Commentary on Hebrews

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

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

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

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

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

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

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

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

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

§. 72. Of applying Promises everyone to himself.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To this sundry Answers may be given:

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

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

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

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

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

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

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

§. 80. Of the Lord Jehovah.

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

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

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

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

§. 81. Of God's readiness to help.

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

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

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

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

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

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

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

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

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

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

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

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

Good Grounds there are of this particular application: As

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

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

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

§. 84. Of Fear of man.

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

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

About this vice, I purpose to show,

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

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

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

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

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

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

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

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

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

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

§. 86. Of Motives against fear of man.

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

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

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

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

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

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

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

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

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

§. 88. Of Timorousnesse.

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

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

§. 89. Of Watchfulness against fear of man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Answ.

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

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

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

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

We have thereabout:

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

The Parts are two:

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

About the vice two things are expressed:

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

About the virtue two other things are expressed:

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

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

About this we may observe,

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

In the former is manifested,

• 1. A Preface.

• 2. The Point itself.

  In both

  • 1. The Manner.
  • 2. The Matter.

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

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

The Manner of the latter is by a multiplied negation.

The Matter in two branches.

In both branches there is an express Act and Object.

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

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

In the Inference there is,

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

In the former we have,

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

In setting down his Courage, note,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 95. Of remembering our Teachers.

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

This act of remembering may admit of a fourfold distinction.

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

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

This word remember, is here used, because,

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

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

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

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

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

§. 96. Of Ministers being Guides.

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

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

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

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

This word setteth out the Dignity and Duty of Ministers.

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 97. Of Guides preaching.

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

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

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

§. 98. Of God's Word to be Preached.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 100. Of imitating our Guides.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 102. Of excess in honoring Saints departed.

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

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

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

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

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

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

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

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

§. 104. Of the benefits of imitating Guides.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Particular head containeth under it,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Two things are here intended.

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

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

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

The parts are two.

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

The Pastor is described,

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

His Function is set out,

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

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

His duty is set down,

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

The people's duty is,

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

In the exemplification there are two particulars.

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

In both these there is noted,

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

In the former the act is thus expressed, Follow.

The object thus, Whose faith.

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

The object thus, The end of their conversation.

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 112. Of Christ ever the same.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IN this verse is set down The Immutability of Christ.

Hereof are two parts.

• 1. A description of the person.
• 2. A declaration of the point.

The person is described by his two titles or names, Jesus, Christ.

The point is,

• 1. Expressed in this word, the same.
• 2. Amplified by a distinction of time: And this is distinguished,
  • 1. By that which is past, Yesterday.
  • 2. By that which is present, today.
  • 3. By that which is to come, forever.

Doctrines.
• I. People that have the same ground of faith that their Pastors had, have just cause to follow that faith. This ariseth from the inference of this verse upon the former. See §. 112.
• II. Christ is a Savior. The title Jesus demonstrateth as much. See Chap. 2. v. 9. §. 73.
• III. Jesus is the anointed of God. The title Christ intendeth as much. See Chap. 3. v. 6. §. 54.
• IV. Jesus Christ belongeth to Jews and Gentiles. In this respect the Hebrew name Jesus, and the Greek name Christ are both attributed to him. See Chap. 3. v. 1. §. 29.
• V. Christ is eternal. Thus far may this word yesterday be extended. See Chap. 1. v. 10. §. 129.
• VI. Christ was to his Church before his incarnation the same that he hath been since. To that time may yesterday be also applied. See §. 112.
• VII. Christ is to everyone in the time present, what he was before and will be after. This word today, implieth so much. See §. 112.
• VIII. What Christ hath been, and is, he ever will be. He is forever the same, See §. 112.
• IX. Christ is immutable. This is the main substance of the verse. See Chap. 1. v. 12. §. 141.

§. 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,