said of these Believers, that they em •… aced them. Of the notation of the Greek word, see Chap. 13. v. 24. §. 191

It is ordinarily translated to salute, Rom. 16. 5. and the noun derived from this verb, signifieth salutation, Luk. 1. 29.

In salutations men use to embrace one another. Fitly and properly is it here translated, embraced. The phrase implieth a thankful and joyful resting on a thing. In testimony hereof, God's people, when a special promise was brought unto them, were wont to bow down, and worship, Exod. 4. 31.

Obj. They received not the promises, how could they then embrace them?

Answ.

• 1. We must distinguish betwixt possession and expectation. In present possession they did not receive the promises, but in an assured expectation they did. For faith gives a being to things future, v. 1.
• 2. This here may metaphorically be taken, following the former metaphor of seeing things afar off. For Mariners, and others that sail to a Country, so soon as they espy that Country, though afar off, seem joyfully to embrace it.

This verifieth that which was noted v. 1. §. 4. of faith giving an evidence to that which is not. For faith resteth on God's word, which is as true as if it were a deed. What is promised, is altogether as true as if it were accomplished.

§. 67. Of Believers confessing their mean estate.

THE Patriarchs well knew what their present condition was, as is implied under this word confessed. Of the composition and meaning of the Greek word, see Chap. 3. v. 1. §. 27. and Chap. 13. v. 15. §. 144. It here implieth a free and open profession of that condition wherein they were, and giveth evidence that Believers are not ashamed of that condition wherein they are, though it be a mean and despicable condition.

This may be exemplified in Abraham professing his present estate, yea and Jacob too, Gen. 23. 4. & 47. 9. Oft doth the Apostle thus make profession of his Imprisonment, and of his Chain, and Bonds, Eph. 3. 1. & 4. 1. & 6. 20.

Faith pierceth thorough the thick Clouds of all meanness in this world, and beholdeth that glory which is prepared for Believers; and in that respect makes the Believer not ashamed of a present mean condition, but ready on all occasions to make profession thereof.

Were we thoroughly acquainted with the invisible, spiritual, and celestial prerogatives that belong to Believers, and did we believe them, we should not be ashamed of any mean condition in this world, but, as occasion requireth, be ready to make profession thereof.

§. 68. Of Strangers and Pilgrims.

THat condition which the aforesaid Believers confessed, is expressed in th •… two words, Strangers, Pilgrims. Of the former Strangers, see Chap. 13. v. 2. §. 14.

The other word, Pilgrims, in Greek is a compound. The root wh •… the simple noun is derived, signifieth People.

The word used here, is a double compound; for there are two prepositions with which it is compounded. It signifieth a going from people to people, 〈◊〉 from place to place, as Pilgrims use to do. It is translated, Strangers, 1 Pet. 1. 1. and Strangers and Pilgrims are joined together, 1 Pet. 2. 11.

They do in general imply one and the same thing: yet they may be distinguished. For Strangers are so called in regard of their situation, which was, out of their Country: but Pilgrims in regard of their condition, which was, to travel towards their Country.

Hereby we have instance, that Saints are as Strangers. This was prefigured in the Patriarchs, Exod. 6. 4. Gen. 15. 13. Psal. 39. 12. The Apostle intimateth as much of Christians, 1 Pet. 2. 11.

Ob •… . Wicked ones are Strangers as well as Saints.

Answ. 1.

• They are not so in their opinion, Psal. 49. 7, 9, 11. Luk. 1 •… . 18.
• 2. Saints are Strangers here in reference to their proper Country, which it Heaven. In that respect Wicked ones are not Strangers.

We that would give evidence that we are true Believers, must be as Strangers; and that in these respects.

• 1. We must use this world as not abusing it, 1 Cor. 7. 31.
• 2. We must pass by wrongs, as Isaac did, Gen. 26. 18.
• 3. We must be content, though we want, Phil. 4. 11.
• 4. If we abound, we must be the more thankful, 1 Chron. 29. 15.
• 5. We must not be busy-bodies in other men's matters, 1 Pet. 4. 15.
• 6. Our speech, attire, and conversation, must show that we are of another Country, Phil. 3. 20.
• 7. We must abstain from fleshly lusts, 1 Pet. 2. 11.
• 8. We must love Strangers, Deut. 10. 19.
• 9. We must do good while we are here, Gal. 6. 10. we shall hereby gain love.
• 10. We must be willing to die, 2 Cor. 5. 1, 2.

The addition of this other metaphor, Pilgrims, to Strangers, giveth proof, that Saints are as well Pilgrims as Strangers.

Hereupon Jacob styleth the course of his life, a Pilgrimage, Gen. 47. 9.

Here they have no resting place, Hebr. 13. 14.

Besides, sundry of the directions before given concerning Strangers, these may be added concerning this metaphor of Pilgrims.

• 1. That we still press on towards our Country, Phil. 3. 14.
• 2. That we cast off every weighty thing, Hebr. 12. 1.
• 3. That we be inquisitive after the way, as Jehoshaphat was, 1 King. 22. •… . Isa. 30. 21.
• 4. That our e •… e be upon Heaven, as they who desired an heavenly Country, v. 16.

Howsoever these two metaphors, Strangers, Pilgrims, may seem a great discouragement, yet the word affordeth many comforts to uphold our spirits in these conditions; As,

• 1. We have a City to come, Hebr. 13. 14.
• 2. Here we are Free-men, and Citizens, in reference to that City, Eph. 2. 19.
• 3. We have an excellent Guide, Jesus Christ, Hebr. 12. 2.
• 4. We have a goodly company, Hebr. 12. 1.
• 5. We have a sufficient light, which is, God's Word, Psal. 119. 10 •… .
• 6. We have excellent Attendants, God's Angels, Psal. 34. 7. & 91. 11.
• 7. We have sufficient provision.
• 8. God taketh especial care of Strangers and Pilgrims, Deut. 10. 18.
• 9. This condition is not long. The days of our pilgrimage are but few, Ger. 49. 7
• 10. There is a rest to come, Heb. 4. 9. Rev. 14. 13.

§. 69. Saints meanness only on Earth.

BY way of limitation the Apostle addeth this last clause, on the earth, Psal. 119. 19. To that end other like clauses in other places are added; as, where Abraham acknowledgeth himself a Stranger, he addeth this clause, with you, Gen. 23. 4. and where Jacob mentioneth the days of the years of his pilgri •… ge, he thus expoundeth that phrase, the days of the years of my life, Gen. 47. 9.

• 1. This world is the time and place of probation▪ After it, is the time and place of remuneration.
• 2. God affords this limitation, to show, that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained.

Let this limitation teach us, not to overween this world, which is the time of our being on earth: but rather to be content and patient while we are on earth, and to be willing to depart from it.

§. 70. Of professing ones condition.

THis causal, FOR, giveth evidence, that this verse is a reason of that which went before. The most proper reference that it can have, is, to the last clause of the former verse. For this phrase, They that say such things, is a general expression of the confession of the Patriarchs, that they were Strangers 〈◊〉 Pilgrims on earth. The Argument may be thus framed:

They who profess that they are Strangers and Pilgrims on earth, declare plainly that they seek a Country:

But the Patriarchs say such things:

Therefore they declare plainly, that they seek a Country.

This particle, saying, or, they that say, intendeth both the truth of the thing, and also the truth of their heart. As they are indeed Strangers, and Pilgrims, so in their minds they know it, and in the sincerity of their heart they acknowledge it.

This phrase, declare plainly, is the interpretation of one Greek word. Of the notation of that word, see Chap. 9. v. 24. §. 124.

It signifieth so conspicuously and clearly to set out a thing, as others may plainly discern it: so as no doubt can be made of it. Our English therefore, to manifest the Emphasis thereof, have added this word, plainly, declare plainly.

This word is used of those that came out of the Graves after Christ's resurrection, Matth. 27. 53. It is there translated, appeared.

Here then it is manifested, that a true profession is an evident declaration of ones mind. I say, true, because so much is here intended, and because if a profession be not true, but dissembled, men are deceived thereby; and that is declared which is not so. The Shechemites were deceived with the feigned profession of the Sons of Jacob, Gen. 34. 13. &c. and Abner and Amasa with the seigned profession of Joab, 2 Sam. 3. 27. & 20. 9, 10.

Now that is a true profession which ariseth from the judgment well enlightened, and from the heart rightly affected. Thus, With the heart man believeth unto Righteousness, and with the mouth confession is made unto Salvation, Rom. 10. 10. Thus saith the Psalmist, as he was a type of Christ, Thy Law is within my heart, I have preached righteousness, Psal. 48. 9.

Thus in all ages have Saints by an open profession made declaration of their mind; as Josh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity, Ezra 5. 11. and the Apostles in all their Epistles, Rom. 1. 1.

The heart is as a treasure: if it be a good heart, and a true heart, the mouth will utter good and true things, Matth. 12. 35. Hereupon the Wiseman saith, that the heart of the wise teacheth his lips, Prov. 16. 23.

Contrary to this is the profession of many, whose heart thinketh one thing, and their tongue utters another. For,

• 1. Many are forward to promise what they intend not, as Saul, promised his elder Daughter to David, 1 Sam. 18. 17. and the Jews, who promised liberty to their servants, Ier. 34. 16.
• 2. Flatterers, who give to men more than their due, as they who said to Herod, It is the voice of a God; and the Herodians, who professed that Christ taught the way of God in truth, Mat. 22. 16. which they did to entangle him.
• 3. Complementers, who to get repute to themselves, complain of others injustice, and profess that integrity in themselves which is not, as Absalom, 2 Sam. 15. 3, 4.
• 4. Hypocrites, who draw near God with their mouth, but remove their heart far from him, Isa. 29. 13.

All these, and other like them, pervert the end of speech, which is plainly to declare the intent of the heart. One man knoweth not the things of another, (1 Cor. 2. 11.) namely, such things as he inwardly conceiveth. By a man's own profession of them, they are made known to others. Though there be other means of making known a man's minds, as writing, and signs of sundry •… orts, yet the most usual and ready means is speech. And for this end especially is an articulate and distinct speech given unto man.

It becomes us therefore, who are informed in the mind of God, and in our own condition, plainly to declare to others as much, and that as occasion is offered, for the glory of God, and good of others; and to be so faithful and constant therein, as it may be said of us, they declare plainly.

§. 71. Of seeking what we desire.

UPon that mean condition wherein the Patriarchs were on earth, it is said that they seek a Country. The word translated seek, is a compound. Of the emphasis thereof, see Chap. 13. v. 14. §. 139. It implieth an earnest seeking, and that with desire to obtain what they seek for. It is attributed to Herod 's seeking after Peter (when he had escaped out of his clutches) Act. 12. 19. It setteth out a Believers earnest seeking after that which he desireth. Such was his seeking, who said, One thing have I desired of the Lord, that I will seek after, Ps. 27. 4. And again, With my whole heart have I sought thee, Ps. 119. 10.

• 1. Faith, as it works assurance of attaining that which it desires, so a persuasion also of the course that it taketh, and means which it useth for that end. And this puts life in seeking after it.
• 2. Faith hath an holy heat in it, and it adds fervor to other graces. This makes Believers the more earnest in seeking till they find.

Surely they deceive themselves who pretend faith, yet are secure and careless in seeking out that which they pretend to believe. Herein lieth a main difference betwixt the true Believer, and him who only is enlightened in the benefit of that which is to be believed. They may desire that which is good for themselves, but they seek it not aright; as Balaam, who desired to die the death of the right co •… , Numb. 23. 10.

For our better direction in that kind of seeking, I will distinctly set down both the aberrations in seeking, and also directions for so seeking, as we may obtain. Ye ask, and receive not, because ye ask amiss, saith an Apostle, I am. 4. 3.

Men use to seek amiss in the means, in the matter, and in the time.

• 1. They fail in the means, who use either no means, or indirect means. They use no means who rest upon a bare hope, and a vain wish, as Balaam, Numb. 23. 10. Or so rest upon supposed predestination, as they inquire not after the way to salvation. They rest in false means, who use any other means than such as are prescribed in God's Word. As ignorant persons, who think it enough to have a good meaning; and superstitious persons, who rest upon outward performances; and Idolaters, who trust to means of their own, of other men's inventions.
• 2. They fail in the manner, who seek feignedly, or carelessly. They seek feignedly, who either outwardly seem to seek heaven, but inwardly have their hearts set upon this world: namely the profits and glory thereof. All hypocrites seek feignedly. As a painted man is no man, so an hypocritical seeking is no seekking. They seek carelessly, who are slothful in seeking, who do the work of the Lord negligently, Jer. 48. 10. and such as are negligent in hearing, and cold in prayer. As good not at all, as so loosely.
• 3. They fail in the time, who seek not soon enough, or long enough. They seek not soon enough, who neglect the present opportunity. See Chap. 3. v. 7. §. 76. They seek not long enough, who wax weary, and leave off before they find what they seek. See Chap. 10. v. 38. §. 148.

Most that miss of finding, fail in one of these aberrations of seeking.

Directions for right seeking are such as these.

• 1. In general, that we set ourselves to do something: though our doing be no matter of merit; yet it may be a means of obtaining our desire.
• 2. Enquire after the right means. These are, in the case that we have in hand about a country, principal and subordinate. The principal means is Christ himself, John 14. 6. Subordinate means are the word and Sacraments, and other divine Ordinances. In these is Christ to be found.
• 3. Seek sincerely. With my whole heart have I sought thee, saith he who •… ound the Lord. Psal. 119. 10. Whatsoever you do, do it heartily as to the Lord, Col. 3. 23.
• 4. Seek with all diligence, 2 Pet. 1. 10. Matth. 6. 33. See Chap. 4. v. 11. §. 64.
• 5. Lay hold of the first opportunity. See Chap. 3. v. 7. §. 76.
• 6. Persevere in seeking till thou obtain. See Chap. 3. v. 6. §. 68.

§. 72. Of the Country of Believers.

THat which the Patriarchs sought is here said to be a Country. The Greek word is derived from another noun that signifieth a Father: •… o as it implieth the place where our Father dwelt, and where he was born. It is in this respect called the land of ones nativity, Gen. 11. 28. It is also put for the place where one hath been brought up. Thus though Christ were born at Bethlehem in Judea, yet Nazareth, where he was brought up, was called his Country, Luk. 4. 23, 24 Yea, it is put also for the place of a man's present habitation, whereunto upon all occasions he hath •… resort. Thus Capernaum, where Christ dwelt after he was thrust out of Nazareth, was called his Country, Mark. 6 14.

The place here intended is called a Country, because▪ it is prepared by our Father, as a perpetual hab •… ation. It is expressly said to be an heavenly Country, v. 16. Thereby he means Heaven itself. It is here called a Country, in opposition to the condition wherein the Patriarchs where when they sought this. They were then strangers, out of the land of their nativity and place of habitation. They were also Pilgrims travelling to a Country. They then professing themselves to be Strangers and Pilgrims, did plainly declare thereby, that they sought a Country.

They being men of understanding, and of great faith, give us hereby to understand, that there is a Country for such as are strangers and Pilgrims on earth. The substance of this point is set out by sundry other Metaphors, as a Kingdom, Luk▪ 12. 32. A City, v. 16. An House, 2 Cor. 5. 2. A Building. 1 Cor. 5. 1. An Habitation, Luk. 16. 9. A place of Mansions, Joh. 14. 2. An Inheritance, 1 Pet. 1. 4.

This God thus disposeth, to show that the condition of believers in this world is not that main end whereunto God hath ordained them: this world is Christ's school; it is the place and time of education, and for probation, that we may be fitted for the City. Country and Kingdom here intended.

• 1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world.
• 2. It is a forcible Motive to patience, contentment, and other like graces▪ Who would not be content a while, having assurance of such a Country?
• 3. This is of force to dissuade us from settling our rest here on earth. Will a traveler who hath a Country to go into, and a fair inheritance therein, set up his rest in a strange land?
• 4. Knowledge of this Country should put us on to walk in the way which leadeth thereunto. God's Word giveth us a good direction herein, Psal. 119. 105.
• 5. This is a great encouragement against death, which is the very gate thorough which we go into this Country.

§. 73. Of believers disrespect of things below.

THis Text may here be brought in, to prevent this objection, The Country which they sought, might be that whence they came. This the Apostle 〈◊〉 to be most improbable, in that they had opportunity to have returned thither, if they had been mindful of it.

Of the Greek conjunction, translated, Truly, See Chapt. 7. v. 5. §. 37.

It is sometime translated, Verily. It is a word that doth somewhat heighten the thing affirmed.

This phrase, they had been mindful, is the interpretation of one Greek word. Of the meaning whereof see Chap. 13. v. 3, 7. §. 24, 95. The 〈◊〉 here meant, is a remembrance of former things, with desire to enjoy them agai •… .

The word Country is not expressed in the Greek, but understood in the relative particle, That: for it is of the same gender that the word Country is. And the verb, came out, is the same that was used of Abraham's coming out of his Country, v. 8.

This Country then was the place where they were born, and brought up; where their kindred, alliance, and other friends were; where they had, or might have had Houses, Lands, and Hereditaments, and many more external delights, profits, preferments and contents, than in the place where they were.

But this giveth proof that believers do not much respect the things here below. Like instances might be given of Lot, Gen. 19. 26. of Ruth, Ruth. 1. 16. and of the Disciples, Matth. 19. 27. and of these Hebrews, Chap. 10. 34. and of all sorts of Martyrs.

Faith persuades the soul of better things than this world affords, Heb. 10. 35. 2 Cor. 4. 17. No marvel then, that they do not much respect things below.

• 1. False therefore is that pretence which they make of Faith, whose hearts are wholly and only set upon this world, and the things thereof. They are contrary to things above, 1 John. 2. 16. And can contraries stand together?
• 2. Surely, when the heart is once brought to contemn the world, •… ound saith is wrought therein; especially if it be upon persuasion of a better. Very reason makes a man choose that which he is persuaded is the better.

§. 74. Of the Patriarchs neglecting opportunities of returning to their Country.

THe Patriarchs foresaid dis-spect of their Country is much amplified by this phrase, They might have had opportunity to have returned.

There is a little particle joined with this verb had, which shows it to be of the Potential mood, and is rightly interpreted, might have had. Some Greek Copies, and the Syriac, and vulgar Latin, and sundry Interpreters read it the Indicative mood, thus, they had, but not so properly.

Our English have also fitly interpreted this noun Opportunity, which signifieth a sit season; for the Grecians do put such a difference betwixt two words which signify time, as we do betwixt Season and Time, Act. 1. 7.

The Patriarchs may be said to have had opportunity of returning to their Country in these respects.

• 1. There were many external allurements to move them to return.
• 2. There were no external impediments to hinder them. The Canaanites, among whom they dwelt, did not seek to hold them, as the Egyptians did the Is •… in Egypt. Nor did their Country-men use means to keep them out after they were gone.
• 3. They had no great external allurements to keep them where they were.
• 4. They were not held back by any external employments.
• 5. In that long time that they lived as Strangers, they might have taken 〈◊〉 season or other; if not in cold of Winter, or in heat of Summer, yet in Spring or Autumn; if not in times of scarcity, yet in time of plenty, to have returned.
• 6. They had time and means to accommodate themselves with all things needful for all that belonged unto them, to help them in their journey.

But this neglect of worldly opportunities was an evidence, that their hearts 〈◊〉 not set upon this world, but that they sought another Country. This the Apostle doth clearly exemplify in Moses, v. 24.

The world hath an Adamantine force to draw men's hearts to it, and a gluish quality to hold them close to it.

This is a conviction of such as omit no opportunity of heaping Honors, Offices, and Livings, one upon another; of gaining goods excessively; of pur •… pleasures without hoe, that they have not another Country to seek after.

Let us learn to give such evidence of seeking after another home, by taking off 〈◊〉 hearts from this world, and passing by the opportunities which others take of g •… ining the world.

§. 75. Of believers desiring the better.

THis verse doth plainly declare, what Country it was that the Patriarchs sought: so as it hath an especial reference to v. 14.

Of these two particles, BUT NOW, See Chap. 8. v. 6. §. 22.

They imply an assumption of one thing upon the rejection of another.

The Patriarchs desired not a Country on earth, but a better in Heaven.

The verb translated, desire, is derived from another that signifieth to reach out. It is applied to stretching out of the hand, with desire of having such, and such a thing; and it implies an earnest desire; yea it includes a care in using •… eans for obtaining that desire.

The Philosopher opposeth the Greek word which signifieth [ d ] to desire, to another which signifieth to sh •… n, or fly from.

It is applied to the desire of a covetous man (1 Tim. 6. 10.) which useth to be great. It is also applied to a desire of the Ministerial function, 1 Tim. 3. 1. A noun which signifieth Lust, that is an earnest desire, is derived from this verb, Rom. 1. 27.

This is here noted as a fruit of faith, which earnestly desireth what it doth desire. For true Faith is placed upon such objects as draw the heart of man thereunto.

Hereby we may know, whether our desire of spiritual, and heavenly things, be of Faith, or no.

That which the Patriarchs so desired is said to be, a better Country. The word Country is not in the Greek, but by the elegance of that tongue understood under this word better, which hath reference to the word Country. v. 14.

Of this Epithite Better, See Chap. 1. v. 4. §. 39.

The Country here meant, is styled [ g ] better, in opposition to that earthly Country which they left. It is thus indefinitely set down, better, because the excellency of it cannot be expressed. Wherein any Country hath an excellency, therein this is better.

This general giveth us to understand, that believers, in neglecting anything here below, aim at a better.

These Hebrews, took joy fully the spoiling of their goods, knowing that they had a better substance, Heb. 10. 34.

Martyrs accepted not deliverance, that they might obtain a better resurrection, v. 35. David preferred the Law, before thousands of Gold, and Silver, because it was better, Psal. 119. 72. The like is said of Wisdom in reference to rubies, Prov. 8. 11.

Christ is made Wisdom to believers, 1 Cor. 1. 30. And they have the Spirit of wisdom, and revelation in the knowledge of Christ, Eph. 1. 8, 17.

How preposterous is the censure of worldlings concerning believers, who account believers egregious fools, in that very respect wherein their wisdom is most manifested?

For it is an especial point of wisdom well to discern the things that are most excellent, and answerably to desire them.

Let us herein give proof of our Faith by understanding what are the better things; and by affecting them so, as we may desire the better, and endeavor after the better, Phil. 3. 7, 8. &c.

§. 76. Of Heaven the hope of believers.

THat the Apostle might plainly declare what kind of Country it was that they sought, he thus expresseth it, that is, an heavenly. This phrase, that is, is a general note of explanation, whereof See Chap. 10. v. 20. §. 58. In general it showeth that ambiguous points are to be made clear and plain.

This word, Heavenly, doth distinctly show the kind of Country.

Of the word translated, heavenly, See Chap. 3▪ v. 1. §. 15. It is a compound, and emphatical, word for word it may be translated, Supercelestiall, above the heavens, namely the visible heavens. It is that place which is called the third heaven, 2 Cor. 12. 2.

Hereby it appeareth, that heaven was the aim of ancient believers. Jacob expected as much, Gen. 49. 18. and Job 19. 26. and David, Psal. 17. 15.

In heaven is the best manifestation of God's presence: there the beatifical vision is to be enjoyed; there is Christ in his human nature; there is an unmixed society of Saints; there is fullness of glory. What can be desired that is not there?

A due consideration hereof would put us on to sundry duties.

• 1. It will raise our hearts aloft, and make us soar above this world. Col. 3. 1, 2.
• 2. It will conform the whole man to those in heaven. Phil. 3. 10. Matth. 6. 10.
• 3. It will enlarge the heart to all thankfulness. 1 Pet. 1. 3, 4.
• 4. It will direct us to a wise choice of the best treasure. Matth. 6. 20.
• 5. It will wean us from this world, and make us the less esteem it, 1 Cor. 7. 31.
• 6. It will support us in all losses. Hebr. 10. 34.
• 7. It will encourage against all fears. Luk. 12. 32.
• 8. It will keep from fainting. 2 Cor. 4. 16, 18.
• 9. It makes death welcome. Phil. 1. 21. 2 Cor. 5. 1. 2 Tim. 4. 7.
• 10. It moderates mourning for believers departed. 1 Thess. 4. 14.

Of heaven the reward of Saints, See Chap. 10. v. 34. §. 131.

§. 77. Of God's not being ashamed of believers.

SO w •… ll did God approve of the foresaid desire of the Patriarchs, as he was moved thereby to give evidence of his special respect unto them. That that which follows is a recompense of the foresaid desire, is evident by this illative conjunction, wherefore. Thereof See Chap. 3. v. 7. §. 73.

This particle doth oft set out an evidence of a cause: as when we see trees bud, we say, therefore they have life; or when there is a smoke in the chimney, therefore there is fire.

Here it setteth forth a consequence of their faith, they so and so believed, therefore God was not ashamed of them.

By this it is evidenced, that the faith of believers is not in vain. As in sundy other particulars, so in the cures which Christ wrought while he was on earth, this is manifested. But most of all in this which here followeth, God is not ashamed to be called their God. Of the word translated ashamed, see Chap. 2. •… . 11. §. 108. To speak according to the meaning of the word, God blussheth no •… through shame of them, as if he thought himself disgraced by them. This is spoken of God after the manner of man. It implieth a joyful acknowledgement of them, as a Father of a gracious Son. The negative expression is not •… ed, hath an emphasis, and implieth that their disposition was no matter of •… ace, to make God ashamed of them. The like is noted of Christ, that he was 〈◊〉 ashamed to call them brethren; Chap. 2. v. 11. §. 108. Sundry points there delivered may be here applied.

§. 78. Of God's being the special God of Believers.

THE evidence whereby it is manifested, that God was not ashamed of them, was this, to be called their God. The Greek is a compound. Of the simple verb, which signifieth, to call, See Chap. 3. v. 1. §. 13. The preposition with which it is here compounded, signifieth to, or upon. This compound word is oft used to set out the Surname, or some title added to a man's name, as Ioses who was surnamed Barnabas, Act. 4. 36. and Judas surnamed Iscariot, Luk. 22. 3. Thus this title, their God, is a kind of Surname.

It implieth that the Lord is in special manner the God of believers, such are the members of his Church. This special relation is applied to God in all persons of both numbers, as

• My God, Psal. 22. 1.
• Thy God, Psal. 50. 7.
• His God, Num. 25. 13.
• Our God, Psal. 48. 14.
• Your God, Gen. 43. 23.
• Their God, Lev. 21. 6.
• The God of Abraham, Isaac, and Jacob, Exod. 3. 6.
• The God of Elijah, 2 King. 2. 14.
• The God of Daniel, Dan. 6. 26.
• The God of Shadrach, Meshech, and Abednego, Dan. 3. 28.
• The God of Israel, Exod. 5. 1.
• The God of the Hebrews, Exod. 5. 3.
• The God of the Jews, Rom. 3. 29.
• The God of the Gentiles, Rom. 3. 29.
• The God of Iesurun, or, of the Righteous, Deut. 33. 26.
• The God of the living, Matth. 22. 32.

Of the special relation, See Chap. 8. v. 10. §. 67.

This affords matter of admiration, exhortation, direction, and consolation.

• 1. If the Psalmist had cause to admire God's goodness, in regard of that dignity which God conferred on man at his first creation, Psal. 8. 1. how much more ought we to admire this dignity? In this respect, said the Disciple of Christ, How is it, th •… thou wilt manifest thyself unto us, and not unto the world? Joh. 14. 22. In us, as we are of ourselves, there is no more than in others, it is God's grace which makes the difference.
• 2. Just cause there is of exhorting one another to get assurance of this dignity. It is a matter worthy our best diligence.
  • 1. It distinguisheth a true justifying Faith from all other Kinds of Faith.
  • 2. It emboldeneth us to go to God in all our needs. I will go to my Father, saith the Prodigal, Luk 15. 18.
  • 3. It makes us rest upon God for all needful provision and protection, Psal. 91. 2, 3.
  • 4. It enlargeth the heart in prayer and praise, Psal. 18. 2, 3.
  • 5. I •… makes us cleave to God, when others fly from him, Psal. 46. 5, 6, 7.
• 3. For direction. Take notice of the fruits of God's special favor to thee. For God bestoweth common favors upon all of all sorts, Matth. 5. 45. Yet he hath special favors for those whose God in peculiar he is, as,
  • 1. All spiritual blessings, Eph. 1. 3.
  • 2. Sundry particular graces, as,
    • 1. Understanding of God's will, Col. 1. 9.
    • 2. Justifying faith, Rom. 5. 1.
    • 3. Saving hope, Rom. 8. 24.
    • 4. Brotherly love, 1 John. 4. 18.
    • 5. Repentance, Act. 2. 38.
    • 6. New Obedience.
    • 7. Patience, I am. 5. 11.

  • 3. The effects of these, as, Peace of Conscience, Joy in the Holy Ghost, Comfort in spirit.

    All these, and others like unto them, proceed from the Spirit, whereby we are united to Christ, and so may be assured that God is our God in special.

• 4. Nothing can minister unto a man sounder and greater comfort than this prerogative, that God is his God. What can such an one want? What danger need he fear? What good may not be expected? What can more be desired? Wherein may a man more solace himself? Whereon may he be more confident? On this ground we may well say, Our lines are fallen to us in a fair place, Psal. 16. 5, 6.

§. 79. Of God's preparing a City.

AN evidence that God was not ashamed to be called the God of the Patriarchs, is thus expressed, For he hath prepared for them a City. This causal, [ a ] For, implieth a reason; and the reason is taken from God's care of them. He was careful to provide for them a place where they might ever be with him. This also might be a reason why they sought the aforesaid heavenly Country, even because God had prepared it as a City for them to abide in.

The verb translated prepared, is derived from a noun that signifieth ready, or prepared, Mat. 25. 10. It implieth a precedent act, Mat. 26. 19. John. 14. 2, 3. Thus God is said to prepare, because in his eternal counsel he did appoint it for them, Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did,

1. In regard of himself, to give evidence of his free grace in ordaining so great a matter for those who were not yet born, and in that respect could not be imagined to deserve anything, Rom. 9. 11.

Obj. It might be prepared to be bestowed on such as might afterwards merit it.

Answ.

• 1. This clean thwarts the end of God's promise, which was, the glory of his grace and mercy, Eph. 1. 6. Rom. 9. 15.
• 2. As God prepared the place, so likewise the persons for whom it was prepared; who are styled, Vessels of mercy, which he had afore prepared unto glory, Rom. 9. 23.
• 2. God prepared this place before hand, to encourage men to walk in that way wherein they may attain to this place. A reward prepared, and set before one, much puts him on to do what he can for attaining thereunto. This encouraged Moses, v. 26. yea and Christ himself, Chap. 12. 2.

This preparation puts us on to sundry duties.

• 1. To inquire after this place, that we may know what is prepared for us, Ier. 6. 16.
• 2. To search after the way and means whereby we may attain thereunto. God's word is a good help herein, Psal. 119. 105.
• 3. The way being found out, to walk in it, Isa. 30. 21. The two former 〈◊〉 in vain without this, Luk. 12. 48.
• 4. To keep strait on in this way; for there are divers by-paths. We must therefore turn neither to the right hand, nor to the left, Deut. 5. 32. Heb. 1 •… . 13.
• 5. To go on in this way well prepared, and that with the whole Armor of God, Eph. 6. 13, &c. Wise Travelers will not go abroad without a Sword. The eves and Wolves are emboldened to set upon him that hath no Weapon.
• 6. To persevere and hold on in this way till thou come to this City, otherwise thou mayst miss of it, Mat. 10. 22.

The place which is prepared for them, is styled a City. By City is here meant •… at heavenly Country, whereof before, §. 76. This addeth some more emphasis. There was not only in general, a Country, but more particularly, a City for them to be free of. Heaven is styled a City, by reason of the fit resemblance betwixt it and a City; whereof see v. 10. §. 47.

§. 80. Of the Persons for whom the heavenly City is prepared.

THere is a relative particle, concerning the persons for whom the aforesaid City is prepared, that wants not emphasis. It is thus expressed, for th •… . It hath reference to those whose faith is here commended; even those, concerning whom it is said, God is not ashamed to be called their God. Thus it appeareth, that Heaven is prepared for God's peculiar people. These are they whom Christ calleth a little Flock, to whom it is their Fathers pleasure to give them a Kingdom, Luk. 12. 32. and they whom Christ styleth, the blessed of his Father. The usual notes of distinction betwixt persons, give further proof hereof; as, Elect, Col. 3. 12. Heirs of salvation, Heb. 1. 14. Heirs of the Kingdom, Jam. 2. 5. Heirs of the grace of life, 1 Pet. 3. 7. Children of the •… surrection, Luk. 20. 36. Children of the Kingdom, Mat. 13. 38.

Obj. Such as shall be cast out into utter darkness, are also styled Children of the Kingdom, Mat. 8. 12.

Answ. They are so called, not in regard of their spiritual condition, or disposition, but merely in regard of their seeming profession, and external vocation.

God prepareth a place for a peculiar people, to show, that what he doth towards the Children of Men, he doth upon his own mere good pleasure, Mat. 11. 28. Luk. 12. 32. Rom. 9. 23.

• 1. This doth much amplify that great privilege of the Lord's being God to a peculiar people, and of that reward that followeth thereupon: It is not a common privilege for all of all sorts, but for them that believe. This was it that enlarged Christ's heart to give thanks unto God for those on whom this privilege was confer'd, Mat. 11. 28.
• 2. This teacheth Believers to be content with their present condition; and n •… to envy the wealth, and honors, and other privileges of them for whom this City is not prepared.
• 3. This inciteth us to give all diligence to make our Calling and Election sure. If once we gain assurance that the Lord is in special our God, we may rest upon it, that we have a right to this City; that it is prepared for us; that we are ordained to it; that we shall be admitted into it, and ever abide in it.

§. 81. Of the resolution of Heb. 11. v. 13, 14, 15, 16.

THE sum of these four verses, is, a Commendation of the Patriarchs.

Hereof are two parts.

• 1. The substance of the commendation, v. 13, 14, 15.
• 2. A consequence following thereupon, v. 16.

The substance is

• 1. Propounded, v. 13.
• 2. Confirmed, v. 14, 15.

In propounding it, are set down

• 1. The persons commended, These all.
• 2. The point for which they are commended; which is
  • 1. Expressed.
  • 2. Illustrated.

Two things are expressed.

• 1. The kind of grace for which they are commended, Faith.
• 2. Their continuing therein, in this word, died.

The point is illustrated two ways.

• 1. Negatively, thus, not having received the promises.
• 2. Affirmatively; and that by four effects.
  • 1. They saw the promises afar off.
  • 2. They were persuaded of them.
  • 3. They embraced them.

  • 4. They confessed their present condition.

    Their condition is,

    • 1. Described by two metaphors, Strangers, Pilgrims.
    • 2. Limited, in this phrase, on the earth.

The last of the four effects is confirmed, v. 14, 15. wherein we have

• 1. The kind of argument, v. 14.
• 2. The force thereof, v. 15.

The kind of argument is taken from their intendment▪ In setting down whereof,

• 1. Their profession is repeated, in this phrase, They that say such things.
• 2. Their intendment is declared.

The declaration is

• 1. Generally hinted, thus, declare plainly.
• 2. Particularly expressed.

In the expr •… ssion is noted

• 1. Their endeavors, they seek.
• 2. The object that they seek, a Country.

The force of the argument consisteth in their forbearing to return.

This is set out by way of supposition: wherein is set down

• 1. The kind of supp •… sition.
• 2. A consequence inferred thereupon.

In setting down the kind, we may distinguish,

• 1. The act supposed, If they had been mindful.
• 2. The object of that act. This is
  • 1. Generally propounded, that Country.
  • 2. Particularly exemplified, from whence they came out.

In the consequence is manifested,

• 1. What they might have done; they might have returned.
• 2. The ground thereof; they had opportunity to do it.

The consequence following upon their foresaid faith, was, a remuneration, •… . 16.

Here observe,

• 1. The ground,
• 2. The kind thereof.

The ground is,

• 1. Propounded.
• 2. Explaned.

In propounding the ground is noted,

• 1. Their desire.
• 2. The thing desired, which was, a Country.

That Country is illustrated,

• 1. Comparatively, a better, namely, than that which they left.
• 2. Simply, in this word, heavenly.

The kind of remuneration consisteth of two parts.

• 1. A special relation betwixt God and them.
• 2. An especial provision for them.

In setting down the relation, we may observe,

• 1. The inference of it, in this illative conjunction, Wherefore.
• 2. The substance of it. This is set out,
  • 1. By the matter, God is their God.
  • 2. By the manner of expressing it; and that two ways.
    • 1. He is not ashamed thereof.
    • 2. He is willing to be so called.

The provision is set out,

• 1. By the divine act, God hath prepared.
• 2. By the subject that is prepared, a City.
• 3. By the persons for whom, for them.

§. 82. Of Observations raised out of Heb. 11. v. 13, 14, 15, 16.

I. Faith manifesteth her vigor in all sorts of people. This general particle, These all, giveth proof hereunto. See §. 64.

II. True faith fails not. For Believers die in faith. See §. 64.

III. Believers rest on that which they enjoy not. This phrase, not having received the promises, giveth evidence hereof. See §. 65.

IV. Believers see things afar off. So did the Patriarchs. See §. 66.

V. True faith produceth assurance. The word, persuaded, intends as much. See §. 66.

VI. Faith gives evidence to that which yet is not. This metaphor, embraced, implies as much. See §. 66.

VII. Faith makes men not ashamed of their condition. They who freely confess their condition, are not ashamed of it. See §. 67.

VIII. Saints are Strangers. So they are here called. See §. 68.

IX. Saints are Pilgrims. Thus also are they here called. See §. 68.

X. The mean condition of Saints is only in this world; for it is on the earth. See §. 69.

XI. A true profession is an evident declaration of ones mind. Thus much doth the Apostle infer from the profession of the Patriarchs. See §. 70.

XII. Believers seek after that which they desire. The Apostle inferreth this from the Patriarchs desire. See §. 71.

XIII. There is a Country for Saints who are Strangers and Pilgrims. They that professed themselves Strangers and Pilgrims, sought this Country. See §. 72.

XIV. Believers do not much respect things below. This phrase, if they had been mindful of that Country, giveth instance thereof. See §. 73.

XV. Neglect of worldly opportunities is an evidence that the heart is 〈◊〉 set on the world. Hereby the Patriarchs shown, that their heart was not set upon their earthly Country. See §. 74.

XVI. Believers aim at better things in neglecting things present. By the Patriarchs neglect of their own Country, the Apostle infers, that they desired a better. See §. 75.

XVII. Heaven is the aim of Believers. That Country which Believers of old desired, is here styled heavenly. See §. 76.

XVIII. Mans respect to God is an evidence of God's respect to man. This a •… seth from this illative particle, Wherefore. See §. 77.

XIX. God accounteth Believers on him no disgrace unto him. He is not ash •… med of them. See §. 77.

XX. The Lord is in special manner the God of Believers. He is called their God. See §. 78.

XX. Heaven is a true City. So it is here called. See §. 79.

XXI. Heaven is before hand prepared. For God hath prepared it. See §. 79.

XXII. Heaven is prepared for a peculiar people. See §. 80.

XXIII. Believers recompense is answerable to their damage.

XXIV. Believers recompense far exceeds their damage.

The Believers mentioned by the Apostle, left their own Country▪ and had another prepared for them, and that other was an heavenly, which was far better. Of these two, see Chap. 10. v. 34. §. 130.

§. 83. Of God's trying Abraham.

IN these three verses the Apostle produceth a further confirmation of Abraham 's faith: The verses betwixt the tenth and the first of these, may be included in a parenthesis, and so these verses follow upon those which before set forth the faith of Abraham in particular. Two evidences were given before of the truth and soundness of his faith.

One was, his leaving of his own Country, v. 8.

The other was, his so journing in a strange Country, v. 9, 10.

This is a third evidence; and though the last, yet not the least of the three, but rather the greatest, yea the greatest of all that are given of others faith. I suppose I may further say, the greatest that ever was given by any me •… man.

Of the kind of faith, and of the name of the person, Abraham, see v. 8. §. •… 6.

This instance of Abraham 's obedience, together with others going before, and following after, being attributed to faith in this phrase, By faith, showeth, that faith puts one on to any kind of obedience, even to do that which otherwise he would not.

For faith persuades the soul of God's Sovereignty, Wisdom, Righteousness, Faithfulness, Power, Truth, Providence, and other Excellencies.

We may from hence infer an especial reason of the scantyness of men's obedience, namely, want of faith.

The Idolater that will not leave his Idols, or the Swearer his Oaths, or the Voluptuous person his Pleasures, or the Lustful person his Lusts, or the 〈◊〉 person his strange Attire, or other Sinners their Sins, want faith.

Among other motives, this is an especial one to stir us up to get, preserve, and exercise faith.

Herein appears the greatness of his faith, that he believed the promise of Isaac 's Seed, and yet by faith is ready to null that promise, by sacrificing Isaac before he had any Seed at all. How admirable is the power of faith!

This phrase, when he was tried, (or, being tried) sets forth the mind of God in that case; namely, that God enjoined him to offer up Isaac; not simply, that he should so do, but to try whether he were willing upon God's command to do so or no, Abraham then knew not that God commanded him to offer up Isaac merely upon trial.

The Apostle, that relates as much, setteth down this end of God, because the event did demonstrate as much: But before the event, nor Abraham, nor any other, did know the mind of God. But the History, that was penned after God's mind was manifested, doth expressly say, that God did tempt Abraham, Gen. 22. 1. Therefore the Apostle might well say, that Abraham was tried. For to tempt is to try.

Of the meaning of the word here used by the Apostle, and of divers kinds of trying, or tempting, see The Guide to go to God, or, An Explanation of the Lord's Prayer, on the sixth Petition, §. 170. Of the many ways of tempting m •… n, see Chap. 2. v. 18. §. 185.

The trial, or proving here meant, hath reference to God's charge about offering •… p Isaac, Gen. 22. 2.

Obj. It was an unnatural murder to do so.

Answ.

• 1. God's will is not only the rule, but also the ground of goodness: whatsoever God willeth, is in that respect good and just.
• 2. A special charge of God doth dispense with a general Law; and that in regard of particular and present circumstances. Witness the Israelites spoiling of the Egyptians, Exod. 12. 35, 36. and the wounding of the Man of God, 1 King. 20. 35, 36.
• 3. God did not intend the taking away of Isaac 's life. He meant to prevent Abraham therein.

Quest. 1. Did God know Abraham 's mind, that he would indeed have sacrificed his Son, if he had not been prevented?

Answ. Surely he did, even as he did know the patience and faith of Job, He understandeth our thoughts a •… ar o •… f, Psal. 139. 2.

Quest. 2. What need was there that God should try Abraham?

Answ.

• 1. For Abraham 's own sake, that he might the better know the power of that grace which God had confer'd on him. For, as God tries some, to discover their weakness unto themselves (so he tried Hezekiah, 2 Chron. 32. 31.) so he tries others, to manifest that grace that is in them, as he did the Canaanitish Woman, Matth. 15. 25.
• 2. For the sake of others, that Abraham might be an example to them. It pleased God to cull out Abraham to be a Father of the Faithful: therefore he would show to all ages what grace he had confer'd upon him; what a worthy Father, and what a worthy Pattern he was.

By this it is manifest, that God tries his best Children: he began with Ad •… m, and that in his Innocency, and hath continued so to do in all ages. Among others, Abraham was oft tempted, as appears by these Texts, Gen. 12. 1, 11. & 13. 7. & 14. 14. & 15. 13. & 16. 5. & 17. 24. & 18. 12, 13. & 19. 24. & 20. 2. & 21. 11. but never so sorely as in this particular.

Two special ends there be hereof; One, to manifest the grace that is in his Children, as in the case of Job. The other, to discover inward corruptions, as in the case of Hezekiah.

We may not therefore think it strange, that God's Children are tried.

We ought rather so to purge out our corruptions, and so to labor for strength of grace, as our trials may be our glory.

§. 84. Of the benefit of a true intent.

UPon the trial it is said, that Abraham offered up Isaac. The word translated offered, is the same that is used for slaying and offering up of sacrifices. See Chap. 5. v. 1. §. 6, 7. So is the Hebrew word, Gen. 22. 2. It is set down in the time past, as if he had actually offered him up, by reason of the truth of his intention: for Abraham did fully intend to offer him up, in that he knew no other concerning the purpose of God. So as a true intent is, in God's account, as a real act. So was David 's intent to build God's house. It was therefore commended, 1 King. 8. 18. and rewarded, 2 Sam. 7. 16. Hereupon the Apostle saith, that if there be first a willing mind, it is accepted according to that a 〈◊〉 hath, and not according to that he hath not, 2 Cor. 8. 12. Witness the poor Widow, Luk 21. 3.

• 1. God searcheth the heart, Ier. 17. 10.
• 2. He desireth the heart, Deut. 5. 29.
• 3. He hath most and best respect to the heart, Psal. 51. 6. Hereof see mo •… e Chap. 3. v. 12. §. 126.

• 1. This is a matter of great comfort to honest hearts, Isa. 38. 3. Though we be hindered from external acts, yet God accepts the inward intent.
• 2. Give therefore to God that which he doth above all desire, Prov. 23. 26.

§. 85. Of Abraham's receiving the promises about Isaac.

TO amplify this evidence of Abraham's faith, both Abraham himself is described, and also his Son about whom he was tempted.

Abraham is described in this phrase, He that had received the promise •… . This description is joined to Abraham's name by the copulative AND, which doth not here join different persons, but distinct properties of the same person: as his name, and his privilege. His name, Abraham; and this privilege, he received the promises. In this respect the copulative AND is emphatical: and to express the emphasis, it may be translated even: even he that had received &c.

This phrase, received the promises, is the same in our English that is set down negatively v. 13. §. 65. But the Greek verb receive is one in one place, and another in the other. In this place the Greek word is a compound. The simple verb signifieth to take or receive. This compound hath a further emphasis. It intendeth a receiving to ones self, and a good entertaining of a thing. It is but once more used in the New Testament, and applied to Publius his entertaining Paul and his company: and thus translated, who received us, Acts 28. 7.

The promises here intended were made by God immediately to Abraham himself. Abraham heard them with his own ears, from God's own mouth. They were not brought to him by an uncertain messenger, or by common report, but by the surest evidence that could be: in which respect (as he had just cause) he applied them to himself, and steadfastly believed the truth of them, that they should be assuredly accomplished. Thus he received them to himself.

Of the composition and meaning of the word translated promises, See Chap. •… . v. 1. §. 6. Here under the word promises are comprised, not only general promises made to all believers, that God will be their God, and that God would bless them, and provide for them (which were likewise in special made to Abraham, Gen. 12. 7. & 15. 1. and 17. 7.) but also such particular promises as this act of offering Isaac seemed to cross: namely this, that God would establish his covenant with Isaac for an everlasting Covenant, and with his seed after him, Gen. 17. 19. Isaac was that seed which God intended, in whose posterity Canaan should be possessed, Gen. 12. 7. and whose posterity should be for number as the stars, Gen. 15. 5. and that seed with whom God would establish his Covenant, and in whom all Nations should be blessed, Gen. 17. 7. The accomplishment of these and other like promises, depended upon the preservation of Isaac 's life, at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished. For Abraham then, who in special received these promises, to offer up him by whom they should be accomplished, must needs be an evidence of more than ordinary faith: and this privilege of receiving the promises, a great amplification hereof. It •… reth instance that no obstacle can hinder the vigor of true faith.

I suppose that a greater instance cannot be given than this of Abraham's receiving the promises; and yet doing that which seemed to take away the effect and f •… uit of all the promises. Though the act in itself had been a matter of great •… dmiration, yet had it not been so great for any other to have done it, as for him who had received the aforesaid promises.

§. 86. Of this title Isaac.

THe description of him that is said to be offered up, is yet a further amplification of Abraham's faith.

First, his name is here expressed, which was Isaac. This is set down,

• 1. For distinctions sake from other Sons: For at that time he had another Son by his maid, which was Ishmael.
• 2. For amplification sake: For it shows him to be a Son of joy . This name Isaac is derived from a ve •… b that signifieth to laugh. It is applied to Abraham's expression of his joy when God promised this Son, Gen. 17. 17; and to Sarah 's expression of her distrust, as of an impossible thing, Gen. 18. 12; and to Ishmael 's manifestation of his deriding humor, and translated mocking, Gen. 21. 9. It hath the very letters that Abraham 's laughter is expressed withal, Gen. 17. 17. In relation thereunto was this name first instituted: yet also it had relation to future times; as is evident by this phrase Prophetically uttered by Sarah, God hath made me to laugh, so that all that hear, will laugh with me, Gen. 21. 6. Thus the very Name of the child addeth much to the trial. It was a child of joy: of joy to parents, and of joy to others, even to all his posterity, and to the whole Church of God in all generations.

§. 87. Of the Relations betwixt Abraham and Isaac.

THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham: and that in sundry branches.

• 1. He was a Son, in general a Son of man. To have sacrifised him, had been 〈◊〉 .
• 2. He was his Son. Thus he had a special charge of him: in which respect, that act might seem to be inhuman.
• 3. He was his own Son: begotten of him; not adopted as Eliezar was, Gen. 15. 2. This makes it seem unnatural to offer him up.
• 4. He was his only begotten Son: and so there was no hope of another in that kind. This made it seem the more strange.
• 5. In the history this clause is added, whom thou lovest, Gen. 22. 2.

The LXX. do there translate that phrase by a word that signifieth one on whom all love is cast. See Chap. 3. v. 1. §. 17. yea they double that word of affection, thus, Thy beloved Son whom thou lovest: He was a beloved one, both in his fathers affection, and also by his own desert.

If we add to these relations sundry circumstances expressly noted in the history, about Abraham 's going about this strange act, we shall find his faith the more rare: for

• 1. He rose up early in the morning: A note of his alacrity.
• 2. The place where he was to offer up his Son, was three days journey from him: An evidence of his constancy.
• 3. The wood wherewith Isaac should be burnt upon the Altar, was laid on Isaac 's shoulders. Isaac himself carried it.
• 4. Abraham himself carried the fire to kindle it.
• 5. The child in this journey asketh his Father, where the offering was: which question could not but pierce the bowels of a tender Father.

• 6. The Father and child being both come to the top of the Mount, the Father erects an Altar, layeth wood thereon, binds his Son, layeth him on the 〈◊〉 upon the wood; stretcheth forth his hand, and takes the knife to slay his Son.

  Was ever the like heard? yet behold more.

§. 88. Of Promises appointed to Isaac.

THis hath express reference to God's promise concerning Isaac, when Ishmael was to be cast out, Gen. 21. 12. This promise was made to Abraham, to comfort him against that grief which afflicted him upon the thought of casting out Ishmael. It is as if God had said to Abraham, What needest thou be so perplexed for parting with Ishmael? Thou hast Isaac; Isaac shall abide with thee: Isaac, Isaac, I say, and none but Isaac is that particular person who sh •… ll bring 〈◊〉 that seed, even that blessed seed, which I have promised thee, wherein all Nations shall be blessed.

If casting out Ishmael grieved Abraham, what did it, to think of sacrificing Isaac?

Of the meaning this word Seed, see Chap. 2. v. 16. §. 161.

This Seed, that is here referred to Isaac, intendeth

• 1. That posterity which God had chosen for his Church, Gal. 4. 23, 26, 27, 28.
• 2. Christ Jesus the Savior of mankind, Gal. 3. 16.

The word which we translate, called, is the same here that is used Chap. 2. 11. §. 107. There see the emphasis of it. It here implieth, that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham.

The Apostle sets out the same thing in another word, thus, are counted for the seed, Rom. 9. 8. In regard of the promise of a blessed Seed annexed to Isaac 's person, a greater trial could not have been, than this. Job endured much: but he had express promises to support and comfort him. Abraham's fact was against the promises. To have offered up all his Cattle, all his servants, the Son of his Concubine, yea his dear wife, and his own self, had not been so great a trial, no not to have offered up all the world, as to offer up Isaac; Isaac living, a blessed Seed, and offpring might have come from him, though Abraham himself, and all others had been offered up: But Isaac being taken away without Seed, no •… Abraham, nor any in the world could be saved. The salvation of Abraham, of Isaac himself, and of all mankind, was put in hazard by this temptation. Thus this circumstance doth of all other most amplify the faith of Abraham, and giveth demonstration of the high pitch thereof.

In this case what might one think? Here is a promise, and a commandemen: that seem to thwart one another.

The promise, that from Isaac should descend a blessed Seed.

The Commandment, that Isaac should be offered for a burnt offering before he had any Seed.

What now might Abraham think?

To sacrifice Isaac, was to disannul God's promise.

To refuse to sacrifice him, was to disobey God's Commandment.

What mortal wight could in this case have reconciled these two?

But Abraham was assured that the charge was divine, given by God himself. He resolves therefore to perform it. Yet he believes the promise. He knows not how it should be accomplished, but believes that it should be accomplished.

Hereupon in the height of his faith he saith to his son, God will provide hi •… self a Lamb for a burnt offering, Gen. 22. 8. Oh admirable, oh incredible faith!

Of all patterns of yielding absolute and simple obedience to God's command, 〈◊〉 is the most remarkable. Noah's obedience in building the Ark (§. 27.) and 〈◊〉 , in leaving his Country, and dwelling in a strange Land (§. 37, 41.) 〈◊〉 good patterns: but not comparable to this. This therefore is the more 〈◊〉 to 〈◊〉 pondered.

First, the Lord who commands, is so absolute and supreme a Lord, as no que •… ought to be made of his command and the reason thereof. Rom. 9. 20.

Secondly, so just and equal in the matter are all the things which God 〈◊〉 , as no just exception can be taken against them. Ezek. 18. 25.

Thirdly, so wisely in regard of the manner doth God order his commands, as it •… ill be a man's wisdom to yield obedience thereunto, D •… ut. 4. 6.

Fourthly, the ends of God's commands are the best that can be, namely, the manifestation of his own glory, and procuring good to his people.

How doth this readiness of Abraham to sacrifice his Son, condemn the whole world, who upon his command will not sacrifice their filthy lusts.

Let us so acquaint ourselves with God, and his excellencies, that any notice of 〈◊〉 will may be enough to put us on to fulfill it.

§. 89. Of God's revealing his will unto his Saints.

BEfore the appropriating of the aforesaid seed to Isaac, this preface is promised, Of whom it was said.

The preposition together with the relative, to which it is joined in Greek, most properly soundeth to whom. Thus it is applied to Abraham mentioned in the former verse; Most copies and most translations so apply it, and our English who translate it, of whom, and so apply it to Isaac, do note the other 〈◊〉 in the margin, thus or To.

The history whereunto this hath relation, thus setteth it down, God said to Abraham, Gen. 21. 12.

As for sense, both the one and the other reading tend to the same scope; and give an especial instance of his revealing his counsel to his Saints. The word translated It was said, is the same that was used Chap. 1. v. 1. §. 11. and translated, spake. It implieth God's revealing and making known his mind. It was a part of God's secret Counsel that the blessed seed should in Isaac be ca •… led: and that he here makes known to Abraham. This God hath don •… from the beginning, Gen. 3. 15. And so from time to time. Surely the Lord 〈◊〉 will do nothing, but he revealeth his secret unto his servants the Prophets, Amos 3. 7. Hereof see more Chap. 1. v. 1. §. 11.

• 1. This instructeth us, in that good respect with God beareth to his people. To make known ones Counsel, and secret before hand to any, is accounted a great favor. It useth not to be done, but to friends. Samson's wife there inferred, that he loved her not, because he would not open his mind to her, Judge. 14. 16. But God opene •… h his whole mind to his Saints.
• 2. The best use we can make of this favor, is to acquaint ourselves with that which God revealeth to us of his mind. His Word is the storehouse wherein the Records and Revelations of his will are laid up. Therefore search the Scriptures, John 5. 39.

§. 90. Of God's special determining whom to bless.

THe express naming of Isaac, and that to difference him from all others, and to make him the stock of the blessed seed, giveth instance, that hath God in special determined whom to bless, and on whom to bestow this or that privilege. The Apostle teacheth us from this very promise, to make this inference, thus; Not because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called, that is, the children of the promise are counted for the seed, Rom. 9. 7.

The writing of men's names in the Book of life, ( Dan. 12. 1. Phil. 4. 3. Rev. 22. 23.) giveth further proof hereunto. Like to which is writing men's names in heaven, Luke 10. 20. And this title Elect. And this seal, The Lord knoweth them that are his, 1 Timoth. 2. 19. And that golden chain whereof the Apostle maketh mention, Rom. 8. 29, 30.

• 1. Thus God doth, to give evidence, that all blessing comes from him, and from his free grace.
• 2. To make such as have evidences of this his special love to rest on him the more confidently.

• 1. Two errors are hereby discovered.
  • 1. That Election is indefinite, of no special persons, but of such as shall believe and repent, and persevere therein.
  • 2. That Election is uncertain: so as it cannot be affirmed of any, that they are elect, while here they live.

  To what tends the one and the other position but to make God's Counsail depend on man's will?

• 2. The special determinate Counsail of God, is a matter of great consolation to such as have evidence of their election. They may rest upon it, that God will so order all things, as in that course which is prescribed in his Word, and by such means as are there revealed, he will bless them, and bring them to eternal life. In the midst of all the storms and tempests of this world, this is of force to uphold us.

§. 91. Of the extent of God's blessing to the Seed of believers.

THis phrase thy Seed, or the Seed that I will give to thee, hath reference to Abraham. The word seed is collective, and compriseth under it an undetermined issue or posterity; and it setteth out the extent of God's promise and blessing, reaching not only to Abraham's immediate son, but also to the Seed of his son: as if he had said, I have given thee a son, even Isaac; but that is not enough; from this Isaac shall a Seed sprout, which shall be accounted thy seed: so as God extends the blessing of his Saints to their posterity, and that from generation to generation. This God himself doth thus explain to Abraham, In blessing, I will bless the •… , and multiplying, I will multiply thy seed as the Sta •… rs of heaven &c. Gen. 22. 17. It is hereupon said, The generation of the upright shall be blessed, Psal. 112. 2. Prov. 20. 7.

This God doth to manifest the riches of his mercy: and that high accou •… wherein he hath his Saints. He thinketh it not enough to confer blessing upon one, but extends it to his Seed, age after age.

• 1. This is a good inducement to parents, to be pious themselves, that God in the riches of his mercy may extend his blessing to them, and their posterity.
• 2. If giveth also just cause to children to rejoice in their pious parents, and to bless God for them; for they may expect divine blessing to descend to themselves also, if at least they walk in the steps of their pious parents. Yea they may plead their relation to their parents, as the Psalmist did, Psal. 116. 16.

§ 92. Of the Seed promised in Isaac.

ISaac is made the stock of the blessed Seed, but the privilege is applied to Abraham in this relative, thy, especially as it hath reference to the verb called, thus, shall be called to thee, that is, accounted unto thee for that Seed, which as a blessing hath been promised to thee; so doth the Apostle expound it in this phrase, the Children of the promise are counted for the Seed; Rom. 9. 8.

This importeth an especial prerogative: and so it was in sundry respects.

• 1. It was that numerous seed that was promised, Gen. 15. 5.

Obj. That seed is nowhere called by Isaac 's Name.

An.

• 1. They are styled the seed of Abraham, Isaac and Jacob, Jer. 33. 26.
• 2. They are expressly comprised under this name, Isaac; and they are styled, The house of Isaac, Amos. 7. 16. Indeed there is a change of two Hebrew letters, which is usual in other words. Both names set out the same thing.
• 3. They are frequently called by the name of Isaac 's Son, which was Israel, and this is all one.
• 4. The like may be objected against Abraham, for his name is not put for the posterity.

• 2. It was that truly and properly blessed Seed, who was blessed in himself, and in whom all Nations are blessed: even Jesus Christ, Gal. 3. 16.
• 3. It was that confederate Seed, with which God entered into special covenant, Gen. 17. 7. And to which appertained the prerogatives mentioned, Rom. 9. 4. Gen. 17. 19.
• 4. It was that spiritual Seed, which by reason of faith are called the Children of Abraham, Gal. 3. 7. and the Israel of God, Gal. 6. 16. for proof hereof read, Rom. 9. 7. &c.

The word translated, shall be called, intendeth two things,

• 1. A real performance▪ of a thing.
• 2. A manifestation thereof. It here then intendeth that God's purpose shall in time be manifestly accomplished. In this sense it is said of Christ, before he was born, he shall be called the Son of God, Luk 1. 35. This is expressly in the sense affirmed Act. 13. 32, 33.

• 1. Perfect is the purpose and Counsel of God, therefore it shall stand. Psal. 33. 11.
• 2. The Truth of God is unchangeable, it is as his essence, Mal. 3. 6. I am. •… . 17. See Chap. 6. v. 18. §. 135. &c.

• 1. This teacheth us to acquaint ourselves with the Counsel of God, so far as i •… is revealed, for revealed things belong to us and our Children, Deut. 29. 29.
• 2. In faith to pray for the accomplishment thereof. Certainty of accompli •… ing that for which we pray is a strong motive to pray for it. See a worthy pat •… hereof, Dan. 9. 2. and the ground hereof, Ezek. 36. 37.
• 3. With patience to wait for it, Hab. 2. 3.

§. 93. Of yielding the dearest to God.

FRom all the fore-mentioned relations betwixt Abraham and Isaac, & circumstances about Abraham 's going to sacrifice Isaac, we may well infer •… that the dearest are to be yielded up to God: for that which was to be offered up, was,

• 1. A Child. A Child is one of the dearest things that one can have. A Child compriseth under it all love. Of all temporal blessings none more desired, ( Gen. 15. 2. & 30. 1.) None more lamented when it is taken away ( Gen. 37. 35. Ier. 31. 15.) For what do men take more care? about what do they take more pains? on what do they bestow more cost?
• 2. A Son. Among Children a Son hath the preeminency. A Son is most de •… ed, most cared for, and the loss of it most lamented, 1 Sam. 1. 14. 2 King. 4. 14. All Children of Promise have been Sons.
• 3. His own Son: begotten of him, not an adopted Son. Such a Son is as a Mans own Bowels. Very Nature draws a Parents heart to his own Son. What, •… y Son? and what, the Son of my womb? Prov. 31. 2. He that shall come forth 〈◊〉 of thine own bowels, shall be thine Heir, saith God to Abraham, Gen. 15. 4.
• 4. His only begotten Son. This was more than one of many. Where there are many, a Parents love is divided: one only Child dra •… s all love to him.
• 5. A Son of his old age: even when he was out of hope of having a Child▪ Gen. 15. 3. & 18. 12. In this respect he must needs be the dear •… . Parents use most to affect such Children. Joseph and Benjamin were of all Jacob 's Children the dearest to him; not only because they were the Children of his choicest Wife, but also of his old age, Gen. 37. 3.
• 6. He was grown to some years: for he was able to carry such a burden of wood as required the strength of a young man, even so much as might consume a burnt-offering to ashes, and that up an Hill. Thus it appears, that the greatest pains, care, and fear of his education, was past. He was not only a Child of hope, but also a Child of proof. Good hope worketh a deep impression in a Parent about the loss of a Child: but good proof a far deeper. Very good proof had this young man Isaac given of his good disposition and conversation: for this it was that profane Ishmael scoffed at him, Gen. 21. 9. Gal. 4. 29.
• 7. A beloved Son, Gen. 22. 2. Had his Father hated him, or not most entirely loved him, the force of all the former degrees had lost their force▪ For nothing, not loved, can be deemed dear: but anything, be it never so mean, if it be loved, is accounted dear and precious.
• 8. An Isaac. A Child, that, when first he was promised, made Abraham through great joy to laugh, Gen. 17. 17. A Child that made Sarah laugh, as being a thing too good to be true, Gen. 18. 12. A Child that made not only his Mother when he was born, but also all that heard of him, to laugh for joy, Gen. 21. 6.
• 9. A Child promised to be a Stock of a numerous Seed, which should be multiplied as the Stars and Sand, Gen. 22. 17. and from whom Kings should descend, Gen. 17. 6.
• 10. A Child of promise: of the greatest promise that ever was made to man, a promise of blessing, and of blessing to all Nations, Gen. 22. 18.

Another like instance cannot be given among men. The instance of Job's blessing God when he took away his Cattle, Servants, Children, and all, cometh the nearest to this. Though they were taken away by other means, and not offered up by Job's own hands, yet Job's willing submitting of himself to the good guiding providence of God, was as much accepted of God, as if he had offered up all to God with his own hands: and thereupon, as God returned Isaac to Abraham, so he returned other Children, Servants, and Goods, to Job. Another instance may be, of the Disciples, who forsook all, and followed Jesus, Mat. 19. 27. Thus much is required▪ of all, Mat. 10. 37. Luk. 14. 26.

The grounds of our yielding thus far to God, are such as these.

• 1. The supreme Sovereignty of God, whereby he hath power to command us, and all ours: and what he may command, we must yield, 1 Chron. 29. 11.
• 2. The right that God hath to all we have. All comes from him. We hold all from him, and for him, to be at his dispose, 1 Chro. 29. 14. Rom. 11. 36.
• 3. The might and power that God hath to take away all, will we, nil we, D •… . 4. 35. Willingly to yield what he will have, is to make a virtue of necessity.
• 4. The due which in way of gratitude we owe unto God. Besides our being, life, health, and every other good thing which we have received from him, he hath given us his Son; who is infinitely more worth than all we can give to him. In this respect they that hold anything too dear for God, are not worthy of God.
• 5. The bounty of God, who can, and will beyond comparison recompense whatsoever is given to him, Matth. 19. 29. None shall lose by giving to God.

• 1. This discovereth the folly and impiety of such as hold anything too d •… for the Lord: who are loath to let go such things as they delight in, though they be entreated for the Lord's sake. Such are most in the world, who entertain some▪ lust or other. Can it be imagined that such would offer up an Isaac?
• 2. It manifests the weakness of their faith, who are discontent and impatient upon the loss of goods, Children, Husbands, Wives, Friends, or anything deer unto them. As God's Word declareth his approving will; so Events his determinable will and Counsel. To be discontent at that, which by the divine providence falleth out, is to do as much as in us lieth, to withhold it from God▪ i •… showeth what we would do, if we could. But patience and contentedness, is a kind of obedience, God accepteth it, as if we ourselves offered up to him what is taken from us.
• 3. This pattern of Abraham teacheth us, to deny ourselves in everything which is as deer to us as ourselves, for the Lord's sake, Matth. 16. 26.
• 4. We ought hereupon to observe, what God would have of us. This we may know partly by God's Word, and partly by his ordering providence. What we 〈◊〉 to withdraw our hearts from God, we ought to withdraw our hearts from. 〈◊〉 God be poised against all things else, we shall find no comparison betwixt 〈◊〉 . All other things are as the small dust of the balance compared to him. They are as nothing, and are counted to him, less than nothing, and vanity, 〈◊〉 . 40. 15, 17.

§. 94. Of God compared with Abraham, in offering up his Son.

THis instance of Abraham's offering up Isaac, doth lively set before us, God's great and good respect to man, in offering up Christ Jesus for us.

For the further clearing hereof, I will first endeavor to show the likeness be •… them, and then the infinite difference.

The likeness shall be exemplified, in the particular circumstances before men •… ed.

• 1. Abraham offered up a child. So was Jesus God's Child, Acts 4. 27.
• 2. Abraham a Son. So God, Luk 1. 35.
• 3. Abraham his own Son. So God, Rom. 8. 32.
• 4. Abraham his only begotten Son, So God, John 3. 16.
• 5. Abraham had no hope of anymore; there is no possibility that God •… uld have anymore, Heb. 1. 5.
• 6. Abraham's son was a son of promise, much more God's son, Gen. 3. 15.
• 7. Abraham's son, was a son of proof; So was God's Son most of all, 〈◊〉 17. 4.
• 8. Abraham's son was a beloved one; so God's Son, Matth. 3. 17.
• 9. Abraham's son was an Isaac; Christ a Jesus, Luk 2. 10.
• 10. Abraham's son was the stock of the blessed Seed; much more the Son of God, Matth. 21. 9.

The difference betwixt these was,

• 1. In the persons offering, and offered.
• 2. In the motive wherewith the one, and the other, was set on work.
• 3. In the manner of doing the one and the other.
• 4. In the benefits that redound from the one and the other.

• 1. The persons offering, were God, and Abraham; The Creator, and a Creature. There can be no such difference betwixt any one creature and other; not betwixt a man, and a worm; no, nor betwixt an Angel and a Man: yea, I may further add, not betwixt an Angel and a Devil.

  There was as great a disparity betwixt the persons offered, Jesus and Isaac. Isaac was a mere man, a sinful man, a man that deserved death: death was a debt once to be paid, Heb. 9. 27. But Jesus was true God, Rom. 9. 5. He was God manifest in the flesh, 1 Tim. 3. 16. He was perfectly pure, and that as God, 1 John 1. 15. and as Man also, Heb. 7. 26. he was no ways guilty of death in himself, nor subject to death, further than he voluntarily subjected himself, John 10. 18.

  Isaac was indeed a begotten son, but begotten of man, and part of his substance. Jesus was the only begotten of God, the same in substance with the Father, John 10. 30.

  Isaac was a beloved son, whom his father loved, Gen. 22. 1. Jesus was infinitely more beloved, and that of God, Matth. 17. 5.

  Isaac was a child of joy; of Jesus when he came into the world, an Angel thus saith, Behold, I bring you good tidings of great joy, which shall be to all people; and thereupon a multitude of heavenly host thus praised God, Glory to God in the highest, &c. Luk. 2. 10, 14.

  Isaac was a child of blessing. But why? even because Jesus was of his seed, Gal. 3. 16. Jesus is he in whom truly, and properly Abraham himself, Isaac and all others are blessed.

  Most of the excellencies of Isaac consist in this, that he was a type of Jesus: but Jesus is the truth of all types: and the truth far surpasseth the types.

• 2. The motive which put on God to offer up his Son, went far beyond that wherewith Abraham was moved to offer up his Son. Abraham was tried; he was tried by an express charge from God, Gen. 22. 2. He might not therefore forbear to do it; it was a bounden duty; necessity lay upon him; he had sinned, if he had refused it. But there was no such motive to put on God to offer his Son; he was under no such command; it was his own good pleasure, and superabundant love that moved him, John 3. 16. Besides, Abraham might expect approbation, and remuneration from God. From whom could God expect any recompense?
• 3. There was as great a difference in the manner of the one and the others offering his Son. Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed. The Cross whereon Christ was to be crucified, was laid on Jesus, John 19. 17. Isaac was bound to be laid on the Altar, but Jesus was nailed to the Cross, John 20. 25. Isaac was offered up only in his Fathers intent and purpose, but Jesus was actually and really offered up. If Isaac had been offered up, it would have been but a speedy death: but Jesus was put to a torturing and cursed death, Gal. 3. 13. What tongue can utter, what heart can conceive the bitterness of the agony whereunto Jesus was brought? He was a surety for sinners: and as a surety, having all the sins of all the Elect laid on him, he was offered up.
• 4. The benefit of the oblation of the one, and of the other do differ as much as the other points. The benefit of Isaac 's being offered, was a proof of the Fathers obedience to God, and of the Sons patience. These were indeed very acceptable to God, and they were abundantly rewarded by him, Gen. 22, 12, 16, 17. But by the offering up of Jesus an atonement is made for sin, God's wrath is pacified, his Justice satisfied, his favor procured, and he that had the power of death, the Devil, vanquished; the Law, as an inditement against us, cancelled; the curse thereof removed; we freed from damnation, and made heirs of eternal salvation.

Nothing that ever was done in the world, gives such cause of admiration.

There never was, nor can be the like matter of gratulation.

The offering up of Jesus is the only true ground of all consolation.

This is such a pattern of imitation, as cannot possibly be paralled.

Of all things it most confirms this main point, Nothing is to be held too deer for God.

§. 95. Of Isaac's yielding to be offered up.

THere are about this offering up of Isaac sundry circumstances, which do much set out Isaac's patience, in yielding to be offered up.

• 1. His age. Some say, that this was in the thirty seventh year of his age. That was the year of Sarah's death: for Sarah was ninety years old when Isaac was born, and an hundred and seven and twenty, when she died.

  Others in the five and twentieth; others in the fifteenth year of his age.

  There are no certain proofs for any of these: but this is certain, that he was of a good growth and strength, in that he could carry up hill such a burchen of wood, as was enough to have burnt him to ashes. Gen. 22. 6.

• 2. The age of his Father, who was an hundred year old when Isaac was born, Gen. 21. 5. So as he must at this time be much above an hundred years.
• 3. The solitariness of these two who were alone, and nobody with them; for Abraham left the company that came with him and his Son, below the hill, and that afar off, Gen. 22. 4, 5. Thus there was none at all to assist Abraham's in doing what he was about.
• 4. Abraham bound Isaac, and laid him on the Altar upon the wood, Gen. 22. 9. This could not be without Isaac's voluntary submitting of himself; for he was strong enough to have resisted his old Father, and to have kept himself from being a sacrifice. But it is more than probable, that when they came to the place where Isaac was to be offered up, Abraham made him acquainted with God's charge; for no other motive could have made him yield himself so far as he did. Had it not been for that charge, Prudence, Piety, Justice, Charity, Humanity, and other like virtues had moved him, not only to dissuade, but also to hinder his Father from such an unnatural act. That therefore which moved the Father to attempt such a fact, moved also the Son to yield unto it; which was God's charge.

Hereby it appeareth that what God will must be endured. It is the Lord, let him do what seemeth him good, 1 Sam 3. 18. Let the Lord do to me as seemeth good to him, 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others, who in his bitter agony said to his Father, Not as I will, but as thou wilt, Matth. 26. 39.

This giveth instance of the extent of that obedience which we owe unto God; which is not only readily to do what he requireth: but also patiently to endure what his pleasure is to call us unto.

God hath a greater power over us, than the Potter over the clay, Isa. 64. 8. But the Potter may order the clay, as it pleaseth him, Ier. 18. 4, 5, 6. The Lord may beat, may bruise, may break us after his own pleasure. No man may open his mouth against God, Rom. 9. 20, 21.

But such is the wisdom of God, as he will not use his power further than may be 〈◊〉 . He best knoweth when Peace, when Trouble, when Ease, when Pain, when L •… berty, when Restraint, when Life, when Death is fittest, Isa. 28. 24. &c.

Yea, such is the goodness of God, as that shall be an ingredient in all his dealings with his children. We know that all things work together for good to them 〈◊〉 love God. Rom. 8. 20.

In these and other like grounds, we see just cause to submit to the good pleasure of God, even in suffering. Hereof see more §. 88. in the end, and Chap. 5. v. 8. §. 48.

§. 96. Of reasoning with ones self about the grounds of Faith.

THe inward ground or reason of that great evidence, which is before given of Abraham's faith, is here noted to be a persuasion of God's power in raising the dead.

The word translated accounting, implieth a reasoning or discoursing with ones self about a matter. It is derived from a noun that signifieth both speech and reason, 1 Cor. 2. 1. 1 Pet. 3. 15.

And also an account. Luk 16. 2.

This verb is thus interpreted, they reasoned, Mark 11. 31.

Here it 〈◊〉 , that Abraham seriously consulted with himself, about the seeming difference, betwixt God's promise, and God's command; but holding this for an 〈◊〉 p •… inciple, that God's promise should be accomplished; and in his reasoning, meditating on God's infallible truth, unsearchable wisdom, incomprehensible mercy, almighty power, and other divine properties, this cometh to his mind; if there be no other way for accomplishing God's promise, but that which is extraordinary, he will work a miracle, rather than fail of his promise; God will raise Isaac from the dead; for he is able so to do.

Abraham did not simply and absolutely believe that Isaac should be raised from the Dead, for he had no promise so to believe; and the Text saith not, that he accounted that God would raise him: but that he was able so to do. Fitly therefore doth the Apostle insert this copulative conjunction and, which in this place carrieth emphasis, and is well translated, even: as if he had said, Abraham believed, that though Isaac were offered up, and burnt to ashes, yet even then could God raise him up again.

This then is the intendment of Abraham's consultation and resolution with himself, that God would some way or other accomplish his promise concerning Isaac. Thus much is evident by this answer of Abraham to his Son, God will provide himself a Lamb for a burnt offering, Gen. 22. 8. Not that he knew, what would fall out, but that he knew and believed that God could and would work above that which he himself could imagine. Now because Abraham made full account to sacrifice his Son, and being sacrificed, he must needs be raised from the dead, that in him the promised seed might be called; therefore he believed that God was able to raise him up even from the dead.

By this account or reasoning which is here noted of Abraham, the Apostle giveth us to understand, that, a due discourse of the mind, on the grounds of Faith, doth much establish faith. The Apostle doth largely exemplify this in Abraham 's faith, concerning the birth of Isaac, when he and his wife were both old, Rom. 4. 19, 20, 21. So Jacob, Gen. 32. 9. 10, 11, 12. So Mo •… es, Exod. 32. 10, 12, 13. So Joshua, Josh. 7. 7, 8, 9. So David, oft in the Psalms discoursing of God's promises, of his mercies, of his power, of his truth, and of his former works, and pleading them before God, was much strengthened in faith.

A due discourse, and meditation brings to mind and memory the grounds of faith. Whilst those grounds are fresh in memory, they work on the heart; and by affecting the heart, the soul is settled and quieted: and a settled and resolved soul adds much to the vigor of faith.

This directeth such as are well instructed in the grounds of faith, seriously and frequently to meditate thereon. See more hereof in the whole armor of God, on Ephes. 6. 16. Of Faith, Treat. 2. part. 6. §. 71.

This doth more specially direct Christians in time of temptation, when the soul is heavy, and perplexed with doubts and fears, to reason with themselves, as if they had to do with others; and by arguments to endeavor to convince the soul of those sure grounds which the word affordeth for settling our faith on God. Hereof see the Churches Conquest, on Exod. 17. 11. §. 43. 7.

§. 97. Of resting on God's power for strengthening of faith.

THat which Abraham in his reasoning did especially fix upon for strengthening his faith, was God's power, which is thus expressed, that God was able. For God's power is an especial prop to faith. The faith of Saints hath in all ages been much strengthened hereby, Rom. 4. 21. Dan. 3. 17. and 6. 20.

This therefore hath been pressed to that end, Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27.

Consideration of God's power is an especial means to remove all stumbling blocks that lie in the way of a believer; and to take away all doubts and fears. If travellers be well guarded, if Soldiers have a good convoy, if men be in a sure Castle, they will not fear. God's power is the best guard, the safest convoy, and surest castle that any can have.

Quest. May a believer so rest on God's power, as to expect what God is able to do?

Answ. No. God is able to do more than ever he will. Matth. 3. and 26. 53.

Besides, God's promises are the proper ground of Faith. We have no ground to expect more than God hath promised, though God be able to do more.

Quest. How then is God's power a prop to Faith?

Answ. It assureth, that God, who is able, will do what he hath promised, though Heaven and Earth seem to make against it.

This doth more particularly direct us, how to fix our meditation on God for strengthening our faith, and that, among other divine excellencies, on the power of God. See more hereof in the whole armor of God, on Eph. 6. 16. Treat. 2. Part. 6. Of Faith, §. 26.

§. 98. Of Faiths prescribing nothing to God.

THE Apostles indefinite expression of the ground of Abraham 's faith, in this phrase, that God was able, giveth evidence that faith prescribes nothing to God: it rests upon this, that God is able to make his word good. Abraham prescribed nothing when he said, God will provide, Gen. 22. 8. Nor Jehoshaphat when he said to God, Our eyes are upon thee, 2 Chro. 20. 12. Nor Daniel's three companions when they said, Our God is able to deliver us, Dan. 3. 17. Nor Christ when he said, Not as I will, but as thou wilt, Matth. 26. 39.

• 1. Faith works in a man such an esteem of God, as it persuades the Soul, that God is the wisest, and best knoweth what to do.
• 2. Faith looks beyond all subordinate means, knowing that God is tied to 〈◊〉 , and thereupon dares not prescribe any.

• 1. This showeth, that it is a fruit of infidelity to prescribe time, means, or any circumstances to God. This makes them faint, and fail in faith, when in their appearance means fail; as the Israelites did in the wilderness.
• 2. If we would well acquaint ourselves with God, and his excellencies, we would so trust to God's power, as to submit to his will, and wait his good pleasure.

§. 99. Of the resurrection from the dead, as an evidence of God's power.

THE particular whereupon Abraham pitched his faith, concerning God's power, was, raising from the dead. For faith herein enboldens a believer to anything. Abraham is hereby emboldened to offer his Son for a burnt-offering. Martyrs have hereby been enboldned to endure what Tyrants and Persecu •… ors could inflict upon them. Many were tortured, not accepting deliverance, that they •… ight obtain a better resurrection, v. 35. This emboldened Daniel, and his three companions, Dan. 3. 17. and 6. 10. On this ground the Apostle saith of himself and other believers, we stand in jeopardy every hour, 1 Cor. 15. 30.

Resurrection from the dead, implieth a full restauration of that which may seem to be lost. Hereby the Widow of Sareptah 's Son, [1 King. 17. 23.] and the Shunamites, [2 King. 4. 36.] were restored again sound, as before they died. So all that were raised by Christ, and his Apostles, and above all, Christ himself. So all believers at the general Resurrection, 1 Cor. 15. 42. &c.

Among other evidences of God's power, meditate on this especially. It is the greatest that ever God gave. Where mention is made of this instance, mention also useth to be made of God's power, Eph. 1. 19, 20. Rom. 1. 4. and 6. 4. 1 Cor. 6. 14. Death is that that tameth the stoutest. What are armies of men, troops of beasts, yea all creatures gathered together, what are they to death?

If death seize on them, where is their strength? when death cometh, we say, there is no hope. He that is able to deliver from death, what can he not deliver from? There is no meditation like to this.

§. 100. Of believers receiving what they give to God.

IN regard of that true intent and full purpose which Abraham had to sacrifice his Son, he is said, from thence to receive him.

This relative, from whence, hath reference to the word which in our English goeth immediately before, namely, the dead.

To receive him, is to have him restored again to life, as the Widow of Sareptah, the Shunamite, the Widow in the Gospel, [ Luk. 7. 15.] and others received their Sons being dead.

The phrase is here fitly used, in that it giveth an instance of God's returning to men what they offer to him. To this purpose tend those proverbs, What a man soweth that shall he reap, Gal. 6. 7. Whatsoever good thing any man doth, the same shall he receive of the Lord, Eph. 6. 8. That which a man hath given, the Lord will pay him again, Prov. 19. 17. Thus is the word in my Text used, 1 Pet. 1. 9. Exod. 5. 4.

This God doth, either in the very same, as Isaac was returned the very same. So Daniel and his three companions, and all that were raised from the dead.

Or he doth it by a like, and that too the better; as he gave to David a Solomon, instead of the Child born in adultery. For David by ceasing to mourn for that child, when the event had manifested God's will, shown, that he willingly yielded him to God, 2 Sam. 12. 20, 24, 25.

Thus Hannah, giving her Samuel to God, had many more Children, 1 Sam. 2. 20, 21. So Job, Job 42. 10. &c. Joseph upon loss of his masters favor, through God's disposing providence, obtained the Kings favor, Gen. 41. 40.

Yea God returns with advantage, as many of the forenamed instances do show. And Abraham here receives Isaac as a type of the Resurrection. For advantage in God's returnings note Matth. 19. 29. Heb. 10. 34.

The Lord, in his dealings with Children of men, hath respect to himself, to his own goodness, bounty, and glory, every way.

He needeth not our gifts, nor will he be beholding to his creatures: they shall have as much, yea and far more than they bring to him.

• 1. How great is their folly that withhold from God anything that God would have? They hereby stand in their own light, and hinder their own good. Will Children deal so with their Parents? or Servants with their Masters? or Subjects with their Governors? yet these may require such things as may be prejud •… cial to their inferiors: which God will never do.
• 2. Let us learn to understand what is the good will of God, pleasing and acceptable unto him, Rom. 12. 2. Ephes. 5. 17. And then be willing to part with anything for him. What greater motive can we have than God's return?

§. 101. Of the meaning of this phrase, in a figure.

BEcause Isaac was not indeed slain, the Apostle adds this phrase in a figure, or in a Parable.

Of the composition and meaning of the Greek word translated Figure, see cap. 9. v. 9. §. 48.

Many of the ancients interpret this, as a type of Christ's rising from the dead; thus, As Isaac was as a sacrifice laid upon the Altar, but rose from it alive: so Christ was offered up a sacrifice, yet restored to life again.

Both these parts of the comparison are true in themselves: neither will I deny but that the one might be a type of the other.

Others expound it as a resemblance of the general resurrection, because the word translated figure implieth a resemblance.

Our ancient English translation thus turns it, In a certain similitude of the Resurrection. So also Erasmus. This may in some respects be a fit resemblance thus. As Isaac laid for dead on the Altar was by God's voice raised: so such as are dead in the grave shall be raised by the voice of Christ.

Nor this last, nor the other interpretation, nor any the like are pertinent to the Apostles intent; which is to show how Abraham received his Son from the dead, who was not indeed dead: namely in a similitude and likeness, or as our later English Translators, after a sort, or, in a figure.

Judicious Calvin, who used in expounding Scripture to have an eye to the Penmans scope, and to the main intent of the place, and thereby came the better to dicover the mind and meaning of the Holy Ghost, thus expounded it: and many have since followed him; and questionless this is the proper sense of the place; and it giveth a further confirmation of that which was cited before [v. 17. §. 84.] about a true intent, namely, that what is truly intended, is in a man •… effected.

§. 102. Of the resolution of Hebr. Chap. 11. v. 17, 18, 19.

THe Sum of these three verses, is a further declaration of the power of faith. Hereabout two things are expressed.

• 1. The party whose faith is commended, Abraham.
• 2. The proof of the power of his faith; This is first Propounded, secondly Amplified.

In propounding the point is noted,

• 1. The occasion of the proof, When he was tried.
• 2. The kind of proof, he offered up.
• 3. The subject offered, Isaac.

In the Amplification there is,

• 1. A further description of the parties concerned: which are of two sorts; Agent and Patient.
• 2. An express declaration of the inward motive that put on Abraham to give this proof of his faith.

The Agent or Person, that offered up, is described by a double relation.

• 1. By his relation to the promises, thus, he that had received the promises.
• 2. By his relation to the sacrifice, which was, his only begotten Son.

Here is set down a fourfold gradation,

• 1. A Son.
• 2. His Son.
• 3. A begotten Son.
• 4. His only begotten Son.

The Patient is also described by a double relation.

One to his Father, in the foresaid phrase, His only begotten Son.

The other to his posterity, verse. 18. In setting down this latter relation is noted,

• 1. The ground thereof, which was God's appointment, in these words, To whom it was said.
• 2. The kind thereof. Herein observe,
  • 1. The parties betwixt whom this latter relation passeth. These are
    • 1. The stock, Isaac.
    • 2. The sprouts, in this word, •… eed.
  • 2. The manifestation thereof in this word, shall be called.

The inward motive that put on Abraham to give the aforesaid proof of his V. 19. Faith is declared, v. 19. About it we may observe,

• 1. The substance thereof.
• 2. An inference made thereupon.

The substance setteth out,

• 1. An act of Abraham, in this word, accounted.
• 2. The object of that act. This is
  • 1. Generally propounded, in this phrase, That God was able.
  • 2. Particularly exemplified, thus, To raise him up from the dead.

In the inference there are two points.

• 1. A benefit received.
• 2. The manner of receiving it.

The benefit is

• 1. Propounded.
• 2. Amplified.

It is propounded in this word, received.

It is amplified,

• 1. By the object him.
• 2. By the danger in this word, from whence.

The manner of receiving the benefit, is thus expressed, in a figure.

§. 103. Of observations raised out of Hebr. 11. v. 17, 18, 19.

I. FAith puts on to do what otherwise would not be done. It is here said, that Abraham did that which certainly he would not otherwise have done. By Faith. See §. 83.

II. The best may be tried. We may well judge Abraham to be the best man that lived in his days, yet is he here said to be tried. See §. 83.

III. A true intent is accepted for the deed. In this sense 'tis here said, that Abraham offered up. See §. 84.

IV. Believers in special manner receive divine promises. Thus Abraham the Father of believers is described, He received the promises. See §. 84.

V. No obstacle hinders true Faith. Many and great were the obstacles which might have hindered Abraham from what he did, but by faith he passed over all. See §. 85.

VI. Isaac was a son of joy. His name intends as much. See §. 86.

VII. Simple and absolute obedience is to be yielded to God. Such was Abraham 's obedience. See §. 83.

VIII. God reveals his secret Counsel to his Saints. This is gathered out of this phrase. Of whom it was said. See §. 89.

IX. God hath a determined number to bless. This is implied under Isaac 's Seed. See §. 90.

X. God's blessing is extended to the Seed of believers. This is here plainly expressed. See §. 91.

XI. Our dearest are to be given to God. Who or what could be dearer to Abraham than Isaeac? yet Abraham was ready to offer up Isaac to God. See §. 93.

XII. God's offering his Son, far surpasseth Abraham's offering his Son. See this exemplified, §. 94.

XIII. Passive obedience is to be yielded unto God. This is gathered from Isace 's submitting himself to be bound, and laid upon the Altar. See §. 95.

XIV. A due meditation on the grounds of faith much establisheth faith. That accounting which is here noted of Abraham, gives proof hereunto. See §. 96.

XV. God's power is an especial prop to faith. Meditation hereon, namely, that God was able, established Abraham 's faith. See §. 97.

XVI. Faith prescribes nothing to God. Abraham believed that God was able to make good his promise, though he knew not how. See §. 98.

XVII. Faith, in the Resurrection of the dead, enboldens to anything. This was it that enboldened Abraham, to offer up his Son. See §. 99.

XVIII. God returneth what is given to him. Abraham offered up his son to God, and from God he received him again. See §. 100.

XIX. God can raise the dead. Abraham believed thus much, and answerably from hence he received his son. See §. 99.

XX. What is truly intended, is as performed in God's account. The word translated, in a figure, intends as much. See §. 101.

§. 104. Of the Commendation of Isaac.

THe sixth instance for proof of the vigor of faith, is of Isaac 's faith, it is the third instance given after the Flood, and that of the second great Patriarch: whose name, by reason of God's Covenant made in special to him, with his Father; and his Son, was brought into God's style, thus, I am the God ^• of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. 6.

The proof of his faith is an especial act in blessing his son.

His faith here mentioned is such a faith, as was described, verse. 1. and exemplified in all the worthies before mentioned. It Was a true justifying faith, which extends itself to Celestial, Spiritual, and Temporal blessings.

Of Isaac 's name, see §. 86.

Much hath been spoken of Isaac, as he was a Son, in relation to his Father Abraham. Here he is to be considered as a Father, in relation to his two Sons.

• 1. Of the three Patriarchs, Isaac was the longest liver: For Abraham lived 175. years, Genes. 25. 7. Jacob 147. Genes. 47. 28. But Isaac 180. Gen. 35. 28.
• 2. He was of the three Patriarchs the most continent: he never had but one wife; with her he long lived most comfortably. Isaac 's sporting with Rebekah his wife ( Gen. 26. 8.) giveth instance of that matrimonial delight they took one in another. The ancient Liturgy hath fitly culled out this couple, as a pattern for man and wife, in this phrase, As Isaac and Rebekah lived faithfully together.
• 3. It is probable, that he attained to more wealth than his Father, or Son: For he received an hundred-fold of that which he sowed, and he waxed great, and he had such possessions, as the Philistines envied him, Gen. 26. 12, 13, 14.
• 4. He lived more quietly, and had more rest than the other two Patriarchs. He was not forced from place to place, as the other were. We read only of his being forced by famine to go to Gerar. Gen. 26. 1.
• 5. Fewer failings are noted of Isaac, than of either of the other two. We read only of the weakness of his faith, in dissembling his wife, Gen. 26. 7. And of his overmuch indulgency to his profane Son Esau, Gen. 27. 3.

Indeed his name after his death, was least spoken of.

I take the reason to be this, That he neither was the first root, as Abraham was, nor had immediately issuing from him the heads of the twelve Tribes, as Jacob had.

§. 105. Of Isaac's faith in blessing his Children.

THe act whereby Isaac manifested his faith, is expressed in this verb Blessed.

Of the composition and various acception of this verb Blessed, see Chap. 7. verse. 1. §. 12.

It is here taken for a Prophetical prediction, and paternal confirmation of the future estate of his Children.

This act of Isaac was partly extraordinary, as he was a Prophet like to his Father, Gen. 20. endued with an extraordinary spirit, whereby he could certainly foretell what should befall his children in future ages; it was also partly ordinary, which he did as a father, and that by desiring and praying for the good of his Children.

The extraordinary giveth proof, that true faith puts on believers to make known the mind of God, howsoever it may seem pleasing or distasteful to men.

Isaac, in his Fatherly affection, had a great mind to confer the main blessing upon his eldest Son, Gen. 27. But God, by a special instinct, revealed unto him that Jacob should have that blessing; accordingly he blessed the younger. His faith moved him to deny himself, in yielding to the Lord.

This act of Isaac, as he was a Father, and blessed his Children, giveth instance, that it is the duty of parents to bless their Children. See more hereof in Domestical duties, Treat. 6. Of Parents. §. 59.

By just and necessary consequence, it will hence follow, that Children ought ought to seek their Parents blessing: Hereof also, see Domestical duties, Treat 5. Of children. §. 9.

§. 106. Of Jacob and Esau's name, relation, and different blessing.

THe parties blessed, are set down by name, Jacob and Esau.

The name Jacob is derived from a noun that signifieth an Heel: He was so called, because, in coming out of the womb, he held his Brother by the heel, Gen. 25. 26.

The verb whence that noun is derived signifieth to Supplant, or to trip down, which is oft done with the heel; hereupon this notation of Jacob's name is confirmed, by these words of his brother, Is he not rightly called Jacob? for he hath supplanted me these two times, &c. Gen. 27. 36. So as this name Jacob signifieth a Supplanter.

Two notations are given of Esau's name, one is taken from an Hebrew word that signifieth Haire or Hairy. In this notation, there is a transmutation of the two first letters, and a taking away of the last letter. It is said that Esau was an Hairy man, Gen. 27. 11. and thereupon this notation of his name is given. The other notation is taken from an Hebrew verb, which signifieth to Make, and they say that he was called Esau, because he came out of the womb, as a full made man, or as a grown man, full of hairs on his body. He was also called Edom , which signifieth red, Gen, 25. 25. And this both in allusion to the color with which he came out of his mothers womb, and also in reference to his disposition, which was bloody and cruel. Yea also, the name Edom was given by way of derision, in reference to the color of the broth for which he sold his birth-right, Gen. 25. 30.

Thus we see how both their names were fitted to occasions. See more hereof in Domest. duties Treat. 6. Of parents, §. 20.

These two children were brothers, coming out of the same womb. They were of the same father and mother; twins, and that of one birth; only one came out before the other, namely Esau: and in that respect was counted and called the Elder, Gen. 27. 1. Thereupon the birthright belonged to him, till he sold it for a song (as we say) even for a mess of broth; or as the Apostle expresseth it, for one morsel of meat, in which respect he is styled, Profane, Heb. 12. 16.

Though Esau were the elder, yet is Jacob set before him; for he was a gracious son, and in God's account more honorable than his elder brother: for grace adds more honor than all outward privileges and dignities can do. Hereof, see more ver. 4. §. 11.

Both these sons, though they were of different dispositions, are here said to be blessed by their Father, but with different blessings. The father neither did, nor would bless the profane son with that blessing wherewith he blessed his pious son; whereupon he saith, I have blessed him (meaning the younger) yea, and he shall be blessed, Gen. 27. 33. But Esau was blessed with temporal blessings, Jacob with temporal and spiritual also.

Thus there are blessings for all, of all sorts. Hereupon it is said, that God satisfieth the desire of every living thing, Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evil, and on the good, Matth. 5. 45. In this respect the Living God is said to be the Savior of all men, 1 Tim. 4. 10.

This the Lord doth, to manifest his bounty, and to try, if wicked ones may be wrought upon by mercy; and by consequence, to aggravate their just condemnation.

• 1. Christ teacheth us herein to set our heavenly Father before us, and to bless them that curse us, Matth. 5. 44.
• 2. This teacheth us to put difference between blessings, and not to rest upon God's Fatherly love, in that he doth bestow temporal blessings upon us. These may be given in wrath, and taken away in wrath, as a King was given to Israel, and taken away from them, Hos. 13. 11. They are spiritual blessings that are the sure evidences of God's Fatherly favor.

§. 107. Of Isaac's faith about things to come.

THe subject matter, whereabout Isaac blessed his two sons, is expressed in these general terms concerning things to come. These things to come had respect to the posterity of both these. The posterity of both of them were blessed with temporal blessings, in these phrases, The dew of heaven, and the fatness of the earth, and plenty of corn and wine, Gen. 27. v. 28, 39. There was this difference, that Jacob 's posterity should be Lord's over Esau 's: which continued from David 's time, (2 Sam. 8. 14.) till the reign of Jeroboam, 2 King. 8. 20. when the posterity of Esau brake the yoke from off their neck, as Isaac had foretold, 〈◊〉 . 27. 40.

That faith which Isaac had in the Inspirations and Revelations of the Lord, concerning future things, settled his heart in assurance of the accomplishment of 〈◊〉 ; and thereupon he blessed his sons thereabout. The like did Noah, Gen. 9. 〈◊〉 , 27. And Jacob, Gen. 49. 1. &c.

Such is God's truth, as his promises are as performances; and predictions as accomplishments.

It would be useful hereupon well to acquaint ourselves with the promises of 〈◊〉 , even such promises •… s concern things yet to come; and to rest upon them 〈◊〉 as they may concern ourselves: and likewise to assure our posterity of the accomplishment of them after our days; and to persuade them with patience to 〈◊〉 for them, and with confidence to rest upon them. Herein may we bless our 〈◊〉 as Isaac did his.

§. 108. Of the Resolution of, and of the Observations from, Heb. 11. 20.

IN this verse is set down another commendation of faith. Hereof are two parts▪

• 1. The persons who are here concerned.
• 2. The evidence of faith.

The persons are of two sorts,

• 1. A father, who is set out by his name Isaac.
• 2. His two Sons, concerning whom we may observe,
  • 1. Their names, Jacob and Esau.
  • 2. Their order, the younger before the elder.

The evidence of Isaac 's faith is manifested,

• 1. By his act, he blessed.
• 2. By the subject matter thereof, concerning things to come.

Doctrines.
• I. Faith extends itself to spiritual, and temporal blessings. In both these did Isaa •… here give evidence of his faith. See §. 106.
• II. God is careful to establish the faith of his Saints. For this end was Jacob blessed by his Father. See §. 105.
• III. Parents may and must bless their Children. This act of blessing attributed 〈◊〉 Isaac in reference to his sons giveth proof hereof. See §. 105.
• IV. Names of old were fitted to special occasions. So were the names of Jacob 〈◊〉 Esau. See §. 106.
• V. Grace maketh more honorable than outward privileges. In this respect is Jacob 〈◊〉 before his elder brother. See §. 106.
• VI. There are blessings for all of all sorts. Jacob and Esau were of different dispositions, yet both of them were blessed. See §. 106.
• VII. Faith persuades the heart of things to come. On this ground did Isaac bless •… his sons, concerning things to come. See §. 107.

§. 109. Of Jacob, and his prerogatives.

THe seventh instance of the vigor of faith is manifested in the faith of Jacob.

The faith here mentioned, is such a faith, as was the faith of other worthies 〈◊〉 mentioned.

Of Jacob 's name, see §. 106.

Jacob had another name which was Israel. This of the two was the more honorable; and all his posterity was called thereby; and thereby distinguished from all other Nations. Hereof, see more in The Churches Conquest, on Exod. 17. 8. §. 5.

Though Jacob were the last of the three Patriarchs, and was brought to more trials than his Fathers, and his life were the shortest of them all, yet had he these prerogatives above the rest.

• 1. He had more Children. Isaac had but two only. Abraham had but one, by his first and dearest wife; He had another by his maid Hagar, Gen. 16. 15. And six more by Keturah his Concubine, Gen. 25. 2. But Jacob had twelve sons, besides his daughter Dinah.
• 2. All Jacob 's children were God's confederates in Covenant with him: All of them were holy ones (though they had their failings, as Abraham himself, and Isaac had.) Nor all Abraham 's sons, nor both the sons of Isaac were so.
• 3. Jacob 's twelve sons were twelve heads of so many Tribes, into which the Church was distinguished.
• 4. Jacob had the honor to prevail over man and God. In reference to the former he was called Jacob, and in reference to the latter he was called Israel, Gen. 32. 28.
• 5. By the name Israel, the Church of God was styled, Psal. 73. 1. Yea the true Church among the Gentiles also, Gal. 6. 16.

§. 110. Of Jacob's trials.

THough Abraham were brought to one greater trial than Jacob, which was the offering up of his Son, (whereof see §. 93.) yet the trials of Jacob in number exceeded those whereunto both the other Patriarchs, his Father and Grand-father, were brought. They were these that follow, and such like.

• 1. Jacob had war in his mothers womb. Gen. 25. 22.
• 2. His good Father set his heart more upon profane Esau than upon himself: which could not be but a great grief to him. Gen. 25. 28.
• 3. He was forced to get the blessing by deceit. Gen. 27. 6, &c.
• 4. He was thereupon in fear of his life, by reason of Esau 's envy. Gen. 27. 41.
• 5. He was sent with his staff alone, without other company, a long journey. Gen. 28. 5. and 32. 10.
• 6. He was fain to serve a prentiship for a wife. Gen. 29. 18.
• 7. He was deceived in his wife, though he had served for her. Genes. 29. 25.
• 8. His wages was changed ten times, notwithstanding his hard service. Gen. 31. 40, 41.
• 9. By his wives importunity he was forced to go in to their maids. Gen. 30. 〈◊〉 , 9.
• 10. He was forced to fly by stealth from his Uncle. Gen. 31. 20.
• 11. He was in great danger by his Uncles pursuing him. Gen. 31. 23.
• 12. He was also in danger by his brother Esau 's pursuing him. Gen. 32. 6.
• 13. His Daughter was ravished. Gen. 34. 2.
• 14. His Sons so cruelly slaughtered and plundered a City, as the Nations round about might have been incensed to have destroyed them all. Gen. 34. 25. &c.
• 15. His Eldest son defiled his Concubine. Gen. 35. 22.
• 16. He lost his beloved Rachel in his journey, and in her travel. Genes. 35. 19.
• 17. The rest of his sons so envied Joseph, whom he most loved, as they sold him to strangers, and made Jacob believe that he was torn with beasts: wherewith Jacob was as much perplexed, as if indeed it had been so. Gen. 34.
• 18. Simeon another of his sons was given by him for lost. Gen. 42. 36.
• 19. He was forced, to the great grief of his heart, to let go his youngest son, 〈◊〉 son of his old age, even Benjamin. Gen. 43. 11.
• 20. Through famine, he was forced with all his family, to go into Egypt. Gen. 46. 5.

On these and other like grounds, he might well say, few and evil have the 〈◊〉 of the years of my life been. Gen. 47. 9.

Behold here, into what trials a true Saint may be brought: and withal con •… how his faith and patience remained Light and sound.

Behold also, how God recompensed his trials in the privileges, which he 〈◊〉 him above the other Patriarchs, whereof, See §. 109.

§. 111. Of Jacob's blessing Ephraim and Manasseh.

IAcob 's faith is here commended, by such an act, as Isaac 's faith was, in this word, Blessed. Hereof, see §. 105.

The parties whom he blessed, were not his immediate sons, but his sons sons, 〈◊〉 sons of Joseph: for Joseph was his youngest son save one: so as Jacob was a Goodfather to these, whom he is here said to bless. Hereby we are given to un •… , that Grand-fathers ought to bear such respect to their Children's Chil •… , as to their own. The like is noted of a Grand-mother. For Naomi took the 〈◊〉 of her daughter in law, and laid it in her bosom, &c. Ruth 4. 16.

Grandfathers are as Fathers. In the right line, there are no degrees. If Adam 〈◊〉 now living, he should so far as he was able, take care of the whole world: 〈◊〉 did of Cain and Abel.

• 1. This instructeth us in the extent of a Grand-fathers duty.
• 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers: and that by reverence, obedience, all manner of 〈◊〉 , and recompense also.

In setting down the persons blessed, the Apostle useth an indefinite particle, which signifieth Everyone: which may intend many sons. But because the 〈◊〉 maketh mention only of two, Ephraim and Manasseh (Gen. 48. 20.) 〈◊〉 translators for perspicuity sake have translated it both. It is probable, that at 〈◊〉 time he had but these two sons. Other sons that he should have after these, 〈◊〉 a kind of general blessing: Gen. 48. 6.

These two here intended were Ephraim and Manasseh. Ephraim was the 〈◊〉 , but purposely named before his elder brother Manasseh, because God 〈◊〉 more honor to him. See v. 4. §. 11.

Ephraim, according to the derivation of the word, signifieth fruitful. This 〈◊〉 Joseph himself rendereth, of that name, that God had caused him to be fruit •… in the land of his affliction. Gen. 41. 52. That name might also be given, by 〈◊〉 Prophetical spirit, for he proved the most fruitful of all Jacob 's sons: the 〈◊〉 of Ephraim was the greatest Tribe. Ephraim is of the dual number, be 〈◊〉 Joseph then had two sons.

Manasseh signifieth forgetful: That name was given by the father, in me •… of that advancement, whereunto God had brought him, and thereby made 〈◊〉 forget all his toil, &c. Gen. 41. 51.

These two were by this blessing, made heads of two distinct Tribes, whereby 〈◊〉 to pass, that Joseph had two portions, which was the privilege of the 〈◊〉 son. 2 Chron. 5. 1. For Joseph was the eldest son, by whom Jacob first and 〈◊〉 loved, and who was his truest wife.

Though Manasseh and Ephraim, were the two particular persons blessed, yet they are not expressed by their own names; but by that relation which they had 〈◊〉 their Father, and thus styled, the sons of Joseph: Joseph is here 〈◊〉 .

• 1. For honors sake: for it was an honor to Joseph to have two sons blessed, is two distinct heads of several Tribes: which honor, none of the brethren of Joseph had.
• 2. To show a ground of that blessing: which was, because they were the sons of Joseph. Hereby God would manifest, that his goodness extends itself to the children of belivers. Joseph was a believer, possessed with a true fear of God, who by no trials could be drawn from his God. Therefore, though he might seem to be cast out of the Church, yet is he preserved as an head and stock thereof, among others: and his children, though born of a woman that was a stranger, and in a strange land, are here naturalized by Jacob, and made free Denizens of the Church: yea, stocks, out of which the Church should sprout. Thus said God to Abraham, I am thy God, and the God of thy seed, Gen. 17. 7. And an Apostle saith to believing Christians, The promise is unto you, and to your children, Acts 2. 39.

§. 112. Of taking care of posterity at the time of our death.

THe time of Jacob 's blessing the sons of Joseph is here said to be when he was a dying. Of the composition and meaning of the word translated dying, See Chap. 7. v. 8. §. 51.

The participle here used, implieth not only the moment of giving up the Ghost, but also the near approach of death, manifested by old age, sickness, or any other like occasion.

This circumstance of the time here noted, showeth, that the time of a man's departing out of this world, is a seasonable time to think of posterity, and to do what lieth in his power for their good. In the history it is said that the time drew nigh that Israel must die: and again, it was told Joseph, that his Father was sick, Gen. 47. 29. and 48. 1.) when Jacob took order about matters after his death: so Isaac when he intended to bless his sons, thus saith: Behold now, I am old, I know not the day of my death, Gen, 27. 2. When God had told Moses, that he should be gathered to his people, then Moses thought of a successor, Numb. 27. 13, 16. Yea, Moses himself rendered this reason concerning his Declaration of the future estate of Israel, that he was an hundred and twenty years old, and could no more go out, and come in among them, Deut. 31. 2. This reason Joshua rendered on the like occasion: I am old and stricken in age, Josh. 23. 2. At such a time God appointed such a duty to Hezekiah, 2 King. 20. 1. Yea, Christ himself when he was upon the Cross, takes care for his Mother, John 19. 27. So Peter at such a time manifesteth his care of the Churches, 2 Pet. 1. 14. and other Apostles.

• 1. The duty itself of taking care for posterity is an evidence of a holy zeal of God's glory, and of true love to his Church, in that it contenteth us not to promote the one and the other in ourselves, or in our own time, but also endeavor to have it done by others after our time.
• 2. The time of ones death is in this respect the fittest, because, if that time be let slip, there remains no time after it for us to do anything. There is no work, nor device, nor knowledge, nor wisdom, in the grave, Eccles. 9. 10. When the night cometh, no man can work, John 9. 4.
• 3. The time of a man's departure, is the most seasonable time, because the words of a dying man make the deeper impression.

• 1. How many are there, who, as if the world were only for themselves, take no care for their posterity. They neither care to instruct, nor to direct, nor to pray, in reference to future times, nor to make their will. About making a will, See chap. 9. v. 16. §. 94. See also Domestic duties, Treat. 6. Of Parents, §. 62.
• 2. A general instruction may be here raised, for all who are mortal, and ought to learn to die daily, daily to testify a care of posterity by instruction, exhortation, encouragement in good things, admonitions against evil, and predictions of such things as we have good ground before hand to make known. See §. 119.

§. 113. Of Jacob's worshipping upon his staff.

ANother effect of Jacob's faith is thus set down, And worshipped, leaning upon the top of the staff. The copulative and, showeth, that this act 〈◊〉 reference to Jacob's faith, as well as the former of blessing. By faith, he bless •… Joseph's sons, and by faith he worshipped God. His faith wrought in him a 〈◊〉 respect to God, to yield unto him due service, as well as care of his posterity. God is the proper object of faith: to honor whom, faith doth much put 〈◊〉 on.

Hereby we may gain evidence of the truth of faith.

This latter effect hath reference to these words, Israel bowed himself upon the •… head. Gen. 47. 31.

Of the Hebrew word translated, bowed himself, and of the Greek word, worshipped. See Chap. 1. v. 6. §. 74, 75.

By worshipping, the Apostle here meaneth an action of piety done to God, 〈◊〉 testimony of thankfulness for that oath whereby Joseph had bound himself 〈◊〉 him with his Fathers. His heart being cheered with the assurance which 〈◊〉 had given him thereof, he lifteth it up to God, and worshipped him; 〈◊〉 testify his reverend respect to God in worshipping him, he boweth his body 〈◊〉 or upon the beds-head: not upon any superstitious conceit of the place, 〈◊〉 〈◊〉 his beds-head had stood East, or towards the Mount, where Jerusalem 〈◊〉 be built, or many other like respects: but to show how he reared up him •… , purposely to bow his body.

〈◊〉 take the beds-head to be his bolster, or pillow, whereupon he raised up 〈◊〉 .

Because a word coming from the same root, and consisting of the same letters, 〈◊〉 only in the points under them, signifieth both a Beb, 2 Kings 4. 10. 〈◊〉 a staff, Numb. 17. 2. Some, interpret the word a bed; others a staff. The 〈◊〉 Text useth that word which signifieth a bed. Gen. 47. 31. The LXX. 〈◊〉 it by a word which signifieth a staff. Because there was no difference in 〈◊〉 ; but rather a fit exposition of the word, the Apostle quoteth the words of 〈◊〉 LXX. See Chap. 1. v. 5. §. 72. Both words, bed and staff, do fully set out 〈◊〉 meaning of the Holy Ghost: and to the life do manifest the old man's desire 〈◊〉 〈◊〉 the inward devotion of his soul, by a reverend composing of his body, to 〈◊〉 God. For rising up on his beds-head, h •… leans on his staff: and so bows 〈◊〉 body, in worshipping God. He was in his bed, and raised himself to sit up, 〈◊〉 against his beds-head: and that, in bowing his body, he might be suppor •… , he leaned upon his staff, and so worshipped. The word, leaning, is not in 〈◊〉 Greek Text, but implied under the preposition translated upon, and 〈◊〉 inserted by our translators, to make the sense of the place more clear. The 〈◊〉 translated Top, signifieth the uppermost part of a thing, as the tip of a 〈◊〉 , or the uttermost part.

This instance of Jacob, in worshipping God, gives evidence of the disposition 〈◊〉 a true Saint, which is a readiness on all occasions to worship God. Hereof 〈◊〉 more in The Saints sacrifice, on Psal. 116. v. 17. §. 112.

The Apostles expressed mention of Jacob 's reverend gesture, in worshipping God, manifested by his leaning on the top of his staff, giveth us to understand, 〈◊〉 it well becometh a worshipper of God, to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body.

Thus God is honored in soul and body.

Others are provoked to do the like.

Our own spirits are the more affected therewith.

See more of this point in The Churches Conquest on Exod. 17. verse. •… . 22, 29.

Of using an help for our weakness in worshipping God, as Jacob did by leaning on his staff. See The Churches Conquest on Exod. 17. 1 •… . §. 48, 51.

§. 114. Of the Resolution of, and Observations from,

THe sum of this verse, is, Faith's proof.

The proof is drawn from a double effect.

The former hath respect to men; which was Blessing them.

The latter hath respect to God; which was a Worshipping of him.

The former is illustrated by the parties, and by the time.

The parties were, he that blessed, Jacob; and they who were blessed, The sons of Joseph.

The time was, when he was a dying.

The other effect of worshipping, is amplified by his manner of doing it, Thus, leaning upon the top of his staff.

Doctrines.
• I. A Grand-father must be as careful of the children of his son, as of his own. So was Jacob. See §. 111.
• II. God's goodness extends itself to the children of his Saints. This is here exemplified in the example of Joseph. See §. 111.
• III. It is an honor to be the parent of children under God's Covenant.