Commentary on Hebrews

§. 51. Of the practice of Covetousness in keeping wealth.

COvetousnesse in keeping wealth is practiced two ways,

• 1. When men hoard up all that they can: Though they have enough for the present, yet fearing want for the future, treasure up whatsoever they can get. So did the rich fool in the Gospel. His ground bearing fruit plentifully his mind was presently set upon enlarging his barns to lay up for many years to come, Luke 12. 16, &c. The wise man doth set out this covetous practice, There is one alone, and there is not a second, yea he hath neither child nor brother, yet is there no end of all his labor: neither is his eye satisfied with riches, Eccles. 4. 8. These are they that take thought for the morrow; that is, cark and care for the future time, which Christ expressly forbiddeth, Matth. 6. 34. They think that whosoever want they will not.
• 2. When men hoard up only for themselves. They care not what treasure for the future the Commonwealth or the Church hath against times of need and trial: nor do they care for the stock of the poor.

§. 52. Of the practice of Covetousness in Spending.

A Covetous practice in spending is manifested two ways;

• 1. By spending too sparingly and too nigardiy in all things, as when men live under their degree and place, when they regard not decency in apparel or other like things: when they afford not necessaries to themselves or to those that are under their charge; these are pinch-penies. Thus doth the wise man set out such an one, A man to whom God hath given riches, wealth and honor, so that he wanteth nothing for his soul of all that he desireth: yet God giveth him not power to eat thereof, Eccl. 6. 2.
• 2. By being too prodigal in some things, as in house-keeping, in apparel, in their pleasures on themselves, wives and children, but are too strait-handed in all works of charity and in contributions to Church and State. Nabal was such an one: He made a feast in his house like the feast of a King; but yet refused to refresh David's soldiers in their necessity with any part of his provision, 1 Sam. 25. 11, 36. And such an one was Dives; he was clothed himself in purple and fine linen, and fared sumptnously every day: yet refused to feed Lazarus with the crumbs that fell from his table, Luk. 16. 19, &c. These may be counted pound prodigal, and penny covetous.

§. 53. Of the heinousness of Covetousness.

THere are many circumstances concerning covetousness, which do much aggravate the heinousness thereof. For,

• 1. It is a deceiving sin: It blinds the understanding and corrupts the judgment in a main point of happiness. For the covetous man maketh gold his hope, and fine gold his confidence, Job 31. 24. This is further manifest by the titles that are usually given to it; as substance and goods. They who get much wealth, are said to be made forever: and they who lose much to be undone forever. The rich man when his corn exceedingly increased, thus saith to his soul, Soul thou hast much goods laid up for many years, take thine ease, eat, drink and be merry, Luk. 12. 19. Upon this conceit of happiness, wealth so stealeth away a man's heart, and so inflames his affections, as he maketh it his god. Justly therefore is a covetous person called an Idolater, Eph. 5. 5. And covetousness Idolatry, Col. 3. 5.
• 2. It is an insatiable sin. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase, Eccl. 5. 10. In this respect covetousness is like a dropsy which increaseth thirst by much drinking: and like a fire, which by addition of fuel is the more fierce. The desire of a covetous man ariseth from abundance; and in that respect is unnatural: For nature is satisfied with sufficiency. Hunger and thirst cease when a man hath eaten and drunk that which is sufficient.
• 3. It is a gawling sin. It works a continual vexation, and takes away all the comforts of this life. The Apostle saith that they which covet after money pierce themselves thorough with many sorrows, 1 Tim. 6. 10. There is a threefold woe that accompanieth covetousness. 1. A woe of labor and toil in getting wealth. 2. A woe of care and trouble in keeping it. 3. A woe of grief and anguish in parting with it. Nothing makes death more unwelcome then a covetous desire of the things of this world.
• 4. It is an ensnaring sin. They that will be rich fall into temptation and a snare, 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat; so it is a snare fast to hold them, and a hook to pull them down to perdition. How hardly shall they that have riches enter into the Kingdom of God, Mark 10. 23. This snare kept the farmers from the wedding feast, Luk. 14 18, 19. It keeps many from the word: yea it steals away the heart of those that come to the Word: For their heart 〈◊〉 after their covetousness, Ezek. 33. 31.
• 5. It is a mother sin. The love of money is the root of all evil, 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousness, Hab. 2. 9. There is no evil which a covetous man will forbear. His covetousness puts him on to all evil. It is a root of impiety. It draws the heart from God: so as there can be no true love, nor fear of God in a covetous heart: It makes a man be of that Religion which is professed in the place where he liveth, though it be palpable idolatry. A covetous man can swallow all manner of Oaths, yea and perjury itself. For gain he will profane the Sabbath. It makes inferiors purloyn from their superiors; and superiors to neglect their inferiors. It is a cause of much rebellion, of many •… reasons, murders, thefts, roberies, deceit, lying, false witness, breach of promise; and what not?
• 6. It is a growing sin. The longer men live in the world the more covetous they use to be after the world. Old men are commonly the most covetous. Herein it differeth from other violent sins, which by age abate in their violence.
• 7. It is a devouring sin. The deceitfulness of riches choke the word, Matth. 13. 22. Covetousness is like Pharaohs lean kine, which did eat up the fat kine: and when they had eaten them up, it could not be known that they had eaten them: but they were still as ill-favored as at the beginning, Gen. 41. 20, 21.
• 8. It is a crying sin. The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and howl, Jam. 5. 1, &c. Covetousness causeth a curse from man and God. He that withholdeth corn (as the covetous man will when he can) the people shall curse him. As for God's curse, the wrath of God cometh upon men because of these things, Eph. 5. 5, 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God, 1 Cor. 6. 10.

§. 54. Of Remedies against Covetousness.

FOr preventing or redressing Covetousness, these rules following are to be observed;

• 1. The judgment must rightly be informed in these two points,
  • 1. In the nature of true happiness.
  • 2. In the vanity and deceitfulness of riches.

  Many Learned men want this point of understanding.

  It is the blindness of a man's mind that maketh him place a kind of happiness in the things of this world; whereby he is brought even to doat upon them. If therefore we shall be rightly instructed, that happiness consisteth in matters of another kind then this world affords; and that the things of this world are so vain as they can afford no solid comfort to a man, especially in spiritual distress: and so uncertain as they may suddenly be taken away from men, or men from them, surely their immoderate desire of riches could not be but much allaied. He that said, There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us, (Psal. 4. 6.) well discerned the difference betwixt earthly and heavenly blessings. So did he, who said, Riches profit not in the day of wrath, but righteousness delivereth from death, Pro. 11. 4.

• 2. The will and heart of man must follow the judgment well informed; and raise themselves up to that sphere where true happiness resteth. Set your affection on things above, not on things on the earth, Col. 3. 2. This will keep the heart from doting on things below. For where your treasure is, there will your heart be also, Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath; much less will an understanding man that finds the sweetness of spiritual and heavenly blessings dote upon earthly trash. This made Paul account all outward things but dung, because his heart had tasted of the sweetness of Christ, Phil. 3. 8, &c.
• 3. A man's confidence must be placed on God and his providence. God's providence is an over-flowing, and ever-flowing fountain. The richest treasures of men may be exhausted; God's cannot be. Be therefore fully resolved of this, that God will provide, Gen. 22. 8. This casting of our care on God's providence is much pressed in Scripture, as Psal. 55. 22. 1 Pet. 5. 7. Matth. 6. 25, 26, &c. By experience we see how children depend on their parents providence: Should not we much more on our heavenly Father? This resting upon God's providence is the more to be pressed in this case, because nothing makes men more to misplace their confidence, then riches. The rich man's wealth is his strong City, Prov. 10. 15.
• 4. Our appetite or desire of riches must be moderate. Herein be of his mind who thus prayed, Give me neither poverty nor riches ▪ feed me with food convenient for me, Prov. 30. 8. This is the main scope of the fourth petition, Matth. 6. 11. Be content therefore with that portion which God gives thee: and be persuaded it is best for thee. This lesson had Paul well learned, Phil. 4. 11. Contentedness and covetousness are directly opposite as light and darkness. The Apostle here in this Text opposeth them.
• 5. We must pray against covetousness, as, he who said, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. We ought the rather to pray to God against it, because it is an hereditary disease; and in that respect the more hardly cured. It was one of Christ's greatest miracles to cure one that was born blind, John 9. 32.

§. 55. Of well using abundance.

IN case God by his providence give abundance, as he gave to many of the Patriarchs, to Job, David, Solomon, and others, great care must be taken about well using the same. For that end let these Rules following be observed. Some of them are negative, and some affirmative.

• 1. Negative Rules are such as these:
  • 1. Abuse not the world, (1 Cor. 7. 31.) By the world is meant the things of the world. All manner of earthly commodities. These are abused when they are esteemed above that for which they were given; when they are preferred before spiritual and heavenly things.
  • 2. Set not your heart on riches if they increase, Psal. 62. 10. Delight not too much in them.
  • 3. Trust not in uncertain riches, 1 Tim. 6. 17. Do not so place thy confidence on them, as if happiness were to be found in them.
  • 4. Let not the rich man glory in his riches, Jer. 9. 23. Nor be puffed up by them. There is nothing in them to make a man proud of them.
  • 5. Let not thy wealth move thee to scorn the poor. This is it which an Apostle ta •… eth in rich men; saying, Ye have despised the poor, Jam. 2. 6.
  • 6. Let them not occasion thee to oppress others. The foresaid Apostle implieth that rich men are prone hereunto, where he saith, Do not the rich oppress you? I am. 2. 6. The ri •… h man that took his poor neighbors lamb to entertain a traveler, oppressed him, 2 Sam. 13. 4.
• 2. Affirmative Rules are such as these:
  • 1. Honor the Lord with thy substance, Prov 3. 9. So order the goods of this world which God giveth thee, as with them thou mayest maintain the service of God, and promote piety.
  • 2. Be rich in good works, 1 Tim 6. 18. According to the abundance which God hath given thee, abound in works of charity. He that had five talents gained thereby five other talents, Matth. 25. 20.
  • 3. Make friends of thy riches, Luk. 16. 9. They are made friends, when they are so used as they may be evidences, and thereby give testimony of our piety, charity, 〈◊〉 and other like graces.
  • 4. Seriously and frequently meditate on the account that men are to give of using their wealth. We are not Lord's of our riches, but stewards: and a steward must give an account of his stewardship, Luk. 16. 2. That which the wise man saith to the young man, may be applied to a rich man, For all these things God will bring thee into judgment, Eccl. 11. 9.
  • 5. Be ready to let go whatsoever God shall be pleased to take away. Of this mind was he, who when he had lost all that he had, thus said, The Lord gave and 〈◊〉 Lord hath taken away: blessed be the Name of the Lord, Job 1. 21.
  • 6. Trust in the Lord. This advice doth the Apostle give to rich men, (1 Tim. 6. 17.) for this very end, to draw them from trusting in riches. He doth therefore thus infer the one upon the other, Trust not in uncertain riches, but in the living Lo •… d.

§. 56. Of examination of a man's self about Covetousness.

COvetousnesse being such a sin, as hath been declared in the nature, practice and heinousness of it, it nearly concerns every Christian to consider how 〈◊〉 it hath ceised on him, and how guilty he stands thereof. This duty lieth on everyone in these especial respects:

• 1. Covetousness doth especially consist in the inward desire of a man, which is •… est known to himself. A man's desire is one of the things of a man which no man knoweth save the spirit of man which is in him, 1 Cor. 2. 11.
• 2. It is so hereditary a disease, as no man is altogether free from it. It will in some degree or other be found in the best, if they thoroughly sift themselves. Certainly he found himself addicted thereto, who thus prayed to God, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. yet he was a man after God's own heart, Act. 13. 22.
• 3. It is so deceiving a sin, covering itself under the veil of prudence, providence, good husbandry, thriftiness, harmlessness and sundry other pretences, as if it be not thoroughly examined, it will hardly be discerned.
• 4. It is so eating, fretting and consuming a sin, as if it be not searched out, but suffered to lurk and grow, it may prove like the thorns which soak out the heart of the earth, and make the seed fruitless, Matth. 13. 22. The heart of many that frequent the Word goeth after their covetousness, Ezek. 33. 31. This covetousness in the heart of a professor may prove like the wild goards that were put into the pot of pottage, 1 King. 4▪ 39, 40. and like that accursed thing that was by 〈◊〉 brought into the Camp of the Israelites, Josh. 7. 11.
• 5. Many for want of thorough trying of themselves in this case, think better of themselves then there is cause. The Pharisees were covetous, yet they thought too highly of themselves, Luke 16. 14, 15. & 18. 11.

§. 57. Of Rules to find out Covetousness.

IT is in vain for any to search after that which he knows not how to find out. God himself having exhorted Joshua and the Elders of Israel to search out the accursed thing that was hid in the Camp, gave him advice and direction how to do it, Josh. 7. 13, 14. I hold it meet therefore here to add a direction.

• 1. Observe the inward wishes of thine heart. If they be especially for the things of this world, they argue a covetous disposition. Covetousness is styled the lust of the eye, (1 Joh. 2. 16.) that is, an inward inordinate desire arising •… rom the sight of such and such a thing, Josh. 7. 21. Many things may be seen which are not desired, but if desired, and that inordinately, there is covetousness.
• 2. In things which differ, mark what is preferred. If earthly things be preferred before heavenly, temporal before spiritual, that disposition is covetous. Such was the disposition of those who are invited to the Kings Supper, and refused to go, Luke 14. 18, &c. And the disposition of the Gadarenes, Mark 5. 17.
• 3. In the means of getting, consider whether they be just and right or no. For all unjust and undue ways of getting, arise from covetousness. A mind free from it will rest content with that portion which by the Divine providence shall be allotted, Ier. 22. 17. Mic. 2. 12.
• 4. Compare with the stint which thou first settest to thyself, the issue that followeth. If upon the obtaining of the first desire, a man remain unsatisfied, and his desire be more and more enlarged, he hath a covetous heart: for example, A poor man thinks if he could get ten shillings a week it would serve his turn. He hath it, but then he desireth ten shillings a day; he hath that also, yet is not satisfied: From shillings his desire ariseth to pounds, and yet is not satisfied. These are such of whom the Prophet thus speaketh, W •… unto them that •… oyn house to house, that lay field to field, till there b •… no place, that they may be placed alone in the midst of the earth, Isa. 5. 8. Such an one is said to enlarge his desire as hell, Hab. 2. 5.
• 5. Well weigh the effects of thy desire of riches. If thoughts thereupon break thy sleep, and care thereabouts consume thy flesh, and labor and toil therein take up all thy time, and impare health and strength, that desire is immoderate; it is plain covetousness, Eccl. 2. 23. & 5. 12. This argueth a greediness after filthy lucre, as the Apostle terms it, 1 Tim. 3. 3.
• 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it. For covetousness consisteth as much (if not more) in keeping as in getting. The rich man in the parable herein especially manifested his covetousness, Luk. 12. 19. The Lord therefore for avoiding covetousness, dehorteth from laying up treasures on earth, Matth. 6. 19. See §. 51.
• 7. Observe thy manner of spending. If it be too sparingly, nigardly and basely: It under thy degree and means: If against health and strength in general, not affording whats needful thereunto: or against special occasions, not affording Physic or other requisites in sickness, or help of Chirurgery in case of wounds, soars, or other-like maladies: or against the charge that belongs unto thee, as wife, children, servants, kindred and neighbors: or against the duty and due which thou owest to the poor, State and Church: or in what thou doest in any of the foresaid kinds, thou doest perforce, so as otherwise thou wouldst not do it, surely this kind of spending savoreth rank of covetousness, Eccl. 4. 8.

§. 58. Of humiliation for and det •… station of Covetousness.

AMong other sins, this of covetousness ministereth to Professors of the Gospel great and deep matter of humiliation. Is it not a shame for such as have heaven set before them, and that prepared before all time by the good pleasure of God, purchased in the fullness of time by the precious blood of the Son of God, reserved to be enjoyed by them after all times forever and ever, that they should dote upon earth and earthly things which are base and transitory? and that in and under the light of the Gospel, whereby the surpassing excellency of things above, and excessive vanity of things below, is distinctly and clearly laid down? What a shame is it that sons of God cannot be content with that portion which their heavenly Father provideth for them? Should professors have that deeply rooted in their hearts, and openly practiced in their life, which the Apostle would not have to be once named amongst Christians? Eph. 5. 3. Doth not such a shameful and disgraceful rag of the old man, give great matter of humiliation?

That which gives men just cause of humiliation, because they are infected with it, should make them so to detest it, as to give no rest to their souls, till it be purged out of them. Unless this use be added to the former uses, they will be strong convictions against us, and aggravations of our condemnation. For to examine ones soul about covetousness, so far as to find it out, and to be humbled thereupon, will be an evidence, that if we loath it not, we like it, we love it, we are willing to entertain it, even against knowledge and conscience: herein we make our judgment the more heavy. You therefore that know covetousness to be a sin, an •… einous sin, and know yourselves to be guilty thereof, and are brought to be humbled for your former practice thereof, abhor it for the future. In detestation thereof say, I abhor myself and repent in dust and ashes, John 41. 6. Every evil is to be abhorred, Rom. 12. 9. Much more such as are disgraceful to the Christian profession. Hate this therefore more then biting and poisoning creatures: and be dehorted and dissuaded from all covetous practices before mentioned, See §. 50, 51, 52. The heinousness of this sin (set out §. 53.) is a strong motive to enforce this disuasion.

§. 59. Of Graces contrary to Covetousness.

FOr the better avoiding of Covetousness, it will be our wisdom to get our souls possessed with such graces as are contrary thereunto. One contrary expelleth another. Bring light into a room, and thereby you expel darkness.

I will exemplify this in four particulars.

• 1. Confidenc •… in God's providence. This keeps a man from distrustfulness, which is the cause of covetousness. He that confidently relieth on God for supply of all needful good things, will not inordinately desire, nor unduly acquire, nor immoderately treasure up riches. What makes children or servants in their parents or masters house less covetous then when they are alone for themselves? Surely this, that they are confident that their parents or masters will sufficiently provide for them. This confidence on this ground doth the Lord much press, Matth. 6. 31, 32. Therefore •… ast all your care upon God, for he careth for you, 1 Pet. 5. 7. To this very end •… eads that reason which the Apostle himself here addeth, for he hath said, I will not •… eave thee nor forsake thee.
• 2. Contentedness. This is added in this Text as an antidote to covetousness. For nothing is more opposite to covetousness then contentedness. A covetous mind is never satisfied with anything, be it never so much. A contented mind is ever satisfied with anything, be it never so little. I have learned, (saith the Apostle) in whatsoever state I am, therewith to be content. I know how to be abased, and how to abound, &c. Phil. 4. 11, 12.
• 3. Charity. Charity seeketh not her own, (1 Cor. 13. 5.) which covetousness maketh a man to do. The covetous man is wholly and only for himself, Luke 1▪ 2. 10. The charitable man having that which he accounts sufficient for himself, readily takes all opportunities of succouring others: He is merciful and lend •… th, Psal. 112. 5. He is merciful and giveth, Psal. 37. 21. Mercifulness and covetousness cannot agree together; nor reside in the same soul: They are incompatible. The charitable man will not be covetous, the covetous man will not be charitable.
• 4. Liberality. This being sanctified exceedeth charity in the measure of contribution. Charity may stand with very small means, even with a cup of cold water, Matth. 10. 42. But liberality implieth a large contribution; such an one as they who have abundance can give. A liberal and a bountiful man are joined together, as intending one and the same thing; and both opposed to a niggard or churl. And the liberal is said to devise liberal things, Isa. 32. 5, 8. which is clean contrary to a covetous disposition. The Apostle annexeth this epithet Riches, to liberality, 2 Cor. 8. 2.

§. 60. Of over▪rashcensuring others of Covetousness.

COvetousness being an heinous sin, and exceedingly disgraceful to the profession of the true faith, we ought to be very tender about laying it to the charge of professors. It cannot be denied but that many professors are too guilty thereof: yet withal it cannot be denied but that many others are too rash in censuring professors. It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice: but in God's Court of Justice it may prove a matter of condemnation.

Men may more safely judge themselves hereabouts then others. For covetousness is an inward inordinate desire: and a man may better know the kind and qualification of his own desire then of another's, 1 Cor. 2. 11.

The grounds which ordinarily men have of judging professors is suspicion or surmise, to which the Apostle giveth this attribute, evil, 1 Tim. 6. 4. For surmises are evil in their quality, and in their effects.

Ordinary surmises are such as these:

1. Such a man is very industrious and painful in his calling; he riseth early: he sitteth up late.

Answ. It may be that a good conscience about employing and improving his talent, to the best advantage he can, putteth him on to that diligence, and not covetousness.

2. He lives not according to his estate, but much under it.

Answ. Thou mayest surmise his estate to be greater then it is. Dost thou know all his losses, all his debts, his manifold charges, and several ways of laying out?

3. He is not liberal to the poor.

Answ. He may be prudent in well ordering his charity; and conscionable in observing this rule of Christ, When thou doest alms, let not thy left hand know what thy right hand doth, Matth. 6. 3.

4. He layeth up much.

Answ. Thou canst not tell what part of his estate he layeth up, nor to what ends. The Apostle prescribeth it as a duty belonging to parents to lay up for their children, 2 Cor. 12. 14.

§. 61. Of Contentment with things present.

THis exhortation to Contentedness is added to the former dehortation from covetousness, as a means to prevent or redress that vice. For covetousness argueth a discontent at that which a man hath: and contentedness will keep men from an inordinate desire of more.

This exhortation is not joined in the Greek to the former dehortation by any copulative, causal, or opposite conjunction; but by a Participle, being content, which maketh it a part of the former sentence, thus, Let your conversation be without c •… vetousness, being content with such things as ye have.

The active Verb from whence the passive in this Text is derived, signifieth to suffice, Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of contentedness, which is, to account that which God bestoweth on a man, to be sufficient for him; and thereupon to rest quiet in his mind, not perplexing himself with cares and fears about more.

The passive is oft used in the New Testament in the same sense that it is here, (namely, Luk. 3. 14. 1 Tim. 6. 8.) and translated to be content, upon accounting that which he hath to be sufficient.

There is in the New Testament, and in sundry other Greek Authors, a word compounded of this, and of a Pronoun that signifieth ones self, and it is in general used to set out contentment: but it implieth a very great emphasis. For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also attributed both to things and persons. To things, when they are of themselves sufficient for that whereunto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not inordinately covet more. Thus the substantive is used, and translated sufficiency, 2 Cor. 9. 8▪ and contentment, 1 Tim. 6. 6. And the adjective also translated content: as where the Apostle saith, I have learned in whatsoever state I am, therewith to be content, Phil. 4. 11.

The things here meant are temporal: such as are needful for us, and useful to us, while here we live. They are all comprised under these two words, food, raiment, 1 Tim. 6. 8. and under this one word, bread, Mat. 6. 11. Spiritual blessings may and must be coveted more then temporal.

These temporal blessings are here in the Greek called things present: which are such things as men for the present have and enjoy: They are opposed 1. To such things as men have not; in this respect our English Translators thus interpret the word, such things as ye have. 2. They are opposed to things that may in future times be enjoyed. About such things men ought not to be solicitous. Take no thought for the morrow, saith Christ, Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth Petition of the Lord's prayer.

§. 62. Of Contentedness. What it is.

COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition.

This general matter of contentedness, a satisfaction of mind, doth not only put a distinguishing difference betwixt contentedness and covetousness, but also showeth that they are diametrically contrary one to another: For a covetous mind is never satisfied with any estate: and a contented mind is never unsatisfied with any.

This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especial care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Psal. 91. 16. The meek shall eat and be satisfied, Psal. 22. 26. God will satisfy the poor with bread, Psal. 132▪ 15. When God promiseth to send corn, wine and oil as a blessing, it is added, Ye shall be satisfied therewith, Joel 2. 19, 26.

This satisfaction is said to be of the mind, to show that it extends itself as far as covetousness doth▪ which is an inward inordinate desire of the mind. A contented person doth not only forbear outward indirect courses of getting more and more; but doth also restrain the motions of his mind or soul, from desiring more then God is willing to allot unto him.

The sufficiency mentioned in the description, hath not reference to any set quantity or measure which the contented person propounds to himself; but only to the wi •… e providence of God, who doth give to everyone of his what is sufficient for him: Answerably a contented person so accounts his own estate, and is satisfied. She that made this answer (to him that would have spoken to the Captain of the Hoast for some reward to her) I dwell among mine own p •… ople, was such a contented one, 2 King. 4. 13.

This word •… itness, is added, to show that contentedness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Tim. 6. 8. but all •… o to the several estates whereunto man is subject: as of peace and trouble, ease and pain, honor and dishonor, prosperity and adversity. Contentedness makes a man account that estate, be it joyous or grievous, whereunto God brings him, to be the fittest and seasonablest for him.

The present condition wherewith a contented mind is limited in this Text, admits a double reference. One to the time past; wherein though his condition hath been better, yet he repineth not at the alteration thereof.

The other reference is to the time to come: wherein, though he have never so great hope of bettering himself, yet for the present he remaineth content with his present condition.

§. 63. Of the Grounds of Contentedness.

THe grounds of Contentedness are such as follow:

• 1. Knowledge of God's disposing providence that he ordereth all things in heaven and earth, according to his own will, Psal. 115. 3. & 135. 6. Hence we may safely infer that our estate, whatsoever it be, great or mean, plentiful or s •… anty, quiet or troublesome, is ordered by God. The Lord gave, and the Lord hath taken away, Job 1. 21. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things, Isa. 45. 7. Who would not, who should not be content with that estate which God provideth for him?

  Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition.

  • 1. God's Almighty power.
  • 2. His incomprehensible wisdom.
  • 3. His infinite goodness.

God by his power is able to give any man anything. If thou wilt thou canst make me clean, saith a leper to Christ, Matth. 8. 2. By his wisdom he discerneth what is fittest for everyone. For the same estate is not fit for everyone: therefore he variously ordereth men's estates, 1 Sam. 2. 7. His goodness moveth him to order all things to good. It is good for me that I have been afflicted, saith the Psalmist, Psal. 119. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee therein, oughtest not thou to be content therewith?

Of contentedness arising from God's disposing providence, See my Sermon on Matth. 10. 29. Entituled, The extent of God's providence, §. 11.

• 2. Faith in God's special relation to thee; that he is in particular thy Father: so as thou ma •… est say to him, Thou art my Father, my God, and the rock of my salvation, Psal. 89. 26. To be persuaded that the Almighty God, who can do what he will: that the wise God w •… o well dis •… erneth what is fittest for thee: that the good God who sweetens all the passages of his powerful and wise providence with his goodness, is in special thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee▪ He that steadfastly believed this, would not have his estate otherwise ordered then it is. He must needs rest content with the present.

  Of this special application of God's Fatherhood, See my Explanation of the Lord's Prayer, Entituled, A Guide to go to God, §. 12.

• 3. A full conviction of our unworthiness of the least of God's mercies. This did Jacob acknowledge before God, Gen. 32. 10. This useth to produce two effects which much conduce to contentedness.

  One is thankfulness for whatsoever we have. This made Paul thank Christ Jesus, for that he counted him faithful, putting him into the Ministry, who was before a blasph •… mer, (1 Tim. 1. 12, 13.) For in another place he saith, I am not 〈◊〉 , or worthy to be called an Apostle, 1 Cor. 15 9. Thankfulness is a degree above contentedness.

  The other effect is an expectation of God's continuing to provide what shall be sufficient for the future. For he that is conscious to his own unworthiness, cannot but acknowledge that whatsoever good he hath is from God's free grace. Thereupon he is moved to hope and believe, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do: and thereupon he rests contented.

• 4. A deep apprehension of ones desert. He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance; even hell and damnation. In that therefore he is on this side hell, in the land of the living under means of salvation, he is content with any outward estate, though it be never so mean: yea though it be an 〈◊〉 estate, and full of trouble. They who being sorely afflicted, duly consider that they had deserved much more then they had endured, with an holy content, and humble patience, thus say, It is of the Lord's mercies that we are not consumed, because his compassions fail not, Lam. 3 22.

• 5. A right application of God's promises. There is no condition so mean, no estate so troublesome, but that in God's Word we may •… inde some promise to support us therein.

  About want it is said, There is no want to them that fear God: The young lions do l •… ck and suffer •… unger: but they that fear the Lord shall not want any good thing, Psal. 34. 9, 10. My God shall supply all your need, Phil. 4. 19.

  About danger thus saith the Lord, When thou passest thorough the waters, I will be with thee; and thorough the rivers, they shall not overflow thee; when thou walkest thorough th •… fire thou shalt not be burnt: neither shall the flame kindle upon thee, Isa. 43. 2.

  About fear of men there is this promise, They that be with us are mo then they that be with them, 2 King. 6. 16. And this, Say to them that are of a fearful heart, Be strong, fear not, behold, your God will come with ve •… geance, even God with a re •… : he will come and save you, Isa. 35. 4.

  About all sorts of afflictions or temptations it is said, There hath no temptation taken you, but such as is common to man: But God is faithful, who will not suffer you t •… be t •… mpted above that you are able; but will with the temptation also make away to •… scape, that you may be able to bear it, 1 Cor. 10. 13.

  About death we have this glorious insultation put into our minds and mouths, D •… ath is swallowed up in victory: O death where is thy sting? 1 Cor. 15. 54, 55. And they are pronounced blessed who die in the Lord, &c. Rev. 14. 13.

  Of a particular application of God's promises, See more in Dom •… st▪ duties, on Eph. 6. 16. Treat. 2. part. 6. §. 72, &c.

• 6. Assurance of our right to Christ, and interest in him. All things are theirs whose Christ is. This doth the Apostle not only in general affirm, but also in sundry particulars exemplify. For having laid down this general position, All things •… re yours, he doth thus exemplify it, Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Hereof he tenders this reason, and ye are Christ's, and Christ is God's, 1 Cor. 3. 21, 22, 23.

  Well may they who have Christ rest content in any estate. For,

  • 1. Christ is more worth then all the world. He is that treasure for which a wise man will •… ell all that he hath to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Matth. 13. 44, 45, 46.
  • 2. God with Christ free •… lie gives us all things, Rom. 8. 32.
  • 3. Christ can make all wants, and all sufferings an advantage unto us To me to live is Christ, and to die is gain, Philip. 1. 21. Have not now they whose Christ is, just cause to be content with that which they have whatsoever it be?
• 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven. An heir that hath title to a rich inheritance, will be content with such diet and apparel as his Father is pleased to allow him. The heir as long as he is a child di •… fereth nothing from a servant, though he be Lord of all, Gal. 4. 1. He goeth contentedly to School; he doth what his father enjoins him to do; he rests contented with his present condition upon expectation of a future great inheritance: yet at the most is it but an earthly inheritance. How much more content should we be with the present on hope of an heavenly Inheritance? 1 Cor. 9. 25.

This was one special ground of Martyrs, not contentment only, but rejoicing also in their sufferings: For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. Our light affliction which is but for a moment, worketh for us a far more exceeding, and eternal weight of Glory, 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their days in Tabernacles: For they looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9, 10.

§. 64. Of the Necessity, Equity, Excellency, and Commodity of Contentedness.

TO the seven fore-mentioned grounds of Contentedness, other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace: As

• 1. The Necessity of Contentedness. No man hath power over his own estate or condition of life, to order it as he will. Will he, nill he, that shall befall him which God allotteth to him, Who can make that straight, which God hath made cro •… ked? Eccles. 7. 13. The rich and poor meet together: the Lord is the maker of them all (Prov. 22. 2.) This is spoken of God, not only as the Creator of all of all sorts: but also as the disposer of all men's estates and conditions. He maketh some rich, he maketh others poor, 1 Sam. 2. 7. Which of you by taking thought, can add one cubit to his stature? Matth. 6. 27. The very hairs of your head are all numbered, Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be. Now then to be willingly content with that which a man cannot alter, is to make a virtue of necessity.
• 2. The equity of contentedness. Hardly can such an estate befall any one, the like whereof, or a worse hath not befallen others whom he hath cause to judge better then himself. For every man ought to esteem other better then himself, Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then ourselves have been content withal. This is the Argument which Uriah pleaded for not going down unto his own house, The Ark, and Israel, and Judah abide in Tents; and my Lord Ioa •… , and the servants of my Lord are encamped in the open fields: Shall I then go into my house to eat and to drink? &c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason, why he was content to die, For I am no better then my Fathers, 1 King. 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony, Of whom the world was not worthy, Heb. 11. 38. yet thy wa •… dred about in sheep-skins, and goat-skins, being destitute, afflicted, tormented▪ they wandered in deserts, and in mo •… ntains, and in dens and caves of the earth. To saint and sink under a lighter burden then others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of him that sinketh under it.
• 3. The Excellency of Contentment:
  • 1. Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to any creature then to be like his Creator? When God would set forth the excellency wherein he intended to make man, he thus expresseth it, Let us make man in our Image, after our likeness, Gen. 1. 26. We shown §. 61. that the Greek word translated contentedness, signifieth self-sufficiency; and that this excellency was proper in the full extent thereof to God. One of those Titles which in the Old Testament is given to God, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself, and by himself. This is not to be taken in opposition to God: as if any could be sufficient to anything without God, For we are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God, 2 Cor. 3 5. But it is meant in opposition to an un •… atisfied desire: and it is to be taken in reference to the mind of such a man, who esteemeth every state wherein he is, to be sufficient for him
  • 2. Contentedness is like the holy ointment, and sweet perfume that was of use under the Law. They were both compounded of sundry choice spices, Exo. 30. 23, 24▪ 34, &c. So Contentedness is compounded of sundry other excellent graces; the glory and beauty of which do brightly shine forth in this one grace and virtue, and are exercised thereby: As
    • 1. Faith in God's fatherly care over him, and providence towards him, Gen. 22. 8.
    • 2. Hope to be supported and supplied with such things as are needful, Psal. 42. 5.
    • 3. Patience in bearing the burden of want and grief of affliction, I am. 5. 11.
    • 4. Humility in a mean esteem of ones self, Gen. 32 10.
    • 5. Obedient submission to the good pleasure of God, 1 Sam. 3. 18.
    • 6. Meekness in forbeating to take revenge of such as wrong us. He that in a contented mind, said, Behold, here am I, let the Lord do to me as seemeth good unto him, 2 Sam. 15. 26. said also of one that exceedingly wronged him, Let him alone, and let him curse: for the Lord hath bidden him, 2 Sam. 16. 11.
    • 7. Thankfulness in all estates. Job a contented person, blessed God for taking away as well as for giving, Job 1. 21.
• 4. The Commodity of Contentment. Commodity puts on everyone to do what he can for attaining that which may be commodious to him. I dare not undertake to set down all the Commodities of Contentation, I will only give a brief view of some special ones.
  • 1. Contentedness settleth and quieteth the soul in the greatest troubles that can befall a man. Paul and Silas after they had been sorely scourged, and thrust into the inner prison, and their feet made fast to the stocks, at midnight sang praises unto God. Act. 16 23, 24, 25. Admirable evidences of much quietness and cheerfulness of spirit have been given by Martyrs in the midst of their grievous torments.
  • 2. It so moderateth a man's desire, as in all estates he thinks he hath enough. Though Jacob came far short of his brother Esau in his estate, yet he could say as well as Esau, I have enough, Gen. 33. 9, 11. Our English in both places useth the same phrase, I have enough; but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab. To translate them word for word, Esau 's phrase was this: There is much to me, or I have much. So he acknowledged a great plenty; but Jacob's phrase is this, All things are to me, or, I have all. This shown a contented mind in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of Jacob in his interest in the Lord; that the Lord being his portion, he accounted him to be all in all. The contented man accounting himself to have all, must needs be, at least in his mind, a rich man. His desire is satisfied with what he hath. If therefore it be a Commodity to be rich, Contentedness is a great Commodity.
  • 3. It makes a supply of all the losses that can befall a man. Losses to him that is content with what remains, are as no losses. He hath in his mind as much sufficiency, as he had before. This is evident in Job's case, Job 1. 21. He was as thankful unto God for taking away, as for giving: And the Hebrews took joyfully the spoiling of their goods, Heb. 10. 34.
  • 4. It easeth heavy burdens, and maketh them tolerable. As discontent by vexing and perplexing the Spirit weakens it, and makes light burdens lie very heavy upon a man: So Contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one then to the other. When David, and the men that were with him were spoiled of their wives, sons, daughters and goods, his men were much grieved, and spake of stoning him: but David encouraged himself in the Lord his God, 1 Sam. 30. 6.
  • 5. It is a compliance with God's providence in every state. For it brings us to a resignation of our will to God's will: So as to make God's will a rule of our will: and to say as Christ did, Not my will, but thine be done, Luk 22. 41. We have a proof hereof in him who said unto God, Behold, here am I, let him do to me as seemeth good unto him, 2 Sam. 15 26. Surely this is a great Commodity, to enjoy with quietness what the will of God is that we should enjoy.

§. 65. Of the variety of Cases wherein Contentedness is to be exercised.

EVery state wherein any man is in this world is accompanied with so many occasions of discontent the mind of man, as it is requisite that he learn how to be contented in everyone of them. This I will endeavor to exemplify in sundry particular cases: As

• 1. Plenty, and all manner of prosperity. Among other instances the Apostle giveth this wherein he had learned to be content. I know how to abound everywhere, and in all things I am instructed to be full, Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity.
  • 1. Because no plenty, no manner of prosperity can fully satisfy a discontented mind. I •… all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See § 53.
  • 2. Sundry perplexities and troubles arise out of plenty and prosperity. Many upon sense hereof are so discontent, as they think they should live more quietly, if their e •… tate were meaner then it is; and if they had more troubles then they had. Contentment is an antidote against both these extremes.
• 2. Poverty. This is another instance which the Apostle gives of his Contentedness, I know how to be abased, I am instructed to be hungry, and to suffer need, Phil. 4. 12. This estate is that which the Apostle especially intends, where he saith, Having food and raiment▪ let us be therewith content, 1 Tim. 6. 8. Nature itself is satisfied with little, yea though it be homely and course. Experience showeth, that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones, and their children. Besides, poor folks are freed from many cares, fears and dangers, whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort; yet their faithful and diligent improvement of that little they have, shall be as well accepted, approved and rewarded, as a like improvement of much. The very same approbation and remuneration is given to him that improved two Talents, that is given to him that improved five Talents, and that in the very same words; Thus, W •… ll done thou good and faithful 〈◊〉 , thou hast been faithful over a few things, I will 〈◊〉 thee Ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21, 23. Great cause there is for poor persons to be content; especially, if the many promises and engagements of God for taking care of them, and supplying their wants and needs be duly weighed: as Psal. 34. 6, &c. & 37. 25. & 55. 22. Mat. 6. 25, &c. Phil. 4. 19.
• 3. A single life. Single persons who never were married, are indeed deprived of many comforts which married persons enjoy. But withal they are freed from many cares and troubles which usually accompany the married estate. In a single estate there is a greater freedom to serve God, which the Apostle implieth under this phrase, He that is unmarried careth for the things that belong to the Lord, how he may please the Lord, 1 Cor. 7. 32. Hereupon they who are free, and can abstain are advised so to abide, 1 Cor. 7. 27. The best man that ever was lived all his days in a single life. Who then should not be content with this estate, if God call him thereunto?
• 4. The married estate. It cannot be denied but that their estate is ordinarily much encumbered with sundry cares and troubles. But withal it must be granted, that these cares and troubles arise from the weakness and wickedness of men. Their wickedness who raise troubles against others. Their weakness, who suffer themselves to be disquieted, and too much distracted with the affairs of the family, and cares for wife, children, and others. Were it not for the wickedness of some, and weakness of others, to please an husband or a wife would be no hindrance to pleasing of the Lord. If the honor, ends and privileges of marriage (whereof See Domestical Duties, Treat. 2. Part. 1. §. 23, 24, 25.) be poi •… ed with the cares and troubles thereof, we shall find just cause to rest content in that estate.
• 5. Want of children. This or old was a matter of great discontent. This brought many tears from Hannah's eyes and prayers from her heart, 1 Sam. 1. 10. The Shunamite preferred a child before any other thing that could be granted her, 2 King. 4. 14. Abraham himself said to God, What will •… 〈◊〉 give me seeing I go childless, Gen. 15. 2. Give me children, or else I die, saith Rachel to her husband, Gen. 30. 1. It was denounced as a great judgment against Coniah to die childless, Jer. 22. 30. And it is denounced as a judgment to have a miscarrying womb, and dry breast, Hos. 9. 14. To this day such as are childless complain, that they shall have none to bear their name, to be their 〈◊〉 , and to succeed them in their place. To these I commend these considerations:
  • 1. It is God that denieth children, Gen. 30. 2.
  • 2. They may be denied children, because God seeth them not meet to bring up children.
  • 3. Children are certain cares, but uncertain comforts.
  • 4. Children may prove a grief of mind to their parents, Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents, 1 Sam. 3. 13. They may do much mischief to their Parents, 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them, 1 Kin. 12. 16.
  • 5. God hath promised to them that fear him, a better name then of sons and daughters; even an everlasting name that shall not be cut off, Isa. 50. 5.

  These are weighty motives to persuade such as have no children, to rest content.

• 6. Many Children. Christians in this case use to manifest more discontent then the Jews of old did. We do not read that they used to be discontent at a numerous offspring: but rather still to desire more, though they had many. Leah had six sons one atter another: yet when she saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife, that she might have more children by her. Yea atter that she hired of her sister liberty to lie with Jacob, and thereupon had two more sons and a daughter, Gen. 30. 9, 16, 17, 19, 21. We read that Ibzan a Judge in Israel, had thirty sons and thirty daughters. And that Abdon another •… udge had forty sons and thirty Nephews, Judge. 12. 9, 14. And that Ierub-baal another Judge had threescore and ten sons, Judge. 9. 5. Should a Father now have so many, how would he complain and think, he should never have enough for them all? Surely, it is distrustfulness in God's providence that causeth discontentedness in this case. The sacred Scripture tells us, That God provideth for the young Ravens when they wander for lack of meat, Job 38. 41. Experience showeth, That the lesser sort of birds bring forth and breed up fifteen young ones together. Are not Christians children more worth then many birds? God provides for all thy children while they are in the womb. Why dost thou not trust to his providence for them when they are brought into this world? Many poor folks children do not only wax fat and strong with course food and raiment: but also attain to very good callings through the Divine Providence.

  God hath said of our children, They are mine, born to me, Ezek. 16. 20, 21. Will he not then take care of his own?

  God hath promised Children, yea many Children as a blessing, Psal. 127. 3, 4, 5. & 128. 3. Did we believe God's Word, and in Faith plead it before God, and depend on him for making it good, in his own way, and at his own time, we should certainly not only be content, but also thankful for the many children he bestoweth on us.

• 7. Losses. This case of losses may be extended to Goods, Friends, Children, and other things that are near and dear unto us, and are needful for us, and useful unto us. Such losses do oft cause much discontent, and work great disquiet in men. But if such as have losses would seriously weigh the example of Job, and about him consider,
  • 1. What a man he was: how great, how good, Job 1. 1, 3.
  • 2. What his losses were in every kind, Job 1. 15, &c. even more I dare say, then thine are who complainest.
  • 3. With what Contentedness, yea and Thankfulness he did bear all, Job 1. 21.
  • 4. What was the end of the Lord (Jam. 5. 11.) and what recompense the Lord returned, Job 42▪ 10, &c.

  If these four things in Job's case were seriously weighed, we should find him a worthy pattern of Contentment in this case of losses; and a strong enforcement of the duty. The Apostle testifies of the Hebrews, That they took joyfully the spoiling of their goods: Knowing in themselves that they had in heaven a better, and an enduring substance, Heb. 10. 34.

  The Goods of this world are but transitory commodities; such as the Lord lends us, and that only for such a time as seemeth good to himself: he hath power to demand them when he will.

  As for Friends, God who taketh them away, can and will make an abundant supply. Is not God better to us then many Friends? What good can Friends do without he also be our Friend? And if he be our Friend, what need we have anymore Friends?

  Children that are taken from us, are taken to a better Father, that provideth better for them then we can. That Children taken away, are not to be reckoned among things lost, is evident by Job's case; in that God doubled all the things that Job lost, save his children. Other things that he lost were doubled unto him. Instead of seven thousand sheep which he lost, he had fourteen thousand restored: Instead of three thousand Camels, he had six thousand: So in other things which he lost: But having lost seven sons, and three daughters, he had but so many restored to him: yet are these accounted doubled, because the ten children which were taken away were with God, and not utterly lost. There is therefore no reason that a man should be discontent that his children are taken away to a better place. It was Jacob's ignorance of that course which God took to advance Joseph to such an estate as he might be a means of preserving his Fathers household, and of saving much people alive, that made him so impatient and discontent at his supposed loss, G •… n. 37. 33, &c. & 45. 7.

• 8. Crosses in men's Callings. Men's Callings are the ordinary means of their livelihood. If they thrive not thereby, but rather lose, they use to be much discontent.

  To remove discontent in this kind:

  • 1. I advise such to search into the cause of their not thriving: whether it be not their own unskilfulness, idleness, negligence, pride, prodigality, too eager pursuit of their pleasures, too much trust in such as are unfaithful, or otherlike faults of their own: or whether they do not ambitiously aim at a greater kind of thriving then God seeth meet for them: or whether it be not envy at the greater thriving of others, then at themselves. If so, they have just cause to be humbled; To such I may say, Wheresore doth a living man complain, Lam. 3. 39. a man for the punishment of his sin. In these and otherlike cases a man hath more cause to repent then be discontent.
  • 2. In this case about crosses in their Callings, I advise men to consider, that it is the Lord who giveth, or with-holdeth blessing. Read for this purpose, Psal. 127. 1, 2. & 128. 2, 3, 4. This consideration is of great force to make a believer content with that estate wherein God sets him, willing to abide therein, patient under crosses that befall him therein, diligent in the duties thereof, constant in waiting on God for his blessing, and ready to resign himself wholly to God's disposing Providence.

• 9. Reproach. All reproach is against a man's name; which is more precious unto him then wealth, yea then life itself, Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a man's soul, and make him exceedingly discontent.

  The advice therefore which was given about crosses in a man's calling, must in this case be observed.

  Consider the cause of the reproach that is laid upon thee: If it be for thy own misdemeanor, or wickedness. Thou art to bear it contentedly as a just punishment. But if it be without cause given on thy part, refer the case to God: and say as David did, Let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction: and that the Lord will requite good for his cursing this day, 2 Sam. 16. 11, 12.

  On hope hereof rest content: the rather, because not only many righteous men, but also Christ himself endured in this case more then thou dost.

  If the reproach be for righteousness sake, and for the Lord's sake, we ought not only to be content therewith, but also to rejoice therein, Matth. 5. 11, 12.

  The like may be said of all manner of persecution for the Lord's sake.

• 10. Afflictions. Under this head I comprize all manner of oppressions, and hard handlings by men: and all kind of wasting, and torturing maladies more immediately inflicted by God: yea, and all things grievous to weak flesh. To work contentment in these cases, our eye must be on the prime and principal Author of all, which is the wise God, and our tender Father: and withal we ought to consider the end which he aims at therein, and the good that he will produce from thence. He sees that the afflictions which he layeth on us either, mediately by visible, instrumental, and secondary means: or immediately by himself, are need •… ull for us, and useful to us: For he always correcteth us for our profit, Heb. 12. 10. See more hereof on that place.

§. 66. Of examining ones self about Contentment.

IF serious and thorough examination be made concerning this grace of Contentment, we shall find it to be a most rare grace: not only rare in the excellency of it (whereof see §. 64.) but rare in the scarcity thereof. Scarce one man among a thousand will be found to have attained it.

The discontented complaints that are everywhere heard of men's want of means, of their great charge, of their not thriving as others do, of heavy burdens, of grievous oppressions, sore afflictions, and other things that disquiet them, are evidences of the want of this grace in them.

Could the inward perplexities of the Spirit at everything that crosseth their humor, and their unsatisfied mind about their present estate be discerned, the want of this grace would be more evidently manifested.

This is a case much to be bewailed, and for which we ought deeply to be humbled. It robs God of that praise which is due to him for those blessings that he doth bestow. For a discontented mind lightly esteems such blessings as God bestows on him, because he hath not what he would, and by the inward perplexity of his soul makes his life a kind of hell.

The grounds of Contentedness laid down (§. 63.) afford a good Direction for attaining this grace.

§. 67. Of the Inference of God's Promise against Covetousness, and for Contentedness.

THe first particle of this Text [ FOR ] showeth, That this Promise is added as a reason of that which goeth before. It hath reference both to the vice forbidden, which is Covetousness, and also to the virtue enjoined, which is Contentedness. It is here added to dissuade from the former, and to persuade to the latter. The Argument is taken from God's Promise of providing for his. It may be thus framed:

They whom God hath promised never to leave nor forsake, ought not to be covetous, but content.

But God hath promised never to leave, nor forsake such as trust in him:

Therefore such as trust in God ought not to be covetous, but content. This promise of God's continual Providence and Protection, much aggravateth the sin of Covetousness, and is of much force to work Contentment. To cove •… more then God, who hath promised never to leave thee nor forsake thee, seeth meet to bestow on thee, is a real denial of the truth of that Promise, and in that respect it maketh God a liar. On the other side, to be content with such things as thou hast, addeth a seal to the truth of this promise: and in that respect avoucheth God's truth and faithfulness: yea also it giveth evidence, that thou confidently restest upon the accomplishment of that Promise. Therefore Covetousness is a vice very dishonorable to God. But Contentedness is a virtue very honorable to him.

§. 68. Of applying to others Promises made to some.

QUestion is made, Where God should say that which is here set down?

Some think that it is gathered out of the usual and common Doctrine of the sacred Scripture, as if it were thus more distinctly expressed, The Lord doth here and there, even everywhere almost throughout the Scripture faithfully promise to be always present with his children, to provide for them, to succor them according to their need: and never to leave them succourless; nor utterly to cast them off. Thus such an indefinite testimony is used in these words, Wherefore, he saith, Awake thou that sleepest, &c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture: But because it is the general Doctrine of the Scripture it is brought in as a divine testimony thus, he saith. For the holy Ghost in the Scripture very oft calls upon those that sleep in sin to awake and repent. This general interpretation of a Testimony may well stand where the express words cannot be found in any distinct place. But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself, Josh. 1. 5.

Object. That Promise being in particular made to Joshua, how can it be extended to all Saints?

Answ. It containeth a truth that concerneth all God's children, and therefore as God on one occasion applied it to Joshua, to encourage him against the many and mighty Nations with whom he was to fight: So on other occasions it may be applied to others. For God's presence with his, and care over them, encourageth them against enemies: makes them content in any state; makes them patient under all crosses; heartneth them against all temptations, and imboldneth them against all dangers.

Of that grace which God shown to Abraham in counting to him his faith for righteousness ( Gen. 15. 6.) the Apostle thus •… aith, It was not written for his sake alone, that it was imputed to him: but for us also to whom it shall be imputed, &c. Rom. 4. 24.

That which is said of Promises may also be applied to Threatenings and Judgments. For thus saith the Apostle of the judgments that were executed on the Israelites in the wilderness, These things were our examples. And again, All these things happened unto them for ensamples: and they are written for our admonition, &c. 1 Cor. 10. 6, 7. Yea the Apostle tells, that, Whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews, unto Christians, as Rom. 12. 9, 16, 17, 20▪ 1 Cor. 9. 9. 1 Pet. 1. 16.

Thus God's former dealing with Saints, in Mercy, in Judgment, by Promises, by Threatenings, or any other way, may, and ought to be applied to everyone of us: as if the Promises or Threatning had in particular been directed to us.

For God is of himself, and in himself unchangeable, With him is no variableness, Jam. 1. 17. He is as holy, as merciful, as just, as true, as ever he was. God being always like himself, he answerably dealeth with such as are like those that lived before them. God is no respecter of persons, Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live. Whosoever believeth on him, as Abraham did, their faith shall be counted for righteousness. Whosoever trusteth, as Joshua did, shall find God to be with them, and not to fail nor forsake them. Whosoever murmur and rebel against him, as the Israelites, shall also be punished, as they were.

We may here observe one special reason of that small profit which many reap by the Word. They read it, and hear it only as an History of former times; not thinking that it concerneth them at all. This Promise of God made to Abraham, I will be thy God, and the God of thy seed, they conceive to be an especial evidence of God's favor to Abraham: but in that they apply it not to themselves, nor take it as spoken to themselves, their own faith is little strengthened thereby; and small comfort redoundeth to their own souls. The like may be said of this Promise to Joshua; and of other Promises to other Saints in former times.

Hence we may learn a good Direction for reaping much profit from former Promises, Threatenings, Mercies, Judgments, Precepts, and other points in God's Word. This may be by applying them unto ourselves, and taking them as directed to ourselves in particular. Thus will Directions to others put us into the right way: and Admonitions to others make us wary: and Promises to others encourage us; and Threatenings against others restrain us from sin. Thus whatsoever things were written aforetime, will prove good Instructions to us.

Thus shall we not need to wish, that we had such extraordinary Ministers as the Prophets and Apostles were: For those things which by the Spirit were revealed to them, were revealed for us; and for our sake they remain upon perpetual record. See § 79. See also Chap. 3. v. 15. §. 158.

Of avoiding the sins of former ages, See Ch. 3. v. 8. §. 89, 90, 95.

§. 69. Of this phrase, He hath said.

THe Promise here expressed is thus indefinitely set down, He hath said. There is no antecedent mentioned by the Apostle, whereunto this Relative [ HE ] hath reference. But because the express words of the Promise are in the Old Testament, it is taken for grant, that God is here meant. For it was the Lord that made this Promise to Joshua (Josh. 1. 5.) and where the said Promise is made to the Congregation of Israel; He that makes the Promise is thus set out, The Lord thy God, D •… ut. 31. 6.

Of the divers ways of citing Texts of Scripture, See Chap. 2. verse. 6. §. 50.

This indefinite expression of him that made the Promise, by this Relative [ HE ] giveth us to understand, That whatsoever is registered in the Old Testament, is to be taken for God's Word: and thereupon to be rested on, without making any question thereof, or opposition against it. The Disciples of an ancient Philosopher had their Master in such high account, as they accounted what he had said to be so true, as no question was to be made thereof. When they affirmed anything in their Disputes, and were asked why it was so, they would answer, He said it. This by the Heathen themselves was counted too great a presumption in scholars to give it, and in Masters to take it. But in reference to God who is truth itself, it is most proper to conclude, He hath said, and thereupon to rest as on the surest proof that can be given. See Chap. 1. §. 46.

§. 70. Of these words, Leave, forsake.

THe promise here produced by the Apostle is expressed in God's own Name. God himself is brought in uttering it, thus, I will not leave thee, &c. Indeed God himself did first utter this to Joshua. And the Apostle by this manner of bringing it in, would have every believer set God before him, and be persuaded that God in particular saith to him, I will not leave thee, &c.

The word translated, leave, signifieth to loose or undo a thing: as where it is said of prisoners, every ones bands were loosed, Act. 16. 26. So of ^a Rudder bands, Act. 27. 40. It signifieth also to put a thing from one, as where the Apostle saith to Masters, forbear or put away threatening, Eph. 6. 9. This word being here negatively used, implieth that God will not put from him, such as trust in him, but will hold them close to himself, and not leave them loose to shift for themselves.

The other Greek word translated forsake, is a double compound. The simple signifieth to be wanting, as Tit. 1. 5. Things that are wanting, and Tit. 3. 13. That nothing be wanting. The compound, to leave or go away, thus it is said of Christ, leaving Nazareth he came and dwelt in Capernaum, Matth. 4. 13. And of an husband it is said, He shall leave father, &c. Matth. 19. 5.

The double compound signifieth to leave one in time of danger. It is nine times used in the New Testament: and always in this sense. Where Christ on the Cross saith to his Father, Why hast thou forsaken me? This double compound is used, Matth. 27. 46. So 2 Tim. 4. 16. This being here negatively applied to God, showeth that we need not fear any want, danger, or distress, as if God should leave or forsake us therein.

§. 71. Of God's earnest manner of pressing his promise.

THe manner of setting down this promise is very emphatical: and that in four respects.

• 1. In that it is set down negatively, I will never leave. This maketh the promise to be of a larger extent. For it includeth all times, all places, all estates, all danger, all needs, all distresses whatsoever: as if he had more largely said, Thou shalt never stand in need of my help and protection, but thou shalt be sure to find it. An affirmative promise doth not carry such an extent. For if one say, I will help thee or succor thee, if he do it sometimes, upon some occasions, the promise is kept. But negatively to say, I will not fail thee, though succor should be afforded an hundred times, and yet once and on some occasion fail, that negative promise is not kept to the full, but is broken.

• 2. In that the negative is doubled, yea and trebled: For in the Greek it is thus expressed, I will not not leave thee, neither not not forsake thee. There is a like trebling of the Greeek negative, Matth. 24. 21. Mark 14. 25. Luke 10. 19.

  In Latin and other Languages two negatives make an affirmative; as, not nobody is somebody: not nothing is something. But in Greek doubling and trebling negatives make them much the stronger. When they would set forth the impossibility of a thing, they use to double the negative, as Matth. 5. 18, 26. In these places to show the emphasis of doubling this negative particle, it is thus translated, in no wise, by no means. It also implieth the continuance of that which is denied, and translated no more; as where God saith, I will remember their sins no more, Heb. 10. 17. The doubling of the negative particle doth in this place carry the greater emphasis, because in setting down the same thing, it is not only twice doubled, but in the later place it is trebled, so as there are in all five negatives. I read not the like throughout the New Testament.

• 3. In that the matter of the promise is set down in two words, which in general imply one and the same thing: But (as Joseph said of Pharaohs two dreams, which set forth the same thing,) The thing is doubled, because it is established by God, Gen 41. 32. Besides the two words do explain each other (as was shown, §. 69.) And this later doth render a reason of the former. For God doth not leave his that he might not seem to forsake them. And the former showeth a ground of the later, namely, that God by not leaving his, doth not forsake them.
• 4. In that the two phrases, never leave nor forsake, are so general, as they include all wants, all needs, all dangers, all distresses, all manner of evils that any can fall into. They being spoken of God who is able and willing to do whatsoever is needful for any, His not leaving, nor forsaking, implieth all needful succor. It is more then if he had said, I will supply thy wants, I will heal thy soars, I will recover thee from sickness, I will ease thy pain, I will free thee from thine oppressors, I will break thy bonds, I will deliver thee out of prison, I will vanquish thy enemies, or any the like particular promise: For these generals comprise all manner of particulars under them. Of the use of general promises, See The whole Armor of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith. §. 73.

God knoweth how dull we are in conceiving his careful providence over us, and backward to believe his gracious promises toward us, and therefore he doth with such earnestness press the same.

It is God's earnest desire that we should not miss, but rather reap the benefit, which he intends us by his promise.

Therefore we ought to give the more earnest heed hereunto, Heb. 2. 1. The more instant and earnest God is in promising, the more ready and steady must we be in believing.

§. 72. Of applying Promises everyone to himself.

IT is further observable, that the Apostle who writ this Epistle to many, expresseth the person to whom the promise is intended in the second person of the singular number THEE. Hereof these reasons may be given.

• 1. God made this promise to Joshua by name, as to a single person. And the Apostle would not alter one tittle in the promise.
• 2. Every believer is to apply the promises which concern many, so to himself in special, as if it were directed to him by name, and concerned him alone. The fruit, the life, the comfort of a promise resteth in this particular application thereof.
• 3. Christians are considered all as one; For they are members of one and the same body, and in regard of their spiritual condition animated by one and the same spirit, and thus all of them spoken to as to one. On this ground where it is said that Moses spake unto all Israel, he thus expresseth his mind, The Lord thy God will go before thee: He it is that doth go with thee: He will not fail thee, nor forsake thee, Deut. 31. 1, 3, 6.
• 4. God doth account all believers as dear unto him, as if they were but one. They are therefore all as one spouse to his Son, Cant. 4. 8, 9. 2 Cor. 11. 2, They are all heirs of the same Kingdom, I am. 2. 5. To be an heir is the property of one, Gen. 21. 10.

This is a good ground for every particular believer to apply the precious promises of the Gospel to himself in particular.

The like may be said of the duties which God requireth of children of men. For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus, THOU shalt have no other God's. THOU shalt not make to thyself, &c.

§. 73. Of God's not failing nor forsaking his.

THe substance of this promise, I will not fail thee nor forsake thee, giveth assurance of God's constant and continual careful providence over his. Concerning it the Psalmist upon his own experience thus saith, I have been young and now am old; yet have I not seen the righteous forsaken, &c. and again, The Lord forsaketh not his Saints; they are preserved forever, Psal. 37. 25, 28. Very elegantly doth the Prophet by an argument from the less to the greater, thus enforce this point, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee, Isa. 49. 15. This negative promise is much pressed in Scripture; as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King. 6. 13. Isa. 41. 17.

The ground hereof resteth upon the unchangeableness of God's love. God is in all things unchangeable. God is immutable in his nature: in which respect he thus saith, I am the Lord, I change not, Malachi. 3. 6. He is also immutable in his Counsel, in his Word, in his Oath, Heb. 6. 17, 18. and in his Love, John. 13. 1.

Besides, the relations which he hath caused to pass betwixt himself and us, giveth us further assurance that he will never leave nor forsake us. When my father and mother forsake me, then the Lord will take me up, Psal. 27. 10. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, &c. Isa. 63. 16.

Obj. Job by reason of his soar and heavy crosses, and Lazarus who died a beggar, may seem to be left and forsaken of God.

Answ. Losses, crosses, pain, penury, and other afflictions are no argument of God's forsaking men. His wise providence is much manifested in ordering his children's estate here in this world. For,

• 1. God never suffers his to be tempted above that they are able to bear. He giveth strength answerable to the burden he layeth upon his. We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed, 2 Cor. 4. 8, 9.
• 2. God always gives a good issue to the trials of his children, 1 Cor. 10. 13. Job had all that was taken from him doubled, Job 42. 10. The Angels carried Lazarus his soul into heaven, Luk. 16. 22.
• 3. God recompenseth outward losses and crosses with far better things. For wealth he giveth grace; for bondage of body, freedom of conscience▪ for pain, patience: for corporal death, eternal life.

Obj. 2. Saints themselves have complained that they have been forgotten and forsaken, Isa. 49. 14.

Answ. That was the misapprehension of their weak flesh, which is no sufficient evidence against God's express promise. The Psalmist acknowledgeth this misapprehension, Psal. 77. 10▪

Obj. 3. Christ himself complaineth that he was forsaken, Matth. 27. 46.

Answ. Christ together with our flesh took the infirmity thereof: and thereupon complaineth according to his present apprehension. But to show that he did not utterly despond, nor judge himself totally and finally forsaken, he premiseth this clause of affiance, My God, my God.

Do they believe the foresaid promise of God who •… aint and sink under the burden of any trial, or under any fear that they shall be forsaken? yet how many be there in the number of those that profess the Christian faith, who upon great losses cry out, and say they are utterly undone: and upon some soar afflictions despairingly say, they shall never be able to endure it. Such are more like to Cain, who said, My punishment is greater then I can bear, Gen. 4. 13. then to David, who when he was greatly distressed encouraged himself in the Lord his God, 1 Sam. 13. 6. or Jehoshaphat, who in his distress said, O our God we know not what to do, but our eyes are upon thee, 2 Chron. 20. 12. or Abraham, who when God's promise and precept seemed to cross one another about the sacrificing of his son said, God will provide, Gen. 22. 8.

This promise of God's not leaving nor forsaking his, is of singular use to support us in all trials and distresses whatsoever. It is so general as it may be applied to spiritual and corporal distresses. In such losses as Job had: ( Job 1. 15, &c. ) in such jealousies as Daniel was tried withal, ( Dan. 6. 4.) in such a prison as Paul and Silas was cast into, ( Act. 16. 24.) in such a dungeon as Jeremiah was let down into, ( Ier. 38. 6.) in such a sickness as Hez •… kiah fell into, ( Isa. 38. 1.) When we are falsely accused as Paul was, ( Act. 24. 5.) when we are forsaken of men as Paul was, (2 Tim. 4. 16.) when we are disquieted in mind as David was, ( Psal. 42. 11.) At the point of death, in which case Stephen was, ( Act. 7. 59. 60.) In our thoughts and cares about our children and posterity (such as came into Jacob's head, Gen. 49. 1, 2, &c. ) we may and must meditate on this promise, and with confidence thereon support ourselves.

§. 74. Of the persons whom God will not forsake.

THe persons to whom in special this promise of God's not leaving and forsaking is made, is comprised under this Pronoun THEE. This promise was of old by God himself made in particular to Joshua. Joshua was a man of such courage and confidence in God's Word, as he, together with Caleb, steadfastly believed that God would not leave nor forsake them, when the whole Congregation of Israel so fainted, as they wept that God had brought them out of Egypt, and murmured against the Ministers employed in that service of bringing them out▪ They must therefore be such as Joshua was, who have right to apply this promise to themselves. Such were they to whom Moses doth apply it, Deut. 31 6.

It cannot be denied but that God's general providence is extended to all of all sorts For in him all live, and move, and have their being, Act. 17. 28. And he maketh his sun to rise on the evil and on the good: and sendeth rain on the just, and on the unjust, Matth. 5. 45. But his special care is on them that believe on him, 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous, Psal. 37. 17, 18, &c. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust to be punished, 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels, that were not left nor forsaken, and the evil Angels that were cast down into hell: and in Noah and his family, whom God saved when he brought the flood upon the world of the ungodly; and in Lot, whom God delivered when he destroyed four Cities, and the inhabitants thereof.

This providence of God in not leaving nor forsaking his, might further be exemplified in the three great Patriarchs, Abraham, Isaac, and Jacob, and in sundry of their posterity. Hundreds, thousands, millions of instances might be given for the proof hereof. I dare boldly avouch that from the beginning of the world to this day, not one that trusted in God was left or forsaken.

§. 75. Of the Inference of verse. 6. on verse. 5.

IN this verse there is an inference made upon the former promise of God's not leaving, nor forsaking his. The Conjunction translated, so that, implieth an inference; and such an inference in this place, as teacheth us to make a good use of the forenamed promise. The use here set down is double, one is confidence in God, ( the Lord is my helper, ) the other is courage against man, I will not fear, &c.

In the former verse the Apostle alleged the promise to dissuade from covetousness, and persuade to contentedness. Here he addeth two other ends or use▪ thereof. Hereby it appeareth that God's promise of never leaving nor forsaking his, is of manifold use: and therefore it is the more steadfastly to be rested on, and more frequently and seriously to be meditated upon.

Hereby it farther appeareth, that many Inferences and sundry Uses may be made of the same Doctrine.

This profession, The Lord is my helper, may also have a more remote reference, both to the vice of covetousness forbidden, and also to the virtue of contentedness commanded; and that as another disuasion from the one, and persuasion to the other. For if God be our helper, what need we covet more then he seeth meet to bestow upon us? and why shall we not be content with that which he seeth meet for us? If God be our helper, we may rest upon it that he will help us to whatsoever he seeth needful, and good for us. Hereupon we need not fear man's spoiling us of that which God seeth fit for us, neither need we fear anything that man can do to disturb us in that wherein we rest content.

This Pronoun [ WE ] being of the first Person and Plural number hath reference to him that wrote this Epistle, and to those unto whom he wrote it; who lived many hundred years after the fore-mentioned promise was made to Joshua; yea it hath reference to all Christians that have lived since this Apostles time, and shall live to the end of the world: So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them.

As this particle [ WE ] hath reference to the words following, which were the words of David, it showeth, that not only God's promises, but also the speeches and actions of Saints in former ages are left upon record for our use; that we upon like grounds and occasions should speak as they did, and do as they did. We may say, saith the Apostle: namely, as the Psalmist did in the words following. The same ground of saying what he did, we also have. We have the Lord to be our God, as well as they of old had. God is set forth unto us in all those Divine Excellencies of Power, Wisdom, Truth, Righteousness, Goodness, Grace, Compassion and Patience, he was unto them. We have also the same Spirit to work in us Knowledge, Faith, Hope, Courage, and otherlike Graces that they had.

On this ground, thus saith the Apostle, We having the same Spirit of faith, according as it is written, I believed, and therefore have I spoken: We also believe, and therefore speak, 2 Cor. 4. 13.

Faith in such Promises as Saints of old had, will make Saints in later times freely speak such things as they in former times did. Hereof see more in The Saints Sacrifice on Psal. 116. 10. §. 67.

§. 76. Of Confidence and Boldness arising from God's Promise.

THe word translated [ boldly ] is in the Greek a Participle, and may thus be translated word for word, So that we being confident may say.

The root from whence the Greek word here used cometh, doth signify Con •… idence: And the Verb, to be confident. This word is always in the New Testament used in the better sense, and translated, Sometimes to be of good cheer, or to be of good comfort, Matth. 9. 2, 22. Sometimes to be confident, 2 Cor. 5. 6, 8. or, to be bold, 2 Cor. 10 1, 2. But boldness, in that, and this Text, is to be taken in the better part for a virtue, implying the very same thing that confidence doth. It is here the rather translated boldly, because it is opposed to fear, mentioned in the last clause of this verse. For boldness and fear are opposed one to another. Fear keeps a man from being bold, and boldness drives away fear. In this respect, saith Christ, Be of good cheer (or be bold) it is I, be not afraid, Matth. 14. 27.

This word therefore here inserted, showeth, That God's Promise, duly believed, will make men bold, or confident in all distresses. Joshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands, Josh. 1. 5, 10, &c. A like promise moved the Israelites boldly to venture thorough the red Sea, Exod. 14. 13, &c. Jehoshaphat was hereby moved to go against that numerous Army that came against him, 2 Chr •… n. 20. 15, &c. The like may be noted of Barak, Jud. 4. 7. Gideon, Judge. 7. 7, &c▪ Paul, Act. 27. 24, &c. and sundry others. David professeth that this was it that caused him to hope.

The Ground hereof resteth in God, who maketh the Promise, and in those excellent Properties, whereby he hath made known himself unto us: As,

• 1. In his unsearchable Wisdom in ordering the kind of Promise he makes to children of men. He maketh no promise but what he seeth meet and fit to be accomplished.
• 2. In his almighty Power, whereby he is able to perform and make good whatsoever he promiseth.
• 3. In his in •… allible Truth and Faithfulness, which puts him on to ratify and perform every word that cometh out of his mouth.
• 4. In his Goodness to all them that come to him, and rely upon him.

That we may observe this Apostolical Direction, and by God's promise be emboldened with confidence, as the Apostle here directeth us to do; Two especial duties are requisite.

• 1. A faithful remembrance of God's promises.
• 2. A wise and right application of them.

Of these two, See The whole Armor of God, Treat. 2. Of Faith, §. 71, &c.

§. 77. Of Boldness in a man's holy Profession.

THe evidence of the boldness and confidence here mentioned, is given in a Christians speech, intimated in this particle [ SAY ] So that we may boldly SAY. Hereby we are given to understand, That faith in God's promise makes men freely and boldly utter their mind.

Hereof see more in The Saints Sacrifice on Psal. 116. 10. §. 67.

§. 78. Of God's Presence presupposing help.

THe Profession which the Apostle putteth into Christians mouths, is expressed in the words of the Psalmist, thus, The Lord is my helper, and I will not fear what man shall do unto me. This Text is taken out of Psal. 118. 6. There is indeed some difference in the Apostles quoting the Text betwixt the Hebrew and the Greek. The Hebrew thus reads it, The Lord is with me, or, for me: or as our English hath translated it, The Lord is on my side. The Greek thus, The Lord is my helper.

To this sundry Answers may be given:

• 1. Penmen of the New Testament were not Translators of the words and sentences, but quoters of the sense and meaning of the Old Testament. See Chap. 1. v. 6. §. 72.
• 2. The word Helper is used by the Psalmist in the next verse, and from thence it may be taken by the Apostle.
• 3. The LXX Greek Translators (which was the Translation that the Church used in the Apostles time) read this Text word for word as the Apostle doth. The sense therefore being the same with the Hebrew, the Apostle would not alter that Translation.
• 4. The alteration which is in the Greek serves for an Exposition of the mind and meaning of the Psalmist. For God's being with, or for us, or on our side, presupposeth that he is our helper. So as there is no contradiction betwixt the Psalmist and Apostle; but a clear interpretation of the Psalmists mind; and a profitable instruction thence ariseth, namely, that upon Assurance of God's being with us, for us, and on our side, we may rest upon it, that he will afford all needful help and succor unto us. Hereupon the Psalmist himself making this inference: For having said, The Lord is on my side, he addeth, The Lord taketh my part with them that help me, Psal. 118. 6, 7. God himself having said to Joshua, I will be with thee, maketh this further inference, I will not fail thee, nor forsake thee, Josh. 1. 5. And upon this Promise to the Church, When thou passest thorough the waters, I will be with thee; God further addeth, And they shall not overflow thee, (Isa. 43. 2.) that is, God would so help it, as it should not be overwhelmed and drowned. We have a real and visible demonstration hereof in the example of those three faithful ser •… of God, who yielded their bodies to be cast into an hot fiery furnace, then to worship any god except their own God. The Son of God was in the midst of the fire with them, thereupon they had no hurt, Dan. 3. 25.

God is not with his servants as a stranger, who only beholdeth the case wherein they are, but as a Master or Father, who takes an especial care of them, and thereupon being with them, he cannot but help them.

Singular comfort hence ariseth from the Omnipresence of God, to his children especially, who place their confidence on him. All of us give assent to that which God thus saith of himself, Do not I fill heaven and earth? Jer. 23. 24. And to this, The eyes of the Lord are in every place, Prov. 15. 3. And to this, Thou hast beset me behind and before: and laid thy hand upon me, Psal. 139. 5. How then can we doubt of help and succor in any place, or in any case?

§. 79. Of using the same sayings that Saints of old did.

IN that the Apostle puts the words of an ancient servant of God into the mouths of other servants of God that lived in after times, he showeth, that all of all ages, who are of the same faith, may make the same Profession of God, and rest with as much confidence on God, as they who lived in former times did. We may say in our greatest difficulties, God will provide, as Abraham did, Gen. 22. 8. and as Jonathan did, There is no restraint to the Lord to save by many, or by few, 1 Sam. 14. 6. And as Jehoshaphat did, O our God, we know not what to do, but our eyes are upon thee, 2 Chron. 20 12. And as Paul did, If God be for us, who can be against us? Rom. 8. 31.

God is every way the same to us, as he was to his Saints of old: His Promises remain the same to us: We have the same Spirit to work in us the same mind that they had; thereupon we may use the same Profession, the same Supplication, and in all like things the same words that they did.

It is an especial point of wisdom to take due notice of the words and speeches of Saints of old: Such especially as were evidences of their faith in God, and to make them familiar to ourselves: that they may be as Proverbs, on all occasions in our mouths. This will be an especial means to quicken our spirits, to help our devotion, and to strengthen our faith. Hereunto let me add this Caution, That as we use the same words, so we use them with the same mind, and with the same affection. See more hereof §. 68.

§. 80. Of the Lord Jehovah.

THe first words of the fore-named Profession are these, The Lord is my helper. Here are two emphatical words, which are of special force to strengthen our faith:

• One is this proper title, The Lord, applied to God.
• The other is this Epithet, Helper, attributed to him.

The former is the interpretation of the Hebrew word Jehovah, which is a Title proper and peculiar to God alone. It setteth out the Eternity, Self-existency, Immutability, Fidelity, and sundry other Excellencies of God. We may with much confidence rest upon that which Jehovah, this LORD, undertaketh to do. If he be our helper we may be sure to want no help, wnatsoever our case be. He is both able and ready to do whatsoever he seeth needful for us.

Of this Title Jehovah, See more Chap. 1. §. 128. See also The Churches Conquest on Exod. 17. 15. §. 72.

§. 81. Of God's readiness to help.

THe later word Helper according to the notation of it, signifieth one that is ready to run at the cry of another. Hereof see Ch. 2. §. 184.

This notation implieth a willing readiness, and a ready willingness in God to afford all needful succor. Herein God shows himself like a tender Father, Mother or Nurse, who presently runs when any of them hear the child cry, to help it. This therefore is spoken of God by way of resemblance: to make us the better conceive God's readiness to help us.

The ground hereof resteth on his own Goodness. He hath pity, because he will have pity, and showeth mercy, because he will show mercy, Exod. 33. 29. Even so, Father, for so it seemed good in thy sight, Mat. 11. 26.

A great encouragement this is in all our needs to cry unto God, and to make ou •… case known unto him by humble and faithful prayer.

§. 82. Of God's hearing those whom he leaves not.

WHerein this Profession of God's being our helper, is inferred upon the fore-mentioned promise of not leaving nor forsaking, it appears, That those whom God forsakes not, he readily and really helps in all their needs and straits. God doth not content himself with the negative, not to leave, but adds an affirmative assistance, he is an helper.

That God who promised Joshua not to fail nor forsake him ( Josh. 1. 5.) afterwards appeared unto Joshua with his sword drawn, and said, As Captain of the host of the Lord am I now come (Josh. 5. 13, 14.) hereby he shown himself an helper of Joshua. This is further confirmed by the success which the Lord gave to Joshua 's •… ndertakings.

There is no mean betwixt God's not failing and helping. If he do not help, he fails; and if he that is able to help, do not fail, then help must needs be afforded.

Besides, God will have his Presence with his Saints (which, his not forsaking them, presupposeth) make to the best advantage that can be: which must be by helping of them.

• 1. By this it is manifest, that the negative Promise of not failing doth not only imply a Privative, but also a Positive good.
• 2. This doth much amplify the comfort that was noted to arise from God's Promise of not failing his, §. 53. in the end thereof.
• 3. This may serve as a good pattern unto us in reference to a friend: and that by giving evidence of our not failing in him, in that we afford unto him all needful help and succor, so far as lieth in our power. Thus shall we show ourselves children of our heavenly Father; like unto God.

§. 83. Of applying general Privileges to ourselves in particular.

WHereas the Apostle said in the plural number, WE may say, here he expresseth that which we should say in the singular number, The Lord is MY helper, he giveth us to understand, That everyone is in particular to apply unto himself such promises and evidences of God's fatherly providence, as belong unto many. The Psalmist frequently maketh such particular applications, as where he saith, The Lord is my rock, and my fortress, and my deliverer: my God, my strength, my buckler, the horn of my salvation, my high tower, Psal. 18. 2. In like manner said Ruth to Naomi, Thy God shall be my God, Ruth 1. 16. And the Virgin Mary, My spirit hath rejoiced in God my Savior, Luk. 1. 47.

Good Grounds there are of this particular application: As

• 1. God's indefinite offer of himself, of his grace, of his Son, and of the things that Christ hath done and endured for man's Redemption, and of all other needful good things: and that to everyone without exception of any, Isa. 55. 1.
• 2. God's Truth and Faithfullnesse in making good his Word and Promise, Heb. 10. 23.
• 3. God's command to everyone to believe, and thereby to receive to his own benefit that which God offers unto him, Mar. 1. 15. John. 1. 12.

Let us therefore not content ourselves with a general knowledge of the mind of God: and that we well understand that God is able and willing to help: and that indeed he is a present help in all trouble: But let us farther endeavor to get Assurance of God's fatherly favor to us, and special care over us, that we may in faith, and with confidence say, The Lord is MY helper.

Of the great and manifold benefits of this particular persuasion, See The Guide to go to God, on the Preface of the Lord's-Prayer, §. 12.

§. 84. Of Fear of man.

AMong other benefits of Confidence in God's Protection, this is one, which is here hinted by the Apostle, That it expelleth fear of man, which is implied under this negative Resolution, I will not fear what man shall do to me.

Of the notation of the Greek word translated Fear, See Ch •… p. 2. §. 149.

About this vice, I purpose to show,

• 1. The Nature of it.
• 2. The Evil wherein it consisteth.
• 3. Motives against it.
• 4. Rules to prevent or redress it.

I. Fear is a troubled passion upon the apprehension of evil. When Zacharias was troubled at the apparition of an Angel, the Angel saith to him, Fear not. The like he said to the Virgin Mary on the like occasion, Luk •… 1. 13, 30.

Again on the other side, when the Disciples were afraid at the sudden apparition of Jesus, he said, Why are ye troubled? Luk. 24. 38. In this respect these two are joined together, Let not your heart be troubled, neither let it be afraid, John 14. 27. In allusion hereunto David saith of the waters, They were afraid and troubled, Ps. 77. 16.

That this trouble ariseth from the apprehension of some evil, is evident by this phrase, I will fear no evil, Psal. 23. 4.

From hence we may infer, That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him. Thus Abraham apprehended that the Egyptians would kill him by reason of his wife, and thereupon was afraid to profess Sarah to be his wife, Gen. 12. 12.

§ 85. Of the Evil wherein the Fear of man consisteth.

II. FEar is not simply evil in itself: For it is a passion, that is, one of man's affections: which are no farther evil then they are perverted or abused, as is shown in The Saints Sacrifice, on Psal. 116. 1. §. 4. The abuse of a passion is in mis-placing of it upon a wrong object, or in the excess thereof. Now man is not simply a wrong object of fear; For we are commanded to fear man, Rom. 13. 7. For

• 1. Some men bear the Image of God, and in that regard a reverent respect is due unto them. That Honor which the Law requireth of Inferiors towards their Superiors is comprised under this word Fear. Thus we are commanded to fear the King, Pro. 24. 21. To fear Father and Mother, Lev. 19 3. To fear Masters, Eph. 6. 5.
• 2. Others have power to hurt. In such a case Nature teacheth us so to fear them, as prudently to avoid the mischief they may do. Thus Jacob said concerning his Brother Esau, I fear him: thereupon he prayed to God to be delivered from him; and withal used means to prevent what mischief he could, Genesis 32, 11, 13, &c.

The evil therefore of fear of man is in the excess thereof, and that

• 1. When man is feared more then God: so as in that case there is an opposition betwixt God and man. This Christ for bids, where he saith, Fear not them which kill the body: but rather fear him which is able to destroy both soul and body, Matth. 10. 28.
• 2. When fear of man keeps us from our bounden duty: as, They which knew Christ, yet were kept from speaking openly of him for fear of the Jews, John 7. 13.
• 3. When it puts us on to any sin, as Abraham was hereby brought to dissemble his wife, Gen. 12. 11, &c. & 20. 2. So Isaac, Gen. 26. 7. and Peter was hereby brought to deny his Master, Matth. 26. 69, &c. Saul acknowledgeth his sinful fear in this kind, 1 Samuel 15. 24.

§. 86. Of Motives against fear of man.

III. AMong other Motives against fear of man, these following are of force:

• 1. Express Prohibition, 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition, ( Matth. 10. 26, 28, 31.) which makes it the more forcible.
• 2. The Pattern of such Worthies of old as have not feared man. The Parents of Moses were not afraid of the Kings commandment. Moses himself feared not the wrath of the King, Heb. 11. 23, 27. David, as here, so in sundry other places, professed, that he feared not man, Psal. 56. 4. Micaiah feared not the threatening of Ahab, 1 King. 22. 28. Nor Daniel, nor his three Companions feared the King and his Princes, Dan. 3. 16. & 6. 10. The Apostles feared not the threatening of the Priests of the Jews, Acts 4. 19. & 5. 29. The examples of Martyrs in all ages are memorable in this kind.
• 3. The Disgrace that followeth upon fear of man. It ill beseems, yea it is a great shame to servants of God to fear men, Should such a man as I flee? saith Nehemiah in this case, Neh. 6. 11. There can be no greater disgrace to a soldier then upon fear to flee from his colors.
• 4. The evil Effects that follow thereupon. Many are thereby brought against their conscience to omit bounden duties: as openly to profess Christ, John 7. 13. and to acknowledge other truths, John 9. 22. Others are brought to commit gross sins. This moved Aar •… n to make the golden Calf, Exod. 32. 22, &c. This made many Christians of old to offer Sacrifice to Devils, as the Heathen did, and otherwise to commit abominable Idolatry. This made many English in Queen Mary's days to go to Mass, and profess Popery. This in our days hath made many to seem more profane, then their consciences told them they should be. This hath made many Judges to pervert judgment. There is scarce a sin that fear of man brings not men unto.
• 5. The Restraint of man's power. It can at the uttermost but reach to the body: and all that it can do to the body, cannot make a man miserable. See more hereof in The Extent of God's Providence on Mat. 10. 29. §. 8.
• 6. The Extent of God's Power, no way limited but by his own will. The Extent thereof in this case is to be considered two ways:
  • 1. Against such as God's servants may be afraid of.
  • 2. For God's servants themselves.

  In the former respect, five things are duly to be observed:

  • 1. God can turn the minds of enemies. The Kings heart is in the hand of the Lord, &c. Prov. 21. 1. God turned the fury of Esau into favor towards his brother. Compare Gen. 32. 6. with Gen. 33. 4.
  • 2. God can abate the spirit of the stoutest. God made all the Inhabitants of Canaan to faint, Joshua 2. 9. The terror of God was upon the Cities that were round about Jacob, Gen. 35. 5.) Even the youth shall faint, &c. Isa. 40. 30.
  • 3. God can weaken the power of the strongest. He weakeneth the strength of the mighty, Job 12. 21.
  • 4. He can disappoint men's plots. He disappointeth the devices of the crafty, so that their hands cannot accomplish their enterprize, Job 5. 12. Ye thought evil against me, saith Joseph to his brethren, but God meant unto good, Gen. 50. 20, Act. 12. 6.
  • 5. God can utterly destroy his servants enemies, 2 King. 19. 35.

  In the later respect, five other things are duly to be observed:

  • 1. God can keep his servants safe in the midst of danger. He kept Daniel's three companions safe in the midst of a fiery furnace: and Daniel himself in a Den of Lions, Dan. 3. 25. & 6. 22. God in general hath promised as much, Isa. 43. 2.
  • 2. He can deliver out of the danger. He caused Jeremiah to be pulled out of the dungeon. He delivered also him that pulled out Jeremiah, Jer. 38. 13. & 39. 17, 18.
  • 3. He can turn the judgment to an advantage. The carrying of Daniel, and his three companions, and Mordecai and Esther into Captivity, proved much to their advantage, Dan. 2. 48, 49. Esth. 2. 17. & 6. 10.
  • 4. God can make a temporal judgment to be a means of spiritual good. When Manasseh was in affliction, He prayed unto God, and God was entreated of him, 2 Chron. 33. 12, 13.
  • 5. By the uttermost that man can do, which is death, God can free his servants from greater evils, Isa. 57. 1. Josiah was killed by an enemy at that very time when the flood-gates of Israel's misery began to be pulled up. Hereupon it is said, That he should be gathered to his grave in peace, and that his eye should not see all the evil, &c. 2 Kings 22. 20.

§. 87. Of Rules for redressing fear of man.

IV. FOr preventing and redressing fear of man, these Rules following are observable:

• 1. Possess thy soul with a fear of God. Fear of God, and fear of man are contrary one to another; as light and darkness; life, and death. Light keeps out darkness; and so long as life remains in a man, death is kept away. The more fear of God there is in one, the less fear of man there will be in him: If the fear of God were perfect in one, there would be no fear of man in him. Christ prescribeth this Rule, where, after he had forbidden his, to be afraid of them that kill the body, he addeth, But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into hell: yea I say unto you, Fear him, Luk. 12. 4, 5.
• 2. Lift up the eye of thy soul, which is Faith, higher then thou canst the eye of thy body. Thus shalt thou see him who is invisible. So did Moses, and feared not the wrath of the King, Heb. 11. 27.
• 3. Frequently and seriously meditate on God's Promises, and on his Properties of Mercy, Goodness, Truth, Faithfulness, Wisdom, Power, and the like, Psal. 18. 2. & 23. 4.
• 4. Always walk before God as Enoch did, Genesis 5. 24. This will keep thee from fearing any, that would draw thee from God. Joseph considered God's presence, when he said to his Masters Wife, How can I do this great wickedness, and sin against God? Genesis 39. 9.
• 5. Well weigh the difference betwixt God and man. This cafe the Apostles propounded to their adversaries, Acts 4. 19. & 5. 29. God can protect from the fury of all men, Dan. 3. 17. But there is not any that can deliver out of God's hand, Deut. 32. 39.

§. 88. Of Timorousnesse.

THat which hath been delivered of the evil Nature, and Effects of fear of man, affords matter of Lamentation and Exhortation.

Of Lamentation, in regard of that timorousness which many Professors of the true Religion bewray: whereby they bring a great blemish even upon the Profession itself. If persecution arise for the Gospel, so as their goods, liberty, and life be in hazard, they are ready to renounce their holy Profession, and to embrace the Religion of the times, though it should be apparently Idolatrous. Yea, if reproacch and disgrace do accompany the power of the true Religion, they are moved to abate of their holy zeal, and to be no more forward then the common sort. In these and other like cases they are like to a foolish man, who uponsight of a flaming fire pictured on a Map or wall, is so affrighted therewith, as he starts back, and falls into a true burning, flaming fire; wherewith he is terribly scorched, if not clean consumed. Their timorous disposition shows, That they prefer man before God, and this world before the world to come. Such walk by sense more then by faith. Things visible seem to the eye of a mortal man more terrible, then things invisible. He therefore who dotes upon matters of sense, cannot but be affrighted with the terrors of men.

§. 89. Of Watchfulness against fear of man.

THere is great cause again and again, to exhort such as profess themselves to be God's servants, whether Ministers or others, to take courage unto themselves, that they be not disheartened from their good courses by anything that man can do, and to take heed that this root of bitterness, namely, timorousness, spring not up in them. This is one of those roots that trouble men, and whereby many be defiled, Heb. 12. 15. We are the rather to be watchful hereabouts by reason of the proneness of men, even of Saints and believers thereunto. Instance Abraham, Gen. 12. 13. Isaac, Gen. 26. 7. Jacob, Gen. 32. 7. David, 1 Sam. 27. 1. and sundry others. For the flesh as well as the Spirit is in such, and though the Spirit be ready, the flesh is weak, Mat. 26. 41.

The more prone our nature is to a sin, the more watchful we ought to be against the same.

How far faith and fear may stand together, See The Saints Sacrifice on Ps. 116. 11. §. 75.

§. 90. Of not fearing Multitudes, Plots and Practices against ones self.

IN setting down the object of the fore-mentioned fear, he expresseth it in the singular number, MAN. This word is here collectively to be taken, and may comprize multitudes under it: and thereunto the confidence of this man of God is to be extended: according to that which in another place he saith, I will not be afraid of ten thousand of people that have set themselves against me round about, Psal. 3. 6. For many in opposition unto God are but as one. Therefore there is no restraint to the Lord to save by many or by few, (1 Sam. 14. 6.) and in like manner against many or against few. Herewith did Asa strengthen his faith, 2 Chron. 14. 11. There is an infiniteness in the Power, Wisdom, and other Properties of God. So as all human power being finite, one man, and multitudes of men are alike to him. In this respect the Psalmist with an holy insultation saith, Why do the Heathen rage, and the people imagine a vain thing? &c. Psal. 2. 1, 2, 3. On this ground we need not be affrighted at the consultations, conspirations, and combinations of multitudes together.

As all in the world can stand us in no stead, if God be against us; so all can do us no hurt if God be with us.

To amplify this the more, he addeth this, What can do (what man can do.) Hereby he intendeth all manner of inventions, plots and practices of men. Not only men's persons are not to be feared, but also their wit, their policy, their strength, their dignity, their retinue, their friends, their words, their threats, their attempts, or anything else appertaining to them, or that may any way be achieved by them, or others under them. David feared not the counsel of 〈◊〉 , though it were, as if a man had inquired at the oracle of God; but prayed against it, 2 Sam. 15. 31. & 16. 23. Neither did David fear the huge stature of •… oliah, nor his warlike preparation, 1. Sam. 17. 32. Daniel feared not the Decree that was made against him by the King and the Princes, though it were an unalterable Decree, Dan. 6. 10. This might further be applied to anything that is any way in the power of men.

For all that man can do is under the disposing providence of God: So as God can order all as it pleaseth him. It is therefore a point of folly to pretend man's wit, strength, fierceness, threatening, or anything else to dishearten him.

Though that which any plot or practice as a mischief be in special intended against me, yet ought I not to fear it. So much is implied under this special particle MEE. When plots and practices are intended against such and such an one in particular, that particular person is in the greater danger: as David when Saul's envious eye was upon him in special, 1 Sam. 18. 9. and Paul, when the Jews laid wait for him in particular, Act. 9. 23. This is a great amplification of his courage, that he feared not what any could do against him in particular.

§ 91. Of the concurrence of Faith in God, and courage against man.

THis invincible Resolution, I will not fear what man shall do to me, being inferred upon the former confident profession, The Lord is my helper: and both joined together by this copulative particle [ AND ] giveth us to understand, that these two, Confidence in God, and Courage against man do go together. They who in truth profess the one, will be resolute against the other. Confidence in God, and Courage against man, are as twins which are born together, live together, and will die together. David oft joineth them together, as in that Psalm which the Apostle here quoteth twice or thrice together, Psal. 118. 6, 7, &c. & 56. 4. 11. So doth the Prophet, Isa. 12. 2.

The former is the cause of the later. Confidence in God is that which produceth and preserveth Courage against man: as the Sun causeth light, and fire heat.

They who desire proof of their Confidence in God, let them make trial of their Courage against man. If they can go on cheerfully in their Christian course, and steadfastly hold their holy Profession, and resolutely continue in God's work, notwithstanding the envy, fury, plotting, threatening, rage, raving, fretting, fuming, oppression, and persecution of men, they hereby give evidence of their true Confidence in God. So did Moses (Exod. 10. 25, 26.) Zerubbabel, and Ieshuah (Ezra 4. 3.) And Ezra (Ezra 10. 22.) And Nehemiah (Neh. 4. 14.) And the Prophets and Apostles. So will all whose Confidence is in God.

It is hereby manifested, That they who in time of persecution renounce their Profession, or forsake those who stand stoutly to their Profession (Like those who forsook Paul, 2 Tim. 4. 16.) or forbear any duty which their conscience tells them they are bound to, or commit any sin against their knowledge for fear of man, have not attained to that Confidence in God, which becomes true Professors.

The Apostle that sets down a believers profession in the Lord affirmatively, thus, We may boldly say,▪ The Lord is my helper, expresseth his esteem of man negatively, thus, I will not fear what man shall do to me, doth hereby make faith in God, and fear of man so opposite, as they cannot stand together; no more then light and darkness. Therefore where we are exhorted to the former, we are dehorted from the latter.

Object. Examples were before given (§. 89.) of sundry Worthies who were endued with a great measure of faith, and yet feared men.

Answ.

• 1. Their faith then lay asleep, and did not exercise itself as it should: a man, while he is asleep, though he be living, yet in regard of sundry acts of life, is as if he had no life.
• 2. Opposites, which in the extremes cannot stand together, may be together in their remiss degrees, as light and darkness in twilight.
• 3. These may be in the same Person as enemies fighting one against another: as in Israel the house of Saul, and the house of David for a time stood in opposition. But faith in God, and fear of man (as other fruits of the Spirit and flesh) have such an antipathy, and contrary affection one unto another, that they will never be reconciled. Now faith being the stronger, will get the upperhand: and at length subdue fear, as the house of David subdued the house of Saul, 2 Sam. 3. 1.

This is a strong inducement to use all means, as to get faith in God, so to nourish, strengthen, and increase the same.

§. 92. Of the Resolution of Heb. 13. 5, 6.

IN these verses the Substance of the eighth Commandment is laid down.

We have thereabout:

• 1. The Parts.
• 2. The Reason to enforce them.

The Parts are two:

• One Negative, forbidding a vice.
• The other Affirmative, enjoining a virtue.

About the vice two things are expressed:

• 1. The Kind of it, Covetousness.
• 2. The Practice of it, in this word, Conversation.

About the virtue two other things are expressed:

• 1. The Kind of it, Contentedness.
• 2. The Subject whereabout it is exercised, Such things as you have.

The Motive to enforce the one and the other, is God's Promise.

About this we may observe,

• 1. The Substance of the Promise, v. 5.
• 2. An Inference made thereupon, v. 6.
  • The former showeth, what God for his part will do.
  • The latter, what we for our part must do.

In the former is manifested,

• 1. A Preface.

• 2. The Point itself.

  In both

  • 1. The Manner.
  • 2. The Matter.

The Manner of the former is by an indefinite expression of the person promising, HEE.

The Matter implieth a Promise, in this phrase, Hath said.

The Manner of the latter is by a multiplied negation.

The Matter in two branches.

In both branches there is an express Act and Object.

• The former Act, in this word, Leave.
• The later in this, Forsake.

The Object in both is the same, but twice expressed; in this Particle, THEE.

In the Inference there is,

• 1. An Introduction, in this phrase, So that we may boldly say.
• 2. An Instruction; whereof are two parts,
  • 1. A Believers Confidence.
  • 2. His Courage.

In the former we have,

• 1. The Subject whereon his Confidence resteth, The Lord.
• 2. The Ground or reason of resting thereon, Helper.
• 3. The Appropriation of it, in this particle, MY.

In setting down his Courage, note,

• 1. An opposition betwixt God and man, in this negative Connection, And not.
• 2. A manifestation of his Courage.

〈1 page duplicate〉 〈1 page duplicate〉 Here we are to observe,

• 1. The Manner of setting it down, by a negative.
• 2. The Matter. Wherein
  • 1. A Vice, Fear.
  • 2. The Object, Man.
  • 3. The Extent, Can do.
  • 4. The Application, To me.

§. 93. Of the Observations raised out of Heb. 13. 5, 6.

I. COvetousnesse beseems not Christians. See §. 53.

II. The practice of Covetousness is to be avoided. For our conversation must be without covetousness. See §. 50, &c.

III. Contentedness is a Christian virtue. It is here enjoined to Christians. See §. 62.

IV. Christians must be content with their present condition. This phrase, Such things as you have, implieth our present condition. See §. 63.

V. Covetousness and Contentedness cannot stand together. The one is here forbidden, and the other commanded. See §. 59.

VI. What dissuades from Covetousness, persuades to Contentedness. The same reason is produced for the one and other purpose. See §. 67.

VII. God's, Promise is of force to keep from Covetousness, and to work Contentedness. This is here alleged for both these ends. See §. 67.

VIII. A divine Testimony is sufficient to settle ones judgment. For this end this indefinite phrase, he said, is here used. See §. 69.

IX. The holy Ghost presseth God's Promise with much power. Here are five negatives used. See §. 71.

X. General Promises made to Saints of old, still are of force to Christians. See §. 68.

XI. God will not leave his to shift for themselves. See §. 70, 73.

XII. God will not forsake his in their distress. See §. 70, 73.

XIII. Every believer may apply an indefinite Promise to himself. See §. 72.

XIV. Words of faith uttered by others may be made our words. The Apostle here putteth David's words into our mouth. See §. 75.

XV. Faith in God works boldness. This word boldly, intends as much. See §. 76, 77.

XVI. God's presence presupposeth succor. Upon God's Promise of not leaving his, the Apostle inferreth, that God is our helper. See §. 78, 79.

XVII. God is Jehovah. The word here translated Lord, is in the Hebrew Text, Jehovah. See §. 80.

XVIII. God's not forsaking is an helping. Upon God's Promise not to forsake, the Apostle styleth him an helper. See §. 82.

XIX. General privileges concern every particular believer. For God to be an helper is a general privilege. But here everyone is taught to say unto him, My helper. See §. 83.

XX. Man is not to be feared. The Prophet professeth that he will not fear man. See §. 85.

XXI. Many in opposition to God are as one man. Under this word man in the singular number multitudes are comprised.

XXII. Nothing that man can do is to be feared. He saith not only, I will not fear man, but also, I will not fear what man shall do.

XXIII. Mans spite to ones self in particular is not to be feared. This particle MEE intendeth as much. Of these three last Doctrines, See §. 90.

XXIV. Confidence in God, and Courage against man are inseparable. He that can say, The Lord is my helper, may also say, I will not fear man.

XXV. Faith in God, and fear of man cannot stand together. For he that saith, God is my helper, will not fear man. Of these two last Doctrines, See §. 91.

§. 94. Of the Coherence of verse. 7. with the former.

IN this verse is laid down a fourth duty to be performed to others. ( See §. 1.) Those others are Ministers: so as the duties enjoined in this verse are branches or the fifth Commandment. Though the duties be distinct in themselves: yet they have reference to those that go before.

• 1. They may have a general reference to all the forementioned duties. For their teachers had well instructed them in all. Therefore by remembering their teachers, they might be the better directed, and incited to them.
• 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before, which were confidence and courage. For by remembering the doctrine and practice of their teachers, who had well instructed them in the grounds of both, and sealed up their doctrine by being themselves a pattern even unto death, they could not but be much established thereby.

§. 95. Of remembering our Teachers.

TO remember is a proper act of the memory. The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth, and the will yieldeth unto as good.

This act of remembering may admit of a fourfold distinction.

• 1. To receive and lay up what is conceived by the mind. Thus the Preacher would have the young man remember his Creator in the days of his youth: even then, to receive and lay up his word and works for some use, Eccl. 12. 1.
• 2. To hold fast▪ that which is so laid up. Thus it is most properly opposed to forgetfulness. Remember and forget not, saith Moses to the Israelites, Deut. 9. 7.
• 3. To call again to mind what hath been forgotten. Thus the Disciples are said to remember what Jesus had said to them, John. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead: but they forgot it, till the time of his resurrection: Then they remembered it, that is, they called it again to mind. Thus this word is explained, Isa. 46. 8.
• 4. To think on, and consider that which we have learned: As when we are enjoined to remember God, (Deut 8. 18.) to remember his law, (Mal. 4. 4.) to remember the Sabbath, (Exod. 20. 8.) These and other like things are seriously and frequently to be thought on. Our last English Translators of the Bible do oft translate the original word, which properly signifieth to remember, thus, think on, Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned, may be applied to the three later distinctions; namely to hold fast, and not forget: or in case they had forgotten to use means of calling to mind again: and frequently and seriously to think on what they had heard of their teachers, and seen to be practiced by them.

In these respects Joshua adviseth the Israelites that went beyond Jordan, to remember the word which Moses commanded them, Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave, to remember how he spake unto them when he was in Galilee •… , Luk. 24. 6.

This word remember, is here used, because,

• 1. It is a comprehensive word: It compriseth under it all particular duties that hearers owe to their teachers: as to praise God for them, to speak well of them, to believe their word, to obey their directions, to imitate their commendable practices, &c.
• 2. Remembrance of teachers quickeneth up people to do on their behalf when they are absent as much as if they were present. But no respect useth to be shown to them that are forgotten.
• 3. Remembrance of such as are absent doth in a manner set them before our eyes; and so represents their doctrine and practice unto us, as if we saw them in the Pulpit, heard them preaching, and beheld their good conversation.
• 4. Remembrance of such teachers at have begotten us to God, or further built us up in the true faith, is an especial means to establish us in that truth which we have received from them, and to keep us steady in that way of righteousness wherein they walked before us. For remembering of them makes them to be in absence as present with us. Continuall presence of Ministers, and their continual preaching sound doctrine, and living holily doth much confirm, and more and more build up hearers. So will the remembrance of them do.
• 5. Remembrance of teachers removed from us, will keep us from being seduced with corrupt and lewd teachers. So soon as faithful Pastors are removed from their flocks the devil will be ready to thrust in thieves, robbers, yea and wolves amongst them. This the Apostle found to be so by woeful experience, Gal. 1. 6, 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus, Acts 20. 29, &c.

It is the greatest honor that living people can do to their deceased Pastors, to remember their wholesome instructions and holy conversation.

On these and other like grounds the Apostles have been very careful in using means to put people in remembrance of them in their absence. For this cause S ^t Paul sent Timoth •… us unto the Corinthians, to bring them into remembrance of his ways, 2 Cor. 4. 17. This S ^t Peter thought meet to do as long as he lived, 2 Pet. 1. 13. for this end he wrote his second Epistle, 2 Pet. 3. 1, 2.

Hereby is discovered both the ingratitude and folly of such as having had faithful Ministers, forget them so soon as they are removed from them. It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man, that no man remembered that same poor man, Eccl. 9. 15. It was the destruction of Joash, that he remembered not the kindness which Jehoiada had done to him, 2 Chron. 24. 22, 23, &c.

That therefore which the Apostle here requires, as it is our duty, so it will be our wisdom to observe. This the Apostle presseth upon the Philippians, Phil. 1. 27. & 2. 12. For this he also commendeth the Corinthians, 2 Cor. 11. 2. and the Thessalonians, 1 Thess. 3. 6.

§. 96. Of Ministers being Guides.

THey who are in special to be remembered are thus described in our English Translation, which have the oversight. This is the Interpretation of one Greek word.

The word which the Apostle useth is a Participle, and cometh from a Verb which signifieth to lead, to go before, to be a guide in the way, to be over others, to govern. It signifieth also to think, Act. 26. 2. to suppose, Phil. 2. 25. to esteem, 1 Thess. 5. 13. and to count, or account, Phil. 3. 7, 8. In this it is thrice used in this Epistle, as Chap. 10. 29. & 11. 11, 26. But in this Chapter it is thrice used in the former sense.

The word here used is in other places translated governor, as Mat. 2. 6. Act. 7. 10. and chief, Luk. 22. 26. Act. 15. 22.

Some judicious Translators in Latin do interpret it by a word that signifieth Guides.

This word setteth out the Dignity and Duty of Ministers.

Their Dignity, in that by reason of their Function, in matters of God, they are over the people, and have a kind of authority in the Lord, and in his Name.

Their Duty, in that they are every way, both by preaching and practice, to go before their people, and to guide them in the way to life.

Sundry other titles, which set forth both these, are in Scripture attributed unto them: as Rulers, Joh. 7. 48. Overseers, Act. 20. 28. Guides, Matth. 23. 16, 24. Leaders, Matth. 15. 14. John 10. 3. Elders, 1 Pet. 5. 1. Shepherds, Matth. 9. 36. Pastors, Teachers, Eph. 4. 12. Stewards, Tit. 1. 7. Bishops, 1 Tim. 3. 1, 2. Watchmen, Ezek. 3. 17. Fathers, 1 King. 13. 14. Philem. v. 10.

God hath made Ministers to be such Guides unto his people, in regard of people's need, and for their good.

• 1. Men of themselves in regard of the things of God are blind, and understand not the way wherein they should walk. In this respect they have need of Guides. When Philip asked the Eunuch whether he understood what he read or no, He answered, How can I except some man should guide me? That which Christ said to Paul, is true of all Ministers: Christ sends them to open people's eyes, and to turn them from darkness to light▪ Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides.
• 2. Men are not only blind, but they are also by nature of a stubborn disposition, hardly brought into the right way; and when they are brought hardly held therein: So as in this respect there is great need of Ministers to be over them, to exhort, incite, admonish, persuade, reprove, and use all other meet means to put them into the right way, and hold them therein.

The good that people may reap by Ministers being made guides is very great. Thereby they are instructed and directed in the way to life. By Ministers being guides, Superiors and inferiors, Magistrates and subjects, Ministers themselves and people, Husbands and Wives, Parents and children, Masters and servants, rich and poor, old and young, all of all sorts are instructed in their duty, kept within compass of their place, and stirred up to use and employ the abilities that God bestoweth on them to the good of others.

As men do stand in more need of guides in regard of their spiritual estate, then in regard of their temporal estate: so the benefit that they reap from those former guides far exceeds and excels the benefits that they can reap from the later guides: even as much as our souls excel our bodies: heavenly commodities excel earthly, and everlasting salvation excels temporal preservation.

This giveth an evidence of the good providence of God in providing spiritual guides for his Church, (for God hath set them there, 1 Cor. 12. 28.) and in enabling them to that grea •… •… unction: (For God makes able Ministers of the New Testament, 2 Cor. 3. 6.) and in giving them gifts for that end, Eph. 4. 7, 8. and conferring authority on them (so as they may perform their duty with all authority, Tit. 2. 15.) and finally in making them accountable to himself, ( v. 17. Mat. 25. 19. Luk. 16. 2.) that so they may be the more faithful to him that appointed them, as Moses was, Heb. 3. 3.

This title, Guides, puts Ministers in mind of their duty. We ought to have this title much in mind, and well weigh what duties are comprised under it: and be conscionable in performing the same, Ezek. 3. 17.

There being by the high supreme Lord, Guides set over people, and that in regard of their need, and for their good: it becomes them,

• 1. To be thankful to God for that evidence of his careful providence.
• 2. In case they want such Guides, to pray for them; as Christ adviseth, Matth. 9. 38.
• 3. To be conscionable in submitting to their Ministry; as this Apostle expressly exhorteth, v. 17.

The duties which are in general to be performed in reference to such Guides, are in special to be performed to such as God hath set over ourselves in particular. This the Apostle here intimateth under this relative YOUR: For a good shepherd hath an especial care over his own sheep. He calleth his own sheep by name, he putteth forth his own sheep▪ Joh. 10. 3, 4. Take heed (saith the Apostle) to all the flock over the which the holy Ghost hath made you Overseers.

Everyone hath an especial care of those that are his own, and must give an account for them. Most meet therefore it is that such in special be remembered. The rule of relation requires as much, as Guides must be most careful over their own people, so people must be most subject to their own Guides.

§. 97. Of Guides preaching.

THe duty of the foresaid Guides is thus expressed, Who have spoken unto you the Word of God. The Greek word here translated spoken is the very same that is so translated, Chap. 2. v. 3. It is here used in the very same sense that there it was, namely for Preaching. See Chap. 2. §. 23.

The most principal duty of such as are here called Guides, or Governors, consisteth herein: It belongeth to the very essence of their Calling. When the Lord sent out his Apostles, he said unto them, Go ye into all the world, and preach the Gospel, Mar. 16. 15. Herein Christ requireth Peter to testify his love to him, saying three times, Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. And this Peter himself doth press upon other Ministers, saying, Feed the flock of God, 1 Pet. 5. 2. The like doth Paul upon Timothy thus, Preach the Word, be instant in season, and out of season, 2 Tim. 4. 2.

There is no way wherein and whereby such as are guides of God's people may do good unto them, then by preaching. By preaching it pleases God to save such as believe, 1 Cor. 1. 21. O that this were duly weighed of those that can plead for the dignity and authority of such as are spiritual Guides or Governors in God's Church.

§. 98. Of God's Word to be Preached.

THe subject matter to be preached is here styled the Word of God. Though that which is uttered by men as Ministers be properly the sound of a man's voice, yet that which true Ministers of God in exercising their ministerial Function preach, is the Word of God. Thus it is said of the Apostles, They spake the Word of God, Act. 4. 31. and hereupon it is said of the people of Antioch, that almost the whole City came together to hear the Word of God, Acts 13. 44.

That which Ministers do or ought to preach is styled the Word of God in a fourfold respect.

• 1. In regard of the primary Author thereof, which is God. God did immediately inspire extraordinary Ministers, and thereby informed them in his will. For the prophesy came not in old time by the will of man, but holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21. Therefore they were wont to use these Prefaces, The Word of the Lord, Hos. 1. 1. Thus saith the Lord, Isa. 7. 7. And an Apostle thus, I have received of the Lord, that which also I delivered unto you, 1 Cor. 11. 23. As for ordinary Ministers, they have God's Word written, and left upon record for their use: For all Scripture is given by inspiration of God, 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture, and deliver nothing but what is agreeable thereunto, preach the Word of God.
• 2. In regard of the subject matter which they preach, which is the will of God: as the Apostle exhorteth, to understand what the will of the Lord is, (Eph. 5. 17.) and to prove what is that good, that acceptable, and perfect will of God, Rom. 12. 2.
• 3. In regard of the end of preaching; which is the glory of God, and making known the ma •… ifold wisdom of God, Eph. 3. 10.
• 4. In regard of the mighty effect and efficacy thereof: For preaching God's Word is the power of God unto salvation, Rom. 1. 16. Preaching the Word of God, this is it which is mighty through God to bring every thought to the obedience of Christ, 2 Cor. 10. 4, 5. For the Word of God is quick and powerful, &c. Heb. 4. 12.

So close ought Ministers to hold to God's Word in their preaching, as not to dare to swerve in anything from it. The Apostle denounceth a curse against him, whosoever he be, that shall preach any other word, Gal. 1. 8, 9.

Upon this we have just cause to avoid such teachers as preach contrary to this doctrine, Rom. 16. 17. 2 John. v. 10. The whole mass of Popery is hereupon to be rejected. So are the manifold errors and heresies that in former ages, and in this our age have been broached. Pretence of new light and immediate inspiration in these days, is a mere pretence.

By this subject matter of preaching, the Word of God, we may receive a good direction to observe two caveats enjoined by Christ concerning hearing.

The first is concerning the matter which we hear, Take heed what you hear, Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God. We must therefore ourselves be well acquainted with the Scriptures, and by them try the things which we hear, whether they be the Word of God, or no; as the men of Berea did, Act. 17. 11.

The second caveat is, concerning the manner of hearing, Take heed how you hear, Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men, but (as it is in truth) the Word of God, 1 Thess. 2. 13. We must with reverence attend unto it: we must in our hearts believe, and we must in our lives obey it.

It is God's Word that doth convert, quicken, comfort and build up, or on the other side wound, and beat down. What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples, by the Apostles, and others after them: Yea by Luther and other Ministers of reformed Churches? They preached not Traditions of Elders, as the Scribes; nor men's inventions, as Papists, but the pure Word of God. The more purely God's Word is preached, the more deeply it pierceth, the more kindly it worketh.

§. 99. Of that Faith which is to be followed.

ONe particular wherein the foresaid Guides are to be remembered, is thus set down, Whose faith follow.

Of faith in general as it is a gift of God, or grace whereby we are justified, and saved, I have at large discoursed in the Whole Armor of God, on Eph. 6. 16. Treat. 2. Part. 6. §. 11, &c.

This word Faith must in this place be taken for something that may be heard or seen, and in that respect imitable; namely for the doctrine of faith, ( Rom. 1. 5.) or profession of faith, ( Act. 14. 22. Rom. 1. 8.) or effects and fruits of faith, ( I am. 2. 14, 18.) or for fidelity and faithfulness, ( Matth. 23. 23.) Our English Translators do turn the Greek word, which properly signifieth faith, into fidelity, Tit. 2. 10.

Either, or every of these significations may here not unfitly be intended. For when obedience is yielded to the doctrine of faith, which Ministers preach; or when people conform themselves to that profession of the faith which their Ministers do: or when they show forth such fruits of faith as they do; or are faithful in their own place, as their Ministers were in their own, then they follow the faith of their Guides.

The Apostle setteth out the object of Christians imitation, under this word Faith.

• 1. Because faith is a mother grace, a breeding grace. All the acts of God's ancient Worthies are produced as acts of faith, Heb. 11.
• 2. Because faith is that grace that makes all things acceptable. Without faith it is impossible to please God, Heb. 11. 6.
• 3. Because God is most glorified by the faith of his servants.
• 4. Because, in regard of man's good, faith is the most necessary, profitable, and comfortable grace. Of the glory which faith brings to God, and good to man, See The whole Armor of God, on Eph. 6. 16. Of Faith. §. 7, 8.

§. 100. Of imitating our Guides.

THe duty which is required of people in reference to the foresaid faith of their Guides, is expressed in this word Follow.

The Greek word translated follow, implieth an endeavor to be like those whom they set before them. Our English hath borrowed a word from the Latin which carrieth some emphasis, namely to imitate. There is a Noun derived from the Greek word, which we translate follower, frequently used in the New Testament, as 1 Cor. 4. 16. Heb. 11. 1. and in other places.

That Noun is by other Authors used to set out a stage-player, who endeavoreth to be as like him, whose part he acteth, as possibly he can be. There is also another Noun derived from the same Verb which is more usually appropriated to a stage-player. There is also another Noun which is used to set out an Ape, Now of all creatures an Ape is most given to imitate men.

I have noted these things about this word, to show how fitly it is used by the Apostle, implying, that people ought in matters of faith, to endeavor to be as like to their prudent and godly Guides, as they can be.

This is it which the Apostle requires of some, 1 Cor. 4. 16. & 11. 1.

This is it for which he commends others, 1 Thess. 1. 6. & 2. 14.

This is the best use that we can make of such as God hath made Guides unto us.

This is here in particular to be applied to such Guides as God in special hath set over us. Our English therefore thus translates it, which have the rule over you: but in Greek, your Guides. Hereof see §. 96. in the end thereof.

Of imitating Christ, See verse. 13. §. 132.

Of imitating God, See Chap. 4. verse. 11. §. 62.

§. 101. Of imitating both living and dead Saints.

THis point of imitation may also be further extended to other prudent and pious patterns; whether of such as are living, or of such as are dead.

They were living of whom the Apostle thus saith, Ye became followers of us: and again, Ye became followers of the Churches of God, 1 Thess. 1. 6. & 2. 14.

They were dead of whom the Apostle thus saith, Be followers of them who through faith and patience inherit the promises, Heb. 6. 12. And they of whom another Apostle thus saith, Take the Prophets for an example, &c. I am. 5. 10.

It is one end of the spirits guiding some living men in the right way, and that eminently, that by their walking therein they might incite others to follow them. This motive the Church intends where she thus prayeth to Christ, Draw ME, WE will run after thee, (Cant. 1. 4.) By this change of the number in these two Pronouns, ME, WE, She intendeth that by her following Christ, others would be also stirred up to follow him.

It is also an especial end of registering the history of Saints being dead: For whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. This is the best learning that we can reap from such records, to emulate the excellencies of former worthies, and to strive to outstrip them, if it be possible in their excellencies.

This point of imitation concerns those that are in place to be Guides, and those also to whom they are made Guides.

Not only Ministers of the Gospel, but other professors also thereof are or should be Guides. The Apostle saith of a Jew, as he was a professor of the true Religion, whether he were a Levite, or of another Tribe, that he was accounted a Guide, Rom. 2. 19. As it is said of Ministers, Ye are the light of the world, Matth. 5. 14. So it is said of other professors, Ye shine as lights in the world, Phil. 2. 15.

That which concerns these lights or guides, is, that they look to their feet, and well order their steps: that they so carry themselves as they may prove a good pattern to others. Be thou an example of the believers, saith S ^t Paul to Timothy, 1 Tim. 4. 12. Be ensamples to the flock, saith S ^t Peter to all sorts of Ministers, 1 Pet. 5. 3. Professors in Thessalonica are commended for being ensamples to such as believed, 1 Thess. 1. 7. Thus shall they show themselves good guides; Good to themselves, and good to others. I may apply to this purpose that which the Apostle said in a case not unlike this, In doing this, thou shalt both save thyself, and them that hear th •… e, (1 Tim. 4. 16.) yea and them that see thee.

On the other side it is a great aggravation of the unworthy walking of Ministers, and other professors, yea of all who by their place or gifts are Guides. By walking themselves in the broad way that leadeth to destruction, they draw many others thereinto. If the blind lead the blind both shall fall into the ditch. They who have eyes, and yet walk in by-paths, are worse then the blind. Such are many scandalous Ministers, and loose professors. Read 1 Cor. 8. 10, 11, 12.

These pull upon their souls their own blood, and the blood of others, Ezek. 3. 18.

§. 102. Of excess in honoring Saints departed.

UNto those to whom Guides for imitation are given, I would commend a caution and a direction.

A Caution in two respects. One to prevent excess. Another to redress defect.

The excess is of such as have the patterns of those whom they take to be Guides in too high admiration, accounting their works meritorious, yea and supererrogatory. Hereupon they conceive that they may receive benefit by the works of those others. The superstitious Priests and Pharisees among the Jews taught their people such a conceit; namely, that by children's giving 〈◊〉 great gift to the Temple (which they called Corban) their parents might be profited, though they did no more for them, Mark 7. 11, 12. By this means men are so far from observing this duty of following their Guides, as they are kept from it. For by expecting benefit from others walking in such and such courses, they think it needless for themselves to walk in such ways; because they have the benefit of others walking therein, without such pains of their own.

From this high conceit of others meritorious and supererrogatory works hath risen an Idolatrous practice of Canonizing, Deifying, Adoring and Invocating them; of setting up their Images, of consecrating Churches, of making prayers, and vows, and offering oblations unto them, and of reserving their Relics.

§. 103. Of failing in the right use of Saints patterns.

THe other Caution is to redress defect about this duty here required of following Guides.

Defect is manifested in those who having such Guides do think that they go far if they approve and commend their doctrine and course of life, if they well entertain them, and be beneficial to them while they live, and speak well of them when they are dead, but follow not their faith. Though they may seem to go far, yet they come very short of that full duty which they owe to their Guides, and fail of the best benefit they might reap from them, which is to be like unto them. That which they do in testimony of their approving them, is an evidence of their failing in following them, and an aggravation of that their failing.

There are others which diligently read the histories of Saints departed; but only as bare histories to inform their understanding about matters of former times, not as directions to guide them in the same way. Though good instructions may be learned from those histories; yet those instructions make not men the better. Virtue and knowledge are joined together by an Apostle, 2 Pet. 1. 6. Herein lies a main difference betwixt the histories of Heathens and Saints. It was before noted, (§. 101.) that the histories of Saints are in sacred Scripture purposely recorded for imitation.

§. 104. Of the benefits of imitating Guides.

THe direction to be observed about the right and best use concerning Guides, is, so to set them before us, as we may endeavor to be like unto them: and that whether they be living or dead; whether of later or ancienter times. There is mention made of a Star which certain wise men of the East so fixed their eyes upon, as they followed it, till at length they came to Jerusalem, and from thence to Bethlehem, where they found Jesus, Matth. 2. 1, &c. Thus must we set our eyes upon such Guides as God doth set before us, and follow them till we may come to that place where Jesus now is: Thus shall we honor them. This is indeed the greatest honor that we can do to them. Hereby we make a supply of them in God's Church, they being taken away; so as the Church doth the less miss them. Elijah was the less missed, because Elisha was endued with his spirit. This therefore brings a great benefit to the Church of God.

The greatest benefit of imitating our Guides redoundeth to ourselves. We being like to them shall receive from God such approbation and acceptation as they received: we shall find such consolation in our own souls while here we live, and when we are dead partake of their glory. Their virtue will live in us. Abel's offering his sacrifice in faith, will make us so to offer up our spiritual sacrifices. Enochs walking with God, will make us in all things to eye God. Noah's uprightness will make us upright. So the graces of others will be wrought in us.

Finally God hereby will be much honored, in that fear, service, praise, and other duties are perpetually performed by mortal men, which have but a time to be here in this world. For as they who are departed have served him in their generation, others who imitate them will serve him in succeeding generations. So as the eternal God will be served from generation to generation.

§. 105. Of setting out the Lives of Saints departed.

THat which hath been said of the good which followeth upon imitating Saints, justifieth the laudable, profitable, and pious custom of setting forth the Lives of Saints after their departure. The sacred Scriptures abound herein. The like have the Fathers of the Christian Church done in all ages, and 〈◊〉 may it be performed. This is not only a means of keeping them fresh 〈◊〉 memory, (according to that which the Wise man saith, The memory of the just is blessed, Prov. 10. 7.) but also many are directed and incited to follow them. Had not their lives been set forth, succeeding ages would have wanted both directions and encouragements.

True it is that abuses are committed herein by uncertain, frivolous, and false narrations. But abuse of a good thing is no sufficient warrant clean to take away all use thereof.

§. 106. Of the things wherein Saints are not to be imitated.

THis object of the forenamed duty, faith, (whose faith follow) is a limitation of that duty of imitation, and it showeth that the doctrine and practice of other men, though pious, is no absolute and infallible rule. The particulars that are mentioned, or otherwise intended, do show wherein such and such are to be imitated: as the Prophets in suffering affliction; Job in patience, I am. 5. 9, 10. So others in other like things. The best Saints were men, and had the flesh in them as well as the Spirit, and many fruits of the flesh were manifest in them as well as of the Spirit.

That this point may be the more distinctly understood, I will endeavor to clear these two points.

• 1. Wherein they were not to be imitated.
• 2. Wherein they might and must 〈◊〉 〈◊〉 .

1. Concerning the negative, there are three things wherein they are not to be imitated.

• 1. Extraordinary matters: These were for particular persons, not for all.
• 2. Temporary matters: These were for special times, not for all times.
• 3. Sinful matters: These were for no persons, for no times.
  • 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties, 2 King. 1. 9, 10, &c. Therefore when Christ's disciples alleged this example for them to do the like, Christ rebuked them, and said, Ye know not what manner of spirit ye are of.
  • 2. Joshua's worshipping God on Mount Gerizin and Mount Eber was but temporary. It was therefore unwarrantably brought unto a perpetual custom by the Samaritans, Joh. 4. 20, 21, 22.
  • 3. It was a sinful practice of the Jews to put away their wives for every cause. Christ therefore condemneth their successors for imitating them therein, Matth. 19. 3, &c.

If it be demanded why those things were then registered: I answer, That though they were not all written for our imitation; yet all for our instruction and learning, Rom. 15. 4.

Particular instructions which we may gather from them, are such as these.

• 1. By extraordinary acts the doctrine which they delivered is confirmed.
• 2. By temporary acts the manifold wisdom of God is manifested, ( Eph. 3. 10.) and Saints submission unto God answerably ordered.
• 3. By sinful acts the weakness of Saints is evidenced; and God's goodness and patience toward them. Admirable comfort may be received from thence.

Quest. If patterns of Saints be not rules in all things, how are doctrines raised from thence?

Answ. Doctrines are not raised simply from the practice of Saints, but from the conformity thereof to those precepts which are an infallible rule for all: and from God's approbation of them.

The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts, who take their warrant from such as were extraordinarily inspired: And of superstitious persons, who plead the practice of the Apostles about Jewish Rites which were in the time of their honorable burial, Acts 21. 24. And of impudent sinners, who produce the sinful acts of Saints for justifying themselves in their sins. There is scarce a sin which might not this way be justified. But I advise such to consider the evidences of God's displeasure against such sin; and the deep humiliation and through repentance of Saints for the same.

§. 107. Of the things wherein Saints are to be imitated.

COncerning the affirmative, the things wherein Saints are to be imitated are to be brought to two heads. The one General. The other Particular.

All General moral duties appertaining to all persons, at all times, are for imitation; as, fear of God, zeal of his glory, faith in Christ, love of the Saints, meekness, mercifulness, temperance, patience, and other the like.

The Particular head containeth under it,

• 1. Duties of a particular calling, place or condition; which they that are of the same may and ought to imitate. Thus the Apostle setteth before wives the commendable practices of such holy women as had exemplarily carried themselves towards their husbands, 1 Pet. 3. 5, 6.
• 2. Duties performed in particular cases. When a like case falleth out, the approved pattern of former Saints is a good warrant to us in such a case. Thus Christ justifieth his Disciples fact by a like fact of David in a like case, Matth. 12. 2, 3, &c.

This affords direction about imitating Saints practices: which is to bring their practice to the right role, which is God's Law and Will, to compare them together; and thereupon finding them to agree to be the rather incited to do the like, because such a Worthy so approved of God did it before us. An especial use of Saints practice, is to incite and quicken us to be like unto them.

§. 108. Of these words, The end of their conversation.

THe more to stir them up to follow the foresaid faith of their Guides, the Apostle adviseth them to consider the issue of their conversation.

The Greek word translated conversation is another then that which was used, verse. 5. §. 48. That word is there only used in that sense: but this word is frequently used in the New Testament, even thirteen times, and ever for conversation.

It is a compound word. The simple Verb signifieth to turn, Revel. 11. 6. The compound to turn again, or return, Acts 15. 16. In the course of man's life there be many turnings, up and down, this way, and that way.

As the Original word, so this translation of it, conversation, is fitly used. For it showeth what we must expect in this world, (even various turnings:) and what need we have of manifold wisdom, that we may prudently carry ourselves as David is said, to behave himself wisely, 1 Sam. 18. 5, 14, 15, 30. He that doth so shall find good, and shall be delivered from evil, Prov. 16. 20. and 28. 26.

Their holy conversation being inferred upon that faith which they preached, showeth that their practice was answerable to their doctrine. Herein they are made a pattern to their people, whose course of life must be agreeable to their profession of faith. See The Saints Sacrifice on Psal. 116. 9. §. 59.

Under this word End, the issue or last act of a thing is comprised.

The Greek word is a compound. The simple Verb signifieth to go. The compound to go out, or escape.

The word here used signifieth a passing thorough, or going out. It is translated, a way to escape, 1 Cor. 10. 13. By our former English it is translated, the Issue.

This word then intendeth that the Guides here mentioned had passed through many troubles, and had escaped out of all; so as by none of them they had been kept from preaching the faith, or from living answerably thereto: But (as the Apostle professeth of himself, (2 Tim. 4. 7.) They had fought a good fight, they had finished their course, they had kept the faith: yea (as some hence infer) they had sealed the faith with their blood, and were glorious Martyrs. Thus their constancy in the faith is set out.

Of this Perseverance See Chap. 3. v. 6.

See also The Saints Sacrifice on Psal. 116. 9. §. 60.

§. 109. Of a serious considering of weighty matters.

THe foresaid end of their conversation the Apostle would have them duly to consider. The word whereby he expresseth his mind is emphatical. It is a compound. The simple Verb signifieth to behold, and that seriously: as Christ beheld how the people cast money into the treasury: it signifieth also to perceive with the eye of the mind: as where the woman of Samaria said to Jesus, I perceive that thou art a Prophet, Joh. 4. 19. Yea it signifieth also to consider, Consider how great this man was, Heb. 7. 4. But this compound carrieth a greater emphasis. It implieth a reviewing of a thing, a diligent pondering upon it. It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athenians, Act. 17. 23.

God having given these Hebrews such Guides as had built them up in the true faith, and made themselves a pattern unto them by a godly conversation, wherein they continued all their life, and at length sealed it up by their blood, and now enjoyed the end of their faith, the salvation of their souls, the Apostle would not have them of all others forgotten; but be seriously remembered, conscionably followed, and thoroughly thought upon: and that especially in regard of their perseverance unto death, and the glorious issue of all. This, this is again and again to be thought upon.

Two things are here intended.

• 1. The issue of holy men's conversatiou is very remarkable. For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle. Of imitating these therein, See §. 101.
• 2. Remarkable matters are very seriously to be considered. To this purpose doth this Apostle use another like emphatical word, which we translate consider, Heb. 12. 3. And another on Heb. 3. 1. which also is translated consider. See more hereof, Chap. 3. v. 1. §. 21, 22.

§. 110. Of the Resolution of Heb. 13. v. 7.

THe sum of this verse is, A duty of people to their deceased Pastors.

The parts are two.

• 1. A description of a faithful Pastor.
• 2. A declaration of his people's duty.

The Pastor is described,

• 1. By his Function.
• 2. By his conversation.

His Function is set out,

• 1. By the Dignity of it.
• 2. By the principal Duty belonging to it.

The Dignity of his Function is expressed in this word Guides or Governors. And amplified by a special relation in this word, your.

His duty is set down,

• 1. By the act, have spoken.
• 2. By the subject matter, The Word of God.

The people's duty is,

• 1. Generally propounded, in this word Remember.
• 2. Particularly exemplified.

In the exemplification there are two particulars.

• 1. An imitation.
• 2. A consideration.

In both these there is noted,

• 1. A distinct act.
• 2. A proper object.

In the former the act is thus expressed, Follow.

The object thus, Whose faith.

In the later the act is thus set down, Consider.

The object thus, The end of their conversation.

§. 111. Of the Observations arising out of Heb. 13. 7.

I. FAithfull Pastors deceased must be remembered. This word remember hath reference to such. See §. 95.

II. People must especially remember their own Pastors. This relative, your, intendeth them. See §. 96.

III. Ministers of the Word are as Guides, or Rulers. They are here so called. See §. 96.

IV. Preaching is a Ministers special work. This is meant by the word, have spoken. See §. 97.

V. God's Word is the proper matter of a Ministers preaching. They are here expressly said to speak the Word of God. See §. 97.

VI. Faith must be practiced. Ministers must manifest it, and people must imitate it. See § 99.

VII. Good Guides must be followed. This is the main duty here enjoined. See §. 100.

VIII. Men's examples have their limitation. Here they are limited by faith, See §. 106.

IX. Good Guides are careful of their conversation. This is necessarily implied by causing others to imitate them.

X. A good conversation will have a good issue. This is here taken for grant. See §. 108.

XI. Perseverance must be added to good beginnings. See §. 108.

XII. Weighty matters are to be well weighed. This is to consider them. See §. 109.

§. 112. Of Christ ever the same.

THough in this verse there be no particle of connection or relation that may direct us to the dependence of it upon that which goeth before, or followeth: yet the very subject matter thereof evidently showeth that it hath a fit reference both to the verse before it, and also to that which followeth.

In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them. This verse layeth down a forcible reason to move them thereto. The reason is taken from the object of their faith; which was Jesus Christ, who remains still the same object of faith: whereupon it becomes those that live after them, to follow that very faith.

In the following verse they are dehorted from following strange doctrines; A reason to enforce that dehortation is laid down in this verse: which is, that Jesus Christ who is the foundation and very substance of all sound, true doctrine, ever continues the same: So as they have no cause to be carried about with divers and strange doctrines.

Of this title Jesus, See Chap. 2. v. 9. §. 73.

Of this title Christ, See Chap. 3. v. 6. §. 54.

Of these two titles Jesus Christ, joined together, See Chap. 3. verse. 1. §. 29.

This note of distinction of time, yesterday, doth properly signify the day immediately before: as John. 4. 52. Acts 7. 28. But tropically, by a Synecdoche, it is put for time past; whether it consists of many days or years: as where the Lord saith of Israel, He that was yesterday my people, (Mich. 2. 8.) that is, heretofore in former time. Where it is said, Tophet is ordained of old, (Isa. 30. 33.) in Hebrew it is, from yesterday. So much is noted in the margin of our English Bible. The sense is well thus rendered, of old. Here under this word yesterday may be comprised,

• 1. All that time wherein Christ lived upon earth.
• 2. All the time from his first incarnation till that present wherein the Apostle wrote.
• 3. All the time from whence Christ was typified in the Mosaical Rites, to that time wherein they were abolished.
• 4. All the time that hath passed from the first promise that was made of Christ, Gen. 3. 15.
• 5. Eternity itself in reference to former times. For Christ from all eternity was the same.

The second note of distinction, today, signifieth the time present. Hereof see more, Chap. 1. v. 5. §. 61. & Chap. 3. v. 7. §. 76.

The third note of distinction forever, setteth out the time future: and that

• 1. Indefinitely, time after time.
• 2. Determinatly, to the end of the world.
• 3. Everlastingly, beyond all end whatsoever. Of this phrase, forever, See Chap. 1. v. 8. §. 108.

Thus these three distinctions of time do set out Christ as these three like distinctions, which is, and which was, and which is to come, Rev. 1. 4.

The Greek word translated the same, signifieth he himself: and implieth that he is ever himself without any alteration or change: and fitly is it translated the same, both in this and sundry other places. It is applied to Christ to set forth his immutability, Chap. 1. v. 12. §. 141. There are shown sundry particulars wherein and whereby the immutability of Christ is manifested.

Besides the particulars there noted, Christ ever was, is and will be,

• 1. The same object of faith, John. 3. 14, 15, 16.
• 2. The same means of salvation, Acts 4. 12.
• 3. The same foundation of his Church, 1 Cor. 3. 11.
• 4. The same in all his Offices: as he is an everlasting King, Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood, Heb. 7. 24. In like manner his other Offices are without alteration.
• 5. The same in efficacy of what he hath done and endured for man's redemption and salvation. In this respect he is said to be, a Lamb slain from the foundation of the world, Rev. 13. 8.
• 6. The same in the identity or sameness of the faith of all true believers in all ages. Abraham's faith was such a faith as the faith of Christians is; and their faith such a faith as his was, Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers, Jews or Gentiles.

• 1. That which the Apostle hath noted concerning Christ being ever the same, discovereth sundry errors: as
  • 1. That believers before Christ was exhibited, had another ground of faith and hope then such as have lived since.
  • 2 That the place of rest whither the souls of believers, before Christ exhibited, went after their decease, was another, (which they call Limbus Patrum ) then that whereunto the souls of deceased Saints now go.
  • 3. That traditions of men, and that concerning articles of faith, may be added to the Gospel of Christ.
  • 4. That there are other Mediators and Intercessors besides Jesus Christ.
  • 5. That the Messiah is yet to come: whom the unbelieving Jews still expect.
• 2. The foresaid doctrine concerning Christ to be ever the same, requires that we be well instructed in the Types and Prophesies concerning Christ before he was exhibited, and in those mysteries which are since more clearly revealed of him: as in his Titles, and the meaning of them: in all his Offices and undertakings; in whatsoever he hath done and endured for man's Redemption and Salvation: all set out the same Christ.
• 3. As we know him, so we ought according to that which is set forth in the Old and New Testament, to respect him; and to have him in as high account as ever any had, because he is still the same. We ought to rest only on him, and place our whole confidence on him, and subject ourselves wholly to him, as to our only Lord, Savior, and Redeemer, even the only Head and Foundation of the Church: Ever the same.

§. 113. Of the Resolution and Observations on Heb. 13. 8.

IN this verse is set down The Immutability of Christ.

Hereof are two parts.

• 1. A description of the person.