Commentary on Hebrews

§. 114. Of circumspection against false doctrine.

UPon laying down the only true Foundation of all sound and saving Doctrine, which is Jesus Christ, the Apostle fitly inferreth a disuasion from divers doctrines. Hereby he showeth that by fixing our minds on Jesus Christ, and on such things as set him out, we may be brought the better to understand sound and saving doctrine. Limners by eyeing the person whose picture they draw, draw that picture much more to the life.

It therefore becomes Christians to be well instructed in the Doctrine of Jesus Christ, and in those principles which concern him. They who study the Gospel will thereby be established in that truth which will bring their souls to eternal salvation.

The first word of this Text, as our English hath set it down, translated carried about, is a compound, and fitly, according to the composition, turned, carried about. It is applied to such impotent persons as could not go of themselves, but were by others carried hither and thither for cure, ( Mark 6. 55.) and to clouds carried about with winds, ( Jude v. 12.) and to other light things which are easily moved and carried up and down, Eph. 4. 14.

It here implieth two things. 1. Levity. 2. Inconstancy.

Levity in the disposition of men: in that they are easy to be seduced and drawn aside: like those whom the Apostle calls children, (Eph. 4. 14.) and silly women, 2 Tim. 3. 6, 7.

Inconstancy in their entertaining one opinion after another.

That this is man's natural disposition, is evident by the Apostles manner of expressing this disuasion, Be no more children tossed to and fro, (Eph. 4. 14.) In that he would have them to be so no more, he implieth that formerly they had been such, and might also again be such. Woeful experience of all ages hath given too great evidence hereof. Upon Moses his absence from the Israelites about forty days, they turned to Idolatry, Exod. 32. 1, &c. so soon as Jehoiada was dead, King and people revolted from the Lord, 2 Chron. 24. 17, &c. Many of those Jews which in congratulation of Christ, cried Hosanna, as he was coming to Jerusalem, (Mat. 21. 15.) within few days after cried out against Christ, Crucify him, Mark 15. 13. This levity and inconstancy in people gave occasion to S ^t Paul thus to complain, I marvel that you are so soon removed from him that called you, &c. Gal. 1. 6. and thus, O foolish Galatians, who hath bewitched you, that you should not obey the truth? &c. Are you so foolish? Having begun in the spirit, are you now made perfect by the 〈◊〉 ? Gal. 3. 1, 9. Scarce was there any false doctrine broached, but it found many entertainers thereof. It is said, That many shall follow the pernicious ways of false prophets, 2 Pet. 2. 2.

There is in this respect great need of much circumspection, that we be not seduced: and of laboring to be established in the Doctrine of Christ, whereof see more §. 118.

That with which men are ordinarily seduced is here styled Doctrines. This is the same word that is used Chap. 6. verse. 2. §. 11. but in a far different sense:

• 1. There it is used in the singular number: and implieth the Harmony and Agreement of all sound principles, making up one form of Doctrine: but here the plural number is used, which implieth a variousness and disagreement in false Doctrines; as the word divers in this verse implieth.
• 2. There it is taken for the Doctrine of Christ, the Doctrine of Truth and Salvation: here for the Doctrines which vain men teach; doctrines of falsehood and perdition.

Seducers have their doctrines (as well as faithful Ministers) which they teach, and wherein they instruct their Di •… ciples. The Pharisees and Sadducees had their doctrines, Mat. 16. 12. Mention is also made of the Doctrine of Balaam▪ 〈◊〉 of the Doctrine of the Nicolaitans, Rev. 2. 14, 15.

There is in seducers a diabolical spirit, that makes them restless, they think it nothing for themselves to run in the broad-way that leadeth to destruction, unless they draw others with them thereunto.

The Scribes and Pharisees would compass Sea and Land to make one proselyte: and that twofold more the child of hell then themselves, Matth. 23. 15. Though they were blind, yet they would be leaders: Blind leaders of the blind, Matth. 15. 14.

This showeth the necessity of a sound orthodox Ministry, whereby men may be instructed in the true Doctrine of Christ: and kept from these doctrines of men. The Apostle setteth down this as a principal end of Christ's giving to his Church Pastors and Teachers, that we be henceforth no more children tossed to and fro, &c. Ephes. 4. 11, 14.

§. 115. Of divers and strange Doctrines, and undue Toleration thereof.

TO the foresaid Doctrines of men, the Apostle addeth these two Epithets, divers, strange.

The first of these divers, hath reference both to the multitude, and also to the various kinds of things, as is shown Ch. 2. v. 4. §. 34.

Herein lieth a main difference betwixt the doctrine of God, and the doctrines of men. God's doctrine is the truth itself: and truth is only one, plain, clear, firm, stable: but doctrines of men are erroneous and false; and in that respect various, ambiguous, deceitful, inconstant, unstable. Man is full of vain inventions. There is no certain rule to be found but in God's Word.

The advice of the Apostle John about trying the spirits, whether they be of God (1 Joh. 4. 1.) is very behooveful to this purpose.

For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17. We are of ourselves blind, and without the spirit of illumination may soon be drawn into one or other of these divers doctrines.

The other Epithet is strange. That is counted strange, which is not usual, with which men are not acquainted, or, whereof they have not heard before. Thus the Athenians counted the doctrine of Jesus, and of the resurrection, a doctrine of strange gods, Act. 17. 18. For Jesus, and he put to death, and raised again, was such a God as they had not heard of before.

About Religion and matters of faith, that is counted strange in God's Church, and among God's people, which is not grounded on God's Word. For God's Word is that •… whereupon the Church groundeth all her Doctrines, and acknowledgeth none for sound, but that which is thence raised. The fire which Nad •… b and Abihu offered before the Lord is called strange, because it had not God's warrant; but was against his Word. In this sense mention is made of strange incense, Exo. 30. 9. and of strange apparel, Zeph. 1. 8.

Thus the doctrines against which this Apostle fore-warned these Hebrews were such as had no warrant in God's Word; and which God's Church had neither acknowledged nor received.

That we be not carried about with strange doctrines, we must be well exercised in God's Word; and make that a touchstone to try doctrines thereby. There is no better way to discover strange doctrines.

The danger of divers and strange doctrines, giveth proof, That Toleration of divers Religions in one and the same Church and State, is intolerable. This is the root that beareth gall and wormwood, Deut. 29. 18. It is that root of bitterness which will trouble men, and des •… le many, Heb. 12. 15. It makes much against God's honor, the good of Church in general, and the particular Members thereof; yea against those that maintain divers doctrines; and against such as are without the Church.

• 1. In regard of God: All divers and strange doctrines impeach some divine truth or other. Now God's truth is most precious to him. He cannot endure to have it any way impeached.
• 2. The Church is the pillar and ground of truth, 1 Tim. 3. 5. The Oracles of God are committed to her; How can she then but be accounted unfaithful, if she tolerate divers and strange doctrines? Doth she not herein make herself accessory both to the fault and punishment? Christ had a quarrel against Pergamos, because she had there them that held the Doctrine of Balaam, Revel. 2. 19.
• 3. Particular Members of the Church are in great hazard to be carried about with these doctrines, as was shown §. 114. One scabbed sheep may soon infect a whole flock. False doctrine is like levn, which soon leveneth the whole lump, 1 Cor. 5. 6. Christ therefore is very earnest in dissuading from such leaven, Mat. 16. 6. An Apostle saith, that false teachers will draw many after them; and that many will follow their pernicious ways, 2 Pet. 2. 1, 2.
• 4. They that teach divers and strange doctrines, bring upon their souls their own and others blood: In this respect such doctrines are called damnable; and the the broachers themselves are said to bring upon themselves swift destruction, 2 Pet. 2. 1.
• 5. They who are without the Church, by divers doctrines, and by the divisions that in the Church are raised thereabout, are still kept out; and have the greater dislike of Church courses wrought in them.

In this case Elijah's expostulation must take place, How long halt you between two opinions? 1 King. 18. 21. If the Religion which ye profess be the truth, follow it. If the Popish Religion, or any other be the truth, go after it. Be not carried about with divers and strange doctrines.

This Admonition discovereth another pernicious conceit; which is, That a man may be saved in any Religion. This conceit will soon carry men about with divers doctrines: But if Christ be the only foundation of salvation, and if that doctrine which is not built on this foundation be divers and strange, surely a man can be saved in no other Religion then that which is built on this foundation.

If this conceit of being saved in any Religion were sound, what need such care be taken for finding out and maintaining the true Religion? Why do any suffer for the same? As the Apostle implieth concerning the Resurrection, that if there be no Resurrection, we are of all men the most miserable, (1 Cor. 15. 19.) So I may say in this case, If a man may be saved in any Religion, Martyrs were of all men the greatest fools. But he that hath prepared a Crown for them, accounteth them the wisest of all.

§ 116. Of Good; and the divers acceptions thereof.

THat divers and strange doctrines may be the better avoided, the Apostle expressly showeth, what is that true, sound, saving doctrine, which is to be entertained. This he styleth Grace: and the more to commend it, he premiseth this Preface, It is a good thing that the heart be established with Grace. This is a forcible motive to take heed of being carried about with divers doctrines. It is therefore inferred with this causal particle, FOR. If it be a good thing to be established with grace; then it cannot be good to be carried about with divers doctrines.

Good is an extensive word, and applied to sundry desirable things. It is used to set out:

• 1. That which is upright, right and righteous, 1 Sam. 12. 23. Psal. 125. 4.
• 2. That which is profitable and beneficial, Gen. 2. 18.
• 3. That which is delectable, pleasant and sweet, Cant. 1. 3.
• 4. That which is great, large and abundant, 2 Sam. 6. 19.
• 5. That which is excellent, Mat. 17. 4. 1 Tim. 3. 1.
• 6. That which is seasonable, 2 Sam. 17. 7.
• 7. That which is prosperous, 1 Kings 22. 13.
• 8. The truth and substance of legal types and shadows, Heb. 9. 11. & 10. 1.
• 9. The blessings of this world, Psal. 4. 6. 1 John. 3. 17.
• 10. True happiness, Deut. 30. 15.

In most of these respects may this Epithet Good be here taken: but especially for that which is profitable; extending the profit here intended to the profit of the soul▪ That it is here thus to be taken is evident by the Apostles inference of a contrary effect, upon a contrary cause, thus, Meats have not profited.

This positive [ Good ] is oft used comparatively, for better, as if he had said, It is better that the heart be established with grace then with meat. Thus is this positive translated, Mark 9 42, 45, 47. The expression of it in the positive [ Good ] is an Hebraism, and carrieth emphasis; and it is here fitly translated according to the letter of the original.

This is a strong inducement to observe the duty here set down, that it is good so to do. This inducement is oft and much pressed by the Psalmist; both on his own behalf (as where he saith, I will praise thy Name, O Lord, for it is good, Psal. 54. 6.) and also on the behalf of others, thus, Praise ye the Lord, for it is good, &c. Psal. 147. 1.

The Motive will appear to be the greater, if we apply it to the several acceptions of good before set down.

To show wherein the power and life of the duty whereunto he exhorteth, especially lieth, he expresseth this subject thereof, the heart. It is a good thing that the heart be established.

Of the divers acceptions of this word heart, See Chap. 3. v. 8. §. 79.

It is here put for the whole soul of man: and the mention thereof in this place, showeth, that the heart is especially to be looked into: that is it which ought most of all to be well settled and established. See Ch. 3. v. 12. §. 126.

§. 117. Of Grace put for the Gospel.

THat whereabout the heart ought in special to be settled, is here styled Grace. It is a good thing that the heart be established with Grace. Grace is here metonymically put for the Gospel. So Tit. 2. 11. This is called The Gospel of the Grace of God, and the Word of his Grace, Act. 20. 24, 32.

Fitly is the Gospel thus styled, in three especial respects:

• 1. In regard of the procuring cause, which is God's free Grace, Ephesians 3. 2, 8.
• 2. In regard of the matter thereof: For the Gospel setteth out God's grace to man in Christ. The Sum of the Gospel is thus expressed by Christ himself, God so loved the world that he gave his only begotten Son, &c. John. 3. 16.
• 3. In regard of the Effect thereof, which is to work increase and perfect grace in men. Where the Apostle giveth to the Gospel of Christ this title, The Word of his Grace, he addeth, which is able to build you up, Act. 20. 32.

• 1. This is an high commendation of the Gospel to be entitled Grace, The Grace of God. This makes the Word [ Gospel ] fitly to answer the notation thereof. Gospel, that is, a good spell, a good speech, and an Evangile (as the Scots according to the Greek notation, term it) that is, good or glad tidings. See Ch. 4. v. 2. §. 16.

  In this respect the Gospel is styled The Word of God, (Chap. 6. v. 5. §. 35.) It is also in a like respect styled The Gospel of Peace (Ephes. 6. 15.) The Word of Reconciliation, (2 Cor. 5. 19.) The Word of life (Phil. 2. 16.) The Gospel of Salvation, (Ephes. 1. 13.) For Peace, Reconciliation, Life, and Salvation is manifested by the Gospel: and the Gospel is the means of making •… s partakers thereof.

• 2. By this title Grace given to the Gospel, the Gospel is distinguished from the Law. For the Law was given by Moses, but grace and truth came by I •… sus Christ. See more of this difference Ch. 6. v. 5. §. 35.
• 3. This title Grace, put for the Gospel, showeth, that the ground of faith is God's grace. For the Gospel is the word of faith, Rom. 10. 8. and that in this respect, because it clearly revealeth the free grace of God.
• 4. This ought to incite us to have the Gospel in high account: in that it is grace, the grace of God, the Word of his grace. They who well know the woeful plight whereunto sinners are implunged, and that there is no means to free them out of it, but the grace of God, cannot but be much affected with his Word of grace.
• 5. This in particular is motive enough to enforce the duty here pressed by the Apostle, That the heart be established with grace.

§. 118. Of Establishing.

THe Greek word here translated Established, is the same that is used Ch. 2. v. 3. §. 25. and translated confirmed. It is derived from an Adjectiee that signifieth firm or stable, Ch. 2. v. 2. §. 11. Hence also a Substantive, which signifieth, and is translated, a confirmation, Ch. 6. v. 16. §. 27.

Here the word implieth such a settling of a thing as remains unmovable, never to be taken away.

To have the heart established with grace, is to have such understanding of the Gospel, and so to affect it in the whole soul, as to be resolved never to depart from it; never to be carried about with any other doctrine; which is not agreeable with this grace here spoken of.

This phrase established in the faith, Col. 2. 7. doth in effect intend as much as to be established with grace. For faith is an especial effect of grace. There the Apostle addeth two Metaphors, which do much illustrate this point, in these words, rooted and built up. The former Metaphor is taken for a tree (such an one as our Oak) whose root doth spread as far in the earth, as the boughs in the air; so as no storms throw it. Sooner may the arms of it be rent one from another, then the tree be overthrown or rooted up. Thus he, whose heart is established with grace, will sooner suffer his limbs to be pulled one from another, or his soul be parted from his body, then his heart from grace; or grace from his heart.

The other Metaphor, thus translated, built up, is taken from an Edifice well settled upon a sure foundation: like to that house, whose foundation is laid on a Rock, which could not be shaken by rain, floods, or wind, Matth. 7. 25. Luke 6. 48. Thus no persecution, nothing that the Devil, or Devils Instruments can do, will unsettle, or overthrow that man's heart, which is established with grace.

This phrase of having the heart established with grace, doth in effect intend the same thing that was intended under this phrase, Hold fast the confidence, and the rejoicing of the hope firm unto the end, Chap. 6. v. 6. Both phrases require Perseverance. Of motives thereto, and means thereof, See Ch. 3. v. 6. §. 68, 69, 70.

§. 119. Of Distinction of Meats.

BEcause meats were, as many then used them, contrary to grace, the Apostle here showeth the unprofitableness of them: and opposeth them to grace; as is evident by this negative [ NOT: ] So as he denieth that to meats, which he ascribed to grace: as if he had more fully said, It is not good that the heart be established with meats. Hereby he implieth, That he would not have them think that meats can establish the heart, or quiet the conscience as grace can.

The Noun translated meats, is derived from a Verb that signifieth to eat, Joh. 6. 13. It is indefinitely put for all manner of food; even for whatsoever one eats for nourishment, Rom. 14. 15.

Here it is put for such meats as were by the Law accounted clean, in opposition to such as were unclean. For many in the Apostles time (though by the Gospel the distinction of meats were taken away) made conscience of eating such meats as by the Law were prohibited; and thought that they did please God therein. But that the observation of that distinction of meats could not establish a man's heart, the Apostle here affirmeth, they could not do it under the Law, nor under the Gospel. Not under the Law, because they were in the number of those things which he styleth carnal, Chap. 7. v. 16. §. 81. Much less could they do it under the Gospel, by which that distinction of meats is taken away; as is evident by this divine answer to Peter, What God hath cleansed, that call not thou common, Act. 10. 15. On this ground the Apostle thus adviseth, Let no man judge you in meat, Col. 2. 16. For the kingdom of God is not meat and drink, Rom. 14. 17.

Unwarrantable in this respect is the distinction which Papists make betwixt flesh and fish in matter of Religion. They make a religious fast to consist in abstaining from flesh, though they glut themselves with fish, sweet-meats and wine. These fasts are mere mock-fasts: and that both in the substance, and also in the end of them. A true fast is an abstinence from all manner of food, whether flesh or fish, and drink also during the time of the Fast. Fast ye for me, and neither eat nor drink, saith Esther, Esth. 4. 14. At the Proclamation of a Fast, this charge was given, Let neither man nor beast taste anything, &c. Ion. 3. 7.

As for the end of a Fast, it is to subdue the flesh; which eating of fish can do no more then eating of flesh.

But why should this distinction of meats be made in matter of Religion, seeing Christ faith, Whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught? And again, To eat with unwashen hands defileth not a man, Mat. 15. 17, 20▪ And an Apostle saith, Every creature of God is good, and nothing to be refused, if it be received with thanksgiving, 1 Tim. 4. 4. And again, Unto the pure all things are pure, Tit. 1. 15. On these and other like grounds he reckoneth abstinence from some meats among doctrines of devils, 1 Tim. 4. 1, 3.

Under this one particular of meats synecdochically is comprised the whole Ceremonial Law, and all the external Rites thereof. For neither legal meats, nor other parts of the Law bring any profit to the soul of a man. They do no good at all about pacifying the conscience, or edifying the soul, as is shown, Ch. 7. v. 18. §. 85.

That it is not good to seek to have the heart established by meat, the Apostle proveth by an Argument taken from experience, thus expressed, which have not profited them that have been occupied therein: As if he had said, Experience showeth, that none ever received any spiritual profit by meats. Of the Greek word translated profit, See Ch. 4. v. 2. §. 18. In what respect meats and other external Rites are unprofitable, See Ch. 7. v. 16. §. 65.

§. 120. Of the vain diligence of superstitious persons.

TO set out the unprofitableness and vanity of the foresaid meats, the Apostle addeth this Description of the persons which use them, Them which have been occupied therein.

The Verb translated, Have been occupied, is a Compound. The simple Verb signifieth to tread upon, Luk. 10. 19. The Compound to walk about hither and thither.

It is oft used to set out sedulity and diligence: and that both in a good and bad sense: For it setteth out Christ's sedulity for the good of his Church, He walked in the midst of the seven golden Candlesticks, Rev. 2. 1. It also •… etteth out the sedulity of the devil about destroying men, The devil as a roaring Lion walketh about, seeking whom he may devour, 1 Pet. 5. 8.

It here implieth the diligence of superstitious persons about external, carnal Rites. So it is used in this phrase, Why walk not thy Disciples according to the traditions of the Elders? Mark 7. 5. and in this phrase, Walk after the customs, Acts 21. 21.

Our English doth well express the emphasis of the Greek word, thus, Them that have been occupied therein.

Hereby we are given to understand, that superstitious persons much busy themselves about their external Rites. They are occupied therein: they much employ themselves thereabout; they are as men ever walking about, never resting, never quiet, never satisfied.

The reason hereof is evident, they have no certain settled Rule.

The Rule that they have is either their own invention, or the tradition of others: both which are uncertain, and have no limits.

Herein lieth a main difference betwixt true Religion and vain Superstition. The ground and Rule of true Religion is God's Word, which hath its limits, and is sure and inviolable; it never altereth, but ever remaineth the same. He that guides himself thereby knoweth what to do, how far to go, and where to stay, and herein his conscience is satisfied and quieted.

But the superstitious person hath no such certain Rule. As there are many Inventions and Traditions of men in former times: so they who live in present times, still add more and more; and more is like to be added in succeeding times.

Well therefore might the Apostle add this negative NOT to meats, and thereby imply, That the heart cannot be established with meats.

This is a strong motive against this carnal doctrine, and against all other of the like kind.

§. 121. Of the Resolution and Observations of Heb. 13. 9.

THe Sum of this verse is in two words, Saints Stability.

Hereof are two parts,

• 1. A Dehortation from levity.
• 2. A Commendation of stability.

In the former is set down,

• 1. An Act forbidden, Be not carried about.
• 2. The Subject whereabout it is conversant, Doctrines.
  • 1. Divers.
  • 2. Strange.

This is distinguished by two Adjuncts,

In the other we have,

• 1. The thing commended.

• 2. The kind of commendation.

  The kind of commendation is thus expressed, It is good.

  • 1. Propounded.
  • 2. Illustrated by the contrary.

The thing commended is,

In the Proposition is expressed,

• 1. The Matter commended, Grace.
• 2. The Subject where grace is seated, The heart.
• 3. The Manner of settling it, Established.

In the Illustration,

• 1. The contrary is set down negatively, Not with meats.
• 2. It is confirmed by the unprofitableness of it.

This Confirmation is aggravated two ways:

• 1. By Experience, in this phrase, Which have not profited.
• 2. By the Persons that reap no profit thereby, Them that have been occupied therein.

Observations.
• I. Men are prone to waver in their opinions. The dehortation presupposeth thus much. See §. 114.

• II. Doctrines are a means of seducing men. The mention of doctrines in this place implieth this point. See §. 114.

  These two Epithets, divers, strange, are here expressly applied to doctrines. See §. 115.

• III. There are divers kinds of Doctrines.
• IV. Many Doctrines are strange.
• V. The Doctrine that bringeth good to the Professors thereof, is especially to be embraced. This phrase, It is good, is here alleged for that purpose. See §. 116.
• VI. The Gospel is a word of Grace. That is it which is here styled Grace. See §. 117.
• VII. The word of Grace must enter into the heart. For this end mention is here made of the heart. See §. 117.
• VIII. The word of Grace is able to establish the heart. It can so satisfy and quiet it, as it will steadfastly abide therein; else it were in vain to exhort to have the heart established with Grace. See §. 118.
• IX. Doctrines about meats are contrary to Grace. They are here opposed to Grace. See §. 119.
• X. Doctrines of meats cannot establish men's hearts. This negative, not, denieth that to meats, which it ascribeth to Grace. See §. 119.
• XI. Doctrines of meats never profited any man's soul. This is here expressly set down. See §. 119.
• XII. Men use much to busy themselves about external Rites. This phrase of being occupied, intends thus much. See §. 120.
• XIII. All the pains that men take about external Rites doth not profit them. Though they be occupied thereabouts, yet they are not profited thereby. See §. 120.

§. 122. Of the Christians Altar.

THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites. The former Argument was taken from the unprofitableness of them, v. 9. §. 119. This other is from the damage they bring to themselves thereby. They deprive themselves of all benefit which they might otherwise receive from Christ.

Of the notation of the word Altar, See Chap. 7. v. 13. §. 72.

It is here taken tropically; and that in a three-fold respect:

• 1. By a Metonymy of the Subject. The Altar is put for the Sacrifice laid thereon. This is evident by the act of eating attributed thereto, thus, We have an Altar whereof they have no right to eat. The Israelites did eat of the Sacrifice, not of the Altar. Thus metonymically is Altar used in these phrases, They are 〈◊〉 with the Altar: and partakers of the Altar, 1 Cor. 9. 13. & 10. 18. that is, of the Sacrifices offered upon the Altar.
• 2. By a Synecdochy, one of the legal Rites, namely, Altar, is put for all the rest: as meats were, §. 119.
• 3. By a Metonymy of the Adjunct, a type is put for the truth, a shadow for the substance, an earthy Altar and Sacrifice for the celestial Altar and Sacrifice, which is Jesus Christ. Thus much may be inferred from the singular number Altar, here used, not Altars. The Apostle maketh a like collection from the word, seed, in the singular number, thus, He saith not, And to seeds, as of many, but as of one, and to thy seed, which is Christ, Gal. 3. 16.

In this respect we Christians, who profess the Gospel of Christ, and believe on him, are said to have this Altar. As it was ordained before the world, so in this later age of the world it is exhibited, and by the Gospel offered, and by faith received. Thus believers have it.

There is no other Altar in the New Testament warranted to Christians, but Jesus Christ the truth of the legal Altars.

The Jews themselves at this day have no earthy Altar.

For Christians to frame to themselves earthy Altars, as Papists do, is worse then Judaism.

True it is, that the ancient Fathers make frequent mention of an Altar and a Sacrifice; which titles they give to the Table of the Lord, and to the sacramental bread and wine set thereon; but metaphorically, not properly.

The Apostles never use this word Altar, in reference to the Lord's-Table (but this phrase, The Lord's Table is expressly used, 1 Cor. 10. 21.) nor this word Sacrifice in reference to sacramental bread (yet this word bread is expressly used in that respect, 1 Cor. 18. 16, 17.)

Altar and Sacrifice in reference to the Lord's Table, and sacramental bread, have been abominably abused by Antichristians, even unto plain and palpable Idolatry. As they pretend true Altars and Sacrifice: so also true real sacrificing Priests: which Title is not once, no not metaphorically attributed to a Minister of the Gospel, as he is a Minister: yet in a metaphorical and spiritual sense, it is oft attributed to believers in regard of spiritual Sacrifices of prayers and praises, which they offer to God, 1 Peter 2. 5. Revel. 1. 6.

But Christ who is the truth and substance of legal Priests, Sacrifices and Altars, and in that respect most truly and properly a Priest, Sacrifice and Altar, hath these Titles in the New Testament attributed to him.

• 1. He is styled a Priest, Heb. 5. 6. This he is in his Person, as he is Godman.
• 2. A Sacrifice, Eph. 5. 2. This he is in his human Nature: for his body was the offering, Heb. 10. 10.
• 3. An Altar, Revel. 8. 3. This is in regard of his Divine Nature: for his human Nature, the Sacrifice, was laid upon the Divine Nature, being united unto it: and the Divine Nature sanctifieth the human Nature, which is the property of an Altar, Mat. 23. 19.

It hath been shown, Chap. 7. v. 3. §. 25. that there were many Types of Christ. Among others, the Altars were special Types. Of them there were two sorts:

• One was the great brazen Altar for Sacrifice, Exod. 27. 1, &c.
• The other was the Altar of gold for Incense, Exod. 30. 1, &c.

Christ was typified by the former, in regard of the Sacrifice of himself, Ephes. 5. 2.

He was typified by the later, in regard of his Intercession, whereby he maketh our persons, prayers, and other holy services acceptable to God, Rev. 8. 3.

• 1. This truth of Christ being our Altar, doth much commend the state of the Christian Church above the state of the ancient Jewish Church: and amplifieth the goodness of God towards us above that which was shown to them.
• 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar: that we may with greater confidence rest thereupon.
• 3. This phrase, We have an Altar, encourageth us to bring all our warrantable, spiritual Sacrifices thereunto; and to offer them thereupon: and in faith in Christ's Intercession to offer up all our prayers and praises; and to rest for acceptance thereupon. This use the Apostle himself teacheth us to make hereof, verse. 15. As a Type hereof, the Jews were to offer up their Sacrifices on the Altar in the Tabernacle, Levite. 17. 4. Ios •… . 22. 16, &c.

§. 123. Of having no right to eat of the Christians Altar.

THere is a fearful doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel. The doom is this, They have no right to eat of the foresaid Altar. Hereby is implied, that they deprive themselves of the greatest benefit that God ever afforded to children of men: even of Jesus Christ himself, and of the benefit of his Passion and Intercession typified by the Jewish Altars.

This Metaphor to eat, hath reference both to the Legal Rites, and also to the Evangelical truth.

Under the Law the Priests did eat of the Sacrifices offered upon the Altar, Deut. 18. 1.

Under the Gospel all that are spiritual Priests, eat of Christ the true Sacrifice, John. 6. 53, 54.

The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies. By eating meat we partake of the benefit thereof: our life is preserved thereby. Thus by eating Christ we live a spiritual life here, and are preserved to eternal life hereafter. Now we eat Christ by faith, Christ dwelleth in our hearts by faith, Eph. 3. 17. Where Christ saith, He that believeth on me hath everlasting life, he addeth by way of illustration, Who so •… ateth my flesh, and drinketh my blood hath eternal life, Joh. 6. 47, 54. This is the benefit of eating of the fore-said Altar, eternal life. Thus to have no right to eat of the Altar here mentioned, is an exceeding great damage; they lose Christ, they lose eternal life.

The Noun translated right is derived from a Verb Impersonal, that signifieth, It is lawful.

This Noun is variously used. For it signifieth,

• 1. Authority to command, Mar. 1. 27.
• 2. Authority that carries grace and majesty with it, Mat. 7. 28, 29.
• 3. Authority that compriseth government under it. Mat. 8. 9. Rom. 13. 1.
• 4. Power or ability to do what one undertakes, John. 17. 2.
• 5. Power or liberty to do as one will, Rom. 9. 21.
• 6. Power as it intendeth a privilege or prerogative, John. 1. 12.
• 7. Jurisdiction, Luk. 23. 7.
• 8. A right or property to a thing. Thus it is here fitly translated. The negative, no right, implieth, that though they profosse themselves to be Christians, and in their own conceit may lay claim to Christ, yet in truth they have no right at all to him: nor to the things which he had done and endured for man's Redemption and Salvation.

This phrase, They have no right to eat, giveth proof, that men may deprive themselves of Christ and all his benefits. For they that eat not of him, reap no benefit by him; and they that have no right to eat of him, shall not partake of him. Such were they of whom the Apostle saith, They deny the Lord that bought them, 2 Pet. 2. 1. And they to whom it is said, Christ shall profit you nothing, Gal. 5. 2.

It is in this respect an especial point of wisdom to inquire, and learn who in particular they be that have no right to eat of this Altar: For our Direction herein the Apostle giveth his instance, They which serve the Tabernacle.

§. 124. Of serving the Tabernacle.

THe Tabernacle here meant is that which was made by Moses Direction, Exo. 36. 8, &c. It was the place where all public divine services were performed under the Law, from Moses his time till Solomon had built a Temple. See more hereof Chap. 8. v. 2. §. 5.

The Greek word translated, serve, is the same that is used Chap. 8. verse. 5. §. 12.

To serve the Tabernacle (or in the Tabernacle: for this word is of the Dative case) is to addict ones self to all the legal Rites which were used in the Tabernacle, and belonged to the ceremonial Law.

The Apostle here speaks of such as lived after Christ was exhibited on earth, and taken into heaven, and had accomplished the substance and truth of all the legal shadows and types. They by addicting themselves to the service of the Tabernacle, did that which presupposed that Christ was not come. For the shadow and substance, the type and truth could not stand together: or if they granted that he was come, they presupposed that Christ, and what he had done and endured, was not sufficient for man's salvation; but that it was necessary to add an observation of the legal Rites thereunto. For many taught this Doctrine, Except ye be circumcised after the manner of Moses, ye cannot be saved, Act. 15. 1. Under Circumcision they comprised other legal Rites.

In these two respects, That they made void the exhibition of Christ, or impeached the sufficiency of his merit, they deprived themselves of all right to him, On these grounds, saith the Apostle, If ye be circumcised, Christ shall profit you nothing, Christ is become of no effect unto you. The Apostles reason is this, He is a debtor to do the whole Law (Galat. 5. 2, 3, 4.) As he that offendeth in one point is guilty of the whole Law (James 2. 10.) so he that addicteth himself to one Rite of the Law, to be justified thereby, bindeth himself to the whole Law: and thereupon maketh Christ useless and fruitless unto him.

§. 125. Of the Popish Mass-Altar.

IF the Jews, who in the Apostles time served the Tabernacle, and waited on the Altar therein, had no right to Christ, what right may they be imagined to have to him, who addict themselves to Ordinances of mere human Invention, placing God's Worship therein, and expecting Salvation thereby?

Among millions of other Inventions, that make Christ to be fruitless to the observers of them, Popish Mass-Altars may be reckoned. Papists have in all their Churches, Chapels, and other places of devotion, material Altars of stone to offer thereon the very body of Christ, as they pretend.

So blind or impudent they are, as they stick not to produce this Text for a warrant of their Mass-Altars, which thus they express, We have a very Altar in the proper sense, to sacrifice Christ's body upon. This they speak of the Altar of the Mass, which can no way be intended in this place. For

• 1. Their Altars of the Mass are many, this is but one.
• 2. Their Altars are visible, material, of stone. This Altar is a mystical, spiritual, heavenly Altar.
• 3. Their Altars in the outward matter of them, are like the Altar under the Law: but this Altar is directly opposed thereunto.
• 4. This Altar is styled a golden Altar before the Throne, Rev. 8. 3. Their Altars cannot be imagined to be such.
• 5. They themselves do grant, that Christ is the Altar under which the souls of Martyrs lay, Rev. 6. 9. But this is that Altar.
• 6. Mass-Altars were not in the Apostles days, this was.
• 7. Their Altars make this Altar to be of no use, or at least insufficient. For to use our Apostles Argument, If the Altar here meant be sufficient, what further need is there of other Altars? Ch. 7. 11. & 8. 7.

On these grounds, we may well conclude, that they have no right to eat of this Altar, who sacrifice upon Mass-Altars.

Of Papists carnal Service in other Points of Religion, See Chap. 7. verse. 16. §. 82.

§. 126. Of the meaning of Heb. 13. 11.

THe causal Conjunction FOR in this place, intendeth both a proof, and also an illustration, which is taken from a solemn Rite under the Law: which was a burning of a Sacrifice without the Camp: so as the Priest who served in the Tabernacle, nor might, nor could eat thereof.

The Illustration is by way of resemblance, thus, As the Priest under the Law serving in the Tabernacle, neither might nor could eat of that Sacrifice which was burnt without the Camp▪ So they who under the Gospel serve the Tabernacle, cannot partake of Christ who was the truth of that Type.

The Apostle writing to the Hebrews, who were well acquainted with the legal Rites, and too much addicted unto them, doth oft strike on this string of the Judaical Law: both in showing the impotency of those Rites, and also in framing Arguments from them, to alienate their minds from them. Thus he fighteth against them with their own weapons. See Ch. 9. v. 13. §. 68.

The word translated [ Beasts, ] according to the notation thereof signifieth a living creature: For the Sacrifices, before they were slain, were living.

Our English according to the Latin, calls them Animals: and we style a man that wants understanding, An Animal. This word is applied to those living Spirits which attend the Throne of God, ( Revelation 4. 6.) By reason of their resemblance in Courage, in Strength, in Speed, and other like Excellencies, to some particular Beasts. But here it is taken in the most usual sense, for brute Beasts: For such were offered up for Sacrifice.

The Beasts here meant, were such clean Beasts as were appointed for Sacrifice.

In particular here may be understood:

• 1. The red Heiser, of whose ashes the purifying water was made, Numb. 19. 2, &c.
• 2. The Bullock that was offered for the Priests sin, Levite. 4. 3, &c.
• 3. The Bullock that was for the sin of the whole Congregation, Numb. 4. 14, &c.
• 4. And that most especially, the Bullock, and the Goat that were both slain on the solemn annual day of Atonement, Levite. 16. 27.

The Body of these beasts are expressly mentioned, because their life was taken away before they were burnt: For they were slain at the Altar, Numb. 4. 4. So as by their bodies he means their carcasses, under which these particulars are expressed, The skin of the Bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, Num. 4. 11.

As for the Blood of these Beasts, it is here said to be brought into the Sanctuary.

O •… the word Sanctuary, See Chap. 8. v. 2. §. 4.

Here under the word Sanctuary, both parts thereof are intended, both the outward part called the Holy place, and also the innermost called the most Holy. For the blood here mentioned was brought into both, and sprinkled in them both, Levite. 16. 14, 15, 16.

This blood did typify the blood and death of Christ, whereby Satisfaction was made for sin. Therefore it is here said, That the blood was brought for sin: namely to cleanse and take away sin: both from the Priest himself, and also from the people: For it is expressly said, That he shall offer his Bullock of the sin▪ offering, which is for himself, and make an ato •… meant for himself and his house, (Levite. 16. 6.) It is also added, That he shall make an aton •… meant for the people, ver. 24.

Of the Priests offering for himself and the people, See Chap. 5. v. 3. §. 14. Yea it is said, That he should make an atonement for the Holy place, and the Tabernacle, and the Altar, ( Levite. 16. 16, 20.) For this end the blood was sprinkled before, and upon the Mercy-seat (Levite. 16. 15.) to show the concurrence of Divine Justice and Mercy. For that blood did typify the blood and death of Christ, whereby Satisfaction was made for sin. God's Justice being satisfied by Christ's blood, way was made thereby for approaching to the Mercy-seat, and obtaining mercy.

The things in the Holy▪ place, and the Altar, were sprinkled with blood to take away that guilt of sin, which man brings upon himself, and upon all that he useth, or is used for his good.

The word translated brought, is a Compound: and to express that composition it may be translated, brought in, thus, brought in into the Sanctuary. For the Preposition [ in ] i •… twice used, 1. with the Verb in composition, and then joined with the Noun Sanctuary. It showeth, that the beast was slain, and so his blood shed without those two holy places: namely, at the Altar, and from thence carried into those places.

Thus Christ was offered up on earth: there was his blood shed: but he carried it with him into heaven, and there presents it to his Father at the Throne of grace. Hereupon it is that his blood or death hath a virtue, and efficacy to cleanse away our sins, and to take away the guilt and curse which we have brought upon all things that we use, and upon all things that we do and undertake.

The foresaid blood is here said to be brought by the High priest.

Of an High priest, See Ch. 2. v. 17. §. 172.

The High priest is said to carry in this blood.

• 1. Because none else might enter into the most holy place, Chap. 9. verse. 7.
• 2. Because Highpriests were ordained for men in things pertaining to God, Heb. 5. 1.
• 3. Because the High priest was an especial Type of Christ, who by presenting his own blood at the Throne of grace, maketh atonement for the sins of all God's people.

Of the resemblances betwixt an High priest and Christ. See Chap. 8. v. 1. §. 4.

§. 127. Of burning beasts without the Camp.

THe Noun translated [ Camp ] is derived from a double compound Verb. The simple Verb signifieth to cast, the single compound to cast in. The double compound, to cast about. It is used to set forth a pitching of Tents, or setting soldiers in array. The Noun is oft used for a Castle, wherein soldiers lie in Garison, Act. 21. 34, 37. It is also put for an Army which consisteth of soldiers set in array, H •… b. 11. 34. And likewise for a Camp wherein soldiers lie together in their several Tents, Rev. 209.

In this place it hath reference to Israel's abode in the wilderness, where they dwelt in Tents; and their Tents were pitched by several Standards, as the Tents of soldiers use to be in a Camp.

The bodies then of the foresaid beasts were carried beyond all their Tents, and burnt in a void place, where were no Tents: and in this sense are said to be burnt without the Camp. The Lord who commanded the bodies of the beasts so to be burnt, did thereby manifest, that he would not leave the Priests to feed on those Sacrifices, as they did on others: and therefore to take away both liberty and possibility of eating thereof, he caused them so to be burnt; and that in a type, as the Apostle showeth in the next verse.

As these, so other Sacrifices (especially those which are styled burnt-offerings, Levite. 1. 3. &c. ) were burnt, to typify the tormenting death of Christ: For what is more tormenting then burning? The Paschal Lamb was roasted, to typify as much, Exod. 12. 9. Of the outward and inward torments which Christ endured at his death, See Ch. 2. v. 9. §. 76.

By this instance we may observe, that not only the Sacrifices themselves, but also the manner of offering them up, the places where they were offered and burnt, and other like circumstances were typical. So in other types both the substance and circumstances prefigured their truths. The Paschal Lamb typified Christ's Sacrifice, 1 Cor. 5. 7. and the prohibition of breaking a bone ( Exod. 12. 46.) foreshowed that not a bone of Christ should be broken, Job. 19. 36.

Of Rules to find out the truth of types, See Ch. 4. v. 8. §. 50.

§. 128. Of Christ's fulfilling Types.

FRom the former legal Rite of burning the beasts bodies without the Camp, the Apostle maketh this inference, Wherefore Jesus also, &c.

This particle of inference, Wherefore, implieth a reason why Christ suffered as he did; namely, because so much was under the Law prefigured concerning him: So as Christ purposely did and endured what was before signified of him: and that by types, promises, prophecies, or any other way. Hereupon it is that the Evangelists do oft use this phrase, That it might be fulfilled, of the things which were done by, and about Christ.

Israel's coming out of Egypt was a type that Christ should come out from thence; and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt, and dwelt in Nazareth, that those types might be fulfilled, Mat. 2. 15, 23. Christ was born of a Virgin, that the promise thereof might be fulfilled, Mat. 1. 22. Christ commanded them whom he cured, that they should not make him known, that a Prophecy tending to that purpose might be fulfilled, Mat. 12. 16, 17.

This was to show, that

• 1. Christ was the truth and substance of types, promises and prophecies.
• 2. Christ was of old prefigured to the Jews, though obscurely.
• 3. Jesus, in whom we believe, is the true Messiah whom the ancient Jews expected.
• 4. God is true and faithful in the accomplishment of what he makes known beforehand.

This gives good ground of searching into the legal types, to find out the truth comprised under them. (Hereof see Ch. 8. v. 5. §. 13.)

The like may be applied to promises and prophecies of Christ.

This 〈◊〉 plain▪ clear accomplishment of the types, promises and prophecies under the Law, concerning the Messiah, in Jesus, doth much aggravate the blindness of mind, and hardness of heart that hath possessed the Jews that have lived since these accomplishments.

§. 129. Of the meaning of Heb. 13. 12.

THe truth of the legal types is here styled Jesus: for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook: so many were the things that he did: so many were his sufferings in soul and body: so many are the benefits that we reap by Christ; as it is not possible for one type to set them all out. Therefore there were very many; some to set forth one thing, others to set forth other things. See Ch. 7. v. 3. §. 22.

Of this title Jesus, See Ch. 2 v 9. §. 73. & Ch. 3. v. 1. §. 29.

The particle translated Also, is the ordinary copulative Conjunction, AND. In this place it carrieth emphasis, and implieth, that not only the type, but the truth also was carried without; even Jesus himself. Though he were Jesus, the Savior of man, yet was he so basely dealt withal, as to be carried out of the City.

The end of Christ's suffering, and that according to the Type, is thus expressed, That he might sanctify the people with his own blood. Of this word Sanctify, See Ch. 2. v. 11. §. 101.

Christ is said to sanctify, both by purging them from their sins ( Ch. 1. v. 3. §. 27.) and also by conferring grace upon them, John 1. 16.

Both these joined together under this phrase, Purge your conscience from, dead works to serve the living God (Chap. 9. v. 14.) For there is a merit and a virtue that issueth from the death of Christ. By the merit sins are purged: by the virtue grace is conferred. So as both Justification and Sanctification are here comprised under this word sanctify.

They who partake of this benefit are styled, The people. Of the notation of the Greek word, See Chap. 4. v. 9. §. 57. Of the reasons of using this title, See Ch. 2. v. 17. §. 181.

The means whereby the foresaid blessing was obtained, is said to be blood, namely, blood shed; which implieth death: for life is in the blood, Gen. 6. 9. So as Christ died to sanctify us. See Ch. 9. v. 12.

The blood wherewith he sanctified us, is said to be his own; even that which came out of his own body. This is here expressly set down to put a difference between the type and the truth; and that in two respects,

• 1. In that the Priests used other blood then their own.
• 2. In that, that other blood was the blood of beasts.

But Christ's blood was his own, and that was the blood of God, Act. 20. 28. Of this difference, See Ch. 9. v. 12, 13, 14. Thus is this phrase, his own blood, answerable to this, himself, whereof see Ch. 1. v. 3. §. 20.

This word suffered, being spoken of Christ's death, showeth, that it was a suffering death, See Ch. 2. v. 9. § 76.

The place where Christ suffered, is said to be without the gate.

A Gate is taken for that which affords a passage for ingress into, and egress out of a place, which is compassed about with walls or other fences.

It is taken,

• 1. Properly, for a material Gate, Luke 7. 12.
• 2. Metaphorically. Thus a Gate is applied to Heaven and hell, Matthew 7. 13, 14.
• 3. Metonymically for such as pass thorough a Gate, Mat. 16. 18.
• 4. Synecdochically. For that whole place whereof it is a Gate: So here, for the City Jerusalem. For Christ suffered without that City.

The visible occasion of Christ's suffering without the City, was the Jews malice against him: who accused him of high-Treason against Caesar, and would give Pilate the Judge no rest till he had adjudged him to be crucified. By this means it was that Christ suffered without the Gate. For all notorious malefactors (as they judged Christ to be) were put to death without the City, instance the two thieves that were crucified with Christ, Mat. 27. 38.

The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities; and without their Cities when they, dwelt in them. God himself commanded that a blasphemer should be stoned without the Camp, Levite. 24. 14. Ac •… an was put to death in the valley of Achor, which was without the Camp, Josh. 7. 24. So Naboth, 1 King. 21. 13. So Stephan, Acts 7. 58.

As for Christ, the Evangelist expressly notes, that they brought him unto a place called Golgotha, which is, being interpreted, the place of a skull, Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite, yet God so over-ruled their practices, as he thereby brought his own Council to pass: as it is said of the Jews crucifying▪ Him being delivered by the determinate Council and fore-knowledge of God, ye have taken, an •… by wicked hands have crucified and slain, Acts 2. 23. And, as here in this Text is implied, an especial type concerning him, was fulfilled.

Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will.

This gives us good ground to support our spirits against secret plots, and open practices of the enemies of God and his Church; and to rest upon the Divine Providence, and believe that God hath a work to be effected even by them, for his own glory and Churches good.

This suffering of Christ without the Gate, was in the worlds eye a matter of ignominy and reproach, which is evident by the Apostles explication thereof, in this phrase, Bearing his reproach, ver. 13. Hereby is verified that which the Apostle hath affirmed concerning Christ, That he endured the Cross, despising the shame, Chap. 12. 2.

Of the shame whereunto Christ was put. See Ch. 6. v. 6. §. 42.

§. 130. Of the Resolution of Heb. 13. 10, 11, 12.

THe Sum of these verses is, A Declaration of the Damage which ariseth from addicting ones self to legal Rites.

The Damage is a depriving himself of that benefit which comes from Christ. This is,

• 1. Propounded, verse. 10.
• 2. Illustrated, verse. 11, 12.

Of the Proposition, there are two parts:

• 1. A Declaration of the Point.
• 2. A Description of the Persons here concerned.

The Point holds two things:

• 1. The kind of benefit, in this Metaphor Altar.
• 2. The means of partaking thereof, in this other Metaphor eat.

The Persons are of two sorts:

• 1. Such as partake of the benefit, in this phrase, We have.
• 2. Such as miss of it.

In setting down the latter is noted:

• 1. The cause of their missing of the benefit, They serve the Tabernacle.
• 2. A consequence thence arising, They have no right.

The Illustration is by applying the truth to a type.

Hereof are two parts,

• 1. The Type, v. 11.
• 2. The Truth, v. 12.

The Type was the manner of burning certain Sacrifices.

Hereof are two parts:

• 1. A Description of those Sacrifices.
• 2. The place where they were burnt.

They are described,

• 1. By the kind, Bodies of Beasts▪
• 2. By the use of them.

Hereabout are expressed,

• 1. That part of them that was brought, Blood.
• 2. The person by whom it was brought, The High priest.
• 3. The place into which it was brought, The Sanctuary.
• 4. The end why, for sin.

The second part of the Illustration, is the truth of the fore-said Type?

Whereof observe,

• 1. The Inference, in this word, Wherefore.
• 2. The Substance.

Of it there are two parts:

• 1. The Person, Jesus.
• 2. His Suffering.

This is set out,

• 1. By the place where he suffered, without the Gate.
• 2. By the end why he suffered, That he might sanctify.

This is set out,

• 1. By the Subject whom he sanctified, The people.
• 2. By the means wherewith he sanctified, blood. This is amplified by the kind of blood, his own.

§. 131. Of the Observations raised out of Heb. 13. 10, 11, 12.

I. CHrist is an Altar. He is here set down under that Metaphor. See §. 122.

II. Christ properly belongs to Christians. They are they of whom the Apostle thus saith, We have. See §. 122.

III. Partakers of Christ believe on him. This is to eat of the Altar here meant. See §. 123.

IV. Men may deprive themselves of all right to Christ. This negative clause, Have no right to eat, intends as much. See §. 123.

V. Maintainers of legal Rites have no right to Christ. Under ▪this phrase, Which serve the Tabernacle, maintainers of legal Rites are meant. See §. 123.

VI. Types are proofs of truth. This causal particle, FOR, gives proof hereof. See §. 124.

VII. Bruit beasts were sanctified under the Law. The bodies of the beasts here mentioned were sanctified.

VIII. Blood was a means of expiation. Therefore was blood carried into the Sanctuary on the day of expiation.

IX. The means of expiation was presented in the place of God's presence. This was the Sanctuary.

X. The High priest was the Minister of expiation. He carried in the blood.

XI. Expiation was made to take away sin. This phrase, for sin, implieth thus much.

XII. Sacrifices for expiation were burnt without the place of men's habitation. This is without the Camp.

These six last Observations are couched under the legal Rites, set down v. 11.

XIII. Christ purposely did and endured all to fulfill what was prefigured. Thus much is intended under this particle of inference, Wherefore. See §. 128.

XIV. Jesus was the substance of the legal shadows. An express instance is here given thereof. See §. 129.

XV. Jesus is he that sanctifieth. This work is here attributed to him. See §. 129.

XVI. They are a peculiar people whom Christ doth sanctify. This word people sets out such. See §. 129.

XVII. Men's sanctification was an end of Christ's suffering. For so it is said, He suffered that he might sanctify. See §. 129.

XVIII. Blood is the means of sanctifying. See §. 129.

XIX. Christ offered his own blood. These two last Doctrines are comprised under this phrase, His own blood. See §. 129.

XX. Christ's was a suffering death. This word suffered, intends as much. See §. 129.

XXI. Christ's was a reproachful death. It was without the City where malefactors were put to death. See §. 129.

XXII. God turned men's mischievous plots to the fulfilling of what he had prefigured. Christ was by the malice of his adversaries put to death without the City: but thereby the type of burning the beast without the Camp was fulfilled. See §. 129.

§. 132. Of imitating Christ.

FRom Christ's accomplishing the forementioned type by suffering without the gate, the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein. This is manifested two ways.

• 1. By this illative Conjunction, therefore: Because Christ did so, Christians must do the like.
• 2. By following that metaphor of going out of the camp.

This particular giveth instance that Christ is a pattern to Christians. I have given you an example, faith Christ, John 13. 15. and again, Learn of me, Matth. 11. 29. We must learn both by the word of his mouth, and also by the course of his life. This later is especially intended. So much also is intended under this phrase, Lest thou learn his ways, Prov. 22. 25. And under this, Learn not the way of the heathen, (Jer. 10. 2.) walk not in their way, be not like them.

Concerning the point itself the Church undertaketh for herself and those that belong to her to follow Christ, Cant. 1. 3. So did Paul, and therein makes himself a pattern to other, saying, Be ye followers of me, even as I also am of Christ, 1 Cor. 11. 1. Oft doth he exhort Christians hereunto, as Eph. 5. 2. Phil. 2. 5. Col. 3. 13. In this respect is Christ styled a Way; yea, the Way, the Truth and the Life, (Joh. 14. 6.) the only true Way that leadeth unto life.

• 1. This is one principal end of registering those things which Christ did and endured in the days of his flesh. As they were written that we might believe, (Joh. 20. 31.) so also that we might walk in the right way to life. In this respect he is styled, The Captain of our salvation. See Chap. 2. v. 10. §. 95.
• 2. Christ is the best and most perfect pattern that we can have, and that in three respects: as he is
  • 1. Man.
  • 2. God.
  • 3. God-man.

• 1. As man he is a visible pattern and may be seen, and what he did and endured was seen. Thus he might be the better followed.
• 2. As God he was a perfect pattern; he could not err. Thus we shall not be deceived in following him.
• 3. As God-man he communicateth his Spirit to us, and enableth us to follow him.

• 1. This gives us information of the benefit of Christ's incarnation: Thereby he came to be God-man in one person. By this means as he is a perfect pattern, so we may make the better use of him, in that we may cast our eye upon him, and see him going before us, and also be quickened and put on by his Spirit to follow him unto life.
• 2. This gives a demonstration of Christ's great care of his Church. He thought it not enough to declare the way to life, and show how we may walk therein: but also puts himself into that way, and goes before us therein. Thus is he a true Captain and guide unto us. Thus he showeth that he requireth no more of us then he hath done and endured himself, John 17. 13, 14, 15. Philip. 2. 6, 7.
• 3. This directs us how to keep steady in the Christian race, so as we turn neither to the right hand nor to the left: Look unto Jesus, Heb. 12. 2. Say to him as Ruth did to her mother in Law, Intreat me not to leave thee, or to return from following after thee, Ruth 1. 16. And in this case say with such a resolution as Elisha did, As the Lord liveth, and as thy soul liveth, I will not leave thee, 2 King. 2. 2. Yea if Christ should say to us as he did to the twelve, Will ye also go away? Answer as Peter did, Lord to whom shall we go? thou hast the words of eternal life, Joh. 6. 67, 68. Therefore let our eye be upon him, as the eyes of Mariners are on the light of the Admirals ship. Lose not the sight of him, hold as close and near to him as you can▪ so you shall be sure not to wander in by-paths, but to walk in that way which will bring you to life.

That we mistake not our mark herein, it will be meet to consider wherein we are to follow Christ: For though all things that are written of Christ are for our instruction: yet not all for our imitation. All are for us to look on Jesus: but in some things to look on him by the eye of faith; in others by the way of obedience.

We must therefore wisely weigh the forementioned distinction of Christ being God, Man, and God-man.

As God he did sundry things by a Divine power and prerogative: Thus;

• 1. He wrought miracles, John 15. 24.
• 2. He gave the Holy Ghost, John 20. 22.

• 3. He forgave sins, Matth. 9. 6.

  None of these are imitable.

Object. 1. The Apostles did all these. For,

• 1. By their hands were many signs and wonders wrought, Acts 5. 12.
• 2. They laid their hands on men, and they received the holy Gh •… st, Acts 8. 17.
• 3. Paul was appointed an Apostle to the Gentiles, that they might receive rem •… ssion of sins, Act. 26. 17, 18.

Answ.

• 1. They did none of these things as Christ did: by their own power or in their own name.

  Concerning miracles Peter thus saith, Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? Christ's Name, through faith in his Name hath made this man strong, &c. Acts 3. 12, 16.

• 2. For giving the holy Ghost, They prayed for them that they might receive the holy Ghost, Act. 8. 15. Thereby they acknowledged that that gift came from above, even from the Father of lights.
• 3. Concerning forgiveness of sins the Apostle acknowledged that through Jesus is preached unto men the forgiveness of sin, Acts 13. 38.

Object. 2. Christ saith, Whose soever sins ye remit they are remitted, John 20. 23.

Answ. Christ speaketh of a Ministerial and declarative act of forgiving sins.

All the forenamed points of working miracles, giving the holy Ghost, and forgiving sins, cannot be done by mere men, nor ought to be attempted by any. The very Heathen did imagine that one was cast into hell for •… eigning to thunder like God.

Papists blasphemously challenge a power in all these. For,

• 1. Beside their many •… eigned miracles, they say that by a Priest bread is turned into •… lesh, and wine into blood.
• 2. Their Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination.
• 3. The said Council denounceth A •… athema against such as shall say that a Sacramental absolution is not a judicial act, but a mere ministry of pronouncing and declaring that sins are forgiven, &c.

Obj▪ 3. We are commanded to be followers of God, Eph. 5. 1.

Answ. How far God is to be imitated or not, See Chap. 4. v. 11. §. 62.

• 2. Christ as God-man and Mediator betwixt God and man did works of merit, 〈◊〉 , expiation, reconciliation, and intercession. These received dignity and •… fficacy from the union of his human nature with his Divine. But for a mere man to arrogate any such thing to himself is intolerable presumption; and to attribute it to another is abominable blasphemy.

  Papists offend in all these: They ascribe merit and satisfaction to men living. Expiation to their Priests Mass-offering; and reconciliation and intercession to Saints departed.

• 3. Christ as man is most imitable even in such things as were acts of his human nature.

Yet there are two exceptions in this case:

• 1. Extraordinary matters.
• 2. Temporary.

Extraordinary things done by Christ and not imitable are such as these:

• 1. His fasting forty days, Mat. 4. 2. Indeed Moses, (Exod. 24. 18.) and 〈◊〉 , (1 King. 19. 8.) did as much, but it was by an extraordinary assistance: which cannot be imitated in ordinary cases.
• 2. Christ's walking on the water, ( Matth. 14. 25.) which when Peter attempted to do he began to sink, only by Christ's extraordinary assistance he did the like, Matth. 14. 30, 31.
• 3. Praying all night, ( Luk. 6. 12.) though Christ called upon his Disciples in that case to pray with him, yet they could not, but slept, Mat. 26. 40, &c.

2. Temporary matters were such as belonged to the time wherein he lived: as his being Circumcised, celebrating the Passover, observing sundry Feasts, and other Rites of the Law.

To these may be added occasional matters: as celebrating the Lord's Supper at night, in a private chamber, among men only, with unleavened bread, and sitting as at the Passover. So his sitting while he preached, ( Luk. 4. 20.) his preaching out of a ship, ( Luk. 5. 3.) and on a mount, Matth. 5. 1. These being occasioned by present circumstances do not bind us to imitate him therein, but upon like occasions.

Quest. Wherein then is Christ to be imitated.

Answ. In these three cases.

• 1. In such general moral duties as belong to all persons at all times. Such as belong to all persons are not extraordinary. Such as belong to all times are not temporary.
• 2. In such particular duties as belong to the like calling.
• 3. In such as have the like reason and occasion for doing them.

• 1. General moral duties expressed in Scripture to be done by Christ for our imitation are these.
  • 1. Meekness, Matth. 11. 29.
  • 2. Humility, Matth. 11. 29.
  • 3. Love, Eph. 5. 2.
  • 4. Forgiving wrongs, Col. 3. 13.
  • 5. Compassion, Luke 10. 37.
  • 6. Patience, Heb. 12. 2.
  • 7. Contempt of the world, H •… b. 12. 2.
• 2. Particular duties which Christ did by virtue of his place and calling were such as these.
  • 1. As a Son, he was subject to his parents, Luke 2. 51.

  • 2. As a Minister, he was diligent, Luke 8. 1.

    He was also faithful, Heb. 3. 2. John. 7. 16.

  • 3. As an husband of his Church he was loving to her, Eph. 5. 25.
• 3. Things which Christ did upon common equity and may be done upon like reason and occasions, were these:
  • 1. Preferring mercy before sacrifice, Matth. 12. 12.
  • 2. Avoiding danger, Luk. 8. 59.

  • 3. Refreshing himself when he was weary, thirsty, hungry, sleepy, &c.

    John. 4. •… . &c. Mat. 8. 24.

This showeth how requisite it is that we acquaint ourselves with the life of Christ; and that for this end, to be like him. Herein lieth the difference betwixt sound and formal Christians. All may be acquainted with the story of Christ and be able to discourse thereof, but they are the sound Christians who lay it as a pattern before them. Such virtues as became the Head must needs become the members. They are unworthy such an Head, who prefer honor, riches, pleasures, gay apparel or anything else before the virtues of their Heads.

Among other motives meditate on these to imitate Christ.

• 1. The excellency of the Guide.
• 2. The perfection of the Pattern.
• 3. The blessed issue that will follow thereupon.

If we be here like to our head in grace, we shall be hereafter like to him in glory.

§. 133. Of going out of the Camp.

OUr Apostle giveth this particular instance, wherein he would have us to imitate Christ, Let us go forth unto him without the Camp.

This phrase, Let us go forth, is the interpretation of one Greek word, but a compound; even the same that is translated came out, Chap. 3. v. 16. §. 163. A double Preposition is here used, as was there; and implieth a like emphasis: namely that we readily and thoroughly do what is here required.

The word translated Camp, is the same that was used v. 11. §. 127. But here it is used in another sense: For Camp is here metaphorically put for the world; and that in two especial respects.

• 1. The world is as a place of tents, which were of no stability, nor of long continuance, 1 Cor. 7. 31. 1 John. 2. 17.
• 2. The world is as a Camp of enemies, to Saints especially, James 4. 4. 1 John. 3. 13.

The world in general compriseth under it all creatures, whether places, persons or other things. In this sense the world is said to be made by Christ, Joh. 1. 10. For all things were created by him, that are in heaven, and that are on earth, visible and invisible, Col. 1. 16. And to show that the heavens are comprised under the world, as well as the earth, the plural number is used, thus, He made the worlds, Heb. 1. 3. and the worlds were framed, &c. Heb. 11. 3. In this respect the world is divided into two parts:

• One is called this world, John 12. 31. and this present world, 2 Tim. 4. 10.
• The other is called that world, Luke 20. 35. and the world to come, Heb. 6. 5.

This world is here below▪

That world is above.

Both these by way of distinction are mentioned together, thus, Neither in this world nor in the world to come, Mat. 12. 32. and thus, Not only in this world, but also in that which is to come, Eph. 1. 21.

It is this present world that is here meant by this metaphor of a Camp: and by a Metonymy the honors, promotions, profits, pleasures and other like allurements, which are in this world: These are styled, the things of this world, and comprised under these three titles, The lust of the flesh, the lust of the eyes, and the pride of life, (1 John 2. 15, 16.) that is, concupiscense, covetousness and ambition.

To go then out of the Camp, as here intended, hath respect to the mind, more then to the body: and to the inward affections rather then to the outward actions: though these be not altogether excluded.

To go out of the Camp▪ is to withdraw our mind, heart and affections from the world: so as not to love it, 1 Joh. 2. 15. not to be conformed to it, but rather transformed, Rom. 12. 2.

Thus the duty required doth not so much respect the place where we live, as the grace of the heart: As they are said to have their conversation in heaven, (Phil. 3. 20.) whose heart and affection is on heavenly things: so they are said to go out of the world, whose hearts and affection are alienated from the world.

The grace here intended, is commonly called contempt of the world: whereby a man's heart is so taken off from the world, as no allu •… ements thereof, under the pretence of honor, profit, or delight, nor any terrors thereof, under the pretence of the loss of goods, good name, liberty, or life itself, can put one on to do that which is sinful, or to omit a bounden duty. Thus Christ himself went out of the Camp, when upon Satan's promise to give him all the Kingdoms of the world and the glory of them, if he would worship him, Christ with indignation said, Get thee hence Satan, Matth. 4 8, 9, 10. and when he used a like speech to Peter, who dissuaded him from suffering, Matth. 16. 22, 23. Abraham went out of the Camp when upon God's command, he went from his Country, kindred and fathers house, Gen. 12. 1. So did Isaac and Jacob, who continued in a strange Land. So did Moses, Heb. 11. 24, 25, 26, 27. So the Apostles, who forsook all for Christ's sake, Matth. 19. 27.

Motives to stir us up so to go out of the Camp, are these that follow and such like.

• 1. The whole world lieth in wickedness, 1 Joh. 5. 19. So as we cannot in heart abide therein, but that we must needs be tainted therewith.
• 2. Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us?
• 3. The world hateth Christ, John. 15. 18. And shall we abide with them that are haters of our Savior?
• 4. The world hateth such as are Christ's, and believe in him. How then may we in heart abide with it?
• 5. Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, Jam. 4. 4. If any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world?
• 6. By having our hearts set upon the world the safety of our soul is endangered. Now What is a man profited, if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul? Such is the vanity of the world, as it cannot be enough undervalued: and such is the excellency of the soul and of eternal life purchased for it, as they cannot be overvalued too much.
• 7. The world is not only vanity of vanities, but also vexation of spirit, Eccl. 2. 17.

O the folly of all such as embrace this present world, which is the disposition of most men in the world: even of those who have professed the true Religion. If the state wherein men live do alter the true Religion into Idolatry, most men will leave their Religion rather then the world: Witness the practice of England in Q. Mary's days. Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp, and to suffer for Christ in Q. Mary's days, being preserved to Q. Elizabeth's days, did then like Demas embrace the present world.

§. 134. Of going to Christ.

IN every motion there are two terms: One from which, the other to which one tendeth. As in a race there are two goals, one from which, the other to which the runner maketh hast.

Two such terms or goals are here noted in this Text, that from which a Christian goeth is the foresaid Camp or the world: that to which he goeth is Christ. For this relative HIM, unto him, hath reference to Jesus, v. 12▪ so as in taking our heart from the world, we must set it upon Jesus: for there is no other sure and safe subject to set it upon. We must believe on Jesus: we must love him, and submit ourselves to him and his Gospel, and conform ourselves thereunto, and maintain the same with the uttermost of our power, though it be to the loss of all that we have, even of life itself. Therefore before denying ourselves the Lord premises this clause, come after me, and after it addeth this, and follow me, Matth. 16. 24. and to bearing ones cross he addeth, come after me, Luk. 14. 27. Now by by denying ones self, and bearing his cross, the same thing is meant, that going out of the Camp intendeth.

By going unto Christ a superabundant recompense is made for all that can be left by going forth out of the Camp. For Christ is that treasure and that pearl for which i •… a man sell all that he hath he can be no loser, Matth. 13. 44, 45, 46. Christ can supply all our wants, and ease all our griefs, and comfort us in all our troubles, and in the end bring us to eternal happiness. Come unto me (saith he) all ye that labor and are heavy laden, and I will give you rest, Matth. 11. 28. He that cometh to me shall never hunger: and he that believeth on me shall never thirst, Joh. 6. 35. In the world ye shall have tribulation: but I leave with you peace, my peace I give unto you, Joh. 14. 27. & 16. 33.

Knowledge of Christ and •… aith in him cannot but draw men out of the Camp, and stir them up to make speed to this other goal, which is Christ.

All the benefit of going forth out of the Camp is lost if they go not to Christ. The best that can be said of them, is that which the Lord said of hypocrites, They have their reward, (Matth. 6. 2.) that is, some vain applause of vain men. This was all the reward that many of the Heathen had for their seeming contempt of the world.

This was the reward that Diogenes had for having no other house then a tub; and Bias for accounting nothing his but the endowments of his mind: and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them: and which King Codrus had for casting himself into his enemies power in the habit of a beggar. These and sundry others seemed to go out of the world, but none of them went to Christ: and thereupon had no other reward but vain applause of men.

The like may be said of Fran •… iscan Friers, who use to go barefoot and wear shifts of hair: and Friers flagellant, who use to whip themselves: and Friers mendicant, who go up and down to beg their food: and Hermits, who live in desolate places: and Anchorites, who mure themselves up within stone walls. Though these and other like them profess themselves to be Christians, and seem to go forth out of the Camp, yet they do not go to Christ, in that Christ requireth no such thing of them, as they do to themselves. These have their reward here in this world, out of which they seem to go: but they can look for none in the world to come.

I might apply this same to many that profess the true reformed Religion, and seem to go far in contemning the world, but the ends which they aim at do plainly demonstrate that they go not unto Christ.

These two opposite terms, without the Camp, and unto Christ, give us to understand that Christ is not to be found in the Camp. Christ himself expressly saith, that he is not of the world, Joh. 17. 16. The world hateth him, John. 15. 18. Hereupon saith the Lord, whosoever he be that forsaketh not all that he hath, he cannot be my disciple, Luk. 14. 33

§. 135. Of Reproach.

BEcause they who go forth without the Camp to Christ, are by the world accounted very fools and plain idiots, and many ways reproached, the Apostle addeth this clause, bearing his reproach: whereby he giveth them to understand, that they have cause to look for reproach, and to arm themselves against it.

The Verb which is derived from this Noun reproach, is sometimes taken in a good sense, and sometimes in a bad.

In a good sense, when one justly upbraideth unto another ingratitude, or an unworthy carriage towards benefits received: then it is translated upbraid: Thus Christ began to upbraid the Cities wherein most of his mighty works were done, because they repented not, Matth. 11. 20. Thus he upbraided his disciples with their unbelief, Mar. 16. 14.

It is used in a bad sense, when one unjustly seeketh to disgrace another for that which is good Thus it is translated revile. In this sense, they that were crucified with Christ reviled him, Mar. 15. 32. In this sense Christ pronounceth them blessed, whom men shall revile for his sake, Mat. 5. 11.

But this Noun is always used in a bad sense, as where Christ is brought in thus complaining, The reproaches of them that reproached thee fell on me, Rom. 15. 3. and where the Apostle saith, Lest he fall into reproach, 1 Tim. 3. 7. It is three times more used in this Epistle, as Chap. 10. verse. 33. & 11. 26. and in this Text.

The object of reproach is a man's good name. This is that white or mark at which reproaches do aim in shooting out their venomous arrows of reproach. Now a good name is the most precious thing that a generous mind hath. He preferreth it before wealth, health, liberty or life itself. The wounds of a good name do pierce deep into a man's soul. In this respect reproaches which wound a man's good name are very grievous. Christ himself putteth reproach into the catologue of persecution, Matth. 5. 11. So doth his Apostles, 1 Pet. 4. 14. 1 Cor. 4. 12, 13. This is exemplified in the example of Ishmael, who is said to mock Isaac, Gen. 21. 9. But the Apostle calleth it persecuting, Gal. 4. 29.

The many complaints which holy men of God have made hereof, do evidently demonstrate that reproach is a very bitter pill and fulsom potion. Among the complaints of other, such as David made, do evidently demonstrate the point. He resembleth reproachful words to sharp, deadly instruments of war, as arrows, swords, spears: and to the deadly poison of serpents and adders, or asps. Read for this purpose, Psal. 57. 4. & 58. 4. & 140. 3. Rom. 3. 13.

It is supposed that this was one of the most venomous arrows that Satan shot against Job, namely the reproach wherewith his friends reproached him. He doth much complain hereof, Job 19. 2, 3. and in other places.

Though reproach be very grievous, yet it hath been in all ages the portion of the upright and righteous, who have least deserved it. All that will live godly in Christ Jesus, shall suffer this kind of persecution, 2 Tim. 3. 12.

For reproaches are manifested and cast upon persons many ways.

• 1. By words. This is the most ordinary and usual manner of reproaching one, Job 19. 2, 3.
• 2. By signs: as wagging the head, ( Mat. 27. 39.) wagging the hand, ( Zeph. 2. 15.) shooting out the lip, ( Psal. 22. 7.) laughing, ( Job 12. 4.) and by other like means.
• 3. By writing. Thus Sennacherib reproached Hez •… kiah, all Judah, and the Lord himself, by a Letter, 2 King. 19. 14.
• 4. By disgraceful deeds, such as were done to Christ: whereof see Chap. 6. v. 6. §. 42.

There are, among others, two especial reasons of reproaching such as go out of the Camp to Christ.

• 1. That envy, malice and hatred that is in the world against them, John 15. 18, 19.
• 2. That proneness which is in men to misjudge the upright. This was the fault of Job's friends, and of many who lived in David's time, which provoked him oft to appeal unto God to be judged and tried by him, Psal. 26. 1, 2.

§. 136. Of bearing Reproach.

UPon the forenamed point concerning reproach, (that it is

• 1. A kind of persecution.
• 2. A sword that pierceth deep into the soul.
• 3. The portion of all Saints in all ages.
• 4. Cast upon Saints without their defect, either by reason of the malice or undue suspicion of reproachers.) Upon these and other like grounds, the Apostle fitly addeth this word bearing, so as Christians must bear reproach.

Of the divers acceptions of the word translated bearing, See Chap. 1. v. 3. §. 34. It is applied to them who did bear a sick man with his bed to lay him before Christ, Luk. 5. 18.

It here intendeth two things.

• 1. Willingnesse to undergo what is laid upon us. See Chap. 6. v. 1. §. 4.
• 2. Courage and constancy in going through with that which belongs unto us, notwithstanding the reproach that is laid upon us for it.

A porter that must bear a burden, will both willingly take it upon his shoulders, and also constantly go on in his course, and not turn back or go out of the way, by reason of his burden.

Reproach is that cross, (as well as other things) which he that will follow Christ must take up, Matth. 16. 24. This phrase to take up, implieth a willing subjection to that which is laid upon one. It putteth a difference betwixt such as merely upon necessity, because they cannot avoid it, lie under a thing, and such as by a due consideration of their duty to God, and of the benefit that may accrue to them, willingly yield to it.

This is manifested two ways.

• 1. By an inward meek disposition which keepeth the passion from being disturbed and the mind from being vexed and perplexed; yea and from wishing revenge against the reproacher.
• 2. By an outward answerable carriage: and that either by silence, not returning reproach for reproach (which the Apostle noteth of Christ, who when he was reviled, reviled not again, 1 Pet. 2. 23.) or by returning a mild answer, as he who said, being reviled, we bless: being defamed we entreat, 1 Cor. 4. 12, 13. It was the answer which Gideon returned to the Ephraimites, Judge. 8. 2.

The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good, notwithstanding we be reproached for the same. Thus did David bear his wives reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord, and said, I will yet be more vile then thus, 2 Sam. 6. 16, 20, 22.

This is to bear reproach aright.

§. 137. Of Christ's reproach.

THe particular reproach which the Apostle here adviseth to bear, is thus expressed, His reproach, meaning the reproach of Christ.

It is called Christ's reproach in sundry respects: as

• 1. The union that is betwixt him and his Church. The Church is that mystical body whereof he is the head. In this respect head and body are styled Christ, 1 Cor. 12. 12. So as the reproach of the body or of any member thereof, is the reproach of Christ himself.
• 2. The sympathy which is betwixt Christ and every of his members. He is sensible of that reproach which is cast upon any of them. In this respect he said to Saul, Why persecutest thou me? Act. 9. 4.
• 3. The account which Christ hath of the reproaches of his Saints; he doth account them as reproaches cast upon himself, even as he did account the neglect of mercy to Saints a neglect of mercy to himself, Matth. 25. 45.
• 4. His undertaking to revenge such reproaches and wrongs as are done to his members. For he hath said, Vengeance is mine, I will repay, Rom. 12. 19.
• 5. The cause of the reproach which is here meant, and that is Christ himself, a profession of his name, a maintaining of his Gospel, and holding close to his righteousness. In this sense an Apostle calleth sufferings in such cases, Christ's sufferings, 1 Pet. 4. 14. Act. 5. 41.
• 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. §. 19, 20, 21.

Many reproachful acts were done unto him all his life long, especially at the time of his death. Whereof see Chap. 6. v. 6. §. 42.

This reference of reproach to Christ in this phrase, His reproach, is for limitation, direction, consolation, and incitation.

• 1. It affordeth a limitation, in that it restraineth it to a distinct kind of reproach, which is Christ's reproach. It is not every kind of reproach that can be counted a matter of glory, wherein a man may rejoice; but Christ's reproach. I may in this case say of reproach, as the Apostle doth of buffeting: What glory is it, if when ye be reproached for your faults, ye shall take it patiently? 1 P •… t. 2. 20.
• 2. It affordeth a direction in showing how we ought to bear reproach, even as Christ did; for we are in this case to look unto Jesus, who despised the shame. Hereof see Chap. 12. v. 2.
• 3. It ministereth much comfort, in that no other thing is done to us then what is done to our head before us. Herewith doth Christ comfort his Disciples, Matth. 10. 25. John 15. 20. The comfort hence arising is the greater, in that Christ our Head hath a fellow-feeling of our reproaches, and accounts them as cast upon himself, and answerably will recompense us, and revenge our reproachers.
• 4. What greater motive can we have to incite us willingly and contentedly to bear reproach, then this, that it is Christ's reproach? If honor, if profit may be motives to incite us to a duty, these motives are not wanting in this case. What can be more honorable then to be as Christ was? and if we be reproached with him here, we shall enjoy with him hereafter a Crown of Glory; What more honorable? What more profitable?

I might hereupon further note the folly, yea madness of such as reproach the Saints. They think they have to do but with mean, contemptible persons: but it appears that they have to do even with the Lord Christ himself; who can take •… ore vengeance of them even in this world, and after throw them into eternal perdition: for it is Christ's reproach.

§. 138. Of Believers having no continuing City here.

THis verse is added as a reason to enforce the former duty of going forth out of the Camp, as is clear by this causal particle FOR. The reason is taken from the instability of the things of this world. The reason is of great force to enforce a withdrawing of a man's heart from the world. For what wise man will set his heart upon that which is uncertain and unstable.

The Adverb translated here, is sometimes indefinitely used for a note of demonstration or admiration: thus, Here is the patience of the Saints: here are they that keep the commandments of God, Rev. 14. 12. It is also put for the time of doing a thing, (as Chap. 7. v. 8. §. 51.) and for place: and this more strictly for the particular place where one is: (as for that place where Peter was, when he said, It is good for us to be here, Matth. 17. 4.) or more largely for the whole earth, as here; for it is opposed to heaven: yet it may also be applied to the time of men's abode in this world.

A City is here put for that which is firm and stable: for a City consisteth of houses which are built upon their foundations, and useth to be fenced about with strong walls. Thus it is opposed to a Camp, which consisteth of tents, which are movable. That the word City is here so used, is evident by this epithet continuing added to it. This here implieth a present stability and an everlastingness therein: thus our substance in heaven is called an enduring or continuing substance, that is, everlasting, Heb. 10. 34. for such an one is the City to come which we seek.

The negative particle NO, showeth that there is no such City to be found here in this world. In this world there is no firm and stable estate. The wise man hath largely proved this in Ecclesiastes: and experience of all ages hath evidenced as much. How are States that seemed to be most stable, clean ruined! This is lively set forth in that Image which was shown to Nebuchadnezzar in a dream, Dan. 2. 31. Where is Nineveh? where Babylon? where Jerusalem? These were strong and stately Cities in their time. Soon are the things of this world removed from men: witness Job's case, Job 1. 14, &c. and soon may men be taken from the things of this world: witness his case whom Christ styled fool, Luke 12. 20.

This by the Divine providence is so ordered, on these and other like grounds.

• 1. To put a difference betwixt the things of this world and of the world to come. By a like evidence doth this Apostle put a difference betwixt Christ and creatures, Chap. 1. v. 11. §. 139.
• 2. To wean us from this world and the things thereof. This motive doth the Wise man use, to draw men's minds from riches, Pro. 23. 5.
• 3. To make us the more to inquire after the things that are durable. This the Apostle here exemplifieth in these words following, but we seek one to come.

The manner of expressing this point under this Verb have, further showeth, that we are in this world as pilgrims out of our Country: We have here no sure dwelling place. The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth; and answerably carried themselves. We must use this world only for necessities sake; making use of such things as in it are needful for us, not placing our happiness therein.

The number and person in which this Verb we have, is observable. These seem to restrain this condition to such as the Apostle was, and they to whom he wrote: as if Saints and Believers were the only persons that have here no continuing City.

The truth is that no men at all, whether in the Church or out of the Church, whether Believers or Infidels have a continuing City here: yet is this in special appropriated to Believers in two especial respects.

• One in regard of the worlds dealing with them.
• The other in regard of their esteem of the world.

• 1. The world doth what he can to drive Believers from place to place; to unsettle their abode, and to make them weary of the world.
• 2. Believers use the world as an uncertain, unstable estate. They knowing that there remaineth a rest for the people of God, namely in another world, study to enter into that rest, Heb. 4. 9, 11.

Hereby a worldling and a Believer may be differenced.

The worldling in his imagination hath here a City: a place whereon he setteth his heart and settleth his abode.

The Believer hath here no continuing City.

§. 139. Of seeking a City to come.

OF the forementioned instability of this world Believers make this use, to seek that which is stable.

This particle of opposition BUT, intendeth such an inference or use.

The Verb translated seek, is a compound. The simple signifieth to seek, and that with earnestness. It is used to express our earnest prayer to God, Matth. 7. 7. This compound carrieth an emphasis, and implieth a seeking with a desire to obtain: and is thereupon translated to desire, Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world, ( Matth. 6. 32.) which is with great desire to obtain them. It is also used of Herod's seeking for Peter when he was delivered out of prison, ( Acts 12. 19.) which was with such a desire to 〈◊〉 him, as he commanded the Keepers of the prison to be put to death, because he found him not. Finally, It is used in such a sense as here, namely of the Patriarchs seeking a Country to come, Heb. 11. 14. So as the things above are with such diligence to be sought, as we may at length enjoy them. We must labor to enter into the rest to come, See Chap. 4. v. 11. §. 63, 64.

The opposition betwixt the former part of the verse and this, plainly proveth that there is a stable estate. Our English expresseth it under this particle ONE; and it is implied under a relative particle in the Greek: as if he had said, Though there be no stable estate here, yet there is one in the world to come. This stable estate is thus described, A City which hath foundations, Heb. 11. 10. It is so stable as it cannot be moved, Heb. 12. 28. It fadeth not away, 1 Pet. 1, 4. Nor moth, nor rust can corrupt, nor thief st •… all the treasures that are there, Matth. 6. 20.

• 1. That City is the place of God's own abode, Matth. 6. 9. Psal. 123. 1.
• 2. It is the place and state prepared for the unalterable condition of Saints: and in these respects stable.

• 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light, (Luke 16. 8.) yet herein their egregious folly appeareth, that they so dote upon this world where there is no stable estate, as they clean lose that stable estate which is to come: like those Israelites who upon some hardness in the wilderness, would return into Egypt, and so neglect Canaan, Num. 14. 4. Men here in this world can prefer perpetual inheritances before uncertain tenures: Yet the most sure inheritances that men can 〈◊〉 are uncertain.
• 2. This demonstrateth the wisdom of such, as being enlightened by God's Word and guided by his Spirit, have learned to discern betwixt the Camps in this world and Cities in the world to come: and answerably prefer these before them. The world many times wondereth at their choice; but it is because they are blind and cannot rightly judge betwixt things that differ: they who have their eyes rightly enlightened will say, Surely this is a wise and understanding people, Deut. 4. 6.
• 3. This may stay us against the uncertainty of all things here below: against losses, casualties, yea and death itself: because we have in heaven a better and an enduring substance, Heb. 10. 34.

This stable estate is here said, to come; for it is not here enjoyed, but prepared and reserved for us. In this respect this Apostle said, there remaineth a rest. See Chap. 4. v. 9 §. 56.

They have the right to this City to come, who have no City in this world: for the same person is used in both parts of the Text, namely the first person plural, WE: We have no City, but we seek one to come. They who account this world to be a City, will not seek a City to come: which showeth that they have no right thereunto: but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek. For it is the Spirit of God which worketh in them a mind to seek.

Hereby men may know their right to that City that is to come.

§. 140. Of the Resolution of Heb. 13. v. 13, 14.

THese two verses set out the contempt of the world.

This point is

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

In propounding the point is set down,

• 1. An inference upon that which went before, in this word, therefore.
• 2. The substance.

Herein is to be considered,

• 1. The manner of propounding the point, and that by way of exhortation, Let us go forth.
• 2. The matter whereof it consisteth.

Hereof are two parts:

• 1. A duty to be done.
• 2. A burden to be born.

In the duty is expressed,

• 1. An act, go forth.
• 2. The object of that act, which is of two kinds.
  • 1. From what we must go, without the Camp.
  • 2. To what we must go, unto him.

In setting out the burden is set down,

• 1. The kind thereof, reproach: amplified in the subject thereof, in this relative His, that is, Christ.
• 2. An act on our parts, bearing.

The proof is taken from the difference betwixt this world and the world to come.

The main difference is about stability, which is denied to this world: but asserted to the world to come.

The denial is brought in as a reason of the foresaid duty as appears by this word for.

It is set forth

• 1. By a metaphor, no City.
• 2. By the place, Here.

• 3. By the persons to whom in special it is appropriated, We have.

  In the assertion there is,

  • 1. The point granted by implication, in this word, one, meaning a City: and amplified by the time when it is to be enjoyed, to come.
  • 2. The act of believers, we seek.

§. 141. Of Observations raised out of Heb. 13. 13, 14.

I. CHrist is to be imitated. This particle of inference therefore, intends thus much. See §. 132.

II. This world is unstable. It is as a Camp. See §. 133.

III. Our hearts must be taken off from the world. This is to go forth without the Camp. See §. 133.

IV. They who leave the world must go to Christ. This phrase, unto him, hath reference to Christ. See §. 134.

V. Reproach followeth upon leaving the world. This is here taken for grant. See §. 135.

VI. Reproach for Christ's sake is Christ's reproach. So it is here called. See §. 137.

VII. Christ's reproach must patiently be endured. This is to bear. See §. 136.

VIII. There is no stability in this world. As this was implied in the former verse under this metaphor Camp, so it is here again intended under this negative, no City. See §. 138.

IX. The things of this world are most unstable to believers. They are they that say, we have here no City. See §. 138.

X. The instability of the world makes believers to leave it. This condition of the world being added as a reason of Saints going out of it, proves the point. See §. 138.

XI. There is a stability. This is here taken for grant. See §. 139.

XII. Stability is to come. It is a City to come. See §. 139.

XIII. Believers seek future stability. They seek the City to come. See §. 139.

§. 142. Of offering the Sacrifice of praise to God by Christ continually.

THese two verses have an especial reference to the tenth verse, where Christ is set forth to be the only true Altar in the Christian Church: thereupon the Apostle exhorteth us to make use of that Altar; which is to offer Sacrifice thereon. This Relative Particle Therefore, implieth as much.

A like Relative in the thirteenth verse did set out Christ as a pattern for our imitation: This sets him out as the object of our faith, and means of acceptance with God.

The word which the Apostle useth is of the first person and plural number: and compriseth under it both the Apostle himself, as he was a professor of the true faith, and all other professors of the same faith; whereby he giveth us to understand, that all sorts of believers, Ministers and others are sprirituall Priests: so they are expressly styled, Rev. 1. 6. and they are said to be an holy Priesthood to offer up spiritual sacrifice, 1 Pet. 2. 5. It is the proper function of a Priest to offer sacrifice. In that respect therefore wherein they are required to offer sacrifice they are declared to be Priests. Of the several kinds of Priests, See Chap. 2. verse. 17. §. 172.

Of the Verb translated, offer, See Chap. 5. v. 1. §. 6.

Of this Noun sacrifice, See Chap. 5. v. 1. §. 7.

These two, offer, sacrifice, are Legal terms: which are applied to Evangelical duties, to show

• 1. That in Legal rites there was, beside the type and truth, an Evangelical equity, for Christians to observe. Incense was a type; Christ's, intercession the truth; Christians prayers the equity, Mal. 1. 11. So in other things.
• 2. That Christians should have as great care about Evangelical ordinances as the Jews had about theirs.
• 3. That God will accept Evangelical performances of duty, as much as he did the Legal.

Two Evangelical duties are here set out by this Rite of offering sacrifice: One is praise: The other is beneficence, v. 16.

The Greek word translated praise, is here only used in the New Testament. Another like word is twice used, Mat. 21. 16. Luk. 18. 43. A Verb thence derived which signifieth to praise, is oft used, Luk. 19. 37. But a compound Noun of the same root is most frequently used, Rom. 2. 29. Eph. 1. 6, 12, 14.

By the express mention of praise, the Apostle giveth us to understand, that praise is an Evangelical sacrifice, yea and one of the best sacrifices that can be offered up to God. See The Saints Sacrifice, on Psal. 116. 12. §. 85.

In what respect praise is styled a sacrifice, is shown in The Saints Sacrifice, on Psal. 116. 17. §. 110, 111.

Of praise, what it is, and of motives thereto, See my Explanation on the Lord's Prayer, entitled, A Guide to go to God, §. 238, 239.

God is in special the object of praise, as is here implied under this phrase, Offer to God. Hereof see the Guide to go to God, § 240▪ in the end. See also the whole Armor of God, on Eph. 6. Treat. 3. Of Prayer. Part. 2. §. 60, 61.

In offering praise to God the Apostle advi •… eth that it be done, by Christ. For this relative him, hath reference to Jesus, mentioned v. 12. Of the particle translated by, See Chap. 3. v. 16. §. 164. It may here also be translated through. It implieth the mediation of Christ, and that betwixt him that praiseth, and God that is praised. Herein the Apostle continueth his resemblance to the legal custom of the people of God; for they were enjoined to bring their sacrifice to the Priest, by whom it was to be offered to God, Lev. 1. 9. & 17. 5. Herein was the Priest an especial type of Christ: For Christ is the only true Priest of the New Testament: and by his mediation are our services made acceptable to God. Of offering praise to God through the mediation of Christ, See the whole Armor of God, Treat. 3. Of Prayer. Part. 2. §. 62.

There is yet another point which the Apostle in •… erteth about praising God, which is the continuance of it, under this word continually.

The Greek word translated continually, is a kind of a compound Adjective; which word for word signifieth through all. If hereunto we add that which is understood, namely time, thus, through all time, the sense will be full.

This word is used of the Demoniac, who was always, night and day in the mountains, Mark 5. 5. And of the Apostles, who were continually in the Temple, Luke 24. 53. and of Cornelius, who prayed to God always, Act. 10. 2. and of Paul, who exercised himself to have always a conscience void of offense, Act. 24. 16. and of the Priests, who went always into the first Tabernacle, Heb. 9. 6. §. 38.

By these instances it is evident that this circumstance of time, continually, is not simply to be taken without any limitation or restriction; but respectively: as is in particular exemplified in the whole Armor of God, Treat. 3. Of Prayer. §. 72.

§. 143. Of Praising God with the Voice.

THe Apostle to manifest his mind to the full, concerning praising God, further addeth, that is, the fruit of our lips, &c.

This phrase, that is, implieth an explanation of that which goeth before: Now the explanation here intended is not to clear difficult words or phrases; for the former part of the verse is more clear and plain then that which followeth. But it is here to show the extent of his intent in praising God: which is, that we content not ourselves with inward thoughts of praising God: but that we must also manifest and testify as much even by the words of our mouth: which he here calleth the fruit of our lips.

In this phrase the Apostle alludeth to a phrase which the people of God are brought in thus using, We will render the calves of our lips, Hos. 14. 2. That which the Prophet there calleth calves, the Apostle here styleth fruit: for the LXX on that place so translate it. In Hebrew the word that signifieth fruit; and that also that signifieth a calf, or a young heifer, come from one and the same root, which signifieth to bear fruit, Psal. 128. 3. and to grow, Isa. 11. 1. In this respect the LXX might put one for the other: So they have translated this word, Ier. 50. 27.

Now because the word used by the LXX was as pertinent to the point in hand as the word calves, used in Hebrew, the Apostle writing in Greek, retained the same word, namely fruit.

In this phrase, calves of the lips, the Prophet hath reference to the Legal Rite of offering calves or young heifers for a gratulatory sacrifice, implying that the people of God would do that by the words of their mouth, coming through their'lips, which was intended by offering up of calves by way of thanksgiving.

The word fruit, used by the Apostle signifieth an effect: or that which should proceed from the lips: For as fruit proceedeth from a tree, so words, as fruit, from the lips.

Lips are here Synecdochically taken for the whole mouth, they being a part thereof; as it were, two leaf-doors, which let into the mouth, and let out from the mouth. This Synecdoche is frequently used: thus, My lips shall praise thee, Psal. 83. 3. With my lips have I declared, &c. My lips shall utter praise, Psal. 119. 13, 171. The like is used of the tongue, thus, God was exalted with my tongue, Psal. 66. 17. My tongue shall sing aloud of thy righteousness, Psal. 51. 14. The like also is used of the mouth, thus, My mouth shall show forth thy praise, Psal. 51. 15. and thus, I will greatly praise the Lord with my mouth.

All these phrases do evidently declare that it is not sufficient to have an inward affection of praising God, but that the same also must be outwardly manifested. See more hereof in the Saints Sacrifice, on Psal. 116. §. 86, 118.

Among other means the voice is an especial one to set forth the praises of God, Psal. 26. 7. & 42. 4. In this respect the tongue is styled glory, (Psal. 30. 12. & 57, 8.) because it is the fittest instrument to set forth the praise and glory of God. For this we have the example of Christ himself, Psal. 22. 25. compared with Heb. 2. 12. and Psal. 40. 9, 10. compared with Heb. 5, &c. That which is said of voice in prayer (in The Saints Sacrifice, on Psal. 116. 1. §. 10.) may be applied to praise.

§. 144. Of giving thanks to God's Name.

THe Apostle doth yet more clearly declare his mind in this phrase, Giving thanks to his Name.

The Greek word translated giving thanks, is a compound. The simple Verb signifieth to speak or utter a thing. The Preposition with which it is compounded signifieth together. It may have reference to many persons consenting together in the expression of their mind: or to the heart and voice consenting together. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10. 10.

I find this word to set out three things in the New Testament.

• 1. To profess, Mat. 7. 28. Hence is derived that Noun which is translated profession, 1 Tim. 6. 12. Hereof see Chap. 3. v. 1. §. 27.
• 2. To promise or protest, Mat. 14. 7.
• 3. To confess, Mat. 10. 32. In this sense is this word most frequently used in the New Testament.

Because praising God or giving thanks to God, confisteth especially in confessing God to be what he is, to give what he giveth, and to do what he doth, therefore in Hebrew a word which signifieth to confess, is much used to set out praising of God or giving thanks to God. Hereof see the Saints Sacrifice, on Psal. 116. v. 17. §. 110.

In imitation of that Hebrew phrase the Apostle here expresseth praise or thanksgiving, under this word that signifieth confessing. Our English hath pertinently expressed the Apostles mind by translating it, thanksgiving.

In Grammatical construction this word is here added as an epithet to lips, Thus, lips confessing: so as here he meaneth such lips as confess or give thanks: or the lips of those that confess and give thanks. Hereby is evidenced, that the fruit of the lips here intended is thanksgiving.

Of thanksgiving, See The Whole Armor of God, Treat. 3. Part. 2. §. 59, &c.

The object of thanksgiving is thus expressed, to his Name.

The Name of God is that whereby God is made known to us. See The Guide to go to God, or An Explanation of the Lord's Prayer, on Petit. 1. §. 20, 21.

This word Name in reference to God, is used when prayer is made, or thanks is given to him, to show that God is to be prayed unto, and praised, as known by name. See The Saints Sacrifice, on Psal. 116. v. 4. §. 24.

The particular points noted concerning praising God are to be applied to praying unto God. These two are especial parts of God's worship. They are as two twins which are born together: which live and die together: which are nourished and preserved by the same means; and to be ordered after the same manner.

The Apostles interpretation of his own sense and meaning, implied under this general phrase, that is, is an evident demonstration of the false collection of Rhemists, and other Papists, who infer from this phrase, Sacrifice of praise, that their host (namely the great sacrifice of the body and blood of Christ) is the proper host here meant. Their host in their imagination is the very flesh and blood of Christ, a real propitiatory sacrifice: but the Apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips, a thanksgiving to the Name of God.

§. 145. Of care in doing Good and Communicating.

THe other Evangelical sacrifice which hath reference to men, is inferred upon the former, which had reference to God by this particle But: which is commonly used as a note of opposition betwixt two contraries. But being set betwixt two duties, it intendeth an especial care about the later: implying a neglect therein. To manifest this more evidently, a particle of emphasis, especially, is sometimes added, thus, Let us do good unto all men, but especially unto them who are of the household of faith, Gal. 6. 10.

In this place a great care is required, not in regard of the duty itself, as if this were the more excellent: but in regard of men's backwardness hereunto, and negligence herein. For many who seem forward in offering sacrifice of praise to God, are very backward in offering the sacrifice of charity to men.

The Apostle doth further intend thus much under this phrase forget not; implying that the Hebrews had forgotten, or might forget this duty.

The Greek phrase translated forget not, is the very same that is translated, be not forgetful, v. 2. §. 12. As that was there spoken in a particular reference to hospitality, this may be here applied in a general reference to charity: and the same emphasis every way here intended as was there.

There are two words here used to set out the duty of charity: both of them Nouns, though by our English they are translated as Verbs, thus, to do good, and to communicate.

The former is a compound derived from a simple Verb which signifieth, to do, and compounded with an Adverb that signifieth well; so as it implieth a well-doing. The Latin hath a word that answereth it to the full, which our English according to the Latin, thus express, beneficence. The Greek useth two other words, compounded with two Adjectives; both of which signify good: and the compound of one of them is translated, as here, to do good, Luk. 6. 33, 35. The compound of the other, to do well, 2 Thess. 3. 13.

The first word here used setteth out the general nature of charity; and that in three particulars.

• 1. Charity manifesteth itself by doing good, 1 John 3. 18.
• 2. Charity doth that which is good or profitable to others. In this respect the fruits or deeds of charity are called good works, because thereby good is done to others: as the good things which Dorcas did to poor widows, Acts 9. 46, 49.
• 3. Charity is a good and commendable act. God himself approveth the alms of Cornelius, Act. 10. 4.

The other Noun translated to communicate, signifieth a communication to others of such things as God bestoweth on us. The Greek word here used cometh from a Verb which signifieth to distribute to others, (Rom. 12. 13.) To communicate, ( Gal. 6. 6.) and to make others partakers of that which we have, Rom. 15. 27. Answerably the word here used is translated contribution, (Rom. 15. 26.) distribution, (2 Cor. 9. 13.) fellowship, (2 Cor. 8. 4.) communication.

The meaning of this word showeth that charity maketh others partakers of that which is ones own. They who communicate must have of their own: and having of their own they must impart some part thereof to others, and so make it common to others with themselves.

Of these and other branches of charity, See my Treat. on Luk 12. 33. of The rule of Charity.

§. 146. Of God's being well-pleased with spiritual sacrifices.

THe reason to enforce the foresaid duties of charity to man, and praise to God, is thus expressed, For with such sacrifices God is well-pleased.

The causal particle FOR, giveth proof, that this last clause is added as a reason of the former points.

Sacrifices, being a word of the plural number, hath reference either to the two words, beneficence and communication, which are the fruits of charity; or to the sacrifices of praise and charity.

I incline to this later, because it is the most extensive.

That praise is a sacrifice, was shown v. 15. §. 142.

Charity and the works thereof, are also styled a sacrifice, Phil. 4. 18.

In setting down these sacrifices, the Apostle useth this relative such; which may have reference to other sacrifices like to these. Of such other sacrifices, See Chap. 2. v. 17. §. 175. The main motive to press these duties consisteth in these words, God is well-pleased.

The Greek Verb translated well-pleased, is a compound. The simple Verb signifieth to please, Gal. 1. 10. The Preposition with which the Verb here used is compounded, signifieth well. The compound Verb carrieth much emphasis. It is used to set forth the effect of Enochs walking with God, and as a cause of God's translating him, that he pleased God, Heb. 11. 5. There is an Adjective derived from the same root, which signifieth accepted, or acceptable, Rom. 12. 1. 2 Cor. 5. 9. Now such persons and things are acceptable to God and accepted of him, which do well please him.

Concerning praise it is said, that it pleaseth the Lord better then an Ox or Bullock, Psal. 69. 31. Thereupon, where God rejecteth external Legal sacrifices, it is said, Offer unto God thanksgiving, Psal. 50. 14. That sacrifice which pleaseth God more then the sacrifices under the Law, must needs be well-pleasing unto him.

Concerning charity and the fruits thereof, the Apostle saith, that it is an 〈◊〉 of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phil. 4. 18. It is said in this case that God loveth a cheerful giver, 2 Cor. 9. 7. yea, if there be first a willing mind, it is accepted, according to that a man hath, 2 Corinth. 8. 12. Therefore to do good and to communicate must needs be well-pleasing to God.

A forcible motive this is to enforce the foresaid duty, Who would not do that which is well-pleasing to God? Every inge •… uous person that is under the command of another, will be ready to do that which is well-pleasing to him that hath authority over him, if at least he bear any good respect to him. So will a dutiful servant, an obedient child, a loyal subject. Should we not much more to God, who is our Master, Father, and supreme Governor: who is just and righteous in all that he enjoins us: who is wise in considering our strength and ability: who is gracious in accepting our desire and endeavor: who is bountiful in rewarding the least good? Upon his being well-pleased, and an approbation of what a faithful servant doth, followeth a bountiful remuneration: witness that which was said not only to him that well improved five talents, but also to him that did the like in two talents, Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord, Mat. 25. 21, 23.

Papists do utterly enervate and make void the force of this argument, by setting it upon a matter of merit: for to do a thing which God requires of us, to merit thereby a reward of God, is so far from well-pleasing God, as it makes it most abominable in his sight.

The ground of their gross error resteth upon a phrase of the Vulgar Latin, which is incongruous and barbarous. The Rhemists thus translate it word for word, God is premerited. Hence they infer that good works are meritorious. As the phrase both in Latin and also in English is such, as no true and skillful Grammarian would use; so their observation thereupon is such, as no sound and Orthodox Divine would raise.

Against this arrogant position of merit, See The whole Armor of God, Treat. 2. Part. 4. on Eph. 6. 14. § 7.

§. 147. Of the Resolution and Observations out of Heb. 13. v. 15, 16.

THese two verses declare Evangelical sacrifices.

Thereabout observe,

• 1. The inference in this word of reference, Therefore.
• 2. The substance: which setteth out,
  • 1. Duties to be performed.
  • 2. A motive to enforce the same.

The duties are of two sorts,

• One respecteth God, v. 15.
• The other respecteth man, v. 16.

That which respecteth God is 1: Propounded. 2. Expounded.

In propounding the duty six points are expressly set down,

• 1. The kind of duty, Sacrifice of praise.
• 2. The act, or performance of it, Offer.
• 3. The persons who are to perform it, all sorts of Christians, Let us.
• 4. The object, or person to whom it is to be performed, To God.
• 5. The Mediator by whom it is to be tendered, Christ, By Him.
• 6. The time how long, Continually.

The exposition is▪

• 1. Generally hinted in this phrase, that is.
• 2. Particularly expressed: And that,
  • 1. Metaphorically, in this phrase, Calves of our lips.
  • 2. Plainly: Wherein we have,
    • 1. The act enjoined, Giving thanks.
    • 2. The object, To his Name.

In setting down the duty which respecteth men, we may observe,

• 1. The connection of this duty with the former, by this particle, But.
• 2. The description of the duty itself: Wherein we have
  • 1. A caution, forget not.
  • 2. A distinction of the duty in two phrases;
    • 1. Do good.
    • 2. Communicate.

The motive is implied in this causal particle FOR; and expressed in the words following: Wherein is set down,

• 1. The kind of motive, God is well-pleased.
• 2. The object thereof, with such Sacrifices.

Doctrines.
• I. Use must be made of Christ. That is, Christ must be so used as he undertaketh for us. He undertaketh to be an Altar, Therefore we must offer on him.
• II. Saints are Priests. These are they to whom this duty of a Priest is enjoined, Let us offer.
• III. There are spiritual sacrifices. These words, sacrifice, v. 15. and sacrifices, v. 16. are spiritually to be taken.
• IV. Praise is a special Evangelical sacrifice. It is here so set down in the first place: Sacrifice of praise.
• V. God is the proper object of praise. It must be offered to God.
• VI. Praise is to be given to God through the mediation of Christ. This phrase, by Him, hath reference to Christ.

• VII. Praise is a duty to be performed continually. So much is here plainly expressed.

  Of all these seven Observations, See §. 142.

• VIII. An instructors mind is fully to be expressed. This phrase, that is, intendeth as much.
• IX. Praising of God must be published. They must be the fruit of our lips. See §. 143.
• X. Confessing God is a giving thanks. The expression of the Greek word, which signifieth to confess, by giving thanks, intends as much. See §. 144.
• XI. Thanks must be given to God as known by name. This expression of the object of thanksgiving, to his Name, implies thus much. See §. 144.
• XII. One duty must not cause another to be neglected. This is gathered from this particle But. See §. 145.
• XIII. Men are backward to works of charity. This made the Apostle say, forget not. See §. 145.
• XIV. Charity is a good work. It is here styled to do good. See §. 145.
• XV. What we have we must communicate to others. This other phrase, to communicate, intends as much. See §. 145.
• XVI. God is will-pleased with what he requireth. This is a general intended under this phrase, God is well-pleased. See §. 146.
• XVII. Praise and charity in special please God. These are the particulars which are here said to please God. See §. 146.
• XVIII. All manner of Christian duties please God. This particle of reference, such, implieth other-like duties besides those which are named. See §. 146.
• XIX. We must aim at pleasing God. This is the main scope of inducing this reason implied under this causal particle for. See §. 146.

§. 148. Of Obedience and Subjection to spiritual Guides.

THE Apostle here returneth to the duty of people towards their spiritual Guides. Somewhat he spake thereof be •… ore, v. 7 ^th , but that was in reference to such Guides as were departed. The Guides which here he speaketh of, were such as were then living among them.

Fitly he puts the duties to these Guides in the last place, because they might further instruct them in other points, which were not set down in this Epistle. This Epistle is a very large one, and the duties which we owe to God and man are very many: Therefore the Apostle, having set down such as he thought most meet to be set down in an Epistle, for others refers them to their living Guides, to be further instructed by them, as occasion should serve: and thereupon adviseth them to obey such.

The word translated, Them that have the rule over you, is the very same that was used, verse. 7. §. 96. The points there noted thereabouts may here be applied.

The Verb translated, Obey, properly signifieth to be persuaded of a thing, Rom. 8. 38. This may have reference, either to the Mind, or to the Will of man. He that is persuaded in his mind, believes the truth of it, Act. 17. 4.

He that is persuaded in his Will, obeys it, Act. 5. 36.

It implieth such obedience as ariseth from a man's being persuaded of the truth, equity and goodness of the thing: for a man in his will yieldeth to that which to him seemeth good.

The other word translated, Submit yourselves, is a Compound. The simple Verb signifieth to yield, or give place, as Gal. 2. 5. The Preposition with which it is compounded signifieth under. This Compound implieth such a subjection as an inferior, who counts himself under another, yields to him who is over him. This word is here only used in the New Testament. It being added to the other, may imply the manner of obedience, which is, a reverend and due respect towards him whom we obey.

Under these phrases all the duties of honor, love, maintenance, or any other respect may be comprised.

Just and weighty grounds there are for people to yield the foresaid obedience, and that in the manner aforesaid to their Ecclesiastical Governors. For, 1. They are appointed of God, and stand in his room: They are his Ambassadors: so as the Obedience which is yielded unto them, is yielded unto God, John 13. 20.

True it is, that civil Magistrates are ordained of God, and bear his Image: but there is a great difference betwixt a civil Magistrate, and a Minister of the Word. God gives the civil Magistrate authority to command obedience in his own name, and to be performed to himself. But the authority of a Minister so resteth in Christ, as in Christ's name only he may require obedience to be performed to Christ himself.

2. The matter whereunto a Minister requireth obedience, is God's Word. Ministers may not, as Magistrates do, make Laws of their own head, or by the council and advice of other men, but they must deliver the Word of God. Hereof see The whole Armor of God, on Eph. 6. 19. Treat. 1. Part. 7. §. 181.

3. The end of a Ministers function is the salvation of their people's souls. Good reason therefore that obedience be yielded to them by those who desire to have their own soul saved. Of that respect which people ought to show to their Ministers, See The whole Armor of God, on Ephesian •… 6. 20. §. 176.

The foresaid respective obedience required of people to their Minister by just consequence, implieth, That Ministers carry themselves so, as their people may with good conscience obey them. Where the Law requireth, that Inferiors honor their Superiors: It intendeth also that Superiors carry themselves worthy of honor. Of Ministers walking worthy their place, See The whole Armor of God, on Ephes. 6. 20. §. 179, 180, &c.

§. 149. Of a Ministers watching.

THe Apostle renders this reason of people's performing the foresaid duty of obedience to their Ministers, and that in the manner aforesaid, They watch for your souls.

The Verb translated [ watch ] is in Greek a compound. The Noun whence it is derived, signifieth sleep. This compound being with a privative particle, signifieth not to sleep, that is, to watch. It is for the most part applied to prayer, Watch and pray, Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These, together with my Text are the only places of the New Testament wherein this Greek word is used. There is a Noun thence derived, and translated watchings, twice used, 2 Cor. 6. 5. & 11. 27. There is another Greek word of a like notation very frequently used, and translated watch.

This act of watching is attributed to sundry functions: As

• 1. To Nurses who watch sick persons, and that day and night, and must be ready to give them what they need, to ease them wherein they do complain, to minister unto them what may be needful or useful for them. The Apostle resembles himself, as he was a Minister, unto a Nurse, 1 Thess. 2. 7.
• 2. To Shepherds: They are said to keep watch over their flock by night, Luk. 2. 8. Now they watch to keep their sheep from danger; to espy the sores and diseases of the sheep, that they may cure them; to provide good pasture for them; to bring them in season to their fold. Ministers are oft styled Shepherds, Cantic. 1. 8. Ephes. 34. 2.
• 3. To sundry Officers, and that both in time of peace and war: As to such as in the night time watch City-gates, go up and down the streets, watch in highwayes: which they do to discover thieves and robbers, and to prevent sundry dangers. Likewise to Sentinels in time of war, and to such as are placed in high watchtowers, either to descry afar off if any enemy approach: or in case a City be besieged, if any succor be coming to them. When David's soldiers were sent out against Absalom, he had a watchman, 2 Sam. 18. 24. So had King Jehoram, 2 King. 9. 17. In reference to such a Watchman, God expressly saith to a Prophet, I have made thee a watchman, Ezek. 3. 17.

These, and other like resemblances, do set out the care and duty of faithful Ministers towards their people: and that in these, and other like particulars:

• 1. Ministers are oft awake when their people are asleep, and study and pray for their good, when they have no other witness, but their Candle by them, which wasteth itself to give them light; teaching them thereby to be willing to spend and be spent for the Instruction, Edification and Salvation of their people. This was the Apostles mind, 2 Cor. 12. 15.
• 2. As a tender Nurse they take great care of their people's weakness. Upon their people's complaint of their trouble and disquiet in conscience, they are ready to ease and quiet them in what they can; and to minister unto them what they know to be needful for them, and useful to them.
• 3. As faithful Shepherds, they protect and defend their people from such as are as ravening wolves; even from the Devil himself, who as a roaring Lion walketh about seeking whom to devour: And from the Devils ministers, Heretics, Idolaters and profane persons, who else would infect them. They are further observant of their people's maladies to heal and cure them. They are careful to provide good pasture for their sheep, and in seasonable times to keep them in their folds. They are also careful to go before them, that so their people may follow them in the right way where they should go, John 10. 4.
• 4. As vigilant Watchmen they descry the dangers whereunto their people are subject, and give them warning, that so they may prevent the same; and in case their people be as a City besieged, they will espy what succor is coming to help them, and encourage them to hold out, and not yield to the enemy.

The care and duty of faithful Ministers, set out under this Metaphor, They watch, giveth proof of the Necessity and Utility of the Ministerial function. As necessary as Nurses are for sick persons, and Shepherds for sheep, and Watchmen to prevent danger, so necessary are Ministers for people. For people are subject to many spiritual maladies, and to sundry ravening wolves, and to all sorts of dangers, against which God hath instituted the Ministerial function.

The Utility of this function is manifested by the many benefits that accrue to people thereby. Thereby they are enlightened and directed to walk in the safe way, out of which like straying sheep, they would otherwise wander: Thereby wholesome food is provided for them: Thereby they are eased and quieted in their troubled consciences: Thereby they are protected from all manner of enemies, and preserved from manifold danger •… .

Good reason therefore upon these grounds there is that people have their Ministers in high account; that they obey them, and show all manner of good respect unto them.

§. 150. Of men's Souls for which Ministers watch.

THis point concerning a Ministers watching is very much illustrated by that proper subject whereabout they watch, here styled Souls. The Soul is the principal part of a man; that whereby a living man is distinguished from a dead carcass, and a reasonable man from a brute beast. Upon the soul of a man depends the happiness or misery of the body. An holy soul makes an happy body: A wicked soul a miserable body. If the soul when it departs from the body be assumed to celestial Glory, the body, when it is raised, shall be made a glorious body: but if the soul, upon departing from the body, be cast into hell, the body at the Resurrection will likewise be cast thereinto.

This object [ the Soul ] of a Ministers watching, puts a difference betwixt the Ministerial function, and other functions: whereof some are for the outward estate of man. Civil Magistrates are for maintaining outward peace: Judges, Justices, all sorts of Lawyers, for maintaining men's rights in their Lands, Inheritances, Goods and Chattels; The manifold Trades of people, for Apparel, and such like things, as are needful for the body; Physicians for preserving the health of the body, and curing the diseases thereof; but Ministers for their souls; for the present Edification, and future Salvation of them.

From hence we may well observe, That of all functions the Ministerial function is the most excellent in the kind thereof, the most needful, and the most beneficial. As the soul is more excellent then the body, then men's outward estates, then their corporal food, apparel, and other needful things: So is the function of a Minister more excellent then other functions. The like may be said of the need and benefit of a Ministers function.

§ 151. Of Ministers giving an account.

A Motive to put on Ministers to watch for their people's souls, is thus expressed, As they that must give account. Giving an account is the motive. The particle [ AS ] implieth the manner of performing the duty; even so as they that must give account.

The Greek word translated give, is a Compound. The simple Verb signifieth to give, Matth. 5. 42. The Compound signifieth to return, or render a thing; and so it is oft translated, The Lord of the vineyard letteth out his vineyard to such as will render him the fruits thereof, Matth. 21. 41. So here, the Lord appointc •… th Ministers to be Guides to his people, and they return or render that due which he requireth of them.

Of the word translated Account, See Chap. 4. v. 13. §. 79.

This giving of an account is set down as a matter of duty. The word [ must ] is not expressed in the Greek, but implied under a Participle, thus, As giving an account, that is, as knowing that an account is to be given, and as willing to give up their account: So as there is both a necessity, and also a duty implied under the forelaid phrase.

That which as a necessity lieth upon them, and they cannot avoid but must do, that willingly they submit unto, and as a duty will do, and so turn a necessity into a virtue.

This motive of giving an account is of great force to stir up all sorts to be diligent and faithful in well employing and improving to the best advantage that they can, the talent that is committed unto them: This moved him that had received five talents to do his best endeavor to gain other five talents, and him that had received two to gain other two, For everyone of us shall give account of himself to God, Rom. 14. 12. Everyone of us sooner or later shall hear this charge, Give an account of thy Stewardship, Luk. 16. 2. Not only the faithful, but also the slothful, shall do this. The slothful servant was called to his account, Mat. 25. 24. Upon this account followeth the unalterable doom of everlasting bliss, or everlasting woe, Matth. 25. 21, 30. It must needs therefore make them who duly consider it, diligent and faithful. It was upon this account that the Apostle said, Knowing the terror of the Lord we persuade men, 2 Cor. 5. 11.

It will be in this respect very useful to have the account which we are to give unto our Lord in mind, and seriously to think thereon before▪hand, that we may be the rather moved to diligence in doing what is committed to our charge, and in doing it after a right manner; so diligently, so faithfully, so sincerely, so zealously, so constantly, as they who in giving their account look to be accepted and rewarded of God; as the two faithful servants were, Matth. 25. 21, 23.

This account to be given of souls, giveth proof of the weighty burden that lieth upon a Ministers shoulders: He is to answer and account for their souls, who are under his charge. Now, who is sufficient for this? The consideration hereof hath made many afraid to enter upon this calling, as Moses, Exod. 4. 10. Jer. 1. 6. and others.

Many Ministers, though well fitted and enabled unto this Calling by God, yet enter upon it with much fear and trembling; not daring to take it upon them till they have sure evidence that they are called of God thereunto, that so they may cast their whole burden upon God, and so do their best endeavor that no soul may perish thorough their negligence. If any so perish, their blood will be required at the Ministers hands. But if Ministers do their best endeavor to establish the righteous, and to convert the wicked (yet prevail naught) then the Minister hath delivered his soul, though his people perish, Ezek. 3. 19, 21. When a Prophet complained, That he had labored in vain, and spent his strength for naught, he comforted himself with this, his judgment was with the Lord, and his work with his God, Isa. 49. 4.

§. 152. Of these words, That they may do it with joy, and not with grief: for that is unprofitable for you.

THis phrase, That they may do it with joy, is set down in manner of an end, even of an end of something going before. Now it may have a double reference; either to the duty of obedience required of people to their Ministers: or to the watching of Ministers over their people.

The former reference implieth, that people should to this end obey their Pastors, that the Pastors may with joy give up their account concerning their people.

The later intendeth, that Pastors do the more carefully watch over their people's souls, that in respect to themselves, whatsoever the issue be to their people, they may give up their account with joy.

I suppose the former reference to be here especially meant, and that by reason of this last clause in the verse, For this is unprofitable for you. So then, the obedience of people to their Ministers is an especial means of moving them to give up their account with joy: to give it up comfortably and cheerfully, much rejoicing that they have an occasion to give up such an account, as they do: namely an account of bringing people unto Christ, and of saving their souls. Hereupon the Apostle exhorteth Christians, To hold forth the word of life, that he might rejoice in the day of Christ, that he had not run in vain, nor labored in vain, Phil. 2. 16. In this respect he faith to other Christians, I rejoice that I have confidence in you in all things, 2 Cor. 2. 16. And another Apostle thus, I rejoiced greatly, that I found of thy children walking in truth, 2 John v. 4. On this ground S ^t Paul styles such as were obedient to the Gospel his joy and crown. Nothing (except the spiritual and eternal good of a Ministers own soul) can make a Minister more rejoice then his people's obedience to the Gospel preached by him: and that

• 1. In regard of the Lord Jesus, who is much honored when his Gospel is obeyed.
• 2. In regard of people themselves, whose Salvation is promoted thereby.
• 3. In regard of the Minister himself; who obtaineth thereby that which he doth most of all desire in his labors and watchings: namely, his people's Edification.

To amplify this motive the Apostle addeth the contrary, thus, And not with grief. There is no mean betwixt these contraries. A faithful Minister that cannot rejoice in his people's proficiency under his Ministry, will grieve for their non -proficiency, Lots righteous soul was vexed from day today, because his Ministry was not regarded by them amongst whom he dwelt, 2 Pet. 2. 8. Jeremiah wished, That his head were waters, and his eyes a fountain of tears, that he might weep day and night for the disobedience of his people, and the judgments that followed thereupon, Jer. 9. 1. Paul speaking of such Professors, as by their walking shown themselves enemies of the Cross of Christ, thus expresseth this complaint, I tell you even weeping, Phil. 3. 18. Christ himself was grieved for the hardness of the people's heart, Matth. 3. 5.

That which is contrary to a man's earnest desire, and to that end which he mainly aimeth at, cannot but much grieve him.

This doth much aggravate the disobedience of people to their Pastors Ministry, that thereby their Pastors are so far from rejoicing, as they are exceedingly grieved: and forced with grief to complain to God.

Hereupon the Apostle addeth this consequence, For that is unprofitable for you.

The Greek word translated unprofitable, is here only used in the New Testament. It is a double Compound. The root from whence it is derived among other things, signifieth cost or charge. The first Compound is of a Verb that signifieth to pay, or lay out; and the foresaid Noun which signifieth cost; and in Composition signifieth profitable. This second or double Compound is with the privative particle, and so signifieth unprofitable.

This implieth, that no good at all can come to people by the grief of their Ministers: but rather much discommodity and great damage, and that in these respects:

• 1. They lose all the benefit which they might have received by their Ministers watchful care and pains for them.
• 2. They turn the hearts of their Minister from them, and so damp his spirit, as he can have no encouragement to continue his watchful care towards them.
• 3. They provoke God either to take away their Minister from them, and with him, means of further Edification, or to take them from the Minister and means.
• 4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them, and to incur eternal perdition.

In these and other like respects, it must needs be unprofitable to people to disobey their Ministers, and that Word preached by them, and to cause their Ministers to grieve for them.

Though this be in the extent thereof a very heavy doom, yet the Apostle hath set it down in mild and remiss terms: for what could he have said less, then, This is unpro •… itable for you? He doth not say, This is detestable, this is damnable, but only unprofitable. He speaks to such as he had great hope of, as he himself testifieth, Ch. 6. v. 9. And he was persuaded that that very intimating of the judgment was sufficient to make them take heed of this sin.

§. 153. Of praying for conscionable Ministers.

HEre is another duty required of people towards their Ministers; that is, to pray for them.

Of Prayer in general, and of praying for Ministers in particular, See, The whole Armor of God, on Ephes. 6. 18, 19. Treat. 3. Part. 1, 7. §. 4, &c. & 151, &c.

A reason to enforce this duty, is thus expressed, For we trust we have a good conscience, &c.

The first particle FOR, being a causal Conjunction, giveth evidence, That that conscience which Ministers have in performing their duty for their people's good, should the rather quicken and stir up the spirits of people to pray for them. Such a Minister was Paul, who desired them to whom he wrote, To strive together with him in their prayers to God for him, Rom. 15. 30. Such an one also was Peter, For whom earnest prayer was made for the Church, Act. 12. 5. These are the Ministers by whom people receive most good, and in that respect they ought to be prayed for. Both gratefulness to their Minister, and also providence to themselves requires as much, that so their Ministers may be continued the longer over them, and they themselves reap the more benefit by them.

§. 154. Of ones Perswasion of his own good Conscience.

THe substance of the reason consisteth in this, That their Ministers had a good conscience; the evidence whereof he expresseth in this word, We trust. This is the same word, though of another Tense, which was used Ch. 6. v. 9. §. 56. There it is translated, We are persuaded, and so it might be translated: for the trust which the Apostle here speaketh of, is such as ariseth from a full persuasion of a thing, See Ch. 2. v. 13. §. 119.

The persuasion that is intended, Chap. 6. 9. can be no other, then according to the judgment of charity, because it was of other men: but the persuasion here meant may be according to the judgment of certainty; because it is of a man's own self. For the spirit of man which is in him, knoweth the things of himself, 1 Cor. 2. 11. A believer may know that he hath a sound and true faith, as is proved in The whole Armor of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 36, 37, &c. In like manner may a man of a good conscience know that he hath a good conscience: and in that respect say with confidence, We trust we have a good conscience.

Thus this phrase, We trust, giveth evidence of the Apostles modesty on the one side, and confidence on the other.

Of his modesty, in that he doth not peremptorily say, We have a good conscience; but we trust we have.

Of his confidence, in that he useth a word which implieth a full persuasion.

It is further observable, that in setting down this confidence of a good conscience, he useth the plural number, thus, We trust; showing thereby that he hoped of others, as much as he knew of himself. For the rule of charity puts us on to believe all things, and to hope all things, 1 Cor. 3. 7.

§. 155. Of a good Conscience in all things.

THe word translated Conscience, is a Compound. The simple Ve •… b from whence it is derived, signifieth to see (Matth. 2. 2.) and to know (John 13. 18. and a Proposition, which signifieth with: So as conscience implieth, Knowledge with, namely with some other thing. The Greek, Latin, and our English composition imply as much. Our English is taken from the Latin.

Conscience then implieth a double knowledge: One of the mind, which is a bare understanding of a thing. Another of the heart; so as the hearts witnessing of a thing together with the mind, is conscience. Where the Apostle saith, What man knoweth the things of a man, save the spirit of a man which is in him (1 Cor. 2. 11.) By Spirit, he meaneth Conscience. Hence it is, that some make the notation of Conscience in Latin, to be the knowledge of the heart.

Or the double knowledge that is comprised under conscience, may be of God, and a man's own self. God knoweth all things, even the most secret thoughts, Ps. 139. 2. and every man knoweth the most secret things of himself, 1 Cor. 2. 11. The testimony therefore of a man's heart with his mind, or rather with God, is Conscience. In this respect, Conscience is said to bear witness, Romans 9. 1. And the Apostle rejoiced in the testimony of his Conscience, 2 Cor. 1. 12.

Conscience is seated within a man, for it is applied to the heart, Heb. 10. 22. yea it is styled the heart, Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit, 1 Cor. 2. 11.

It is so seated within a man, that it may the better perform the function which belongeth unto it. It, being within, may see all within and without: As a man within a house, full of windows, may see what is within the house, and what is without it. Where Solomon saith to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father (1 King. 2. 44.) he appealeth to the conscience of Shimei. That the Conscience cannot be discerned by others without, is evident by these phrases, Who can know the heart? Jer. 17. 9. What man knoweth the things of a man? 1 Cor. 2. 11.

The function of Conscience is to witness, Rom. 2. 15. For this end it hath ability to know the things of a man. The witness of Conscience is the surest witness that can be. It is a faithful witness that will not lie (Prov. 14. 5.) In Courts of men, a man's own Conscience is a witness beyond exception: yet may a man with his tongue belie himself, but he cannot do so with his Conscience.

The witness which Conscience giveth, is of two kinds: either to accuse or to excuse, Rom. 2. 15. To accuse of evil, to excuse by freeing from evil unjustly laid to ones charge. The conscience of the Jews accused them, John. 8. 9. S ^t Paul's conscience excused him, Act. 23. 1.

From this principal function of the Conscience followeth trouble or peace to a man's soul. Trouble, if his conscience accuse him, as in the case of Judas, Mat. 27. 4, 5. Peace, when it excuseth, Rom. 5. 1.

Hereby know, that a man shall never want authentic witness wheresoever he be, whether alone or in company, in light or dark.

The Conscience, which the Apostle here speaketh of, is styled a good Conscience.

Three things especially concur to make up a good Conscience:

• 1. The matter whereupon it worketh.
• 2. The proper act thereof.
• 3. An effect or consequence following thereupon.

• 1. The matter whereupon a good Conscience worketh, is a conformity in the whole man to the holy will of God. God's will made known to man, is man's rule, whereunto all his thoughts, words and actions ought to be conformable.
• 2. Where this matter is to be found the Conscience will bear witness thereunto, and give a true testimony thereof: This is the proper act of Conscience.
• 3. The Consequence that followeth hereupon is peace and quietness in the soul. For that Conscience which can give true testimony to a man's full conformity, will quiet the soul, and keep it from doubts, fears and vexation of spirit.

Such a good conscience was perfect in man's entire estate: but by his fall it was clean lost, and became an evil conscience. For,

• 1. Every imagination of the thoughts of man's heart, is only evil continually Gen. 6. 5.
• 2. Mans evil conscience exceedingly faileth in the proper work thereof: and that sometimes in a defect, sometimes in an excess.

In the defect, when it suffereth a man to run into all evil, and doth neither check, nor trouble him for the same. This is styled a scared Conscience, 1 Tim. 4. 2.

The excess is, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance: yea and makes his very life a burden unto himself. Such a conscience had Judas, Matth. 27. 3, 4, 5. In this respect, The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked, Isa. 57. 20, 21.

Since man's fall a good Conscience must needs be a renewed Conscience.

Two things concur to the renovation of the Conscience, and making it good.

• One is faith in the Lord Jesus Christ, whereby the Conscience is purged and purified from that natural defilement which it had. For the blood of Christ doth purge the Conscience from dead works to serve the living God, Heb. 9. 14. Hereupon we are exhorted, to draw near with a pure heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, Heb. 10. 22. See The whole Armor of God, on Eph. 6. 26. Treat. 2. Part. 6. Of Faith, §. 51.
• The other is a sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchful against it; and withal it is put on to conform itself to the holy will of God. This conformity being true and entire, without hypocrisy, moveth the conscience to bear witness thereunto, Rom. 9. 1. 2 Cor. 1. 12.

This is the Conscience that is styled a pure conscience, 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offense, Act. 24. 16.

That then is accounted since man's fall a good conscience, which

• 1. Giveth true testimony of a man's faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. 10. 22.
• 2. Which beareth witness to his conformity in the whole man to the holy will of God. In all manner of duties to God and man ( Acts 24. 16.) particularly and especially in those duties which belong to his particular calling; whereof he is to give an especial account, Matth. 25. 21. This is it that will especially move people every way to respect their Minister; both to obey them, and also to pray for them.
• 3. That which worketh peace and quiet in the soul, Rom. 5. 1. 2 Cor. 1. 12.

This is that good conscience which is here meant, and which Ministers and others must give all diligence to get.

This good Conscience is here amplified by the extent thereof, in this phrase, In all things. This is so set as it may have reference, either to the former or latter clause. Our English referreth it to the former, by placing a comma after it, thus, A good conscience in all things. Many Greek Copies, if not most of them, refer the phrase to the later clause, placing the comma before that phrase, thus, In all things willing to live honestly.

The sense will remain the same, whether way so ever we read it. For according to the former reading, it plainly showeth, That a good Conscience extends itself to all manner of duty. According to the latter reading, it showeth, That he that is careful of every duty, hath a good Conscience.