Commentary on Hebrews

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 132. Of imitating Christ.

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

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

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

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

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

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

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

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

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

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

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

• 3. He forgave sins, Matth. 9. 6.

  None of these are imitable.

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

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

Answ.

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

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

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

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

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

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

Papists blasphemously challenge a power in all these. For,

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

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

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

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

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

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

Yet there are two exceptions in this case:

• 1. Extraordinary matters.
• 2. Temporary.

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

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

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

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

Quest. Wherein then is Christ to be imitated.

Answ. In these three cases.

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

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

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

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

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

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

    John. 4. •… . &c. Mat. 8. 24.

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

Among other motives meditate on these to imitate Christ.

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

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

§. 133. Of going out of the Camp.

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

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

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

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

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

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

This world is here below▪

That world is above.

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

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

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

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

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

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

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

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

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

§. 134. Of going to Christ.

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

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

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

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

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

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

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

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

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

§. 135. Of Reproach.

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

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

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

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

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

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

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

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

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

For reproaches are manifested and cast upon persons many ways.

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

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

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

§. 136. Of bearing Reproach.

UPon the forenamed point concerning reproach, (that it is

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

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

It here intendeth two things.

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

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

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

This is manifested two ways.

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

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

This is to bear reproach aright.

§. 137. Of Christ's reproach.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hereby a worldling and a Believer may be differenced.

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

The Believer hath here no continuing City.

§. 139. Of seeking a City to come.

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

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

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

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

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

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

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

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

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

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

THese two verses set out the contempt of the world.

This point is

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

In propounding the point is set down,

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

Herein is to be considered,

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

Hereof are two parts:

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

In the duty is expressed,

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

In setting out the burden is set down,

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

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

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

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

It is set forth

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

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

  In the assertion there is,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 143. Of Praising God with the Voice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THese two verses declare Evangelical sacrifices.

Thereabout observe,

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

The duties are of two sorts,

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

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

In propounding the duty six points are expressly set down,

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

The exposition is▪

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

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

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

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

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

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

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

  Of all these seven Observations, See §. 142.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 149. Of a Ministers watching.

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

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

This act of watching is attributed to sundry functions: As

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

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

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

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

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

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

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

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

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

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

§ 151. Of Ministers giving an account.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 153. Of praying for conscionable Ministers.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Three things especially concur to make up a good Conscience:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Greek word is so indefinite, as it may be also referred to times and places: as if he had said, At all times, in all places.

Of the extent of a man's obedience to all things, See Ch. 8. v. 5. §. 16. See also The whole Armor of God, on Eph. 6. 16. Treat. 2. Part. 6. Of Faith, § 57.

§. 156. Of Willingnesse to do good.

THat that which is intended under a good Conscience, might not seem to be an impossible task to our weak flesh, the Apostle thus explaineth the point, Willing to live honestly.

This word willing, is in general the proper meaning of the Greek word, Mat. 1. 19. yet it doth also imply under it a desire of a thing; and our Translators do turn the Participle thus, desirous, Luke 23. 8. 2 Cor. 11. 32. Yea further, it implieth such an extent of will and desire, as putteth one on to endeavor the best he can to accomplish the same. That therefore which the Apostle doth here intend under this word [ willing ] he thus expresseth in his Apology before Felix, Herein do I exercise myself, to have always a conscience void of offense, Acts 24. 16.

Willingnesse in this extent is the highest perfection that in this world we can attain unto. For no man can exactly and fully conform himself in all things to God's will, while here he lives. We all fail in the best things we undertake. God therefore accepts the will for the deed, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. The holy Ghost doth therefore express the deed under the desire of doing it, as in this phrase, Who desire to fear thy Name, Nehem. 1. 11. and in this, The desire of our soul is to thy Name, Isa. 26. 8.

God is a very indulgent Father, and well knoweth the weakness of his children. and their disability to accomplish their duty to the full. If therefore he observe them willing to do what is required, and earnestly desirous thereof, and withal faithfully and diligently to endeavor to do what they can, he accepteth the same, as if it were perfectly done.

How should this put us on to put out our best endeavor! Hereof see Ch. 4. v. 11. §. 63, 64.

§. 157. Of living honestly.

THat which the Apostle professeth himself and others to be willing unto, is thus expressed, to live honestly. The word translated to live, is a Compound, whereof see verse. 7. §. 108. It is usually put for ordering a man's conversation, and thus translated, We have had our conversation, 2 Cor. 1. 12. Ephes. 2. 3. and thus, Passe the time, 1 Pet. 1. 17. This English word to live, is oft used in the same sense, namely, for ordering a man's conversation. In this sense it is said, They live in •… rrour, 2 Pet. 2. 18. It implieth a due respect to the whole course of a man's life, and that in all manner of duties towards God or man, Act. 24. 16.

This Adverb translated honestly, is a very comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, That he did all things well, this word is used, Mark 7. 37. This hath respect to the manner of doing good things; So as he intendeth that their whole course of life was rightly and duly ordered.

Of the right manner of doing duty, See Chap. 8. v. 5. §. 17.

By this due manner of ordering their conversation, he giveth proof, that they had a good conscience; So as a man's outward conversation is an evidence of his inward good conscience. It doth give a visible evidence to others; and also doth the more assure persons themselves of the integrity of their conscience. See more hereof in The Saints Sacrifice on Psal. 116. 9. §. 59.

.158. Of praying more and more fervently.

THe foresaid general motion of praying for their Ministers, the Apostle doth here in particular make for himself; that they would pray for him in special. This is evident by the reason following, which concerned himself alone, thus expressed, That I may be restored.

In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility, and great fervency, I beseech. Of the composition and divers acception of this word, See Heb. 3. v. 13 § 143.

This Conjunction, BUT, carrieth here such an emphasis, as it did verse. 16. §. 145.

It appears hereby that he believed the prayers of the Church to be very prevalent with God, which moved him thus earnestly to crave them. This earnest desire in this case, is thus more fully expressed, Now I beseech you, Brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me, Rom. 15. 30. What could have been more said, then is here said, to move the bowels of any to grant a request?

This should move every Congregation to be earnest with God in prayer for their Minister.

He further thus presseth it, The rather to do this.

The Greek word translated the rather, is very emphatical.

Of the Emphasis hereof, See Chap. 2. v. 1. §. 5. It showeth, that there may be occasions of enlarging the heart in prayer, and of performing the duty more carefully and more fervently at sometimes then at others. It is noted of Christ himself, that in his Agony he prayed once, and twice, and thrice, Matth. 26. 39, 42, 44. Yea that he prayed more earnestly, Luke 22. 44. And it is noted concerning Peter, That prayer was made without ceasing of the Church unto God for him, Act. 12. 5. This is further evident by long continuance in prayer, as Christ continued all night therein, Luk. 6. 12. And by joining fasting with prayer, Act. 13. 3.

They who content themselves with set forms of prayers, never varying their course, do not take that notice of the different occasions of prayer, which they should; nor yet of the power and efficacy of prayer, and how it may like powder, by adding more store, be much more prevalent.

§. 159. Of restraining and restoring Ministers.

THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him, was his restraint at that time, implied under this phrase, That I may be restored. The word translated restored, is a double Compound. The simple Verb signifieth, to set. The single Compound, to constitute or settle. Hereof see Chap. 5. verse. 1. §. 3. This double Compound signifieth a restoring of a thing or person from a restraint. It is used of Christ's restoring a withered hand, Mark 3. 5. And of rest •… ring his Kingdom, Act. 1. 6. Hereby it appeareth, that the Apostle was not at this time restrained from them, either by imprisonment, or some other way. He was in prisons frequent, 2 Cor. 11. 23.

Here is implied, that the best of Ministers may be restrained and kept from their people. If extraordinary Prophets, such as Micaiah was (1 Kin. 22. 27.) and Jeremiah (Jer. 38. 6.) And the Apostles ( Act. 5. 18.) be proofs hereof, proofs are not wanting.

This is so both by God's wise permission, and also by the malice of Satan and his instruments, who cannot endure the light of their Ministry, but seek to hinder the shining of it forth by restraining their persons.

The foresaid restoring is amplified by their desire of the speediness thereof, in this word, the sooner.

The Greek word is used sometimes positively, and translated shortly, v. 23. and quickly, John 13. 27. And sometimes comparatively, as here, & John. 20. 4. There is a proper positive of the word, and that in sundry terminations, as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21.

This circumstance of the time is used, to show, that people ought to be desirous of enjoying the presence of their Ministers as much as may be: and thereupon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be.

This reason is thus pressed by the Apostle, That I may come unto you with joy, and may with you be refreshed, Rom. 15. 32.

A speedy restoring of Ministers when they are restrained, is to be desired by people, both in regard of their Ministers, and also in regard of themselves.

• 1. Restraint of liberty is one kind of those crosses which for the present seem not to be joyous, but grievous, Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained.
• 2. The presence of Ministers with people procureth abundance of blessing; and that by their wholesome Instructions, by their savoury Exhortations, by their useful Admonitions, by their pithy Perswasions, and by their sweet Consolations. Hereupon people have just cause when their Ministers are absent, to desire their speedy return.

Can it now be imagined, that they who care not how long their Ministers be restrained from them, or be otherwise absent from them, do either tender their Ministers, as they should, or respect their own spiritual good, as becometh them? Surely such •… avour not the things of the Spirit of God.

§. 160. Of the Resolution of Heb. 13. 17, 18, 19.

IN these three verses, special Duties of Ministers are declared.

The Duties are two,

• One Obedience, v. 17.
• The other Prayer, v. 18, 19.

In setting down the former,

• 1. He layeth down the Duty itself▪
• 2. He enforceth it with a Reason.

In laying down the Duty,

• 1. He manifesteth the Persons to whom it is to be performed, Them that have the rule over you.
• 2. He expresseth the Duty in two phrases.
  • The first pointeth at the matter thereof, Obey.
  • The other at the manner, Submit you selves.

The Reason is taken from their Ministers faithfulness, which is set out,

• 1. By the matter thereof.
• 2. By the manner of performing it.

The Matter is manifested,

• 1. By their Act, They watch.
• 2. By the Subject of that Act, For your souls.

The Manner is,

• 1. Generally hinted in this particle of resemblance, AS.
• 2. Particularly expressed, by having an eye upon their account.

This is,

• 1. Propounded, in this phrase, They must give an account.
• 2. Amplified, by the manner of giving their account; Which is set down two ways:
  • 1. Affirmatively, That they may do it with joy.
  • 2. Negatively, And not with grief.

The Negative is aggravated by the Damage following thereupon: For that is unprofitable for you.

The other Duty is Prayer, This is,

• 1. Desired, verse. 18.
• 2. Enforced, verse. 19.

In the Desire there is,

• 1. The thing desired.
• 2. The reason why it is desired.

The thing desired is set out, by the Act, Pray: and by the Object, for us.

The reason is taken from their Ministers conscionable performing of their duties. This is,

• 1. Propounded.
• 2. Proved.

In the Proposition, there is,

• 1. The Assertion of their conscionableness, We have a good conscience.
• 2. The Evidence of it, we trust.
• 3. The Extent of it, In all things.

The proof is taken from their course of life, in this word, to live. It is amplified,

• 1. By the ground thereof, in this word, willing.
• 2. By the manner of it, in this word, honestly.

The Enforcement of the foresaid duty of prayer; is implied in this particle, but: and expressed in the words following: Wherein are manifested,

• 1. His Desire.
• 2. The End thereof.

His desire is set out,

• 1. Simply, I beseech you.
• 2. Relatively, The rather to do this.

In setting down the end one thing is implied, which is, That he was restrained.

The other is expressed, That he might be restored. This is amplified,

• 1. By the persons to whom, To you.
• 2. By the time, the sooner.

§. 161. Of the Observations raised out of Heb. 13. 17, 18, 19.

I. MInisters are rulers in God's Church. They are comprised under this phrase, Them that have the rule over you. See v. 7. §. 96.

II. Obedience is to be yielded unto Ministers. People are here commanded to obey them. See §. 148.

III. Obedience must be yielded with due respect to Ministers. This is intended under this phrase, Submit yourselves. See §. 148.

IV. Ministers are watchmen They are here said to watch. See §. 149.

V. Ministers watch especially for men's souls. So much is here expressed. See §. 150.

VI. Ministers must give an account. This is here implied. See §. 151.

VII. Faithful Ministers have an eye at their account. They watch as they that must give an account. See § 151.

VIII. Peoples proficiency makes Ministers give their account with joy. See § 152.

IX. Peoples not profiting makes Ministers grieve. See §. 152.

X. Grief of Ministers for people's not profiting is discommodious to people. See §. 152.

XI. Prayer is to be made for others. So much is here intended under this word pray. See §. 153▪

XII. Prayer is especially to be made for Ministers. Ministers are comprised under this phrase, for us. See §. 153.

XIII. Conscionable Ministers are most to be prayed for. This is the reason that the Apostle here renders for performing this duty. See §. 153.

XIV. A man may know that he hath a good conscience. The Apostle asserteth thus much of himself. See §. 154.

XV. Christians may in charity judge of others what they know of themselves. These phrases of the plural number, we trust, we have, give evidence hereof. See §. 154.

XVI. A good conscience extends itself to all duties. It is here said to be in all things. See §. 155.

XVII. A man of a good conscience will well order the whole course of his life. So much is intended under this phrase, to live, being here brought in as the proof of a good conscience. See §. 156.

XVIII. A willing mind is a note of a good conscience. The Apostle expresseth as much under this word willing. See §. 156.

XIX. Respect must be had to the manner of ordering our life. This is intended under this word, honestly. See §. 157.

§. 162. Of Ministers praying for their people.

THat which the Apostle required of the Hebrews on his behalf, he here performeth for them, which is prayer. For this Text containeth an effectual prayer for them. This is an especial part of a Ministers Function. It is that which the Apostles do in all their Epistles. So did the Prophets use to pray for their people. Samuel accounteth it a sin against the Lord to cease to pray for the people, 1 Sam. 12. 23. Our Lord Christ much used this duty in the days of his flesh for his Church. He did sometimes spend a whole night therein, Luk. 6. 12. An effectual prayer of his for his Church is registered, John. 17. 6, &c.

Prayer is the means of obtaining all manner of good things, not for ourselves only, but for others also: and prayer is very powerful for these and other like ends. Of these and other motives to this duty, See the whole Armor of God, on Eph. 6. 18. Treat. 3. Part. 1. Of Prayer. §. 15, &c.

Let such Ministers as desire the prayers of their people for themselves, imitate this and other faithful Ministers of God in praying for their people earnestly, frequently, in public and private, ordinarily and extraordinarily. Thus will their watching and pains▪taking for their people be more acceptable to God, and profitable to their people.

A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer: and that by two of his eminent properties; namely, his Goodness, in this phrase, The God of peace: and his Greatness, in this, Which brought again from the dead: So as a serious consideration of his excellencies, on whom we call, and particularly of his Goodness and Greatness, is an especial means to quicken up the spirit unto due prayer. See more hereof on the Guide to go to God, or Explanation of the Lord's Prayer, §. 4, 6.

§. 163. Of the God of peace.

THe title God is here especially to be applied unto the first person, in regard of that special relation which it hath to Jesus Christ, whom God the Father brought again from the dead. Yet this property of peace here applied to him, is not so proper to the first person, as it excludeth the other two. For the second person is the Prince of peace, Isa. 9. 6. and the third person is the Spirit of peace.

This then is the property of the Divine nature, rather then of any one particular person exclusively.

God is here and elsewhere thus styled, The God of peace, in that he is the primary Fountain and Author of all peace, and the Worker and Finisher thereof: and there is no true peace but of God; as is evident by this phrase, The peace of God, Phil. 4. 7. Col. 3. 15. And God's Ambassadors have the ministry of reconciliation, 2 Cor. 5. 19. and their message, the Gospel of peace, Rom. 10. 15.

Peace, according to the notation of the Greek word, signifieth a knitting in one. It is God the Creator of all that doth properly knit things in one.

At first God created all things in perfect concord and peace.

When by man's transgression, disunion and discord was made betwixt God and man, man and his own conscience, and betwixt one man and another; God made up all these breaches.

• 1. God gave his Son to make reconciliation betwixt himself and man, 2 Cor. 5. 19.
• 2. God by faith in Christ and the renovation of the holy Ghost, worketh peace of conscience in man, and so maketh peace betwixt a man and himself, Phil. 4. 7.
• 3. God communicateth to his children such a spirit of union, as they thereby are at peace one with another, Isa. 11. 5.
• 4. Peace being a comprehensive word, compriseth under it all manner of blessings which come from above, even from the Father of lights, James 1. 17.

The Apostle in the beginning of his prayer giveth this style, The God of peace, to him on whom he calleth, to strengthen both his own and their faith in a steadfast expectation of obtaining the blessings which he prayeth for. For what may not be expected from the God of peace, from him that is the Fountain of all blessing, from him who is reconciled and at peace with us, from him that pacifieth our conscience, from him that knitteth us together by the bond of peace?

To meditate hereon, when we go to God and call upon him, would much enlarge our spirits in praying to God, and strengthen our faith in obtaining that which we pray for.

This title, God of peace, should so work on us, who profess ourselves to be servants and children of this God, as to follow peace: that as he is the God of peace, we may be children of peace, Matth. 5. 9.

§. 164. Of God's raising his Son from dead.

THe person on whom the Apostle calleth is further described by an act of his power in raising his Son from the dead.

This phrase, He brought again, is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring. The compound to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death: but God his Father brought him again from death.

This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father, as, Act. 2. 32. & 4. 10. & 5. 30. & 10. 40. & 13. 30.

Indeed this act is oft attributed to Christ himself. In reference thereunto thus saith Christ, Destroy this Temple, and in three days I will raise it up, Joh. 2. 19. And again, I lay down my life, that I may take it again. I have power to lay it down, and I have power to take it again, Joh. 10. 17, 18.

Answ. The very same act may be applied to the Father and the Son, for they are both one, (Joh. 10. 30.) in regard of the Divine nature. What things soever the Father doth, these also doth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will, John 5. 〈◊〉 〈◊〉 .

This point of the resurrection of Christ, is a great mystery, the ground of our resurrection; and thereupon typified and prophesied of before Christ was incarnate: foretold by Christ himself in the days of his flesh: distinctly recorded with sundry evidences thereof, and much published after it was accomplished.

• 1. Many were the Types thereof, as,
  • 1. Adams waking out of a dead sleep. God causeth a deep sleep to fall upon Adam, and took one of his ribs, and made a woman, Gen. 2. 21, 22. and then the man awoke. Thus by Christ's death was the Church made a fit Spouse for him: and then was he raised.
  • 2. Isaac's delivery from being sacrificed, Gen. 22. 12. Heb. 11. 19.
  • 3. Israel's passing through the red sea, Exod. 14. 29.
  • 4. Aaron's dead rod which b •… dded and brought forth buds, and bloomed blossoms, and yielded Almons, Num. 17. 8.
  • 5. The bird that was dipt in blood and let go, Lev. 14. 51, 53. and the scape-goat, Lev. 16. 21.
  • 6. The translation of Enoch, (Gen. 5. 24.) and rapture of Elijah, 2 King. 2. 11.
  • 7. The raising of the son of the widow of Zarephath, (1 King. 17. 22.) and of the Shunamite, 2 King. 4. 35.
  • 8. The restoring of dry bones to living men, Ezek. 37. 10.
  • 9. The building of the second Temple, Ezr. 6. 14.
  • 10. Jonah his coming out of the Whales belly, Ion. 2. 10. Matth. 12. 40.
• 2. There were also sundry Prophesies of Christ's resurrection, as these, He shall prolong his days: He shall see of the travel of his soul: He shall justify many, Isa. 53. 10, 11. This phrase, This day have I begotten thee, (Psal. 2. 7.) is applied to Christ's resurrection, Acts 13. 33. So is this, Thou wilt not leave my soul in hell, Psal. 16. 10. Act. 2. 31. and this, The sure mercies of David, Isa. 55. 3. Act. 13. 34.
• 3. Christ foretold his resurrection, not only in dark terms, as John. 2. 19. but also plainly, Matth. 12. 40, 41. & 16. 21. & 17. 23.
• 4. The distinct narration of Christ's resurrection is set down by all the Evangelists with sundry circumstances thereabouts.
• 5. There were many eye witnesses thereof, as, Angels, ( Luke 24. 4.) Women, ( Matth. 28. 5.) All sorts of men, Foes, ( Matth. 28. 11.) Friends, ( John. 20. 19.) He was seen of about five hundred brethren at once, (1 Cor. 15. 6.) Those bodies of the Saints which came out of the graves after his resurrection, were also witnesses thereof, Matth. 27. 52, 53.
• 6. Christ's resurrection was a principal point that the Apostles Sermons published in planting Churches, Act. 2. 24.
• 7. This is one of the Articles of the Christian faith expressly set down in all Christian Creeds: and believed by every true Christian.

• 1. God brought again his Son from the dead, to manifest the brightness of his glory. Christ's passion was as a cloud that overshadowed his Divine glory: That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it began to shine forth at his resurrection; for he was declared to be the Son of God, with power, by the resurrection from the dead, Rom. 1. 4.
• 2. He did it to declare that full conquest which his Son had over all his enemies. The last enemy was death: so as, his rising from death was a full demonstration of his full conquest. In this respect the Apostle saith that he was raised again for our justification, Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead, maketh this holy exaltation against death itself, O death where is thy sting? O grave where is thy victory? 1 Corinth. 15. 55.
• 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood: which was by ascending into heaven, and there making continual intercession for us, Rom. 8. 34. This he could not have done, if he had not been brought again from the dead.
• 4. Christ was raised to give assurance of our resurrection, both former and later. Our former resurrection is our regeneration: concerning which it is said, that God hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, 1 Pet. 1. 3. Our later resurrection shall be of our bodies: for Christ rose as an Head to make way for the resurrection of all his members. Hereupon saith the Apostle, Christ is risen from the dead and become the first-fruits of them that sleep, 1 Cor. 15. 20.

• 1. This gives an instance of the greatness of God's power, which the Apostle thus to the life expresseth, The exceeding greatness of his power to us-ward who believe, according to the working of his mighty power; which he wrought in Christ, when he raised him from the dead, Eph. 1. 19, 20. Where the Apostle maketh mention of Christ's resurrection, he ordinarily addeth a word of power thereunto, as Rom. 1. 4. & 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power. For what are armies of men or beasts to death? If death seize on them, what are they? Death so brings down the lion, as the fearful hare may pull him by the beard. Where death hath seized on any, we say there is no hope of life: yet this instance showeth the contrary. The devil is said to have the power of death, Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christ's resurrection. Of all evidences of God's power meditate on this, because of the greatness, clearness and manifold fruits thereof.
• 2. We have proof hereby of the perfection of Christ's sacrifice. The grave was the prison into which Christ as our Surety was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice satisfied.
• 3. This ministereth much comfort to us against our natural bondage under sin, Satan, death, grave, and hell. By Christ's resurrection we are freed from all that bondage: For he rose as our Surety. Therefore we are said to be raised up together in Christ Jesus, Eph. 2. 6. And we may be assured that we also shall be raised.
• 4. The Apostle from the resurrection of Christ inserreth this duty, We should walk in n •… wness of life, Rom. 6. 4. And taking it for grant that we are risen with Christ, exhorteth to seek those things which are above, Col. 3. 1.

This mystery of Christ's resurrection is in other places amplified by the circumstance of time, that it was within the space of three days. This was answerable to the type, Mat. 12. 40.

This time was sufficient to give evidence of the truth of his death; and withal to keep his body, according to the course of man's nature, from putrifaction: For it is said of the body of Lazarus, By this time he stinketh, for he hath been dead four days, Joh. 11. 39. But God would not suffer his holy One to see corruption, Psal. 16. 10. Act. 2. 27.

Christ's members may hereupon with much confidence rest upon God's care in a seasonable providing for them, and in keeping them from utter destruction. Nor death, nor any other affliction shall clean swallow them up. After two days will he revive us, in the third day he will raise us up. On this ground saith the Apostle, 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.

§. 165. Of our Lord Jesus.

HE whom the Father brought again from the dead, is set out by his Dominion, and by his title, Our Lord Jesus. Lord is a word of supreme Sovereignty, as was shown, Chap. 1. v. 10. §. 128.

The relative Our, compriseth under it such as are of the Church of God, of whom Christ is in special the Lord, as hath been declared, Chap. 7. verse. 14. §. 74.

Jesus was the proper Name of the Son of God incarnate, and signifieth a Savior, as is proved, Chap. 2. v. 9. §. 73.

This part of the description showeth, how much it concerneth us to know and believe the fore-mentioned resurrection. For he was raised from the dead, who was in special manner our Lord; under whom we are, and to whom we are subject: yea he who is our Savior; For there is none other name under heaven given among men, whereby we must be saved, Act. 4. 12. All the good that we can any ways expect, resteth in this, Our Lord Jesus, whom God raised from the dead.

§. 166. Of Christ a Shepherd.

OUr Lord Jesus is further set forth under the resemblance of a Shepherd.

The Greek word hath its notation from a Verb that signifieth to •… eed▪ So also the Latin, for it is the special part of a Shepherd to feed his sheep, John. 21. 16. Christ was of old foretold to be a Shepherd, Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd, John. 10. 14, 16. Matth. 26. 31. answerably he was so styled by his Apostles, as here, and 1 Pet. 2. 25. & 5. 4.

There are sundry respects wherein this Metaphor may fitly be applied to our Lord Jesus. For,

• 1. A true Shepherd entereth in by the door, Joh. 10. 2. that is, he is lawfully called and appointed by God: so was our Lord Jesus, Heb. 5. 5.
• 2. The Porter openeth to the Shepherd, John. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God, and answerably entertain him, John. 6. 69. 1 Pet. 2. 25.
• 3. A Shepherd calls his sheep by name, Joh. 10. 3. So the Lord knoweth them that are his, 2 Tim. 2. 19.
• 4. A Shepherd knoweth his own sheep, John. 10. 3. Thus Christ judgeth between cattle and cattle, Ezek. 34. 17.
• 5. A Shepherd leads out his sheep, John. 10. 8. So Jesus is a guide to his sheep. He is the way, the truth and the life, Joh. 14. 6. that true way wherein his sheep may attain unto life.
• 6. A Shepherd ordereth the affairs of his sheep in season: he puts them forth, (John. 10. 4.) namely, when it is time for them to go out of the fold. Christ doth things when it is time, John. 7. 6.
• 7. A Shepherd goeth before his sheep, John. 10. 4. In this respect Christ is styled our Captain, Heb. 2. 10.
• 8. A Shepherd provides for his sheep, 1 Chron. 4. 40. so doth Christ, John. 10. 9. Psal. 23. 2.
• 9. A Shepherd procures safety for his sheep. This is implied under this phrase, (which Christ applieth to himself,) He shall be saved, and shall go in and out.
• 10. A Shepherd hazardeth his life for his sheep, 1 Sam. 17. 35. so doth Christ, John. 10. 17.
• 11. A Shepherd so acquainteth himself with his sheep, as they know his voice, John 10. 4. so the Church knoweth the voice of Christ, John 10. 14.
• 12. A Shepherd so governs his sheep, as they follow him, John. 10. 4. so doth Christ govern his Church, 1 Cor. 11. 1.
• 13. A Shepherd useth to mark his sheep, so as he may know them from others: Thus Christ by his Spirit sealeth his, Eph. 4. 30.
• 14. A Shepherd watcheth over his sheep, Gen. 31. 40. Luk. 2. 8. Thus doth Christ, John. 17. 6.
• 15. A Shepherd tenderly healeth his sheep: Thus doth Christ, Ezek. 34. 16. Matth. 8. 16.
• 16. A Shepherd keeps his sheep together that they stray not, Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances.
• 17. A Shepherd seeks out the sheep that stray; so doth Christ, Matth. 18. 11, 12.
• 18. A Shepherd will carry such sheep as are feeble and cannot go; so Christ, Luke 15. 5.
• 19. A Shepherd will be accountable for his sheep, Gen. 31. 39. so also is Christ, John 17. 12.
• 20. A Shepherd will keep the infected from the clean; so Christ, 1 Cor. 5. 4, &c.

§. 167. Of Duties due to Christ, as he is a Shepherd.

THe Duties that we are to perform to Christ as a Shepherd are these and such like.

• 1. Take Christ for thy Shepherd, Psal. 23. 1.
• 2. Hearken to Christ's voice, John. 10. 27. Matth. 17. 5.
• 3. So acquaint thyself with Christ's voice, as thou mayest know it, John. 10. 4, 14. Luke 24. 35.
• 4. Follow him, John 10. 4, 27. Rev. 14. 4.
• 5. If by occasion thou hast gone astray, return to him, 1 Pet. 2. 25.
• 6. If thou beest brought into any danger, cry to him, Matth. 8. 25.
• 7. If wounded, hurt or diseased, seek cure of him, Psal. 6. 2.
• 8. Expect from Christ whatsoever may be expected from a good Shepherd.

§. 168. Of Christ the great Shepherd.

THe foresaid Shepherd is here styled, Great: yea with an emphasis, That great Shepherd.

There is in Greek a double article, one prefixed before the word Shepherd: The other before the epithet great▪ thus, that Shepherd, that great one.

Christ may well be styled that great Shepherd in sundry respects.

• 1. In regard of the dignity of his person: for he was God-man.
• 2. In regard of his superiority; he was the Lord of all.
• 3. In regard of his power; which is an Almighty power: He is able to do whatsoever may be expected from a Shepherd.
• 4. In regard of his goodness. As he is infinitely good in himself, so the fruits and effects of his goodness are very great; such as bring his sheep to eternal happiness.
• 5. In regard of the great price wherewith he purchased his sheep, here styled, the blood of the everlasting Covenant.

This Epithet is here added to distinguish him from other Shepherds. For in Scripture both Magistrates and Ministers are styled Shepherds.

But none ever were such as Christ is: He only is the great Shepherd. In this respect he is also styled, the chief Shepherd, 1 Pet. 5. 4. As he is called the great High priest, Heb. 4. 14. to distinguish him from other High-Priests, (See Chap. 2. v. 17. §. 173.) so here a great Shepherd, to distinguish him from all other Shepherds; and to move us every way to esteem him above others, and to prefer him before others.

All other Shepherds are under this great Shepherd, and to give an account to him, and to depend on him.

§. 169. Of the Sheep of Christ.

TO show that Christ is a Shepherd not at random for any sheep; but that he hath a peculiar flock belonging unto him, he is thus set out, That great Shepherd of the sheep. In this respect where Christ calleth upon Peter to feed those that were committed to his charge, he useth three times this appropriating relative MY: Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. So as this great Shepherd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, There shall be one fold (or flock) and one Shepherd, Joh. 10. 16.

The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Son redeemed, and the holy Ghost in some measure sanctified. The Greek word seemeth to be derived from a Verb that signifieth to go on: and may fitly be applied to Saints progress.

These are called sheep in a double respect.

• 1. In regard of their reference to Christ. It was shown, §. 166. that Christ was a Shepherd: Now these are they over whom Christ as a Shepherd sets himself; and of whom, as of a peculiar flock of sheep, he taketh special care.
• 2. In regard of that fit resemblance that is betwixt them and sheep: and that in sundry excellent qualities: As
  • 1. Meekness. Sheep are of all creatures the most meek: They are freest from rancor and revenge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no not to snarl against him: These are doggish properties. Such as have the Spirit of Christ in them have a meek spirit. It is said of Christ, He was oppressed, and he was afflicted, yet he opened not his mouth, Isa. 53. 7. Such is the disposition of the members of Christ.
  • 2. Harmlesness. Of all creatures they are the least harmful. Though they suffer much they do no wrong.
  • 3. Patience. As sheep are dumb before the shearers, (Isa. 53. 7.) yea before their slaughterers▪ So are holy Martyrs.
  • 4. Dependance. Sheep do altogether depend upon their Shepherds care. Thus Believers cast themselves upon Christ, upon his protection and provision.
  • 5. Obedeence. Sheep follow their Shepherd, John. 10. 4. They flock together, or go this way and that way according to the whisle or other direction of the Shepherd. So do Christ's sheep, John. 10. 16.
  • 6. Contentedness. They will feed upon any pasture; Yea even upon the fallow ground. Thus are Believers content with any state wherein the Lord shall set them.
  • 7. Cleanliness. They are not like swine, that delight to wallow in the mire: but if by occasion they fall thereinto, they will, as soon as they can, get out of it. Herein lies a difference betwixt a natural man, and one that is truly regenerate. The former willfully runneth into sinful mire, and with delight walloweth therein: The later may by temptation fall into such filth: but through shame he will quickly recover himself, and seek to be cleansed.
  • 8. Sociableness. Sheep love to flock together and to feed together. So Saints love the society one of another.
  • 9. Profitableness. They are in everything profitable. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death.

By these properties we may make trial of ourselves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to ourselves.

Hereby also proof is given of the benefit that Saints bring to those among whom they live: which may easily be gathered from the forementioned properties. They ought therefore to be had in high account.

§. 170. Of the blood of the everlasting Covenant.

BY way of amplification the Apostle addeth this clause, Through the blood of the everlasting Covenant. There were three distinct points before noted in this verse.

• 1. A description of God, The God of peace.
• 2. The resurrection of Christ.
• 3. The office of Christ, to be a Shepherd of the sheep.

To each of these may the foresaid amplification have reference. For,

• 1. The Lord is the God of peace, through the blood of the everlasting Covenant.
• 2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting Covenant.
• 3. By virtue of the everlasting Covenant sealed by the blood of Christ, Christ became the great Shepherd of the sheep.

Of a Covenant in general, See Chap. 7. verse. 22. §. 94. & Chap. 8. verse. 8. §. 39, &c.

The Covenant here meant must needs be the new Covenant of grace: because this epithet everlasting, is attributed thereunto. Of the difference betwixt the old and new Covenant of grace, See Chap. 8. v. 8. §. 52. This new Covenant was made with Christ as the Head of the mystical body. It was in and by him established and ratified: and thereupon it is here added as the ground of the three forementioned points.

The word here translated, everlasting, is in Greek the same that is translated eternal, Chap. 5. v. 9. §. 51. It implieth a continuance without date. It is here attributed to the new Covenant.

• 1. To put a difference betwixt it and the old Covenant, which had a date and was in time abrogated, as is proved, Chap. 8. v. 13. §. 81.
• 2. To show that the vigor of this Covenant ever remaineth: and that therefore no other Covenant is ever to be expected: So as we may the more confidently rest hereupon, and content ourselves herewith.

By blood is here meant the death of Christ.

Of blood in general, See Chap. 2. v. 14. §. 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins; in that respect it would set forth the life of Christ, Gen. 9. 4, 5. but he speaketh of it as shed out of his body, for so it▪ signifieth death; and withal the kind of his death, which was a sacrifice: For the blood of those beasts which were made sacrifices under the Law, was shed, Lev. 1. 5. In reference to the blood of the beast sacrifices, frequent mention is made of Christ's blood.

It was Christ's death that ratified the new Covenant, whereby it became a Testament, ( Hebr. 9. 16, 17.) Thereby this Covenant came to be unalterable, Gal. 3. 15.

This doth much magnif •… e the new Covenant, in that it was ratified with so great a price as the blood of Christ: which the Apostle might well style precious, 1 Pet. 1. 19. For never was there in the world anything of more worth or greater price then the blood of Christ: And that,

• 1. In regard of the person whose blood it was, even the blood of him that was true God: whereupon the Apostle saith that God hath purchased the Church with his own blood, Act. 20. •… 8.
• 2. In regard of the precious effects that are wrought thereby; which are freedom from everything that may make man miserable: as the curse of the Law, the wrath of God, Divine justice, the sting of death, the power of the grave, bondage under sin and Satan, and from hell and damnation.

Yea also participation of everything that may make us happy, as reconciliation with God, justification of our persons, and eternal salvation. All these and other like to these, are branches of the new Covenant, as it is ratified by the blood of Christ. Well therefore might the Apostle add to the former privileges this great one, In (or through) the blood of the everlasting Covenant.

§. 171. Of adding Prayer to other means of Instruction.

THe substance of the Apostles prayer is contained in this verse.

He had before exhorted them to sundry good works: here he prayeth that God would enable them thereunto. It is usual with the Apostles to pray to God to enable their people to do those things that they exhort them to.

All exhortations, and other means which man can use, are altogether in vain without God's blessing thereupon: And prayer is an especial means for obtaining God's blessing.

Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered.

Little is this considered by them who in the end of their Sermon having named Christ, thus conclude all, To whom with the Father and the holy Ghost, be all glory now and forever more. This is a good close, but too scanty in regard of that blessing that should be sought.

It is to be feared that a special reason of men's small profiting by much hearing is this, that they are not so earnest in seeking a blessing of God as they should.

§. 172. Of being perfect in every good work.

THe first branch is a very large one, comprising under it every spiritual blessing that is needful for a Christian.

The first word in Greek is a compound. The Adjective whence it is derived doth signify sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rent or defective: as where it is said, that the sons of Zebede were mending their nets, Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault, Gal. 6. 1. Usually it signifieth, as here, to perfect, 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to God's preparing the body of Christ for a fit sacrifice, Hebr. 12. 5. and to the framing of the worlds, Hebr. 11. 3. Both Christ's body, and also the worlds were perfectly made up.

It here intendeth a perfection; and giveth evidence that perfection may be prayed for, as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect. See more hereof in the Guide to go to God, or Explanation of the Lord's Prayer, on the 3. Petit. §. 65, 68, 69.

The Noun translated work, is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, See Chap. 4. v. 3. §. 28. Here it is applied to that which man doth: and is extended to every kind of work to be done by man, either in reference to God, or a man's neighbor, or himself: therefore he here addeth this general particle every. For man is bound to do what work soever is required of him by God: as is proved, Chap. 8. v. 5. §. 16.

Though the extent aforesaid be very large, yet it must be limited within the compass of that that is good. Therefore this epithet good is here added, to limit and restrain that general every.

The notation of the Greek word is taken from another word that signifieth admirable, or worthy of all admiration: For in truth nothing is so worthy of admiration as that which is truly good.

This is the commendation of every work that God made in the beginning, that it was good, yea very good, Gen. 1. 4, 31. There is nothing wherein the creature can be more like his Creator then in goodness. This was that Image or likeness of God after which God made man at first, Gen. 1. 26, 27.

Under this word good all fruits of holiness to God, and righteousness to men are comprised.

These then are the good works whereunto we are created, Eph. 2. 10. and unto which the man of God must be thoroughly furnished, 2 Tim. 3. 17. and which he must learn to maintain, Titus 3. 8, 14. and whereof he must be zealous, Tit. 2. 14. These are they that must be seen that men may glorify our Father which is in heaven, Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these, Act. 9. 36. These become women professing godliness, 1 Tim. 2. 10. A widow that is received to do service in the Church, must be well reported of for good works, 1 Tim. 5. 10. Rich men must be rich therein, 1 Tim. 6. 18. Ministers must be a pattern therein, Tit. 2. 7. And we must all provoke one another thereto, Heb. 10. 24. See more hereof in the Saints Sacrifice, on Psal. 116. 9. §. 59.

§. 173. Of doing God's Will.

THat it might be the better known what is indeed a good work, the Apostle thus explaineth it, to do his will.

Of the distinction of God's will, See Ch. 2. 4. §. 37. Here is meant God's revealed will, which is his word. This is the Rule of every good work.

To do God's will is to obey his Word. Therefore as God hath made known his will in his Word for our Rule; So must we conform ourselves thereto, and yield Obedience unto it.

Of God's will, and that as it is our Rule, and of practicing God's will, See, The Guide to go to God, or, An Explanation of the Lord's-Prayer, on Petit. 3. §. 56, 58, 59. Of practicing Duty, See, The Saints Sacrifice on Psal. 116. v. 9. §. 55, 59.

§. 174. Of God's working that which is well-pleasing in his sight.

THe Apostle further addeth in his prayer this clause, Working in you that which is well-pleasing in his sight, both to show the ground of their ability to do a good work; and also the consequence that followeth thereupon.

• 1. The ground thereof is, God's working in them.

  The Greek word translated [ working ] is a word of sundry significations. It signifieth to do, to perform, to work, to make, &c. It is used not only to set forth man's making a thing out of some matter, but also God's creating of the world of nothing, as in this phrase, He made the worlds, Heb. 1. 2. It is a divine and mighty work that is here intended: a kind of Creation. For man is utterly unable of himself to do that which is well pleasing in God's sight, and thereupon to do any good work, We are not sufficient of ourselves to think anything as of ourselves, 2 Cor 3. 5. The Apostle therefore doth seasonably add this of God's working in them, to direct them whence to seek ability for doing that which he required them to do. Of man's disability to do God's will, See, The Guide to go to God, or, An Explanation of the Lord's-Prayer, on Petit. 3. §. 60.

  Here observe a difference betwixt the godly and wicked. God worketh in the godly. the Devil worketh in the other, Ephes. 2. 2. Hence ariseth the difference of their works.

• 2. The consequence following upon a good work, is thus expressed, That which is well-pleasing in his sight. The Greek word translated well-pleasing, is the same compound that was used, verse. 16. §. 146. It implieth, that God doth not only like such a work, but also takes delight therein. In other places it is translated accepted, 2 Cor. 5. 9. and acceptable, Rom. 12. 1, 2. And an Adverb thence derived, Heb. 12. 28.

The Greek phrase, thus translated, in his sight, is the very same that is thus translated, Unto the eyes of him. Chap. 4. v. 13. §. 76. It implieth God's distinct discerning and perfect knowing of a thing: even as of that which is before him, and in his sight. God is not well pleased with matters upon hear-say; or upon others approving of them; but upon his own sight. Thus is this very phrase used, 1 John. 3. 22. This therefore ought to be our care, to order all our works as in the sight of God. This was the commendation of▪ Zacharias and his wife, That they were righteous befo •… e God, or in his sight, Luk. 1. 6. It is said of Enoch, That he walked with God, that is, in God's sight, Gen. 5. 24. Hereupon our Apostle maketh this inference, He pleased God, Heb. 11. 5.

They order their works in God's sight, who do them in truth and sincerity: for God is a searcher of the heart, Ier. 17. 10. and that which is done in truth from the heart, is done in the sight of God.

§. 175. Of God's continuing to work upon the regenerate.

THe prayer here made for perfecting them in every good work to do his will, and for working in them that which is well-pleasing in his sight, is for them in whom the good work of grace was begun: so as God continueth to work in and upon those that are effectually called and regenerate. Of such saith the Apostle, It is God which worketh in you both to will and to do of his good pleasure, Phil. 2. 13. Thereupon we may be confident of this very thing, that he which hath begun a good work in us, will perform it until the day of Jesus Christ, Phil. 1. 6.

Herein lieth a difference betwixt God's working on Adam, when he had created him at first, and on such as are created again. Having made Adam perfect, he left him to himself to stand or fall. Experience being thereby given of a creatures vanity being left to its self, though it be made perfect, God now himself continues to go on in finishing that good work which he began.

This showeth a necessity of our continual dependence on God: and that so long as we live, we seek grace and blessing from him time after time: and that we return the glory not only of our first Conversion, but also of our continual Edification to him, that still we praise him both for preventing and also for assisting grace; and that we use all to the glory of his Name.

§. 176. Of calling on God through Jesus Christ.

THe Apostle thus concludes this prayer, Through Jesus Christ. Of the Greek particle translated through, See Ch. 2. v. 9. §. 74.

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

This clause is fitly put in the last place, after the whole prayer, because it may have a just reference to every part of the prayer▪ For God makes us perfect through Jesus Christ; and that which is well pleasing in God's sight, is so through Jesus Christ. There can be no communion betwixt God and us, but through Jesus Christ. What good thing so ever God doth to us, he doth it through Jesus Christ. Whatsoever we do acceptably to God, it must be done through Jesus Christ. God hath made us accepted in the beloved, Eph. 1. 6. This (saith God) is my beloved Son in whom I am well pleased, (Matth. 3. 17.) God is not only well-pleased with Christ, but also in him; that is, he doth rest so well-pleased with Christ, as whomseover he beholdeth in him, he also resteth well-pleased with them. Therefore all the good that God doth to any of his, he doth through Jesus Christ. Hereupon saith Christ, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. And we are exhorted to do all in the Name of the Lord Jesus, Col. 3. 17.

Of praying to God and praising God in and through Jesus Christ, See v. 15. §. 142.

§. 177. Of adding Praise to Prayer.

TO the former prayer that the Apostle made, he addeth this form of praise, To whom be glory forever and ever. This Relative, to whom, may have reference either to the God of peace, v. 20. or to Jesus Christ, who was mentioned immediately before. They are both one God, and fountain of all blessing; and to either of them severally; or to both of them jointly, all glory is due. To God the Father of Christ is glory given, 1 Pet. 5. 10, 11. And to God our Savior (which is Jesus Christ) is also glory given, Jude v. 25.

Of the meaning of the word translated glory, See Ch 2. v. 7. §. 60. It here intendeth Praise, whereof see v. 15 §. 142.

We have a good pattern for adding praise to prayer. Hereof see