Commentary on Hebrews

§. 19. Of the shame whereunto Christ was put.

ONe thing which moved Christ to set joy before him, was the Cross which he endured; The other was shame.

Of the notation of the Greek word translated, shame, see Chap. 2. v. 11. §. 108.

Shame properly taken, is a disturbed passion upon conceit of disgrace.

But here it is metonymically taken for that which causeth shame: namely reproach or disgrace: the effect being put for the cause. So it is used, Phil. 3. 19. Their glory i •… their shame: that is, in that which should make them ashamed, they glory. Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame.

This joined with the Cross, showeth, that the Cross useth to be accompanied with shame: that is, with such reproaches, and disgraces, as are enough to work sham •… . This might be exemplified in sundry sufferings of Saints: but we will exemplify it only in the examples of Christ, who was put to as great shame, as ever any:

Shame was laid on him by words and deeds.

By words, in these particulars.

• 1. By upbraiding to him his country ( John. 7. 52.) and his kindred, and his education, Mark. 6. 3.
• 2. By casting his company into his teeth: and therewith slandering him, Matth. 9. 1 •… . and 1 •… . 19.
• 3. By cavilling at his doctrine, John. 7. 12. Matth. 5. 17.
• 4. By blaspheming his miracles, Matth. 12. 24.
• 5. By slandering his whole life, John 9. 24.

At his death, the flood-gates of shame were opened against him.

• 1. Judas in scorn saith to him, Hail Master, Matth. 26. 49.
• 2. False witnesses charge him with false crimes, Matth. 26. 60. Luk. 23. 2.
• 3. They accuse him of blasphemy, Matth. 26. 65.
• 4. They blind-folded him, and bid him prophecy who smote him, Luk. 22. 64.
• 5. In scorn they say, Hail King of the Jews, Matth. 27. 29.
• 6. One of the thieves that were crucified with him reviled him, Luk. 23. 39.
• 7. When he was on the Cross, they bid him in derision come down, Matth. 26. 41.
• 8. Passers by reproach him, Matth. 26. 39.
• 9. When in the bitterness of his agony, he cried, Eli, Eli, mockingly they replied, He calleth for Elias, Let Elias come and save him, Matth. 26. 46, &c.

By deeds they put him to shame, in these particulars.

• 1. They lay hold on him, as if he had been beside himself, Mark. 3. 21.
• 2. They send Officers, as a malefactor, to apprehend him, John. 7. 32.
• 3. They bind him as a thief, when they had taken him, John. 18. 12.
• 4. The Priests men blindfold him, spit in his face, and buffet him, Luk. 22. 64. Matth. 26. 67.
• 5. They preferred Barabbas a Mur •… herer before him, Matth. 27. 21.
• 6. Herod, with his men, in scorn array him with white, Luk. 23. 11.
• 7. Pilate's Soldiers strip him, array him in Purple, plat a Crown of Thorns on his head, put a reed as a Scepter into his hand, bow their knees to him as to a King, but all in derision, Matth. 27. 28.
• 8. For the greater disgrace they made him bare his own Cross, John. 19. 17.
• 9. They put him to a shameful death, in a disgraceful place, betwixt two thieves, at a solemn time, when all sorts assembled to Jerusalem, Matth. 27. 33, &c.
• 10. They nod their heads in mockage of him, when he was on the Cross, Matth. 27. 39.
• 11. They give him in derision vinegar and gall to drink, Matth. 27. 34, 48.
• 12. They cause his Sepulcher to be sealed, and watched, as if he had been a seducer, Matth. 27. 63.
• 13. To conceal the power of his resurrection, they give it out, that his Disciples stole him away, Matth. 28. 13.

Never was such shame laid on any: and that by all of all sorts; Great, Mean; Young, Old; Priest, People; Rulers, Subjects; Countrymen, Strangers.

§. 20. Of the aggravation of Christ's shame.

THere are three circumstances, which much aggravate the shame whereunto Christ was put.

• 1. The eminency of his person.
• 2. The integrity of his life.
• 3. The goodness of his disposition.

• 1. To lay shame upon a Noble man, an honorable person, a great officer, is counted Scandalum magnatum: and maketh one liable to an heavy censure. To lay it on a King, is little less then treason. Who in eminency of place, or calling, to be compared to Christ? Did ever any in nobility, in high and excellent offices, or in any other kind of greatness, excel him?

• 2. To lay shame on an innocent person, who hath no way deserved any blame, is a monstrous defamation. David doth oft aggravate the wrong, which in this case was done unto him, Psal. 69. 4. and 109. 3.

  But who is to be compared unto Christ in innocence, and integrity? He was holy, harmless, and undefiled.

• 3. To lay shame upon a good man, such an one that might win all of all sorts to speak well of him, is an exceeding shameful thing. More then barbarous inhumanity. David doth also much aggravate the undue shame that was laid on him, by this circumstance, Psal. 38. 20. and 109. 4, 5.

In goodness Christ exceeded all. Never did anymore good. Never did anymore freely and readily do the good which he did. He never put any back, that came to him for any good: but freely offered much good to many that sought it not.

Shame is further aggravated by the persons that lay this shame on another: as if they be of the same profession. If familiars; if such as have been made partakers of the goodness of those whom they seek to disgrace. By this circumstance, was the shame laid on Christ much aggravated: as is evident by these typical complaints, which are most properly appliable to Christ, Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me, Psal. 41. 9. It was thou, a man, mine equal, my guide, and mine acquaintance: we took sweet counsel together, &c. Psal. 55. 13. Thus I suppose, that the shame of Christ appears to be the greatest, that ever was unduly laid upon any.

§. 21. Of Christ's despising shame.

OF the foresaid shame it is said, that Christ despised it. The Greek word is a compound. The simple verb signifieth to mind a thing. The preposition, against, thus this compound verb, to have ones mind set against a thing: So as it importeth a light esteem of a thing: So light, as not to be moved at all therewith, but rather to pass it by, as a thing not to be regarded.

It is taken in a bad, and in a good sense.

• 1. When things worthy of high esteem are vilified, and despised, the word is used in a bad sense, as to despise government, 2 Pet. 2. 10.

  That is a fault, and a Sin. The more excellent the thing is, the greater is the Sin in despising it.

• 2. When things not to be regarded, are despised, that kind of despising is good. The shame which Christ is said here to despise was despicable, and contemptible, •… ad in that respect well despised.

Two things do clearly demostrate, that Christ despised the shame cast upon him.

• 1. They did no whit distemper his mind.
• 2. They did no way hinder his good course.

His undistempered mind was manifested two ways.

• 1. By his silence: in that he gave no answer at all, to many disgra •… es.
• 2. By the meekness of those answers that he gave.

He was silent,

• 1. Before the Priests, when many false witnesses were suborned against him, Matth. 26. 62, 63.
• 2. Before Herod, and his Courtiers, though he were accused vehemently, Luk. 23. 9, 10.
• 3. Before Pilate, so as the Governor admired his patience, Matth. 27. 14.
• 4. Before all sorts that gathered about him: as Soldiers, common people, and strangers: notwithstanding the reproaches were laid on him.

This silence was expressly foretold, Isa. 53. 7.

The meekness of his answers may be exemplified in these particulars.

• 1. Against their upbraiding to him his Country, and kindred, he only useth this proverbial speech, A Prophet is not without honor, save in his own Country, and i •… his own house, Matth. 13. 57.
• 2. To their exprobration of his company, he answereth, I came to call sinners to repentance, Matth. 9. 13.
• 3. To their cavils at his doctrine, he thus replieth, My doctrine is not mine, but his that sent me, Joh. 7. 16.
• 4. Their blaspheming of his miracles, He refuteth with sound arguments, Matth. 12. 25, &c.
• 5. To all their reproaches on the Cross, his answer is prayer for them, Luk. 23. 34.

Not to insist on more particulars, it is said, when he was reviled, he reviled not again, &c. 1 Pet. 2. 22.

The second evidence of his depising shame, was, that he was not hindered thereby from doing any good.

• 1. The upbraiding of his Country, and kindred, kept him not from them: but on all occasions, he had recourse to them, and did good unto them.
• 2. Their blaming his company, restrained him not from taking opportunity of calling sinners.
• 3. Their slandering his doctrine and miracles, moved him not to forbear the one, or the other.
• 4. Their accusing him of breaking the Sabbath, hindered him not from doing works of mercy on the Sabbath day.

The like is verified of every good thing for which he was slandered.

As the shame which Christ despised ministereth much comfort to the members of Christ, who for the profession of his truth are put to much shame; for therein they are made conformable to their head: So it affordeth an excellent direction for their carriage in that case of shame. In which respect that which hath been noted of Christ is the more thoroughly to be considered. See Chap. 13. v. 13. §. 137.

§. 22. Of Christ's sitting at the right hand of the throne of God

AS Christ had an eye in his sufferings on the joy that was set before him: so after he had suffered he was made partaker of that joy, which is expressed in this high transcendent phrase, And is set down at the right hand of the throne of G •… d. This containeth the recompense which followed upon his sufferings: and in general it setteth out an advancement above all creatures, next unto God himself. It is to be taken of Christ in that relation wherein he suffered: namely, in reference to his human nature; but so as united to his divine nature; even that person which was God-Man, as hath been shown, Chap. 1. v. 3. §. 34.

Every word in this reward carrieth an especial emphasis.

• 1. The particle of connection, being copulative, and, showeth, that it followeth upon his cross▪ and shame.
• 2. The verb translated is set down, is of the active voice: and is translated, Sat, in reference to Christ himself, Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joint act with his Father. His Father said unto him, sit, and he sat. It intendeth a settled continuance in that honor. See Chap. 1. v. 3. §. 31.
• 3. Right hand, is here metaphorically taken: and setteth forth the high degree of Christ's dignity, which was next unto God himself, above all creatures. See Chap. 1. v. 3. §. 33.
• 4. The throne, is a royal seat, as hath been declared, Chap. 1. v. 8. §. 106.
• 5. This title of God, much amplifieth all the forenamed degrees of Christ's advancement. He was set by God. He was set at the right hand of God. He was set on the Throne of God. To manifest that this, of God, is an amplification of Christ's advancement, it is thus expressed, of the Majesty, Chap. 1. v. 3. Of the Throne of the Majesty, Chap. 8. v. 1. Hereof see Chap. 1. v. 3. §. 32.

This recompense far exceeded all his sufferings. And by a due consideration of this, which Christ knew would follow upon his sufferings, was he encouraged to endure what he did.

It affordeth unto us sundry weighty considerations.

• 1. Christ was advanced as high as ever he was brought low.
• 2. He hath a supreme power.
• 3. There is no more suffering for Christ. He is set down on a Throne.
• 4. Sufferings shall not lose their reward.
• 5. The reward shall exceed all sufferings▪

These, and other like recompenses, which were conferred upon the head, may be expected by the several members of the mystical body, according to that degree that they are capable of, and is fit for them.

§. 23. Of considering weighty Matters.

THis causal particle FOR, showeth, that this verse is inferred upon the former as a reason thereof: The reason may be taken from the dignity of the person that was put to shame, implied in this emphatical particle, Him, & in the kind of contradiction against him, in this relative Such, and it thus lieth, We ough •… the more thoroughly to consider the shame whereunto Christ was put, because he was so excellent a person, and yet the shame so great.

The word translated, consider, is a compound. The simple verb signifieth to think, (1 Cor. 13. 5.) To reason, (Mark. 11. 31.) To conclude, (Rom. 3. 28.) The preposition with which this word is compounded, in composition signifieth again •… ▪ So as this compound signifieth to reveiw, or to think again and again upon a thing; to ponder upon it: this is to consider. It is in other Authors attributed to men's casting up, and to their reviewing of their accounts.

Of considering weighty matters, and of Christ above all to be considered, See Chap. 3. v. 1. §. 21, 22, 23.

The word here used, which importeth a thinking on a thing again and again, de •… , that it is not sufficient advisedly to heed a weighty matter, at the first hearing, or reading thereof, but that it must be pondered on again, and again.

For this end two especial duties are requisite.

• 1. Meditation with ourselves thereupon:
• 2. Conference with others there abouts.

Meditation is an especial part of consideration: whereby men call to mind what they have learned, & so come to conceive the same. For that which is not thoroughly 〈◊〉 at first, will be by meditation more thoroughly understood. Meditation to man's mind, is as chewing the cud to beasts: that meat which is not at the 〈◊〉 eating well digested, by the beast, through chewing the cud is throghly conco •… . It will therefore be useful to meditate on such weighty points as men hear and 〈◊〉 : yea and if they have time, to write down their meditations.

Conference about what we have heard may be more useful then meditation, in that thereby we have not only our own help, but also the help of others: yea we may also thereby bring much help to others.

§. 24. Of the Contradiction of sinners which Christ endured against himself.

THe person whom we ought especially to consider, is here described by his great patience. Before it is premised an emphatical particle, which implieth such an 〈◊〉 as none like unto him.

We translate it, Him. Some the more fully to express the emphasis, translate it with a pariphrase thus, who he was, or what manner of person he was. He was s •… ch an one, as never the like was, will be, or can be in the world again. Yet He 〈◊〉 .

The word translated, endured, is the same that was used §. 18. and it implieth Patience and Constancy.

To amplify Christ's patience, the proof thereof is set out in this word Contradiction. It is the same word that was used Chap. 6. v. 16. §. 121. and translated 〈◊〉 . but Chap. 7. v. 5. §. 46. it is translated as here, Contradiction. It implieth an oppo •… against Christ's doctrine and works.

They opposed against Christ's doctrine, in saying, that he deceived the people, Joh. 7. 12. They accused him before Pilate for perverting the people, Luk. 23. 14. And for speaking against Caesar, (John 19. 12.) whereas he taught them to give to Caesar that which was Caesar's, Matth. 22. 21. When by their importunity he plainly declared who he was, they accused him of blasphemy, Matth. 26. 65. The like they did when •… e pronounced remission of sin to a poor distressed sinner, Matth. 9. 3. When he declared who were of God, and who were not, They said, that he was a Samaritan, and had a devil, John 8. 48. It is said of the Jews, that They spake against those things which were spoken by Paul, contradicting and blaspheming, Acts 13. 45. So they did against Christ.

They also spake against his works, as against works of mercy, on the Sabbath day, Mark. 3. 2. Against his conversing with sinners, though it were for their conversion, Matth. 9. 11. Against his miracles, as don by the Prince of Devils, Matth. 12. 24.

In these and other like respects, this word, such, is fitly added. It carrieth emphasis. It was such contradiction, both in the matter, and manner, as never the like offered to any other. It was such as may justly astonish and amaze those that hear it: Such as cannot sufficiently be set out. This was part of that shame which is set out v. 2. §. 19.

This is much aggravated by the persons who did so contradict him. It is said to be the contradiction of Sinners.

The word, Sinners, is in the New Testament usually put, for such as are impudent, and obstinate in sin; who live, and lie impenitently therein; who are so far from Christian contrition, and godly sorrow, for sins past; or from care to have their sins covered before God, by Faith in Christ; and before men, by true repentance; as they account it nothing to be accounted Sinners. In this sense, Publicans and Sinners ore oft joined together, Matth. 9. 10, 11. and 11. 19. This title is given to a notorious strumpet, Luk. 7. 37, 39. and to the chief among Publicans, Luk. 19. 2, 7. The Jews in detestation of Christ attribute this epithet, Sinner, to Christ, 〈◊〉 . 9. 24.

Sinners are ordinarily opposed to the righteous, that is to such as having repented of their sins past, endeavor to live righteously, 1 Tim. 1. 9. 1 Pet. 4. 18.

The sinners here intended were

• 1. The Scribes, and Pharisees. Howsoever the Pharisees made a great show of sanctity before men; yet before God, they were such, sinners as are here intended; They were out of measure proud, covetous, superstitious, and cruel. In these, and other like respects, John the Baptist, and Christ himself styled them a general▪ on of Vipers, Matth. 3. 7. and 12. 34. They were oft taxed for the foresaid vices, and yet they obstinately continued in them: they repented not, Matth. 21. 31, 32. In their oppositions against Christ, and persecutions of him, and his, they were most impudent.

• 2. Sadducees: who were among the Jews as Epicures among the Heathen. For they say, That there is no resurrection, neither Angel, nor Spirit, Act. 23. 8.

  Therefore they gave themselves to all licentiousness.

• 3. The high Priests men, Luk. 22 63, 64.
• 4. Herod, and his men, Luk. 23. 11.
• 5. Pilate's Soldiers, Matth. 27. 27.
• 6. The Thief crucified with him, Luk. 23. 39.
• 7. The common rabble that followed men to execution, Matth. 27. 39.

To be so thwarted by the worst sort of people must needs be a grievous contradiction.

Further, to aggravate this contradiction, it is said to be, against himself; indeed sometimes they contradicted his Disciples, to blame him thereby, as in the case of not fasting, Matth. 9. 14. and rubbing corn on the Sabbath day, Matth. 12. 1. and eating with unwashed hands, Matth. 15. 2. But even against his own self▪ against that doctrine which he himself preached, and the works which he himself wrought. They regarded not the dignity of his person, the integrity of his life, the benefit of his works, nor any other thing in him, which might have restrained them from their violent contradiction, but impudently they contradicted him himself.

By this it appears, that the most excellent, and innocent persons▪ may have the most virulent oppositions by the vilest among men.

§. 25. Of being weary and fainting in our Christian course.

THat Christ's pattern in enduring such contradictions as he did, may be the more deeply weighed, the Apostle declareth the damage that may follow upon neglect of that means.

The damage is in general hinted in this particle, lest, which is the interpretation of two Greek words, ( a) that not: that ye faint not. It is a word of caution, and prevention: implying, that such a damage of mischief is like to follow upon neglect of the foresaid duty.

The damage consisteth of two branches. The first is thus translated, 〈◊〉 wearied.

The Metaphor is taken from runners in a race: or from such as labor and toy •… in any hard work, and with the difficulty thereof, or rather through their own sluggishness, and laziness, wax weary, and give over the former course.

I find this word used in two other places, as where it is said, the prayer of faith shall save him that is weary, and ready to faint; we translate it sick, Jam. 5. 15. and where Christ saith, thou hast labored, and hast not fainted, Rev. 2. 3.

Here is added the subject your minds ) wherein such may be wearied, or faint. In the Greek it is so placed between two verbs, as it may be referred to either of them. Thereupon some thus translate it, lest ye be wearied in your minds, and faint▪ Others, thus, lest you be wearied, and faint in your minds. There is no great difference in referring it to the one, or the other; It hath reference to both, and is fitly fixed betwixt them. They who be wearied in their minds, faint in their minds. And they who faint in their minds, are wearied in their minds.

The latter word translated, faint, signifieth to be loosed; it is used of things fast knit, whereby they remain strong, and steady, as a man's joints, and limbs. But if they be loosed, they lose their strength, and become feeble and weak. It is used of the fainting of the spirit, or soul of man, for want of food, Matth. 9. 36. and 15. 32. And to such a fainting under affliction, v. 5. Here it is taken in a spiritual sense, 〈◊〉 appears by joining it with this phrase, in your minds. And thus it is taken, Gal. 6. 9.

By the inference of this danger, the Apostle giveth us to understand, that virulent contradictions, and strong oppositions, may make men weary of good courses, Psal. 73. 13, 14. Ier. 20. 7, 8, 9.

As those crosses are in their kind grievous, so human frailty is much perplexed therewith. And because good courses are occasions of such contradictions, many wax weary of their good courses.

Well therefore did the Apostle premise this note of caution, and prevention, lest. We have cause to be circumspect over ourselves herein, and carefully use all means to encourage ourselves against those temptations.

Hereof see more Chap. 3. v. 12. §. 122.

This last clause, and faint in your minds, is added as the reason of their wearisomenesse in good courses. Howsoever the bitterness of contradiction may give occasion of being weary, yet the proper cause thereof resteth in ourselves, even in our own faint spirits. Hereupon, saith the wise man, If thou faint in the day of ad •… , thy strength is small, Prov. 24. 10. David acknowledgeth thus much of himself, I said, this is my infirmity, Psal. 77. 10. It was inward fainting, that made many of them who believed in Christ, to be afraid to confess him, John. 12. 42.

That weariness ariseth from fainting in men's minds, is evident by the different disposition of men diversely minded. For where there is the same occasion of wea •… inesse in all, there is not the same effect. In the time of the captivity, many Levi •… es went away from the Lord: but the Sons of Zadok remained faithful, Ezek. 44. 10, 15. And in the time of the primitive persecution, many forsook Paul, 2 Tim. 4. 16. yet not all.

The spirit of a man will sustain his infirmity, Prov. 18. 14. Nothing dismaieth a man of courage: instance Moses, David, Job, the Prophets, the Apostles, and Martyrs, in all ages. It is not simply contradiction, but pusillanimity, which causeth wearisome •… esse. It is an undue plea, to pretend the grievousness of contradiction for excuse of men's wearisomeness in their Christian course. it becometh men, rather to take notice of themselves, and of their own faint-heartedness, that they may be the more humbled, and brought to repentance for the same; that so the Lord may be the more merciful unto them. When men duly load themselves, God will be ready to •… ase them; but if men by laying the blame elsewhere think to ease themselves, the Lord will load them the more. Now whether it be safe for a man to ease himself, and the Lord load him; or to load himself, and the Lord ease him, judge ye.

This further showeth, how needful and useful it is to get an undainted spirit, and an invincible resolution to go on in our Christian course, though all the world should contradict us. Courage, and resolution, doth much in temporal, and earthly matters: yet they may in their bodies, notwithstanding all their courage, wax weary; as in war, in running a race, in travelling, in undertaking any other task: but spiritual courage will so enable us, as we shall not only well begin, and hold out a good while, but go on to the end of our Christian race.

§. 26. Of resisting unto blood.

THe Apostle doth in this verse, declare how far the forementioned duty of imitating Christ in suffering, is to be extended, even unto blood.

The word which we translate, resisted, is a double compound. Of the simple compound, see Chap. 2. v. 7. §. 62.

The preposition added in this double compound, signifieth against, and is well translated, resisted. It is a Soldier-like word, and importeth a manly standing against an enemy, foot to foot, spear to spear: not yielding a foot, or hai •… es breadth, as we say: and that unto blood, that is, so long as blood or breath remains in our bodies: or so long as we live. Mans life remains in his blood, when that is clean split, life is gone.

He setteth down this extent of enduring, negatively, thus, ye have not yet resisted, to meet with an objection about that which they had already suffered. For the Apostle granteth, that they had already suffered much, Chap. 10. v. 32, 33. 34, which he here implieth under this particle yet, as if he had said, ye have indeed endured much, yet, ye may endure more.

The objection may be thus framed, What needeth thou, O our Apostle, so much press Christ's sufferings, as a pattern to us, seeing thou thyself knowest, what a great fight of affliction we have endured?

To this the Apostle answereth, that they might be brought to endure more, because they yet lived, and so were subject to more trials. Their blood was yet in them, so as they had not resisted unto blood.

Hereby it is e •… ident, that professors may be brought to seal their profession with their blood. Hereof see more, Chap. 11. v. 37. §. 257.

It is also as evident, that professors cannot promise to themselves immunity from sufferings for their profession, so long as they live.

Professors therefore have need to take heed of security, by reason of some trials that they have passed through. Experience hath shown how dangerous this hath been in reference to temporal deliverances, and victories. Much more dangerous is spiritual security. For Satan being cast out, will seek to make a re-entry, Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies: So as it is a great point of wisdom, after some trials, to prepare for others.

§. 27. Of striving against sin.

TO avoid another extreme opposite to security, which is an unnecessary casting ones self into danger, the Apostle adds a limitation about Saints sufferings, in this phrase, striving against sin.

The word translated striving, is a compound. It is derived from a root that signifieth, strise; It is the word that was used v. 1. §. 8.

The preposition with which it is compounded, signifieth against. It is fitly▪ translated, strive against. It is, as the former verb, a soldier-like word, which implieth, an opposing, or fighting, as an enemy, to whom a man will not yield.

The opposed enemy is here styled, Sin.

Some here take sin metonymically for sinners, who commit sin: as Heretics, Idolaters, or other impious persons, that would draw us from the profession of the truth. This is a good sense; but there is no need of using a trope here: for the sufferings of Saints, are for the most part, not against the persons of men, but against Vices themselves, as Idolatry, Heresy, Error, or it may be, impious and licentious liberty. Sufferings of Saints are, because they will not yield to those, and such like sins of their adversaries.

Others apply the sins here meant to Saints own corruptions, which they say, are by afflictions subdued. This also is a truth in itself: but not pertinent to this place.

The sins of the adversaries of professors of the truth are questionless here meant, and so they set out the cause of Saints sufferings, which is sin. We must strive against sin, either by fast holding the truth, that, by falling from it, we sin not: or by not yielding to that which is sin in itself.

Observe the approved and justified sufferings of Saints, in all ages, and you shall find this verified.

Daniel strove against sin, when he would not cease from calling upon his God, 〈◊〉 . 6. 12. The Apostles strove against sin, when they would not forbear to preach the Gospel, Act. 4. 2, 3, 19. and 5. 29. Believers in the Apostles time strove against sin, •… hen they would not renounce their profession of Christ, Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome, and in Antichristian Rome.

On the other side, Joseph strove against sin, when he would not yield to commit 〈◊〉 with his Mistress, Gen. 39. 12. And Daniel's three companions, when they would 〈◊〉 bow to Nebuchadnezzar's Image, Dan. 3. 16.

It is the cause, and not the suffering, which makes a Martyr. Therefore to incitati •… •… o suffer, and remunerations of sufferings, the cause useth to be added, expressly, 〈◊〉 implicitly.

Great is their folly who run a contrary course; who strive for sin, and suffer in 〈◊〉 striving, as Heretics, Idolaters, Traitors, Murderers, Thieves, Adulterers, and 〈◊〉 such gross sinners: yea and busy-bodies also, 1 Pet. 4. 15. So did Achan suffer, 〈◊〉 . 7. And Ahab and Zedekiah, Jer. 29. 21. So Servetus, Legat, Campion, and other 〈◊〉 Traitors. They strove to uphold the man of sin, and mischievous plots a •… the Land of their Nativity.

It is a special point of wisdom, in all our strivings and sufferings, thoroughly to 〈◊〉 the cause thereof. He that shall fail in his cause, his sufferings will be so 〈◊〉 from bringing comfort, as, without sound repentance, they will be the begin •… of Hell torments: and a means of aggravating the same. To suffer for sin, so 〈◊〉 suffering draws him not from sin, importeth impudent obstinacy. But if our cause •… e good, that we strive against sin, then may we have much comfort in our suffer •… . Thus striving against sin, let us resist unto blood.

§. 28. Of the Resolution of the four first verses of Heb. 12.

IN these four verses are declared helps for well finishing our Christian course.

Herein we may observe,

Vers. 1.

• 1. The Inference, Wherefore.

• 2. The substance: which setteth down the kinds of helps.

  They are of two sorts,

  • 1. Examples of former Saints, v. 1.

  • 2. The pattern of Christ himself, v. 2, 3, 4.

    The former setteth down,

    • 1. The motive, to follow them.

    • 2. The matter wherein we should follow them.

      This latter is,

      • 1. Propounded, In the end why the pattern of former Saints is registered, impli •… d in this word, witnesses.
      • 2. Amplified, and that two ways,
        • 1. By the multitude of them.
        • 2. By the right we have to use them.

Their multitude is implied under this me •… aphor of a cloud, and amplified by this note of comparison, So great.

Our right to them is intended in this phrase, We are compassed about; or word for word, having compassing us▪

The matter sets out two duties.

• 1. To cast off impediments.
• 2. To use fit helps.

Two sorts of impediments are here expressed.

• One outward, in this word weight. Amplified by the extent thereof, in this word, every.
• The other, inward, styled, the sin, and described by this effect, which doth easil •… beset us.

In setting down the latter, about use of helps, we may note,

• 1. The manner of propounding it, in the first person and plural number, let us.
• 2. The matter whereof it consisteth, which is set down in a metaphor of running a race, whereby is intended a right finishing of our Christian course; and it poynteth at four virtues.
  • 1. Diligence and speed, in this metaphor, run.
  • 2. Patience, which is plainly expressed.
  • 3. Perseverance, In this phrase, run the race.
  • 4. Prudence, In these words, set before us.

This noteth out two points,

• 1. The warrant we have for what we do, In this phrase, set before.
• 2. The special right which concerneth us, In this word, us.

The former showeth a direction.

The latter a limitation.

Vers. 2. The pattern of Christ himself is,

• 1. Propounded, v. 2.
• 2. Amplified, v. 3, 4.

In setting down this help, The Apostle noteth,

• 1. A duty, which showeth what we must do.
• 2. A reason why we must do that duty.

In setting down the duty observe,

• 1. The action required, In this word, Looking unto
• 2. The object of that act, Jesus.

The reason here alleged, for looking unto Jesus, is taken from that which Christ did; which is of two sorts,

• 1. What he works in us, Faith.

  This is amplified by two kinds of working,

  • 1. His beginning it, The Author.
  • 2. His perfecting it, The Finisher.
• 2. What he wrought, or rather endured for us.

This is,

• 1. Propounded.
• 2. Amplified.

The proposition confisteth of two branches, In both which is set down, The object and the action thereabout.

The first object is, cross: The action appertaining thereunto, endured.

The other object is, shame: And the Action thereabout, despised▪

That which Christ endured for us is amplified two ways.

• 1. By that which Christ set before him, which is here styled, joy.
• 2. By that which followed upon his suffering. Here note,
  • 1. The method or order in this copulative, and. He first suffered and then was exalted.
  • 2. The matter, which was an high exaltation▪

This is described,

• 1. By the stability of it, is set down.
• 2. By the eminency of it, at the right hand.
• 3. By the dignity or royalty of it, of the throne.

All these are amplified by the person whose right hand and whose throne it was, namely God's.

The amplification of the foresaid pattern of Christ is set down two ways,

• 1. By a review thereof, v. 3.
• 2. By the extent of following Christ, v. 4.

In the review, we may observe,

• 1. A duty enjoined.
• 2. A reason to enforce the same.

About the duty observe,

• 1. The act required, consider,
• 2. The object thereof; Which is described,
  • 1. By the dignity of the person, Him.
  • 2. By the kind of opposition against him, contradiction, amplified by the greatness thereof, such.
  • 3. By the special person opposed, himself.
  • 4▪ By the condition of the persons who opposed him, Sinners.
  • 5. By his manner of bearing it, endured.

The reason is drawn from prevention of a great damage, wherein is set down,

• 1. The kind of damage, lest ye be wearied.
• 2. The cause thereof, and saint in your minds.

Vers. 4. In the extent of following Christ we are to observe,

• 1. The manner of propounding it: which is negatively, ye have not.
• 2. The matter; wherein are four points considerable,
  • 1. The act to be don, resist.
  • 2. The continuance thereof, unto blood.
  • 3. Another act, striving.
  • 4. The object thereof, against Sin.

§. 29. Of Observations raised from Heb. 12. 1, 2, 3, 4.

Vers. 1. I. EXamples of Saints before us are to be followed. The inference of this verse upon the former chapter, implied in this word, where •… , intendeth as much. See §. 2.

II. Former examples of Jews are registered for us Christians. Thus much is implied in this phrase, we also. See §. 2.

III. Suffering Saints are God's witnesses. They are here so expressly called. See §. 2.

IV. God hath a multitude of witnesses. This metaphor, a cloud, and these two epithites, compassing, and so great, do fully demonstrate this point. See §. 3.

V. Impediments must be removed. This is the first kind of helps here prescribed. See §. 4.

VI. Impediments must be clean abandoned. This word, lay aside, intendeth as much. See §. 4.

VII. Things burthensome hinder Christians in their race. This is implied under this word, weight. See §. 5.

VIII. Every burden is to be laid aside. The universal note, every, is here expressly set down. See §. 5.

IX. Original corruption is properly a sin. That is the sin which is here intended. See §. 6.

X. Original corruption is ready to stir us up to actual sins. This is the meaning of this phrase, doth so easily beset us. See §. 6.

XI. Inward and inbred corruption is to be s •… bdued. The sin here spoken of must be laid aside. See §. 7.

XII. General directions are to be applied to ourselves. The manner of expressing the duty in the first person, us, declares as much. See §. 8.

XIII. Christians must draw on others to the duties which they perform themselves. The manner of expressing the duty in the plural number, which hath reference to others, proves this point. See §. 8.

XIV. A Christians course is a race. The metaphor of running a race here used, proveth as much. See §. 8.

XV. Diligence is requisite for the finishing of our Christian course. This metaphor, run, intendeth as much. See §. 9.

XVI. Patience must be added to diligence. Thus much is plainly expressed. See §. 9.

XVII. Perseverance is requisite for finishing our Christian course. This phrase, run the race, implieth perseverance till we come to the end of our race. See §. 9.

XVIII. Prudence is requisite for well ordering our Christian course. It is an especial point of prudence, to observe what is set before, that is, what is warranted in God's word. See §. 9.

XIX. That is most warrantable which is prescribed to us in particular. This is that which is set before us. See §. 9.

Vers. 2. XX. Ability to run our Christian race, is from Jesus. For this end is he here brought in, and described unto us. See §. 12.

XXI. An especial means of receiving grace from Christ, is to know, and believe •… n him. This is intended under this word, looking unto. See §. 12.

XXII. Jesus first worketh faith in us. In this respect, he is the author of our faith. See §. 13.

XXIII: Jesus perfecteth the good work of faith which he hath begun. In this respect he is styled the finisher of our faith. See §. 14.

XXIV. Christ is a pattern to Christians. For this end that which he did, and endured, is set before us. See §. 15.

XXV. Christ had joy set before him. This is here expressed. See §. 15.

XXVI. By the joy that was set before Christ, he was encouraged to endure what •… e did. This preposition, For, intendeth so much. See §. 15, 16.

XXVII. Christ had his Cross. This is implied under this word, Cross. See §. 17.

XXVIII. Christ endured his Cross to the full. The word, endured, intends as much. See §. 18.

XXIX. Christ was put to shame. This is here taken for granted. See §. 19, 20.

XXX. Christ despised the shame that was laid upon him. This is here plainly expressed. See §. 21.

XXXI. After Christ's sufferings followed glory. This copulative AND implieth as much. See §. 22.

XXXII. Christ's glory is an established glory. Therefore it is here said, he is sat down. See §. 22.

XXXIII. Christ's glory is an eminent glory. It is at the right hand of God: above all creatures next to God himself. See §. 22.

XXXIV. Christ's glory is a royal dignity. He sits on a throne: even the throne of God. See §. 22.

Vers. 3. XXXV. Matters of weight are to •… e well weighed. The word consider imports as much. See §. 23.

XXXVI. Christ's deeds and sufferings are especially to be weighed. This is gathered from this relative, him. See §. 23.

XXXVII. Professors of the truth must look for contradictions. As the head was dealt withal, so shall his members. See §. 24.

XXXVIII. The vilest of men are subject to contradict the best. Sinners contradicted Christ. See §. 24.

XXXIX. Christ was so contradicted as never anymore. This particle of admiration, such, intendeth as much. See §. 24.

XL. Christ himself was not spared. There were contradictions, not only against hi •… Disciples, but also against himself. See §. 24.

XLI. Christ endured the contradictions that were against himself. Thus much is plainly expressed. See §. 24.

XLII. Dangers are to be prevented. This particle, lest, intends as much. See §. 25.

XLIII. Contradictions may make Christians weary of their good courses. This inference, lest you be wearied, imports as much. See §. 25.

XLIV. Wearinesse of good ariseth from men's own inward remissness. This clause, 〈◊〉 •… aint in your minds, intends as much. See §. 25.

XLV. A due consideration of Christ's enduring will move us to endure. This I gather 〈◊〉 the inference of this verse upon the former, by this causal particle, For. See 〈◊〉 . 23.

XLVI. Professors may be brought to seal their profession with their blood. This is 〈◊〉 taken for granted. See §. 26.

XLVII. Christians must stand to their cause so long as they have any blood in them. This phrase, ye have not yet resisted unto blood, implieth as much. See §. 26.

XLVIII. Sin is the only true cause of Saints sufferings. They must strive against 〈◊〉 . See §. 27.

§. 30. Of remembering encouragements to hold out.

A Third motive to stir us up to persevere in the faith, notwithstanding our suffering for the same, is taken from the Author of our sufferings, which is God himself.

The first motive was taken from the example of former Saints, v. 1.

The second from Christ's pattern, v. 2, 3, 4.

Thus this is the third.

The first particle And, being a copulative, showeth, that that which follow •… , is in general of the same kind that that which went before was.

The word which we thus translate y •… have forgotten, is a compound, and •… ere only used in the New Testament. But the same simple verb, compounded with another preposition which intendeth the same thing, is frequently used, and translated, as this word, to forget. It is used thrice in this Epistle, Chap. 6. v. 10. Chap. 13. v. 2, 16

To forget is at least an infirmity, and so it is here taxed.

Some, to aggravate the reprehension, set it down interrogatively, thus, Have 〈◊〉 forgot? But this phrase ye have forgotten is the more pertinent, because the Apostle here setteth himself with all mildness to manifest their weakness.

Which way soever we read it, it is apparent, that to forget the encouragements which God affords, is a fault. It is taxed in the ancient Jews, Psal. 78. 11. and 106. 13, 11. It is expressly forbidden, Deut. 6. 12.

It is a branch of that corruption, which seized on man by his fall: for thereby, as other powers of a man's soul, and parts of his body were depraved, so his Memory, which was placed in man, as an useful treasury, to lay up, and fast hold the directi •… , and consolations of God's Word.

• 1. People are to take heed of this fault: for hereby the use of good directions, and consolations is lost.
• 2. Ministers, as they see occasion, must lovingly put their people in mind hereof.
• 3. Means must be used for strengthening memory.

The inference of this taxation upon v. 3. where he giveth a hint of their wearisomenesse, and fainting in their minds, showeth, that forgetting grounds of encouragements is an occasion of fainting.

This was it that made the Disciples afraid, Matth. 8. 25. Man by nature hath a fainting spirit in himself, he is like a lamp, that will fail to give light, if there be not a continual supply of oil. So a fire, without supply of fuel, will go out.

This may be a motive well to heed the encouragements of God's Word. While men well consider the same, they think all the power, and terror of hell, cannot make them shrink. But if those encouragements be forgotten, every little blast makes them shake like an Ashen leaf.

§. 31. Of Exhortations spoken to all of all sorts.

THat which the Apostle taxeth them for forgetting, is here styled, The exhortation. Of the verb whence this noun exhortation is derived, see Chap. 3. v. 13. §. 143.

Some translate the noun here Consolation, and so it is oft used, as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signify, exhortations, as Act. 13. 15. Rom. 12. 8.

Here this word hath reference to the text of Scripture that followeth: which in regard of this sweet compellation, My Son, is a great consolation, and in reference to the manner of expressing the point, thus, despise not, nor faint, It is an exhortation. So as either signification may be used in this place. It is a consolatory exhortation, and an exhortatory consolation. To the metaphor of running here used by the Apostle, the latter word, Exhortation, is the more proper: For runners in a race, by exhortations, and acclamations, are much quickened. Whereby it appeareth how useful exhortations are. See more hereof, Chap. 3. v. 13. §. 143.

This relative which, hath reference to that exhortation which is quoted in this verse. It is an elegant figure: for a voice, or faculty of speaking is attributed to the exhortation recorded in Scripture. So as the word written, is as a Sermon preached, it hath a kind of voice, whereby it speaketh to us: as Chap. 3. v. 7. §. 74. in the end.

The word translated speaketh, is a compound, and signifieth more then a simple speaking, namely a reasoning, or disputing, or convincing a man of the equity of what he speaketh, Mark. 9. 34. Act. 17. 17. and 19. 8, 9. The title of the art of reasoning is set down under a word derived from the same root.

The persons to whom this was spoken are comprised under this relative, unto you. He means hereby those to whom he wrote; which were, both these Hebrew, and all other Christians, that should read, or hear this Epistle; For God in his word, speaketh to all of all sorts, to all of all degrees, to all of all places, to all of all ages, to all of any other distinction whatsoever. This Christ thus plainly expresseth, What I say unto you, I say unto all, Mark. 13. 37. and Moses thu •… , Neither with you only do I make this covenant; but with him that standeth here with us this day before the Lord our God, and also with him, that is not here, Deut. 29. 14, 15. Thus may, thus ought everyone to apply the word of God, wherein it concerneth him, to himself, though at first it were spoken to others. See Chap. 13. v. 5. §. 68.

§. 32. Of God's speaking to Saints, as to Children.

THis phrase, as unto Children, hath reference to that sweet compellation, My Son, in the following Exhortation.

This giveth an evident instance, that God respecteth Saints as a Father his children, Psal. 103. 13. Ier. 3. 19. and 39. 9.

• 1. This ariseth from his mere mercy, and free grace. Princes when they grant favors use to render this reason, out of our own special grace, and mere motion, we grant this: yet may they have many inducements from their subjects: but God can have nothing out of himself to move him to do what he doth. These therefore be frequent phrases in Scripture: For my own sake, for my names sake, Isa. 48. 9, 11. Grace, Eph. 2. 5. Free gift, Rom. 5. 15. Rich mercy. Great Love, Eph. 2. 6.
• 2. This relation of Children to God, is by virtue of our union with Christ. Christ is his true proper Son: but Saints are one with Christ, members of his body, and in that respect his Children.

• 1. This is the ground of Saints confidence. If God speak to them as to Children, they have good ground to fly to God, as to a Father, and in all time of need to ask and seek of him all needful blessings, Matth. 7. 11. yea and in faith to depend on him for the same, Matth. 6. 31, 32. What useful thing shall such want? what hurtful thing need such to fear? If God deal with them as with Children, he will provide for them every good thing, he will protect them from every hurtful thing, he will hear their prayers, he will accept their services, he will bear with their infirmities; he will support them under all their burdens, and assist them against all their assaults: though through their own weakness, or the violence of some temptation, they should be drawn from him, yet will he be ready to meet them in the midway, turning to him. Instance the mind of the Father of the Prodigal towards him. See more hereof in the Guide to go to God, or Explanation of the Lord's •… er, §. 8.
• 2. This is a forcible motive to stir us up to bear a childlike respect to God. The •… le of relation requireth as much, as is shown in the place before quoted.

§. 33. Of the paternal and childlike relation betwixt pastor and people.

TO make the foresaid exhortation to be the more heeded, the Apostle addeth the express words of Scripture, wherewith it was first set down, but quoteth •… either Book, Chapter, nor Verse. Hereof see Chap. 2. v. 6. §. •… 0.

The Text is taken out of Prov. 3. 11, 12. In quoting it the Apostle holdeth close •… the interpretation of the ancient lxx. Of whom see Chap. 1. v. 6. §. 72. Only there is one little difference: for the lxx do not express this relative pronoun, 〈◊〉 , But yet by speaking to one in the vocative case do understand that pro •… . In the Hebrew it is expressly set down.

This title, my Son, as here used, and as used by the wise man, seemeth to 〈◊〉 reference to the Minister that utters it: because he hath herein reference to the Lord as to a third person: thus, My Son despise not thou the cha •… ening of the Lord.

I will not deny, but that this compellation, My Son, may be taken in reference to God: because Ministers, borh extraordinary, and ordinary, stand in God's room: and in God's room speak to God's people: yea God in the mouth of his Ministers, speaketh to his people. Thus it confirms God's Fatherly respect to his people, whereof see §. 32.

If it be taken in reference to the Prophet, it showeth that God's Ministers, are as Fathers to God's people: and God's people as children to them. Frequently is this relation mentioned betwixt God's Ministers and people.

• 1. Ministers are means of their people's regeneration, 1 Cor. 4. 14, 15. Philem. v. 10.
• 2. Ministers provide for the souls of people, as parents do for their children's bodies. Their care is to nourish, and build them up in grace, 2 Cor. 12. 14.
• 3. Ministers bear a fatherly affection and respect to God's people, 2 Cor. 6. 11, 13. •… il. 4. 1.

This relation directeth both Ministers and people how to be affected, and how to •… rry themselves one towards another.

§. 34. Of general doctrines intended to particular Persons.

THe particular application of the former point of well bearing afflictions unto one particular Person in the singular number and vocative case thus, My Son, giveth evidence, that general doctrines are intended to everyone in particular.

We heard before, §. 31. that what was spoken to people of one age was intended to all ages: Here it is farther shown, that that which is common to many is intended to everyone; as if it had been in special directed to everyone. Thus Christ by name enjoins that duty to Peter, which belongeth to all Ministers, John. 21. 15. These indefinite phrases, If any man thirst, John 7. 37. All ye that labor, Matth. 1 •… . 28. Whosoever will, Rev. 22. 17. do intend as much. For this end Sacraments are applied to particular persons.

• 1. This manifesteth the impartial respect of God to all.
• 2. It giveth proof of God's Wisdom, in leaving everyone that receiveth not the word, without excuse. God speaks to everyone in particular, why then shall any put away from him that salvation, which in and by the word is offered unto him.

This shows what good ground of faith everyone hath.

It is in this respect an incitation to everyone to apply to himself what he heareth out of God's Word. The power, the life of preaching consisteth herein.

The premising of this title, My Son, before the following disuasion, giveth instance that dissuasions, and other kind of instructions, are to be sweetened with mild insinuations. See Chap. 3. v. 12. §. 121.

§. 35. Of reconciling Prov. Chap. 3. v. 11, 12. With Heb. 12. v. 5, 6.

THere is some difference in words and phrases, betwixt the testimony following, as it is in the Hebrew, and as it is in the Greek, yet in sense they both fully agree.

Some differences are more in the translation of the Hebrew, then in the text itself.

• 1. This negative, neither be weary, is thus translated, neither faint. Both the Hebrew, and the Greek import one and the same thing. For wearisomeness causeth fainting, and fainting implieth wearisomeness.
• 2. Where Solomon saith, neither ( c) be weary of his correction, the Apostle thus, nor faint when thou art rebuked of him. Correction is a real rebuke, and rebuke is a verbal correction: so as one may well be put for the other.

To put the verb for the noun thus, being rebuked or corrected of God, for the correction of God, is but the different dialect of different tongues.

In the next verse the first clause thereof in Hebrew and Greek do fully agree. In the latter clause there is some difference in words and phrases. For where Solomon saith, Even as a Father the Son in whom he delighteth: the Apostle thus, He scourgeth every Son whom he receiveth. The expression of Son, implieth God's fatherly respect: so as in sense it is all one, as if he had said, even as a Father: and to receive a child, importeth a delighting in him.

The Apostle agreeth with the Greek LXX word for word.

Of this LXX, and of varying from the letter where the sense is kept, See Chap. 1. v. 6. §. 72.

§. 36. Of God the Author of Saints afflictions.

IN directing us well to bear afflictions, the Apostle laboreth to remove two contrary impediments.

• One is in the excess, despise not.
• The other in the defect, faint not.

The Hebrew word signifieth, to reject, or detest a thing.

It is used of those builders, which refused the head stone of the corner, which was Christ himself, Psal. 118. 22.

The ( c ) Greek word, also, carrieth emphasis with it: For according to the notation of it, it signifieth, to have little care of a thing, to neglect it, or to contemn it. A fit word. It is used to express the fault of a child, or servant, in two light an esteem of his parent, or Master; which is a plain contempt of them, opposed to that honor, which is required in the fifth Commandment.

That which is here forbidden to be despised is styled chastening.

The Greek word is derived from a root that signifieth a child: and in general it implieth a Fathers dealing with his child. It is used sometimes for instruction, as 2 Tim. 3. 16. Sometimes for correction, as here; and they who correct, have their notation from this word, v. 9. And the act itself of correcting, is expressed under a verb sprouting out from the same root, Luk. 23. 16, 22. A Fathers correction is for instruction.

The notation of the Hebrew word, intendeth as much as the Greek. It implieth such a correction as Fathers give to their children, whereby they may be the better instructed. It is also oft used for instruction, Prov. 1. 2, 3.

The Latin have a fit word to express both these senses, which we in English translate discipline. For men are disciplined both by instruction and correction.

The chastening here spoken of, is said to be of the Lord. God is the author and orderer thereof, Isa. 10. 5. 2 Sam. 16. 11.

Object. Satan, men, other instruments, do much afflict Saints.

Answ. Yet God hath the ordering and disposing of them, that he may restrain them as he seeth cause: that he may turn all that they do to his own glory, and his children's good. God's glory is the supreme end of all, John 9. 3. Subordinate thereunto is his children's good, Rom. 8. 18. See more hereof in the Whole Armor of God, on Eph. Chap. 6. v. 11. §. 2. and v. 11. §. 13.

By this we are taught, in all crosses to look up unto God, to search after the end which God aims at, and to call on him.

This is a point much pressed by the Prophets, Isa. 17. 7. and 45. 22. Mic. 7. 7.

This also giveth us a ground of patient bearing all crosses, because the Lord is author of them.

§. 37. Of Saints afflictions being chastisements.

THe word whereby the afflictions of Saints are here set down, is styled, chastening▪ and according to the notation thereof, signifieth such correction as a 〈◊〉 giveth to his child, and that for his amendment, Rev. 3. 19. Psal. 89. 30, 31. 2 Sam. 7. 14.

That they are such, is evident by the ends which God aimeth at therein.

One general end is their good, Prov. 8. 28. Therefore some of them have acknowledged it to be good for them, Psal. 119. 71. Lam. 3. 27.

Particular grounds have reference either to this life, or the life to come.

In this life the grounds are either privitive, or positive.

Privitive in regard of sin: and that

• 1. To prevent sin, 2 Cor. 12. 7.
• 2. To redress it, Psal. 119. 69.

The positive grounds have respect to grace: namely to prove it, 1 P •… t. 1. 7. or to exercise it, Job. 1. 12.

The good of afflictions hath respect to the world to come two ways.

• 1. To prevent damnation, 1 Cor. 11. 31.
• 2. To increase heavenly glory, 2 Cor. 4. 17.

This maketh an apparent difference betwixt the afflictions of Saints and others. They may be all in their external appearance alike: for all things fall out alike to all, Eccles. 9. 2. but yet there is a great difference betwixt the afflictions of the one, and the other, as,

• 1. In the moving cause. Love putteth God on to chastise his children, v. 6. But wrath puts him on to judge the wicked, Deut. 29. 23, &c.

Object. God was angry and wrath with Moses, Deut. 1. 37. and 3. 26.

Answ. That anger and wrath was not vindictive, but Paternal.

The words, Anger and wrath, are used

• 1. To give evidence that God neither approveth, nor justifieth sin in any, not in his beloved ones, 2 Sam. 12. 14.
• 2. To prevent the like for the future.
• 3. To be a warning to others, 1 King. 13. 23.
• 4. To revenge others sins in the chastisements of his children, 2 King. 22. 20.

• 2. In the ends, whereof we heard before. For God aimeth not at those ends in judging the wicked, at which he aimeth in chastising his children.
• 3. In the effects. For,
  • 1. Saints by afflictions have some sins prevented, and some redressed, Luk. 15. 17. But others have thereby sins occasioned, Exod. 16. 2. and increased, 2 King. 28. 22.
  • 2. Afflictions draw Saints to God, Hos. 5. 15. but they drive others from God, 2 King. 6. 33.
  • 3. Saints by afflictions are the more humbled under God: and brought to acknowledge his divine justice, yea and mercy, Dan. 9. 7. Lam. 3. 22. Others have their mouths opened against God, Rev. 16. 9.

This is a farther invitation patiently to bear the afflictions which God is pleased to lay upon us, even because they are chastisements: they are for our instruction. Though they be grievous to the flesh, yet they are needful and useful to the Soul.

On these grounds we willingly take bitter pills, and fulsome potions, and patiently endure corrosives, lanchings, seerings, & cutting off of members. Let judgment and faith help us in God's dealing with us. Rebuke a wise man, and he will love thee, Prov. 9. 8. Hear ye the rod, and who hath appointed it, Mic. 6. 9.

§. 38. Of avoiding extremes in reference to crosses.

THe expression of two extremes, namely, excess, by despising, and defect, by fainting, giveth us to understand, that both the extremes are conscionably to be avoided. It is good that thou shouldest take hold of this: yea, also from this withdraw not thine hand, Eccles. 7. 18. This is implied under this phrase, You shall not turn aside to the right hand, or to the left, Deut. 5. 32.

Both extremes fail of that end, which God aimeth at in chastising his children: which is, to better them by afflictions, to raise up their heart to him, and to draw them unto him. Both the one and the other extreme draweth men from God, and depriveth them of the true comfort and profit of afflictions.

We ought hereupon to be well instructed in that golden mean, that lieth betwixt these extremes: that we may not like fools avoid one extreme so far as we fall into the other. Virtue is placed in the midst betwixt two extremes: as the temperate Zones which are habitable, betwixt the extreme cold, and extreme hot Zones: both which are inhabitable. The Philosopher discerned by the light of nature, the aberrations of both the extremes, the excess and the defect, and thereupon defined virtue to be the middle of two evils. God's Word doth plainly set out that middle way which lieth betwixt two extremes: wherein and whereby we may be brought to eternal life.

The first extreme is in the excess, it is to despise God's fatherly dealing with us. Of the notation of the Greek and Hebrew word, See §. 36.

This is a great fault, God by his Prophets much complaineth against it, Ier. 2. 30. and 5. 3. Ahaz is set out as a fearful instance hereof, 2 Chron. 28. 22. Hereupon he is branded with this black mark, This is that King Ahaz.

1. Great dishonor is hereby don to God. His authority and sovereignty is herein trampled upon.

Great wrong is hereby don to man himself. It doth not only deprive him of the benefit of afflictions, but also turns mercy into wrath, Lev. 26. 18. Amos 4. 5.

The other extreme is in the defect, here translated faint. Of the notation hereof, See §. 35.

Hereby it appears that it is a fault to faint under Crosses.

I confess: it is not so blame-worthy as the excess in despising affliction. The worse and the wickeder sort of people fall into the former. The weaker and many times the better sort yea God's dear Saints, oft fall into this latter; yet a fault and blame-worthy it is.

Of these two extremes; Of directions to keep men from them, See the whole Armor of God, On Eph. 6. 15. Treat. 2. part. 5. §. 18, 19. &c.

§. 39. Of afflictions convincing men of sin.

THe affliction of the Lord is set out in this word rebuked, and that the rather, to aggravate the latter extreme, which may seem to be the lighter. The word is used of convincing one of a sin.

Thus the very word is translated convicted, John. 8. 9. And a noun coming from thence is translated evidence, Heb. 11. 1. §. 4.

The H •… brew word in the derivation thereof, signifieth as much.

This word is here used in two r •… spects.

• 1. In regard of the order which the Lord useth in rebuking. He first convinceth, and 〈◊〉 rebuketh them.
• 2. In regard of the effect that followeth. By God's rebuke men are convinced of 〈◊〉 . And because by afflictions men use to be rebuked and convinced, Rebuke is put for afflictions, Rev. 3. 19. Afflictions then convince men of somewhat that God would have them to take notice of. This may be well exemplified in Joseph's Brethren, Gen. 42. 21. The case of Israel about Achan may also be an instance thereof; and about the fiery serpents, Numb. 21. 7. And in their undertakings against the Benja •… , Judge. 20. 26.

Prosperity, as dust flieth in the eyes of men's understandings, so as they cannot well see, & discern their disposition. It is like a fawning flatterer, who speaketh nothing but well, according to the mind of him with whom he speaketh: As Ahab's false Prophets, 1 King. 22. 13.

• 1. Hereby we have an instance of the necessity of afflictions: we should be exceedingly bewitched if it were not for them.

  They are rebukers in the gate, Amos. 5. 10. And we have great need of such rebukers.

• 2. This also showeth the utility and benefit of afflictions. It is very useful to be convinced and rebuked, Prov. 9. 8, 9.
• 3. This is a good ground of patience. Things so needful and useful ought to be patiently borne.
• 4. This teacheth us well to observe in all afflictions, what it is for which the Lord rebuketh, Lam. 3. 40, 41. Josh. 7 13. Want of this search makes many crosses to fail of their kindly work.

Men have two helps about searching out their sins.

• One is God's word, which is a declaration of God's mind, and showeth why he doth so and so afflict men.
• The other is, their own conscience, whereby they may know how to apply such generals, as are revealed in God's word, to themselves in particular.

Of searching out sins, See A Plaister for the Plague, On Numb. 16. 44. §. 4, 5, &c. And Dearths Death, On 2 Sam. 21. 1. §. 18.

§. 40. Of the meaning of Heb. 12. 6.

THe more to keep us from the forementioned extremes of despising afflictions, or fainting under them, the Apostle produceth the procuring cause whereby God is moved to afflict his Children: and this is his own love towards them. The first particle being causal, FOR, giveth proof hereof.

Of this affection of Love in general, See the Saints sacrifice, on Psal. 116. 1. §. 4.

God by assuming to himself this affection of Love, in referance to Saints, showeth that his heart is knit to them; and that they may be made the sitter for him, be chasteneth them.

Of the word chastening, as it setteth out a Parents correcting of his child, See §. 36.

To this he addeth another verb, which implieth a severe kind of correction. For to scourge importeth more then to chastise. A child is ordinarily chastised with a rod, but scourged with a whip: and they are so dealt withal, when they prove stubborn.

The root, from whence this Greek word cometh, signifieth a scourge, or a whip. Of this word scourging, See more, Chap. 11. v. 36. §. 252.

See an exemplification of the difference betwixt Christ's Chastning and Scourging, 2 Sam. 7. 14. Psal. 89. 32.

Though the latter of these two do intend more severity then the former, yet both of them being here applied to a Father, are opposed to the usual practice of a Judge, which is to take away the life of a Malefactor, and is set out by these instruments of punishment, Sword, Halter, Fire, &c.

This last phrase, Whom he receiveth, is added as another motive whereby God is induced to scourge his Children. The greek word is a compound. The simple verb signifieth to receive. This compound addeth emphasis, and implieth to receive one, as to acknowledge him to be his: and thereupon to take special care of him. Thus it is an amplification of the former motive concerning God's love. It is an evidence thereof.

In Hebrew it is thus expressed: In whom he delighteth, Prov. 3. 12. There is expression again made of a Son, thus, The Son in whom he delighteth, or whom he accepteth. For the Hebrew word signifieth to accept. So it is oft translated by our English: as Eccles. 9. 7. Deut. 33. 11. and in sundry other places.

As the former word expresseth the love of God: So this latter setteth forth his care of them. He receiveth them for his Sons: he calleth them into the communion of Saints, which is his Church, even his House, (1 Tim. 3. 15.) and answerably dealeth with them.

Concerning this general phrase, every Son, two doubts are raised.

• 1. Whether none but Sons are scourged.
• 2. Whether every Child without exception is scourged.

Answ. To the first, Correcting Children, doth not necessarily imply others impunity. A▪ Father that correcteth his Child, may also punish a Slave. Yet take correction in the proper ends and fruits thereof, and it will be found proper to Children.

Answ. To the second, Never was there, never shall there be, a Child of God in this world without correction, v. 7, 8.

§. 41. Of God's love in receiving those whom he doth 〈◊〉 .

IT is here taken for granted, that God loves his Children. God himself professeth as much, Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much, Deut. 7. 8. Eph. 2. 4.

No ground of this can anywhere be found but in God himself. It is therefore said of him, that he set his love upon the Israelites, because he loved them, Deut. 7. 7, 8.

Of Christ's love to his Church, the order, the truth, the cause, the quality, the quantity, and the continuance thereof, See Domest duties, Treat. 4. §. 61, 63, 65, 67, 69, 72.

Of love, the cause of God's chastening his Children, See the whole Armor of God, Treat. 2. On Eph. 6. 15. part. 5. §. 25.

It is said of those whom God loveth, that he receiveth them also, he taketh them into his house, he taketh the especial care of them. The many invitations which the Lord maketh to such as come unto him, showeth how ready he is to receive them, Isa. 55. 1. John. 6. 37. The example of the Father of the Prodigal, is an evidence hereof, Luk. 15. 20. Christ is said to receive sinners, Luk. 15. 2. Namely penitent sinners: who thereby had evidence that they were loved of God.

The Lord received them, to assure them of his special care for their good. Men use to take care of such as they do receive, as of Wives, Children, Servants, Friends, and others: much more will God. This is one special reason of all those relations which God vouchsafeth to pass betwixt himself and children of men.

This is a forcible motive unto such as are received of God, to cast their care on him, Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents. Christ doth much press this point, Matth. 7. 11.

§. 42. Of God's scourging his Children.

TO the former word of chastening, he addeth this other ( b) scourgeth. Of the difference betwixt these two words, See §. 37, 40. It here implieth soar afflictions wherewith God afflicteth his Children. He oft useth a whip instead of a rod, 2. Sam. 7. 14. David was a man after God's own heart, yet severely scourged. His manifold complaints give proof hereof, as Psal. 6. 6. and 31. 9, 10. and 32. 4. But more grievous are Job's complaints. The Histories of them both doth show, what cause they had to complain as they did.

• 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them. This was Job's case.
• 2. For manifestation of his detestation of their enormous and scandulous sins. This was David's case.

• 1. This gives us just cause, when we are scourged of the Lord, to examine our carriage towards him, and to search after such sins as have provoked God to scourge 〈◊〉 . Hereof see §. 45.
• 2. It admonisheth us to take heed of offending our loving Father too much: 〈◊〉 we so far grieve his Spirit, as to scourge us. Though he do not clean withdraw his love from us, yet in love he may so scourge us, as to force us to repent again and again of our foolish carriage towards him. He can tame us, though be do not damn us.
• 3. It teacheth us to carry ourselves under scourging answerably to God's dealing with us, that will be by a deeper degree of humiliation, Josh. 7. 6. Judge. 20. 23. 1 Sam. 7. 6. A Father expecteth as much. To the truth of humiliation must be added a greater measure of watchfulness against sin for the future, Numb. 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do, both for fear of smart (a burnt child dreads the fire) and also to prevent his Fathers grief.
• 4. This manifesteth the undue censures of many concerning God's children, that they are no children of God, because they are scourged of God. This was the censure of Job's wife and friends, and of many that beheld David in his troubles.
• 5. It directeth us to be prepared, not for chastening only, but for scourging also. Consider what hath been registered of God's ancient Worthies, Chap. 11. 35, &c.
• 6. This may comfort us in our sore afflictions whereunto we are subject: that God may receive us and take us for his Children, though he scourge us.

It is not want of love, but great wisdom that moveth him to deal with us as he doth.

§. 43. Of conditions accompanying God's grants.

IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted.

From thence he inferreth the main point, which is, that God in chastening men dealeth with them as with sons: but upon this condition, that they endure his chastening.

The manner of bringing in this evidence of God's love by way of condition, for something to be performed on our part, thus, if ye endure chastening, showeth, that there is a condition to be observed on man's part, for obtaining the benefit of God's gracious dealing with him. In all Covenants betwixt himself and man, it was so. In the first Covenant the condition was, do this, Gal. 3. 12. Hereby was intended perfect obedience, which then man was enabled to perform.

In the other Covenant of grace, the condition is, Believe and repent, Mark. 1. 15. Faith hath respect to our justification, and compriseth under it all things tending thereto. Under repentance all sanctifying graces are comprised, whether they respect mortification, or vivification, the two parts of repentance.

Quest. How can free grace stand with a condition?

Answ.

• 1. With a condition of works to be don by ourselves it cannot stand.
• 2. The condition of the Gospel which is faith and repentance, are the work and gift God, Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18, 33. In this respect they are so far from impeaching the grace of God, as they do much magnify the same. God of his own free grace works in us that which he requireth of us for attaining life.
• 3. Faith is not to be considered in this case as a work of man, but as an hand, or instrument, whereby we lay hold on Christ.
• 4. Repentance is but a mere qualification, for fitting us to enjoy that which Christ hath purchased for us.
• 5. Both faith and repentance are evidences of our right to Christ Jesus, and therefore are enjoined, that we might have some sensible assurance of our eternal Salvation.

On this ground we are to inquire after the condition which God requireth, for the partaking of that which he freely granteth us, as we do desire the benefit of the grant.

§. 44. Of the benefit of Afflictions arising from enduring.

THe particular condition here required on our part, is, to endure chastening. Under chastening all manner of affliction that God layeth upon his children are comprised. They are called chastening, by reason of the end that God aimeth at in afflicting them, which is their good: as hath been shown, §. 36, 37.

Of the meaning of the word enduring, and of Christ's excellent pattern in enduring the Cross, see §. 18. That is a worthy pattern for us: and it is the more to be heeded by reason of that inference which the Apostle here maketh, that afflictions are made profitable by enduring them, Matth. 10. 22. 2 Tim. 2. 12. I am. 1. 12. and 5. 11. This therefore did the Apostle glory in, on the behalf of the Thessalo •… ians, 2 Thes. 1. 4. See more here of in The whole Armor of God, on Eph. 6. 15. §. 16, 17.

• 1. By this we may discern an especial reason of that little good which many gain by crosses: they fail of observing this main condition. They may bear the cross, because they cannot cast it off: but they do not endure it contentedly, willingly, in obedience to God. What they do is perforce, with much inward grudging and outward muttering.
• 2. Thou mayest learn hereby how to gain good by afflictions, even by enduring them: which that thou mayest the rather do, observe well these few directions.

• 1. Look to God that smiteth, and duly weigh his supreme Sovereignty, his almighty power, his unsearchable wisdom, his free grace, his rich mercy, his great forbearance, and other like excellencies.
• 2. Be circumspect over thine inward disposition; to keep thyself from fretting, vexing, and perplexing thy spirit.
• 3. Be watchful over thine outward behavior, that thou manifest no discontent therein.
• 4. Be well informed in the manifold trials whereunto the best are subject in this world.
• 5. Take to thyself an invincible courage and resolution to hold out; and still prepare thyself for more, when some are past.

§. 45. Of the need and benefits of Afflictions.

UPon observing the foresaid condition of enduring chastisement, it is added, that God dealeth with them as with Sons.

The verb translated, dealeth with, properly signifieth, to offer to. See chap. 5. v. 1.

Here it hath a reciprocal reference to God himself; as if it had been said, he offereth himself, or he is offered to you as to Sons.

Of God's respecting Saints as Children, see v. 5. §. 32.

The inference of God's atherly respect to Sons of men upon their enduring chastisement, gives further proof that afflictions are fruits of God's fatherly care over his children, as hath been proved v. 5. §. 37.

It is further manifested by the need we have of correction, and by the good which cometh to Saints thereby.

• 1. The need ariseth from without us, and from within us.

  Without us, The world, and the things thereof, as plenty, peace, pleasure, preferment, & such like allurements do ordinarily make men secure, wanton and loose: But afflictions take away the sweet of all those alluring baits, & experimentally discover the vanity of them. Witness the mind of men in pain of body, in sickness, in 〈◊〉 of liberty, and other crosses, Isa. 30. 22.

  Within us are proud thoughts, ambitious imaginatious, covetous desires, noisome lusts, and many other abominable corruptions, which as festering matter lie in the soul, eating up the life thereof: But afflictions are as a razor to l •… nch the sores of the soul, and to let out the putrifying infecting matter. They are as purging pills and potions to purge out noisome humors, and in that respect needful.

• 2. The good that cometh to Saints by afflictions, is an effecting of those ends which their wise Father aimeth at: even such as these.
  • 1. Examination of men's selves, to find out that corruption which is to be purged out, Lam. 3. 40.
  • 2. Humiliation under God's hand, Josh. 7. 6, &c.
  • 3. Deprecation, not only of the Judgment, but of the cause thereof, Psal. 32. 5.
  • 4. Conversion unto God, 2 Chron. 33. 12.
  • 5. Circumspection, that they offend not in the like again, Psal. 119. 67.

Of the good fruits of afflictions, See more v. 5. §. 37.

The principal duty hence arising, is that which the Apostle himself hath noted in the beginning of this verse, that we endure afflictions, See §. 44.

§. 46. Of all of all sorts subject to trials.

TO commend God's dealing with his children so as hath been set forth, by afflicting them, the extent thereof is thus set out, for what Son is he whom the Father chasteneth not. The manner of bringing in this extent, with this causal particle, for, showeth that it is a proof of the point. The proof is taken from the constant course thereof: That which is done to every child, none excepted, must needs be needful, and useful. Experience of the good it doth where it is used, moves a wise Father impartially to use it towards every child.

The phrase may either be comparatively used, in reference to earthly parents: or simply, to our heavenly Father.

In the former reference thus: as earthly parents correct their children, so doth God all his.

In the latter reference thus: God doth impartially deal with all his children. There is none at all whom he suffereth to pass through this world without chastisements.

Yet to add the more force to this assertion, he sets it down interrogatively, thus, what Son, &c. Hereby the Apostle doth challenge all to give an instance of the contrary: as if he had said, show me the child of God, who hath been freed from all manner of afflictions. Nay tell me, if you have read of any such in the records of truth.

It is therefore most evident, that afflictions are the common condition of all God's children.

See more hereof in the Whole Armor of God, Treat. 2. Part 5. on Eph. 6. 15. §. 12.

Hereupon it becomes every child of God to prepare for trials, and to treasure up consolations and encouragements tending thereunto.

§. 47. Of bastards being without correction. Heb. 12. 8.

IT appears that this point of enduring chastisement, is of great concernment, in that the Apostle so long insisteth upon it, and returneth unto it again and again.

The former interrogative, What son, &c. carried great emphasis: yet behold here a more emphatical expression under the denial of the said point, If ye be without chastisements, then are ye bastards, &c. This followeth as a necessary consequence from the former general point, and that by the rule of contraries. If all Sons are chastised, then they who are not chastised, are no Sons.

This particle of opposition, but, implieth the contrary consequence.

Of the word chastisement, see v. 5. §. 36. It implieth such correction as is for instruction, to prevent or redress evil: so as if God let loose the rains to a professor, and suffer him to run riot, and to follow his own carnal lust, and worldly delights, and restrain him not by some afflictions, he is assuredly no child of God, but a bastard.

The Greek word is here only in the New Testament used. It implieth one that is not born in lawful wedlock. He h •… re m •… aneth one that is supposed to be a child, being in the house in appearance as a child, but not begotten of the Father of the house: thereupon not nurtured as a Son, nor estranged of any unlawful liberty; but suffered to run into all looseness and licentiousness.

The Greek word is by other Authors put, not only for one born in adultery: but also for a strange child; a child that is not a man's own; and thereupon the less care taken of it.

By some it is here taken for a changeling. They profess themselves, and answerably are taken, to be God's children, but never were put in by God.

This is here brought in to meet with an objection, thus, There are in the Church who are without chastisement.

Answ. It may b •… so: but then they are not of the Church; they are bastards or changelings.

To make this argument more full and clear, the Apostle inserteth the general point as in a parenthesis, thus, whereof all are partakers.

By way of explanation he addeth, not sons: as if he had said, Though they may be thought, by reason of some outward profession, to be sons, yet indeed they are none.

The main point here intended is, to show that immunity from crosses is a bastards prerogative. If it be a prerogative, it is of such an one as may be in the Church, partake of divine ordinances, profess himself to be a Saint, and be so supposed by others; but not so accounted by God himself. Dives may be supposed to be such an one, Luk. 16. 25. So the rich fool, Luk. 12. 19.

Not correcting, when there is need (and who is he that liveth in the fl •… sh, and needeth not correction?) implieth a negl •… ct of him, as if he were not cared for. A child left to himself brings his Mother to shame, Prov. 29. 15. Thereupon Father and Mother are accounted careless of their duty. If two children be committing evil together, a wise Father will take his own child and correct him, but will let the other alone. Who more wise, who more righteous, who more merciful th •… n God?

• 1. By just consequence, that false note of continual peace and prosperity, or temporal felicity, as they call it, of the Church, is manifested. Surely, if this Text be true, as true it is, that cannot be a true note of a true Church. That hath hitherto been the true Church, which hath suffered for the truth, purity, and power of religion.
• 2. This showeth their condition to be in truth a miserable condition, who so boast of all things, according to their hearts d •… sire, as they know not what pain is, or sickness, or loss, or restraint of liberty, or any other cross. Such are to the life described, Job 21. 8, 9, &c. By this Apostles verdict, if they live in the Church, they are bastards.

If any state give us just cause to question God's Fatherly care over us, it is all manner of external contentment to the fl •… sh, and freedom from all crosses. An heathen man, that had all his life time enjoyed much prosperity, being delivered from an accidental calamity with which many others were destroyed, thus cried out, O fortune, to what misfortune hast thou reserved me?

§. 48. Of the Apostles much pressing the benefits of afflictions.

THis clause, whereof all are partakers, hath been before, and is hereafter again and again inculcated; and that at least twelve times.

• 1. By the Apostles intimation of God's mind, v. 5. he speaketh unto you as unto children.
• 2. By the title which in the name of the Lord is given to the afflicted, thus, My Son, v. 5.
• 3. By making correction a fruit of love, whom the Lord loveth, v. 6.
• 4. By extending it to every Son, v. 6.
• 5. By making affliction an evidence of God's respect, v. 7.
• 6. By inculcating God's usual dealing, interrogatively, What Son is it, &c? v. 7.
• 7. By accounting such as are not so dealt withal to be bastards, v. 8.
• 8. By returning to the same again, in this phrase, whereof all are partakers, v. 8.
• 9. By paralleling the like dealing of earthly parents with their children, v. 9.
• 10. By noting the different ends of earthly parents, and God's, v. 10.
• 11. By removing what might be objected against it, v. 11.
• 12. By showing the blessed fruits of afflictions, v. 12.

We may not think that these are so many tautologies, or vain repetitions of the same things; for the Apostle was guided by a divine Spirit, which made him well to poise all his words; and not set down a phrase or word rashly.

There are sundry weighty reasons for repeating and inculcating one and the same thing: whereof see The Saints Sacrifice, on Psal. 116. 16. §. 48.

A special point hence to be observed is this, That men are hardly brought to believe that afflictions are fruits of God's love. It is not a novices lesson, it is not learned at first entrance into Christ's School. Christ's Disciples, though they had Christ himself to be their instructer, could not at first apprehend it. This made Christ very frequently inculcate this principle, of taking up the Cross and following him. Ignorance of this made many Christians in the Apostles times faint and fall away, 2 Tim. 4. 16. Yea some of God's worthies have in the trial made doubt hereof, Psal. 〈◊〉 7, 8, 9. Job 23. 24, 25. Lam. 2. 4.

This principle is against common sense, and natural reason: yea against experimental feeling. I may say of them, who are persuaded of the truth thereof, as Christ did of Peter, Flesh and blood hath not revealed it unto you, but my Father which is in heaven, Matth. 16. 17. The rule according to which natural men judge matters, is bodily sight, outward sense, such experience as flesh and blood useth to take. No marvel then though they be so hardly brought to believe this truth.

This may be a good incitement to labor after faith, that we may walk by it, rather then by sense.

§. 49. Of Fathers of the flesh correcting their Children.

THat which the Apostle had formerly set down simply in reference to God; he doth further amplify by way of comparison, and that betwixt our earthly Fathers, and our heavenly Father.

The first particle, furthermore, showeth that this is a further proceeding in the same point. The Argument which the Apostle addeth, is taken from the less to the greater; and it is so laid down, as the equity of our duty, in enduring God's chastisement, is thereby proved. For the Apostle here declareth what subjection nature teacheth Children to yield to their earthly Parents, even in correcting them. Much more ought God's Word, and God's Spirit, teach Saints how to subject to their heavenly Fathers chastisements.

By Fathers of the flesh, he meaneth such as under God are the instruments or means of our bodily and earthly being. Our former English hath translated it Fathers of our bodies: But the Greek word properly signifieth, of the flesh.

Flesh is oft used to set out our human nature, as John 1. 14. And also our corrupt estate, Rom. 7. 18. In both senses it is used John. 3. 6. And in this place may well be so taken, as is evident by the opposition of this word, Spirit. For God is both the Father of our souls, Gen. 2. 7. and gives unto us that spiritual estate which we have, even the Spirit, John 3. 6. In regard of our spiritual estate, which is oft called Spirit, we are said to be born of God, John 1. 13.

The opposition thus taken betwixt our corporal and spiritual estate, maketh the argument the more evident. For if means for our temporal good be well taken, much more for our spiritual good.

Our earthly Fathers are here said to be, word for word, correctors, which is very emphatical; it showeth that they take that care and burden upon them, to order it, as seemeth good to themselves, for their Children's good.

This description of our Parents on earth, taketh it for granted, that they can give but an earthly being. Hereupon they that come from them are styled, Sons of men, Psal. 8. 4. Flesh, John 3. 6. Clay, Isa. 64. 8. Dust and ashes, Gen. 18. 27. 〈◊〉 , Job. 25. 6.

Nothing can give more then it hath: But man as a man hath b •… t an earthly being.

• 1. This is enough to make men humbly minded.
• 2. In particular this should teach Parents to use all the means they can, that their Children may have another being, then they have from themselves. Hereof see more in Domest. Duties Treat. 6. Of Parents, §. 4.

This office here attributed unto Fathers, to be correctors, giveth proof, that it is a Parents duty well to nurture his Child; and that by correction, as occasion requireth. See more hereof in Domest. Duties, Treat. 6. Of Parents, §. 46, &c.

§. 50. Of Children's reverencing the Parents that correct them.

FRom the forementioned office of Fathers, about correcting their Children, the Apostle maketh this inference, We gave them reverence. The Greek word is a compound: the simple verb signifieth to turn. This compound being of the middle voice signifieth to reverence one, which is manifested by turning to him. It is negatively used, Luk. 18. 2. It here intendeth that filial respect which dutiful Children bear to their Parents. It is here brought in as a granted case, which the very light and instinct of natute teacheth Children: making them so far from disrespecting their Parents, or rebelling against them for correcting them, as they stand the more in awe of them, and are the more fearful to offend them, and careful to please them.

Hereupon he thus bringeth it in as a ruled case, We gave them reverence. So as genuine Children do not the less respect Parents for correcting them. Correct thy Son and he shall give thee rest: Yea he shall give delight unto thy soul, Prov. 29. 17. See more hereof, in Domest Duties, Treat. 5. Of Children, §. 33, 34.

§. 51. Of God the Father of spirits.

FRom the forementioned reverence, which nature teacheth Children to yield to their earthly Parents that correct them, the Apostle maketh this inference, Shall we not much rather be in subjection to the Father of spirits.

It is God who is here styled the Father of spirits; and that in opposition to Fathers of our flesh: so as hereby he intendeth that God is the author of our spiritual being, John 1. 14. John 3. 6. Numb. 27. 10. This he is in that

• 1. He createth immediately from himself that part of man which is called spirit, Gen. 2. 7. Eccles. 12. 7.
• 2. He worketh in men the gifts of the spirit: even that ability which their spirits have to act anything, Exod. 35. 31. Numb. 11. 27. Judge. 13. 25. In this respect God is said to give a spirit to such and such, Exod. 31. 3. Numb. 11. 25. Judge. 13. 25. 1 Sam. 10. 9.

To be a Father of spirits is a divine work: for it is a new creation, and in that respect proper to God.

On this ground

• 1. Use all means which Gd hath sanctified, for obtaining such a spirit as may make us new creatures.
• 2. In the use of means, call on God for his Spirit; for this he hath promised, Luk. 11. 13. 1 Cor. 3. 7.
• 3. Ascribe the glory of this work to God, Rom. 11. 35.
• 4. Use the Spirit, and the gifts thereof, to the glory of God, 1 Cor. 10. 31.

§. 52 Of subjection to God's Correction:

THat which is required of us by reason of the foresaid prerogative of God, that he is the Father of spirits, is, that we be in subjection to him.

Of the emphasis of the Greek, word, be in subjection, See Chap. 2. v. 5. §. 43. And Domest. Duties, on Eph. 5. 22. Treat. 1. §. 12.

It hath here an especial reference to God's correction: that we should humbly, 〈◊〉 , patiently, penitently, endure the same. This is expressly enjoined I am. 4. 〈◊〉 . 1 Pet. 5. 6.

The Scripture doth plentifully note out the disposition of God's people in this 〈◊〉 : as of Aaron, Lev. 10. 3. of Eli, 1 Sam. 3. 18. of David, 2 Sam. 15. 26. and 16. 11. and Hezekiah, 2 King. 20. 19. and sundry others. Simple and absolute 〈◊〉 is to be yielded to God.

This is the rather to be done, because all the comfort and fruit that we can ex •… from God's correction, ariseth from our subjection thereunto. See more hereof 1. 7. §. 44.

This subjection unto God, is much enforced by this comparative interrogative, shall we not much rather? So as God is more to be respected in his dealing with 〈◊〉 , then man in his. In reference hereunto, saith the Lord of Miriam, If her Father 〈◊〉 but spit in her face, should she not be ashamed seven days? N •… mb. 12. 14. And 〈◊〉 his Sons, If one man sin against another, the Judge shall judge him; but if a 〈◊〉 sin against the Lord, who shall entreat for him? 1 Sam. 2. 25. So Job 34. 18, 19. M •… l 1. 8. Luk. 12. 4, 5. Acts 4. 19. & 5. 29.

There is an infinite difference betwixt God and man, and that in everything wherein man may seem to have any excellency. The highest sovereignty and supremest power that any earthly Monarch hath, is but servitude and villanage to God's. The wisdom of the most prudent is but foolishness to God's. The power of the strongest men is but weakness to God's. So in other things.

How base is their disposition, who, to sooth men, sin against God? as flattering subjects, men-pleasing Servants, servile Children, and other such like.

Let our care be, frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent.

Let all such, as on conscience, or in policy testify respect to superiors on earth, 〈◊〉 occasion to raise up their hearts to God, and say, Shall I not much more testi •… all dutiful respect to my Lord, my Husband, my Father in Heaven?

§. 53. Of Life, the effect of God's Correction.

TO enforce the aforesaid subjection to God, the Apostle addeth this blessed effect thereof, and live. If we be in subjection to the Father of spirits, we shall live. Hereby he means such a spiritual life, as will bring us to eternal life. In this respect saith the wise man, he is in the way of life that keepeth instruction, &c. Prov. 10. 17. Eli •… u noteth this to be a means of delivering a man from going down to the pit, Job 33. 24. Yea, it is said of earthly Parents correction, thou shalt deliver his soul from hell, Prov. 23. 14.

A due consideration of the distinct kinds of life, will clearly demonstrate the equity thereof.

• 1. By afflictions men are restrained from such distempers as would shorten their days; Yea, and from capital crimes, which cause many to be cut off by the Magistrates Sword. This is one reason, why Children's obedience to Parents is said to prolong their days, Exod. 20. 12. To this purpose may fitly be applied that which the Psalmist saith, Psal. 94. 12, 13.
• 2. By afflictions, many, who before they were afflicted, ran on headlong in the ways of death and destruction, are pulled out of those ways, and brought to walk in the ways of life, Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17.
• 3. By afflictions here, eternal death is in many prevented, 1 Cor. 11. 32. and eternal life assured, 2 Cor. 4. 17.

This discovereth the woeful plight of such as are suffered to spend all their days in ease, liberty, pleasure, wealth, honor, and what else their corrupt hearts can desire, and are not afflicted as other men. They are like those, who have mortal and incurable diseases insensibly breeding upon them, and no means to prevent or redress them.

This very fruit of afflictions, life, is enough to move us humbly, contentedly, and patiently to subject ourselves to God's visitation. The life here intended, will make full satisfaction for all. What will not men endure for life? temporal life makes men willing to take anything prescribed by Physicians, or to endure anything done by Surgeons, Job 2. 4. But it is a spiritual and eternal life which God aims at in correcting his, and it is the fruit that will follow thereupon.

§. 54. Of man's doing good but a few days.

THis verse is added as a reason further to enforce subjection to God's chastisement. The causal particle, for, intends as much. The reason is taken from other differences betwixt earthly Fathers, and our heavenly Father.

To make it the more heeded, he inserteth this note of observation, veril •… , whereof see chap. v. §.

The first difference here set down, is in reference to the time thus expressed, for a few days.

• 1. This circumstance of time may be referred to the minority of Children, or the time of their Child-hood; or at the uttermost, to the time of their mortal life on earth. Of expressing that time under the title of days, see chap. v. §.

  In the former respect it compriseth but the fourth part of an old man's life, twenty years at the most; and in that respect but a few days. Very few Children are kept in awe by their Parents correction so long. Well therefore doth he insert this clause, for a few days.

• 2. The time here may have reference to the Parents life, or abode with his Children, which oft falleth out to be but a short time. For many Parents are taken away in their Children's minority; and among these, some sooner, some later. Thus they can keep them in awe but a few days.
• 3. It may also be referred to the whole life of a Child. For the life of a man is usually set out by days, by reason of the short continuance of life, Psal. 90. 9. Yea, it is set out by few days, Gen. 47. 9. Thus taken, it may have respect to the end, which most Parents aim at in correcting their Children, which is, that in this life, they may carry themselves civilly and honestly; and that they may restrain them from riot and excess in this world. But God's end is to keep his from everlasting destruction, 1 Cor. 11. 32. and to bring them to eternal glory, 2 Cor. 7. 14.

This in general showeth, that the good which man doth to man, is but for a while. Thus much is implied of an Heir, that is under Tutors and Governor •… , until the time appointed of the Father, Gal. 4. 2. Manasseh had his Father to tutor him, but till he was twelve year old: he might have done better, if he had enjoyed him longer, 2 King. 21. 1. The good which Kings do for people, is but for a few days; for they may of good prove naught, or else they may in their prime be taken away. The like may be said of good Ministers, Husbands, Masters and others.

Men in this world are subject to many changes.

• 1. Their mind may soon alter, Ier. 34. 10, 11.
• 2. They may lose their ability to do good, Ezek. 3. 26.
• 3. The opportunity which they have had, may soon fail, Eccles. 3. 1. Gal. 6. 10.
• 4. Such as are liable and ready to be wrought upon, may prove inflexible. Prov. 29. 21.

How should this stir up all, who reap any benefit by other men here in this world, •… ell to use them while they do enjoy them? for that is like to be but a few days. The shorter the time is for enjoying any good thing, the more careful ought we to be in improving that time. This is the main scope of that prayer, that God would teach us to number our days, Psal. 90. 12.

This is more plainly expressed, Eccles. 9. 10. and exemplified by Christ himself, John 9. 4.

The main intendment of the Apostle in limiting the good which a man doth to a few days, is to manifest an especial difference betwixt God's dealing and man's. What God doth, he doth it forever and ever. God hath power over all, not only for a few days, but all the days of this life, yea and forever hereafter, Psal. 27. 10. In this respect therefore is God's dealing with us to be more regarded then man's, though he be the father of our flesh. Hereof see more v. 9. §. 52.

§. 55. Of Men's doing things after their own pleasure.

AN other difference betwixt our earthly fathers, and our heavenly Fathers correcting, is in the end which the one and the other aimeth at.

The end which fathers of the flesh aim at, is thus expressed, After their own pleasure.

The end which our heavenly Father aimeth at, thus, For our profit.

This phrase, after their own pleasure, may thus be turned, as seemeth good to themselves. This is to make their own will the ground and end of what thy do to their children: which in men, who are subject to inordinate and perverse passions, is a corrupt and dangerous rule.

That earthly Parents correct their Children after their own pleasure, is manifest by the two extremes whereunto they are subject; One in the defect, which is too much lenity: The other in the excess, which is too much severity. Hereof see more, In Domest. Duties, Treat. 6. Of Parents, §. 48, 49.

Of rules for correcting Children, See ibid. §. 47.

This particular giveth instance, that men are prone to make their own wills their rule. This, all that have authority over others, do much put in practice, as he that said, Have not I commanded you? 2 Sam. 13. 28. Thus Prophets Spake the vision of their own heart, Jer. 23. 16. Of others it is said, Every man did that which was right in his own eyes, Judge. 21. 25. These phrases, They boast of their hearts desire, ( Psal. 10. 3.) Our lips are our own, who is Lord over us, (Psal. 12. 4.) We will certainly do whatsoever cometh forth out of our mouth, Jer. 44. 17.

Sundry corruptions in man are the causes hereof, as

• 1. Self-conceit and an over high esteem of their own wits and wisdom: as if none could better tell how to order and dispose matters. This the Prophet exemplifieth in Tyrus, Ezek. 28. 2, 3, 4.
• 2. A scornful and disdainful spirit, which makes them vilify whatsoever seemeth contrary to their own humor. Such a spirit was in the men of Sodom, who said of Lot, He is come alone as a stranger, and shall he judge and rule? Gen. 19. 9.
• 3. A rash and over heady humor, impatient of delay, or of any check or stay. Whatsoever first cometh into their head, that they presenly put in execution: though afterwards they much repent it.

This showeth the reason of those many mischiefs and inconveniences which ordinarily arise out of men's projects and performances. The rule and level of them is man's pleasure; a leaden rule, which may be turned this way or that way as a man listeth: Yea it is a most crooked rule, that hath no straitness in it. For man is in all the powers of his soul depraved. When men did what seemed good in their own eyes, the worst of evils were committed, as Idolatry, Adultery, Sodomitry, and all manner of cruelty.

It becometh us therefore to suspect our own sudden apprehensions & imaginations: and to take heed of rash and sudden execution thereof. It is a special point of wisdom to weigh and ponder the things that come into our minds, especially before we bring them to practice. We Christians, if we may be brought to ponder and prove what we intend, have a most certain and sure touch-stone to try them by, which is God's Word: whereby if we square and alter our projects, we shall not need to repent of them. For so we shall do according to God's pleasure, which is the best of all: and not after our own pleasure, which is commonly the worst of all.

§. 56. Of God's holiness conferred on Saints

GOD is so far from wronging his Children in correcting them, as he doth it for their profit. Herein it differeth from earthly Parents, as is evident by this particle of opposiion, but.

The Greek word translated profit, signifieth that which bringeth something with it, namely some good thing, 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used. For God in afflicting his Children, aimeth at their good. Afflictions are especially comprised under those All things, which work together for good to them that love God, Rom. 8. 28. David upon experience averreth thus much, It is good for me that I have been afflicted, Psal. 119. 71. And the Church, It is good for a man that he bear the yoke in his youth, Lam. 3. 27.

Of the particular good things which arise from God's afflicting his Children, See v. 5. §. 37. and v. 7. §. 45.

If our own emolument, be not motive enough, to work patience under God's correcting of us, what can be enough?

The particular kind of profit here especially aimed at, is thus expressed, that we might be partakers of his holiness. How great a profit and benefit holiness is, hath been shown, Chap. 3. v. 1. §. 7.

Of the notation of the Greek word translated holiness, see Chap. 2. v. 11. §. 100.

The more to commend the commodity here intended unto us, he thus styleth it, His holiness. The relative his hath reference to God: so as it is God's holiness that is here intended. A greater commendation could not have been set upon a commodity. In this respect, Saints are styled the people of God's holiness, Isai. 63. 18. and they who walk unworthy of their holy calling, are said to profane the holiness of the Lord, Mal. 2. 11.

It is said to be God's holiness sundry ways.

• 1. In regard of the excellency thereof. For in Canaan's language, excellent things are said to be of God.
• 2. In regard of the original of it. It cometh from God, I am. 1. 17.
• 3. In regard of the nature and kind of it. It is a divine grace: of the nature of God himself. This is that which is styled the divine nature, 2 Pet. 1. 4.
• 4. In regard of the likeness and resemblance we have therein to God, Lev. 19. 2. 1 Pet. 1. 15, 16. There is nothing wherein a creature can more resemble his Creator, then in holiness. This is that Image of God, after which God at first created man, Gen. 1. 26, 27. Eph. 4. 24.
• 5. In regard of the communion which thereby we have with God. For without holiness no man shall see God, v. 14. But they who have communion with God are styled an holy Priest-hood, an holy nation, 1 Pet. 2. 5, 9. God therefore hath chosen u •… , that we should be holy before him, Eph. 1. 4. Christ for this end, gave himself for his Church, and sanctified, and cleansed it, that it might be holy, and so fit to be presented unto God, Eph. 5. 25, 26, 27.

Besides these generals, there are other particulars which show why the holiness of justification, and why the holiness of sanctification are said to be God's.

The holiness whereby we are justified, is said to be God's,

• 1. In regard of the very matter and essence of it. For it is the holiness of the Son of God, our surety very God. In this respect we are said to be made the righteousness of God in him, 2 Cor. 5. 21.
• 2. In regard of God's imputing his Sons righteousness to us, and accounting it ours, Psal. 32. 1. Rom. 4. 6.
• 3. In regard of God's accepting it as ours. For that which God accepts, may well be styled his, Eph. 1. 6.

The holiness whereby we are sanctified, is said to be God's,

• 1. In regard of the immediate worker of it in us: which is the third person in sacred Trinity, who is very God, the Spirit of God: who in regard of this divine operation, is styled the Holy Ghost, Rom. 15. 16. and sanctification is said to be that of the Spirit, 2 Thes. 2. 13.
• 2. In regard of the instrumental means of working it, which is God's word.
• 3. In regard of the pattern of it, whereunto it is framed: that is God's will, Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. God's will is like the mould whereinto metal is cast; and our sanctification is like metal cast into that mould: so they who are truly sanctified, carry the very Image of the will of God.

This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holiness, even the excellency of his excellencies. It was an high degree of dignity, that God should at first create man after his own Image: but, after man had forfeited that dignity, to confer a greater, which is the holiness of God here meant, is beyond apprehension. The honor which Ahas •… erus did to Mordecai, in causing the royal apparel to be put on him, and the royal Crown to be set upon his head, and he set upon the Kings horse, was counted so great, as this proclamation was made thereof, Thus shall it be done to the man whom the King delighteth to honor, Est. 6. 8. &c.

But behold a dignity infinitely greater then that, Saints are arrayed with the holiness of God: God's holiness is as a Crown set on their heads. Thus shall it be done to them whom the King of heaven delighteth to honor.

Of the grace of God, See v. 15. §. 82.

§. 57. Of Saints partaking of God's holiness.

IT is said concerning the forementioned holiness of God, that we are partakers of it.

Of the notation of the Greek word, translated partakers, see Chap. 6. v. 8. §. 47.

It here showeth that Saints have not of themselves the foresaid holiness of God: They receive it, and so are made partakers of it, 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4.

• 1. It being God's holiness, man cannot possibly have it, but by participation from God: who can have anything that is God's, but by God's gift?
• 2. Man by nature is clean empty, and utterly destitute of all holiness, Psal. 14. 3. 2 Cor. 3. 5.
• 3. Man of himself is most unholy, by the stock whence he cometh: by his conception and birth, by his condition and disposition, Gen. 6. 5.

• 1. This taketh away all ground of self-boasting from them that have this holiness of God.
• 2. This gives just cause of returning the praise and glory of all that holiness, which we have, to him that hath made us partakers thereof, Rom. 11. 35, 36. This is one end whereat God aimeth in making men partakers of his holiness.

§. 58. Of afflictions working God's holiness.

MEntion is here in special made of God's holiness, to give proof of the profit of correction •… . They work in men that admirable gift of God's holiness. Thus much an Apostle intendeth under this phrase, that the trial of your faith might be found 〈◊〉 praise, and honor, and glory, 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations, I am. 1. 2. Manasseh (2 Chro. 33. 12.) and the prodigal, are special instances hereof.

• 1. Afflictions bring men to sight of sin, to sorrow for the same, to an humble confession thereof, and to earnest deprecation from the guilt and punishment of sin. Thus they come to obtain some sweet evidence of the remission of their sins, and justification of their persons, Psal, 32▪ 4, 5.
• 2. Afflictions are grievous to the •… lesh, and thereupon put on men to seek some ease and refreshing in spirit, which can be no other way, then by partaking of God's holiness.
• 3. Afflictions are an especial means to wean men from the vanities of this world, and to subdue the unruly lusts of the flesh, whereby the first part of sanctification, which is mortification, is wrought in them, Hos. 5. 14, 15.
• 4. Afflictions make men inquire after God, and learn what may be pleasing unto him. Upon this enquiry duly made, it will be found that nothing is more pleasing to God then holiness, Hos. 6. 1.

Add this motive to sundry others that have been noted before, and it cannot but bring us to endure what it shall please the Lord to lay upon us.

This is an especial means of trial, whether afflictions have had a kindly work on us or no: If they have, we have thereby been made partakers of the holiness of God.

§. 59. Of the meaning of these words, No chastening for the present seemeth to be joyou •… , but grievous.

THis verse is added to meet with that which flesh and blood might object against all the comforts, and encouragements before delivered, for well-bearing afflictions: and that is, experience and sense, will say, we find no joy, but feel much grief under afflictions.

To take away 〈◊〉 , the Apostle grants that to be true, which sense opposeth, that chastening for the present is grievous.

The grant, as expressed in Greek, is very emphatical.

For

• 1. It is set down in the most general term, thus, All Chast •… sement seemeth not to be joyous, that is, as our English hath to the sense fully expressed it, no Chastisement. The Hebrew and Greek do oft express the general with a negative, though the Latin and English account a negative general to be as a special.

• 2. The Apostle useth the negative, because that which he had said before might seem to imply that there is pleasures, delights, and joys in afflictions.

  But this he expressly denieth, in this phrase, not joyous.

• 3. He adds the affirmative, but grievous, because sense feels it to be so.
• 4. The substantive in Greek is used instead of the adjective, thus, not of 〈◊〉 , but of grief. It is matter, not of joy, but of grief. There is much emphasis herein.

• 5. To mitigate, and mollify the matter, he addeth a limitation of the time, thus, for the present.

  Hereby is meant, that time wherein the affliction lieth upon a man, and wherein he feeleth the smart and grief of it.

• 6. He addeth another limitation, in this word, seemeth: Which is taken sometimes in opposition to truth, and reality. For many things seem to be what they are not, Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimental sense, as where it is said, the Shipmen deemed that they drew near, Act. 27. 27. Yet this is here so to be taken, as when sense feels grief, faith may conceive comfort. Affliction is indeed grievous to outward sense, and in that respect seemeth to be so: but not to faith. Thus it is a limitation.

§. 60. Afflictions are grievous.

THat which the Apostle here granteth concerning the grievousness of affliction, giveth us to understand, that God well understandeth Mans condition: he understandeth the nature of afflictions, the weight and smart of them: He understandeth Mans sensibleness of them, and weakness in enduring them. God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt: 〈◊〉 , I know their sorrow, Exod. 3. 7. He knoweth our frame, Psal. 103. 14. Thou hast 〈◊〉 my trouble, thou hast known my soul in adversity, saith David to God, 〈◊〉 . 31. 7:

• 1. It is God himself that afflicteth: 〈◊〉 he must needs understand the he •… and sharpness thereof.
• 2. God knoweth a man within and without, Chap. 4. v. 13. §. A skillful Physician seeing a body anatomized, soon discerneth the diseases and anguishes thereof.

This is a great comfort to us in our greatest distresses. For we cannot but know, that if God understand our grievous condition, he will answerably support us and help u •… .

This God will the rather do, by reason of the matter here granted, that afflicti •… are not joyous. For where affliction is, joy is said to be darkened, Isa. 24. 11. 〈◊〉 . 5. 15. Experience giveth sufficient proof hereof.

Obj. We are commanded to rejoice in afflictions, Matth. 5. 12. I am. 1. 2.

Answ. Not simply for the affliction: but for the cause and effect thereof. Of these see verse 5. §. That heaviness in the affliction, and joy in the cause and effect may stand together, it is evident, 1 Pet. 1. 6.

This gives proof of the inhumane, and more then barbarous cruelty of them, who from the patience and constancy, and from the comfort and alacrity of Mar •… , infer that their sufferings are a pleasure and delight unto them: and thereupon seek to lay the more load upon them.

Too near to this barbarousness do they come, who in the sore trials of Saints •… antingly say, now be merry, now sing; like the cursed Chaldeans, Psal. 137. 3.

This gives instance of the inconceivable work of the Spirit, who can raise joy out of that which is not joyous. Surely this is no less admirable then God's first work, Gen. 1. 2, 3.

The Apostle contents not himself with the negative, that afflictions are not joyout, but adds as a granted case, that they are grievous. So doth another Apostle, 1 Pet. 1. 5.

The grievous complaints, not only of weak men, women, and children, but also of the stoutest hearts, and men of greatest courage, give sufficient proof hereof.

They are contrary to flesh and blood, whereof all consist: they press, they pinch it, and in that respect are grievous.

Consider the particulars, and this general will the more evidently appear. Persecutions by imprisonment, banishment, sword, fire, sundry tortures, are they not grievous? so sundry diseases, as Stone, Gout, Strangury, &c. so reproach, loss of goods, oppressions, &c.

O Pitty and bear with them that are afflicted: succor and support them in what you can. Their condition being grievous, it needs and requires compassion, help, and succor. Herein show yourselves like unto God. See the Saints sacrifice, on Psal. 116. 5. §. 29.

§. 61. The grievousness of afflictions are especially to sense.

THe Apostle doth many ways mitigate the grievousness of afflictions; as first that it is especially to sense, implied in this word, seemeth. Thus much is intended under this phrase, Is my flesh of brass, Job. 6. 12. It is from sense, that men's complaints of afflictions are so great as they use to be.

Object. The soul and spirit of man, is oft sorely afflicted, Psal. 42. 5, 6.

Answ.

• 1. That is by reason of a sympathy with the body.
• 2. There is a sense of the soul, as well as of the body. Were the soul insensible, spiritual judgments, which are the heaviest, would prove to be no judgments.

Hereby we may see a ground of that difference, which is betwixt party and party, in enduring the same kind of affliction. Some will inwardly fret, and vex themselves, and outwardly toss and tumble, rage and roar, and show much impatience: Others, on the other side, meekly and quietly, with much humility and patience, bear the affliction. The reason is, because the former are led only by sense; as they feel, so are they affected: The latter have an ability above sense to endure whatsoever is laid on them, and that by faith in God, his properties, and promises.

Two things may be here objected.

• 1. They who have faith are oft much disquieted: witness Job and David.
• 2. Heathen men, who have no faith, manifest admirable patience, as Regulus.

Answ. To the first. Believers have flesh in them, as well as Spirit. That flesh is so sensible of sharp afflictions, as it oft hindereth the exercise of faith, Matth. 26. 41.

To the second. Many heathen and natural men, through vain glory, or some other by and base end, have taken to themselves an invincible resolution, not to manifest any sense of the affliction which they endure, and thereupon seem to have no sense.

We Christians, by a patient enduring of that which seems not joyous but grievous, may gain and give evidence, that the Spirit is more prevalent in us then the flesh.

For this end we must be well acquainted with the true grounds of comfort, which are these, Who afflicteth? God our Father. What moveth him? his Love. What aims he at? our need. What will he produce? our good. What will follow thereupon? everlasting glory.

Another mitigation of the grievousness of afflictions, is, that they are but for a time, for the present, even for a little season. See more hereof on Chap. 10. v. 37. §. 138.

§. 62. Of the future profits of afflictions.

A Full solution of the fore-named objection concerning the grievousness of afflictions, followeth in these words, Nevertheless, afterwards, &c. The Greek word translated, Nevertheless, is that little particle of opposition which is commonly translated, BUT. It here implieth a discretive proposition, as if it had been thus more fully expressed, Though afflictions may for the time seem grievous, yet afterward they will produce a quiet fruit.

By this it appears that granting one truth impeacheth not another.

Truth is not contrary to truth. There may be some seeming contradiction, but upon a through inquisition into the matter, reconciliation will soon be made betwixt truths. See more hereof Chap. 10. v. 1. §. 2.

The truth which the Apostle here standeth to, is, that afflictions are profitable. They yield their fruit.

The Souls of Saints are thereby made as good ground, which by plowing and harrowing, or digging and raking, is made more mellow and more fit to bring out a good cropp: As Children who by their Fathers correction have been brought from debauched and desperate courses, to a civil, honest and peaceable life. Of the profit of afflictions, See v. 5. §. 36.

The profit of afflictions is here referred to the time to come, in this word, afterward. This doth he testify that said, Before I was afflicted I went astray: but now have I kept thy word, Psal. 119. 67. Take instance hereof in such as by afflictions have been brought to God, 2 Chron. 33. 13, 14. Luk. 15. 17.

Afflictions are as medicines, which have a time to work.

They bring a man to a consideration of his former course, to an examination of himself, to a finding out of his sin, to a loathing and confessing of it, to purpose, promise, and covenant to forsake it for the future.

Hereby we learn to judge ourselves and others, not according to the present pain of afflictions, but to the future gain.

If afterwards they be bettered, then hath the physic kindly wrought. God •… physic for the present makes the patient sick. Plowing and harrowing ground makes it for the time seem barren: but afterwards the benefit of these and other like means ariseth. There must therefore be a patient expectation of future fruit.

§. 63. Of the peaceable fruit of righteousness arising out of affliction.

THe particular and special fruit of affliction, the Apostle setteth out under this word righteousness.

Of righteousness what it is, See Chap. 〈◊〉 . 9. §. 114. Of the excellency of righteousness, See Chap. 11. v. 7. §. 33.

Though sundry distinctions may be made betwixt holiness and righteousness; yet I conceive that the Apostle here intendeth under this word righteousness, the same thing, that he did under this word holiness, v. 10. §. 58.

This fruit of affliction is amplified by an especial epithet, in this word peaceable. This is so set down as it may have reference to chastening, thus, It yieldeth a peaceable fruit: that is, chastisement worketh quietness and peace in a man. Or it may have reference to righteousness, the fruit of chastisement, thus, It yieldeth righteousness which is a peaceable fruit. Both tend to the same end, and imply that there is a peaceable fruit growing out of chastisement, either immediately or mediately, by righteousness, which ariseth from chastisement, and produceth this peaceable fruit. For righteousness and peace are oft joined together, as Isa. 32. 17. Psal. 85. 10. Rom. 14. 17. And Peace and Comfort are oft noted to arise from affliction, Psal. 126. 5. Matth. 11. 29. This will more clearly appear by a distinct consideration of the several kinds of peace.

• 1. Under external peace, may be comprised freedom from troubles, and all manner of outward prosperities. After Job was well exercised with sore trials, God gave him this kind of peace, all manner of prosperity, Job 42. 10.
• 2. Under internal peace, are comprised God's favor, reconciliation with him, remission of sins, and peace of conscience. That this kind of peace followeth upon afflictions, is evident, Psal. 116. 7. Matth. 11. 29. 2 Chron. 1. 3, 4. Afflictions are a means to draw us to God, to make us search after his promises, and to apply them to ourselves; these cannot but breed peace of conscience. Besides God useth to minister this inward peace to his Saints, that they may be the better enabled to endure the chastisement.
• 3. Under eternal peace is comprised all that celestial glory and happiness, which God hath prepared and promised to such as overcome. That this kind of peace is a fruit of affliction is evident, 2 Cor. 4. 17. 2 Thes. 1. 7. 1 Pet. 4. 13.

Here behold an evidence of the unsearchable Wisdom and Almighty Power of God, who can raise contraries out of contraries. Such are afflictions and peace. He can bring meat out of the eater, and sweetness out of the strong, Judge. 14. 14.

Among other motives for enduring afflictions, let this blessed fruit be well noted; A peaceable fruit followeth from from thence.

The expression of righteousness in this case further showeth, that righteousness is the means, whereby the foresaid peaceable fruit ariseth from affliction, righteousness is the proper fruit of quietness. And this two ways.

• 1. Privatively. For righteousness keepeth men from offending God, and from wounding and vexing their own conscience, and from running headlong into the broad way that leadeth unto destruction. Yea furthermore it keepeth men from the penalty of the human Laws, from incensing such as have authority over them, and from contentions and quarrels with others.
• 2. Positively. Righteousness is acceptable to God; it causeth the light of his favor, which cannot but work much peace in a man's Soul. It gives evidence of men's title and interest in Christ, which of all things doth most work peace of conscience, Rom. 5. 1. Besides, righteousness is the way to walk in, for attaining eternal peace.

Hereby we have information in the true cause of the quarrels betwixt God and man; of the troubles and perplexities of conscience; of the discords and contentious among men; and the endless and caselesse torture in H •… ll: this is want of righteousness.

Learn hereby how to get a plentiful crop of peace and quietness. Sow the seed of righteousness, Hos. 10. 12. Gal. 6. 7. In this kind, He that soweth plentifully shall •… eap plentifully.

§. 64. Afflictions are as means of exercising Saints.

THat it may be known who they be 〈◊〉 partake of the foresaid benefit of afflictions, The Apostle thus setteth 〈◊〉 •… ut, Them that are exercised thereby.

Of the notation of the Greek word, which we translate exercised, See Chap. 5. v. 14. §. 75. Though the word were at first used for such as strive for Mastery, or Victory at the Olympian games, yet use hath applied it to all manner of exercises, and that of the body and soul. Mention is made of bodily exercise, 1 Pet. 4. 8. and of and heart exercised, 2 Pet. 2. 14. From the common use of this word, a name is taken and given to a place of any exercise, even for a school of Learning.

The word here used is of the passive voice: but hath reciprocal signification answerable to the last Hebrew conjugation, to exercise ones self: as if it were thus translated, Who by it shall exercise themselves. For a man may passively be too much exercised with affliction, and yet not reach the forementioned fruit thereby. Instance Ahaz, 2 Chron. 28. 17, 18, &c.

But they are properly said to be exercised, or to exercise themselves by afflictions, who thereby are brought contentedly and patiently to endure them; So as thereby they take occasion of manifesting their sound faith, patient hope, undaunted courage, simple obedience, and other like graces.

Here it is taken for granted, that afflictions are means of exercising Saints: They are as the exercises of Champions, or as dangerous wars to Soldiers, or as tempestuous Seas to Mariners, or as scholastical exercises to Scholars, to try them, to prove them, to discover of what spirit they are. In this respect the learned languages put one and the same word for Instruction and Correction. In this respect an Apostle faith, that faith is tried by affliction, 1 Pet. 1. 7. Yea expressly he faith of afflictions, that they are to try them, 1 Pet. 4. 12. We heard before that God's ancient worthy •… had trials of mockings and scourgings, Chap. 11. v. 36. §. 253.

As the fire consumes the dross of Gold or other like metal: So doth affliction such corruptions as cleave to men. This teacheth us to labor after truth in grace, that so it may abide the trial: and also to fit and prepare ourselves for trials. An unexercised man will not dare to enter into the list.

Afflictions prove fruitful by Saints exercising themselves therein. In this respect an Apostle pronounceth him blessed, who endureth temptation, Jam. 1. 12.

They may be said to be exercised by afflictions, who with patience and courage undergo the hardness of the trial, and with all persevere and hold out unto the end. Patience and Perseverance are requisite for that exercise which by affliction brings profit. Of Patience, See Chap. 10. v. 38. §. 135. Of Perseverance, See Chap. 3. §. 68.

§. 65. Of the resolution of Heb. Chap. 12. v. 5, 6, 7, 8, 9, 10, 11.

IN these seven verses is set down comfort for the afflicted.

Two points are herein to be considered.

• 1. The manner of propunding the comfort.
• 2. The matter whereof it consisteth.

The manner is by a preface, whereof there are two parts.

• 1. A mild reprehension.

• 2. A sweet insinuation.

  In the reprehension we have

  • 1. The act blamed, ye have forgotten.
  • 2. The subject, The exhortation.
• 3. The insinuation noteth out two points.
  • 1. A relation betwixt God, and such as he afflicteth. They are his children.
  • 2. A manifestation thereof, in this phrase, which speaketh unto you.

The matter of the comfort is

• 1. Propounded in a Text of Scripture, v. 5, 6.
• 2. Amplified by an exposition of that Scripture.

In the Text of Scripture we have

• 1. A mild compellation, My Son.
• 2. A wise direction.: wherein is declared,
  • 1. The matter enjoined, v. 5.
  • 2. A motive to en •… orce it, v. 6.

The matter discovers two extremes to be avoided.

• One of the excess.
• The other in the defect.

In both of them the fault is propounded and aggravated.

• The first fault in the excess, is to despise.

• The second in the defect, is to faint.

  The aggravation of both is set down two ways.

  • 1. In the kind of afflictions, in two words, Chastisements, rebukes.
  • 2. In the author and orderer thereof, the Lord.

Vers. 6. The motive to enforce the foresaid direction, is taken from the procuring cause of God's correcting his.

Herein are two points.

• 1. The distinct kinds of motives, which are two.
  • 1. Love, whom the Lord loveth.
  • 2. Care, whom he receiveth.
• 2. Distinct kinds of afflictions.
  • 1. Chastising.
  • 2. Scourging.

Vers. 7. In the exposition of the foresaid Text, there is,

• 1. A clearing of the sense thereof.
• 2. A removing of an objection from it, v. 11.

The Text is cleared two ways.

• 1. Simply, v. 7, 8:
• 2. Comparatively, v. 9, 10.

The simple consideration of the point is set down,

• 1. Affirmatively, v. 7.
• 2. Negatively, v. 8.

The affirmative part is,

• 1. Propounded.
• 2. Proved.
  • 1. A restraint of the main point.

  • 2. An extent thereof.

    The restraint declares a supposition of a duty to be performed on our part, If ye endure chastisement.

  • 2▪ An illation, or inference of God's dealing with us. He dealeth with us as with Sons.

The proof is taken from God's impartial and constant dealing with all his Sons: where is manifested the extent of the fore-named restraint.

In this proof observe,

• 1. The manner of propounding it, interrogatively.
• 2. The matter whereof it consisteth. And that in four particulars.
  • 1. The author of afflictions, The Father.
  • 2. The patient afflicted, Son.
  • 3. The kind of affliction, Chastisement.
  • 4. The universality, What Son not.

The negative consideration of the point, sets down the condition of such as arenot chastened: which is a condition clean contrary to the former. This is,

Vers. 8.

• 1. Propounded.
• 2. Proved.

It is propounded,

• 1. Affirmatively, Ye are bastards.

• 2. Negatively, Not Sons.

  In the proof of it is laid down,

  • 1. The ground of that condition, set down conditionally, If ye be without chastisement.
  • 2. The kind of proof, God's constant dealing with all: Whereof all are partakers.

Vers. 9. The comparison whereby the Apostle doth further illustrate the foresaid point of God's chastening his children in love, is taken from earthly Parents. It is propounded, v. 9. and illustrated, v. 10.

The comparison propounded, consisteth of two parts.

• 1. A Proposition.
• 2. An application.

In the proposition there is

• 1. A description of the persons, with whom the comparison is made, Fathers of our flesh.
• 2. Their act, which corrected us.
• 3. Our respect to them notwithstanding that correction. We gave them reverence.

In the application we are to consider.

• 1. The manner of applying it, with this emphatical interrogation, Shall we 〈◊〉 much rather.
• 2. The matter whereof it consisteth. Herein are expressed
  • 1. A description of God, the Father of spirits.
  • 2. The duty of believers to God, be in subjection.
  • 3. An effect following thereupon, and live.

Vers. 10. The illustration of the forementioned comparison, is, by the difference of earthly Fathers, and our heavenly Fathers correcting: which are these.

• 1. The time of their nurture. They for a few days. The contrary intended of God, is, that he doth it so long as there is need.
• 2. The end. They after their own pleasure. But God for our profit: This latter is amplified by the particular benefit that thence redoundeth: which is
  • 1. Expressed in this word, holiness.
  • 2. Illustrated two ways.
    • 1. By the excellency of it, in this relative particle his▪ that is God's.
    • 2. In our participation thereof. That we might be partakers of it.

Vers. 11. In removing the objection against the foresaid direction about enduring afflictions, there is

• 1. The objection propounded.
• 2. A solution added.

In propounding the objection there is

• 1. A concession or grant.

• 2. A limitation thereof.

  The concession is set down two ways.

  • 1. Negatively. No chastening is joyous.
  • 2. Affirmatively. But grievous.

The limitation is do •… ble.

• 1. In reference to outward sense, seemeth, namely to sense.
• 2. In reference to the time. For the present.

The solution is taken from the future benefit. Here note,

• 1. The intimation of the answer. Nevertheless.
• 2. The expression thereof. Wherein is set down
  • 1. The time, when the benefit is received. Afterwards.
  • 2. The kind of benefit. Righteousness. Amplified by the effect thereof, peaceable.
  • 3. The means of obtaining it. It yieldeth the fruit.
  • 4. The persons that partake thereof. Them that are exercised thereby.

§. 66. Of Observations raised from Heb. 12: v. 5, 6, 7, 8, 9, 10, 11.

V. 6. I. PEoples failings are to be made known. So doth the Apostle here, v. 5▪ Ye have forgotten. See §. 30.

II. It is a fault to forget encouragements. This fault the Apostle here expressly tax •… th. See §. 30.

III. God's word affordeth consolatory exhortations. The Greek word translated, ex •… ortations implieth as much. See §. 31.

IV. Forgetting grounds of encouragement makes men faint. This is the reason, why the Apostle here reprehendeth their forgetfulness. See §. 31.

V. God in the Scripture speaketh unto us. This word, speaketh, hath reference to the Scripture. See §. 32.

VI. God's word is for all ages. That which was spoken to the Church in Solo •… time, is here spoken to the Church in the Apostles time, as is intended in this phrase, unto you. See §. 31.

VII. God dealeth with Saints as a Father with children. The metaphor of children here used proveth as much. See §. 32.

VIII. It is sufficient to quote the words of Scripture, though Book, Chapter and verse •… e not named. So doth the Apostle here. See §. 35.

IX. People are as children to their Pastor. It is the Minister that here saith, My son. See §. 33.

X. General doctrines are intended to particular persons. This hint of a particular person, My son, gives proof hereof. See §. 34.

XI. Divine principles are with testimonies of love to be instilled into men's hearts. This compellation, My Son, is a testimony of love. See §. 33.

XII. Afflictions are of God. They are here called, the chastisement of the Lord. See 6. 36.

XIII. Saints afflictions are chastisements. So they are expressly called. See §. 37.

XIV. There are extremes about afflictions, whereinto men are ready to fall. Here are two mentioned, despising, and fainting. See §. 38.

XV. Extreames are to be avoided. We must neither despise nor faint. See §. 38.

XVI. To despise chastisements is a great fault. It is here forbidden in the first place. See §. 38.

XVII. It is a fault also to faint under afflictions. This is also reproved. See §. 38.

XVIII. God by afflictions instructeth his children. The meaning of the word translated chastisement implieth as much. See §. 37.

XIX. Afflictions are convictions of sin. The word translated rebuketh, implieth thus much. See §. 39.

Vers. 6. XX. God loves Sons of men. This is here taken for granted, in this phrase, whom the Lord loveth. See §. 41.

XXI. God takes care of his children. This is intended under this phrase, whom he receiveth. See §. 41.

XXII. Afflictions are evidences of God's love and care. So they are here brought in. See §. 41.

XXIII. God oft sorely afflicteth his children. The word scourging, implieth as much. See §. 42.

XXIV. God's love and care in afflicting his should make them willing to submit to him. Thus much is intended under this causal particle FOR. See §. 40, 42.

Vers. 7. XXV. God's grant hath its condition. This is implied under this phrase, If ye, &c. See §. 43.

XXVI. Afflictions are made profitable by enduring. This is the condition here expressed, endure. See §. 44.

XXVII. God dealeth with his as Sons. This is expressly set down. See §. 45.

XXVIII. Afflictions are fruits of God's Fatherly care over Saints. The inference of God's dealing with them upon chastening proves as much. See §. 45.

XXIX. Afflictions are the common condition of all God's children. This is the intent of this emphatical interrogative, What Son is he, &c? See §. 46.

Vers. 8. XXX. Immunity from afflictions is a bastards prerogative. The Apostle saith of such that they are bastards. See §. 47.

XXXI. Men are hardly brought to believe that afflictions are fruits of God's fatherly love. The Apostle therefore again inculcateth this, that all are partakers of afflictions, and that they are not Sons, who do not partake of them. See §. 48.

Vers. 9. XXXII. Argument upon argument must be used in matters hardly believed. After sundry arguments the Apostle addeth this word, furthermore. See §. 49.

XXXIII. Men can produce but an earthly being. They are Fathers of the f •… esh. See §. 49.

XXXIV. Parents must correct their children as there is cause. The Greek word attributed to them signifieth correctors. See §. 49.

XXXV. Genuine children do not the less respect their Parents for correcting them. This phrase, we gave them reverence, intends as much. See §. 50.

XXXVI. God is the author of our spirits. He is here styled the Father of spirits. See §. 51.

XXXVII. God's correction is patiently to be endured. This is to be insubjection. See §. 52.

XXXVIII. Patience under God's affliction bringeth life. The addition of this phrase, and live, intendeth as much. See §. 53.

XXXIX. God is more to be respected in his dealing with us, then earthly Parents. This interrogative, shall we not much rather, imports as much. See §. 52.

Vers. 10. XL. The good that man doth for man is but a while. It is but for a few days. See §. 54.

XLI. Men ar •… prove to make their own will their rule. This phrase, after their own pleasure, declares as much. See §. 55.

XLII. Men's own will puts them on to correct their children. They chastened after their own pleasure. See §. 55.

XLIII. God in afflicting his children aims at their good. He doth it for their profit. See §. 56.

XLIV. Afflictions work holiness. This is the particular profit here expressed. See §. 58.

XLV. Men are made partakers of God's holiness. This relative, his, hath reference to God. See §. 56.

XLVI. Saints receive that holiness which they have. They are made partakers of it. See §. 57.

Vers. 11. XLVII. Conceipts which thwart truth are to be removed. Here the Apostle removes an objection, which might keep men from yielding to that truth which he had delivered. See §. 59.

XLVIII. God well understandeth man's condition. He here granteth that afflictions are grievous. See §. 60.

XLIX. Afflictions are no pleasing things in themselves. Thus they are not joyou •… . See §. 60.

L. Afflictions are grievous. Thus much is here granted. See §. 60.

LI. The unpleasingnesse, and grievousness of afflictions, is▪ especially to sense. This word, seemeth implieth as much. See §. 61.

LII. The unpleasingnesse, and grievousness of afflictions is for a while. It is here said to be, for the present. See §. 62.

LIII. Granting truth impeacheth not a just cause. This is implied under this particle, nevertheless. See §. 62.

LIV. Afflictions, as ordered by God, are profitable. The profit is here set down in this verse. See §. 62.

LV. The profit of affliction ariseth after enduring it. This word of time, afterward, implieth as much. See §. 62.

LVI. Righteousness is the proper fruit of affliction. It is here expressly set down. See §. 63.

LVII. Afflictions produce quietness of mind. This Epithite peaceable, hath a general reference to afflictions. See §. 63.

LVIII. Righteousness is the root of quietness. It is therefore styled a peaceable fruit of righteousness. See §. 63.

LIX. Afflictions ar •… a means of exercising Saints. They are exercised thereby. See §. 64.

LX. Afflictions prove fruitful by Saints exercising themselves therein. Unto them, It yieldeth the foresaid fruit. See §. 64.

§. 67. Of the meaning of Heb. 12. 13.

THe first illative, wherefore, showeth that this verse hath reference to the former, as an use to be made thereof, and that by prescribing means for the better observing the foresaid point of well enduring afflictions.

The means are set down metaphorically.

The Metaphors are two.

One in this phrase, Lift up the hands which hang down.

This is taken from Fencers, or Wrestlers, or Soldiers, or other like Champions.

The other in this phrase, And the feeble knees. This is taken from runners in a race.

Champions use their hands: runners their legs, made useful by the joints in the knees.

Both these parts in the body are very pertinently produced, because they are of all parts most active, and most useful for acting, and effecting anything.

This phrase, which hang down, is the interpretation of one compound Greek word, which signifieth slack, or loose. It is derived from a simple verb, which signifieth to send, or let go.

The epithet here used, applied to hands, signifieth dangling hands, hands that have lost their strength. A body that hath lost its ability, agility or vigor, by inordinate pleasures, hard labors, much sickness, or old age, is called a spent, or wasted or weak body.

The other epithet applied to the knees, is also a Greek compound; we translate it, feeble. It is derived from a simple verb that signifieth to loose, Luk. 13. 15. The compound participle here used is oft taken by way of a substantive, and translated, taken with a Palsy, and the disease itself, namely a Palsy, hath in Greek a derivation from the same root. A Palsy is a resolution of the nerves, sinews, arteries, and other ligaments. By this means a man's knees and other joints come to be very weak and unfit for their function. Fitly therefore is the word here translated feeble.

Concerning the foresaid dangling hands and feeble knees, the Apostle here exhorteeth to lift them up. The word here used is derived from a noun that signifieth right, and properly signifieth to rectify, re-edify, or make up again that which is decayed, Acts 15. 16. Luk. 13. 13. It is a very fit word to express the Apostle •… intent about redressing that which is amiss.

The things which are here spoken of the parts of the body, hands and knees, are meant of the Soul, and the faculties thereof. Thus are they used, Job 4. 3, 4. Isa. 35. 3.

The meaning of the Apostle may more plainly and fully be expressed in this paraphrase.

Considering that most precious and glorious fruit ariseth out of the affliction •… whereunto God's Children in this world are subject, be not dejected in your mind •… , nor faint in your spirits by reason thereof: but as Champions use their arms and hands with their best ability; and runners in a race use their knees and legs with their best agility; and in case their hands or knees begin to fail, they will with their utmost endeavor raise them up again: So do ye, in your Souls be courageous; and in case your spirits begin to fail, quicken them up again, and endeavor to renew your spiritual strength and courage.

Quest. How can such as have hands hanging down, and feeble knees, lift them up▪ Such hands and knees import weakness, but lifting up, strength.

Answ.

• 1. Christians in their greatest weakness have some strength •… for weak grace presupposeth some grace, and some spiritual life: Where there is life, there is some ability to move, to stir, to do this or that.

  Herein lieth the difference betwixt those that are spiritually dead, and weak. The dead can do nothing at all. The weak may do somewhat.

• 2. There are degrees of strength: Some strength is in so small a degree, as it may be rather counted weakness then strength. Thus much is hi •… ed in this phrase, I believe, help my unbelief, Mark. 9. 24. If lifting up be taken for an act of strength in the highest degree, weakness cannot lift up: but in some low degree it may. A sick man may go, though not so strongly as an healthy man.
• 3. God is so gracious in accepting the truth of man's endeavor, as if he offers to lift up his hand and knees, he will accept thereof; yea he will thereupon give strength, and enable them indeed to lift up.

§. 68. Of the meaning of these words, Make straight paths for your feet.

TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race: who as they fit, and prepare their parts to run nimbly, and speedily, So they are very careful to keep the right way, which will bring them to the goal. This he thus expresseth, and make straight paths for your feet.

The word translated paths, properly signifieth the track of a Cart wheel made in the ground. It is also used to signify a beaten path.

To make a path, is to manifest the course wherein one goeth, so as others may see it, to follow him. For a path is a common way for many to walk in. He that maketh a path, showeth people thereby in what way they must walk.

Hereby the Apostle imports, that a Christians course is exemplary: as a path directing others in their way. Or as a Cart or Coach wheel leaves impressions in the ground, So a Christians carriage leaves such impression as all sorts take notice thereof.

In reference thereunto▪ the Apostle addeth this epithet straight.

In English this word straight, is used in a double respect.

• 1. For that which is narrow, opposed to wide and spacious, Matth. 7. 13, 14.
• 2. For that which is right, opposed to crooked, Luk. 3. 4, 5.

I take it to be here meant in this latter respect.

This phrase for your feet, is in the Greek, so set down indefinitely without any preposition, as it may be diversely taken: and so it is by divers expositor •… .

Our last English, thus turn it, for your feet; others thus, to your feet; others thus, with your feet.

The differrence is not great.

Feet are here metaphorically taken for a man's carriage, behavior, or course of •… ife: and in every of the forementioned phrases the metaphor implieth, that a Christians course is so to be ordered, as it may appear, that it is in the right way •… at leadeth to life.

§. 69. Of the meaning of the latter part of Heb. 12. 13.

TO enforce the foresaid direction of making straight paths, The Apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof. The motive is thus expressed, Lest that which is lame, &c.

Of this particle Lest, See v. 3. §. 25.

In expressing the damage he followeth his former metaphor taken from runners in a race, whereunto they are most unfit who are lame.

The word translated lame, properly belongeth to the body, and useth to be applied to such as are defective in their feet, legs, or other limbs, whereby they are •… able to go. It is attributed to him that was a Cripple from his Mothers womb, Act. 3. 2. and it is reckoned up amongst Christ's miracles, that the lame walk, Matth. 11. 5.

It is here applied to the soul, and intendeth a defect in the faculties thereof. We know that a lame man is very unfit to run a race, and by reason of his halting may soon step awry and leave the right way. Thus a professor that is not thoroughly informed in his understanding, and settled in his will and affections about his Religion, but ready to wander now to this side, then to that, as occasion moveth him, is in danger to be turned out of the right way: So much doth the Apostle express under this phrase turned out of the way. This phrase is the interpretation of one Greek compound word. The simple verb signifieth to turn. This compound to turn from, or to turn away: and being applied to runners, to turn out of the way, a •… here it is fitly translated.

It is a great damage for such as are in the right Christian course to be turned out of that way, the Apostle therefore addeth this seasonable advice, but let it rather •… e healed.

Many that have been lame in their limbs have been cured, and made whole and sound therein, and that both miraculously and also by ordinary means. The Apostle here implieth that the like may be done concerning the soul. The word translated healing, is frequently used in the four Evangelists: & in the Acts: and applied to the •… ure of all manner of maladies, whether inward diseases, or outward soar: yea to the casting out of Devils, Act. 10. 38.

The nouns that signify healing, are derived from the same root: and so is the title given to a Physician, whose calling is to heal.

The main intent of the Apostle here is to bring them to redress what is amiss, that they may not continue in their failings, and so wax worse and worse, but rather use all means to recover that which they may seem to have lost: or to attain to that which they had not before, though they might and should have had it.

The Apostle useth two particles, one a conjunction of opposition, but, the other an adverb of comparison, rather, whereby he doth much enforce the point, as •… f he had said, Let not your lameness turn you out of the way, but rather use all possible means whereby that lameness may be cured.

§. 70. Of the Analysis of, and observations from, Heb. 12. 12, 13.

THe sum of these verses is, A direction for Christians well to bear afflictions.

Vers. 12. Herein we may observe the inference which the Apostle maketh of it, upon that which he had before delivered, in this word, Wherefore.

2. The substance, wherein is manifested

• 1. The matter enjoined.

• 2. A motive to enforce it.

  The matter sets down two duties.

  • 1. One to redress what is amiss, v. 12.
  • 2. The other to prepare for a better progress, v. 13.

In the former is expressed,

• 1. An act to be done, lift up.
• 2. A double object thereof: Both enforced with their several adjunct •… ▪

The former object is expressed under this metaphor, the hands. The 〈◊〉 thereof, which hang down.

The latter object is in this metaphor knees, the adjunct thereof, feeble.

Vers. 13. In the latter▪ about preparing for a better progress, two point •… are laid down.

• One, to go on in the right way.
• The other, to redress swervings therein.

In the former, one thing is implied, that professors make paths for or by their feet.

The other expressed in this word straight: they must be straight paths.

The motive to enforce all the foresaid duties, is taken from the damage that may follow upon the neglect of them.

That damage is,

• 1. Generally hinted in this particle, lest.
• 2. Particularly exemplified, wherein are two points confiderable.
  • 1. A manifestation of a mischief.
  • 2. A prescription of a remedy.

  In setting down the mischief is noted,

  • 1. The cause, that which is lame.
  • 2. The kind of mischief, be turned out of the way.

  About the remedy we may observe,

  • 1. The manner of setting it down, but rather.
  • 2. The matter whereof it consisteth, Let it be healed▪

Doctrines.
• I. Particular duties are to be inferred upon general Doctrines. Upon the general Doctrine of affliction, the Apostle inferreth the duties following, with this particle, Wherefore. See §. 67.
• II. True Christians may be weak Christians. They to whom the Apostle wrote were true Christians, yet they had hands hanging down, and feeble knees, which imply weakness. See §. 67.
• III. Weakness must be strengthened. This is the main intent of the Apostles exhortation. See §. 67.
• IV. Mans best endeavor must be used for obtaining strength. This metaphor of lifting up hands hanging down, and feeble knees, proves as much. See §. 67.
• V. Strength obtained must be well ordered. This ariseth from the connection of the 13. v. being a direction with the former verse, by this copulative AND. See §. 68.
• VI. A Christians course is exemplary. This phrase of making paths for their feet implieth as much. See §. 68.
• VII. A Christians course must be a right course. The word translated paths implieth as much. See §. 68.
• VIII. Professors are subject to inconstancy This is intended under this metaphor lame, as here used. See §. 69.
• IX. Inconstancy makes way to Apostasy. The mention of lame turned out of the way, intends this point. See §. 69.
• X. Inconstant persons must be established. This is meant by healing the lame. See §. 69.
• XI. Fear of falling must make men more careful of recovery. This is gathered from these two emphatical particles, but, rather. See §. 69.

§. 71. Of Peace.

TO the forementioned duties about afflictions, the Apostle addeth other duties that must grace a Christians profession, and may be a means to keep them steadfast therein, The first is peace.

Peace, according to the Greek word, signifieth to knit in one: So as Peace is an agreement in one betwixt different parties. Therefore it is styled a bond, Eph. 4. 3. And he inferreth peace upon union thus, be of one mind, live in peace, 1 Cor. 13. 8.

According to the different persons betwixt whom peace is, peace useth to be distinguished.

The parties are of three sorts,

• 1. God and man.
• 2. Man and his own conscience.
• 3. Man and man.

Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man: who is in that respect styled the Prince of peace, as is shown, Chap. 7. v. 2. §. 21.

Indeed all peace cometh from God, and thereupon is he styled the God of peace. See Chap. 13. v. 20. §. 163.

Peace betwixt man and his own conscience, is an effect of the forementioned reconciliation apprehended by faith, whereby the conscience ceaseth to trouble man, and resteth quiet in it.

Peace betwixt man and man is an agreement betwixt them.

This agreement is inward and outward. Inward, when men are joined together in the same mind and in the same judgment, 1 Cor. 1. 10. This is properly betwixt Saints: for they have one and the same word to enlighten their judgments, and to ground their opinion thereon. The particular unities mentioned Eph. 4. 3, 4, &c. demonstrate as much.

Outward peace betwixt man and man is a quiet and peaceable conversing together. It consisteth in forbearing to wrong others, and in being ready to do all good offices of love and kindness. When this outward peace is joined with the inward, then is it most perfect. Such was the peace of the Christians in the primitive Church, Act. 4. 32. Yet outward peace hath an excellency, though it be severed •… from the inward; in that it showeth a readiness in man to have as much peace with others as he can.

The peace here meant is the third kind, peace betwixt man and man: for he had before encouraged these Hebrews to stand to their profession against all the opposition that a man could make: as a means thereto he addeth this direction, follow peace: for by following peace the violence of adversaries may be asswaged, and their opposition allayed. Besides, the Apostle expressly setteth down the subject of peace here meant, in this phrase, with all men.

This virtue and grace of peace is the more proper to Saints, by reason of the Spirits altering and renewing their natural disposition. For by nature man is of a wrathful, revengeful, tumultuous, contentious disposition. They are as ravenous and devouring beasts one to another: but by the Spirit this disposition is altered, Isa. 11. 6, 7, 8.

1. Obj. Many Saints are subject to contention, 1 Cor. 1. 11. Act. 15. 39.

Answ.

• 1. God's Church on earth consists of a mixed company. There are therein Children of the kingdom, and Children of the world, Matth. 13. 38. These latter be the contentious persons in the Church: and of such may the Apostle speak, 1 Cor. 1. 11. And thereupon he adviseth to mark such, and to avoid them.
• 2. They who are on earth in the best manner regenerate, are but in part renerate. The flesh remains in them: and that inclination which is in them to contention is from the unregenerate part: and in this respect was it that two great Apostle had so great a contention betwixt them, as they departed asunder one from the other, Act. 15. 39.

2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace.

Answ.

• 1. That disposition which is in heathen, or in other natural and unregenerate persons, was but a mere seeming disposition: it had but a show of the grace or virtue. It could not come from true love, but rather from self-love, aiming at by-respects. This caveat of doing no wrong except provoked, shows that their peaceableness was no true virtue. A fierce dog may be quiet till he be provoked.
• 2. Though the Spirit renewed not such men, yet it restrained them for the good of polities and societies, which otherwise could not have stood. God's Spirit by restraining grace moved the spirit of Cyrus, Darius, and sundry of those Kings under whom the Jews were, to afford them peace. So were sundry Heathen Emperors moved to Christians.

§. 72. Of following peace.

THe word whereby the Apostle expresseth our endeavor after peace, is thus translated, Follow. It is an emphatical word. It is attributed to an eager persuit of such things as fly from one. It is used of hunters and hounds, which follow the game to take it, if it be possible.

In the New Testament it is taken two ways, 1. In a bad. 2. In a good sense.

In a bad sense for persecuting Saints, which useth to be done with the greatest eagerness that can be, even from City to City, Matth. 10. 23. and 23. 34. Act. 22. 4.

In a good sense for using our uttermost endeavor to attain the things that are good, as charity, 1 Cor. 14. 1. Righteousness, 1 Tim. 6. 11. That which is good, 1 Thes. 5. 15. and the Mark, for the price of the high calling, Phil. 3. 14. yea such things as concern peace, Rom. 14. 19. We must so seek after peace, as we seek after everything that makes thereto. There is another word as emphatical used to this purpose, which we translate, endeavor, Eph. 4. 3. But it is translated, 〈◊〉 ,