A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

CHAP. III. (Book 3)

§. 1. Of the Resolution of the third Chapter.

THe Apostle having distinctly set out the divine Nature of Christ, and with it his Royall Function, in the first Chapter, and his humane nature in the second Chapter; in which he exercised his three great Offices of King, Priest, and Prophet, whereof he gave a touch in the seven last verses of the former Chapter: He further setteth forth Christs Propheticall Function in this third Chapter, and in thirteen verses of the fourth Chapter.

In this Chapter is

• 1. laid down the main Point, That Christ was an Apostle and a Priest.
• 2. An exemplification of Christs Propheticall Office.

Of the exemplification there are two parts,

• 1. A Declaration of Christs Faithfulnesse in executing his Office, vers. 2, 3, 4, 5, 6.
• 2. A disswasion from disrespecting that Office of C•…•…rist, ver. 7. &c. to the end of this Chapter.

Christs Faithfulnesse is illustrated by a comparison, and that two waies.

• 1. By way of similitude.
• 2. By way of dissimilitude.

Both the similitude and dissimilitude are betwixt the same persons, namely, Christ and Moses.

• 1. In regard of similitude, Christ was faithfull as Moses, v. 2.
• ...

  2. In regard of dissimilitude, Christ was more excellent then Moses,

  The dissimilitude is exemplified in two pair of relations,

  • ...

    One is betwixt a Builder and a house built;

    The Argument thus lieth,

    • A Builder of a House is more excellent then any part of the House built▪
    • ...

      But Christ is the Builder, and Moses a part of the House,

      Therefore Christ is more excellent then Moses.

    • The Proposition is in the 3^d verse; The Assumption in the 4^th.
  • ...

    The other pair of relations is betwixt a Son (who is the Lord) and a 〈◊〉〈◊〉.

    This Argument thus lieth,

    • The Son who is Lord is more excellent then any Servant.
    • ...

      But Christ is the Son and Lord, and Moses a Servant,

      Therefore Christ is more excellent then Moses.

    • The Proposition is in the 6^th verse; The Assumption in the 5^th.

By way of prevention, that the Jews might not be puffed up with this 〈◊〉〈◊〉 that they are the only house of God, the Apostle gives a generall description 〈◊〉〈◊〉 Christs house which he extendeth to all beleevers, v. 6.

The disswasion from disrespecting Christ, is

• 1. Generally propounded in a divine testimony: From the beginning of the 〈◊〉〈◊〉 to the 12^th verse.
• 2. Particularly applied from the beginning of ver. 12. to the end of the Chapter

In the divine Testimony is expressed,

• 1. The Authour thereof, The holy Ghost, ver. 7.
• 2. The matter which containeth two branches,
  • 1. A duty implied, If you will hear his voice, v. 7.
  • ...

• ...
  • 2. A vice forbidden; That is,
    • 1. Expressed, Harden not your hearts, v. 8.
    • 2. Exemplified.

In the Exemplification are declared,

• 1. The persons who committed the vice, Your Fathers, v. 9. And the place where it is committed, In the Wildernesse. And the time how long, forty years, v. 9.
• 2. The consequence that followed thereupon: This is twofold,
  • 1. A grieving of God, I was grieved saith the Lord.
  • 2. Incensing his wrath, I sware in my wrath, v. 11.

This latter is aggravated by a fearfull effect, They shall not enter into my rest, verse 11.

In the application of the said divine testimony, there is,

• 1. A direction for the right use thereof.
• 2. An Exposition of sundry passages in it.

Of the direction there are two parts,

• 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God, v. 12.
• 2. An incitation to use an especiall means that may keep them from it, which is mutuall exhortation, amplified by their continuance therein, daily, &c. v. 13.

Both the parts of the direction are enforced by the benefit of observing them, ver. 14.

The exposition of the soresaid divine testimony is continued from the begin∣ning of the 15^th verse of this Chapter to the 14^th verse of the 4^th Chapter.

The passages of that Testimony expounded are three: Two in this Chapter, as

• 1. The ti•…•…e expressed under this word, To day, v. 15.
• 2. The persons therein intended. These are set down,
  • 1. Negatively by way of exemption, Some, Not all, v. 16.
  • 2. Affirmatively by way of determination, who they were.

That more distinct notice might be taken of them the Apostle sets them down by a Dialogism, wherein two Questions are propounded, and direct answers made unto them.

Quest. 1. With whom was God grieved? To this such an answer is made, as specifieth both the cause of grieving God (They that sinned) and the effect that followed thereon whereby it was manifest they had grieved God, Their c•…•…rcasses sell in the wildernesse, v. 17.

Quest. 2. To whom sware he, &c. This is answered, by declaring the particular sin that incensed Gods wrath, They beleeved not, v. 18.

On this last resolution the Apostle maketh an expresse conclusion, So we see, &c. v. 19.

The third Point expounded is Rest in the next Chapter.

§. 2. Of regarding what Christ hath done for us.

Verse 1.

Wherefore, holy brethren, partakers of the heavenly Calling, Consider the the Apostle and High-Priest of our profession, Christ Iesus.

THe Apostle having largely set forth the two natures of Christ, his divine and humane, and withall his excellency above all creatures by vertue of his di∣vine nature; and the benefits that redound to us by his exer•…•…ising of his three great offices in h•…•…s humane nature, here he teacheth to make an especiall use of all, which use is intended in these two words, Wherefore Consider.

This use he doth so artificially frame, as he maketh the setting down of it a fit* 1.1 trantion betwixt the second and third Chapter.

The transition is a perfect transition; for it looketh both waies, to that which went before (so it sheweth the use that we must make thereof) and to that which •…•…olloweth; So it laieth down the groundwork of those exhortations which fol∣low; That groundwork is this, Christ Iesus is the Apostle and High-Priest of our profession.

The a 1.2 Greek particle translated Wherefore is the very same that was used Ch. 2.

v. 17. Thereof See more Chap. 2. §. 166. It was shewed Chap. 2. §. 2. that the ex∣cellency of the Teacher requires the greater heed in hearers. But this inference* 1.3 further sheweth, that the lower any condescendeth for our good, and the grea∣ter the benefits be that redound to us thereby, the more we ought to observe those things that are made known concerning him. Who could descend lower then* 1.4 the Son of God by subjecting himself to death for us. All that Christ did and en∣dured was for us, even for our good. See chap. 2. §. 83. wherefore we ought to con∣sider him. This argument Moses nseth to st•…•…r up the Israeli•…•…es to attend to God and his Law, The Lord shall open unto thee his good treasure, Deut. 28. 12. So doth the Wise man, Prov. 4. 1, 2. Nature it self p•…•…tteth on every thing to seek its own good.* 1.5

In regard of us Christians, as prudence on our own behalf in helping on our own good requires as much, so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did, and endure so much as he did, and all for* 1.6 our sake, and we not regard it? Do ye thus requite the Lord, O foolish people? Deu. 32. 6.

This is a great aggravation of Christians neglect of the duty implied under this note of reference, Wherefore. The Levites herewith aggravated the sins of the Je•…•…s, and justified Gods heavy judgements against them, in that God gave them right Iudgements, true Laws, and good Statutes, yea, also his good Spirit to instruct them, them, and yet they regarded him not.

Let us for our part take due notice of all that Christ hath done and suffered for us, to be throughly affected therewith, and to make a right use of all.

§. 3. Of Brethren in reference to Saints.

THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them (by stiling them brethren) and also his good opinion of them by calling them holy, and partakers of the heavenly calling.

Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. §. 3.

Some take the word brethren in this place to be used in relation to Saints of* 1.7 Christ, as it is used, Chap. 2. v. 11, 12. But that reference cannot well here stand: The word useth to be some note of restriction, when this relation is used in reference to Christ, as the brethren of the Lord, 1 Cor. 9. 5. or his brethren, Act. 1. 14. or Christ himself is brought in so calling them, as Chap. 2. v. 11, 12.

When a meer man speaks to others, and cals them brethren, this relation is to be taken betwixt him that speaketh and them to whom he speaketh. Thus this title here hath relation betwixt the Apostle and those to whom he wrote.

Because they were Hebrews to whom in speciall this Epistle was directed, it may* 1.8 be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came, as where he saith, Brethren, Children of the 〈◊〉〈◊〉 of Abraham, Act. 13. 26. And, my brethren, my kinsmen according to the flesh, Rom. 9. 3. But this attribute holy will not well admit that restriction. For most of the Jews were through their unbelief cut off from the holy root.

All the Jews are not to be wholly exempted; Such as remained not in 〈◊〉〈◊〉 are here intended as well as Gentiles.

This Title Brethren in this place is to be taken in a spirituall sense, and that in re∣ference* 1.9 to a mutuall profession of the same faith. Thus it is taken ver. 12. & Chap. 10. ver. 19. & Chap. 13. ver. 22. and in other Epistles of the Apostles for the most part.

In this sense all Christians, of what stock or degree soever they be, whether Jews or Gentiles, great or mean, male or female, free or bond, Magistrate or Sub∣ject, Minister or people; All sorts of Christians are knit together by a common mutuall bond:

They all have one Father. Mal. 2. 10. Eph. 4. 4.* 1.10

One Mother, the Church; for they are born again by the Word of God which is proper to the Church, 1 Pet. 1. 23.

One Elder Brother, who is the first-born amongst many brethren, Rom. 8. 29.

One and the same priviledges, Eph. 4. 4, 5, 6.

They are all one in Christ, Gal. 3. 28.

One and the same Inheritance belongeth to them all, 1 Pet. 1. 4. & 3. 7.

In these and other like respects they are also stiled members of the same bo∣dy, 1 Cor. 12. 12. And branches of the same Vine, Iohn 15 5. See more hereof, §. 17.

• 1. God hath thus nearly linked them together to shew that he is no respecter* 1.11 of persons; Therefore that ^a Title which the Grecians use to give to an only Son, 〈◊〉〈◊〉 to them all in reference to God, Eph. 5. 1. Hereof See §. 17.* 1.12
• 2. Hereby is shewed that Christians should live in love amongst themselves,* 1.13 1 Pet. 3. 8. and maintain peace, Gen. 13 8. and be of the same minde and affection, 1 Cor. 1.0. and ready to help and succour one another, Exod. 7. 11. and carry themselves as equals one to another, Rom. 12. 16. Not swelling one against another, 2 Cor. 12. 20. In a word, all kinde of Christian duties are much enforced by the re∣lation of brethren.

§. 4. Of this Title of insinuation, Brethren.

THe Apostle here inserteth this Title Brethren, to manifest his own minde and* 1.14 affection to them; For hereby he professeth himself to be a brother to them, of the same Father and Mother, of the same houshold, a co-heir with them, and withall affectioned as a brother toward them, yea, and to be as one of their equals.* 1.15

This he doth to insinuate his own soul more kindely into theirs, to sweeten his Exhortations and Admonitions, to enforce them the more, to shew that what he doth he doth in love for their good. To other Churches he doth somewhat more enlarge his heart even in this kinde, as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12, 19. Phil. 4. 1.

Herein the Apostle makes himself a patern to Ministers, Masters, Tutors, and all others that are in place to instruct, direct, incite, or restrain others; They may by this patern learn how to work upon those with whom they have to do; Affe∣ction is rather to be shewed then authority; Though I might be much bold in Christ to enjoyn thee that which is convenient, yet for love sake I rather beseech thee, saith the Apostle to Philemon, v 9, 10.

I deny not but that authority and severity at some times, in some cases, to some persons, is to be used; Rebuke with all authority, Tit. 2. 15. I will not spare, 2 Cor. 13. 2. But if mildenesse, gentlenesse, and kindenesse may prevail, use these rather.

Of that modesty and humility which is couched under this Title brethren, See The whole Armour of God on Eph. 6▪ 10. §. 30.

Of Christ not ashamed to call men Brethren, See Chap. 2. §. 107, 108. Of sweetning •…•…ealousies and other bitter pils herewith, See §. 121. of this Chap. See also Chap. 6. ver. 9. §. 54.

§. 5. Of this Epithete Holy to whom and to what it is attributed.

THe a 1.16 Epithete which the Apostle here gives to the brethren, Holy, is an high and honourable Title. It is elsewhere in like manner given to others, as 1 Thes. 5. 27. All the holy brethren.

The most excellent that are have this Title Holy attributed unto them, as God himself, Rev. 6. 10. Father, Joh. 27. 11. Sonne and Spirit, Luk. 1. 35. and the excel∣lentest of his Creatures, both Persons, and things, and those above and below.* 1.17

• 1. Above; The Heavens, Heb. 9. 12. The Angels, Mar. 8. 38. and glorified men, 1 Thes. 3. 13. are called holy.
• 2. Below; Professors of the true faith, Col. 3. 12. whether single persons, male Ma•…•…. 6. 20. and female, 1 Pet. 3. 5. and children born of such, 1 Cor. 7. 14. or the whole society and communion of them. These are called an holy Priesthood, an holy Nation, 1 Pet. 2. 5, 9. An holy Temple. More eminently they who are of extraordi∣nary Functions in the Church, as Apostles, and Prophets are called holy, Revel. 18. 20.
• ...

• 3. The Priviledges and gifts that God bestoweth on his Church are also called holy, as holy Scriptures, Rom. 1. 2. Holy Law, Holy Commandments, Rom. 7. 12. Holy Covenant, Luke 1. 72. Holy cal•…•…ing, 2 Tim. 1. 9. Holy faith, Jude v. 20. Holy conversation, 2 Pet. 3. 11. And the parts of mens bodies used in devotion, as Holy hands, 1 Tim. 2. 8. and Christians mutuall salutations, as an holy kisse, Rom. 16. 16.
• 4. Sundry places were so called, as Ierusalem, Mat. 4. 5. The holy City, because it was a Type of the Church, and of the Kingdom of heaven, and because the Temple wherein God was worshipped was there; And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured; And the place where God in speciall manifested his presence was called holy ground, Act. 7. 33.

The Hebrew word which is translated holy in the Old Testament, is applied to* 1.18 the Temple and to the severall parts and courts thereof, and to all the persons and things appertaining thereto, as Priests, Levites, Altars, Sacrifices, Incense, Oyl, Water, •…•…estments, all manner of Utensils, Ordinances, and other things which were for sacred uses.

When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another, it is translated Saint, Salute * 1.19 every Saint; Thus for the most part it is translated in the plurall number, Saints, which is all one as* 1.20 holy ones.

§ 6. Of the causes of mens being holy, and of calling them so.

THis excellent Prerogative of being holy cannot arise from mens selves; 〈◊〉〈◊〉 can bring a clean thing out of an unclean? Not one, Job 14. 4 The 〈◊〉〈◊〉 whence all men sprout was most impure and unholy; But every good and every perfect gi•…•…t is from above, and •…•…ometh down from the Frther of lights, Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies.

• 1. By imputing unto them the righteousnesse of his Son; Thus we are said to* 1.21 be made the righteousnesse of God in Christ, 2 Cor. 5. 21. and Christ is said to be 〈◊〉〈◊〉 of God righteorsnesse unto us, 1 Cor. 1. 30.
• 2. By coveighing his Spirit into us, who altereth their nature and disposition,* 1.22 and enableth us to perform the works of righteousnesse. In this respect he is 〈◊〉〈◊〉 only called the holy Ghost (of which phrase see more ver. 7.) But also the Spirit of holinesse, Rom. 1. 4. because he worketh holinesse in us; And Sanctification 〈◊〉〈◊〉 said to be of the Spirit, 2 Thes. 2. 13. because it is wrought in us by the Spirit of God.

Thus this excellent title Holy gives no matter of boasting unto man; For wh•…•…* 1.23 hast thou that thou didst not receive? Now if thou didst receive it, why dost thou 〈◊〉〈◊〉 as if thou hadst not received it? 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉〈◊〉 glorying in God, of giving all praise to God for it, and of using this divine pro∣perty to the glory of his Name.

The Apostle here giveth these Hebrews this title, not so much in regard of 〈◊〉〈◊〉 paren•…•…age, because the root from whence they sprouted was holy, Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down, and all 〈◊〉〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed, Gal. 3. 〈◊〉〈◊〉▪ In this respect all that were born of Parents professing the faith were counted 〈◊〉〈◊〉 1 Cor. 7. 14.

The Apostle therefore here gives them this Title,

• 1. In regard of their profession, whereby they were distinguished from 〈◊〉〈◊〉* 1.24 persons.
• 2. In regard of his opinion of them; For he judged them to be true 〈◊〉〈◊〉 of the holy Church, as he did of those to whom he said, Ye are was•…•…ed, ye 〈◊〉〈◊〉 sanctified, ye are justified, in the Name of the Lord Iesus, and by the Spirit of 〈◊〉〈◊〉 God, 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote, a 1.25 Saints, that 〈◊〉〈◊〉 holy ones.

Quest. How did the Apostle know that they were holy?* 1.26

Answ. By their holy profession; For the ground of judging others is not •…•…∣tainty of knowledge but the rule of love, which bele•…•…veth all things and 〈◊〉〈◊〉 〈◊〉〈◊〉

things (1 Cor. 13. 7.) That is the best that may be beleeved, or hoped of them. Thus another Apostle termeth those to whom he wrote, Elect, (1 Pet. 1. 2.) yet Election is one of Gods secrets.

Besides he giveth this title indefinitely, so as they that are truly holy might ap∣ply it to themselves. For a Sermon may be preached, or a Letter written to a whole assembly without manifesting any difference betwixt person and person, when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be.

This is not to justifie the wicked, for that is an abomination, Prov. 17. 15. And a* 1.27 •…•…o is denounced against them that call evil good, Isa. 5. 20. When matters are ap∣parent, judgement must answerably be given. Love makes not men blinde. When men are plainly discerned to be unholy, to call them holy is not to think or speak the best, but the worst. But when we see nothing to the contrary, then are we to judge the best of Professors. It is better to judge an hypocrite upright (if we know him not to be an hypocrite) then an upright man an hypocrite. For we may well judge otherwise then the truth is, so we judge not otherwise then love re∣quireth.

How contrary to this Apostolicall practice, is the censure of many in this age:* 1.28 who on this ground, that men are carefull to keep a good conscience, and fearfull to commit the least sinne, judge them to be dissembling hypocrites. Profession of sincerity makes many to be more vilely thought of.

More diametrically opposite to the rule of love, is their censure, who on every* 1.29 occasion are ready to call such as are not of their minde damned reprobates. Christ saith, With what judgement ye judge ye shall be judged, Matth. 7. 2. What judgement then can such look for?

§. 7. Of the Excellency, Utility and Necessity of being holy.

THe Apostle could not have given unto them a more excellent attribute then this, Holy. For

• 1. There is nothing wherein a creature can be more like to his Creator, then in* 1.30 being holy. It is said that God at first created man in his own Image, (Gen. 1. 27.) This Image of God the Apostle expoundeth to be holinesse, Eph. 4. 24. It is the greatest excellency that can be conferred on a creature, to be after the Image of his Creator: that is, like unto him.
• ...

  2. Nothing so fits us for glory as holinesse.* 1.31

  Not Riches, For they profit not in the day of wrath, Prov. 11. 4. The rich man when he died, went to hell, Luke 16. 23.

  Not Dignity nor Power, For the Kings of the earth, and the great men, and the chief Captains desired to be hid from the wrath of the Lamb, Rev. 6. 15, 16.

  Not worldly Policy. Ahitophel was so eminent in policy, as his counsell was as if a man had inquired at the Oracle of God, 2 Sam. 16. 23. Yet he hanged himself, 2 Sam. 17. 23.

  Not immunity from death: for many wicked men shall be living at the moment of Christs coming to judgement, and thereupon shall not die, 1 Cor. 15. 51.

  Not the resurrection of the body. For there is a resurrection of damnation, Iohn 5. 29.

  Not immortality. For the devils are immortall.

  Not any thing at all without holinesse: Without which no man shall see the Lord, Heb. 12. 14.

• 3. Nothing makes such a difference betwixt persons, as holinesse and unholi∣nesse.* 1.32 Herein lay the difference betwixt man in his intire estate, and corrupt estate. Adam before his fall, and after his fall, had the same soul and body in substance, and the same faculties of one, and parts of the other: But his holinesse in soul and body was lost, that made the difference. This makes the difference betwixt the regenerate and unregenerate. Holinesse is it which makes the greatest diffe∣rence betwixt good Angels and devils. Devils retain a Spirituall and Angelicall substance. Take holinesse from good Angels, they will be devils. Adde holinesse to devils, they will be good Angels.
• ...

• 4. Holinesse is the greatest glory in heaven. One were better be holy in hell,* 1.33 then unholy in heaven. Holinesse would make hell to be no hell; as the fire in which Gods three faithfull servants were, was to them no fire, Dan. 3. 27. And un∣holinesse would make heaven to be no heaven.
• 5. Holinesse is the excellency of Gods excellencies. They who best know what* 1.34 is Gods chiefest excellency, thus double and treble this Attribute, Holy, holy, holy is the Lord of Hosts, Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of Gods Eternity, Omnipotency, Immutability, Wisdom, and other Divine Attributes. Were it possible that holiness could be severed from them, it might be said of them, a 1.35 Where is the glory? 1 Sam. 4. 21. Eternity without holiness would be so much the worse: The longer the worse. So Omnipotency: the more mighty, if unholy, the more dangerous. So Wisdom without holiness, the more crafty to hurt. So Immuta∣bility without holiness, the more resolute in mischief. Therefore God is said to be Glorious in holiness, Exod. 15. 11. This adds a glory to all his excellencies. That life of God from which the Gentiles are said to be alienated, (Eph. 4. 18.) is holiness: So as holiness is not only the life of Angels, and of others in heaven, but even of God himself. It makes us live as God lives, and work as God works.

As the excellency of holiness is very great, so also is the utility thereof. If it be* 1.36 demanded, What is the profit thereof? we may answer (as the Apostle did of circumcision, Rom. 3. 2.) Much every way. For this is that Godliness which is pro∣fitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Promises of temporall and spirituall blessings in this life: Promi∣ses of freedom from damnation, and of fruition of salvation in the life to come, are appropriated to Saints, who are the holy ones here spoken of. These are they of whom the Apostle saith, Whether the world, or life, or death, or things present, 〈◊〉〈◊〉 things to come, all are yours, 1 Cor. •…•…3. 22.

From the foresaid excellency and utility of holiness, followeth an absolute ne∣cessity* 1.37 thereof. It is better for us not to be, then not to be holy. It is as necessary at happiness it self. Without holiness no man shall see God, Heb. 12. 14. They shall neither have any spirituall communion with God here in this world, nor partake of that celestiall communion which is called a beatificall vision, which surpasseth all humane expression and apprehension. It is such as eye hath not seen, nor ear heard, nor ever entred into the heart of man, 1 Cor. 2. 9.

§. 8. Of Gods respect to Saints in making them holy.

THat which hath been shewed of the excellency, utility and necessity of being holy, affordeth an instruction about that good respect which God beareth to his Saints. For he makes them partakers thereby of his greatest excellency: yea even of the excellency of his excellencies. The Apostle to this purpose saith, that we are partakers of his holiness, Heb. 12. 10. In this respect they are styled, The people of his holiness, Isa. 63. 18. This is more then if he had indued us with his power, or with his wisdom, or with any other like Divine Attribute. When a King en∣quired, What shall be done unto the man whom the King delighteth to honour? answer was made, Let the royall apparell which the King useth to wear, be put on him, and the Crown royall be set upon his head, Esth. 6. 7, 8. Holiness is Gods royall Robe, it is his royall Crown: Well therefore may it be said of Saints, decked with this holi∣ness, Behold the men whom the King of heaven delighteth to honour. This ho∣nour have all his Saints: Praise ye the Lord, Psal. 149. 9.

§. 9. Of the worlds perverse esteem of Holiness.

THe corrupt and perverse judgement of the men of this world is hereby also manifested, in that they do meanly esteem so excellent a thing as holiness is. They esteem nothing less worth, nothing more base, nothing more vile. Herein they shew themselves like swine which trample precious Pearls under their feet, Matth. 7. 6 The Apostle speaking of himself, and other holy brethren, thus se•…•…s out the worlds account of them, We are made a a 1.38 spectacle unto the world, and 〈◊〉〈◊〉

Angels, and to men. We are made as the filth of the world, and are the off•…•…couring of all things to this day, 1 Cor. 4. 9, 13. We need not search after former ages of old 〈◊〉〈◊〉 for proof hereof; the very times wherein we live give too evident demon∣stration hereof. This may seem strange that so precious a thing as holiness should be so vilified. But if we well weigh the persons that so basely esteem it, we cannot think it strange: In their disposition they are as hogs and dogs. Christ therefore would not have that which is holy given to them. That grave, just, severe cen∣sure which the Lord giveth of them (Mat. 7. 6.) is enough against this corrupt opi∣nion of the world.

§. 10. Of mens backwardness in seeking after holiness.

MAny that profess the true faith, and have the word of God to be their in∣structor, may be thought to be better instructed in the worth of spirituall matters, then the aforesaid men of the world: yet too many of these are too too backward in seeking after holiness. It is the Lords charge to seek first the Kingdom of God and his righteousness, (Matth. 6. 33.) to seek holiness before, and above all other things: But commonly it is the last thing which men seek after, and with least care and diligence. It is said of Manna, that it was Angels food, Psal. 78. 25. So delightsom it was, so wholsom, every way so excellent, that if Angels had taken any food, they would have eaten that food; yet the Israelites after they had some while enjoyed it, accounted it light bread, and loathed it, Num. 21. 5. Diffi∣culty in obtaining holiness cannot justly be pretended: For an especiall means tending thereunto, is that word which is very nigh unto thee, in thy mouth, and in thy heart, that thou maiest do it, Deut. 30. 14. This is the Gospel, even the word of faith which we preach, Rom. 10. 8. Yet how little is this word regarded? I may in this case say, Wherefore is there a price in the hand of a fool to get holiness, seeing he hath no heart to use it? Prov. 17. 16. Were carefull to get holiness, more would be holy then are: and they that are in some measure holy, would be more holy. Many in this case shew what kinde of spirit they have, even a fleshly, carnall, sluggish spirit: a spirit that savoureth not the things of God.

§. 11. Of following after Holiness.

WE that are well instructed in this excellent property, ought to stirre up our spirits, and put forth our strength in following holiness. This doth the Apostle intend in this phrase, a 1.39 Follow holiness, Heb. 12. 14. The Greek word translated Follow, signifieth a pursuing of such as fly from one: as Hunters and hounds follow the game: if it be possible they will get it. Se•…•… such before you: and thus reason with your selves: Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to, and shall not reason much more put us on to get so fair a game as holiness is? Or fur∣ther, set Hunters or Runners in a race before you, and thus say to your souls, Shall reason put on naturall men to strive in worldly things for the mastery? and shall not Religion, Grace, Spirituall understanding, and a good conscience, put us on to give all diligence for attaining this prize of holiness? They do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9. 25.

§. 12. Of Directions to be Holy.

THat we may be such holy brethren as are here set down,

• 1. Be well informed in the nature of holiness: For superstition, hypocri∣ste, yea and idolatry it self make pretence of holiness. If the mark be mistaken, the more pains we take and diligence we use▪ the further we shall be off from it. The faster a traveller goes in a wrong way, the farther he may be from the place to which he desires to go. The Jews being ignorant of Gods righteousness, and going about to establish their own righteousness, were farthest off from true holi∣ness. See §. 6. of the holiness here meant.
• 2. Cleanse your selves fro•…•… all filthiness of the flesh and spirit. Thus may you per∣fect

• ... holiness in the fear of God, 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing; namely, first to remove the impediments: thus Physi∣tians purge our peccant humours: Chirurgians draw out festring matter: Hus∣ban•…•…men s•…•…ack up broom, briars, thorns, and all noisom weeds: Every man 〈◊〉〈◊〉 striveth so the mastery, is temperate in all things, (1 Cor. 9. 25.) In this respect that which P•…•…sophers hold of privation, may prove true, that there must be a priva∣tion of one form, before there can be an induction of another. This is the con∣stant doctrine of the Scripture: Break up your fallow ground, and sow not among thorns, Jer. 4. 3. Wash ye, make you clean, put away the evil of your doings, Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts, Eph. 4. 22. Except we take this course, all our labour after holiness will be in vain.
• 3. Have speciall care of your company. Avoid the society of unholy ones: Associate thy self with holy ones, that in you may be accomplished this Proverb, Birds of a feather will fly together. Depart from me you evil doers; for I will keep the Commandments of my God (Psal. 119. 115.) he implies thereby that while he kept company with them, he could not keep Gods Commandments. All his delight was in the Saints, Psal. 16. 3. That this means is very powerfull, is evident by these Pro∣verbs, He that walketh with wise men shall be wise, Prov. 13. 20. With an evil man thou shalt not go, least thou learn his waies, Prov. 22. 24, 25.
• ...

  4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness. For God will be found in his own way. He communicated grace in and by the means which himself hath ordained for that end. He hath in much wisdom ordered them, and he will not suffer his wisdom to be crossed by mans foolish conceit.

  The means are

  • 1. Publique.
  • 2. Private.
  • 3. Secret.
  • ...

    1. Publique means are the Word and Sacraments.

    By the Word faith and repentance are wrought and increased. In these the two kindes of holiness, Justification and Sanctification consist.

    By the Sacraments, the same graces are ratified and sealed. Circumcision was a seal of the righteousness of the faith which Abraham had, Rom. 4. 11. Baptism was also a seal of repentance, Act. 2. 38.

  • 2. Private means are, Reading Gods Word (Deut. 17. 19. Act. 8. 28▪ & 17. 11.) and holy conference, Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32.
  • 3. Secret means are
    • 1. Examination of ones self, Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate.
    • 2. Meditation, Psal. 1. 2. & 119, 15, 97. This must be on Gods Word and Works of mercy and judgement, on our selves and others. This will keep out evil thoughts, and fill our minde with good thoughts.
• 5. Be instant and constant in Prayer, and that for the holy Spirit which is pro∣mised to those that ask him, Luke 11. 13. This Spirit it is which makes us Holy.
• 6. Be patient under crosses. For God doth chasten his that they might be •…•…∣takers of his holiness, Heb. 12. 10. See more hereof in that place.

§. 13. Of Saints Calling.

THe Apostles good opinion of these Hebrews is further manifested under this* 1.40 phrase, Partakers of the heavenly calling.

The a 1.41 Originall Verb signifieth to call on by voice. When Christ said to his Disciples Follow me, b 1.42 he called them, Matth. 4. 19, 21.

This word Call is in Scripture used diversly: As

• 1. To give a reall being to a thing, Rom. 4. 17.* 1.43
• 2. To manifest a thing to be as it is, Luke 1. 32, 35.
• 3. To acknowledge one. See Chap. 2. §. 107.
• 4. To give a name to one, whereby he is distinguished from others, Mat. 1. 25.
• 5. To depute to a Function; and that both extraordinary, (Rom. 1. 1.) and or∣dinary, Heb. 5. 4. Rom. 10▪ 15. How shall they preach except they be sent? that is, called▪
• ...

• 6. To set in a condition or state of life, 1 Cor. 7. 17, 20.
• 7. To turn one to the true Religion, 1 Cor. 1. 24.

This is the calling here intended.

The Greek word here translated c 1.44 calling, is eleven times used in the New Te∣stament, and only once put for a civil condition of life, 1 Cor. 7. 20. In all the other places it is used in a spirituall sense: and setteth out the alteration of a mans naturall condition: which is a translation, or bringing him out of Satans dominion, unto Gods Kingdom, 1 Thess. 2. 12.

This an Apostle doth thus express, God hath called you out of darkness into his mar∣vellous light, 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness, in the darkness of errour, and iniquity, subject to utter darkness. By light he meaneth the sweet and comfor∣table light of grace, and the eternall light of glory.

This is stiled a calling, because it is effected by the call of God.

The call of God is twofold:* 1.45

• ...

  1. Outward, by the Ministry of the word; and that in a double respect.

  One on Gods part only, in offering the means: as when he sent forth his ser∣vants* 1.46 to call them that were bidden to the wedding, and they would not come, Matth. 22. 3.

  The other on mans part also, by an outward yielding to the call: as he that came to the wedding and had not on a wedding garment, Matth. 22. 11.

  In the former respect, all that hear the sound of the Gospel are called.

  In the later respect, all hypocrites that live in the Church and profess the faith, are called: as Cain, Ham, Saul, Iudas, Demas, Ananias, Sapphira, and sundry others.

• 2. Inward, by the operation of the Spirit, who inwardly stirres up mens spirits* 1.47 heartily to accept Gods gracious invitation, and so to attend to Gods Word, as they do truly and savingly beleeve. Thus was Lydia called, Act. 16. 14.

Of this calling therefore there are two parts:

• 1. Gods invitation.
• 2. Mans acceptation: I call unto them, saith the Lord, they stand up together, Isa. 48. 13.

This is that calling which makes a link of the golden chain, that reacheth from Predestination to Glorification, Rom. 8. 30. These are they who are said to be with Christ, being called, and chosen, and faithfull, Rev. 17. 14.

The outward calling may make men members of a visible Church, yet it is an ag∣gravation of their just damnation, Matth. 11. 22, 24.

The inward calling wrought by Gods Spirit, makes men members of the invisible Church, and is the means of their eternall salvation. For all things work together for their good, Rom. 8. 28, &c.

This is the Calling here intended: and it is proper and peculiar to such as are indeed holy brethren, called to be Saints, Rom. 1. 7. 1 Cor. 1. 2.

Such were they to whom the Apostle said, Ye see YOUR calling, 1 Cor. 1. 26. Make YOUR calling sure, 2 Pet. 1. 10. These by an excellency are styled, d 1.48 The called.

§. 14. Of the Causes and Effects of Saints Calling.

* 1.49

1. THe principall Author of the foresaid Calling is God, (1 Thess. 2. 12.) The Father (in reference to whom this calling is styled, a 1.50 HIS calling, Eph. 1. 17, 18.) Sonne (who came to call sinners, Matth. 9. 13.) and the Holy Ghost, who worketh in us the graces whereby we yield to the call, 1 Cor. 12. 2, &c.

2. The procuring cause is Gods free grace and rich mercy. For he hath called us with an holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1. 9. Men before their calling are dead in sinne, (Eph. 2. 1.) and were alienated from the life of God, Eph. 4. 18. If God of his meer mercy and free grace did not call them, they would not, they could not turn to him. b 1.51 Men at their first calling are meer patients: They have not such ears as can hear Gods call, nor such eyes as can see the excellency of that calling, nor such feet as can carry them to him that cals, nor such hands as can receive the good things that are

offered by that calling. It is God that openeth ears, enlighteneth eyes, and ena∣bleth other parts to employ aright their distinct Functions toward the effecting of this great work, It is God which worketh in you both to will and to do, Phil. 2. 13. God first puts life into them that are dead, and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called.

3. The instrumental causes which God useth for the effecting this great work,* 1.52 are Ministers of his Word. These are those Servants whom he sends forth to call men, Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered, and also that excellent and blessed estate, where∣unto they are called, is made known; The former is ordinarily done by preaching Law, whereby is the knowledge of sin, Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin, grief, horrour, and despair for the same.

The latter by preaching the Gospel, which is the power of God unto Salvation, to every one that beleeveth, Rom. 1. 16. yea, Faith cometh by hearing the Gospel, Rom. 10. 17.

4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy, God would make known the riches of his glory on the vessels of mercy, even us whom he hath called, Rom. 9. 23, 24.

The subordinate end is in reference to man, and that to make him partakers of grace here, Gal. 1. 6. and of glory hereafter, 1 Pet. 5. 10.

5. The effects of this calling are Faith and Repentance, the Understanding being enlightned by Gods Word about the misery of mans natural condition, and happi∣nesse of his renewed estate, and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel, by faith resteth on Christ for pardon of sinne and reconciliation with God, and then sets himself to change his former course of life; by breaking off his former iniquities, and by con∣forming himself to the image of him that hath called him, in holinesse and righ∣teousnesse.

§. 15. Of the Heavenly Calling.

THe calling of Saints is here commended unto us by this attribute heavenly. The Greek word is a * 1.53 compound, and hath reference to the highest heaven where the Throne of God is, and where Christ now is in his humane nature. This Compound is in the New Testament used eighteen times. Six times in this Epistle, and every where to set forth such things as belong to the highest heavens, or tend thereunto. It is here in this place attributed to Saints calling.

• 1. To distinguish it from earthly callings; Thus our heavenly Father is distin∣guished from earthly Fathers, Matth. 18. 35. and heavenly bodies from earthly,* 1.54 1 Cor 15. 40.
• 2. To shew the excellency thereof; For excellent things are called heavenly, great, deep, excellent mysteries are called heavenly, Joh. 3. 12.
• 3. To deelare the end of this calling, which is to bring us to an heavenly king∣dom, 1 Thes. 2. 12. namely, an inheritance incorruptible, reserved in heaven, 1 Pet. 1. 4.

In regard of this excellency The calling of Saints is also called an high calling, Phil. 3. 14. and an holy calling, 2 Tim. 1. 9.

This particular excellency here mentioned by the Apostle is of force to enamo•…•… our souls the more therewith, and to raise up our hearts unto heaven, seeking the things that are above.

It doth also instruct us how to walk worthy of this calling, namely, by an in∣ward heavenly disposition, and an outward heavenly conversation.

§ 16. Of the Priviledges of Saints calling,

THis Epithete heavenly implieth a great priviledge of the calling of Saints; For it implieth one speciall end thereof, which is to fit us for heaven. There 〈◊〉〈◊〉 also sundry ends noted in other places, which are as so many other priviledges, such as these that follow.

• 1. Spirituall life; This the Apostle intendeth where he joyneth these two toge∣ther, God quickneth the dead, and calleth. &c. Rom. 4. 17. Before men are called they are dead in sins, Eph. 2. 1. But when Christ effectually calleth any, his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead. Mar. 5. 41, 42. Or of the young man that was carrying out on a Beer to be buried, Luke 7. 13, 14, 15. Or of Lazarus that had been dead four daies, Iohn 11, 43, 44. This is evident by this promise of Christ, The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. This is such a priviledge as scarce a greater can be desired; All that a man hath will he give for his temporall life, Job 2. 4. what then for spiritual life?
• 2. Light and sight: These I joyn together because one without the other is of no use. Of what use is light to a blinde man? And of what use is sight to him that hath no light to see by? Besides, by these two an effectuall calling is distin∣guished from a meer formal calling. They who are only outwardly called have light shining upon them, in that they have the Word preached unto them. In this respect it is said, The light shineth in darknesse and the darknesse comprehendeth it not, Joh. 1. 5. But they who are inwardly called have also sight given unto them, the eyes of their understanding are opened, I have called thee saith the Lord to his Son to open his blinde eyes, Isa. 42. 6, 7. And the Apostle saith that he was sent to open mens eyes, and to turn them from darknesse to light, Act. 26. 19. That this is a priviledge of Saints calling, is evident by this phrase, God hath called you out of dark∣nesse into his marvelluus light, 1 Pet. 2. 9 Though this priviledge be not simply grea∣ter then the former, yet it addes much thereunto; For what is life to them that live in darknesse, but a kinde of death? It is very uncomfortable; Therefore dark∣nesse and death are oft joyned together, Isa. 9. 2. Iob 10. 21, 22. So on the coutra∣ry life and light are joyned together, Ioh. 1. 4. to shew that life is no life without light; Eternal death is in Scripture set out by darknesse, Mat. 8. 12.
• 3. Holinesse; God hath called us unto holinesse, 1 Thes. 4. 7. How great a priviledge this is hath been before shewed, §. 7.
• 4. Liberty; The Apostle expresly saith, that we are called unto liberty, Gal. 5. 13. Before we are called we are in bondage under Satan, sinne and death, Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea, under the rigour and curse of the Law, Gal. 3. 10. and un∣der the infinite wrath of God, Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous; From all the aforesaid bon∣dage we are called and set at liberty. This priviledge much amplifieth the benefit of both the former. To bondslaves what is life? even worse then death; And light and sight are of little use to such as have no liberty to use them, but rather an aggravation of their misery.
• 5. Communion or fellowship of Iesus Christ, 1 Cor. 1. 9. By vertue of their effe∣ctuall calling Saints are engrafted or incorporated into Christ Jesus, and made members of his mystical body, 1 Cor. 12. 12. Hereby we come to be his and he to be ours, and we to have a right to all that is his, as our Mediatour, 1 Cor. 3. 22, 23. This is a greater priviledge then all the other; Without this the other are no pri∣viledges at all. Without Christ life is but a death, light but darknesse, sight but blindenesse, liberty but bondage: By vertue of this fellowship God is our Father, Ioh. 20. 17. Christ our head and husband, Eph. 5. 23, 32. yea, our brother, Heb. 2. 11, 12. The holy Ghost is our comforter and instructer. Ioh. 14. 26. Angels our attendants, Heb. 1. 14. Heaven our Inheritance, 1 Pet. 1. 4. All things are ours, 1 Cor. 3. 22, 23,
• 6. Eternal life and salvation, Lay hold (saith the Apostle) on eternal life where∣unto thou art called, 1 Tim. 6. 12. God hath called you to salvation, 2 Thes. 2. 13, 14. This is stiled Gods kingdom and glory, 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us; It must needs therefore be a very great priviledge; The first priviledge was spiritual life, the last is eter∣nal life.

§. 17. Of the sense of this word Partakers.

THE good opinion of the Apostle about their calling, to whom he wrote, i•…•… especially manifested in this Word Partakers. For hereby he sheweth that he was perswaded that they had a part therein.

Of the notation of the a 1.55 Greek word translated Partakers, See chap. 1. §. 122. & Chap. 2. §. 139.

Here two things are especially intended under this word Partakers.

• 1. All Saints have a like share in the heavenly calling, They being Partakers thereof have every one ^g part therein as well as a right thereto, All the Israelites were in this sense partakers of the same priviledges, They were all under the cloud, and all passed through the Red Sea, and were all baptized, &c. and did All eat the same spirituall meat, and did All drink the same spirituall drink, 1 Cor. 10, 2, 3, 4. Ye are all one in Christ Iesus, Gal. 3. 28. The eight unities mentioned by the Apostle, Eph. 4. 4, 5, 6. intend thus much, For all beleevers make one body; They have all one Spirit; They are all called in one hope; They are all servants of one Lord; There is one Faith belonging to them all, and one Baptism; They have all One God, and 〈◊〉〈◊〉 Father. In reference to that one Father all beleevers are stiled, b 1.56 dear children, Eph. 5. 1. Great is the emphasis of the Greek word translated dear; It signifieth a be∣loved one, one that is so loved as all love is cast on him. It is most properly attri∣buted to an only childe, where God saith to Abraham, Take c 1.57 thine only Son, Gen. 22. 2. The LXX thu•…•… translate it, Take d 1.58 thy beloved Son. He who in Hebrew is called an e 1.59 only Sonne, is in Greek called a f 1.60 beloved Sonne. So also do other Authors use that Greek word both of male and female: as, g 1.61 an only sonne, h 1.62 an only daughter. So when one hath but one only eye, that eye in Greek is called i 1.63 a beloved eye. This title, k 1.64 beloved one, is oft attributed to Christ, and that most properly, for •…•…e is l 1.65 the only begotten of God. This title beloved one is indeed oft used m 1.66 in the plurall number, including many, as Eph. 5. 1. Rom. 1. 7. & 11. 28. But they are all in God•…•… account as an one only childe. Thus they are all as one spous•…•… to Christ, Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs (Rom. 8. 17.) and Kings (Rev. 1. 6.) and th•…•… of the same inheritance, and of the same Kingdom. Now there useth to be b•…•…t one heir of the same inheritance, and one King of the same Kingdom. These there∣fore are as one. For they have all one Spirit (Eph. 4. 4.) and they all make o•…•… mysticall body, which body is styled Christ, 1 Cor. 12. 12. In this respect the duties which are required of us as brethren (§. 3.) are by this unity further pressed upon us.
• 2. They to whom the Apostle wrote, were internally and effectually called. To be partakers of a thing, is not only to have a right thereto by reason of our profes∣sion; but also to have a part, and a share therein, and that really, actually. Th•…•… we are said to be partakers of Christ, v. 14. And to be partakers of Gods chastise∣ments, Heb▪ 12. 8. The husbandman is said to be partaker of his hope, in that he doth in very deed partake of the benefit thereof, 1 Cor. 9. 10.

The Apostle doth use this emphaticall word, Partakers, and applies it to them all, as he did that former excellent style, Holy brethreu.

Of giving such titles to all members of the Church, See §. 6.

§. 18. Of Signes of Saints Calling.

THe excellency, utility and necessity of the heavenly calling, gives us all 〈◊〉〈◊〉* 1.67 cause thorowly to search and examine our selves thereabout; that we be no•…•… deceived in a matter of so great consequence, and think we are internally and effe∣ctually called, when our calling is only externall and formall.

This use is the rather to be made of this point, because the evidences of an effe∣ctuall calling are especially inward, in the soul and spirit of a man, and what 〈◊〉〈◊〉 knoweth the things of a man, (namely such as are within him) save the spirit of 〈◊〉〈◊〉 which is in him? It will be therefore not unseasonable to give some signes of 〈◊〉〈◊〉* 1.68 Calling. They are such as follow.

• 1. Illumination. Hereby I mean in speciall a distinct understanding of the my∣steries* 1.69

• of godliness; particularly of the work of the Law and the Gospel on us. Our calling is from darkness to light, 1 Pet. 2. 9. They therefore who still remain in darkness, the darkness of ignorance, and cannot finde themselves to be enlightned with true knowledge, are not called. Of those who are called the Lord saith, They shall all know me, Jer. 31. 34. Though this be not sufficient, yet it is ne∣cessary.
• 2. Sense and feeling of that wofull estate wherein by nature men are. Such they* 1.70 are whom Christ thus invites and cals, Come unto me all ye that labour and are heavy •…•…en, Matth. 11. 28. As for such as think themselves righteous, and that their estate i•…•… good enough, such as never were brought to feel the heavy burden of sinne, Christ, saith, I am not come to call the righteous, Matth. 9. 13.
• 3. Detestation and loathing of ones former estate, and wicked course of life,* 1.71 together with a true and sound turning from the same, which is repentance: For Christ came to call sinners to repentance, Matth. 9. 13. They therefore that are not brought to repentance, but continue to live, lie, and delight in sinne, are not called.
• 4. Sanctification and renovation of the whole man, and a delight in holiness: For* 1.72 God hath called us to holiness, 1 Thess. 4. 7.
• 5. Contempt of this world, of the promotions, profits and pleasures thereof:* 1.73 For Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. To this purpose tends the call of the Lord, Come out from among them, and be •…•…e separate, saith the Lord, and touch not the unclean thing, and I will receive you, 2 Cor. 6. 17.
• 6. Peace and unity. This the Apostle intends in these words, Let the peace of God rule in your hearts, to the which also ye are called, Col. 3. 15. He cals it the peace of God, because God hath setled and established it among his people▪ God hath called us to peace, 1 Cor. 7. 15.
• 7. Readiness to bear all manner of afflictions which by God shall be laid on us,* 1.74 or persecutions which by man shall be inflicted for the Gospels sake. For even here∣unto are we called, 1 Pet. 2. 21.
• 8. Love of God. Hereby they who are called are described. These two are joyned together, them that love God, and them that are called, Rom. 8. 28.
• 9. Love of the brethren: The Apostle presseth this point by this argument. As ye are called in one hope of your calling, Eph. 4. 4.
• 10. A cheerfull expectation of eternall happiness. For God hath called us to eternall glory, 1 Pet. 5. 10.

§. 19. Of sundry uses of Saints Calling.

THis point of the heavenly Calling of Saints affords matter of Consutation, Hu∣miliation, Reprehension, Admiration, Gratulation, Consolation, Direction, Exhortation.

• ...

  1. The errour of attributing such free will to man in his corrupt estate, as to be* 1.75 able thereupon to turn from darkness to light, is confuted, in that unless God both outwardly by his Word, and inwardly by his spirit call him, he cannot come. No man can come to me, (saith Christ) except the Father draw him, Joh. 6. 44.

  The word calling refutes another errour about the universality of it. For we are called out from others.

• 2. That wofull plight wherein our selves were before our calling: and wherein* 1.76 others still lie which are not yet called, gives great matter of Humiliation: For it is an estate of darkness and death, under the power of sin and Satan.
• 3. Sundry sorts are upon this call of God to be taxed. As,* 1.77
  • 1. Such as turn their ears, or harden their heart against the means God affor∣deth to call them. Such were those of whom wisdom complaineth, Prov. 1. 24, &c. and of whom the Lord thus saith, I have spread out my hands all the day unto a rebellious people, Isa. 65. 2.
  • 2. Such as, after they are called of God, so open their ears to others, as they are soon removed from him that called them, Gal. 1. 6.
  • 3. Such as abide in their profession, yet live as if they were not called. These

• ...
  • are ungodly men turning the grace of our God into lasciviousness, Jude v. 4. Through these the name of God is blasphemed, Rom. 2. 24.
• 4. All things in this calling afford great matter of admiration. As* 1.78
  • 1. The Authour thereof, God himself.
  • 2. The only procuring cause, his free grace.
  • 3. The persons called who were enemies to God, dead in sinnes, vassals of Satan.
  • 4. The many and great priviledges of their calling, whereof See §. 16.
  • 5. The ends whereunto they were called. Particularly their glorious inheri∣tance in heaven.
• 5. As other evidences of Gods grace afford much matter of Gratulation, so our* 1.79 calling in speciall. For it is the first of our actuall enjoying those things which God hath before the world prepared, and Christ in the fulness of time purchased for u•…•…. This is comprised under that, for which the Apostle blesseth God the Father of 〈◊〉〈◊〉 Lord Iesus Christ, 1 Pet. 1. 3.
• 6. This call of God is a point of exceeding great comfort to us weak children* 1.80 of men, who are not able of our selves to stand steadily. The calling of God is with∣out repentance, Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you, who also will do it, (1 Thess. 5. 24.) He will establish them, and bring them to that end whereunto he hath called them. On this ground the Apostle prayeth that they who are called may be made perfect, stablished, strengthened, setled, 1 Pet. 5. 10.
• 7. By the excellency of this calling we are directed to rest contented therewith▪* 1.81 whatsoever our outward condition be: and to say, The lines are fallen to me i•…•… pleasant places: yea, I have a goodly heritage, Psal. 16. 6. We need not envy the ri∣chest Citizens, nor noblest Courtiers, nor greatest Officers. This calling farre ex∣ceeds all. Of being content, See Chap. 13. §. 62, &c.
• 8. This calling gives just occasion of earnest exhortation unto two points espe∣cially.
  • 1. To make this calling sure. An Apostle adviseth to give diligence hereunto▪* 1.82 2 Pet. 1. 10. This may be done by giving good heed to the signes mention∣ed §. 18.
  • 2. To walk worthy of the vocation wherewith ye are called, Eph. 4. 1.

§. 20. Of walking worthy our Calling.

OF this generall phrase, Walk worthy, See my Sermon on Ezek. 36. 11. Enti•…•…∣led, The progresse of Divine Providence, In the later end thereof.

Concerning particular rules for walking worthy of our Christian calling, re∣spect must be had,

• 1. To the Authour.
• 2. To the Means.
• 3. To the 〈◊〉〈◊〉 thereof.

• ...

  I. For the Authour, It is God that hath called us: Our eyes therefore must be* 1.83 fixed on him, that we may conform our selves to him, and shew our selves ch•…•…∣dren answerable to such a Father: Thus shall we walk worthy of the Lord, Col. 1. 10 and worthy of God who hath called us, 1 Thess. 2. 12. For this end we must obsen•…•… those particulars wherein God hath set himself a pattern before us, and ther•…•… shew our selves like unto him. Thus shall we shew our selves partakers of the Divi•…•… Nature, 2 Pet. 1. 4. Yea thus shall we shew forth the praises or c 1.84 vertues of him 〈◊〉〈◊〉 hath called us, 1 Pet. 2. 9.

  Particulars registred in Gods Word to this end are these,* 1.85

  • 1. Holiness in all manner of conversation, 1 Pet. 1. 15.
  • 2. Goodness. They that do good for goodness sake, even to them that 〈◊〉〈◊〉 them, are the children of their Father which is in heaven, Matth. 5. 44, 45.
  • 3. Kindness, for God is kinde to the unthankfull, Luk 6. 35.
  • 4. Mercy. Be ye mercifull, saith Christ, as your Father also is mercif•…•… Luke 6 36.
  • 5. Love. The Apostle gives this instance of following God, Eph. 5. 1, 2. Ma•…•… doth the beloved Disciple press this upon this very ground, 1 Ioh. 4. 11.
  • ...

• ...
  • 6. Forgiving one another. Forgive one another as God for Christs sake forgave you, Eph. 4. 32.
  • 7. Long-suffering, Eph. 4. 2.
• II. For the Means, which is the Word of God: that sets forth the very Image* 1.86 of God, and that which is pleasing and acceptable unto him. This therefore must be set before us as a rule to conform our selves thereunto. Thus shall we walk worthy •…•…f the Lord unto all pleasing, (Col. 1. 10.) The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them, (Rom. 6. 17.) or that d 1.87 form whereunto they were delivered. This phrase is metaphoricall, taken from a mould whereinto mettal is cast. The mettall is thereby formed into that very form or shape which the form it self hath. If the form be square or round, so will the metall be: if there be any engravement upon the form, the metall will bear the same. Thus they who obey the Word, will be such as the Word requireth them to be: and because the Word hath Gods Image engraven upon it, they who obey the Word, will shew forth that very Image.
• III. The Ends of our Christian calling are great and glorious, which require* 1.88 that Christians do answerably carry themselves. Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called, and dignity whereunto they are advanced. If a mean man be advanced to an honourable condition, or a poor man to a place of much profit, or a servant made a Master, and a subject a Magistrate, they will not carry themselves as mean and poor persons, or a servants and subjects; but according to their present ad∣vanced condition. Should not they who are called to the high and honourable calling of Saints, much more carry themselves worthy of that calling, and answe∣rable thereunto.

The particular Ends of Saints calling set down in Gods Word, are these that* 1.89 follow.

• 1. Light. God hath called you out of darkness into his marvellous light, 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie. By light he meaneth a contrary state which is illumi∣nation and regeneration, wrought in us by the light of the Gospel, and by the work of Gods Spirit.
• 2. Holiness. God hath called us to holiness, Col. 4. 7.
• 3. Liberty. Ye are called unto liberty, Gal. 1. 13.
• 4. Fellowship of the Son of God. By God You were called unto the fellowship of his Son, 1 Cor. 1. 9.
• 5. Peace. God hath called us to peace, 1 Cor. 7. 15.
• 6. Suffering wrongs. For even hereunto were ye called, 1 Pet. 2. 21.
• 7. Blessing such as revile us. Knowing that ye are thereunto called, 1 Pet. 3. 9.
• 8. The Kingdome of God. God hath called you unto his Kingdome, 1 Thess. 2. 12.
• 9. Glory. God hath called you unto his glory, 1 Thess. 2. 12. By Gods glory is here meant that spirituall glory whereby Saints are made far more eminent then the most glorious naturall men.
• 10. Salvation, eternall life, and eternall glory, 2 Thess. 2. 13, 14. 1 Tim. 6. 12. 1 Pet. 5. 10.

They who carry themselves answerably to those forenamed ends, walk worthy of their calling: As

• 1. They who order their affairs with good understanding, as children of light.
• 2. They who are holy in all manner of conversation.
• 3. They who behave themselves as free men, and live not as slaves to sinne and Satan.
• 4. They who are acted by the Spirit of Christ.
• 5. They who follow after peace, and as much as lieth in them, live peaceably with all men.
• 6. They who can bear with wrongs, and not seek after revenge.
• 7. They who can bless, and pray for those that curse them.
• ...

• 8. They who as Kings can rule over their passions, and keep under their cor∣ruptions.
• 9. They who manifest a spirituall and Divine glory in their holy conver∣sation.
• 10. They who set salvation before their eyes, and shew that that is the mark whereat they aym, that lay hold of eternall life, and with patience wait for eternall glory.

All these, and other like unto them, do walk worthy of their holy calling: i•…•… that they aim at the ends whereunto God hath called them.

I might hereunto adde a conscionable practice of those particular graces, where∣in the Apostle himself doth exemplifie this worthy walking, as lowliness, meekness, &c. Eph. 4. 2.

In a word, the practise of all manner of Christian graces doth shew forth the pr•…•…∣ses or vertues of him who hath called us, and in that respect is a worthy walking of a Christians calling.

§. 21. Of Considering.

THe Apostle having endeavoured to insinuate himself into the hearts of those to whom he wrote, by these fair and friendly, high and honourable titl•…•…▪ holy brethren, partakers of the heavenly calling, he presseth them well and through∣ly to weigh what he is further to declare unto them, and that under this word, Consider.

I finde eleven severall Greek words used in the New Testament, which our •…•…∣glish do express by this word consider: and I observe some speciall emphasis in ev•…•… of them.

There are four simple Verbs in Greek used, and seven compounds.

• 1. a 1.90 A word that properly signifieth to see or behold, and that with bodily ey•…•…▪ is oft referred to the minde, and intendeth a serious observing of a matter. It 〈◊〉〈◊〉 said that the Apostles in a matter of great moment came together to consider of th•…•… matter, Act. 15. 8.
• 2. b 1.91 Another word, which useth to be appplied to the bodily sight, is also tra•…•…∣ferred to the minde, and signifieth a serious observance. Consider how great 〈◊〉〈◊〉 man was, Heb. 7. 4.
• 3. c 1.92 Another word which properly signifieth to view as a watchman, or a 〈◊〉〈◊〉 doth, even as narrowly and diligently as may be. Thus we must consider our selves▪ Gal. 6. 1. that is, take due and thorow notice of our selves, and of our manifold •…•…∣firmities, and temptations whereunto we are subject.
• 4. The last d 1.93 simple Verb properly respecteth the soul, and according to 〈◊〉〈◊〉 notation of it, it signifieth to turn a matter up and down in ones minde, that he 〈◊〉〈◊〉 to the full observe it. To this purpose saith the Apostle, Consider what I 〈◊〉〈◊〉 2 Tim. 2. 7.
• 5. The first simple Verb hath a e 1.94 compound, which addeth further emph•…•… and implieth a serious consulting with ones self of such and such a matter. T•…•… is Peter said to consider that strange providence that befell him, Act. 12. 12.
• 6. The second simple Verb hath also his f 1.95 compound, which signifieth a 〈◊〉〈◊〉 viewing of a thing, and a diligent pondering upon it. Hereof see more, Chap. 〈◊〉〈◊〉 v. 7. §. 109.
• 7. The fourth simple Verb hath in like manner his g 1.96 compound, which 〈◊〉〈◊〉 fies thorowly to think of a matter, so as he may come to a more full knowle•…•… thereof. This word is used to set out Peters considering the strange 〈◊〉〈◊〉 that was shewed him, Acts 11. 6. This is the word that is used here in 〈◊〉〈◊〉 Text.
• 8. There is another h 1.97 compound which intendeth a casting as in a mans 〈◊〉〈◊〉 or consulting with ones self about a matter. The Disciples of Christ are checke•…•… failing herein: They i 1.98 considered not the miracle of the loaves.
• 9. There is likewise * 1.99 a compound which signifieth to recount with 〈◊〉〈◊〉 self, and to review a thing again and again. * 1.100 Consider him that 〈◊〉〈◊〉 red, &c.
• ...

• 10. Another * 1.101 compound like this, is used, which signifieth to reason with ones self about a matter that seemeth strange, that they may the better discern it. For failing herein Caiaphas checked the rest of the Councill that they did not l 1.102 consider such a thing, Ioh 11. •…•…0.
• 11. There is another m 1.103 compound which signifieth so to observe a thing as one may be well informed and instructed thereabout. n 1.104 Consider the Lillies saith Christ.

These eleven severall Greek words doth our English translate with this one word consider. Our English word hath an emphasis in it, and implieth a very speciall ob∣serving of a thing.

§. 22. Of Considering weighty matters.

THe matter which the Apostle would have them so to observe, is as great and weighty a matter as can be, as will appear in opening the words fol∣lowing.

In generall it hence appeareth, That matters of weight are to be well weighed▪ The severall Texts before quoted about the different Greek words, give so many proofs of the point.

If matters be not at first duly considered, and throughly weighed, they may slip out, See hereof Chap. 2. v. 1. §. 6.

But by well weighing of them, the understanding will better conceive them, the memory retain them, the heart relish them, and so a man may be brought to make the better use of them.

Ministers may here learn so to press matters of moment upon their people, as* 1.105 they may consider them, and thereupon to call upon them to consider such and such a point: as the Apostle did, Consider what I say, and the Lord give thee under∣standing, 2 Tim. 2. 7. Thus they shall shew that they can distinguish betwixt mat∣ters that differ, and can distern what points are of most and best use: that they desire the profit of their people, and are loath that weighty matters should be lost.

That people may make the better use of this point, two prudent practises are* 1.106 especially to be observed. One with themselves. Another with others.

• 1. That with themselves is Meditation: This is an especiall part of consideration:* 1.107 Hereby we call to minde what we have heard or read, and so conceive it the better. That which is not throughly conceived at first, by meditation may be better under∣stood. Meditation to man is as chewing the cud to sundry beasts, whereby that which they eat is better digested. Sundry beasts which chewed the cud were under the Law counted clean, which in a figure commendeth meditation. Surely this brings much profit: which they finde who carefully use it.
• 2. The practise with others is Conference: This may be more usefull then medi∣tation,* 1.108 because thereby we have not only our help, but also the help of others. Hereby we may also bring help to others.

§. 23. Of Christ above all to be considered.

THat weighty point which the Apostle would have them to consider is Christ himself. If any thing in the world be to be seriously considered, surely Christ above all, and that in his excellencies, Consider how great this man was, Heb. 7. 4. and in his meanness, Consider him that endured such contradiction, &c. Heb. 12. 3. yea in his humanity, and in the exaltation thereof, Remember that Iesus Christ, of the seed of David, was raised from the dead, 2 Tim. 2. 8. It is very observable that this remarkable note of consideration, Behold, is in Scripture oftner prefixed be∣fore the mysteries of Christ, and that both in the old and new Testament, then be∣fore any other one mystery whatsoever.

The dignity of Christs person, the admirable union of his two natures, the ex∣cellency* 1.109 of his Offices, his low descent for our sakes, the extent of his sufferings, his full conquest over all our enemies, his glorious exaltation, and the incompara∣ble benefits that we reap by Christ, are all very forcible motives to stirre us up to consider him.

The Apostle was so farre ravished with the apprehension of Christ Jesus, as he saith, I determined not to know any thing among you, save Iesus Christ and him eru∣cisied, 1 Cor. 2. 2. And again, I count all things but loss for the excellency of the know∣ledge of Christ Iesus my Lord, Phil. 3. 8.

This sets an high commendation on the sacred Scripture, that it setteth out* 1.110 Christ so much as it doth; and that both in the old and new Testament. In the Old by Promises, Prophesies, Types, Figures, and other like means. In the New, plainly, perspicuously, and that in his conception, birth, private life, publique Ministry, great works, great sufferings, Death, Buriall, Resurrection, Ascension, sitting at the right hand of his Father, continuall intercession for us, his power of judging all, and eternall glory.

It will therefore be an especiall point of prudence in us, diligently to reade the Scriptures, and that for this end especially, that we may know and consider Christ.

In reading the Scriptures, mark such places especially as set out Jesus Christ: Meditate on them, and thus consider him.

§. 24. Of Christ an Apostle.

THat which the Apostle would have us especially to consider in Christ, concern∣eth two of his Offices: namely his Propheticall Office, in this word Apostle,* 1.111 and his Priestly function, in this, High-priest.

Though it be the Propheticall Office of Christ, which is set out under this word Apostle, yet that word is used, because an Apostle was the chiefest Minister that eve•…•… was instituted under the New Testament, Eph. 4. 11. And an Apostleship had more priviledges conferred upon it then ever any other Function in the Church, before or since the Apostles times had. This amplifieth the excellency of Christs Prophe∣ticall Office: and sheweth that it is of the most excellent kinde.

Of the meaning of this word Apostle, see Chap. 2. v. 2. §. 26. There was shewed how Apostles, properly so called, were distinguished from other Ministers, both in the manner of their calling, and also in the speciall priviledges that belonged thereunto. That which is further to be declared concerning Christs Apostleship, is to prove that Christ was an Apostle.

• 1. In his generall Function.
• 2. In his speciall calling thereunto.
• 3. In the priviledges that appertained to that Function.

• I. The generall Function of Christ, as a Prophet, an Apostle and Minister of* 1.112 the Word of God, was to make known the will of the Father unto his people. Th•…•… Christ did this, hath been before shewed, Chap. 1. v. 2. §. 14. & Chap. 2. v. 3. §. 22, 24. & v. 12. §. 111, 112.
• II. His speciall call to that Function was immediate from the Father. Christ th•…•…* 1.113 saith of himself, As my Father hath sent me, even so send I you, Joh. 20. 21. Of•…•… doth Christ make mention of this, that his Father sent him. Where Christ saith to the Jews, Ye have neither heard the Fathers voice at any time, nor seen his shape (Jo•…•… 5. 37.) He speaketh it in an opposition betwixt the Jews and himself, and giveth them to understand that what they had not done, he had done. He had both he•…•… his Fathers voice, and seen his shape. Therefore he thus saith, Not that any 〈◊〉〈◊〉 had seen the Father, save he which is of God, he hath seen the Father, Joh. 6. 46. To the same purpose tends this, No man hath seen God at any time, the only beg•…•…tten S•…•… which is in the bosom of the Father, he hath declared him, Joh. 1. 18.
• III. The priviledges which belonged to an Apostolicall Function, and in •…•… most eminent manner appertained unto Christ, were these eight th•…•… follow.
  • 1. Christ laid the foundation. For he first preached the Gospel in Paradise,* 1.114 Gen. 3. 15. Of Christs first publishing the Gospel, see Chap. 2. v. 3. §. 24. Ye•…•… Christ himself was the very foundation, 1 Cor. 3. 11. He is also the chief cor•…•… stone, Eph. 2. 20. There is mention made of the foundation of the Apostles a•…•… Prophets, but that is tropically spoken, in that they were Ministers to lay 〈◊〉〈◊〉 proper foundation, which is Jesus Christ.
  • ...

• ...
  • 2. The whole world was Christs Jurisdiction. No limits were set to his Fun∣ction. The uttermost parts of the earth were for his possession, Psal. 2. 8. He preach∣ed peace to them that were nigh, and to them that were afar off, Eph. 2. 17.
  • 3. He had his gifts immediatly by the Spirit, Isa. 11. 2. Luk. 2. 20. Not by any m•…•…ans of man.
  • 4. He received the Spirit more abundantly then any other. He received it not by measure, Joh. 3. 34. All the treasures of wisdom and knowledge were hid in him, Col. 2. 3. Yea the fulness of the Godhead dwelt in him, Col. 2. 9. He was so full, as 〈◊〉〈◊〉 of his fulness we all receive, Joh. 1. 16.
  • 5. He could not but have infallible assistance in that he was the very truth it self, Ioh. 14. 16. And the Spirit of God was upon him, Luk. 4. 18.
  • 6. He also must needs have power of giving gifts, in that he was the prime authour of all gifts. He gave gifts unto men, Eph. 4. 7. He breathing on his Disci∣ples, said, receive ye the holy Ghost, Joh. 20. 22.
  • 7. About miracles he had more power then ever any other. Never any wrought miracles more in number, and more strange in their kinde then any Prophets or Apostles, Ioh. 9. 32, & 15. 24. But that which most distinguisheth Christs power in this respect from others, is, that Christ wrought them in his own Name. But others in the Name of Christ, Mark 1. 27. Acts 3. 12, 16. & 4. 10
  • 8. Vengeance especially belongeth unto Christ, Rom. 12. 19. When the Apo∣stle delivered the incestuous person over to Satan, he did it, in the Name, and with the power of our Lord Jesus Christ, 1 Cor. 5. 4.

Thus it appears that all things belonging to an Apostleship, did truly, properly, and pertinently belong to Christ: so as this title, Apostle, is here most fitly appli∣ed to him: and in so eminent and excellent a manner can be attributed to no other.

§. 25. Of Duties arising from Christs Apostleship.

AN especiall Duty hence arising from heaven enjoyned to us by the Father himself, is this, Hear ye him, Matth. 17. 5. Every particular about Christs Apostleship doth much press this point.* 1.115

• 1. The generall that he was a Minister of the Gospel, requireth that he be hear∣kened to, Deut. 18. 19.
• 2. He had seen the Father, and was in his bosom, and knew his whole counsell. Whom then should we hear, if not him?
• 3. He was immediatly sent of the Father, as the most extraordinary Embassa∣dour of God, even his own Son. If a King send his son an Embassadour, shall not he have audience? Matth. 21. 37.
• 4. He is the only sure foundation. On whom can we more securely rest, then on him? therefore hear him.
• 5. By reason of the extent of Christs jurisdiction he brake down the partition wall betwixt Jew and Gentile, and hath made both one: so as now, we are no more strangers, Eph. 2. 19. We being of Christs sheepfold, ought in that respect to hear him, Iob. 10. 16.
• 6. That immediate understanding which Christ had of Gods whole counsell without any means on mans part, should make us give the more heed to him.
• 7. That abundance of Spirit which was in him gives us just occasion the rather to h•…•…ken unto him.
• 8. He having power to give gift•…•…, by hearkening to him, we may be enlightned, and made partakers of all needfull graces.
• 9. Should we not hear him who confirmed his Doctrine with such miracles as he did?
• 10. The vengeance which he can pour upon the rebellious, should move us to turn an obedient ear to his word: For our God is a consuming fire.* 1.116

How Christ may now be heard, is shewed Chap. 2. v. 12. §. 112.

Other speciall duties do arise from the distinct branches of Christs Apostleship. Such as these that follow:

• 1. Obey Christ as he is in generall a Minister, and hath the rule over his Church,* 1.117 and watched for our souls, Heb. 13. 17.
• 2. Beleeve his word, because he was in the bosom of his Father, and knew h•…•…* 1.118 whole counsell, (Ioh. 1. 17, 18.) The Jews are reproved because they beleeved 〈◊〉〈◊〉 him who had seen the Father, Ioh. 5. 37, 38. Upon this that Christ had seen the Father, he maketh this inference, He that beleeveth on me, hath everlasting life▪ Ioh 6. 46, 47.* 1.119
• 3. Receive, and that with all reverence, him whom the Father immediatly s•…•…▪ For this end the Father so sent his Sonne, saying, They will reverence my S•…•…, Matth. 21. 37.
• 4. So settle thy faith on Christ the only foundation, as it may never be remo∣ved* 1.120 from him. When Christ said to the twelve, Will ye also go away? Peter a•…•…∣swered, Lord to whom shall we go? Thou hast the words of eternal life, Joh. 6▪ 67, 68.
• 5. Do what may be done for bringing all of all sorts into the sheep fold of Christ▪* 1.121 By vertue of the extent of Christs Apostleship the Gospel is every where to be preached, Matth. 28. 19.
• 6. If any Preach any other Gospel then that which Christ preached, who had* 1.122 the Spirit of truth in him, let it be detested. For Christs Gospel was not of m•…•…, Gal. 1. 9, 11.* 1.123
• 7. Open your mouth wide and crave abundantly of Christ what is needfull, f•…•… he hath the Spirit in abundance, and out of his fulness we may all receive grace 〈◊〉〈◊〉 grace, Joh. 1. 16.* 1.124
• 8. Depend on him for such gifts as thou had not, and give him the praise of such as thou hast, for he giveth gifts, Eph. 4. 8.* 1.125
• 9. Adhere to that truth which Christ hath ratified with his miracles.
• 10. Fear to provoke him who hath a power to take vengeance.* 1.126

§. 26. Of Christs being both an Apostle, and also an Highpriest.

THe second point which the Apostle would have them to consider was, th•…•… Christ is an High-priest.

Of Christs being a Priest, and an High-priest, see Chap. 2. v. 17. §. 172, 173, &c.

The excellencies of Christs Offices and the benefits which we reap thereby, •…•…o give just occasion to consider this Apostle and this High-priest.

Of the excellency and benefits of Christs Propheticall Office, see Chap. 1. v. 2. §. 1•…•…▪ & Chap. 2. v. 3. §. 22. & v. 12. §. 111, 112.

Of the excellency and benefits of Christs Priesthood, see Chap. 2. v. 17. §. 174.

The Function of an Apostle and an High-priest were the greatest Functions th•…•…* 1.127 ever God instituted in his Church. None greater then an High-priest under the Law: none greater then an Apostle under the Gospel. Fitly therefore doth the Apostle here apply them to Christ, who is the most excellent of all, and under∣took for his Church those things which were of greatest concernment for her.

These two Offices, Apostle and High-priest, were never joyned in one man. B•…•… here they are by this copulative particle AND. The same Iesus that was an Apo∣stle,* 1.128 was also an High-priest, he therefore is all in all. Severall persons among* 1.129 men are to be deputed to severall Functions; but Christ alone is sufficient for all Functions. As for continuance of the same Function, there needs many men, be∣cause they are mortall, and they must supply it one after another: but Chri•…•… con∣tinueth ever (Heb. 7. 23, 24.) So for performing severall and distinct duties, there needs severall and distinct men; because all abilities are not in any one man; ye•…•… Christ is able to manage all: For it pleased the Father that in him should all ful•…•… dwell, Col. 1. 19.

Thus have we no need to go to any for the furthering of that which Christ under∣takes. He performs the parts of an High-priest, he also performs the parts of an Apostle. This also he doth in all things that are absolutely necessary for the eternall happiness of his Church.

§. 27. Of Profession.

THe a 1.130 Greek word here used by the Apostle is a compound, and properly sig∣nifieth a consent. In the New Testament it is used for a confession or profession of a thing, 1 Tim. 6. 12, 13. It is also used to set out the Faith or Religion which Christians profess, Heb. 4. 14.

Here it may be taken either for an act on our part, (and thus translated, the Apostle and High-priest whom we confess and profess so to be) or for the subject matter, namely the faith or Religion which we profess. Neither of these cross the other, but may both well stand together. For Christians do on all occasions actually profess that which is the object of their profession.

The former acception of the word sheweth that true Christians do prosess Christ to be their Apostle and High-priest, that is, their instructer and intercessor. They are not ashamed of him, for he is not ashamed of them. See Chap. 2. v. 11. §. 108.

The later, that Christ, as an Apostle and High-priest, is the principall subject of the Christian Religion. He is that foundation whereupon other Articles of the Christian faith are erected, 1 Cor. 3. 10, 11, 12. Act. 4. 12.

The very word Profession, as here used, implieth that Christians openly profes∣sed their faith. Thus the Apostle himself openly professeth his faith saying, This I confess, that after the way which they call heresie, so worship I God, &c. Act. 24. 14. This is that good profession which is commended, and which is testified of * 1.131 Christ himself, 1 Tim. 6. 12, 13. An Apostle prescribeth this as a duty under another like word, namely b 1.132 Apology, translated to give an answer, 1 Pet. 3. 15.

This is set down as an especiall fruit of faith, for with the heart man beleeveth, and with the mouth confession is made, Rom. 10. 10. I beleeved, therefore have I spoken, Psal. 116. 10. We also beleeve, and therefore speak, 2 Cor. 4. 13.

This also is set down as the way to salvation. With the mouth confession is made* 1.133 unto salvation, Rom. 10. 10. How unworthy of their holy profession do they carry themselves, who being in the number of those that profess the true faith, through fear or shame for bear to make open profession of that faith. Some count it a point of wisdom to conceal their faith, and to shew themselves close men, so as none shall know what they are resolved to stand to. Surely this wisdom was never learn∣ed in Christs School. He that was made wise by Gods word, professeth to speak of Gods testimonies even before Kings, and not to be ashamed, Psal. 119. 46. These are like the Laodiceans which were neither cold nor hot: But of all, they were most grievous to Christ, who thereupon threatens to spue them out of his mouth, Rev. 3. 16. At the great day will Christ shew himself to be ashamed of such, Mark 8. 38.

§. 28. Of Hebrews being Christians.

THis relative, a 1.134 OUR, annexed to profession, being of the first person and plu∣rall number, includeth both the Authour of this Epistle, and those also to whom it was written; and sheweth that they were all of the same profession, which was the Christian Religion. For howsoever the greatest part of the Jews, by reason of their obstinacy in rejecting Christ, were cast off, yet at that present time also there was a remnant according to the election of grace, Rom. 11. 5. and by this relative OUR, he giveth them to understand, that as he himself, so they also were of that remnant.

A great encouragement this was for them to hold fast their profession: and though the greatest part of the Hebrews had rejected that profession, yet they to live and die therein: and therefore to consider the Apostle and High-priest of their profession, that they might the better know him, beleeve on him and submit them∣selves to him.

Such Jews as are now of the Christian profession (for God hath in all ages reser∣ved a remnant to himself) may apply this to themselves.

§. 29. Of Iesus Christ joyned together.

THat the Hebrews might the more distinctly know who that Apostle and High-Priest was whom they ought to consider, the Apostle sets him down by name under these two titles, Christ Iesus. These two titles are applied to him, as our pro∣per and sirname to us.

Iesus was his proper Name, and by this was he most usually called while he lived* 1.135 on earth, as appears by the history of the Evangelists, A man that is called Iesus, made clay, &c. saith the man that being born blinde, received sight, Ioh. 9. 11. And in the Acts, where the Apostles dealing with the Jews is most insisted on, Iesus is oftenest mentioned. In the Epistles which were sent to the Gentiles, the title Christ is most frequently used. In this Epistle Iesus is used as oft as Christ. Both in and since the Apostles time, the title Christ hath been more frequent in Christi∣ans tongues and pens then Iesus.

Christ is a common name of the whole stock o•…•… family that cometh from God,* 1.136 even of all Gods children: Therefore they are called Christians, Act. 11. 26. Yea this very title Christ, is applied to them all, 1 Cor. 12. 12. Gal. 3. 16. In the He∣brew Dialect, this title was of old given to all Saints, as where the Lord saith, Touch not mine anointed, (Psal. 105. 15.) or a 1.137 my Christs. Iesus Christ are titles of different languages. The former is Hebrew, the later Greek: yet all other lan∣guages* 1.138 retain these two names, according to their proper Dialect.

Among other reasons of giving two titles of these two languages Hebrew and* 1.139 Greek, to the same person (by both which, and by either of which he is distin∣guished from all others,) this may be a principall one, that there is neither Iew, nor Greek, but all are one in Iesus Christ, Gal. 3. 28.

The whole world was then distinguished into these two sorts, Iew and Greek, Rom. 1. 16. & 10. 12. For by Christ the partition wall betwixt Jew and Greek, or Gentile, was broken down, Eph. 2. 14. Had not thus much been intended, be might have been called Iesus Messiah, which implieth as much as Iesus Christ.

This affords matter of gratulation to us Gentiles. The Jews Iesus is our Christ▪ Iesus Christ one and the same person. He is not only Iesus for the Jews, but Christ for the Gentiles, Matth. 1. 16. Luk. 2. 11. On this ground forms of gratulation were prescribed to the Gentiles, whereof the Apostle gathereth a catalogue toge∣ther, Rom. 15. 9, &c. we are of these Gentiles: It therefore becomes us well to meditate on that advise which the Apostle gives, Eph. 2. 11, 12, 13. This may also be an incitation to us to do what lieth in our power, by prayer or otherwise, for recalling the Jews. The name Iesus is still due to our Christ. He retaining that name will be ready to receive the Iews coming unto him. I am Iesus, saith He •…•…o persecuting Saul a Jew, implying thereby that he was ready to be a Saviour un∣to him.

Of this title Iesus, See more on Chap. 2. v. 9. §. 73.

Of this title Christ, See more on ver. 6. of this Chap. §. 54.

§. 30. Of the Resolution of Heb. 3. 1.

Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle 〈◊〉〈◊〉 High-priest of our profession, Christ Iesus.

THe summe of this verse is, An especiall use of Christ undertakings for us▪ Two points are here distinctly to be weighed,

• 1. The Inference of this text upon that which went before, Therefore.
• 2. The •…•…ubstance of the whole text. Herein is set down,
  • 1. A Description of the parties to whom the duty is prescribed.
  • 2. A Declaration of the distinct duty.

The parties are described,

• 1. By their Relation.
• 2. By their Vocation.

In setting down their Relation we may observe,

• 1. The kinde of it, in this word, Brethren.
• 2. The quality of it, in this Epithete, Holy.

Their Vocation is illustrated,

• 1. By the reality of it, in this word, Partakers.
• 2. By the excellency of it, Heavenly.

About the duty is expressed,

• 1. An act, Consider.
• 2. The object thereof.

The object consisteth of two parts of mysteries,

• 1. Two Offices of Christ, Apostle and High-priest.
• 2. Two names, Christ, Iesus.

§. 31. Of the Observations arising from Heb. 3. 1.

I. THe good done for us is duely to be regarded by us. This particle of inference, Wherefore, intends as much. See §. 2.

II. All sorts of Saints are brethren. Both Minister and people, yea all sorts among them, are here styled brethren. See §. 3.

III. It is a great honour to be holy. For honour sake doth the Apostle style them Holy. See §. 5, &c.

IV. Saints have a peculiar calling. It is a peculiar calling that is here▪ intended. See §. 13, 14.

V. The peculiar calling of Saints is celestiall. It is here styled heavenly. See §. 15.

VI. Saints are really called.

VII. All Saints have the like priviledges▪

These two later Doctrines are gathered out of the word partakers. See §. 17.

VIII. Saints must be judged according to their profession. So doth the Apostle here judge them. See §. 6.

IX. Instructers must insinuate themselves into the hearts of their hearers. This is the reason why the Apostle doth attribute the forementioned dignities to them. See §. 4.

X. Matters of moment must be advisedly pondered. This is the intendment of this word consider. See §. 22.

XI. Christ ought most of all to be considered. He is that weighty matter whom the Apostle would have them to consider. See §. 23.

XII. Christ is an Apostle. He is here so expresly styled. See §. 24.

XIII. Christ is the true High-priest. He is here by an excellency so called. See §. 26.

XIV. Christ was a Minister both of the Law and the Gospel. An High-priest was the chiefest Minister of the Law: and an Apostle of the Gospel. See §. 26.

XV. The faith is openly to be professed. The word profession importeth as much. See §. 27.

XVI. Sundry Iews have been Christians. Jews are included under this relative OUR, our profession. See §. 28.

XVII. Our Saviour had his distinct Names. They are here expressed, Iesus, Christ.

XVIII. One of our Saviours Names was an Hebrew Name. This was Iesus.

XIX. The other of our Saviours Names was Greek. This was Christ.

XX. All Nations have a right to the same Saviour. The meeting of these two names in the one only Saviour, implies as much.

Of the four last Doctrines, See §. 29.

§. 32. Of Faithfulness, and that to him that appointed us.

Verse 2.

Who was faithfull to him that appointed him, as also Moses was faithfull in all his house.

THe Apostle having declared Christ to be a Prophet, he further proceedeth to set forth Christs manner of executing his Propheticall Office: which was with all faithfulness.

This the Apostle doth both by a simple expressing of the point: and also by a comparative illustration thereof.

The simple proposition is thus expressed, Who was faithfull to him that appointed him.

This relative WHO, is not in the Greek: where word for word it is thus se•…•… down, * 1.140 being faithfull. This kinde of connexion makes this a part of the former sentence (as if it had been thus rendred, Consider Christ Iesus being faithfull▪) and it implieth an especiall reason why we should the more seriously consider •…•…hrist, even because he was faithfull: For his faithfulness made him every way 〈◊〉〈◊〉 what was meet to be done for us: thereupon we may more confidently rest upon 〈◊〉〈◊〉, and in that respect ought the more seriously to consider him.

What it is to be faithfull, and how Christ shewed himself faithfull, both to 〈◊〉〈◊〉 and man in all things that he undertook, hath in generall been manifested, Ch•…•…▪ v. 17. §. 177. We shall have occasion to speak more distinctly of Christs sau•…•… nesse in his Prophetical Office, when we come to the comparison betwixt him 〈◊〉〈◊〉 Moses. §. 39.

The general Point of Christs faithfulnesse is amplified by that respect he 〈◊〉〈◊〉 therein to him that appointed him, which was his Father, Heb. 5. 5.

They that appoint a task to any, do therein trust them; Now Faithfulnesse much* 1.141 consisteth in a due fullfilling of that trust which is committed to any. The serv•…•… that improved their Talents according to that which their Master who appointed them expected of them, are accounted and called Faithful, Mat. 25. 21, 23.

Faithfulnesse is opposed to deceitfulnesse; a faithfull man will not deceive 〈◊〉〈◊〉 that trusts him; If he do, he is not counted faithful.

Christ in manifesting his faithfulnesse had his eye especially upon him that a∣pointed* 1.142 him. He was faithfull to him. His care was to approve himself to him. 〈◊〉〈◊〉 was his care in his very youth, I must be about my Fathers businesse, saith he, L•…•… 2. 49 So the like in his man-age, I must work the work of him that sent me while 〈◊〉〈◊〉 is day, Joh. 9. 4. yea, in the last act of his life while he was drinking his bitter cop, he thus saith to his Father, Not as I will, but as thou wilt, Mat. 26. 39.

• 1. He did bear such respect to his Father as in all things he sought to please him,* 1.143 For I came down from heaven, saith he, not to do mine own will, but the will of him th•…•… sent me. Joh. 6. 38.
• 2. He knew that he was to give an account to his Father, which he did in the l•…•…∣ter end of his life, Ioh. 17. 4. &c.
• 3. He had a great desire to approve himself unto his Father; His Father 〈◊〉〈◊〉 to him, Behold my Servant whom I uphold, mine Elect in whom my soul delighted, Isa. 42. 1. His desire therefore was to be in the number of those to whom his Fa∣ther saith, Well done, thou good and faithfull Servant, &c. Mat. 25. 21.

This is a strong prop to our faith; For hereby we may be assured that wh•…•… Christ doth will be accepted of his Father; In that he did it according to his Fa∣thers will to whom he was faithfull. Now what Christ did as Mediatour he did 〈◊〉〈◊〉 us, and we reap the benefit thereof.

Herein is Christ a patern as to all others who desire to approve themselves 〈◊〉〈◊〉 God, so to Ministers especially whom Christ as a Prophet hath left in his stead; 〈◊〉〈◊〉 therefore must be faithfull to him that hath appointed us; Herein shall we walk 〈◊〉〈◊〉 thy of the Lord unto all well-pleasing, Col. 1. 10. For this end observe these 〈◊〉〈◊〉 rules.* 1.144

• 1. Be careful thy self to do what the Lord hath appointed thee to do, and 〈◊〉〈◊〉 it not off to others. We must every one give an account of such as are com•…•…∣ted

• to our charge▪ Ezek. 3. 17. &c. Heb. 13. 17. 1 Pet. 5. 2, 4. The good Shepherd knoweth his own sheep and goeth before them, Ioh. 10. 4.
• 2. Deliver nothing but what thou hast received from the Lord.
• 3. Conceal nothing that thou hast received, but declare the whole councel of God
• ...

  4. Declare Gods Word as the Word of God.

  Of the three last Points, See The whole Armor of God on Eph. 6. 19. §. 181, 182, 183.

• 5. Seek not to please men; If I yet pleased men I should not be the Servant of Christ. So contrary is mans humour to Gods will, as both cannot well be pleased.* 1.145
• 6. So order all as God may be glorified; This must be preferred before thine own profit and praise.

§. 33. Of Christs deputation to his Prophetical Office.

THe Greek word translated appointed properly signifieth a 1.146 made. Hereupon the Arians produce this Text to prove that Christ as God was, made▪ and that he was not God eternal.

Sundry Answers may be given to this cavill.

• 1. The Apostle doth not here speak of Christs divine nature but of his Prophet ticall Office.
• 2. The b 1.147 word here used doth not alwaies signifie to give a being to a thing, but sometimes to depute and advance to a place or office. The c 1.148 word which in He∣brew answereth to this, and which the LXX do translate with this word, is thus fitly expressed in our English, The Lord that d 1.149 advanced Moses and Aaron, 1 Sam. 12. 6. where the Apostle saith, that God e 1.150 made Iesus Lord, Act. 2. 36. he meaneth that he appointed him to be a Lord; Therefore he thus expresseth the same point in another place, Him hath God f 1.151 exalted to be a Prince, Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said, he made him such and such a man.
• 3. This that is here said of Gods making Christ, hath reference to the former verse, and in speciall to these two Offices, Apostle, High-Priest. These being here understood or again repeated, will make the sense clear, thus, Who was faithfull to him that made him an Apostle and High-Priest.

It is God the Father that is here said to make or appoint Christ, as is more fully* 1.152 expressed, Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question, that Christ himself was deputed to the Offices which he did undertake; He did not of himself thrust himself into them. This was expresly proved to have relation to Christs Royall Function out of the mentio∣ned phrase, Thy God hath annointed thee, ch. 1. v. 9. §. 119. It is also as expresly pro∣ved of his Priestly Function, Heb. 5. 5.

Here this is in particular applied to his Propheticall Office.

Of his immediate calling thereto See §. 24.

These phrases, God gave his Son Joh. 3. 16. sent him, Joh. 3. 34. annointed him, Luk. 4. 18. and such like, give evident proof of the Point.

Hereof that all might take more distinct notice Christ himself oft maketh men∣tion of doing his will that sent him, Ioh. 4. 34. & 5. 30. & 6. 38. & 9. 4.

• 1. This was an encouragement unto Christ himself to go on in his work, be∣cause God appointed him thereto, Ioh. 3. 34.
• 2. It was a great inducement to others to attend upon his Ministry, and well to heed it, Ioh, 11. 42. & 12. 44, 45. & 13. 20.
• 4. It was a warrant and defence to Christ against his adversaries oppositions, Ioh. 5. 23. & 7. 16.* 1.153

Obj. The person here said to be appointed is true God, how then could he be deputed to this or that?

Answ. 2. One person may send another, as the first person may send the second, and the first and second the third; Indeed they are all equall, Phil. 2. 6. but by a mutual consent one equal may be sent of another, Ioh. 16. 26.

2. The Son b•…•… assuming mans nature sundry offices, made himself in those re∣spects inferiour to his Father, Ioh. 14. 28. And in this especial respect was Christ appointed by God.

This gives us just cause to accept Christ for our Prophet, and every way to esteem* 1.154 him as a Prophet, because the Father appointed him. He that receiveth me (saith Christ) receiveth him that sent me, Joh. 13. 20. Of particular duties concerning this Point, See §. 26.

§. 34. Of Gods appointing Ministers.

THat which is here said of the warrant that Christ had for his Function, may be extended to all others Functions, specially in the Church of God, and therein most of all to Ministers of the Word, for it is such a Function that is here intend∣ed whereunto God appointed Christ. It is Gods appointment that makes a true Minister, No man taketh this honour unto himself but he that is called of God, Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers. The Apostle exemplifieth this in Aaron, Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites, which served in the Temple, and those false Priests which Ieroboam made 2 Chro. 13. 9, 10. They were appointed by God, but not these. Hereby also extraordinary Prophets justi∣fied their Ministry, Ier. 17. 16. Amos 7. 15. So likewise did the Apostles, Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified, 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament, Eph 4. 11.

The Lord is the high Supream Soveraign and chief Governour, as in the world, so especially in the Church. He thereupon hath power to order and dispose places and Functions, as he pleaseth. Among men, they who are appointed by their So∣veraign to such or such an office, have a right unto it; So in a Family, they who are appointed by the chief Governour thereof; Much more they who are appoint∣ed by the Lord, for none have such an absolute Soveraignty as he.

What may we now think of the manifold Functions that are usurped 〈◊〉〈◊〉* 1.155 the Church of Rome? Did God ever appoint a Pope to be an universall Bi∣shop and head over the whole Church? Did God ever appoint Cardinals i•…•… his Church? or Abbots, or Priors, or Friars, or Monks, or Jesuites, or Sacrifi∣cing Priests, or any other Ministeriall Functions besides Pastors and Teach∣ers?

What may we think of such women as presume to preach in publike? Did that God (who by the mouth of his Apostle said once and again, It is not permitted unto women to speak or to teach, 1 Cor. 14. 34. 1 Tim. 2. 12.) did he appoint such?

Did God appoint boys, servingmen, trades-men, souldiers, or other like per∣sons, who never understood tongues, arts, no, nor the body of divinity, upon •…•… meet pretence of gifted brethren, to be Ministers of Christ, and Stewards of the mysteries of God?

§. 35. Of such ordinary Ministers as under the Gospel are appointed by God.

THere are three especiall Points that do demonstrate a ministeriall Function* 1.156 to be appointed of God.

• 1. The kinde of Ministry.
• 2. Ability to perform it.
• 3. A due setting apart thereto.

The kinde of an ordinary Ministeriall Function in the New Testament is ex∣pressed* 1.157 under these two words, Pastors, Teachers, Eph. 4. 11. both these are some∣times comprised under the word Teachers, 1 Cor. 12. 28, 29. Answerably they are both exercised by one man, who is both the Pastor and Teacher of one Congre∣gation.

Their duties are thus distinguished, He that teacheth let him wait on teaching▪ he that exhorteth on exhortation, Rom. 12. 7, 8.

Though these be the principal acts of Pastors and Teachers, yet the Lord seeing it meet to adde seals, which are the Sacraments, to his Word, hath committed to these Ministers the administration of those Sacraments, Mat. 28. 19. 1 Cor. 11. 27. God hath also committed to them the Keys, that is, the censures of the Church▪ Mat. 16. 19

2. A gift and ability for performing those Functions is given by God to those

whom he appoints; so as that which the Apostle saith of himself may be applied* 1.158 to all true Ministers appointed of God, God hath made us able Ministers of the New Testament, 2 Cor. 3 6.

The ability which God in this kinde giveth, is,

• 1. To open the true and plain meaning of the Scripture.
• 2. To declare the fundamental points of true Religion.
• 3. To refute errours and heresies contrary thereunto.
• 4. To make fit application by exhortation, perswasion, consolation, repre∣hension, &c.
• 5. The gift of praier may be added hereunto.

3. For a right setting apart to a Ministeriall Function, these particulars are war∣ranted* 1.159 by Gods Word.

• 1. That a testimony be given of their godly and sober life, He must have a good report of them which are without, 1 Tim. 3. 7.
• 2. That examination be made of his gifts. This the Apostle implieth under this phrase, Lay hands suddenly on no man, 1 Tim. 5. 22. The Church of Ephesus is commended for trying Ministers, Rev. 12. 2. In this case they must be exami∣ned about their ability in tongues, arts, grounds of divinity, yea, and about the true grace of God in them.
• 3. That Exhortation be given them faithfully to discharge their Function: Christ gave exhortation and direction to his Disciples when he sent them out to preach. Mat. 10. 5.
• 4. That invocation be made for Gods blessings on them, praier was made for Barnabas and Saul when they were sent forth to the work whereunto the holy Ghost called them, Act. 13. 2▪ 3.
• 5. That they be publikely set apart by other Ministers, and that with imposi∣tion of hands, 1 Tim. 4. 14. & 5. 22.
• 6. That all these be done in a solemn assembly, where there may be many witnesses and many may joyn in craving a blessing. The Apostles ordained El∣ders in every Church, Act. 14. 23.
• 7. That the day of Ordination be a day of humiliation and of fasting, to shar∣pen our praiers the more thereby, Act. 13. 3. & 14, 23.

If to these there be added on the Ministers part a faithfull execution of their* 1.160 Function (which God testifieth concerning Moses, Numb. 12. 7.) And if withall the efficacy of Gods power accompany their Ministry, then is a farther stamp and seal for confirmation thereof added. The Apostle much presseth this for con∣firmation of his own Ministry, Eph 3. 7. 2 Cor. 3. 8. 1 Cor. 9. 1. It cannot be avouch∣ed that this efficacy is alwaies alike: In some it is more powerfull, in some lesse, but where there is an apparent efficacy and blessing, there is a confirmation of that Ministry.

If all the fore-mentioned points be applied to the Ministers of Reformed Chur∣ches, and in speciall to the Ministers of the Church in England, we shall finde them to be appointed of God; Answerably they ought to be esteemed: In testi∣mony of a good esteem of them we must,

• 1. Blesse God for the Ministry we have, Rom. 10. 15.* 1.161
• 2. Attend on their Ministry, Act. 16. 14.
• 3. Forsake them not, Heb. 10. 25.
• 4. Pray for them, Eph. 6. 19.
• 5. Be subject to them, Heb. 13. 17.
• 6. Respect them as Gods Ministers, 1 Cor. 4. 1.
• 7. Grudge not their maintenance, 1 Cor. 9. 7, 14.

§. 36. Of comparing Moses and Christ.

THE Apostle proceedeth to amplifie the faithfulnesse of Christ by resembling it to the faithfulnesse of Moses, yet so as he doth also much prefer Christ be∣•…•…e Moses, v. 3. &c.

Herein we may observe the wisedom of the Apostle who maketh choice of

such a patern as was among the Hebrews, to whom he wrote, in highest account; Ye trust in Moses, saith Christ to the Jews, Ioh. 5. 45. We are Moses Disciples, say the Jews of themselves, and we know that God spake unto Moses, Joh. 9. 28, 29. M•…•…∣ses his faithfulnesse was expresly commended by God, Numb. 12. 7. And it was much celebrated and held to be the best patern. Now when they should hear that Christ was no whit inferiour to Moses, but in sundry respects more excellent, they could not but have their hearts raised to an high esteem of Christ.

The Apostle gives Moses his due, and resembles Christ to him to avoid envy and to gain credence; yet also he extols Christ above Moses, to draw them from Moses to Christ, from the Law to the Gospel See §, 45.

We may learn hereby as we have occasion to compare things, not to with∣draw* 1.162 true praise from any, but to give to every one their right. This is to be done in comparing persons, callings, or any thing else. Many offend in the contrary▪ They will dispraise some persons and callings to extoll others the more.

§. 37. Of the meaning of these words, Moses in all his house.

THE Name Moses was given to the man here spoken of by Pharaohs daugh∣ter,* 1.163 because (saith she,) I drew him out of the water, Exod. 2. 10. For 〈◊〉〈◊〉 name is derived from a a 1.164 Verb that signifieth to draw out, and that out of waters▪ Psa. 18. 16.

God appointed Moses to be the chief governour over his people, Act. 7. 35. who are comprised under this word b 1.165 house, for it is metonymically here taken, an house for the inhabitants in a house, which are ordinarily called a Family. There∣fore by way of Exposition it is said, whose house we are, v. 6. Thus also Christ is said to be over the house of God, Heb. 10. 21. and the Church is said to be the 〈◊〉〈◊〉 of God, 1 Tim. 3. 15. and Judgement is said to begin at the house of God, 1 Pet. 4. 17.) that is, the people of God.

This Relative c 1.166 HIS hath reference to God, comprised under this phrase, 〈◊〉〈◊〉 appointed him. For Moses was but a servant in the house, v. 5. Therefore the house was not his.

I will not deny but that this relative may also have reference to Christ who is resembled to Moses, and intended under this phrase, who was faithfull; Beside•…•… 〈◊〉〈◊〉 is afterwards said, that Christ as a Son was over his own house, whose house we 〈◊〉〈◊〉, v. 6. But betwixt these there is no discrepancy, for the Father and Son are o•…•… God, and the same things are oft attributed to both, Ioh. 5. 17.

This reference declareth the reason that moved Moses to be so faithful, namely, because the house in which he was appointed a Steward was Gods house; The people over whom he was set were Gods people: In this respect he wished that they were all Prophets: Because they were the Lords people, Numb. 11. 29. He •…•…∣nestly desired that a good governour might •…•…cceed him, that the Congregati•…•… 〈◊〉〈◊〉 the Lord be not as sheep which have no Shepheard, Num. 27. 17.

To amplifie his care in this respect this generall particle d 1.167 ALL is added. F•…•… Moses was both a civil and an Ecclesiasticall Governour. He was a Prince and •…•… Prophet, Act. 7. 35, 37. He directed the people both concerning their dealing 〈◊〉〈◊〉 with another, and also concerning their worshiping of God; His faithfulnesse 〈◊〉〈◊〉 manifested in both. In the things concerning God and his service, and in 〈◊〉〈◊〉 things concerning the people and their welfare; This is a great amplification 〈◊〉〈◊〉 his faithfulnesse.

Faithfulnesse in Moses was the more commendable because he was entrusted with the dispensation of all Gods counsell to that people; what Moses spake 〈◊〉〈◊〉 was taken to be not of God. See ch. 7. v. 14. §. 76.

§. 38. Of resemblance betwixt Unequals.

COncerning the resemblance here made betwixt Christ and Moses, a doubt •…•…∣seth how the lesse can illustrate the greater; how Christs faithfulnesse can 〈◊〉〈◊〉 amplified by Moses his faithfulnesse.

Answ.

• 1. Unequals may be compared in quality and likeness, though not in eq•…•…∣lity. Thus there are many resemblances betwixt the Creator and creatures.
• ...

• 2. To such as are better acquainted with the lesse then with the greater, the lesse may illustrate the greater. If a man have all his life been enclosed in a dark dun∣geon, where he never saw the light of Sun or day, but only used candle-light; By that candle-light one may set out the excellency of the light of the Sun. Thus the faithfulnesse of Moses being better known to the Jews then Christs faithfulnesse to them, it may be amplified by resembling it to Moses his faithfulnesse. There∣fore he prefixeth this emphaticall particle a 1.168 also or even.
• 3. That which the Apostle addeth of Christs excellency above Moses, v. 3. doth further clear the doubt; for it sheweth, that Christ was not only like to Moses e•…•…en in Moses his chiefest excellency, but also infinitely surpassed him, See §. 45.

That we may the better discern how fitly the Apostle hath brought in this re∣semblance, we will set down particular instances of Moses his faithfulnesse, and that throughout the whole course of his life, and withall shew how in every par∣ticular Christ was as faithful as Mosss.

§. 39. Of Moses and Christs Faithfulnesse compared together.

1. MOses would not be corrupted nor detained from Gods house (I mean from Gods people) by the greatest intice∣ments that the world afforded, namely, the promotions, profits and pleasures of Egypt, Heb. 11. 24, 25, 26.	1. CHrist left the glory of heaven to redeem his Church; Ye know the grace of our Lord Iesus Christ, that though he was rich, yet for your sakes he became poor, 2 Cor. 8. 9.
2. Nor the pride, nor the stout heart, nor the threats of Pharaoh, could keep Moses from declaring the Lords message unto him, Exo. 5. 1. &c.	2. Christ was not terrified by the threats, plots and practises of Priests, Scribes, Pharisees, Rulers of the Jews, Herod, or any others, Luk. 13. 3•…•…. Ioh. 7. 28. &c.
3. The murmuring of the people over whom Moses was set, kept not him from see∣king their good, Exo 14. 12, 13. & 16. 6, 7.	3. Christ endured the contradiction of sinners against him, Heb. 12. 3.
4. Moses had his warrant for all that he did from God that appointed him, both in regard of the things which he did, and also of the manner of doing them; For proof hereof compare Exo. 25. 26. &c. where the charge is given, with Exod. •…•…5. 36. &c. where the execution of the charge is set down.	4. Christ thus saith of himself, The Son can do nothing of himself but what he seeth the Father do, Joh. 5. 19. And again, I came down from heaven not to do mine own will, but the will of of him that sent me, Joh. 6. 38.
5. Moses faithfully delivered all things that were given him in charge, whether they were great or small, pleasing or displeasing to the people, Exo. 33 3.	5. Christ thus saith of himself to the Father, I have given unto them the words which thou gavest unto me; I have declared unto them thy Name, and will declare it, Joh. 17. 8, •…•…6.
6. When Moses had no expresse directi∣on in a particular case from the Lord, he en∣quired of the Lord and waited for an an∣swer, Num. 9. 8. & 15. 34. Lev. 24. 12.	6. Christ needed not this, for in him were hid all the treasures of wise∣dom and knowledge, Col. 2. 3. If he had needed he would have enquired.
7. When Moses heard better advice then himself had first conceived, and perceived it to be agreeable to Gods will, he followed it, Exo. 18. 19. &c.	7. So wise was Christ as he ordered all things to the best, so as he needed no better advice then his own. He was wisedom it self.
8. Moses envied not at any on whom the Lord bestowed the same gift that he had, Num. 11. 29.	8. Christ gave such gifts to o∣thers as himself had, Mat. 10. 1. Ioh. 16. 15. & 20. 21, 22.
9. Moses strained himself to the uttermost, yea, and beyond his strength to do good to the people that were under his charge, Exo. 18. 18.	9. Christs agony sheweth that he put forth his utmost for his Church∣es good, Luk. 22. 42, 43, 44.

10. Moses had respect to every one in the house or congregation of Israel, whether Princes or people, great or mean, he was no respecter of persons; He gave this charge to others, as he practised it himself, Deut. 1. 16, 17.	10. In Christ all are one, free •…•… bond, Gal. 3. 28.
11. Moses was careful for his posterity and for the welfare of Gods people that should live after him; Witnesse the many praiers he made, and directions which he gave for this end, and in particular his care for a good governour to succeed him, Num. 27. 16.	11. The Commandements whic•…•… Christ gave to the Apostles, and 〈◊〉〈◊〉 things pertaining to Kingdom of G•…•…, of which he spake after his resurre∣ction. Act. 1. 2. 3. demonstrate his care for future times.

§. 40. Of being faithfull like Christ and Moses.

THE fore-mentioned branches of the faithfulnesse of Moses and of Christ, are not only for our instruction in those things that belonged to them, 〈◊〉〈◊〉 also for our direction, that we also may be like unto them both as they were li•…•… one another. This that we may be,

• 1. We must take heed that we be not intangled with the world; With the pro∣fits,* 1.169 honours and delights thereof, these are sore temptations; They were the last wherewith Satan assaulted Christ, Mat. 4. 8, 9. That old disciple Demas was be∣guiled herewith, 2 Tim. 4. 10.
• 2. We may not fear the face of man, Luk. 2. 4. If we do we shall hardly do any good thing.
• 3. We may not regard peoples murmurings; They are for the most part 〈◊〉〈◊〉 blinde as they see not their own good; We must more respect this good th•…•… their displeasure.
• 4. We must have our warrant from God for what we teach others, lest for do∣ctrines we teach the commandments of men.
• 5. We may not conceal any truth of God upon by and undue respects; wh•…•… we are not fully resolved of a case we must consult with Gods Word, Isa. 8. 2•…•… Psa. 119. 24.
• 6. We must follow better advice when it is given, and not to be too stiff an•…•… peremptory in our own opinion, Iob 31. 13. 2 King. 5. 14. 1 Sam. 25. 32. &c.
• 7. We may not envy at the gifts which God bestoweth on others, but rather re∣joyce thereat.
• 8. We must not be slothful, but put forth our strength to the utmost.
• 9. We may not be respecters of persons, Iam. 2. 1. We must impartially do good to all of all sorts.
• 10. We must be carefull of our posterity, and for the future estate of 〈◊〉〈◊〉 Church, and that by praier, by well instructing the younger sort, and by pro•…•…∣ding successors.

§. 41. Of the dependance of the third verse on the former.

Verse 3.

For this man was counted worthy of more glory then Moses, inasmuch a•…•… 〈◊〉〈◊〉 who hath builded the house hath more glory then the house.

HEre the Apostle begins to preferre Christ before Moses. This he doth und•…•… two metaphors; The first is taken from a Builder and a House, in this a•…•… the next verse.

The first particle whereby this dissimilitude is brought in, sheweth, that it •…•…∣pendeth upon something that went before as a cause or reason thereof; for it is 〈◊〉〈◊〉 causall particle, ^a FOR; It cannot with any good congruity have reference to 〈◊〉〈◊〉 words immediatly going before. What consequence can there be in this, C•…•… was like to Moses, for he was worthy of more honour; But if it have reference to 〈◊〉〈◊〉 that went before, especially to the exhortation in the first verse, Consider the A∣postle and High-Priest, &c. The consequence will be very clear, even thus, Cons•…•…

the Apostle and High-Priest that was faithfull as Moses, for he is more excellent then Moses.

Hence it will follow, that Christs excellency is of force to draw our mindes and* 1.170 hearts after him. This argument is oft used by the Prophets who use to set out Gods excellency above Idols, above men, above all creatures, for this very end, to withdraw the hearts of people from doting upon Idols, and placing confidence in man, or in any other creature, unto God himself. This may be a general use of all that hath or may be spoken of Christs excellency. See Cha. 2. v. 1. §. 2. See also §. 23. of this Chapter.

§. 42. Of the meaning of these words, Counted worthy.

THis Nown is the Interpretation of a 1.171 one greek particle, which is a relative Pronown, and properly signifieth no more then THIS or HE; But it being of the masculine gender, the word man is frequently joyned with it to shew the meaning of it. Sometimes even in Greek the word b 1.172 man is expressed, as Mar. 15. 39. c 1.173 Ioh. 9. 16. It is used sometimes by way of excellency, as Heb. 7. 4. Luke 23. 41. and sometimes by way of derision and scorn, as Mat. 27. 47. In this sense it is oft thus translated, This fellow, Mat. 12. 24. Act. 18. 13.

Here it is taken in the better sense by way of excellency and eminency.

The word translated d 1.174 counted worthy sometimes intends a grace and favour, as when it is applied to God in reference to men: Thus mention is made of Gods counting us worthy of his calling, 2 Thes. 1. 11. Sometimes it signifieth a due, a de∣sert, a worth in the thiag, •…•…a person accounted worthy. Thus it is here used. Christ was indeed worthy of all glory, for he was the brightnesse of the glory of his Father, Heb. 1. 3.

This word is here fitly used to shew, that the worth in him was so evident and conspicuous as he could not but be accounted a worthy one.

The word accounted worthy may have reference to God or man.

To God, who throughly knew the difference betwixt Iesus his Son and Moses his Servant.

To man, namely, to such men as are of the Church, who are well instructed and informed in the excellency of Christ and meanesse of the best men, and there∣upon will account him worthy of more glory then Moses, though Moses among mee•…•… men was a most excellent one.

The Verb being set down in the passive voice was counted worthy, and no distinct mention of any in particular that so accounted him, it may be referred either to God or man, or rather to both, yea, and to Angels too; For by God, Angels, and men, even by all that have understanding and a right knowledge of Christ, is Christ accounted worthy of more glory then any meer creature whatsoever.

§. 43. Of counting Christ worthy of glory.

THat which Christ is here said to be worthy of, is Glory: Of the derivation and notation of the Greek word translated Glory, and of the difference of it from the other word following, translated Honour, See ch. 2. v. 7. §. 66.

Here it intendeth that Christ is worthy to be well spoken of, to be praised, and to have his Name every way celebrated. The Apostle saith of Elders that rule well, especially they that labour in the Word and Doctrine, that they are to be counted worthy of double honour, 1 Tim. 5. 17. Never did any Elder rule so well, nor so la∣bour in the Word and Doctrine a•…•… Christ, he therefore above all is to be counted worthy of glory: If Servants must count their own Masters worthy of all honour, that the Name of God and his Doctrine be not blasphemed, 1 Tim. 6. 1. how much more ought every one of us that are servants to this high supream Lord, who is in special manner our own Master, count him worthy of all honour: Assueedly the Name of God and his doctrine will exceedingly be blasphemed if we do it not: This is that Lord who is worthy to be praised, Psa. 18. 3. The celestial spirits who best know what is most due to this Lord, do so account of him.

Two especial Reasons are rendred by those heavenly spirits why they account

the Lord Jesus worthy of all glory; One is his high supream Soveraignty, mani∣fested by his creating all things, and that for his own pleasure, which they thus ex∣presse, Thou art worthy, O Lord, to receive glory▪ and honour and power, for 〈◊〉〈◊〉 hast created all things, and for thy pleasure they are and were 〈◊〉〈◊〉, Rev. 4. 11. The other is taken from his redeeming of the Church, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 that follow thereupon, which they thus expresse, Thou art worthy 〈◊〉〈◊〉 tak•…•… •…•…he 〈◊〉〈◊〉, and to 〈◊〉〈◊〉 the seals thereof: And again, Worthy is the Lamb to 〈◊〉〈◊〉 〈◊〉〈◊〉, and honour, and glory, and blessing, &c. For thou wast stain, and hast redeemeds to God by thy blind; And hath made us unto our God Kings and Priests, &c. 〈◊〉〈◊〉. 5 •…•…. 12.

Give therefore unto the Lord Glory and Strength; Give unto the Lord the glory 〈◊〉〈◊〉 unto his Name, Psa. 29. 1, 2.

For this end learn to know what is his due, what he is worthy of: Be well in∣structed in his excellencies as he is the Sonne of God, Chap. 1. 3. and as he is the Mediator betwixt God and Man; Thereby thou shalt understand that he is infi∣nitely above all thy praises; This is it that will enlarge thy heart, and open thy mouth to praise him with the utmost of thy power.

Hereunto we shall much more be incited, if we duely weigh his low condes∣cention, his great undertakings, his bitter sufferings, his glorious conquest over sin, Satan, death and hell, the high exaltation even of his humane nature, the ma∣ny and great benefits that we reap by all these.

Were our souls throughly affected with the asoresaid considerations, we should count him most worthy of all glory, and never be satisfied with setting out 〈◊〉〈◊〉 praises; Hereof See more in The Saints Sacrifice on Psa. 116. 17. §. 108.

§. 44. Of Christs surpassing glory.

THE Apostle doth not content himself with a simple expression 〈◊〉〈◊〉 worth, but comparatively amplifieth it by this particle o•…•… 〈◊〉〈◊〉 * 1.175 more.

The Greek word is used to set forth sundry kindes of degrees, as,

• 1. Of number, a 1.176 More then twelve Legions of Angels, Mat. 26. 53.
• 2. Of distance of place, That it spread no b 1.177 farther, Act. 4. 17.
• 3. Of time, To tarry c 1.178 longer, Act. 18. 20.
• 4. Of measure or quantity, Lovest thou me d 1.179 more then these? Joh. 21. 15.
• 5. Of weight, No e 1.180 greater burthen, or no heavier, Act. 15. 28.
• 6. Of worth, Behold f 1.181 a greater then Jonas, a greater then Solomon, 〈◊〉〈◊〉 41, 42.
• 7. Of excellency, g 1.182 A more excellent Sacrifice, Heb. 11 4.

All those fore-mentioned degrees may fitly be applied unto Christ, who in 〈◊〉〈◊〉 these respects, and what other may be thought of, is to be accounted more worthy of glory then Moses or any other.

• 1. There were in number more excellencies in Christ then in any other, God •…•…∣nointed him with the •…•…yl of gladnesse above his Fellows, Psal. 45. 7. God giveth 〈◊〉〈◊〉 〈◊〉〈◊〉 Spirit by measure unto him, Joh. 3. 34.
• 2. Christ is celebrated throughout the whole world; No mans Name for •…•…∣stance of place is further made known; All people are to laud him, Rom. 15. 21. 〈◊〉〈◊〉 great multitude which no man could number, of all Nations and Kindreds, and •…•…∣ple, and Tongues, stood before the Throne, and before the Lamb, and cried, saying Salvation to our God, which sitteth upon the Throne, and unto the Lamb, 〈◊〉〈◊〉 7. 9, 10.
• 3. Christ from everlasting to everlasting, is God, Psa. 90. 2. And glory is 〈◊〉〈◊〉 unto this our God for ever and ever, Rev. 7. 12.
• 4. For measure of glory, Christ is advanced above all, Thou art fairer 〈◊〉〈◊〉 〈◊〉〈◊〉 children of men, Psa. 45. 2. As the Apple-trees among the trees of the Wood, so 〈◊〉〈◊〉 〈◊〉〈◊〉 Beloved among the Sons, Cant. 2. 3. And again, He is the chiefest among ten 〈◊〉〈◊〉 Cant. 5. 10.
• 5. Such a weighty Crown of glory was set on Christs head as never on any •…•…∣thers, Heb. 2. 7. Cant. 3. 11.
• ...

• 6. Christs worth far exceeded all others; when Iohn wept because no man was found worthy to open and reade the Book, he was thus comforted, Weep a•…•…t, Be∣hold the Lion of the Tribe of Iudah, the root of David, hath pr•…•…vailed to open the Book; Hereupon they sung this new Song, Thou art worthy to take the Book, &c. Rev. 5. 4, 5, 9.
• 7. Christ must needs be more excellent in glory then any other, for he is the brightnesse of his Fathers glory, Heb. 1. 3.

§. 45. Of the Prerogatives of Moses, wherein Christ excels him.

THE person before whom Christ is here preferred is Moses.

That we may the better discern the excellency of Christ set out in this com∣parison of Unequals betwixt Christ and Moses. It is mees to take distinct notice of the Prerogatives of Moses, and withall to observe how Christ excelled Moses in all of them.

I will exemplifie this in ten particular branches.

1. Moses was a Prophet, yea, there arose not a Prophet since in Israel like unto Moses. Deut. 34. 10.	1. God saith of his Son to Moses, I will raise them up a Prophet from among their brethren like unto you, Deut. 18. 18. This was a Prophet, mighty in deed and word before God, and all the people, Luke 24. 19. yea, he was greater then Moses.
2. God made Moses a Governour o∣ver his people. He was a Ruler, Act. 7. 35.	2. Christ is Lord over all, All power is given to him in heaven and in earth, Mat. 28. 18.
3. Moses was a Saviour and deliverer of the people, Act. 7. 35. I will send thee unto Pharaoh (saith the Lord unto Mo∣ses) that thou 〈◊〉〈◊〉 bring forth my people the Children of Israel out of Egypt, Exo. 3. 10.	3. Christ was a greater Saviour from a more cruell Tyrant, and from a grea∣ter, bondage, Heb. 2. 14, 15.
4. Moses was Gods speciall Embassa∣dour, to whom God revealed all the Com∣mandments, and the Statutes, and the Iudgements which he should teach the peo∣ple, Deut. 5. 31.	4. Christ needed not any Revelati∣on, For it pleased the Father that in him should all fulnesse dwell, Col. 1. 19.
5. Moses was as Gods special Friend, With him he spake mouth to mouth, Deut. 12. 8.	5. Christ was more; He is the only be∣gotten Sonne which is in the bosome of the Father, Joh. 1. 18.
6. Moses saw the back-parts of God himself, Exo. 33. 23.	6. Christ is in the Father and the Fa∣ther in him, he that hath seen him hath seen the Father. Joh. 14. 9, 10.
7. Moses was mighty in words and in deeds, Act. 7. 22.	6. Christ was more mighty, Never man spake like him, Joh. 7. 46. Christ did the works which none other man did, Joh. 15. 24.
8. Moses his face shone so as the people were afraid to come nigh him, Exod. 34. 36.	Christ his face did shine as the Sun, and his raiment was white as the light, Matth. 17. 2. Christ is the brightness of the glory of his Father, Heb. 1. 3.
9. Moses was learned in all the wise∣dom of the Egyptians, Act. 7. 22.	9. In Christ was hid all the treasuros of wisedom and knowledge, Col. 2. 3.
10. When Moses died God buried him, Deut. 34. 6.	10. Christ being dead was raised again and taken into heaven, Act. 1. 9.
Notwithstanding all the Prerogatives of Moses he remained a meer man, and mortal, yea, subject to sin, whereby he so provoked God as he was not suffered to leade Israel into Canaan, and there to settle them, Deut. 32. 51, 52.	Christ notwithstanding his abasement, was true God, and eternal, He did no sin, 1 Pet. 2. 22. He leads his people into the heavenly Canaan; Herein was Ioshua a Type of Iesus.

Had the Jews that lived in Christs time known and beleeved the great difference* 1.183 betwixt Christ and Moses, they would not have so lightly esteemed him as they did, much lesse have rejected him. Christs excellencies were evidently made known to them by his doctrine and works; Concerning which some of them said, When Christ cometh will he do more miracles then those which this man hath 〈◊〉〈◊〉 And again, Never man spake as this man, Joh. 7. 31, 46. But the God of this 〈◊〉〈◊〉 hath blinded their mindes, lest the light of the glorious Gospel of Christ who is the image of God should shine unto them, 2 Cor. 4. 4.

The like may be said of their posterity, the Jews that have lived since their daies and of whom there are many yet living.

Did Turks, Saracens, and others which account Moses to be a great Prophet,* 1.184 and receive his Books as Canonicall, understand the difference betwixt Christ and Moses, they would certainly entertain the Gospel, and beleeve in Iesus, and prefer him before Moses.

As for us that know and beleeve the difference betwixt Christ and Moses, let us know and beleeve that there is an answerable difference between the Law and the Gospel, and thereupon be moved to have the Gospel in as high an account as e∣ver any of the Jews had the Law. For this end let us set the patern of Da∣vid before us, who could not satisfie himself in setting out his high esteem thereof, and great delight therein. Reade for this purpose, Psa. 19. 7, &c. and Ps•…•…. 119. throughout. This moved him to lay that charge upon his Sonne, to keep the Statutes of God as they are written in the Law of Moses, 1 King. 2. 3. Behold also the patern of Iosiah, who turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, 1 King. 23. 25. Of the Jews that returned from the captivity it is said, That they entred into a curse, 〈◊〉〈◊〉 into an Oath, to walk in Gods Law which was given by Moses.

We ought not only so to esteem of the Gospel, but also to give more ear∣nest heed thereto. See chap. 2. 1. §. 2. 5. As Moses, the Law-giver could not bring Israel unto Canaan, so the Law can bring none to heaven: But Ioshua setled then there, so Iesus by the Gospel setleth beleevers in heaven.

§. 46. Of honour due to a Builder.

THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses, by a particular exemplification of the Excellency of Christ abo•…•…e Moses. This he doth under the metaphor of a Builder and an house built: The argument may be thus framed.

The Builder of an house is worthy of more glory then the House.

But Christ is the Builder and Moses a part of the House built.

Therefore Christ is worthy of more glory then Moses.

The Proposition is in the latter part of the third verse,

The Assumption in the verses following.

The Conclusion in the former part of this third verse.

a 1.185 The Participle whereby the Builder is here set out, is in Greek a compound, the b 1.186 simple Verb signifieth to prepare, or to put on, or to adorn. I finde it not in the New Testament, but it is frequent in other authours.

This Compound is oft used in the New Testament, and that to set out 〈◊〉〈◊〉 preparing a way, Mat. 11. 10. And the making of the Tabernacle, Heb. 9. 2. And ordaining the things thereof, Heb. 9. 6. And preparing or building the Ark, Heb. 11. 7. 1 Pet. 3. 20.

Here it is fitly translated, He who dath built, or a builder, in that it hath refe∣rence to an house built; A Builder is the efficient cause of that which he buildeth, and in that respect worthy of more honour then the effect or the work done. For if there be any excellency in a thing built, that excellency cometh from the build∣er. When men behold an Edifice substantially, artificially, and curiously 〈◊〉〈◊〉, they use to commend the Builder; Moses blessed Bezaleel and Aholiab, and the other workmen that built the Tabernacle, when he looked upon all the work and beheld that they had done it as the Lord had commanded, Exo. 39. 43. An honour∣able

mention is made of Solomon, even after the captivity, for the Temple which he built, Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace, yet this his speech, (Is not this great Babylon that I have built for the house of my Kingdom, Dan. 4. 30.) sheweth, that the ho∣nour of a fair building, appertaineth to the builder. On the contrary, he that be∣ginneth a building, and is not able to finish it, makes himself a laughing-stock, Luk. 14. 29.

It is a senseless thing to attribute the glory of that which is received from ano∣ther, to the subject matter in which it is.

What praise is it to the timber or stones, or other materials, that they make up* 1.187 a fair and glorious edifice? Can the timber cut down, hew, square, fit, and lay it self in order to make up the edifice? Can stones, or clay, or iron, or any other materiall do the like? Can silver, or gold, or pretious stones polish or put them∣selves in those places and ranks, where they may beautifie a building?

The workman that fits, prepares, laies all sorts of materials in their due places; who fastens them together, who erects the edifice, and perfects it, deserves the glory of his workmanship, and by due hath the praise thereof.

To apply this to the most famous and glorious building that ever was, which is the Church of God, We as lively stones are built up a spirituall house, (1 Pet. 2. 5.) We are built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief corner-stone, Eph. 2. 20, &c. should we hereupon think to have the glory hereof? Not unto us, not unto us, but unto our builder, the Lord Jesus Christ, the glory be given.

We are by nature rough, untoward, unfit to make a Temple for God, we are* 1.188 dead in sinne. Unless by the Ax of Gods Word, the operation of Gods Spirit ac∣companying the same, we be hewed and squared; unless the hard knobs of obsti∣nacy be chopt off; unless the bark of civility and formall profession be pulled away; unless the sprouts of pride be paired off; unless the hollow dotes of hypo∣crisie be made plain and even; unless the rotten holes of lusts be cut out; unless we be quickned and made living stones, fit for a spirituall building; unless we be gathered together, and united to Christ the foundation, and one to another, as mutuall parts of the same building, we can never make up a Temple for God to dwell in. In that therefore we are an habitation of God through the spirit, the praise is due to Christ the builder of this house.

§. 47. Of the meaning of these words, For every house is builded of some man.

Verse 4.

For every house is builded by some man, but he that built all things is God.

THe Apostle here proveth that assumption which was set down in the former Section, namely, that Christ is the builder, and Moses a part of the house built. This causall particle a 1.189 FOR, whereby this verse is knit to the former, im∣plieth that this is a proof of that which went before.

Of this Assumption there are two parts.

One that Christ is the builder.

The other that Moses is part of the house built.

Both these parts are proved by two generall undeniable principles.

The later part concerning him that was built, is first proved, in these words, Every house is builded of some man.

The b 1.190 Greek Pronoun translated some man, is an indefinite particle; as that which in the former verse was translated c 1.191 this man, See §. 42. As there, so here the word Man is added by our English. It may have reference to any one of the masculine gender, not God himself excepted.

Mention being here made of * 1.192 every house, I will indeavour distinctly to set forth what kindes of houses are mentioned in Scripture.

An house hath reference to God or man.

To man Properly or Tropically.

An house is Properly put for a building made by man, and fitted for mans ha∣bitation:

as the house where Iobs children feasted together, and with a 〈◊〉〈◊〉 winde fell upon them, Iob 1. 18, 19.

Tropically it is taken three waies.

• 1. By a Metonymy, for the inhabitants thereof, Act. 10. 〈◊〉〈◊〉. or for the goods and commodities therein, Matth. 23. 14.
• 2. By a Metaphor,
  • 1. For a Nation, as, The house of Israel, Josh. 21. 45. And the house of bondage, that is the Land of Egypt, Exod. 20. 2.
  • 2. For a Tribe, as, the tribe of Levi, Psal. 135. 20.
  • 3. For the grave, which as an house holdeth our body, Iob 30. 23.
  • 4. For our body, which as an house holdeth our soul, 2 Cor. 5. 1.
• ...

  3. By a Synecdoche, an house is put

  1. For Kindred: who though they be not in a mans family, yet •…•…∣tain thereunto. Abraham chargeth his servant to take a wise for his son, 〈◊〉〈◊〉 his fathers house, Gen. 24. 40. Thus an house is put sometimes for •…•…∣sors; as Ioseph is said to be of the house of David, Luk. 1. 27. And some∣times for Posterity: Thus God promiseth to build Ieroboam a sure 〈◊〉〈◊〉▪ 1 King. 11. 38.

To God an house hath reference, either above, or below.

• 1. Above, Heaven is said to be his house, Ioh. 14. 2.
• 2. Below, Gods house hath reference to Places or to Persons.
  • ...

    1. For Place; Under the Law the Tabernacle was called Gods house, Iudg. 18 31. And the Temple, 1 King. 8. 10. and the Synagogues, Psal. 83. 12. and any place where God manifested his presence: As an open field, Gen. 28 17.

    Finally, Every place where Gods people assemble to worship him, is •…•…∣led and counted the House of God, Isa. 56. 7.

  • 2. For Persons: Gods house compriseth under it,
    • 1. The whole number of such as are called, even the universall 〈◊〉〈◊〉 throughout the world, Heb. 10. 21.
    • 2. Particular Assemblies or Congregations, 1 Tim. 3. 15.
    • 3. Individuall persons, 1 Cor. 6. 19. 2 Cor. 6. 16.

Here, in this text, House may be taken either for an earthly materiall house 〈◊〉〈◊〉 by man, or for a spirituall house built by God.

If this phrase, every house, be properly taken for an earthy house, it 〈◊〉〈◊〉 a resemblance and an experimentall proof: as if he had said, we see by 〈◊〉〈◊〉 that all houses wherein men dwell, are built by some man or other: so Moses be∣ing of the spirituall house of God must needs be built.

If it be taken for a spirituall house, then it implieth that not only earthy 〈◊〉〈◊〉 wherein men dwell, but also spirituall houses and Temples of the Holy Ghost, 〈◊〉〈◊〉 built by some.

Thus this generall particle e 1.193 every, may have reference to both kinds of 〈◊〉〈◊〉 earthy and spirituall.

Both acceptions of the word house, in the proper and metaphoricall sense, 〈◊〉〈◊〉 to the same scope, namely to prove that Moses was brought to be of the house 〈◊〉〈◊〉 God, which is the Church, not by himself, but by another. Who that other 〈◊〉〈◊〉 is expressed in these words, He that hath built all things is God▪

The word f 1.194 builded, in Greek is the Verb of that participle which was 〈◊〉〈◊〉 the former verse, and thus translated, g 1.195 Who hath builded. This and that 〈◊〉〈◊〉 the same thing.

§. 48. Of Ministers receiving from Christ what they are or have.

THat which the Apostle intendeth under this generall, Every house is 〈◊〉〈◊〉* 1.196 some man, concerneth Moses in speciall, who in his time was for place 〈◊〉〈◊〉 parts the most eminent and excellent in Gods Church: yet was he built. 〈◊〉〈◊〉 said of him, may be extended to all that ever were, are, or shall be in the 〈◊〉〈◊〉* 1.197 of God. All are built, all are brought into the Church: all have their gifts 〈◊〉〈◊〉 graces, their places and functions, their priviledges and prerogatives 〈◊〉〈◊〉

and conferred upon them. This Apostle includeth himself among the other mem∣bers of Gods Church, where he saith, Whose house are we, v. 6. He saith indefi∣nitely of all Christians, without excepting any, In Christ you also are builded toge∣ther, Eph. 2. 22. Another Apostle in such an extent saith the like, Ye also as lively stones are built up a spirituall house, 1 Pet. 2. 5. More expresly to the point in hand saith the Apostle of himself, By the grace of God I am what I am, 1 Cor. 15. 10. and again, I thank Christ Iesus our Lord, who hath enabled me, 1 Tim. 1. 12.

Obj. The Apostle maketh himself a Master builder, who laid the foundation: and he maketh other Ministers builders upon that foundation, 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders, yea and chief builders.

Answ. We must distinguish betwixt the person and function of a Prophet, Apo∣stle and other Minister.

In regard of their persons, they are born in the same condition, and subject to* 1.198 the same passions and infirmities that others are, Act. 14. 15. as insufficient of themselves to do any thing as of themselves, as any other. We are not sufficient of •…•…urselves, &c. saith an Apostle, 2 Cor. 3. 5. Ministers, even the best Ministers, stand in as much need of means both for preservation of their body, and also for the sal∣vation of their souls, as others do.

In regard of their functions, Christ doth indeed communicate his dignity and* 1.199 work with them. The Apostle saith of himself and other Ministers, We are workers together with God, 1 Cor. 3. 9. In the same respect also he saith, We are Ambassadors for Christ, we pray you in Christs stead, 2 Cor. 5. 20.

But Christ doth so communicate his work and Office to them, as he 〈◊〉〈◊〉 all the power in his own hands. Ministers are only instruments; and their Ministry is of power, so much and so long as it pleaseth God to adde his blessing thereto, without which blessing they are nothing. Neither is he that planteth any thing, nei∣ther he that watereth, but God that giveth the increase, 1 Cor. 3. 7. Without me, saith Christ to his Disciples, ye can do nothing, Joh. 15. 5.

Thus though Ministers in regard of their Office, be sowers, planters, waterers, fathers, builders, &c. yet in regard of their persons, they are Gods corn, plants, gardens, children, houses. So was Moses, so were all other Prophets, so were the Apostles and all other Ministers.* 1.200

The Jews therefore had two high a conceit of Moses. They accounted him their Lord and Master, and professed themselves to be his Disciples, and that in opposition to Christ, Ioh. 9. 28. Yea they trusted in Moses, Joh. 5. 28.* 1.201

Men may also have Ministers of the Gospel in too high an esteem. Indeed it is the most usuall fault to despise Ministers, yet some are prone to fall into the other extream. People ought to take heed thereof: for it is a kinde of secret Idolatry, and it may draw our minde too much from Christ himself.

Let Ministers also take heed of thinking too highly of themselves. They are but* 1.202 parts of that house whereof other Christians also are parts. Let them therefore make themselves equall to them of the lower sort, and account all of this spirituall house as brethren. Christ himself was not ashamed to call them brethren, Heb. 2. 11. §. 108. See §. 3, 4. of this Chapt.

Ministers being of this house that is built by another, they must be diligent in* 1.203 using the same means for their spirituall edification, that they teach others. They must pray for themselves, and preach to themselves, and partake themselves of the Sacraments, least they prove like the builders of Noahs Ark, who perished with the wicked world.

Finally, Moses being as others of that house that was built, people must not ex∣pect* 1.204 too great matters from their Ministers, as if they were the builders of the house. They must use them as Ministers of God, depending on God for his bles∣sing: yet must they pray for them, and bear with them, and succour them, and do all meet kindnesses for them.

§. 49. Of the Church having what it hath by Christ.

THe second part of the assumption (set down §. 46.) is here proved. It is 〈◊〉〈◊〉 Christ is the builder. It is proved by a generall thus, God hath built all thi•…•… therefore Christ hath built that house whereof Moses is a part.

This title a 1.205 God, must here in particular be applied to Christ, or else there is 〈◊〉〈◊〉 consequence in the argument.

The Apostle doth purposely expresse Christ under this title God, for these reasons.

• 1. The work he speaks of is a Divine work proper to God.
• 2. It sheweth, that without question and beyond comparison, Christ was gre•…•…∣er then Moses.
• 3. This ratifieth what he had before declared in the first Chapter, concerni•…•… Christ, that he was true God.

Some restrain this generall, b 1.206 all things, to the Church: as if he had said, Go•…•… hath built up all the members of the Church, and all things appertaining thereunto▪ Thus they restrain this phrase, Who worketh all things after the counsell of his 〈◊〉〈◊〉 will, (Eph. 1. 11.) to the things of the Church.

If the phrase be taken in the most generall extent that may be, even for all crea∣tures, it will tend to the same scope; for then the argument will be this, from the generall to the speciall, He that▪ hath built all things, hath assuredly built the Church and the severall members thereof, and all things appertaining thereto.

To 〈◊〉〈◊〉 at this generall tendeth to the same end that the point proved do•…•… (which 〈◊〉〈◊〉 •…•…hus laid down, ver. 3. He who hath builded the house, hath more •…•…∣nour then the house.) The Apostle useth c 1.207 the very same word both here an•…•… there.

This manner of expressing the builder before-mentioned, by this title God: and by the extent of his work all things, much amplifieth the excellency of Chri•…•… above Moses: and it confirmeth two great articles of our Christian faith: which are these.

• 1. Christ is true God. Hereof see more Chap. 1. v. 8. §. 107. where this title God is applied to him. And Chap. 1. v. 10. §. 128. where this title Lord, as the interpre∣tation of Iehovah is applied to him.
• 2. Christ is the Creator of all things: For so much this word, built, in reference to this extent, all things, importeth. Hereof see more Chap. 1. v. 2. §. 18. & Chap. 1. v. 10. §. 127.

Two arguments are here set down against Arius.

• 1. The title God, which is properly taken.
• 2. The work of creating all things; which is proper to the true eternal God.

The speciall point here intended by the Apostle, is that the Church is made a•…•…* 1.208 house of God, and the severall members of the Church, so ordered and qualified as they make up that Church: and all this by Christ. By Christ children of me•…•… who are by nature dead in sinne, are quickned and made lively stones, by him they are gathered together, and indued with all needfull graces, whereby they come to be an holy house, and a fit Temple for God to dwell in. The Son quickneth wh•…•… he will, John 5. 21. In Christ all things are gathered together in one, Eph. 1. 10. Of his fulnesse have all we received and grace for grace, John 1. 16. In this respect Christ is styled The Head of the Church, and the Saviour of his Body, Eph. 1. 22. & 5. 23.

• 1. The members of the Church, before they were members, were dead and* 1.209 scattered, and destitute of all grace. Therefore there must be some to quicken the•…•… to gather them, and to furnish them with grace.
• 2. Christ of all is the fittest to do this. He is the very wisdom and the power of the Father. By him all things were made and all things are preserved, sustain∣ed and ordered. Most meet therefore it is that the Church should receive her spirituall being and preservation, and every good thing, from and by Christ.
• ...

• 3. For working the great work of mans redemption, which is proper to the Church, Christ humbled himself even to death, the death of the Cross. Most meet it is therefore that he should have the honour of building up his Church. Thus he seeth of the travell of his soul, and is satisfied, according to the promise, Isa. 53. 11. reade Phil. 2. 8, 9, 10, 11.

This honour is given to the Son of God, that all men should honour the Son. even 〈◊〉〈◊〉 they honour the Father, Joh. 5. 23.

Let us therefore that are of this house, that finde our selves quickened, gather∣ed, and built up in this holy house, and freed from our former miseries, acknow∣ledge as much, as Naaman did, 2 King. 5. 15. Or rather as the tenth Leper did, t•…•…rn back and glorifie God, Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ, and not arrogate any thing to our selves; but with humble thankfulness say, By the grace of God I am what I am, 1 Cor. 15 10. and thus, I live: yet not I, but Christ liveth in me, Gal. 2. 20.

§. 50. Of a faithfull servant.

Verse 5.

And Moses verily was faithfull in all his house, as a servant, for a testimo∣ny of those things which were to be spoken after.

Verse 6.

But Christ as a Sonne over his own house, whose house are we, if we hold fast the confidence and the rejoycing of the hope firm unto the end.

THe a 1.210 second Metaphor or comparison, whereby the excellency of Christ above Moses is set forth, is in these two verses. It is taken from the difference betwixt a sonne who is heir and Lord of an house, and a servant, who is only a minister therein.

The Argument may be thus framed:

A sonne ruling over his own house is more excellent then a servant therein.

But Christ is such a Sonne, and Moses was such a servant.

Therefore Christ is more excellent then Moses.

The Proposition is taken for grant, as a truth most evident and clear.

Both the parts of the assumption are largely exemplified.

The later part first in the 5^th ver. Then the former part in the 6^th ver.

I will follow the Apostles order, and begin with the exemplification of Moses inferiority: which is set down in three particulars.

• 1. Moses was a servant, but Christ the Sonne.
• 2. The house where Moses was, was anothers: but the house was Christs •…•…wn.
• 3. Moses was only in the house: but Christ was over the house.

That this point might be the better heeded, the Apostle sets it down with this note of asseveration b 1.211 verily.

The conjunction is that which is ordinarily used to confirm a point, and it impli∣eth that the matter here set down is a matter of moment, and in that respect the more to be regarded.

That which before he had said of Moses being faithfull in all his house, is here again repeated, because it is a matter very observable, and because it addeth much to the commendation of Moses. For that condition of Moses that he was a servant, may seem to be a matter of abasement: but this that he was a faithfull servant, much honoureth him. And the joyning of his faithfulness with his condition of being a servant, sheweth one reason of his faithfulness: even because he was a ser∣vant: and withall it sheweth a speciall duty of a servant, which is to be faithfull, Matth. 24. 41. & 25. 21.

• 1. That trust that is reposed in servants requires that they be faithfull. It is a matter of great consequence to be faithfull in the trust that is reposed in one; and it deserveth much commendation, and procures also remuneration, Matth. 25. 21, 23. But on the contrary, it is a great crime, yea and a great aggravation of ones fault, to fail trust.
• 2. Servants are to give an account of that with which they are trusted. Do ye not remember what the Lord said to his steward, who was his servant, Give an ac∣count

• ... of thy stewardship, Luk. 16. 2. Were not all the servants to whom talents we•…•… committed called to an account? It is expresly said, that the Lord reckoned 〈◊〉〈◊〉 them: He reckoned both with the faithfull and unfaithfull, M•…•… 25. 17, &c. We•…•… mark the issue that followed upon that reckoning, both in relation 〈◊〉〈◊〉 faithfull and also to the unfaithfull servants.

O consider this all ye that are Gods servants, whether Magistrates in the Com∣monwealth, or, Ministers in the Church, or appointed to any other function by God, Be faithfull as a servant.

§. 51. Of this particle, AS, and this epithete, Servant.

THe first difference here expressed betwixt Moses and Christ, is, that Moses was a servant.

The manner of expressing this point, by this note of similitude, a 1.212 AS, doth 〈◊〉〈◊〉 here intend a meer likeness: as if he had not been indeed a true, proper servant▪ but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was. As he was indeed▪ servant, and knew himself to be a servant, so he manifested himself to be one, 〈◊〉〈◊〉 his faithfull service and other properties of a good servant. He carried himself 〈◊〉〈◊〉 his place, as a servant, not as a Lord. Thus this very particle AS, is used for the manifestation and demonstration of the reality of a thing, in this phrase, We be•…•… his glory, b 1.213 the glory AS of the only begotten of the Father, Joh. 1. 14. Moses was truly and properly a servant in relation to God, whose servants all are (Psal. 119 91.) Especially Saints of what rank or degree soever they be. See more hereof •…•… the Saints Sacrifice, on Psal. 116. v. 16. §. 99.

c 1.214 The originall word here translated servant, carrieth an especiall emph•…•… Throughout the whole New Testament I finde it no where else, but here 〈◊〉〈◊〉 used: but in other Authors frequently. It setteth out such an one as is offici•…•… desirous to please his Master; ready to do his duty, and that willingly. There 〈◊〉〈◊〉 a Verb of the same kinde that signifieth to seek to please.

§. 52. Of Moses being a servant.

MOses was the chief Governour over the people▪ yet in reference to Go•…•… servant: So God calleth him, Num. 12. 7, 8. So he styleth himself, Ex•…•… 10. So do others call him, Deut. 34. 5. Iosh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses.

The authority and dignity which he had was not from himself: For there is 〈◊〉〈◊〉* 1.215 power but of God, Rom. 13. 1. It was the Lord that said unto him, Thou shalt he •…•…∣stead of God, Exod. 4. 16.

All the power that men have is subordinate. They who are over others, 〈◊〉〈◊〉 themselves under authority, Mat. 8. 9. And they have a Lord to whom they ar•…•… give an account, Luk. 16. 2.

Moses made a twofold use hereof. One in reference to God. Another in •…•…∣rence to the people.

In reference to God:* 1.216

• 1. Upon all occasions he testified a reverent respect to his Divine Ma•…•… When God made known himself unto him, He hid his face, for he was 〈◊〉〈◊〉 to look upon God, Exod. 3. 6.
• 2. He earnestly desired an evidence of Gods favour. If now I have for grace in thy sight, O Lord, let my Lord I pray thee go amongst us, Exod. 34•…•…
• 3. He was ready to obey cheerfully, sincerely, as one who was to give 〈◊〉〈◊〉 count, Heb. 11. 26, 27.
• 4. He preferred the glory of his Lord, even to his own glory and salv•…•… Exod. 32. 10, 32.

2. In reference to the people he was as a servant, in that he was

• 1. Meek and humble. He was not like that servant who smote his fell•…•… s•…•…∣vants, Matth. 4. 29. It is testified that Moses was very meek above all 〈◊〉〈◊〉 that were upon the face of the earth, Num. 12. 3.
• ...

• 2. He did willingly partake of that portion which God allotted out unto his people, and put his shoulders under their burthen; He chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, Hebr. 11. 25.
• 3. He much pitied and commiserated the people, and that when they mur∣mured against him, Exo. 14. 11, 12, 13.
• 4. He oft praied and earnestly cried unto God for them, Exod. 32. 11, 31. Num. 12. 13.

Then who are in Moses his place (as Princes of State and Ministers of the word are) must be of Moses minde. They must know they are Gods servants, and ans∣werably carry themselves both to God and his people. It will therefore be very usefull for them oft to meditate on this patern. Of Moses Faithfulnesse Se•…•… §. 39.

Of this phrase, in all his house, See §. 37.

§. 53. Of Moses and other Ministers for a testimony.

AN especiall end why Moses was made a servant in Gods house, is thus set down, For a testimony of those things which were to be spoken after. The word a 1.217 testimony signifieth a witnesse-bearing; It comes from the same root that that word did which is used, chap. 3. vers. 4. §. 30. and spoken of Gods b 1.218 witnesse.

It here intendeth two things.

• 1. A confirmation of the truth of a thing.
• 2. An evidence against such as beleeved not.

In both these senses Christ thus useth this word, Shew thy self to the Priest for a testimony unto them, Mat. 8. 4. This he speaks to a Leper whom he had cleansed, that he should go to the Priest, that by the Priest the truth of the miracle might be confirmed: (For the Priest could judge of a leprosie whether it were through∣ly cleansed or no:) and that the unbeleeving Jews might be convinced about the power of Christ.

The manner of expressing this clause thus, c 1.219 For a testimony, pointeth at the end of Moses Ministry, which was to bear witnesse unto and to confirm Gods truth.

Of confirming the truth of God See ch. 2. v. 3. §. 25.

That whereof Moses was to be for a testimony is thus expressed, Of those things which were to be spoken after. All this is the interpretation of one d 1.220 Greek word, which is of the future tense. To expresse the emphasis thereof more fully, this particle after is added.

The future things whereof Moses was to be for a testimony, were,

• 1. Such as Moses himself was to deliver to the people; For Moses bare re∣cord* 1.221 of, and gave witnesse to such things as God would have the people take notice of. Thus it is said of Iohn, He bare record of the Word of God, Rev. 1. 2, 3.
• 2. Such things as Christ and his Apostles in their time preached; For thus saith Christ, These are the words which I spake unto you, that all things must be fulfilled which were written in the Law of Moses concerning me, Luk. 24. 44. To the like purpose Saint Paul perswaded the Iews concerning Iesus out of the Law of Moses, Act. 28. 23. Hence is it that Christ said to the Jews, Had ye beleeved Moses you would also have beleeved me, For he wrote of me, Joh 5. 46.
• 3. Such things as this Apostle hereafter sets down in this Epistle, which are, Types that prefigured Chr•…•…st, of which he saith, This is the sum, We have such an High-Priest, &c. Heh. 8, 1. Thus the word may be translated, which shall be spoken after.

Neither of the foresaid interpretations do crosse the other; But all in substance agree: For the things which were in the Types which Moses delivered to the peo∣ple were by Christ and the Apostles revealed in their truth, and in this Epistle the types and truth are both declared.

That which is here said of the end of Moses his Ministry, that it was for a testi∣mony of Gods truth, is in the generall true of all Ministers, All the Prophets ga•…•… witnesse of such things, Act. 4. 43. Iohn the Baptist came for a witness to bear wit•…•…* 1.222 of the light, Joh. 1. 7. Iesus Christ himself was a faithfull witnesse, Rev. 1. 5. The Apostles were to be witnesses unto Christ, Act. 1. 8.

God had these witnesses both to make known his will to his Church, and also to confirm and ratifie the same by evidence out of Gods Word; yea, also by the•…•… answerable practise, and by their suffering for what they preached.

Herein we have an evidence of Gods good Providence to his Church, who neve•…•… left it without witnesse; Moses was for a testimony in his time, Prophets succeed∣ed him, Iohn them, Apostles him, and ordinary Ministers in all ages since the A∣postles daies succeeded them.

Happy are they who give such heed thereunto as they reap the benefit thereof; But their judgement is the greater who having witnesse given to the light walk in darknesse, and remain ignorant and obstinate; But whether men regard this wit∣nesse or no, it shall not be in vain; The truth of God is more justified thereby, and unbeleevers made more inexcusable.

As Moses and the Prophets gave witnesse to the things which were to be done •…•…t Christs first coming, So Ministers, who live in these latter daies give witnesse to the things which shall be done at his last coming.

§. 54. Of this Title Christ.

Verse 6.

But Christ as a Son over his own house, whose house are we, if we hold 〈◊〉〈◊〉 the confidence, and the rejoycing of the hope firm unto the end.

THis particle a 1.223 BUT implieth a difference betwixt that which went before, and that which followeth. The difference or rather dissimilitude is betwixt Moses and Christ, who is far the more excellent; The inferiority of Moses being distinct∣ly set down in the former verse, the excellency of Christ above Moses is as distinct∣ly exemplified in this verse, and that in the three particular branches mention∣ed, §. 50.

Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him, to shew whom he meant under that Title God, he here expresly named Christ.

b 1.224 Christ in Greek signifieth the same that c 1.225 Messiah in Hebrew doth, namely, annointed. An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉〈◊〉 saith, which is, being interpreted the Christ, Joh. 1. 41, And he who by the Psal•…•… is in reference to God called his Messiah, or his Annointed, Psa. 2. 1. is by the Apo∣stles called his Christ, Act. 4. 26. The word Messiah in Hebrew is oft by our Eng∣lish translated, annointed; as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ.

To shew that this Name Christ, is by an excellency and property attributed to* 1.226 Jesus our Saviour, it is many times expressed with an emphasis thus, the Christ, Joh. 20. 31. That Christ, Joh. 6. 69. Very Christ, Act. 9. 22. The Lords Christ, L•…•…. 2. 26. The Christ of God, Luk. 9. 20. The Priests and Scribes which rejected th•…•… Christ knew that the promised Messiah was that Christ; whereupon they said to John, Why baptizest thou if thou be not that Christ? Joh. 1. 25. and they thus adj•…•… Jesus himself, Tell us whether thou be the Christ, Mat. 26. 63. yea, the common peo∣ple knew as much, for all men mused in their hearts of John whether he were 〈◊〉〈◊〉 Christ or no, Luke 3. 15. and of Jesus himself they said, Do the Rulers know in 〈◊〉〈◊〉 that this is the very Christ? Joh. 7. 26. And the woman of Samaria said of him, 〈◊〉〈◊〉 not this the Christ? and again, I know that Messias cometh which is called Christ Joh. 4. 25, 29.* 1.227

This Title Christ or Annointed importeth three things.

• 1. The Functions which Jesus undertook for mans salvation, even the Funct•…•…∣ons of such as were annointed under the Law. These are of three sorts,
  • 1. Kings; Of annointing these See ch. 1. v. 9. §. 119. Now, Christ was 〈◊〉〈◊〉 promised King of whom the other were types.
  • ...

• ...
  • 2. Priests were annointed, Lev. 8. 12, 30. Hereunto the Psalmist alludeth,* 1.228 where he maketh mention of precious ointment upon the head of Aaron, Psa. 133. 2. Of Christs Priesthood See ch. 2. v. 17. §. 172.
  • 3. Prophets; There is one instance given of annointing a Prophet. For God* 1.229 giveth this charge to Elisah, Thou shalt annoint Elisha to be Prophet in thy room; Prophets are in speciall manner called Gods Annointed; For where God saith, Touch not mi•…•… Annointed, by way of exemplification he addeth, and do my Prophets no ha•…•…m, Psa. 05. 15. Prophets were Types of Christ, Deut. 18. 15. &c. That Text is expresly applied to Christ, Act. 3. 22. &c. Ionas also was a Type of Christ, Luk. 11. 30. The Jews that lived in Christs time knew that the pro∣mise Messiah should be a Prophet, Ioh. 6. 14. & 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression, the Prophet, that Prophet. Of Christs Propheticall Function See
• 2. The Title Christ or annointed implieth the right that Christ had to undertake* 1.230 those Functions; He that annointed Christ (which was his Father Heb. 5. 5.) he appointed him, and thereby gave him a right to his office. See more hereof, v. 2. § 33.
• 3. It implieth an ability that Christ had to perform those Functions whereunto* 1.231 he was annointed; Hereupon Christ saith, The Spirit of the Lord is upon me because he hath annointed me, Luk. 4. 18. This phrase, The Spirit of the Lord is upon me, im∣plieth the abilities that were conferred upon him by the Spirit of God, and that in a more then ordinary manner; For he was annointed above his fellows, See ch. 1. v. 9. §. 123.

Of the difference betwixt this name Christ and the other name Iesus; See §. 29.

§. 55. Of Christ a Son in reference to God.

THE first branch of Christs excellency wherein he is preferred before Moses, it his dignity, arising from his birth-right: This is here set down in the same manner that the inferiority of Moses was, by a particle of resemblance, a 1.232 as; Here∣of See §. 51.

Here this phrase as a Son may be taken two waies.

• 1. By way of resemblance thus; As in mens families the Son and heir is coun∣ted more excellent then any servant, So the Son of God in the house of God: In this sense it is thus fitly translated, as a Son.
• 2. By way of eminency, thus, as the true, proper Son of God, more excellent then all meer creatures. In this sense it was thus fitly translated, as the Son; Thus it implieth, that it is no usurpation for Christ to be over the house of God, it is his right as he is the Son of God.

The former sense cometh up to this latter, and inferres the same conclusion, that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant.

By this Argument the Apostle proved Christ to be more excellent then Angels, Cha. 1. §. 42, 47.

This Title Son in reference to God attributed to Christ, affords matter of Instru∣ction and Direction.

• I. Instructions are those,
  • 1. Christ is true God; As a Sonne of man is true man, so the Sonne of God true God.
  • 2. Christ is God eternal; Divine generation is an eternal act.
  • 3. Christ is equall with God, the Son is equall with the Father.
  • 4. In Christ God is well-pleased, Mat. 3. 17.
  • 5. In Christ we are adopted Gods Sons and made heirs, Gal. 4. 4, 5, 6.
  • 6. In Christ we are made free, Ioh. 8. 36.
• II. Directions are these,
  • 1. Honour Christ as God, Ioh. 5. 23.
  • 2. Hear him, Mat. 17. 5.
  • 3. Beleeve on Christ, Ioh. 3. 16.
  • ...

• ...
  • 4. Submit to Christ, Psa. 2. 12.
  • 5. Confesse Christ, 1 Ioh. 4. 15.
  • 6. Depart not from Christ, Ioh. 6. 68, 69.
  • 7. Tread not Christ under foot, Heb. 10. 29.
  • 8. Wait for Christ from heaven, 1 Thes. 1. 10.

§. 56. Of Christ the Governour of his Church.

THE second branch of Christs excellency wherein he is preferred before M•…•…∣ses, is his authority, implied under this Preposition a 1.233 Over; He was over b•…•… house as a Lord and a Governour, who had a supream power to order all things therein as it pleased him: In reference hereunto these Titles b 1.234 Lord, Mat. 13. 5•…•…▪ c 1.235 Master, Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time, yea, and this Title also d 1.236 master of the house, Mat. 19. 25. As there were none who excelled him in dignity, so nor in knowledge, prudence, or any o∣ther gift that made one fit to be over the Church, the Lord and Master there•…•… and head thereof.

Intolerable in this respect is the arrogant presumption of him who is stiled 〈◊〉〈◊〉 head of the Catholique Church and universal Bishop. Hereof See more.

The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said, At the name of Iesus every knee shall bow, Phil. 2 10. and to obey him, and to subject our selves to his Ordinances, and to be subject to 〈◊〉〈◊〉 Word.

§. 57. Of the propriety which Christ hath to his Church.

THE third branch of Christs excellency is that propriety which he had to the house over which he was: It is said to be his a 1.237 Own.

Of the house wherein Moses was it is said to be in reference to God his house;* 1.238 The same house is here meant; But in reference to Christ it is called his c 1.239 〈◊〉〈◊〉: In the Greek only one Title makes the difference between the words.

This propriety which Christ hath in the Church is proper and peculiar to him, no creature may lay claim to it. The Apostle hath reference to Christ in this phrase, the house of God which is the Church of the living God, Eph. 3. 15. To him also be hath reference in this phrase, Of whom the whole Family of heaven and earth is •…•…∣med, Eph. 3. 15. And in this, Ye are the Temple of the Living God, 2 Cor. 6. 16.

The Scripture noteth many grounds of this propriety, as,

• 1. Christ purchased his Church, Act. 20. 28.
• 2. He built it, ver. 4. In this respect it is said, To whom coming as unto a living stone, ye also as lively stones are built up a spirituall house, 1 Pet. 2. 4, 5. A•…•… again, In whom you also are builded together, Eph. 2. 22.
• 3. God hath given the Church to his Son, Psa. 2. 8.

The Church being Christs own house, how can we doubt but that his eye will be continually thereupon, and his presence therein, and that he will take especi•…•… care thereof to provide all needfull things for all? The Apostle saith, If any pr•…•…∣vide not for his own, and especially for those of his own house, he is worse th•…•…n an 〈◊〉〈◊〉 del▪ 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house? It is said of Ioseph, That he nourished his Father, and his brethren, 〈◊〉〈◊〉 all his fathers houshold with bread according to their Families, Gen. 47. 12. M•…•… more will Christ nourish those of his own family. He will in this respect do more for his Church, then for all the world besides. Men use to bestow more cost 〈◊〉〈◊〉 their own houses, then others. Of Comforts and Duties hence arising, See 〈◊〉〈◊〉 next §.

That right which Christ hath over his Church, giveth him an absolute Power to order it as he will. He may establish or alter Ordinances as he will. He ch•…•…∣ged the legal Ordinances into Evangelical. He hath established Evangelical Ordi∣nances to be perpetual to the end of the world. No man, which is but a servant, hath such a power.

§. 58. Of those who are the house of Christ.

THe Apostle to explain that metaphor of an house more fully, addeth this phrase, Whose house are we.

This Pronoun [We] may be taken two wayes:

• 1. Joyntly for the whole Catholick Church, which is the Society and Communi∣on of all that ever did, or shall believe in Jesus Christ.
• 2. Distinctly, for every particular believer. For the body of a particular Pro∣fessor is said to be the temple of the holy Ghost, 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically, as particular stones of that buil∣ding: For they are called lively stones, 1. Pet. 2. 5.

Thus the priviledges of Christs house may belong to every of them.

Fitly are Saints in the former joynt consideration stiled an house. For* 1.240

• 1. As stones and timber, they are brought together, and fitly said, and that for God to dwell among them, 2 Cor. 6. 16.
• 2. As an house is set upon a foundation (Luke 6. 48.) So are Saints built upon the foundation of the Apostles and Prophets, Iesus Christ himself being the chief corner∣•…•…, Ephes. 2. 20.
• 3. As Solomons Temple was beautified and adorned with silver, gold, variety of pictures, and other ornaments, 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of Gods Spirit, Gal. 5. 22, 23.
• 4. As an house inhabited hath a Governour over them: so the Society of Saints have one over them who is called the a 1.241 Master of the house, Mat. 10. 25.
• 5. As in a house there is * 1.242 an houshold which consisteth of children, servants and others: So in the Church of God, Mat. 15. 26. Luke 11. 7.
• 6. As in a great house there are variety of Officers: So in the Church there are Stewards, Ministers, and others, 2 Cor. 12. 28.
• 7. As in a well-govern'd house there are good orders for the good government of it: So in the Church of Christ, 1 Tim. 3. 15.
• 8. As in a house all needfull provision useth to be stored up: So in this house of Christ there is bread of life, water of life, and needfull food and re∣freshing.

Singular Comforts must needs hence arise to those that are parts and members* 1.243 of this house: and that by reason of

• 1. The sure foundation whereon it is setled, 1 Cor. 3. 11.
• 2. The fast knitting of the parts of the house together, Eph. 2. 21.
• 3. The excellent ornaments thereof, which are the glorious graces of Gods Spirit.
• 4. The good Laws and Constitutions for better governing the same, being all contained in the word of God.
• 5. The wise Governour thereof.
• 6. The excellent houshold.
• 7. The usefull Offices in it.
• 8. The variety and sufficiency of provisions appertaining thereto.

That which is expected of such as are of this house, is,* 1.244

• 1. That they cleanse themselves, from all filthinesse of the flesh and Spirit, 2 Cor. 7. 1. & 6. 16, 17, 18▪ Otherwise this house of Christ may prove the de∣vils s•…•…ie.
• 2. That they deck and adorn themselves with the graces of Gods Spirit, Colos. 3. 12.
• 3. That they be subject to their Governour, and to the good Orders that he esta∣blisheth among them.
• 4. That they be content with the place and portion which the Master of the houshold allots unto them.
• 5. That they maintain unity amongst themselves; For an house divided against it self shall not stand, Mat. 12. 25.
• 6. That they improve to the best advantage they can the talent which their Lord committeth unto them, Mat. 25. 20.

§. 59. Of the excellency and extent of Christs house.

THese two relatives, a 1.245 whose, b 1.246 we, being joyned together in reference to a•…•… house, thus, whose house are we, do exceedingly commend the Church of God which is intended hereby. All the world admired Solomons Temple: but beho•…•… here a more glorious Edifice. The stones hereof are living stones: the ornaments thereof, the graces of Gods Spirit: The provision thereof, such as endureth to everlasting life: All things appertaining thereunto, spiritual, celestial.

It was before implied (§. 48.) that Moses was of this house: here it is said of* 1.247 Christians, We are the house, whereby it is manifest that the Church of the Old and New Testament was one and the same. The Apostle speaking unto Christians who were Gentiles, in reference unto the Iews saith, Ye are fellow. Citizens with 〈◊〉〈◊〉 Saints, and of the houshold of God, Ephes. 2. 19. And in reference to the ancient Church of the Iews, it is said to the Society of Christian Gentiles, Thou being •…•… wilde Olive-tree, were graffed in amongst them, and with them partakest of the 〈◊〉〈◊〉 and fatnesse of the Olive-tree, Rom. 11. 17. Both they and we have one God, one Saviour, and the same means of Salvation in regard of the substance. They did eat the same spiritual meat, and drink the same spiritual drink, that we do, 1 Cor. 10. 3, 4.

On this ground the Apostle exhorteth us to be followers of them, Heb. 6. 12. & 12. 1.

On this ground they prayed for our calling, Psal. 67. 3, &c.

We therefore ought also to pray for their re-calling, and to use all the means we can to help on the same.

§. 60. Of the meaning of this Conjunction, IF.

THe evidence whereby we may know whether we be of the house of Christ, o•…•… no, is thus set down, If we hold fast the confidence, &c.

This manner of setting down the evidence by a conditional particle a 1.248 If, do•…•… not necessarily imply that the fore-said graces Confidence and Hope, may totally and finally be lost. For

• ...

  1. The particle, If, doth not alwayes leave a matter in doubt, but rather layeth down a ground of confirming another truth: as if this Argument of the Apostle were thus framed.

  They who hold fast their confidence unto the end, are the house of Christ:

  But we that have confidence, shall hold it fast to the end:

  Therefore we are the house of Christ.

  Will an Angel preach another Gospel then Paul did? yet such a supposition is made, Gal. 1. 8, 9.

  See more of this kinde of arguing, Chap. 2. v. 2. §. 8.

• 2. The Apostle wrote to a mixed company: whereof some had sound saving grace in them: Others had but a shew of grace, making a Profession of what they had not. These might totally and finally lose what they seemed to have: as Dem•…•… did, 2 Tim. 4. 10. In regard of them, this conjunction, IF, might be conditionally used.
• 3. Means must be used, by those which are sound, for growing and persevering in that grace which they have. To stir up such to be carefull and diligent in using those means, the Apostle thus expresseth this evidence, If we hold fast: yea •…•…e includeth himself by expressing the point in the first person We, implying, that he himself had need to look to his own standing. See Chap. 2. §. 4.

There is in the b 1.249 Greek a little particle added to this conjunction: which carried some emphasis with it, and it may be thus translated, c 1.250 If at least: or, d 1.251 if tr•…•…. Thus is this conjunction with that particle used, v. 14. & Chap. 6. 3.

§. 61. Of Confidence.

THe graces, whereby the evidence of being Christs house is manifested, are, as they are here expressed, Confidence and Hope.

The Greek word translated a 1.252 Confidence, is compounded of two words, whereof signifieth b 1.253 Speech: the other ^c every thing, or any thing. It is translatad some∣times boldness (Act. 4. 13.) Sometimes plainness, (2 Cor. 3. 12.) it is oft used in the Dative case adverbially, and translated c 1.254 boldly, (John 7. 26.) Openly (Mat. 8. 32.) Plainly: thus it is opposed to an obscure Proverb (Iohn 16. 25, 29.) It is al∣so used with d 1.255 a Preposition, and translated freely, Act. 2. 29.

The word is opposed to fearfulnes or shamefulnes which make men loth to utter many things which they ought to make known.

I finde it six times by our Translators interpreted Confidence: as here in this Text, and Chap. 10. 35. & Act. 28. 31. & 1 Iohn 2. 28. & 3. 21. & 5. 14.

Confidence will make a man utter his whole minde, and not be afraid nor asha∣med to publish that which he thinks meet to be made known.

The word here used hath sometimes reference to God, as Heb. 4. 16. And some∣times to man, as where it is said of the Rulers of the Iews, That they saw the boldnes of Peter and Iohn, or their Confidence, Act. 4. 13.

In this later sense it implieth a free and resolute profession of the faith. Thus do* 1.256 some here take it: and so make a constant standing to the truth, and an undaunted maintaining thereof, even unto bloud, to be an evidence that we are the house of Christ: and animated by his Spirit. This is a congruous sense, well expressing the emphasis of the Greek word. To this purpose doth this Apostle more expressely exhort, to hold fast the e 1.257 profession of our faith without wavering, Heb. 10. 23.

But most Expositors take the word here, as having reference to God, and to intend such a resting on God, and placing our trust in him (which is the nature of confidence) as it makes us boldly to go to God, and freely to pour our oue whole souls before him, as we are required, Chap. 4. 16.

In this respect they make it an effect of faith, and metonymically put it for faith it self. Thus doth this Text fitly answer another like Text, where the Apostle saith, Y•…•…u hath he reconciled, if ye continue in the faith, grounded and setled, and be not moved away from the hope of the Gospel, Col. 1. 23.

Faith may here be the more fitly intended, because it is that grace whereby we* 1.258 are united to Christ, whereby we receive spiritual life from him, and are made live∣ly stones, whereby we grow up unto an holy Temple, yea whereby Christ dwelleth in our hearts, and so we come to be his house.

This saith where it is well rooted will sprout forth. A believer will not be tongue▪tied. Faith works boldnesse of speech [See more hereof in The Saints Sa∣crifice on Psal. 116. 10. §. 67.) In this respect, Confidence, as it is here used, may comprise under it both the Cause and the Effect: both Faith and Profession. Faith is the cause of Confidence: Profession is an effect thereof. By faith we gain assu∣rance to our selves that we are Christs house: by profession of faith we give evi∣dence to others, that we are that house. Fitly therefore hath the Apostle used * 1.259 a word that compriseth both under it.

They who through fear or shame refuse to professe Christ and his Gospel: and they to whom the thought and presence of God is terrible, who dare not approach unto him, nor call him Father, but behold him as a severe Judge, have cause to suspect they are not of the house of Christ, in that they want that confidence which is here set down.

That we therefore may attain it and retain it, let us acquaint our selves with all the evidence of Gods favour that we can, and meditate on his promises, and duly weigh his properties, as his free grace, rich mercy, almighty power, infallible truth every where present, with the like: Let us go out of our selves, and behold him inviting all to come to him, and accepting all that come: thus may, thus will the soul be established, and confidence bred and preserved in it.

Of Saints confidence in professing that relation which is betwixt God and them,

See The Saints Sacrifice on Psal. 116. 16. §. 100.

§. 62. Of Hope an evidence that we are Christs.

THe other evidence, that we are the house of Christ, is Hope. Hope necessari∣ly followerh upon faith. Faith is the substance of things hoped for, Heb. 11. 1. And hope is an expectation of that which is believed. Hope makes one wait for the fruition thereof. Hereby is faith sustained. Where there is no hope, there is no faith: where hope faileth, faith fainteth. Where there is no faith, there can be no spiritual life, no communion with Christ, no right to him. These two graces, Faith, Hope, are in all that are the house of Christ.

Of the Nature of Hope, what it is: Of the Properties of it: Of the Agreement and difference betwixt Faith and it: Of the need and use of it: of getting, preser∣ving, and well-managing of it, See The whole Armour of God on Eph. 6. 17. Treat. 2 Part 7. §. 3, &c.

Hope gives evidence that we are the house of Christ, in that it keepeth from fal∣ling away from Christ. It is as an Anchor of the Soul, sure and stedfast, Heb. 6. 19. This world is as a Sea: Christs Church (which is the house here spoken of) as a Ship therein: Satans assaults, persecutions in the world, all manner of troubles are as violent windes, which blow against that Ship; but it hath such an Anchor as holds it fast: no other Ship hath the like: all other Ships are tossed up and down, and at length overwhelmed in the Sea. If therefore we have this Anchor of Hope, which holds us fast, there is a good evidence, that we are the house of Christ.

§. 63. Of true rejoycing what it is, and whence it ariseth.

THat Hope which giveth evidence that we are the house of Christ, is here 〈◊〉〈◊〉* 1.260 by an especial effect, which is rejoycing.

a 1.261 The Greek word imports an high degree of rejoycing, such an one as 〈◊〉〈◊〉 a glorying or boasting in a thing; and so in other places it is translated: It were bet∣ter for me to die, then that any man should make my b 1.262 glorying void, saith the Apostle, 1 Cor. 9. 15. And again, Lest our c 1.263 boasting of ^r you should be in vain, 2 Cor. 9. 〈◊〉〈◊〉. There is d 1.264 another like word, which signifieth the same thing, frequently use•…•…▪ The e 1.265 root whence the Greek words are derived, signifieth a neck. For they who glory in a thing will stretch forth their neck, Isa. 3. 16.

The word here used and applied to Hope, sheweth that true Christian Hope pro∣duceth a great degree of rejoycing: even such a degree, as cannot be abated by 〈◊〉〈◊〉 fliction, Rom. 5. 2, 3.

This rejoycing is an expression of that joy which is in a man: and a •…•…∣tion* 1.266 of ones liking of, and delighting in the good which he hath.

Joy is a liking, dilating affection▪ Or more fully to expresse the nature of 〈◊〉〈◊〉▪* 1.267 Joy, is a liking affection which enlargeth the heart upon the apprehension of soo•…•… good thing.

Of the general nature of an affection, and of the difference betwixt liking and disliking affections, See The Saints Sacrifice on Psa. 116. 1. §. 4.

That whereby Joy is differenced is in this word Dilating, or in this phrase, who enlargeth. For Desire lifts up the heart after the thing desired: Love unites the 〈◊〉〈◊〉 to the thing loved: Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good. Thus it is said of the Church, that in regard of the •…•…∣ence of people, her heart should be enlarged (Isa. 60. 5.) that is, she should 〈◊〉〈◊〉 joyce. Joy is contrary to Grief. Now Grief contracteth and streigthneth the 〈◊〉〈◊〉 and consumeth it, Psal. 31. 9, 10. But Joy enlargeth and reviveth it, Gen. 45. 27.

The proper object of true Christian rejoycing, is that which concerns our 〈◊〉〈◊〉* 1.268 happinesse. The Disciples who rejoyced in the power of their Ministry, in tha•…•… 〈◊〉〈◊〉 Devils were made subject to them, were somewhat checked by Christ, who said, 〈◊〉〈◊〉 this rejoyce not, that the spirits are subject unto you: but rather rejoyce, because 〈◊〉〈◊〉 names are written in Heaven, Luk. 10. 17, 20. Common gifts are not the 〈◊〉〈◊〉 ground of rejoycing. Now casting out of Devils was but a common gift, 〈◊〉〈◊〉

hypocrites had: but the writing of their names in Heaven tended to their eternal happinesse: therefore in this later they were to rejoyce.* 1.269

Hope is a saving grace, so as it properly produceth rejoycing: so doth Faith, Acts 16. 34. so do other like graces.

As for other things which do not make thereunto, they may be enjoyed by him on whom the guilt of sinne lieth: and who is himself under the dominion of sinne: who is a slave to Satan: over whom the wrath of God hangeth: who shall be ex∣cluded out of Heaven, and eternally damned. What matter of true rejoycing then can there be in such things?

Here by the way, we may be informed in the deceitfull rejoycing of most men.* 1.270 Take a view of the ordinary matters of rejoycing, and you shall finde cause to say, as the Wise-man doth, Vanity of vanities, all is vanity, yea vexation of spirit, Eccles. 1. 2. & 2. 11. This we may finde from the cradle to the grave. The childe rejoyceth in bawbles: the young maid in her beauty: the young man in his pro∣pernesse: the strong man in his strength: the Scholar in his learning: the honou∣rable man in his dignities: the rich man in his wealth; the Counsellour in his great practice. So others in other like things. Are any of these like that power of the Disciples Ministry, concerning which Christ said, In this rejoyce not? Luk. 10. 20. In pangs of gout and stone, in sicknesse, in death, in the day of Judgement, what Joy and rejoycing can those produce? Have they not a sting in their tail? Note the issue of Nebuchadnezzars rejoycing in his great▪ Babel, and Belshazzars rejoy∣cing in his cups, Daniel 4. 27, 28. & 5. 5. I may therefore well say to him that spends his time in pleasure, In this rejoyce not. To him that Dives-like, is daily arai∣ed in glorious apparel, and fareth delicately, In this rejoyce not. And of such as have great successe in their undertakings, either in war or merchandizing, or any other like, In this rejoyce not.

§ 64. Of the rejoycing of Hope in troubles.

WEll might the Apostle attribute rejoycing to Hope, because Hope maketh us* 1.271 cast our eyes on the end of our Faith, which is hoped for, The salvation of our Souls, 1 Pet. 1. 9. Hereby it cometh to passe, that as an Husband-man be∣holding his ground that is sowed with corn fairly to grow up, rejoyceth in expecta∣tion of a great Harvest: so we, that have sown here to the Spirit, rejoyce in hope and expectation of reaping life everlasting, Gal. 6. 8.* 1.272

Though believers, before they come to the fruition of that end, are oft in sore troubles, outward and inward, on body and soul, in goods or good name: Some∣times immediately from God, and sometimes through the malice of men, yea sometimes from the apprehension of their own sinnes; yet there is no estate, whereunto in this world they can be brought, but his hope of the issue thereof, and glory following thereon, may produce a rejoycing. The Hebrews took joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better, and an enduring substance, Heb. 10. 34.

• I. Believers are subject to persecution: but the cause, their present assistance,* 1.273 and future recompence, do all give matter of rejoycing.
  • 1. Their cause is the most glorious that can be: Christs name, Act. 5. 41.
  • 2. Their assistance is more then ordinary, 2 Tim. 4. 16, 17, 18. Such hath been their assistance, as they have sung for joy in the midst of their greatest trials, Act. 16. 25.
  • 3. The end is such, as no suffering is worthy thereof, Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his, when they are persecuted, To re∣joyce; and be exceeding glad: because great is their reward in Heaven, Mat. 5. 11, 12.
• II. Believers are also subject to wrongs, and oppressions of worldlings: and* 1.274 though not simply for the Gospel: yet for their sheep-like and dove-like disposition, in that they are not forward to revenge wrong. He that departeth from evil maketh himself a prey, Isa. 59. 15. But the Apostle Peter saith, That this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. And again, If when he doth well, and suffereth for it, he take patiently, this is acceptable with God,

• 1 Pet. 2. 19, 20. That which is thank-worthy and acceptable with God, is matter of rejoycing.
• III. Beleevers likewise are, as others, subject to torturing and •…•…ormenting & * 1.275 seases, yea and to the uncomfortable disease of the plague. But,
  • 1. They know that these things are ordered by God in wisdome, in love, for their need, and for their good: and in that respect rejoyce. A wise man is glad, when a skilfull and faithfull Physician or Chyrurgion undertakes to cure him, though he be forced to drink fulsom Potions, to drink bitter Pils, to endure cupping, lancing, cutting, splinting, searing, yea sawing off a limb: Much more beleevers are glad at Gods chast•…•…sements, though they be grievous.
  • 2. Believers in all their pains and anguishes, use to call to minde the pains of hell, which their sins deserve: in comparison whereof all that can be endured in this world, is but as a flea-biting. Now that faith which they have in 〈◊〉〈◊〉 freedom •…•…rom Gods wrath, from the power of sin and Satan, from the curse of death and damnation, makes them rejoyce in all bodily pains.
  • 3. God useth in all the distresses of his Saints, whether publick or private, for maintenance of the Gospel, or trial of their graces, to give them such a spirit of consolation, as makes them rejoyce under their crosses. It is Gods usual dealing to encrease the consolations of his Spirit, according to the need of his servants, 2 Cor. 1. 5.
• IV. Believers are subject to spiritual desertions. But though these may seem to* 1.276 be as water that quencheth all the fire of spiritual joy, yet the Lord reserveth some sparks of comfort and confidence in the souls of true believers: as he did in 〈◊〉〈◊〉 Sonne, who in his bitterest agony, thus cried to his Father, My God, my God, why hast thou forsaken me? Mat. 27. 46. On this ground said Iob, Though he 〈◊〉〈◊〉 me, yet will I trust in him, Job 13. 15. Besides, that inward grief will turn into greater joy. After sundry dismal showry, cloudy, dark dayes, when the clouds are dispelled, the Sunne seemeth to shine more brightly and more comfortably: So the spirit of joy, after such desertions. Many of Davids Psalms which begin 〈◊〉〈◊〉 sighes, and groans, and expressions of much grief, do end in praisings and re∣joycings.

§. 65. Of rejoycing of hope standing with mourning, weeping, and brokennesse of heart.

Object. WE are commanded to weep, Ioel 2. 17. And Christ pronounceth them blessed who mourn (Mat. 5. 4.) and weep (Luk. 6. 21.) 〈◊〉〈◊〉 a broken spirit, and a contrite heart, are said to be the Sacrifices of God, Psal. 51. 17. How then can rejoycing of hope stand with these?

Answ.

• 1. Those and other like charges to weep and mourn were given on special occasions, and that for sinne or judgement. The end thereof was to bring comfort and joy to the soul.
• 2. The blessing pronounced to mourning and weeping, is in regard of the co•…•…∣sequence and event, that should follow thereupon: which are comfort and laugh∣ter, Mat. 5. 4. Luke 6. 21.
• 3. There may be a mixture of joy and grief in the same person, at the same time, but in different respects. In respect of sinne, and apprehension of God•…•… displeasure there may be grief: But in respect of Gods mercy, Christs Sacrifice, and faith therein, there will be rejoycing. A Saint while he is confessing his sinne, useth to be much dejected and broken in Spirit, but in the apprehension of the •…•…∣tonement made by Christ, his Spirit reviveth, rejoyceth and praiseth God. 〈◊〉〈◊〉 〈◊〉〈◊〉 laughter the heart is sorrowfull, Prov. 14. 13. So in weeping the heart may be joyfull.
• 4. There is a time to weep, and a time to laugh, Eccles. 3. 4. In this respect dire∣ctions to weep and directions to rejoyce, having respect to their distinct and 〈◊〉〈◊〉 seasons, do not thwart each other.

§. 66. Of errors contrary to the rejoycing of Hope.

THis property of rejoycing attributed to Hope, discovereth sundry Errours:* 1.277 some in opinion, some in practice. One errour in opinion, is of Papists espe∣cially, who make uncertainty a Property of Hope: and teach, That it is against the nature of Hope to be sure and stedfast.

Answ.

• 1. Herein they expresly thwart the Scripture which attributeth full Assu∣rance* 1.278 to Hope: and termeth Hope an anchor of the Soul both sure and stedfast, Heb. 6. 11, 19. In this respect it is said, That Hope maketh not ashamed (Rom. 5. 5.) because it disappointeth him not of that which he hopeth for.
• 2. They strip Hope of that Property which the Apostle here attributeth to it. For rejoycing cannot arise from that which is uncertain: or from a doubting of that which we hope for: but rather from an assurance of receiving it.
• 3. They take away the difference betwixt the Hope of Saints in reference to eternal life, and of worldlings in reference to the things of this life. The hope of worldlings is mixed with doubtings, fears and griefs; because the event of the things they hoped for, is uncertain; but so is not the glory which true beleevers hope for.

A second Errour in opinion, is their conceit, that think a Christians life is a life* 1.279 full of fear, grief and perplexity.

Answ. I will not deny but that beleevers by reason of the mixture of the flesh, with the spirit in them, have many times occasions of fear, grief and perplexity: yet not such as depriveth them of the rejoycing here intended. The beleevers sor∣row is not like the sorrow of worldlings; Theirs is a godly sorrow which worketh re∣pentance to salvation, not to be repented of: But the sorrow of the world worketh death; 2 Cor. 2▪ 10. Many times when worldlings seem jocund, they have heavinesse within them: but when Christians seem outwardly pensive, they have much com∣fort within. The seeming outward joy of worldlings, take it at the best, is fading. A•…•… the crackling of thorns under a pot, so is the laughter of a fool, Eccles. 7. 6. Prov. 11. 7. But to those that were of Christs house, saith he, Your heart shall rejoyce: and your joy no man taketh from you, Joh. 15. 22.

A third Errour in opinion is, that expressions of joy in special by laughter, are* 1.280 unlawfull: and thereupon advise Christians to go alwayes as mourning, and to be ever dejected, and for proof, alledge that Christ never laughed▪

Answ. The many exhortations in Scripture to rejoyce, and approved paterns of* 1.281 Saints that have rejoyced, yea and laughed (Gen. 17. 17. & 21. 6. Psal. 126. 2.) are sufficient to disprove the fore-said errour. As for Christ himself, it is expresly said, That he rejoyced in Spirit (Luk. 10. 21.) which is the ground of true laugh∣ter. This third errour is an uncomfortable errour; which is enough to keep men from professing the Christian Religion.

An Errour in practice is of them who professe Faith and Hope in Christ, and yet* 1.282 are alwayes dejected in Spirit, walking heavily, they will not be comforted, nor made cheerfull.

These are in sundry respects to be blamed. For

• 1. They give too great cause of justifying the errour last mentioned, that re∣joycing is unlawfull.
• 2. They wrong themselves in making their life more miserable, then other∣wise it might be: and putting away such comforts as God hath provided for them.
• 3. They prejudice other weak ones in disheartning them. They discourage such as have entred into the Christian list, and deter such as have not entered, from entering.
• 4. They disgrace the holy Profession, as if it were the most uncomfortable profession in the world.
• 5. They dishonour God, as if he were an hard Master: So as no profit, joy or comfort were to be found in serving him.

§. 67. Of Beleevers rejoycing.

JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉〈◊〉 to testifie the truth of their hope by rejoycing. Rejoyce in the Lord alway: 〈◊〉〈◊〉* 1.283 again I say rejoyce, Phil. 4. 4. Rejoyce evermore, 1 Thess. 5. 16. None have such just and true cause of rejoycing. The dignities; honours, pleasures, profits, and other like things wherein the men of this world rejoyce, are vain, like ice, hail 〈◊〉〈◊〉 snow, which waste in the handling. They may be taken from us (Iob 1. 21.) 〈◊〉〈◊〉 we from them (Luk. 12. 20.) But Christians have matter of true rejoycing: 〈◊〉〈◊〉 which is solid, unutterable, everlasting.

Among other Christian duties this is much pressed in Scripture. Moses doth 〈◊〉〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉〈◊〉 age, and that either by advice (Deut. 33. 18.) or by promise (Deut. 12. 12.) The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉〈◊〉 his Book of Psalms. So other Prophets also call upon the people of God to re∣joyce, Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ, Matth. 5. 12. and his Apo∣stles (Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9.) yea and the Angels from Heaven, Rev. 19. 7.

None have greater cause of rejoycing then beleevers: for their names are writ∣ten in the book of life, Luke 10. 20. Christ, the greatest matter of rejoycing 〈◊〉〈◊〉 theirs: they have a right to all that Christ did, and endured for man: yea to the things of this world, and to Heaven it self.

As they have in these respects just cause of rejoycing, so the blessed effects 〈◊〉〈◊〉 follow upon their rejoycing, are forceable inducements to perform the 〈◊〉〈◊〉 For

• 1. By their rejoycing the Author and giver of joy is much glorified. It shews, that he is so kinde and good a Master every way, as his servants much rejoyce 〈◊〉〈◊〉 him.
• 2. It is a great inducement to draw on others who are without, to like 〈◊〉〈◊〉 profession which causeth such rejoycing, and themselves to take upon them 〈◊〉〈◊〉 profession.
• 3. It sweetens our whole life. It sweetens all that we do for preservation 〈◊〉〈◊〉 nature: as eating, drinking, sleeping, and other refreshings. It sweetens the works of our calling. It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man. It sweetens all •…•…∣ner of sufferings, it sweetens our very death-bed.

§. 68. Of Perseverance without intermission or revolt.

THat which maketh confidence and rejoycing a true, sure and infallible evidence of being Christs house, is Perseverance therein.

Therefore the Apostle addeth this Caution, If we hold fast firm unto the end.

The Apostles expression is very emphatical. There are three words used, every* 1.284 of which imply the point intended:

• 1. The Verb a 1.285 hold fast, is in Greek a compound. b 1.286 The simple Verb 〈◊〉〈◊〉 to have. But this compound so to have it as never to let it go, and this is to hold 〈◊〉〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21.
• 2. The Adjective translated ^a firm importeth such a stedfastnesse as can 〈◊〉〈◊〉* 1.287 be taken away. See more hereof, Chap. 2. v. 2. §. 11. It implieth an holding 〈◊〉〈◊〉 without intermission.
• 3. This last clause, d 1.288 unto the end, shews that such a perseverance is here intended as will neither be interrupted, nor clean broken off. For the end here meant 〈◊〉〈◊〉 the last period of ones life: So is the word taken vers. 14. Matth. 10. 〈◊〉〈◊〉 Revel. 2. 26.

To shew that it implieth a perpetual continuing in a thing. It is translated •…•…∣nual,* 1.289 Luk. 18. 5. and it is applied to such a perpetuity, as is eternal, Iohn 13. 1 Cor. 2. 8.* 1.290

The perseverance here set down is opposed to a double kinde of hypocrisie.

One, of such as make shew of confidence and rejoycing by fits. Sometimes they* 1.291 are exceeding bold and jocund: other times they are full of fear and anguish. They are like men sick of an ague, sometimes well, sometimes ill. It fals out with such many times, as notwithstanding their well dayes, they die in a fit. They deal with the graces of Gods Spirit as children do with a bird that they hold by a string: sometimes they will hold it in, and sometimes let it flie out: So as the bird on a sud∣den, they letting go their hold, flies clean away. This intermission argueth un∣soundnesse, and is contrary to the caution here prescribed.

The other is of such as repent their good beginnings, and prove plain Apostates.* 1.292 They are like such as having left their colours, will be hanged rather then return to them again.

These are in a most wofull plight. The last state of such a man is worse then the first, Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image, whose head was of fine gold, his feet part of iron, and part of clay, whereby it came to be broken to peeces, Dan. 2. 32, 33, 34. Such were Saul, Ioash, Iudas, and others, whose end was memorable, and miserable. In this case I may use Christs Memento, Remember Lots wife, Luke 17. 32.

§. 69. Of Motives to Perseverance.

IF divine exhortations to a grace, and earnest disswasions from the contrary: if earnest supplications for obtaining a grace, and hearty gratulations for en∣joying it: If gracious promises made to a grace, and fearfull denunciations against the want of it: If a blessed recompence of those who have attained it, and wofull revenge on those that have failed therein, be motives of force to enforce a point, forceable motives are not wanting to presse this point of Perseverance.

Many instances might be given out of Gods Word to exemplifie every of these, Of each take one instance.

• 1. For Exhortation, 1 Cor. 15. 58.
• 2. For Disswasion, Heb. 3. 12.
• 3. For Supplication, 1 Thess. 5. 23.
• 4. For Gratulation, 1 Thess. 3. 8, 9.
• 5. For Promise, Mat. 10. 22.
• 6. For Threatning, Heb. 10. 38.
• 7. For Recompence, Rev. 12. 11.
• 8. For Revenge, Act. 1. 17, 18.

Just and great Reason there is thus to presse this Point of Perseverance. For

• 1. All the benefits that we can expect from any grace dependeth upon perseve∣ring* 1.293 therein. Thereby the prize is obtained. It is constancy that sets the Crown up∣on all good endeavours, 2 Tim. 4. 7, 8.
• 2. All Christian priviledges, and divine promises are limited therewith: as here in this Text, If we hold fast. If ye abide in me, saith Christ, Ioh. 15. 7. If y•…•… continue in the faith, Col. 1. 23.
• 3. All the benefit of what hath formerly been done, is lost, if he hold not out to the end, Ezek. 18. 24. As a man in a race, who runs swiftly at first, if he hold not out, gets nothing by his former swiftnesse.
• 4. Not the benefit only is lost, but great damage ensueth thereupon, The last* 1.294 state of that man is worse then the first, Luk. 11. 26. As a man in ascending a Ladder, if after he have got up many steps, he let go his hold and fall down, he doth not only lose the benefit of his former pains, but also gets a bruised body, and it may be broken bones, whereby he is made lesse able to climb up again, then he was be∣fore. Hereupon it is said, It had been better for them, not to have known the way of righteousnesse, then after they have known it to turn from the holy commandment.

How requisite it is for Saints to proceed and persist in grace, Se•…•… The Saints Sa∣crifice on Psal. 116. 9. §. 60.

§. 70. Of Means for Perseverance.

TO help us on in holding out, these graces following, among others, are 〈◊〉〈◊〉* 1.295 usefull.

• 1. Humility. This is the Basis and foundation, when the fore-mentioned 〈◊〉〈◊〉 is setled. If an house want a foundation, how can it stand, especially ag•…•…* 1.296 storms and tempests? Luke 6. 49. Christ saith, that a man which builds a sure 〈◊〉〈◊〉 digs deep, Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble, Micah 6. 8. God giveth grace to the humble, Prov. 3. 34. For 〈◊〉〈◊〉 very end we are forbidden to be high-minded, lest we fall, Rom. 11. 20. Self▪ •…•…∣ceitednesse and pride make men carelesse, Revel. 3. 17. and God is provoked ag•…•… such, for he resisteth the proud, Jam. 4. 6.
• 2. Sincerity. This is an inward soundnesse. If the foundation be not so•…•…,* 1.297 the Ed•…•…sice cannot be well settled on it. Soundnesse is that which maketh 〈◊〉〈◊〉 and endure. Sappy, rotten timber will quickly fail. Counterfeit grace will 〈◊〉〈◊〉 last.
• 3. A setled Resolution to hold out to the end. I have sworn, and I will persue* 1.298 it, that I will keep thy righteous judgements, saith a constant servant of the Lord, 〈◊〉〈◊〉 119. 106. Nothing will daunt or turn back such an one. See more hereof in 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…∣covery from Apostasie on Luk. 15. 31. §. 44.
• ...

  4. Iealousie. Jealousie, I say, in regard of the temptations whereunto we 〈◊〉〈◊〉* 1.299 subject, and of our own weaknesse. Satan is subtill (1 Pet. 5. 8.) Sinne is dece•…•…∣full, Heb. 3. 13. and we of our selves are foolish, and prone to yeeld to sinne 〈◊〉〈◊〉 Satan. If we be secure or carelesse, we may be soon taken as birds in a net. This a great cause of backsliding; therefore we are oft admonished to fear, Heb. 4. 1. R•…•… 11. 20. Phil. 2. 12.

  These two Resolution and Iealousie, may well stand together; if the former 〈◊〉〈◊〉* 1.300 placed on Gods promises, and the Spirits assistance; and the later on temptat•…•…▪ whereunto we are subject, and our own weaknesse.

• 5. Prudence. For the manifestation hereof
  • 1. Avoid occasions which may draw thee out of thy Christian course. 〈◊〉〈◊〉 the Apostle intendeth under this phrase, Cast away every weight, Heb. 12. 1. 〈◊〉〈◊〉 avoid uncleannesse the Wise-man gives this advice, Remove thy way sarre 〈◊〉〈◊〉 a strange woman: and come not nigh the door of her house▪ Prov. 5. 8. To pr•…•… this the further he useth these metaphors, Can a man take fire in his b•…•…om, 〈◊〉〈◊〉 his clothes not be burnt? Can one go upon hot coles, and his feet not be burnt? Pro•…•… 6. 27, 28. Peters thrusting himself among the servants and officers in the High-Priests hall, was an occasion of the temptation which brought him to deny his •…•…∣ster, Ioh. 18. 16, 17, 18.
  • 2. If occasions cannot be avoided, but that thou beest forced to sojou•…•… 〈◊〉〈◊〉* 1.301 Mese•…•…h, and to dwell in the tents of Kedar, Psal. 126. 5. then take heed of yee•…•…∣ing to temptations. Stand out against them as Ioseph did, Genes. 39. 9. Rem•…•… righteous as Lot did in Sodom, 2 Pet. 2. 8. Give no place to the devil, Eph. 4▪ 27. 〈◊〉〈◊〉 withstand sinne in the beginning. It is not safe to dally with temptations. If Sa∣tan get in a claw, he will soon put in his whole paw, and then head, body 〈◊〉〈◊〉 all. If waters make a little breach, flouds will soon follow.
  • 3. If thou be overtaken with a temptation, lie not in it: but as soon as 〈◊〉〈◊〉* 1.302 canst recover thy self: Do, as in this case Peter did: So soon as he observed 〈◊〉〈◊〉 Lords beck, and heard the Cock crow, whereby he was put in minde of his sin•…•…, presently he went out and wept bitterly, Luk. 22. 60, 61, 62.
  • 4. Being recovered, take heed of falling back again. A relapse is dange•…•…* 1.303 in bodily diseases: Much more in spiritual. The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery, and forgiven, Go and 〈◊〉〈◊〉 no more, John 8. 11. This advice he backt with a strong reason thus, Sin no 〈◊〉〈◊〉 lest a worse thing come unto thee, John 5. 14.
• 6. Growth in grace. By this, we shall be the more strengthned, and the 〈◊〉〈◊〉* 1.304 enabled to hold out. Use what means are prescribed to this purpose, As new 〈◊〉〈◊〉 babes desire the sincere milk of the Word that you may grow thereby, 1 Pet. 2. 2. S•…•…

• ... the gift of God which is▪ in thee, 2 Tim. 1. 6. Standing at a stay may occasion falling away. In endeavours to grow in grace never think thou hast done enough: but follow the Apostles advice, Phil. 3. 13, 14.
• ...

  7. Walking with God. By this he that never saw death, pleased God all the dayes* 1.305 of his life: compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase, Wal∣ked with God, See The Saints Sacrifice on Psal. 116. 9. §. 58.

  Walking with God implieth a setting of God continually before our eyes: This will make us to endeavour in all things to please him, which the Apostle expresseth under this phrase, Walk worthy of the Lord unto all pleasing, Col. 1. 10. This will make us in all things to hold close to God: and it will be an especial means to pull us in, when we are about to start from God.

• 8. Stedfast Expectation of the prize, or reward that is set before thee. It is said* 1.306 of Moses, That he had respect unto the recompence of the reward, Heb. 11. 26. This made these Hebrews to hold out, They knew that they had in Heaven an enduring sub∣stance, Heb. 10. 34. Of Christ himself it is said, For the joy that was set before him, he endured the crosse, Heb. 12. 2. This must needs uphold those that believe it, and keep them stedfast unto the end, because all that we can do or endure here, is not worthy to be compared with the glory that is promised, Rom. 8. 18. For our light afflicti∣on, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory, 2 Cor. 4. 17. Of the emphasis of this phrase, See A Recovery from Apostasie on Luke 1•…•…. 31. §. 27. Hereupon the Apostle gives this admonition, Let us not •…•…e weary in well-doing: for in due season we shall reap, if we faint not, Gal. 6. 9. And again, Be ye stedfast, unmoveable, alwayes abounding in the work of the Lord▪ for as much as you know that your labour is not in vain in the Lord, 1 Cor. 15. 58.
• 9. Prayer: Faithfull, fervent, constant prayer. Christ used this means for* 1.307 himself, Heb. 5. 7. This means he also used that Peters faith might not fail. Ex∣perience sheweth that the more we fail herein, the more we decay: But the more fervent and constant we are herein, the more stedfast we remain. This is to be added to all other means, because by faithfull prayer the holy Spirit is obtained (Luke 11. 13.) without which we cannot hold out: but by it we shall persevere.

By the foresaid means we may continue to enjoy our spirituall strength, as Caleb did his bodily strength, (Ioshua 14. 11.) and as Moses, whose natu∣ral for•…•…e abated not▪ Deut. 34. 7. We shall still bring forth fruit in old-age, Psal. 9•…•…. 14.

Of circumspection in preventing Apostasie, See §. 122.

§. 71. Of the Resolution of Heb. 3. 2, 3, 4, 5, 6.

• 2. Who was faithfull to him that appointed him, as also Moses was faithfull in all his house.
• 3. For this man was counted worthy of more glory then Moses, in as much as he who hath builded the house hath more honour then the house.
• 4. For every house is builded by some man, but he that built all things is God.
• 5. And Moses verily was faithfull in all his house as a Servant, for a testimony of those things which were to be spoken after.
• 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confi∣dence, and the rejoycing of the hope firm unto the end.

THe Summe of all these verses is, A Description of Christs faithfulnesse in the execution of his Prophetical Office.

This is set down,

• 1. Simply.
• 2. Comparatively.

In the simple expression, there is* 1.308

• 1. An affirmation of the Point, Who was faithfull.
• 2. A declaration of the person to whom he was faithfull, To him that appointed 〈◊〉〈◊〉.

The comparison whereby the Point is amplified, is betwixt Christ and Moses. This is set out two wayes:

• ...

  1. By similitude in the later part of the second verse.

  Of the similitude, the Proposition, or former part is thus expressed, Moses was faithful in all his house.

  The reddition, or later part is intimated by the inference of that Proposition 〈◊〉〈◊〉 that which went before, and that by this note of similitude, AS.

  In the Proposition three distinct points are set down,

  • 1. The Person with whom Christ is compared, Moses.
  • 2. The Point wherein they are compared, Faithfull.
  • 3. The place in which that faithfulnesse was shewed.

  This is set forth,

  • 1. By the kinde of Place, House.
  • 2. By the Lord thereof, HIS.
  • 3. By the extent, ALL.
• ...

  2. Christ and Moses are compared by Dissimilitude.* 1.309

  This is,

  • 1 Generally propounded,
  • 2. Particularly exemplified.

In the General is noted,

• 1. The Persons between whom the Dissimilitude is, This man (who is Christ) and Moses.
• 2. The matter of the Dissimilitude. Here observe
  • 1. What that matter was, Glory.
  • 2. The grounds thereof, Counted worthy.

The particular exemplification is by two pair of Relatives, one a Builder, and•…•… house, v. 3, 4.

The other a Son, and a Servant, v. 5, 9.

The former concerning the Builder, and an house, is

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

In the Proposition are expressed,

• 1. Both parts of the dissimilitude, He that built, and the house.
• 2. The matter wherein they are unlike, Honour. In this phrase, Hath more 〈◊〉〈◊〉,

In the proof two things are confirmed,* 1.310

• 1. That Moses was an house built.
• 2. That Christ was the builder.

Each of these are confirmed by a general case taken for grant.

The first case granted is this, Every house is builded by some man. Hence it follow∣eth that Moses (who was at least a part of an house) was builded.

The other case granted is this, He that built all things is God. Hence it follow•…•…, that Christ (who is God) built Moses.

The other pair of Relatives (which is of a Son and a Servant) is largely set do•…•…,* 1.311 v. 5, 6.

The later Relative is first described, v. 5. Herein is

• 1. A repetition of what was before asserted.
• 2. An Addition.

Three things are repeated,

• 1. The Person, Moses.
• 2. The Point wherein he was commended, Faithful.
• 3. The Place, with the Lord, and the extent hereof, In all his house.

Two things are added,

• 1. The Correlative, wherein consists another dissimilitude, Servant.
• 2. The End why he was a Servant. Here are noted
  • 1. The kinde of End, For a Testimony.
  • 2. The Matter thereof, Of those things which were to be spoken after.

The former Relative concerning the Son is,

• 1. Propounded,
• 2. Expounded▪* 1.312

In the Proposition,

• 1. The Son here meant is named Christ.
• 2. The House over which he ruleth, is thus limited, his own.

In the Exposition there is,

• 1. A Declaration of the Point, Whose house are we.
• ...

• 2. A Limitation thereof.

The Limitation is,

• 1. In this conditional Particle, IF.
• 2. Exemplified.

In the Exemplification there is,

• 1. An Act required.
• 2. The Subject matter of that act.

The Act is set forth,

• 1. By the kinde of it, Holdfast.
• 2. By the manner of performing it, firm.
• 3. By continuance therein, Unto the end.

The subject matter consists of two branches,

• 1. Confidence.
• 2. Hope.

The later is amplified by an effect thereof, Rejoycing.

§. 72. Of Observations collected out of Heb. 3. 2, 3, 4, 5, 6.

I. CHrist was deputed to his Prophetical Office. This is here taken for grant, in* 1.313 that it is said, He was faithfull to him that appointed him. See §. 33.

II. Christ was faithfull in that which he was trusted withall. See §. 32, 38.

III. Gods deputation makes a true Minister. This is gathered out of this word ap∣pointed, as here used. See §. 34.

IV. There may be a resemblance betwixt unequals. There is here a resemblance made betwixt Christ and Moses. See §. 38.

V. Moses was a faithful Minister. This is here plainly expressed. See §. 38.

VI. Gods Ministers must be faithfull. For this end the faithfulnesse of Christ and Moses is here set down. See §. 39.

VII. Christ of all was most worthy of glory. This is the main point proved in these* 1.314 verses. See §. 42, 43, 44.

VIII. Moses was an eminent Minister. Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down, §. 45.

IX. Christ was more excellent then Moses. This is expresly set down. See §. 45.

X. A builder is more excellent then the thing built. This Metaphor is used to set out Christs excellency above others. See §. 46.

XI. Ministers have received what they are or have. This is implied under this* 1.315 phrase, Every house is builded. See §. 48.

XII. Christ is true God. He is here so called. See §. 49.

XIII. Christ is the Creator of all. This is intended under this Metaphor, He that built all things. See §. 49.

XIV. The Church is built up by Christ. This is the special thing intended under this phrase, He that built all things is God. See §. 49.

XV. A servant must be faithful. This is here intended in the patern of Moses. See §. 50* 1.316

XVI. Governors are servants. So was Moses. See §. 51, 52.

XVII. Ministers are Gods witnesses. As Moses so all other Ministers are for a Testimony. See §. 55.

XVIII. God before hand makes known his pleasure. So much is intended under this phrase, Those things which were to be spoken after. See §. 55.

XIX. Christ is the anointed, This title Christ importeth as much. See §. 54.* 1.317

XX. Christ is Gods Son. This is intended under this relative Son. See §. 55.

XXI. Christ is the Governor of the Church. This Preposition [over] importeth a government. See §. 59.

XXII. The Church is Christs own. It is his own house. See §. 57.

XXIII. Saints are Christs house. This Pronoun [WE] means Saints. See §. 58.

XXIV. Believers under the Law and Gospel make one house. Moses was under the Law, and we are under the Gospel. See §. 59.

XXV. They who stand must take heed lest they fall. So much is hinted under this conjunction, IF. See §. 60.

XXVI. The best have need to look to their standing. The Apostle puts himself un∣der this caution by using a verb of the first person, If WE hold fast.

XXVII. Confidence is one evidence of our right to Christ. Mention is made of confidence to that end. See §. 61.

XXVIII. Hope also is an evidence of our right to Christ. To this end it is added unto confidence. See §. 62.

XXIX. Rejoycing ariseth from hope; It is therefore here added as an Epithete to hope, See §. 63.

XXX. Perseverance is an evidence of soundnesse; It is here set down for that 〈◊〉〈◊〉 by way of supposition, if we hold fast, See §. 68.

XXXI. Perseverance must be without intermission, For this end this Epithete 〈◊〉〈◊〉 is added, See §. 68.

XXXII. True Perseverance holds out till death; So much is intended under 〈◊〉〈◊〉 phrase, to the end. See §. 68.

§. 73. Of the inserence of that which follows upon that which went before.

Verse 7.

Wherefore as the holy Ghost saith, To day if ye will hear his voice.

* 1.318

FRom the beginning of the second verse to this, the Apostle hath l•…•…rgely 〈◊〉〈◊〉 down Christs faithfulnesse in executing his Propheticall Office, and that toward us who are his house; Hereupon he inferreth a disswasion from disrespecting Christ, which is continued to the end of this Chapter.

This first particle a 1.319 Wherefore, is a note of Inference.

This is the first place in this Epistle where the Greek word is used, yet other Greek words to the same sense have been used, as v. 1. ch. 2. v. 1, 17.

This inference may have reference either to all that hath been spoken before 〈◊〉〈◊〉 Christs excellency and faithfulness, thus; Because Christ was so excellent and faith∣full a Prophet, as never any the like; We must therefore take heed that we hardee not our hearts against him, nor depart from him: or more immediatly to the 〈◊〉〈◊〉 clause of the former verse, thus, Because if we hold fast the confidence, &c. 〈◊〉〈◊〉 give evidence thereby that we are the house of Christ; We ought therefore to 〈◊〉〈◊〉 heed that we harden not our hearts and depart from Christ.

The former reference sheweth that Christs care in executing his Function 〈◊〉〈◊〉 our good, ought to make us carefull in attending to him and cleaving close 〈◊〉〈◊〉 him.

The latter reference sheweth that we ought in this respect to take heed that 〈◊〉〈◊〉 fall not from Christ, because holding fast our confidence is an evidence 〈◊〉〈◊〉 communion with him, namely, that we are his house, and he our Lord. Hence 〈◊〉〈◊〉 followeth that means must be used for holding fast confidence.

I take the former reference to be the more proper to this place, and so it 〈◊〉〈◊〉 the same point that was before noted, § 2.

This note of inference (Wherefore) looking backward may intend either 〈◊〉〈◊〉 Point that immediatly followeth in the divine testimony, or that which is set 〈◊〉〈◊〉 v. 12. &c. If thus, then the testimony must be included in a Parenthesis, and 〈◊〉〈◊〉 particle Wherefore be taken as joyned with the 12^th verse, thus, Wherefore 〈◊〉〈◊〉 heed, &c.

§. 74. Of expressing ones minde in the words of the holy Ghost.

THE Apostle expresseth his minde concerning the use which we are to 〈◊〉〈◊〉* 1.320 of Christs faithfulnesse in his Office, under the very words of sacred Scripture which questionlesse he doth to make it the more regarded; For to expresse 〈◊〉〈◊〉 minde in his own words addeth great weight to the Point; The Apostle doth 〈◊〉〈◊〉 like chap. 2. ver. 6, 7. and in sundry other places of this Epistle; A very great 〈◊〉〈◊〉 thereof is penned in Scripture words and phrases; For he wrote to the 〈◊〉〈◊〉 brews who were well exercised in the Old Testament, and had it in high 〈◊〉〈◊〉 count.

In quoting the testimony he expresseth neither book, nor Psalm, nor verse; 〈◊〉〈◊〉 this manner of quoting Scripture See more ch. 2. §. 50. but the words of 〈◊〉〈◊〉 are so expressly set down, as it may be found out where they are; especially by 〈◊〉〈◊〉 as are so exercised in the Scriptures, as these Hebrews were.

The Apostle faithfully declareth the minde of God therein, though there be 〈◊〉〈◊〉 little difference in words, especially in their order or joyning together, which 〈◊〉〈◊〉 shall note in due place.

The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉〈◊〉 v. 7, 8, 9, 19, 1•…•….

David was the Penman of this as of the other Psalms; Therefore Davids name is sometimes expressed before Texts quoted out of that Book of Psalms, as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. & 11. 9.

To shew that the holy Ghost spake what David uttered in the Psalms, Peter useth this phrase, The holy Ghost by the mouth of David spake, Act. 1. 16. And again, speaking to God thus saith, Who by the mouth of thy Servant David hast said, Act. 4. 25.

The Apostles manner of quoting this testimony thus, The holy Ghost saith, doth demonstrate sundry principles of our Christian faith, as,

• 1. The holy Ghost is true God; For God spake by the mouth of David, Act. 4. 25.* 1.321 where David said, The Spirit of the Lord spake by me, he addeth, The God of Israel said, 2 Sam. 23. 2, 3. All Scripture is given by inspiration of God, 2 Tim. 3. 16. And God spake by the Prophets, Heb. 1. 〈◊〉〈◊〉. and they spake as they were moved by the holy Ghost, 2 Pet. 1. 21.
• 2. The holy Ghost is a distinct person; This phrase The holy Ghost saith, intend∣eth* 1.322 as much.
• 3. The holy Ghost was before Christ was exhibited in the flesh, for he spake by* 1.323 David whose Son Christ was many generations after David; Yea mention is made of this Spirit of God to be before any creatures were, Gen. 2. 2. So as the holy Ghost is God eternal.
• 4. The Scriptures of the Old Testament are of divine authority, Holy men of* 1.324 God spake as they were moved by the holy Ghost, 2 Pet. 1. 21.

Of this Title holy Ghost, See ch. 2. v. 4. §. 35.

The Apostle useth this particle of resemblance * 1.325 As, to shew that what he de∣livereth afterwards is agreeable to the minde and words of the holy Ghost; This particle may have reference to ver. 12. and to expresse the minde of the Apostle more fully, the other particle of resemblance SO may be there inserted, thus, As the holy Ghost saith, So take heed, &c.

Though the testimony quoted were written, yet it is expressed under this word * 1.326 saith to shew that the word is as a Sermon preached, that so we should give the more heed thereto.

Here is not expressed to whom he saith, because it is intended to every one, and everyone should attend unto it as spoken to him in particular.

§. 75. Of the Apostles fit applying a divine testimony.

THE main scope of this testimony (as it was first uttered by the Psalmist) is to admonish such as from time to time should live in the Church, to take heed of rebelling against Christ, as the Israelites in the wildernesse had done.

Many Interpreters both a 1.327 ancient and b 1.328 modern apply that Psalm to Christ; For this Title c 1.329 The rock of our Salvation, or, as the LXX render it d 1.330 Our Saviour, v. 2. doth most properly belong to Christ, and Christ is that Shepherd whose Sheep we are, Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse, that they tempted Christ, 1 Cor. 10. 9. Hereupon this adverb of time e 1.331 To day, is applied to f 1.332 the time of grace wherein God speaks to us by his own Son, ch. 1. v. 2.

In this respect this testimony is most pertinently quoted for the Point in hand; For David fore-knowing that God would send his Sonne to be a Saviour and Shep∣herd of his Church, exhorteth all the members thereof to rejoyce in him, with all reverence to worship him, and to take heed of being like to the rebellious Is∣raelites in the wildernesse.

Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office; He fitly putteth the Hebrews in minde of that seasona∣ble admonition of the Psalmist, to keep them from being like their Fore-fathers, and to quicken them up to a more diligent heeding of Christs word which is the Gospel.

§. 76. Of taking the first opportunity of grace

THe first word of the foresaid divine Testimony, a 1.333 To day, is diversly taken as was shewed, ch. 1. v. 5. §. 61.

Here it signifieth the time present, yet so as it includes a continuance of a time present; As that present time wherein David lived was to him, and to those that then lived, To day; So that present time wherein the Apostle and other Christians with him lived, was to them, To day, and the time wherein we now live, is to 〈◊〉〈◊〉 To day.

This word then To day intends that instant wherein God affords an opporte∣nity of getting grace or obtaining any blessing. It may here have reference to that which immediatly followeth of hearing Christs voice, as if he had said, If ye will now hear his voice while he speaketh unto you.

Or it may have reference to the inhibition of not hardening their heart, as if he had said, If ye will hear Christs voice then harden not your heart in this time, that he is speaking unto you.

In the Greek there is a comma put after this word, To day, whereby is intend∣ed the latter reference.

In the generall, both references tend to the same scope, which is, that the pre∣sent* 1.334 opportunity of Gods offering grace must be taken; we must hearken to him while he speaketh, and we may not harden our hearts against him when he speak∣eth; When Samuel though he were but a childe understood that the Lord called him, he presently answered, Speak, for thy Servant heareth, 1 Sam. 3. 10. Ruth was but a young woman, yet she understanding that the God of Naomi was the only true Lord, saith to her Mother in Law, Thy God shall be my God, and thereupon would needs go with her to be among the people of that God, Ruth 1. 16. &c. Zacheus in his man-age coming to know Iesus to be the promised Messiah, rea∣dily entertained him, Luk. 19. 5, 6. The penitent thief at the time of his death knowing Christ to be the promised King, beleeved on him, and confessed him, 〈◊〉〈◊〉. 23. 41, 42. Thus in what estate of our age soever means of calling us to Christ are afforded, we must even then without delay, To day, take that opportunity: I•…•…sh haste and delaied not, saith the Psalmist, Psa. 119. 60. When Christ called 〈◊〉〈◊〉, he made haste and came down, Luk. 19. 6. When Christ called Simon and Andre•…•…, they straightway left their nets, and followed him, Mat. 4. 20. When it pleased God 〈◊〉〈◊〉 reveal his Son in Paul, immediatly he preached him, Gal. 1. 16.

• 1. It is God which worketh in us both to will and to do, Phil. 2. 13. and no man 〈◊〉〈◊〉* 1.335 come to Christ except the Father draw him, Joh. 6. 44. Is it not then a point of wise∣dome to yeeld when God draws? The Church promiseth as much, saying, 〈◊〉〈◊〉 me, I will run after thee, Cant. 1. 3. If we harden our hearts and hear not 〈◊〉〈◊〉 speaking to us to day, how can we expect that he should hear us to morrow? They shall call upon me but I will not answer, saith Wisedom, Pro. 1. 28.
• 2. Thou knowest not what a day may bring forth; Therefore put not off the grace* 1.336 that is offered thee to day: Boast not thy self of to morrow, Pro. 27. 1. The 〈◊〉〈◊〉 fool that thought to enjoy his goods many years, was taken from them that night, Luke 12. 19, 20.
• 3. By putting off an opportunity men make themselves more unfit for another* 1.337 opportunity; For sin the longer it groweth, the stronger it groweth, and the heart useth to be more hardened by putting off means of softening.

As they who had received grace were exhorted to persevere therein, §. 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉〈◊〉 grace •…•…endred To day; Even now, while the Word soundeth in your ears, hear, and harden not your hearts, Behold, now is the accepted time, Behold, now is the by of salvotion, 2 Cor. 6. 2. Put not off to day, much lesse let childehood put off 〈◊〉〈◊〉 youth, or youth to man-age, or man-age to old-age, or old-age to death-bed.

Of the common allegation of the thiefs repentance on the Crosse, See the 〈◊〉〈◊〉 Armour of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.

§. 77. Of hearing aright.

THis phrase, If ye will hear his voice, containeth in the substance of it the most* 1.338 principall and proper duty that is required of Christians in relation to Christs Propheticall Office. In the manner of setting it down it implies a forcible motive against hardning our hearts: For they who harden their hearts cannot hear Christs voice as they should.

Some expound this conditionall conjunction IF, with a conjunction of the time, thus, When ye will hear his voice, harden not your heart.

Which way soever we take it, it intendeth a duty; and such a duty as compri∣seth much more then the bare hearing the sound of a voice with the outward ear. For he whose heart is hardened may so hear. Pharaoh himself whose heart was ex∣ceedingly hardened, so heard the voice of God. Where Christ saith, He that hath an ear, let him hear what the Spirit saith, (Rev. 2. 7.) implieth that a man may hear the Spirit inwardly speaking to the soul, as well as an outward audible voice.

Of that inward spirituall hearing there are three acts.* 1.339

• 1. To understand what is outwardly heard by the ears of the body. Where the Prophet rebukes the people for being without understanding, he saith, They have* 1.340 ears, and hear not: that is, understand not; and thereupon adviseth them to hear, Ier. 5. 21.
• 2. To beleeve what they understand. Where Christ reproveth the Jews for* 1.341 not beleeving, he addeth, He that is of God heareth Gods words: ye therefore hear them not (that is, ye beleeve them not) because ye are not of God, Joh. 8. 46, 47. And where he said, Ye beleeve not because ye are not of my sheep, he addeth, my sheep hear my voice, that is, beleeve it, Ioh. 10. 26, 27.
• 3. To obey it. Where the Israelites upon hearing the Law in great terrour* 1.342 delivered, thus said to Moses, Speak thou with us, and we will hear, (Exod. 20. 19.) In another place it is thus expressed, We will hear it, and do it, Deut. 5. 27.

In all these senses is this word hear to be taken in this Text, and Isa. 55. 3. and Matth. 17. 5.

To hear only with the ears of the body, and not to understand, beleeve or obey; is so farre from a full duty, and true vertue, as it makes us liable to judge∣ment.

To hear and not to understand is to be like the path way upon which the corn is cast: but because it is not covered with earth, the fowls pick it up, and it doth not sructifie, Matth. 13. 19.

To hear and not beleeve, makes us like to them, whom the Word preached did not profit, not being mixed, with faith, Heb. 4. 2.

To hear and not to do, is to be like a foolish man, which built his house upon the sand, Matth. 7. 26, 27.

It is therefore our duty when the Word of God is preached,

• 1. To open the ears of our head; for they are the doors to let in Gods Word. This is one main end why ears are given to us: and they cannot be better used.
• 2. So to heed the Word heard and meditate thereon, so as we may understand the minde of God therein. This is it which Christ requireth, Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation, Eph. 1. 17. This grace is promised to the wise, but denied to the wicked, Dan. 12. 10.
• 3. Mix faith with hearing: else the word will lose its power. For it is the pow∣er of God unto salvation, to every one that beleeveth, Rom. 1. 16. God gives Preachers, that men should hear the word and beleeve, Act. 15. 7.
• 4. Adde obedience: All blessing is annexed to this, Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same.

They who thus hear have hearing ears: such ears to hear as Christ requireth, Matth. 13. 9. Rev. 2. 7. And they who thus hear, will be kept from hardness of heart. This supposition, * 1.343 If ye will hear, and the consequence inferred there∣upon, harden not your hearts, doth evidently demonstrate, that a right hearing

will prevent hardness of heart: especially hearing of Christs voice, that is the Gos∣pel. It is the Gospel that maketh and keepeth a soft heart. See Chap. 2. v. 3. §. 20, 21. See also The whole Armour of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 4, 5, 6. Ib•…•…l Part. 6. on▪ Eph. 6. 16. §. 21.

§. 78. Of Christs voice.

THe particular object of hearing, as aforesaid, is Christs voice. For this rela∣tive, * 1.344 HIS, hath reference to Christ.

We shewed before, §. 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses: so as without all* 1.345 question Christs voice is here meant; namely his Word, which in the daies of his flesh he uttered by his own lively voice, and afterwards by the voice of his Apostles. The substance of all being written and registred, is further made known by the voice of his Ministers age after age. Thus may we still hear Christs voice. See Chap. 2. v. 12. §. 112.

In generall, by Christs voice is meant the Word of God, which is the only pro∣per* 1.346 object of a saving hearing; of hearing to life, Ioh. 5. 25.

In particular, the Gospel is intended under Christs voice. See Chap. 2. v. 3. §. 20, 21, 22, 23, 24.

We may not, in regard of this particular reference to Christ, put difference* 1.347 betwixt the Word of God, of Christ, and of the Spirit; for they are all one. Therefore Christ blameth them who hear not God, Ioh. 8. 47. And God com∣mandeth to hear his Sonne, Matth. 17. 5. And Christ commandeth to hear 〈◊〉〈◊〉 Spirit, Rev. 2. 7.

But there is a direct difference betwixt the Word of God and the word of man,* 1.348 as man. To teach for doctrines the commandments of men, is blameable, 〈◊〉〈◊〉 15. 〈◊〉〈◊〉▪

Only Gods Word is the ground of faith and rule for obedience; and that 〈◊〉〈◊〉* 1.349 in regard of Gods high supream Soveraignty (who hath power to promise 〈◊〉〈◊〉 command what he will) and also in regard of the perfection and purity of his Word.

The Turks Alcheron, the Jews Cabala, the Papists Traditions, the Dicta•…•…es 〈◊〉〈◊〉* 1.350 Philosophers or Poets, or any other inventions of men which are by ignorant 〈◊〉〈◊〉 foolish persons made the grounds for their faith, and rules for their obedience, are with indignation to be detested: especially when they are obtruded instead 〈◊〉〈◊〉 Christs voice. Let us learn to try the spirits, whether they are of God, 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd, Ioh. 10. 4. 〈◊〉〈◊〉 this end be well exeroised in Christs Word: Search the Scriptures, Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17.

§. 79. Of the Heart.

Verse 8.

Harden not your hearts.—

TO prevent an hinderance of a right hearing Christs voice; The Apostle 〈◊〉〈◊〉 adviseth those to whom he wrote, Harden not your hearts.

Here just occasion is given to consider what the heart is: and what it is 〈◊〉〈◊〉 harden.

The heart properly taken is a little fleshy piece, within the breast of the body,* 1.351 under the left pap, triangular, broad at the top, and sharp at the bottom. It is the fountain of life: the root whence all the spirits sprout forth: that which first 〈◊〉〈◊〉, and last dieth in man.

Heart metaphorically is attributed to the Creator, and to sundry creatures.* 1.352

• 1. To the Creator, to set out the greatness of his liking or disliking a 〈◊〉〈◊〉 David is said to be a man after Gods own heart, 1 Sam. 13. 14. Act. 13. 22. He* 1.353 was one whom God well liked and approved. On the other side, concerning the men of the old world, it is said, It grieved the Lord at his heart, that 〈◊〉〈◊〉 had made man, Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉〈◊〉 lived.
• ...

• 2. Heart is attributed to sensless creatures, to set out the innermost part, or* 1.354 midst of them; because the heart is within a mans body, even almost in the midst thereof. Thus it is said, The depths were congealed in the heart of the sea, Exod 15. 8. And Christ was three daies and three nights in the heart of the earth, Matth. 12. 40.
• 3. Heart is ascribed to reasonable creatures, to signifie sometimes the whole* 1.355 soul, and sometimes the severall faculties appertaining to the soul.
  • 1. It is frequently put for the whole soul, and that for the most part when it it is set alone: as where it is said, Serve the Lord with all your heart, 1 Sam. 12. 20.
  • 2. For that principall part of the soul which is called the minde or understand∣ing. I gave my heart to know wisdom, Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart, Eph. 4. 18. Rom. 1. 21.
  • 3. For the will: as when heart and soul are joyned together, the two essentiall faculties of the soul are meant, namely the minde and will. Soul put for the Minde: Heart for the Will. Serve the Lord with all your heart, and with all your soul, Deut. 11. 13.
  • 4. For the memory: I have hid thy word in my heart, saith the Prophet, Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid.
  • 5. For the conscience: It is said that Davids heart smote him, that is, his consci∣ence, 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken, 1 Ioh. 3. 20, 21.
  • 6. For the affections: as where it is said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy minde, Matth. 22. 37. By the minde is meant the understanding faculty: By the soul, the will: by the heart, the affections.

Here in this Text the heart is put for the whole soul, even for minde, will and affections. For blindness of minde, stubbornness of will, and stupidity of affections go together.

§. 80. Of hardning the heart.

THere are two words used in the New Testament to set out the act of hardning, as it hath reference to the heart.

One is taken from a a 1.356 Greek root, that signifieth an hard brawny skin which fasteneth together broken bones: or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell. It signifieth also blind. See §. 87.

Hence is derived a word oft used in the New Testament, and translated b 1.357 hardness, Mark 3. 5. and a Verb which signifieth c 1.358 to harden, Joh. 12. 40. Mark 6. 52.

The foresaid d 1.359 Greek root doth also signifie a stone somewhat like white Mar∣ble: and e 1.360 the Verb thence derived, signifieth to turn into a stony hardness.

This is a sit metaphor to express the sense of the point in hand. For an hard heart is like to brawny flesh and skin, which is not sensible of any smart, though it be prickt or cut. Nor threats, nor judgements move an hard heart: witness Pharaohs disposition. Yea further, an hard heart is resembled to a stone, (Ezek. 11. 19.) A stone will sooner be broken all to pieces, then softned by blows: so a man of an hard heart will sooner be utterly confounded by Gods judgments, then brought to yield to them.

The other word used in Scripture to set out an hard heart, is taken from ano∣ther f 1.361 Greek root which signifieth to dry up, or draw out the juyce or moisture of a thing, whereby it comes to be hard: for moisture makes things soft: driness makes them hard. Hence is derived an g 1.362 Adjective which signifieth hard through driness.

Metaphorically this Epithete is in Scripture added to sundry things: as an hard speech, Joh. 6 60. Jude v. 15. An hard Master, Matth. 25. 24. hard or fierce windes, Iam. 3. 4. an hard or difficult matter, Act. 9. 5. h 1.363 A Substantive also is thence deri∣ved which signifieth hardness. Rom. 2. 5. and a i 1.364 Verb which signifieth to harden, Rom. 9. 18. Act. 19. 9. From the foresaid root there is k 1.365 a compound which signi∣fieth hardness of heart, Matth. 19. 8. Mar. 16. 14. and another l 1.366 compound which

signifieth hard or stiff-necked, Act. 7. 51. Phisitians use a word, derived from the foresaid Verb, to set out such m 1.367 drugges or medicines as have a force of hard∣ning.

This later metaphor is here used by the Apostle; and again, ver. 13, 15. and Chap. 4. v. 7. It is as fit a metaphor as the former: and implieth that an hard heart is dry and destitute of all grace, of all spirituall moisture, sense and life.

The Apostle here sets down this act of hardning as a mans own act, and that upon n 1.368 himself: thus speaking unto them, Harden not your heart. I think it meet hereupon to declare,

• 1. What hardness of heart is.
• 2. What are the ordinary causes thereof.
• 3. How man hardneth his own heart.
• 4. What is the danger and dammage of a hard heart.
• 5. How hardness of heart may be discerned.
• 6. How hardness of heart may be prevented or redressed.

§. 81. Of Hardness of Heart, what it is.

1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉〈◊〉* 1.369 one from wickedness: or rather a wilfull obstinacy against them: for with∣out mans will the heart cannot be hardened. Therefore here and in sundry other places, (as Exod. 9. 34. 1 Sam. 6. 6. 2 Chron. 36. 13.) this act is applied to 〈◊〉〈◊〉 himself; for the Will is free, and cannot be compelled or forced: take away free∣dom from the Will, and you take away the nature of the Will. Therefore God himself, when he converteth a sinner worketh in him both to a 1.370 will, and to do: first to will, then to do, Phil. 2. 13.

That we may the better discern how wilfulness causeth the hardness of heart 〈◊〉〈◊〉 spoken of, we are to consider hardness of heart in a double respect: as it is natural, and as it is habituall.

• 1. Naturall hardness of heart is in all men: as other corruptions seized on 〈◊〉〈◊〉* 1.371 nature by Adams fall, so hardness of heart. Man by nature is given to withstand, and oppose against all means afforded to keep him from sinne, and in this oppos•…•…∣tion to remain obstinate, so as to be confounded rather then yield. This is the stony heart that is in man by nature, Ezek. 11. 19.
• 2. Habituall hardness of heart is an increase of the former, and that by 〈◊〉〈◊〉* 1.372 further wilfulness. All mankinde in Adams loins, as he was a publique perso•…•…, wilfully opposed against God: and every one in his own person is given by 〈◊〉〈◊〉 more and more to oppose; but some more obstinately and impenitently then o∣thers. In such the Apostle joyneth hardness, and an impenitent heart together, and sheweth that such treasure up to themselves wrath, Rom. 2. 5. Adams first sinne 〈◊〉〈◊〉 wilfulness in it: so as there is wilfulness in mans naturall hardness. Much more 〈◊〉〈◊〉 there wilfulness in his habituall hardness.

Object. Against this it is Objected, that God, and Satan, and other men do •…•…∣den a mans heart.

Answ. In generall I Answer, that none of those do free a man from 〈◊〉〈◊〉 in that hardness of heart which seizeth on him: so as in this respect we may say•…•… him that is of an hard heart, O man, thou hast destroyed thy self, Hos. 13. 9.

To clear this point more fully, I will distinctly, shew, how God, how Satan, 〈◊〉〈◊〉 other men are said to harden a mans heart.

God doth it in justice, Satan in malice, other men in wilfulness.

§. 82. Of Gods hardning mans heart.

GOD is said to harden as a Judge, inflicting hardness of heart as a 〈◊〉〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that •…•…∣ment, he hardens his own heart: even as a thief, who is condemned by the 〈◊〉〈◊〉 may be said to hang himself.

That Gods justice may in this point be mere clearly manifested, observe the particular respects wherein God is said to harden mans heart. They are these.

• 1. In that all actions and motions (as they are actions and motions) come from* 1.373 God, as our very being doth. For in him we live and move and have our being. Act. 17. 28. But the pravity of the action or motion cometh from man: Therefore man properly hardneth himself.
• 2. In that God hinders not men from doing that which hardneth: but God is the most high supream Soveraign▪ there is none above him to bind him to do any thing. He being not bound to hinder men from doing what they do, who can, who shall blame him? Matth. 20. 15. Man himself doth the very deed.
• 3. In that he withholdeth or withdraweth his softning spirit. For mans own spirit is a resisting spirit, Act. 7. 51. It must be a higher and stronger spirit which keepeth mans spirit in compass. But Gods withholding, or withdrawing his Spirit is in justice for some sin of man.
• 4. In that God offereth the occasions whereby mans heart is hardened: as, his Word, Sacraments, Mercies, Judgements, Miracles and such like. But these oc∣casions are in themselves good, their proper end is to soften. It is by mans per∣verting them that they harden; man in this case is like the spider that sucketh poyson out of sweet flowers.
• 5. In that God giveth over to Satan, who hardneth mans heart. But God doth this as a just Judge: Satan being his executioner. Man himself brings this judgement upon himself.

§. 83. Of Satans, and other mens hardning ones heart.

AS for Satan, though he may enter into a man as he entered into Iudas, (Joh.* 1.374 13. 27.) and provoke men to sinne, as he 〈◊〉〈◊〉 David, (1 Chron. 21. 1.) and beguiled them through his subtilty, as he beguiled Eve, (2 Cor. 11. 3.) and sift them as he 〈◊〉〈◊〉 Peter, Lu•…•…. 22. 31.) yet he cannot force mans will to sin. See The Whole Armour of God, on Eph. 6. 12. Treat. 1. Part. 3. §. 17.

As for other men, they can less force mans Will then Satan. What they do is ei∣ther* 1.375 by counsell, as the Sorcerers hardned Pharaohs heart, (Exod. 7. 11.) or by expostulation, as Iezabel hardened Ahabs heart, (1 King. 21. 7.) or by perswasion, as the Princes hardned Zedekiahs heart, Ier. 38. 4, 5, 25. or by example, as the four hundred Prophets hardened one another; or were all hardened by Zedekiahs example, 1 King. 22. 11, 12. If a man himself yield not, all that other men can do will not harden him. Therefore man properly hardneth himself.

It will stand a man in no stead to put off the blame of this sin from himself to any* 1.376 other. This is it that keeps men from being duly humbled, and from true repen∣tance, whereby the heart comes to be more hardened: yet too prone are men so to do. Some impute their hardness to God, as Adam: Some to Satan, as Eve, Gen. 3. 12, 13. others to other men, as Saul, 1 Sam. 15. 21.

Would we lay the blame on our selves, as we ought, we might be brought to such a sense of the burden that lieth on us, as Christ would be moved to ease us, Matth. 11. 28.

§. 84. Of the Causes of hardness of heart.

II. THe ordinary causes of hardness of heart are such as these.

• 1. Natural hardness. This is the originall cause of habituall hardness.* 1.377 If that be not taken away, this will accompany it: both will be mixed together. In this respect it is said on the •…•…nconverted Gentiles, that they were past feeling. This is set down as an effect of naturall hardness, (Eph. 4. 18, 19.) for the word going before translated a 1.378 blindnesse, doth also signifie hardnesse: as is shew∣ed, §. 87.
• 2. Unbelief. This makes men disrespect promises, threatnings, mercies, judge∣ments,* 1.379 and all other means which are of use to soften, or break mens hearts. This was the great sinne of the Israelites, who hardned their hearts in the wildernesse, Deut. 1. 32. & 9. 25. Psal. 78. 22, 32. Therefore the Apostle, to prevent hardnesse

• of heart, admonisheth those to whom he wrote, to take heed of unbelief, v. 12, 13. See §. 120.
• 3. Hypocrisie. By this men cover and hide their sinne, whereby they wax bold* 1.380 in sinning. It is said of obdurate sinners, that they lurk privily, (Prov. 1. 18.) and say no eye shall see us, Job 24. 15.
• 4. Pride. For this is ordinarily joyned with scorn, disdain, and such like vices* 1.381 as make men refuse and reject the means, which might mollifie their hearts: Thus was Pharaohs heart hardened, Exod. 5. 2. and the heart of the Jews, Ier. 44. 16.
• 5. Presumption. When sinnes are committed against knowledge, conscience,* 1.382 light of nature, and motions of the Spirit, they are as heavy weights that 〈◊〉〈◊〉 out all spirituall sense and life. As a great blow so stuns one, as it makes him senslesse; so a presumptuous sinne will make a mans spirit senslesse. After that Zedekiah had broken his oath with the King of Bab•…•…l, (Ezek. 17. 16.) his heart was hardned against all the good councell that the Prophet Ieremiah gave him, Ier. 38. 17, &c.
• 6. Oft committing, or long lying in the same sinne. Many small knocks or 〈◊〉〈◊〉* 1.383 long continued, do in time as much as a great blow at once. Mens hands and heels use to be hardened by much work and long travell.
• 7. Relapse. To return to sinne after a man hath manifested solemn repentance,* 1.384 (as the swine after it is washed returneth to the mire) especially if it be to the same sinne, (as the dog licketh up the vomit he had formerly cast out) is to make way for the devils re-entry; whereby a mans heart will be so hardned, as his later end will be worse then his beginning, 2 Pet. 2. 20, &c. Matth. 12. 43, &c. Against this doth Christ give prudent caveats, Ioh. 5. 14. & 8. 11.
• 8. Lewd company. Lewd companions will by evil counsell, bad example, 〈◊〉〈◊〉* 1.385 encouragement, make men impudent and obstinate in sinning. The wise man there∣fore much disswadeth from such company, Prov. 1. 10, &c.
• 9. Superstuity of the things of this world: as of wealth, honour, ease, pleasure,* 1.386 applause, and other such things as men by nature delight in. These are like 〈◊〉〈◊〉, thorns and briers, which draw out the moisture of the earth, and make it dry and hard: or as weights that presse out the juyce of fruits, and make them 〈◊〉〈◊〉. These make the things of the Spirit of life to be nothing at all regarded. This cause of hardning is then most prevalent, when men are raised from a mean estate to•…•… great one: or from a troublesom estate to a quiet and pleasing estate. If iron be taken out of the fire, and put into cold water, it waxeth hard.
• 10. Multitude of Crosses not sanctified. These are as many blows upon the* 1.387 Smiths anvill. King Ahaz in the time of his distresse did trespasse yet more against the Lord, 2 Chron. 28. 22. The wrath of God came upon Israel, and slew the 〈◊〉〈◊〉 〈◊〉〈◊〉 them: for all that they sinned still, Psal. 78. 31, 32.

§. 85. Of mans hardning himself.

III. MAn hardneth himself two waies.

• 1. Privatively.
• 2. Positively.

• ...

  1. Privatively: by refusing or rejecting means whereby his 〈◊〉〈◊〉* 1.388 might be softned.

  Means of softning a mans heart are Publique, Private, and Secret.

  • 1. Publique means are publique Ordinances of God: as the Word read 〈◊〉〈◊〉 preached, the Sacraments, Praying and Praising God: yea also God works, and those both of merey and judgement, whether ordinary or extra∣ordinary.
  • 2. Private means are, Reading and expounding Gods Word in private places private praying and praising God, repeating Sermons, private instruction, 〈◊〉〈◊〉 holy conference, and such like.
  • 3. Secret means, Reading the Word and other good books alone, praying 〈◊〉〈◊〉 praising God alone, meditation and examination of ones self.* 1.389

  The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉〈◊〉 the Word of God, Act. 13. 46. and in Iohn Baptists time, they rejected the 〈◊〉〈◊〉

• ...

  sell of God against themselves, being not baptized of Iohn, Luk. 7. 30. They refu∣sed to subject themselves to that Ordinance. In Christs time they hardned their hearts by opposing against his miraculous works, Matth. 12. 24. Ioh. 15. 24.

  About means which are to soften mens hearts, men divers waies beguile them∣selves,* 1.390 so as they harden their hearts thereby: As

  • 1. By putting off for the present such means as might soften them, to another time, as he that said to Paul, Go thy way for this time, when I have a con∣venient season, I will call for thee, (Act. 24. 25.) But that season never came.
  • 2. By thinking they have done enough, when it is but little that they have done: yet can say, Behold what a wearinesse is it? Mal. 1. 13.
  • 3. By resting in the outward work, as they who said, Wherefore have we fasted, and thou seest not? Isa. 58. 3.
  • 4. By doting upon humane ordinances, as they who in vain worshipped God, teach∣ing for doctrines the commandments of men, Matth. 15. 9.
• 2. Positively: Men harden themselves by a slavish yielding to the causes of hard∣ning* 1.391 mens hearts, mentioned §. 84. This they do by nourishing their naturall hardnesse: by opposing against Gods truth in his promises and threatnings, by hiding their sinne, by pride, by presumption, by long lying in sin, by returning to sin after repentance, by setting their hearts too much on the things of this world, by perverting Gods chastisements.

In that hardnesse of heart ariseth from ones self, even from his own wilfulnesse,* 1.392 it nearly concerns us to be the more watchfull over our selves, and to withstand the very beginning of hardnesse: For Satan is very subtle, and seeks to beguile a man by degrees, and sinne is deceitfull, and of a bewitching nature. It soaks into a man insensibly: and we of our selves are very foolish: like the silly fish that with a fair ba•…•…t is soon taken. Hence it is that from small beginnings many come to this high pitch, even to be hardned in heart.

When men are tempted to sinne,* 1.393

• 1. There is a thought of committing it, Gen. 38. 15.
• 2. A plain consent to yield to it, Psal. 50. 18.
• 3. An actuall committing of it, 2 Sam. 11. 4.
• 4. An iteration of it, Iudg. 16. 1, 4.
• 5. A custom therein, 1 Sam. 2. 13.
• 6. An excusing of it, 1 Sam. 15. 15.
• 7. A justifying it, Isa. 5. 23. Luk. 16. 15.
• 8. A glorying in it. Psal. 52. 1.
• 9. An habit that they can scarce do otherwise, Ier. 13. 23.
• 10. Hardnesse of heart, Rom. 2. 5.

By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible, and upon the first committing thereof much perplexed the soul, and seemed to be an insupportable burden, making the sinner thus to complain, Mine iniquities are gone over my head: as an heavy burden they are too heavy for me, (Psal. 38. 4.) appears in time not to be so burdensom, but rather light and easie: yea so unsensible as they can scarce perceive it: like him that saith, They have stricken me, and I was not sick: they have beaten me, and I felt it not: I will seek it yet again, Prov. 23. 35. Yea further, it comes by degrees to be pleasing and delightfull: So sweet in his mouth as he hides it under his tongue, Job 20. 12.

§. 86. Of the danger and dammage of hardnesse of heart.

IV. THe danger whereinto men fall by hardnesse of heart, and the dammage which they receive is greater then can be expressed. It brings a man into the most desperate case that in this world a man can be brought into by any other thing, except it be by the sinne against the holy Ghost; whereunto hardnesse of heart makes a great way. Shame, grief, fear may be means to keep men that are not hardened, from running on in their desperate courses: but hardnesse of heart is a spirituall senslesnesse, and keeps from such passions, as shame, grief and fear.

It makes men audacious in sinning: A troubled conscience casts a man into a 〈◊〉〈◊〉 wofull plight, But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter, but if the issue of the one and the other be duely considered, we shall finde that there is no comparis•…•… betwixt them, but that the hard heart is far the worst. The troubled conscience by accusing, gauling, perplexing, and not suffering a man to be quiet, may so deje•…•… him as to restrain him from sinne, and bring him to repentance. But an hard he•…•… puts on a man more and more to sin, and that with greedinesse, Eph. 4. 18. where∣by his condemnation is encreased. In this respect it were better for a man to 〈◊〉〈◊〉 with a troubled conscience and despairing heart, then with a seared conscience and a hard heart.

§. 87. Of the signs whereby a hard heart may be discerned.

V. HArdnesse of heart is accompanied with blindenesse of minde, Theref•…•…re there is one a 1.394 Greek Nown that is put for both; Answerably it is some∣times translated hardnesse; Mar. 3. 5. and sometimes blindenesse, Rom. 11. 25. Eph. 4. 18.

There is also b 1.395 a Verb coming from the same root that is translated sometimes to harden, as c 1.396 Mar. 6. 52. and 8. 17. Sometimes to blind, as Rom. 11. 7. d 1.397 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together, he that hath 〈◊〉〈◊〉 hard heart cannot well discern it, but yet by others it may be observed, and 〈◊〉〈◊〉 by the effects thereof.

There are two especiall effects that do discover an hard heart,

• ...

  1. Carelesse Security, when men are senselesse, and as senselesse persons lie i•…•… sinne: where there is no sense commonly there is no life. A living man that 〈◊〉〈◊〉* 1.398 a stone in his kidney or bladder will certainly feel it and complain of it. No•…•… 〈◊〉〈◊〉* 1.399 hard heart is an heart of stone; had he spirituall life in him he would certainly 〈◊〉〈◊〉 it and complain of it; Senselesnesse therefore shews that a mans heart is so •…•…∣dened as he hath no spirituall life in him.

  From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity.

  • 1. Dissolute negligence makes men consider nothing, nor lay any thing 〈◊〉〈◊〉* 1.400 heart, The righteous perisheth and no man laieth it to heart, and mercifull 〈◊〉〈◊〉 taken away; None considering that the righteous is taken away from the evil 〈◊〉〈◊〉 come, Isa. 57. 1. This is spoken of men of hard hearts. Such men let all 〈◊〉〈◊〉 passe whether matters of rejoycing or matters of mourning, without any •…•…∣quiring after the cause, end, and use thereof, Mat. 11. 17.
  • 2. Blockish stupidity makes men lie under those judgements which fall ev•…•…* 1.401 upon their pates, like beasts: When Nabal heard of the danger wherein he 〈◊〉〈◊〉 been by refusing to relieve David and his Souldiers, His heart died within 〈◊〉〈◊〉 and he became as a stone, 1 Sam. 25. 37. Though they be overpressed even on•…•… measure above their strength, yet have they no heart to pray for release 〈◊〉〈◊〉 ease.
• 2. Willfull obstinacy is another effect which discovers an hard heart, 〈◊〉〈◊〉* 1.402 makes men,
• 1. To oppose against all the means which God affordeth to reclaim then As his Word, Works, &c.
• 2. To resist the very motions of Gods Spirit, as the hard-hearted Jews 〈◊〉〈◊〉* 1.403 alwaies done, Act. 7. 51. From hence proceedeth malice against those that 〈◊〉〈◊〉 the •…•…mage of God, as the Scribes and Pharisees hated the Son of God, and 〈◊〉〈◊〉 that beleeved in him, Ioh. 9. 22. and the Apostles, and them that beleeved thro•…•… their word, Act. 4. 5. &c. yea, such as be hard-hearted come to be hate•…•… 〈◊〉〈◊〉 God himself, and endeavour to put out the very light of nature, Rom. 〈◊〉〈◊〉 28, 30.

§. 88. Of Remedies for preventing or redressing hardnesse of heart.

VI. HArdnesse of heart being such as hath been set out, it is very requisite that remedies be prescribed for preventing or redressing it; They are such as these.

• ...

  I. Take heed of all and every of those causes whence hardnesse of heart ari∣seth.* 1.404 These are distinctly set down, §. 84. Take away the cause and the effect will follow; where the cause remaineth the effect also will remain; Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse, for one contrary will expell one another.

  As light being contrary to darknesse keep eth out or expelleth darknesse, so ver∣tues* 1.405 contrary to the causes of hardnesse will prevent or redresse the same. Those graces are these that follow.

  • 1. Regeneration; Hereby natural hardnesse is removed.
  • 2. Faith, Hereby unbelief is redressed.
  • 3. Sincerity, This keeps out hypocrisie.
  • 4. Humility, Hereby pride and other like vices are kept down.
  • 5. A fear of God, This will withhold us from grosse sins.
  • 6. Christian prudence, This will make men wary of multiplying sins and long lying therein.
  • 7. Spirituall watchfulnesse, This will uphold in such a course as will preserve us from relapse.
  • 8. Holy jealousie, lest we should by company be drawn aside.
  • 9. Contempt of this world, and of the things thereof, that we be not ensnared and overcome thereby.
  • 10. Patience under all crosses, as laid on us by our heavenly Father for our good.
• II. Labour to feel the heavy burthen of sin, as he did that said, My sinnes are are too heavy for me, Psa. 38. 4. For this end consider,
  • 1. That sin destroied all mankinde, it poysoned Adam and all his posterity,* 1.406 Rom. 5. 12.
  • 2. That it made Paradise too hot for Adam to abide in it, Gen. 3.* 1.407 23, 24.
  • 3. That it caused all the fearfull judgements that have been executed from the beginning of the world.
  • 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them.
  • 5. That when impenitents feel the burden of it, it makes their very life a bur∣then unto them; Instance Iudas, Mat. 27. 45.
  • 6. That it makes the damned in hell weep and gnash their teeth, Mat. 25. 30. For their torment is endless, easeless, merciless, remediless.
  • 7. That it holds the Angels that fell in everlasting chains under darkness, Iude ver. 6.
  • 8. That albeit Christ had no sin in himself, yet when the burthen of our sinne as a Surety lay upon him, it cast him into a bitter agony, and made his sweat as it were great drops of bloud falling down to the ground, Luke 22. 44. There is no Looking▪ glasse that can so to the life set out the horrour of sinne as this of Christ.
• 3. When thou art overtaken with a sinne, speedily return from it and repent;* 1.408 So did Peter, so soon as by hearing the cock crow, and discerning his Lords beck, he was put in minde of his sinne, he presently repented, He went out and wept bit∣terly, Luk. 22. 60. 61▪ 62. The longer sin continues the stronger it groweth; it will fre•…•… like a canker, and eat up the life of the soul; Therefore put not off Repen∣tance.
• 4. After thou hast repented be more watchfull over thy self that thou fall not* 1.409 into a relapse. If after the hand be blistered and healed a man use the hammer a∣gain it will wax the harder.
• ...

• 5. Be constant in using means sanctified for softening the heart; Among o•…•…* 1.410 means hearing the Gospel is an especiall one to keep or drive off hardness of hea•…•…▪ See 77. in the end of it. Therefore suffer the Word to work on thee as it did 〈◊〉〈◊〉 Iosiah. 2 Kin. 22. 19. Neither put it off as Felix did, Act. 24. 26. nor mock at it 〈◊〉〈◊〉 the Jews did, Act. 2. 13. nor blaspheme it as other Jews did, Act. 13. 45. To pub•…•… means adde private, yea, and secret too.* 1.411
• 6. Walk continually before God as Enoch did, Gen. 5. 24. This will keep 〈◊〉〈◊〉 from yeelding to temptations even in secret, Gen. 39 9.
• 7. Apply judgments on others to thy self, and by judgements on thy self be •…•…∣ved* 1.412 to examine thy self, and to humble thy soul before God: Iosephs brethrea 〈◊〉〈◊〉 this means were brought to sight of their sin, Gen. 42. 21.* 1.413
• 8. Learn to number thy daies aright; This will make thee account every day 〈◊〉〈◊〉 last, and make thee live as if it were the last day thou shouldst live on earth, and 〈◊〉〈◊〉 will make thee think more frequently of that account thou art to give to God.
• 9. At the end of every day examine thy self, and consider what sins have pass•…•…* 1.414 from thee. This may be a means of renewing repentance, and keeping thee from 〈◊〉〈◊〉 hard heart.* 1.415
• 10. While thy heart is soft, pray against hardnesse of heart, and desire othe•…•… 〈◊〉〈◊〉 pray for thee.

§. 89. Of forbearing such sins as have been judged in others.

Verse 8.

—As in the Provocation, in the day of temptation in the Wildernesse.

THe former point of hardening ones heart, is exemplified both by the People▪ and also by the Apostle in the patern of those Israelites, whom God broug•…•… out of Egypt, and in an especial manner tutored fourty years together in the 〈◊〉〈◊〉 dernesse.

This first particle, a 1.416 AS, is a note of comparison. It being added to a Pro•…•…∣tion (thus, Harden not your hearts as such and such did) intendeth, that we sho•…•… take heed of being like unto them, who have sinned in former times: against 〈◊〉〈◊〉 sins God hath manifested his indignation: For as the sin of those ancient Israeli•…•… 〈◊〉〈◊〉 distinctly set down, v. 8, 9. so also Gods just indignation against them, v. 10, 11.

This may be a good caveat to us, in reading the sins of others in former 〈◊〉〈◊〉 (especially those that are registred in sacred Scripture) and in observing such •…•…∣dences as are recorded of Gods displeasure against them, to take heed that we 〈◊〉〈◊〉 not into the same, or the like sins. See §. 95, 158. See more of this point on C•…•… 13. 5. §. 68.

§. 90. Of registring Predecessors sins.

THe sinne against which Gods people are here fore-warned, is generally 〈◊〉〈◊〉* 1.417 down in these two words ^a Provocation, ^b Temptation. The later shews 〈◊〉〈◊〉* 1.418 reason of the former. For if the Question be asked, How they provoked 〈◊〉〈◊〉 The Answer is, They tempted him. Of tempting God, see §. 96.* 1.419

The former word is a ^c compound. It is compounded of a simple Noun 〈◊〉〈◊〉* 1.420 signifieth d 1.421 bitter, Jam. 3. 11, 14. Thence a ^e Verb, which signifieth to imbitter, 〈◊〉〈◊〉 to make bitter, Rev. 8. 11. & 10. 9, 10. The ^f Preposition addes an aggrava•…•…* 1.422 and the ^g Verb compounded therewith signifieth to provoke to bitter anger: grea•…•…* 1.423 to provoke, much to imbitter. It is used v. 16. thence is this word h 1.424 provocation •…•…∣rived. It is twice used in this Chapter, here and v. 15.

The i 1.425 Hebrew word which is used by the Psalmist signifieth strife or contenti•…•…▪* 1.426 or contradiction. It is translated strife, Numb. 27. 14. and k 1.427 chiding, Exod. 17. •…•…▪* 1.428 For chiding is a striving or contending by words, or a contradicting. The Israeli•…•… did chide with Moses (Exod. 17. 7.) and thereby provoked the Lord, whose serv•…•… Moses was.

These two words Provocation and Temptation are used in the abstract to agg•…•…∣vate the hainousnesse of their sin.

Many learned Expositors of the 95. Psalm retain the Hebrew wordsl 1.429 Meri•…•…

andm 1.430 Massah, as names of that place where the Israclites provoked God. For upon that occasion those names were given to that particular place where the Is∣raclites in an high degree provoked and tempted God, Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively, and fitly translated provoca∣tion and temptation.

In these two words (whether they be taken as particular names, Meribah and Massah, or as two expressions of their sinne, provocation and temptation) doe plainly expresse the hainousnesse of the sinne; in that as it was a tempting of God, so it was a provoking him to great wrath: and the manner of expressing them, gi∣veth us to understand, that it is behovefull for succeeding generations, that notori∣ous sins of predecessours be kept on record.* 1.431

These very titles provocation, temptation, are a kinde of record, whereby the sins comprised under them are brought to minde and kept in memory.

The many names given to places occasioned by a sinne, gives further proof here∣unto, as Es•…•…k, strife, Gen. 26. 20. Sitnah, hatred, Gen. 26▪ 21. Kibrothhattaavah, Graves of lust, Numb. 11. 34. Bethaven, the house of iniquity, Hos. 4. 15. Yea the registring of all those notorious sinnes which are recorded in Scripture do further confirm the point.

When sinne is beheld in others, specially as provoking Gods wrath and pulling judgement upon the sinner, it appears in its own colours, horrible and detestable, and so is an occasion for them who so behold it, more carefully to avoid it. This is the main drift of the Apostle in this place.

It is therefore an especial point of wisdom, to take due and thorow notice of the* 1.432 sinnes of former Ages: of the kindes of them: of the causes of them: and of the effects that have followed thereupon: especially if God have executed any re∣markable judgement and vengeance thereupon: as here, the kinde of sinne, tem∣ptation: the cause thereof, hardnesse of heart: the effect that followed thereupon, provocation of Gods wrath: and the judgement, which was, excluding from rest, v. 11. are distinctly set down.

This is to be done not for approbation, or imitation of the sinne recorded: in that respect no sinne ought to be once named amongst us, Ephes. 5. 3. but for great∣er detestation thereof, to make us more abhor it. Indeed if there were not in us a pronenesse of nature to rush into sinne of our own accord without example, the memory of sin were better be clean blotted out. But there is no sinne where∣into others before us have fallen, whereof the seed is not in us. Therefore for sup∣pressing of sinne, the infamy that hath followed such as have fallen thereinto, and Gods judgements thereupon, may be, and ought to be oft called to minde.

§. 91. Of the Extent of this word Day.

TO this later word Temptation, the time of committing that sinne is thus an∣nexed, a 1.433 In the day of temptation. This also includes their Provocation; for when they tempted God, and as long as they tempted him, they provoked him.

This phrase, in the day, is not that Greek word which was translated, b 1.434 to day, ver. 7. That was an Adverb: this a Substantive: yet both of them come from the same Greek root.

The word here used is properly put for that time wherein the Sun is up, from the rising to the setting thereof, Mat. 20. 2, 6, 12. Luk. 24. 29. c 1.435 The Greek word signi∣fieth light as well as day. Of this day there are commonly accounted twelve hours, Iohn 11. 9.

It is also put for a natural day consisting of four and twenty hours, and so com∣priseth the night under it. Where Luke speaking of Christs fasting, mentioneth fourty dayes (Luke 4. 2.) Matthew speaking of the same point, saith, He fasted four∣ty dayes and fourty nights, Mat. 14. 2. Luke therefore compriseth the nights under* 1.436 the word dayes. The Grecians to expresse the space of four and twenty hours more distinctly, use a word compounded of night and day: which is thus translated A night and a day, 2 Cor. 11. 25.

This word [Day] here used is oft indefinitely put for time, as where it is 〈◊〉〈◊〉, The day shall declare it (1 Cor. 3. 13.) that is, time will manifest it. And again, Now is the day of salvation (2 Cor. 6. 2.) that is, the time wherein God offer∣eth means of salvation, that is also put for a set determinate time, 〈◊〉〈◊〉 Heb. 8. 9.

The former word [To day] is sometimes added to this indefinite word [Day] when it is restrained to a set day, and thus translated, e 1.437 This day, Act. 20. 26.

Here the day may be extended to all the time that the Israelites abode in the wildernesse. For all that time they tempted, and provoked God, as is evident by the expresse mention of fourty years, ver. 9. which was the time of their abode there.

This circumstance of time may thus word for word be translated, f 1.438 according 〈◊〉〈◊〉 the day. Thus our former English translators of the Bible have rendered this phrase

This Translation confirmeth the extent of their provocation to their continu∣ance in the wildernesse.

Their continuance so long is a great aggravation thereof: as we shall shew 〈◊〉〈◊〉 this phrase [fourty years] in the next verse, §. 100.

§. 92. Of the Wildernesse as a place of extraordinary provision.

THe place where their sinne was committed, is here said to be the Wilder∣nesse.

The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉〈◊〉* 1.439 Iordan. Through the red Sea they came into it, Exod. 15. 22. and through Iordan they went out of it, Iosh. 3. 1, &c.

This was a very barren place; It had no Springs nor rivers of water in it 〈◊〉〈◊〉 had no Woods nor Orchards for shelter, or fruit. It was not fit to sow 〈◊〉〈◊〉 other seed, or to set trees, or other plants therein. It afforded no manner of •…•…∣dinary commodities for mans use. Neither were there any Cities, Towns or 〈◊〉〈◊〉 therein for their habitation.

God purposely brought his people into that place to prove them, Exod. 20. 〈◊〉〈◊〉* 1.440 Deut. 8. 2, 16. For he made that his School; where he gave them all his 〈◊〉〈◊〉; and did more and greater wonders then ever he did, from their first being 〈◊〉〈◊〉 people to the coming of the Messiah.

That place, and the time of the Israelites abiding therein, was an especial 〈◊〉〈◊〉 of the abode of the Church militant here on earth. Very frequent mentio•…•… made of the particular acts of Gods providence in that place and time, both by •…•…∣ceeding Prophets, and also by Christ and his Apostles.

Here the Apostle expresly mentioneth the wildernesse:

• 1. To point out the distinct History which he aims at: that thereby 〈◊〉〈◊〉* 1.441 might the more distinctly know the sinne that he would have them to 〈◊〉〈◊〉 heed of.
• 2. To prevent an Objection: For they who tempt, will be ready to say, Is 〈◊〉〈◊〉 not cause? Am I not in such and such straits? Am I not brought to such and 〈◊〉〈◊〉 wants? To answer that, the Apostle shews how they provoked God, Who •…•…∣pted him in the wildernesse; where they were brought to very great wan•…•…s 〈◊〉〈◊〉 straits.
• 3. To aggravate the sinne: and that by the many evidences of that 〈◊〉〈◊〉 God took of them, and of that provision which he made for them according 〈◊〉〈◊〉 their needs.

When they were in a place where they had no ordinary means to guide the•…•…, 〈◊〉〈◊〉* 1.442 were to travel sometimes in the day, sometimes in the night, The Lord went 〈◊〉〈◊〉 them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of 〈◊〉〈◊〉 to give them light, Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉〈◊〉 so close, as they knew not where to escape, God opened a way for them 〈◊〉〈◊〉 the red Sea, Exod. 14. 22. Where they could finde no water but that which 〈◊〉〈◊〉 bitter. God made those waters sweet, Exod. 15. 25. When they had no bre•…•…d

eat, God gave them Manna from heaven: So also he gave them Quails, when they had no flesh, Exod. 16. 13, 15. Where at another time they had no water at all, God caused water to flow out of a Rock for them, Exod. 17. 6. When their implacable enemies the Amalekites set upon them, the Lord delivered those ene∣mies into their hands, Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse, that their clothes for fourty years waxed not old upon them, nor their shoes, neither did their feet swell, Deut. 8. 4. & 29. 5. In all that time they lacked nothing, Deut. 27. Neh. 9. 21.

Notwithstanding these, and other like seasonable fruits of Gods providence over them, they continued to tempt and provoke God, even in the wildernesse, the place of his extraordinary providence.

Hereby we see that no evidences of Gods Care, Power, Goodnesse, and other* 1.443 Divine Excellencies, will work upon incredulous persons. All the miracles that Christ wrought, wrought nothing upon the Jews among whom he lived.

We shewed before (§. 84.) that unbelief was an especial cause of hardnesse of heart. Nothing works upon an hard heart. See §. 128.* 1.444

What cause have we in this respect to judge our selves to be much hardned in our hearts, who have long lived in Christs School, where we have had his Word, and* 1.445 all his sacred Ordinances, to build us up in our most holy faith: who also have long lived, not in a barren and dry wildernesse, but in a fertile place, flowing with milk and honey, as Canaan did: where we need no Manna to fall from heaven, because the earth brings forth store of Corn: where we need not that Rocks should be smitten to send forth water, because springs of sweet water are in every corner, and rivers of water runne thorow all the parts of the Land, and other like blessings so abound, as we need not such extraordinary provisions as were made for the Israelites in the wildernesse. If the wildernesse in regard of Gods extraordinary provision for them, did aggravate their sinnes, how much more doth England, and Gods gracious dealing with us therein, aggravate our sins? O let us consider this, that we may endeavour to walk more worthy of Gods favours to us then formerly we have done.

§. 93. Of the Wildernesse as a place wherein the Israelites were brought to great straits.

AS the wildernesse was considered in the former §, a place of Gods extraor∣dinary providence and goodness: So it may be also considered as a place wherein the Israelites were oft brought to great straits: and yet that did not excuse* 1.446 their sinne in tempting God. For by their tempting God in the Wildernesse, they provoked him: So as straits and distresses are not sufficient excuses of tempting God. We ought not to doubt of Gods Providence, or of his Power, or of his Good∣nesse, or of any of his Divine Attributes, because we are in want, or in any other strait. The Devil took an oceasion from Christs being fourty dayes in the wilder∣nesse, to sollicit him to use an indirect course for providing sustenance to himself: but Christ refused so to do, Matth. 4. 3, 4. If thou faint in the day of adversity, thy strength is small, Prov. 24. 10. The day of adversity is the time for a man to mani∣fest his courage: to faint then, when he should shew most courage, argues little or no courage.

Gods Power and Providence is not straitned by mens straits: He can work as it* 1.447 pleaseth him, without means, as in creating all things; or with means, and those ordinary, which are comprized under daily bread, Mat. 6. 11. or extraordinary: And that

• 1. In the kinde, Exod. 16. 15.
• 2. In the quantity, as the little meal in the barel, and oyl in the cruse nourished Elijah, a widow, and her family a long time, 1 Kin. 17. 16.
• 3. In the quality: as course pulse nourished Daniel, and his companions, as well as the daintiest meat that a King could afford, Dan. 1. 12, &c.
• 4. In the manner of getting: as a Raven was Elijahs cater to provide him bread and meat morning and evening, 1 King. 17. 6.

Yea God can preserve by contrary means: for Ionah was preserved

from being drowned in the belly of a Whale, Ionah 1. 17.

We ought in this respect to arm our selves against tryal: and before-hand to meditate on Gods Power, Wisdom, Goodnesse, Providence, Presence, Truth and Faithfulness: and to be of his minde, who said, Though I walk thorow the valley of the shadow of death, I will fear no evil, Psal. 23. 4.

How doth this aggravate their incredulity who in time of peace, plenty and all* 1.448 needfull prosperity, thorow distrust fulnesse tempt God! How many covetous rich men upon fear of future want, treasure up all that they can any way get? How many timorous persons living where the Gospel is maintained, upon fear of a change, yeeld to Superstition and Idolatry? If being in the straits of a wildernesse excuse not a man from tempting God, can such as tempt God in a plentifull 〈◊〉〈◊〉 secure Canaan think to be excused?

§ 94. Of the adverb •…•… when or where.

Verse 9.

When your Fathers tempted me, proved me, and saw my works four•…•…y y•…•…▪

IN this verse the Apostle doth more particularly exemplifie the sin here for∣bidden.

The a 1.449 first particle being an adverb, and set alone, as here it is, is put for the place, and translated where, as Mat. 18. 20. Luk. 4. 16, 17. Act. 3. 13. Rom. 4. 15▪ Rev. 17. 15. When it is joyned with a Preposition that limiteth it to the time, it sig∣nifieth time, and is translated b 1.450 till, Mat. 1. 25. Mar. 13. 30. c 1.451 until, Mat. 17. 9. whil•…•…▪ Mat. 14. 22. Thus there is a Preposition joyned with this adverb, v. 13. and transla∣ted d 1.452 while.

I finde not this adverb set alone, as here it is, in the New Testament, put for the time, but every where for the place: By most Expositors it is here so taken.

The e 1.453 Hebrew word used Psa. 95. 9. is also put for the place, and translated where in our former English, and so do most Expositors there translate it, and i•…•… other places also as Gen. 2. 11. & 28. 13.

Whether this adverb be taken for the time when, or for the place where, •…•…∣tend to the same end, namely, to declare that particular sin against which the A∣postle forewarns the Hebrews, even that which the Israelites committed in the wildernesse, and that while they were there; So as this adverb whether it be •…•…∣ken for time or place, hath reference to the last word of the former verse, which 〈◊〉〈◊〉▪ the wildernesse.

§. 95. Of avoiding the sinful courses of forefathers.

THE Persons whose ill example is to be shunned, are here set down under th•…•… relative, a 1.454 Fathers.

The Hebrews came from Abraham, Isaac, and Iacob, and by a lineall des•…•… from those Israelites that were in the wildernesse. Hereupon this correlative b 1.455 〈◊〉〈◊〉 is here used.

In relation to the Jews, both Abraham and also all others descending from 〈◊〉〈◊〉* 1.456 and living under the Law are called Fathers in the New Testament. See Chap. •…•…. v. 1. §. 11. But here it is restrained to such Israelites as lived in the Wildernesse▪ So in sundry other places, as, Ioh. 6. 31, 49, 58. Act. 3. 22. & 7. 38, 39. 1 Cor. 10▪ •…•…. These Fathers therefore were they whom the Lord delivered out of the Egyp•…•… bondage, and brought with a mighty hand by great wonders into a place of free∣dom, where after an especiall manner he nurtured them, as was shewed 〈◊〉〈◊〉 §. 92.

The Apostle sets them out under this Title Fathers, because people use to 〈◊〉〈◊〉* 1.457 much opinionated with an high conceit of their Fathers; So were the Jews esp•…•…∣ally, and in that respect prone to imitate them in every thing, even in their 〈◊〉〈◊〉 courses: Therefore to root out that conceit, the holy Ghost in the 95 Ps•…•… and in this place, expresseth their Fathers, and sets them out to be notorious •…•…∣bels, and as rebels severely punished by God.

Can we now think that the practice of Ancestors who are called Fathers i•…•… 〈◊〉〈◊〉* 1.458 it self a sufficient warrant for their posterity, who come after them, to do as 〈◊〉〈◊〉

did, and to tread in their paths? It is exptesly said that God gave Laws, which should be made known to the generation to come, that they might not be as their Fathers a stubborn and rebellious generation, &c. Psa. 76. 5, 6, 8. This charge is expre∣sly given by the Lord, Be ye not as your Fathers, Zec. 1. 4. Steven doth thus ag∣gravate the sinnes of the Israelites; As your Fathers did so do ye: Acts 7. 51.

Our Fathers were of the same mould as we are, all sprouting out of the same cursed stock. They ignorant of Gods will as well as we, they of a rebellious dis∣position as well as we; They prone to all manner of sinne as well as we. What sin might not be justified if the practice of Ancients were a sufficient warrant?

This is a Point to be the rather observed in these daies, because the patern of Fathers and Ancestors is much stood upon, It is a common plea, when an evil practice is spoken against, to say, Our Fathers did so, Many superstitious and ido∣latrous courses are hereby patronized. The Lord in his Law makes this an aggra∣vation of sinne, that children walk in the evil courses of their Fathers: I am a jealous God, saith the Lord, visiting the iniquities of the Fathers upon the Children, Exo. 20. 5. namely, such Children as tread in their Fathers steps.

§. 96. Of tempting God.

THe sin of the fore-mentioned Fathers is set down in these two words, a 1.459 tempt∣ed, b 1.460 proved; the latter being added as an explanation of the former; For to tempt one is to try or prove whether he be such an one, as he is taken to be or can and will do such and such a thing.

This latter word c 1.461 proved may be added as an effect or consequence following upon the former, as if it had been said, By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be. The Greek word here translated proved signifieth to d 1.462 discern, and is so used, and translated twice in one verse, Ye can discern the face of the Skey, and of the earth, but how is it that ye do not discern this time? e 1.463 The Hebrew word also so used, Gen. 42. 15, 16. Hereupon God is said to be f 1.464 a trier of the heart, Psa. 7. 9. Jer. 17. 10. that is, one who findeth out and discerneth what is in mans heart.

If it be here taken as an explanation of the former word, and so set forth in general the same sin that the former doth, then two words are here used for the greater aggravation of the sinne.

Of the meaning both of the g 1.465 Hebrew word used by the Psalmist, and also of the h 1.466 Greek word here used by the Apostle, and translated tempted, and of the divers kindes of temptations, See the Guide to go to God on the Lords Praier, Peti. 6. §. 170.

Tempting of God in this place is set down as a sinne which provoked God, and* 1.467 so is taken in the worst sense. In general every transgression is a tempting of God; In which respect it is said of those who tempted God, that they hearkened not to his voice▪ Num. 14. 22, Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God, for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no.

In particular men tempt God by two extreams, one is presumption, the other distrustfulnesse▪ Both these arise from unbelief. That distrustfulnesse ariseth from unbelief is without all question: And howsoever presumption may seem to arise* 1.468 from over much confidence, yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses, because they do not beleeve that God will do, what is meet to be done, in his own way. Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites, they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord, and without Moses, as they did, Num. 14. 40. &c.

Men do presumptuously tempt God when without warrant they presume on* 1.469 Gods extraordinary power and providence; That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple, namely, to cast himself down, was to tempt God; therefore Christ gives him this answer, Thou

shalt not tempt the Lord thy God, Matth. 4. 5, 6, 7.

Men distrustfully tempt God when in distresse they imagine that God cannot o•…•…* 1.470 will not afford sufficient succour. Thus did the King of Israel tempt God when •…•…e said, The Lord hath called these three Kings together, to deliver them into the hand 〈◊〉〈◊〉 Moab, 2 Kin. 3. 13. So that Prince who said, Behold, if the Lord would make wind•…•… heaven, might this thing be? 2 Kin. 7. 2.

As the Israelites in the Wildernesse tempted God through presumption N•…•….* 1.471 14. 44. So most frequently through distrustfulnesse; as at the Red Sea when P•…•…∣raoh pursued them, Exo. 14. 11, 12. and at Marah where the waters were bitter, Exo. 15. 23, 24. and in Sina where they wanted bread, Exo. 16. 2, 3. and in R•…•…∣dim where they wanted water, Exo. 17. 3. and in Kadesh upon the like occasion, Numb. 20. 2. and in Kibroth-Hattaavah, where they lusted after flesh, Numb. 11. 4. and when the Spies were returned from searching the Land (Numb. 14. 2.) And when the Lord had executed just judgement on Rebels (Numb. 16. 41.) And when they compassed the Land of Edom (Numb. 21. 4, 5.) and at sundry other times.

The heinousnesse of this sin is manifest by the Causes and Effects thereof, and al∣so by the severe judgements inflicted thereupon,

• I. The Causes of tempting God, are these,* 1.472
  • 1. Want of Understanding. This doth Moses thus set out, The Lord hath an given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.
  • 2. Forgetfulnesse. This the Psalmist thus expresseth, They forgat his works, and his wonders that he had shewed them (Psal. 78. 11.) They soon forgat his works, &c Ps. 106. 13.
  • 3. Unbelief. Ye did not beleeve the Lord your God, faith Moses to the Israel•…•…, Deut. 1. 32. & 9. 23. This cause of the Israelites tempting God doth the Psal•…•… ost mention, Psal. 78. 22, 32. & 106. 24. Yea Moses and Aaron were hereby bro•…•… to tempt the Lord, Numb. 20. 12.
  • 4. Too light esteem of God, Who is the Lord, that I should obey his voice▪ si•…•… Pharaoh, who exceedingly tempted God, Exod. 5. 2.
• II. The Effects arising from that sinne of tempting God, or Concomi•…•…* 1.473 which go along with it, are
  • 1. Murmuring against God (Numbers 14. 29.) and against his Ministers, Numb. 14. 2.
  • 2. Impatience in straits, They waited not for his counsel, Psa. 106. 13.
  • 3. Rebellion. The Psalmist stileth these tempters of God, A stubborn and 〈◊〉〈◊〉 ous generation, Psal. 78. 8.
  • 4. Blasphemy. What a blasphemous speech was this, Is the Lord amongst 〈◊〉〈◊〉 no? Exod. 17. 7.
  • 5. Apostasie. They said one to another, Let us make a Captain, let 〈◊〉〈◊〉 turn into Egypt, Numb. 14. 4. They turned back, and dealt unfaithfully, &c Psal. 78. 57.
• III. The judgements inflicted on the Israelites who tempted God in the wi•…•…∣nesse,* 1.474 were very terrible, as Plague (Numb. 16. 46.) Fire (Numb. 11. 1.) 〈◊〉〈◊〉 Serpents (Numb. 21. 6.) The earth swallowing them up (Numb. 16. 32.) Their 〈◊〉〈◊〉 mies destroying them (Numb. 14. 45.) Multitudes destroyed together, as two 〈◊〉〈◊〉 and fifty (Numb. 16. 35.) Three thousand, Exod. 32. 28. Fourteen thousand s•…•… hundred (Numb. 16. 49.) Four and twenty thousand (Numb. 25. 9.) Yea by 〈◊〉〈◊〉 all above twenty year old that came out of Egypt save two onely, Numb. 14. 〈◊〉〈◊〉 30. & 26. 65.

How watchfull ought we to be against a sinne so hainous, so terrible? We•…•… exceeding prone hereunto. By open notorious sinnes men tempt God, and 〈◊〉〈◊〉 whether he be a God of vengeance. By secret sins, whether he be an All-se•…•… God. By covetous practices, whether he be a provident God. By despair, 〈◊〉〈◊〉 ther he be a mercifull God. Thus in other sins we tempt him in other his D•…•…* 1.475 Excellencies.

For preventing and redressing this sinne, it will be good frequently and serio•…•…

to meditate on God, on his glorious Majesty, on his supream Soveraignty, on his Almighty Power, on his absolute Jurisdiction, on his unsearchable Wisdom, on his free Grace, rich Mercy, abundant Kindenesse, great Forbearance, and other Divine Excellencies: Yea, and on his great and glorious Works in all ages performed.

As we acquaint our selves with these, so it will be our wisdom to submit our selves wholly to his guiding Providence, and make his Will the rule of ours: Ta∣king heed how we bring his actions to the bar of our reason.

§. 97. Of Gods providing for ungratefull ones.

IT was shewed in the beginning of the former Section, that the Greek word translated a 1.476 proved, signifieth also to discern, and by experience to finde a thing to be so and so. A Noun derived from thence signifieth b 1.477 experience, (Rom. 5. 4.) and experiment (2 Cor. 9. 13.) and proof of a thing, 2 Cor. 2. 9. & 13. 3. Here it may intend, that by their tempting of God, they came to have a real and experimental proof of Gods Power, Providence, and other Divine Excellen∣cies.

Observe the particular instances noted in the former Section of their tempting God, and you shall finde extraordinary proofs and experiments of Gods extraor∣dinary Providence. Thereupon a path was made in the Sea (Exod. 14. 22.) bitter waters were made sweet (Exod. 15. 25.) Manna and Quails were given (Exod. 16. 12.) Water flowed out of the Rock (Exod. 17. 6.) The brazen Serpent was ere∣cted (Numb. 21. 8.) and sundry other great works done.

God doth this in reference to Himself, to the Upright, and to the Un∣gratefull.* 1.478

• 1. God doth hereby commend unto us his free Grace, his abundant Kindenesse, and his great Patience, and much Forbearance. Herein is verified that which Christ said of his Father, That he is kinde unto the unthankefull, and unto the evil, Luke 6. 35.
• 2. There were some upright and faithfull mixed with the multitude of incredu∣lous and rebellious Israelites: as Moses, Aaron, Hur, Caleb, Ioshua, and others: Whereof, though many of them, for some particular sins, entered not into Ca∣naan, yet were they accepted and approved by God; for their sakes God gave common proofs of his Providence, promiscuously to all of all sorts. Had there been ten righteous ones found in Sodom, both that and the other Cities about it might have been preserved from the fire and brimstone that destroyed them, Gen. 18. 32. For Iehoshaphats sake, God extraordinarily provided water to preserve the Armies of three Kings, 2 King. 3. 14. The whole world receiveth much good for the sake of the Elect and upright that are therein.
• 3. God in bestowing blessing upon the incredulous and rebellious, affordeth thereby external means to reclaim them: but they by their obstinacy against those means, make themselves the more inexcusable, and increase their just condemnati∣on the more, Rom. 2. 1, 4, 5.

This kindenesse of God so far manifested to those rebellious Israelites, is a sure* 1.479 ground of encouragement to Gods faithfull and upright servants, to seek and ex∣pect all needfull blessing from him in all their needs and straits. Are not the faith∣full much better then the faithlesse? If God so fed, cloathed, preserved, protected and directed incredulous, and unbelieving persons, what will he not do for his E∣lect effectually called, who in faith call upon him? Mat. 6. 26, 30. Luk. 18. 7.

§. 98. Of outward blessings no sure Evidences of Gods fatherly love.

THese two words tempted, proved, being joyned together, and referred to the same persons, shew that they who did the one, did also the other. They who tempted God, by experience found that God was a God of Power, able to help in the greatest distresse: a God of truth, faithfull in keeping promise: a God of wisdom, ordering matters in the fittest season: a provident God, affording all

things needfull for people; yet were these no sure tokens of his fatherly love to them: for they so tempted him, as they grieved him: and he was displeased 〈◊〉〈◊〉 them.

God bestows outward blessings on such as have no assurance of his fatherly fa∣vour.* 1.480 The Lord set a mark upon Cain, lest any finding him should kill him, Gen. 4. 15. It doth not follow that Hagar in truth feared God, because God heard 〈◊〉〈◊〉 childs voice, and provided water for her and him, Gen. 21. 19. God gave to 〈◊〉〈◊〉 the fatnesse of the earth, and the dew of heaven, and yet loved him not, Gen. 27. 39. Mal. 1. 2.

Outward worldly blessings concerning this life, and our temporall estate, are common to all of all sorts: yea many of them to bruit beasts. God giveth to the 〈◊〉〈◊〉 his food, Psal. 147. 9. He preserveth man and beast, Psal. 36. 6.

Yea God oft giveth outward blessings in wrath. He gave Israel a King in anger, Hos. 13. 11. When he gave quails to the Israelites, While the flesh was yet 〈◊〉〈◊〉 their teeth, yer it was chewed, the wrath of the Lord was kindled against 〈◊〉〈◊〉, Num. 11. 33.

We are not therefore to judge of Gods favour by outward blessings, nor 〈◊〉〈◊〉* 1.481 that he loves us because he provides supply for our needs, or recovers us out 〈◊〉〈◊〉 sicknesse, or easeth us in our pains, or freeth us from our enemies, or 〈◊〉〈◊〉 otherlike blessings upon us. Tempters of God may prove and finde God in 〈◊〉〈◊〉 kinde to be good unto them. See the reasons hereof in the former Section. There are better and surer evidences of Gods fatherly love: namely the inward •…•…∣mony of Gods Spirit, and the effectuall operation thereof in regenerating us, 〈◊〉〈◊〉 working many sanctifying graces in us, and keeping us from tempting God.

§. 99. Of mens tempting God though they see his works.

FOr further aggravation of their sinne, there is added a third act: They 〈◊〉〈◊〉 〈◊〉〈◊〉 works, saith God.

In Hebrew a word of the singular number is used thus, a 1.482 my work. But 〈◊〉〈◊〉 word is there collectively taken: and the singular number Synechdochically 〈◊〉〈◊〉 for the plurall. So Psal. 44. 1. & 64. 9. But the Apostle expresly to clear the 〈◊〉〈◊〉 of the holy Ghost, useth the plurall number, b 1.483 thus, My works.

Though both the Hebrew and Greek words translated works, are used to 〈◊〉〈◊〉* 1.484 out common and ordinary works: yet also, especially when they have 〈◊〉〈◊〉 unto God, they are oft put for extraordinary works, works of wonder, even 〈◊〉〈◊〉 raculous works, as Psal. 44. 1. Ioh. 5. 36.

The works here intended are those many and great wonders, which the Lord 〈◊〉〈◊〉 from Israels passing through the red sea unto the wilderness, to their going through Iordan into Canaan.

Some of them were works of mercy, in providing for them things needfull, 〈◊〉〈◊〉 delivering them from dangers: whereof see §. 92.

Others were works of judgement in punishing them for their sinnes: whereof see §▪ 96.

These were not works done in former ages, or in farre remote parts of the world: to the notice whereof they could not come but by hear-say only: but they were works done among them, done upon them, so as they saw them.

Both the c 1.485 Hebrew word used by the Psalmist, and also the d 1.486 Greek word 〈◊〉〈◊〉 by the Apostle, signifie a seeing of a thing present with the bodily eyes, Deut. 7. 19 Mark 11. 20.

Here is mention made of mighty works, and of their express seeing of 〈◊〉〈◊〉* 1.487 What clearer evidence could they have of Gods power and providence? yet 〈◊〉〈◊〉 tempted him. The clearest evidences which God can give of himself, and of 〈◊〉〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts. Such •…•…∣ders did God in Egypt, as the Egyptians themselves could say to Pharaoh, 〈◊〉〈◊〉 thou not yet, that Egypt is destroyed? (Exod. 10 7.) yet did not Pharaoh •…•…ull Undeniable demonstrations were given by Christs Birth, Life, Works, Doctrine, Death, Resurrection, Ascension, and Gifts that followed thereupon: that 〈◊〉〈◊〉

was the promised Messiah: yet to this day will not the Jews beleeve him so to be. Blindnesse of minde, and hardnesse of heart possesseth them. Besides their own naturall blindnesse and hardnesse, The God of this world hath further blinded their mindes and hardned their hearts, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes.

We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions, or to the malice of Satan. For pre∣venting this, let us not close our eyes against any light shewed unto us, lest we prove like these Israelites, who though they saw with their own eyes Gods won∣derfull works, yet continued to tempt him.

§. 100. Of Gods continuing to shew his power among such as oppose it.

THere is yet a further aggravation of their sinne by the time here set down un∣der this phrase, fourty years.

In Psal. 95. 10. this circumstance of time, fourty years, is referred to God, and* 1.488 to his grieving for their obstinacy. For God is there thus brought in complaining, Fourty years long was I grieved, &c.

The reason why God continued so long to be grieved, was because they conti∣nued so long to tempt him.

The Apostle therefore doth not alter the sense of the Prophets words by refer∣ring them to another clause: but makes it the more clear. So long as they tempted God they grieved him. Therefore in that they tempted him fourty years, they grieved him fourty years. This the Apostle himself asserts under this question, (v. 17.) With whom was he grieved fourty years?

Thus whether we referre the fourty years to their sinne, or to Gods displeasure therea•…•…, the sense remains the same.

To satisfie all doubts about this and other like alterations, we must remember,* 1.489 that the Penmen of the New Testament were not Translators of the Old: but such as quoted here and there some places for proof of the point in hand: to which pur∣pose it was sufficient for them to give the sense of the place, though they altered the words. See Chap. 1. v. 6. §. 72. & Chap. 9. v. 20. §. 106.

As this time, fourty years, hath reference to that which goeth immediatly be∣fore,* 1.490 thus, they saw Gods works fourty years, it gives evidence of Gods doing won∣drous works all that time, notwithstanding their tempting of him. For mans in∣credulity cannot hinder the working of Gods power. What if some did not believe? shall their unbelief make the faith of God without effect? Rom. 3. 3. An incredulous Prince would not believe that God could▪ give such plenty as was gromised by the Prophet, when Samaria by a long fiege was almost famished: Yet it came to passe as the man of God had spoken, 2 King. 7. 18. Nor the Jews, nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead: yet he did rise again the third day.

Obj. It is said that Christ did not many mighty works in his own Country, because of 〈◊〉〈◊〉 unbelief, Matth. 13. 58.

Answ. That is not to be taken of weakning Christs power, as if mans unbelief would hinder it, but of withholding the benefit of Christs power from unbeleevers. Unbelief is as a strong and high dam against a flowing river: which doth not dry up the spring, nor the flowing of the waters: but only keeps the waters from run∣ning into that channell where the dam is set. The waters still flow up, and rise higher and higher against the dam: and because they are kept from running through the dam, they make another passage and therein flow on. Thus Christ left his own Country, and went into other places, and there manifested his power. The word preached did not profit the Israelites, not being mixed with faith in them that heard it: Yet in it self, The Word of God is quick and powerfull, &c. H•…•…b. 4. 2, 12.

This mighty power of God still working, even when men oppose against it, may be some stay to troubled consciences, and to such as are inclined to despair.

§. 101. Of Gods Long-sufferance.

THe time of fourty years hath reference to Gods continuing to do wonders, 〈◊〉〈◊〉 only by works of judgement, but also of mercy, grieving so long at the ob∣stinacy of his people; and thus it giveth us to understand, that the Lord is a God of long-suffering and great forbearance. Thus is he frequently set forth in sacre•…•… Scripture, as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8.

Here is mention made of fourty years forbearance. He did forbear the old world* 1.491 one hundred and twenty years, (Gen. 6. •…•….) and the Amorites four hundred years, (Gen. 15. 13.) and the Polity of the Jews eight hundred years; and the Christi•…•… state above sixteen hundred, and the world about six thousand. Every of us ha•…•…e good evidence of Gods long-suffering in our selves. Our people had been no peo∣ple, our sunne had been darknesse, our souls had been in hell ere this, if the Lord had not been a God of much patience.

This doth God manifest himself to be,

• 1. To set forth his own glory: For when he proclaimed his Name, among* 1.492 other excellencies he sets down this Long-suffering, Exod. 34. 6.
• 2. To bring men to repentance. Despisest thou the riches of Gods goodness 〈◊〉〈◊〉 forbearance, and long-suffering, not knowing that the goodness of God leadeth 〈◊〉〈◊〉 repentance? Rom. 2. 4.
• 3. To keep us from destruction. The Lord is long-suffering to us-ward, not willing that any should perish, 2 Pet. 3. 9.
• 4. To bring us to salvation. Account that the long-suffering of the Lord is s•…•…∣vation, 2 Pet. 3. 15.

These being the ends which God aimeth at in his long-suffering, we that have experience of this Divine property (as who hath not?) ought to have an eye 〈◊〉〈◊〉 those ends: And

• 1. To magnifie the Name of God, even in and for this excellent Property.
• 2. To endeavour after repentance: and so long as God beareth us to renew 〈◊〉〈◊〉 repentance.
• 3. To come out of all those courses that lead to destruction.
• 4. To lay hold on eternall life while we have time so to do.* 1.493

In these respects let us of•…•… cast our eye back upon our former courses. We m•…•…y▪ many of us, say, If God had not long born with me I had now been in a most •…•…∣full plight. If God had cut me off, and taken me out of this world at such a ti•…•…▪ in such a course, as I then eagerly pursued, I could have had little or no hope▪ B•…•… now (blessed be God)▪ I have better hope that my desperate course is made kno•…•… to me, I loath it: God hath given me some measure of repentance, and assura•…•… of his favour; I dare cast my soul on Jesus Christ for remission of sinnes, and re∣conciliation with God! I am perswaded that when I die, I shall be saved.

These, these are they that have cause to magnifie the patience of God.

We ought further in forbearance and long-suffering, to set God before us▪ 〈◊〉〈◊〉* 1.494 to indeavour, as in other graces, so in this, to be like unto God, Colos•…•… 3. 1•…•…. Eph. 4. 32.

We may not be hasty to take revenge upon every offence: but rather try if 〈◊〉〈◊〉 forbearing the wrong doer may be bettered. Be not overcome of evil, but overc•…•… evil with good, Rom. 12. 21.

§. 102. Of the hainousness of sin continued in.

Verse 10.

Wherefore I was grieved with that generation, and said, They d•…•… alway 〈◊〉〈◊〉 in their hearts, and they have not known my waies.

THe fearfull effect of their sin is here propounded in this verse: and aggrav•…•… in the next.

This first particle * 1.495 Wherefore, is not in the Psalm: but here fitly added by 〈◊〉〈◊〉 Apostle, to set out more distinctly, both the cause of Gods grief, and also 〈◊〉〈◊〉 effect or consequence of the peoples sinne. It is the very same that was used before, v. 7. §. 73. It giveth to understand, that long continuing in sinne grieveth Go•…•…

Spirit. Because they tempted God fourty years, therefore God was grieved.

To this purpose is this time of Israels continuing fourty years to sinne against God, oft pressed: as Numb. 32. 13. Amos 5. 25. Acts 7. 42, & 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof, Exod. 16. 28. N•…•…h. 9. 30. Psal. 78. 40. Luk. 13. 34. For,

• 1. Sin the longer it continueth the stronger it groweth, and proves to be the* 1.496 more daring and outfacing, and in that respect the more provoking, Ierem. 44. 17.
• 2. Continuance in sinne is a multiplication of sinne: and in that respect an ad∣dition of more fuell, which maketh the flame of the fire greater. Thus Gods Spi∣rit is more grieved, and his wrath more incensed: whether by the same man lying in one sin, or adding sin to sin, or by other men, children, or other successors treading in the footsteps of their Fathers and predecessors.

This may be a forcible motive to such as have sinned to repent, and not to continue in sinne. As continuing in sinne causeth grief and wrath; so there is j•…•…y in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10.

This also may be a warning to such as observe the sinnes of others, to take heed that they hold not on in the same course, lest they cause more grief and wrath.

§. 103. Of Gods grieving at sinners.

THe Greek word translated * 1.497 grieved, is emphaticall.

Some derive it from a Noun that signifieth a a 1.498 bank of a river; or a bunch in a mans body. Thence cometh a simple b 1.499 Verb which signifieth to take a thing grievously. For the heart of him who is grieved or offended, doth, as it were swell and rise up.

The c 1.500 compound here used, signifieth to be much grieved, and exceedingly offended.

There is d 1.501 another Greek Noun like to that before mentioned, differing only in one small letter, and signifieth a weight or grief: and a e 1.502 Verb thence derived, which signifieth to be pressed with a burden, or to be offended.

Both notations or derivations of the word here used, tend to the same purpose: namely to set out the greatness of Gods displeasure, which he took at their mani∣fold kinds of tempting him, and at their long continuing so to do.

The f 1.503 compound here used, doth adde aggravation to the offence which God took at his people. It is no where else used in the new Testament, but here and vers. 17. Yet by the Greek Interpreters of the old Testament it is frequently used

It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother: and thus translated, g 1.504 I am weary of my life, (Gen. 27. 46.) and penitents h 1.505 loathing themselves for their former sinnes, (Ezek 36. 31.) and a Lands i 1.506 •…•…ing out her inhabitants for their monstrous abominations, Levit. 18. 25.

The k 1.507 same Hebrew word that is used Psal. 95. 10. and translated grieved, is also used, Ezek. 36. 31. (the place before mentioned, and translated loath.)

These significations of this word, shew that it carrieth much emphasis, and im∣ports an high degree of Gods displeasure.* 1.508

Herein such passion (by way of resemblance for teaching sake) is attributed to God, as is incident to Parents and other Governours, who earnestly desiring the good of those that are under them, are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses, notwithstanding all the mean that have been used to reclaim them.

Under the Law a parent that had a stubborn and rebellious child, that regarded no admonition, but despised private correction, brought him forth to the Judges to stone him to death, Deut. 21. 18, &c. This is a manifestation of very great dis∣pleasure, and much aggravates the childes stubborn disposition. In this respect saith God to his people, O Ephraim, what shall I do unto thee? O Iudah, what shall I

do unto thee? Hos. 6. 4. And our Lord Christ, O Hierusalem, Hierusalem, How 〈◊〉〈◊〉 would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Matth. 23. 37.

This great displeasure of God against his peoples obstinacy, is set out to the life in the parable of the Vineyard, (Isa. 5. 4, 5.) and of the Figtree, Luk. 13. 7. The more the good of any is sought, the more are they grieved and offended, who in love seek their good, if their love, and the effects thereof be neglected and despised.

This should warn us to take due notice of all the evidences of the kindness of God our Father, and of his care about our good: that we may make the right use of all, and to fear lest by stubbornnesse and obstinacy we provoke him to turn his favour into displeasure, his love into grief and offence.

§. 104. Of the meaning of this word generation.

THe word translated a 1.509 generation, doth in the Hebrew signifie the continuance of time; and it is put for the space of a hundred years, as where God saith in the fourth generation, Gen. 15. 16. The Lord before had made mention of four hundred years: this fourth generation was the last hundred of those four hundred.

The * 1.510 Greek word here used is derived from a * 1.511 Verb that signifieth to 〈◊〉〈◊〉▪ and it signifieth sometimes a multitude of people, and so is translated a 〈◊〉〈◊〉, in which there useth to be multitudes of people: as where a multitude of 〈◊〉〈◊〉 ones are called a perverse Nation, Phil. 2. 15. and sometimes for a continuance of people, or a succession of one after another, as where mention is made of four∣teen generations, Matth. 1. 17. And where it is said, This generation shall not 〈◊〉〈◊〉, Matth. 24. 34.

The word, as here used, may include both these significations, which do •…•…∣vate the wretched disposition of that people in these two respects.

• ...

  1. In that they all conspired together in their sinnes, except a few. Thus 〈◊〉〈◊〉* 1.512 Christ aggravate the sinne of the people in his time, in that they all rejected 〈◊〉〈◊〉 and his Ministry: and thereupon saith, that the men of Ninive; and the 〈◊〉〈◊〉 of the South shall rise up in judgement with this generation, Matth. 12. 41, 42. 〈◊〉〈◊〉 is, with the whole Nation. Plagues that infect a whole City are counted great judge∣ments: a leprosie that spreadeth it self over a mans whole body, is counted 〈◊〉〈◊〉 grievous malady: so a poyson that infecteth all the blood in a mans body. 〈◊〉〈◊〉 like manner contagious sinnes that infect a whole Nation, are detestable sinne•…•… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉〈◊〉 Babylon, and justifie Gods severe judgement upon them: for saith he, All 〈◊〉〈◊〉 have transgressed, therefore the curse is poured upon us, Dan. 9. 11.

  Consent of multitudes in sin, is so far from extenuating it, as it doth the 〈◊〉〈◊〉 aggravate it. Wherefore if sinners entice thee consent thou not, Prov. 1. 10.

• 2. This word generation doth aggravate their sin, in that it implieth a continuance therein (as was shewed v 9. §. 95.) even from parents to children.

The Apostle doth fitly adde a Relative * 1.513 THIS, which is not in the Hebrew, 〈◊〉〈◊〉 demonstrate what kinde of people he speaks of: even those which lived in the wildernesse, and saw the mighty works of God. With them therefore in parti∣cular is God grieved, who do provoke God.

§. 105. Of Gods complaining of people.

THis phrase, * 1.514 and said, being applied to God, implieth a complaint, and 〈◊〉〈◊〉 on Gods part: For he was so much and so long provoked by his people, as 〈◊〉〈◊〉 was forced to complain of them.

Gods complaints of his people are in other places more expresly and •…•…∣ly set out: as Num. 14. 11, 27. Deut. 32. 29. Psal. 81. 11, 13. Isa. 48. 18. 〈◊〉〈◊〉 23. 37.* 1.515

His Fatherly affection towards his people forceth him thus to do. When a F•…•…∣ther seeth his sonne runne headlong into desperate courses, from which he will 〈◊〉〈◊〉

no means be restrained, he useth to complain of his foolish and perverse dispo∣sition.

That which is noted to accompany Gods complaint, namely great wrath, and soar vengeance, ver. 11. and in the places before quoted, is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to com∣plain of us.

Is not he the God of our being, life, preservation, comfort, confidence, and eternall salvation? Shall we then make him to complain of our ungraci∣ousnesse?

O remember what he is, what he hath done for thee, what thou maist farther expect from him: and thereupon set thy self so to please him in all things, that he may never repent of what he hath done for thee: but rather delight in doing more, and continuing to be ever kinde unto thee.

§. 106. Of the meaning of these words, They do alway erre in their heart.

THe matter of Gods complaint is set out in two particulars,

• 1. Their stubborn∣ness.
• 2. Their ignorance.

The former is thus expressed, a 1.516 They do alway erre in their hearts. The Hebrew thus, b 1.517 It is a people that do erre in their heart.

Though there be some difference in words betwixt the Hebrew and Greek, yet the sense is the same in both. For this Hebraism, c 1.518 a people erring, signifieth a con∣tinuance in a thing. It is a d 1.519 Participle of the present tense, and intendeth a present being to be so and so, as it hath been before.

The Greek Translators to express the emphasis of that Hebraism in their own dialect, adde this Adverb e 1.520 alwaies.

The word translated f 1.521 people is of the singular number: but it is a colle∣ctive word, and compriseth many under it. It signifieth a multitude of per∣sons. Therefore the Greek Translators use the Plural number g 1.522, They doe erre.

The Apostle in both these diversities followeth the Septuagint. Of the LXX. See Chap. 1. v. 6. §. 72.

The Verb translated erre is of the passive voice.

h 1.523 The active signifieth to seduce or deceive, as Matth. 24. 4, 5, 11.

* 1.524 The passive signifieth to erre, k 1.525 Mat. 22. 29. For they that erre are deceived by themselves or others.

Both the l 1.526 Hebrew and m 1.527 Greek words are applied to silly sheep, which go astray from the rest of the flock, and from their shepherd, and so fall into many dangers, Isa. 53. 6. Mat. 18. 12, 13.

The folly of those who go astray out of the wayes of God, and wander in the wayes of wickedness, is set out to the life.

To aggravate their sin the more, the ground thereof is thus declared, n 1.528 in heart: This relative [their] is not unfitly added by our English, to shew, that their own evil disposition caused them to go astray.

Of the Heart, and of the divers significations thereof, See v. 8. §. 79.

Heart is here put for the Will.

Men may be said to erre three wayes:

• 1. In the minde or understanding, so did they of whom the Prophet saith, They that erred in spirit shall come to understanding, Isa. 29. 24. The later clause declares the meaning of the former, and shews that by erring in spirit, he means erring in understanding. And Christ where he saith, Ye do erre not knowing the Scriptures, Mat. 22. 29. sheweth that he meaneth erring in knowledge.
• 2. In Will or heart: for the Scripture doth oft put these one for another; This is liere especially meant, and of it we shall speak more in the next §.
• 3. In the life and actions of men; To this purpose, saith the Wise-man, He is in the way of life that keepeth instruction: but he that refuseth reproof, erreth, Prov. 10. 17.

The former clause sheweth, that the erring which he speaketh of, is in the way

and course of a mans life. To this purpose saith the Apostle, They have forsak•…•… 〈◊〉〈◊〉 right way, and are gone astray (2 Pet. 2. 15.) or erred, viz. out of the right way▪

The first kinde of error, is ignorance.

The second, wilfulness.

The third, rebellion.

§. 107. Of wilfulness, aggravating sin.

THe erring in heart here intended, is such perversness of will as made them 〈◊〉〈◊〉* 1.529 part from the wayes of the Lord, and stubbornly oppose against him.

This is it that much grieved the Lord, and forced him to complain against 〈◊〉〈◊〉 Of Gods complaining, See §. 105.

Of sinners wilfulness and stubbornness Wisdom complains, Prov. 1. 24, 25. A•…•… God himself, Isa. 1. 4, 5. And he tels his Prophet, That they are impudent and 〈◊〉〈◊〉 hearted, Ezek 3. 7.

This wilfulness makes men refuse and reject the means which God affords for th•…•… good: and brings them into an incurable condition, Prov. 1. 24, 25, 26.

How earnest should we be in beating down our stout stomacks and proud he•…•… Such hearts are in us all by nature; but much increased by our own pervers•…•… Think how little thou gainest thereby. It is the Almighty God against whom t•…•… standest out, He with the froward will shew himself froward, Psal. 18. 26. Obser•…•… how parents deal with stubborn children, they will make them feel the smart of th•…•… wilfulness. Is it safe for the earthen pot to dash it self against the iron pot?

Pray to God to give thee a heart of flesh, which may be affected with his •…•…∣cies, tremble at his judgements, and melt at his Word. Pray that thy 〈◊〉〈◊〉 may be made pliable to Gods will. To this we ought to give the more •…•…∣gence, because it is very hardly rooted out: as the phrase next to be sp•…•… of, sheweth.

§. 108. Of the danger of Wilfulnesse.

THe Hebrew phrase whereby the wilfulnesse of the afore-said persons is set 〈◊〉〈◊〉 word for word is this, a 1.530 A people erring. They are so given to erre as 〈◊〉〈◊〉 will not be drawn from it: They will still remain such as they are; and never 〈◊〉〈◊〉 claim it. Witness Pharaoh and his servants, Exod. 9. 34. Witness, as these •…•…∣lites in the wilderness, so others after them. God set watchmen over them, 〈◊〉〈◊〉 Hearken to the sound of the trumpet: but they said, We will not hearken, Je•…•…. 6. 〈◊〉〈◊〉 Witness especially the Jews in Christs time, of whom it is said, Though Iesus 〈◊〉〈◊〉 done many miracles before them, yet they believed not on him, John 12. 37. A•…•… the Jews in the Apostles time it is said, that, They were filled with envy, and 〈◊〉〈◊〉 against these things which were spoken by Paul, contradicting and blas•…•… 〈◊〉〈◊〉 Acts 13. 45.

Wilfulness takes away all spiritual sense, and exceedingly hardneth mens 〈◊〉〈◊〉 So as no sufficient means can be used to mollifie them, and to alter this their 〈◊〉〈◊〉 disposition.

How should this move us to take heed of giving any way to this wilfull and •…•…∣born disposition. It is a bitter root. We ought not to suffer any root of bi•…•… 〈◊〉〈◊〉 spring up and trouble us, Heb. 12. 15.

§. 109. Of sinne aggravated by continuing therein.

THis Adverb, a 1.531 alway, added by the Greek, intendeth a long continua•…•… 〈◊〉〈◊〉 sinne: and it is here brought in as a further aggravation of the sinne o•…•… 〈◊〉〈◊〉 Israclites in the wilderness. By this circumstance doth Stephen aggravate both 〈◊〉〈◊〉 sinne, and also the sinne of their successors, saying, Ye do alwaies resist the 〈◊〉〈◊〉 Ghost, Acts 7. 51. And the lying disposition of the Cretian is thus aggravated▪ 〈◊〉〈◊〉 Cr•…•…tians are alway liars, Titus 1. 12. This kinde of aggravation is frequently 〈◊〉〈◊〉 under this expostulary phrase, How long: as Numb. 14. 11, 22, 27. 1 King 〈◊〉〈◊〉 Psal. 4. 2. Ier. 4. 14. See §. 102.

Sinne is of an increasing nature: Though at first it may seem to be but as a 〈◊〉〈◊〉 of mustard-seed, yet by long growing it may come to be as the greatest of 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 cannot be bowed, nor rooted up.

A strong incitation this is, to such as have long runne on in sinne, at length to * 1.532 repent: and to return to their Father, as the Prodigall did. By repentance mercy may be obtained: but obstinacy and impenitency implungeth into utter destructi∣on. Well observe Gods pithy expostulation with Israel, As I live▪ saith the Lord God, I have no pleasure in the death of the wicked: but that the wicked turn from his way and live: Turn ye, turn ye from your evil, waies, for why will you die, O house of Israel? Ezek. 33. 11. On the other side Christ hath with a strong asseveration a•…•…er'd twice together this doom, Except ye repent, ye shall all perish, Luke 13. 3, 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath, Rom. 2. 5.

§. 110. Of Gods waies.

HItherto of the first part of Gods complaint, which was of their stubbornnesse, See §. 106. The other part is their ignorance, thus set down, And they have not known my waies.

This their ignorance, as it is a distinct sinne in itself, so it was the cause of the former sin: whereupon some turn this copulative a 1.533 AND (as it is in the Hebrew) and adversative b 1.534 BUT (as it is in Greek) into a causall FOR.

Here we are to consider two points.

• 1. What are the waies of God.
• 2. How their not knowing of them was an aggravation of their sin.

c 1.535 A way is that course wherein one walketh.

The Hebrew d 1.536 Verb whence this word way is derived, signifieth to tread upon, as Thou shalt tread the Olives, Mic. 6. 15. And I will tread them in min•…•… anger, Isa. 63. 3.

The * 1.537 Greek word translated Way, is derived from a Verb which signifieth to go. According to both these derivations, a Way is that whereon one treads; or wherein he goeth.

It is attributed unto God metaphorically; and that in two respects.* 1.538

• 1. Actively: setting out that way wherein God himself walks.
• 2. Relatively: intending that way wherein he would have us to walk.

Of the former kinde there are two sorts.

• 1. Gods secret way. This is his unsearchable counsell. Hereof saith the Apostle,* 1.539 How unsearchable are his judgements, and his waies past finding out! Rom. 11. 33. And God himself by his Prophet thus, My waies are higher then your waies, and my thoughts then your thoughts, Isa. 55. 9.
• 2. His manifest way. Under this in speciall are contained his works; whereby he* 1.540 declares himself and his Divine properties unto us, as power, wisdom, truth, mer∣cy, justice, wrath, &c. In reference hereunto thus saith Moses of God, He is the rock, his work is perfect: for all his waies are judgement: A God of truth, and with∣out iniquity, just and right is he, Deut. 32. 4. In reference also hereunto, the Psal∣mist thus saith, The Lord is righteous in all his waies, and holy in all his works, Psal. 145. 17.

The waies wherein God would have us to walk are his precepts, whereof thus* 1.541 saith the Psalmist, Shew me thy waies, O Lord, teach me thy path. The Lord will •…•…each sinners in the way: and the meek he will teach his way, Psal. 25. 4, 8, 9. Isa. 2. 3. And God himself thus saith, O that my people had hearkened unto me, and Israel had walked in my waies, Psal. 81. 13.

The two later kindes of waies are here especially meant: namely his works and his precepts.

The works of God are styled his waies, because we may see him as it were walk∣ing therein. For by his works we may disc•…•…rn the footsteps of his properties and providence. They have seen thy goings, O God, even the goings of my God, Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence. Where it is said to God, Thy way is in the sea, and thy path in the great waters, re∣ference is had to Gods manifestation of his power, wisdom, mercy and justice in dividing the red sea for the Israelites to pass through it, and overwhelming their enemies thereby, Psal. 77. 19.

In this respect that Gods works are waies wherein he may be seen walking, it is our duty,

• 1. To understand the waies of God, so farre as he is pleased to walk in the•…•…, and to make them known to us. Thereby he shews himself to be such a God, is none can be imagined to be like unto him: so as we may say unto him, How terri∣ble art thou in thy works? Psal. 66. 3. Among the Gods there is none like unto thee, 〈◊〉〈◊〉 Lord; neither are there any works like unto thy works, Psal. 86. 8.
• 2. To acknowledge the equity and righteousness of Gods waies. The L•…•… 〈◊〉〈◊〉 righteous in all his wales, and holy in all his works, Psal. 145. 17. This is it whereabo•…•… God makes with the Israelites this vehement expostulation, and that again and again: Hear now O house of Israel: is not my way equàl? are not your waies unequall Ezek. 18. 25, 29. & 33. 17, 20. To impeach Gods waies of iniquity, is an high degree of blasphemy.
• 3. To admire and magnifie the Lord in his waies. All the Kings of the earth 〈◊〉〈◊〉 praise thee, O Lord: yea they shall sing in the waies of the Lord, Psal. 138. 4, 5. M•…•… is this duty pressed in, and under the title of Gods works. I will praise thee, O Lord, with my whole heart, I will shew forth all thy marvellous works, Psal. 9. 1. Ma•…•…y, 〈◊〉〈◊〉 Lord, my God, are thy wonderfull works, which thou hast done, Psal. 40. 5.

Gods precepts are frequently styled his waies. To demonstrate this more •…•…∣ly, this Epithete Way, is oft joyned with Gods Precepts and Command•…•…▪ Thus prayeth David, Make me to understand the way of thy Precepts▪ Teach 〈◊〉〈◊〉, 〈◊〉〈◊〉 Lord, the way of thy statutes; make me to go in the path of thy Command•…•…▪ And thus he professeth, I will runne the way of thy Commandments, Psal. 119▪ •…•…▪ 32, 33, 35.

God by his Precepts doth declare unto men, how they should carry themsel•…•… towards him and towards one another: so as they are as a way for them to wal•…•… to observe and to do them.

Gods Precepts are not for meer speculation, but for practice. It is the peo•…•… use of a way to walk in it.

Of practising Gods Commandments, See the Saints Sacrifice on Psal. 116. •…•…. •…•…. §. 59.

§. 111. Of Ignorance aggravating a sin.

THat which is here set down of the Israelites not knowing Gods waies, i•…•… 〈◊〉〈◊〉 down by way of aggravation: We must therefore here consider in what •…•…∣spect ignorance may be an aggravation. For Christ makes it a matter of exte•…•…∣tion,* 1.542 saying, He that knew not, and did commit things worthy of stripes, shall 〈◊〉〈◊〉 beaten with few stripes, Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉〈◊〉 of the Jews, Father forgive them, for they know not what they do, Luke 23. 34. 〈◊〉〈◊〉 Apostle also doth herein extenuate the sinne of the Jews, in that they did it th•…•… ignorance, Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉〈◊〉 found, 1 Tim. 1. 13.

To clear the point in hand more fully, it is meet distinctly to set down the 〈◊〉〈◊〉 of not knowing.* 1.543

Men may be said not to know, Simply or Relatively.

• 1. Simply, when there is in them a meer want of knowing such and su•…•… thing. This is called Nescience: and it is blamelesse and without sinne in 〈◊〉〈◊〉 cases.
  • 1. When it is of things which cannot be known: as the perfection of 〈◊〉〈◊〉* 1.544 excellencies. Canst thou by searching sinde out God? Canst thou finde 〈◊〉〈◊〉 〈◊〉〈◊〉 Almighty unto perfection? Job 11. 7. God dwelleth in the light which no m•…•… 〈◊〉〈◊〉 approach unto; whom no man hath seen nor can see, 1 Tim. 6. 16. There shall 〈◊〉〈◊〉 〈◊〉〈◊〉 see God and live, Exod. 33. 20.* 1.545
  • 2. When it is of things that are not to be known: as Gods secret co•…•…▪ The secret things belong unto the Lord our God; but those things which are •…•…∣ed, belong unto us, Deut. 29. 29. Thus it is said of the day of judgement, O•…•… 〈◊〉〈◊〉 day and that hour knoweth no man, no not the Angels which are in heaven, 〈◊〉〈◊〉 the Son, Mark 13. 32.
  • ...

• ...
  • 3. Of such things as are not meet or fit to be known: in this respect Christ saith to his Disciples, It is not for you to know the times or the seasons which the Fa∣ther hath put in his own power, Act. 1. 7.
• 2. Relatively, men are said not to know, in reference to such knowledge as they might or should have. This is properly called Ignorance.

Ignorance is a privation of knowledge.

Now a privation presupposeth a contrary habit of that which one hath had, or is capable of having. As blindnesse presupposeth sight in him that is blinde; or at least such a subject as was capable of sight. A man that never had sight may be said to be blinde, (Iohn 9. 1.) because he was capable of sight.

Ignorance thus properly taken is simple or wilfull.

Simple ignorance is in two cases.

• 1. When means are not afforded to know what we ought to know. In this* 1.546 respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge, The times of this ignorance God winked at, Act. 17▪ 30▪ This kinde of ignorance is sinfull; and that because God at first gave man ability to know whatsoever was meet for him to know. That men after Adams fall knew not their duty, it was their own fault.
• 2. When means afforded are too slightly used to finde out the true case of a thing. The ignorance which Abimelech had about Sarah to be the wife of A∣braham, was a simple ignorance, because he was deceived by Abrahams speech, (Gen. 20. 5.) yet was it sinfull, in that it was possible for him to have found out the truth of that case, if he had used his utmost endeavour.

Simple ignorance in both the forementioned cases may be either * 1.547 of the Law or of a fact.

The former is the more general, and the more blameable. We say of the Laws of a Land, that every one should know the Law: and that ignorance thereof excuseth no Subject that liveth under that Law. Much more are all bound to know the Law of God: because that Law was first written in mans heart, Rom. 2. 15. Christ saith of the servant that knew not his Masters will, and did commit things contrary thereunto, that he shall be beaten. A Masters will made known, is a Law to his servant; Though one particular servant know it not, yet is he not excused thereby from blame and punishment, Luk. 12. 48.

The later, which is ignorance of a fact, is more special respecting some parti∣cular branches of the Law. As Pauls persecuting Christians. He knew that blasphemy, persecution and oppression in general were sins against the Law: so that there was not ignorance of the Law in him. But to blaspheme the name of Christ, to persecute and oppresse Christians, which were particular facts, he knew not to be sin, for he saith, I verily thought with my self, that I ought to do many things contrary to the name of Iesus, Act. 26. 9. So as this was ignorance of such and such facts. Christ saith in the like case, They which kill* 1.548 you will think they do God service, Joh. •…•…6. 2.

Simple ignorance in the severall kindes thereof may extenuate sinne,* 1.549 Luke 12. 48.

Wilfull ignorance is in two other cases:

• 1. When means afforded for knowledge are neglected: as the Israelius who enquired not at the Ark, which they had among them, in the dayes of Saul (1 Chron. 13. 3.) too much neglected the means which God afforded, of know∣ing his will. In this respect, the sins which they committed upon ignorance of Gods will, were sins of wilfull ignorance.
• 2. When means afforded are rejected. This is it which Christ thus layeth to the charge of the Jews, How often would I have gathered thy children together, and ye would not, Mat. 23. 37.

In these respects, ignorance may be said to be voluntary:

• 1. Indirectly: when one by reason of pains, or other imployments neglecteth* 1.550 to learn that which might restrain him from sinne. To this tends that reason which Ieroboam rendred to keep the Israelites from going up to the Temple, to

• be instructed there, in the will of God: It is too much for you to go up unto Ier•…•…∣salem, 1 King. 12. 28. To the same purpose tend the excuses which they made that refused to go to the Kings Supper. One pretended his ground which he had bought: the other his yoke of oxen, Luke 14. 18, 19.
• 2. Directly: when one will purposely be ignorant of his duty, for this very end, that he may more freely go on in his sin; as the Jews which gave this an∣swer to the Prophet of the Lord, As for the words that thou hast spoken to us in the name of the Lord, we will not hearken unto thee: but we will certainly do whats•…•…∣ver goeth forth out of our own mouth, &c. Ier. 44. 16, 17.

The former of these, is so far from extenuating of sin, as it causeth some ag∣gravation thereof.

The later doth out of measure aggravate the sin.

Ignorance properly taken is a sin. See Chap. 5. v. 2. §. 10.

The ignorance comprized under these words, They have not known my way•…•…, 〈◊〉〈◊〉 wilfull ignorance: and that not only in the indirect kinde: but also in the direct: It was an affected ignorance, most wilfull, and therefore it is here well set down, as a great aggravation. Of their wilfulnesse in sinning against God, See §. 107.

§. 112. Of the danger and damage of ignorance.

THat which hath been noted of ignorance aggravating sinne, shews, that the* 1.551 Position of Papists concerning ignorance to be the mother of devotion i•…•… 〈◊〉〈◊〉 most absurd Position. I would demand, Whether devotion be a good thing or 〈◊〉〈◊〉▪ If good, How can it be the childe of such an evil as ignorance is? Can sweet wa•…•… come from a salt spring? Iam. 3. 12. Who can bring a clean thing out of an •…•…∣clean thing? Not one, Iob 14. 4. Surely the devotion which is pretended to co•…•… from ignorance, is meer superstition, or, which is worse, Idolatry. When you 〈◊〉〈◊〉 not God, you did service unto them which by nature are no gods, Gal. 4. 8.

It is also made by the holy Ghost the mother of self-conceit, Rom. 10. 3. O•…•… •…•…∣tempt of holy things, Iude v. 10. Of lust, 1 Thess. 4. 11. Of murther, Luke 23. 3▪ Of all manner of sin, 1 Tim. 1. 13. Experience sheweth, that where there i•…•… 〈◊〉〈◊〉 knowledge, there is little conscience. Of the hainousness of ignorance, S•…•… 〈◊〉〈◊〉 whole Armour of God on Ephes. 6. 17. §. 24.

They savour too rank of that Popish errour, who think that much knowledge 〈◊〉〈◊〉 not fit for common people: and thereupon do what they can to suppress freq•…•… and powerfull preaching.

Hereby it further appears, that it is a most wofull plight, wherein most peo•…•…∣lie:* 1.552 and those not only Savages, Pagans, Turks, Jews, Papists, but also the •…•…∣mon sort of Protestants. For ignorance blindeth the mindes of most: which 〈◊〉〈◊〉 them so provoke God as they do. The Devils are said to be the Governours of 〈◊〉〈◊〉 darknesse of this world, Ephes. 6. 12. Who can be meant by darknesse, but bl•…•… and ignorant persons? such as the God of this world is said to have blinded, 2 Co•…•…▪ 4. No marvel that Satan ruleth over such, for they cannot discern his power, •…•…∣lice, subtilty, sedulity and mischievous enterprises. When the Troops of Sy•…•… were smitten with blindeness, they were easily led into the midst of their 〈◊〉〈◊〉 (2 King. 6. 18, 19, &c.) So ignorant persons are easily drawn into Satans p•…•… Consider the case of a blinde man, how ready he is to wander out of his way, 〈◊〉〈◊〉 stumble at this stone, to rush against that poste, to fall into any pit or pond▪ 〈◊〉〈◊〉 is the case of an ignorant man.

The sinne of ignorance therefore is a sinne for which ignorant persons 〈◊〉〈◊〉 to be deeply humbled, as for a disgracefull and dangerous sinne, and 〈◊〉〈◊〉 earnestly to crave pardon for this sinne. The Sacrifices that were offered 〈◊〉〈◊〉 the Law for ignorance, Levit. 15. 27, &c. afford good ground for performing 〈◊〉〈◊〉 duty.

It is a vain conceit that many have, that their ignorance will be a sufficient 〈◊〉〈◊〉* 1.553 against divine judgement. Where Christ aggravateth sins against knowledge, concludeth, that they also who sin on ignorance shall be beaten, Luke 1•…•…. Though some kinde of ignorance may somewhat extenuate a sinne, yet no •…•…∣rance

of that which a man may and should know, can make him blame∣lesse.

It concerns all that have power over others, to do what they can to bring* 1.554 men to knowledge of Gods wayes, lest for not knowing them they provoke Gods wrath. No man ought to suffer his brother to lie under such a burthen: much lesse they that have a charge, and in that respect ought to have the greater care over him.

Magistrates therefore must take order to set up the light of Gods word in all pla∣ces where they have any command. Ministers must be diligent and conscionable in preaching the same. Parents and Ministers must instruct their family. Catechizing is of special use hereunto.

As for ignorant persons themselves, they must use all means that God affordeth to bring them to knowledge of his truth. To neglect or to reject means is to turn simple ignorance into wilfull ignorance, and thereby to make a mans case the more wofull.

§. 113. Of turning Gods patience into vengeance.

Verse 11.

So I sware in my wrath; they shall not enter into my rest.

THe effect of the fore-mentioned wilfulnesse of the Israelites in the wildernesse, was a fearful effect, in that it grieved God, as is shewed before in §. 102, &c. But here it is much aggravated, in that it provokes him to swear vengeance.

The particle of reference is in the Hebrew a 1.555 a relative, and translated, Unto whom; namely, unto those Israelites that sinned.

In the Greek it is a b 1.556 Conjunction, which implieth an inference of an effect fol∣lowing upon that which goeth before; They sinned: so God swore punishment. Some translate it, c 1.557 Therefore. All tends to the same purpose; namely, that mans obstinacy so incenseth God, as he cannot forbear revenge, and thereupon swears it.

§. 114. Of Gods swearing, and that in wrath.

FOr abuse of Gods fatherly affection makes him take unto himself the passion of a Judge, and to turn grief into wrath: yea to lay down his rod and take up a sword; and to withdraw all blessings, and think of utter destruction. The curses that are inferred upon Gods blessings, Levit. 26. Deut. 28. do give proof hereun∣to. This made God to turn Ammi into Loammi, Hos. 1. 9. This is by wofull experi∣ence verified in the rejection of the Jews, and casting of the seven Churches of Asia, and most of the other Churches, which were planted by the Apostles.

This God doth to manifest his power in beating down the stoutest and stubborn∣est, Lev. 26. 19. and to make others fear.

This may be a warning to us to take heed of walking stubbornly against. God, lest we provoke him to deal thus with us. Note Lev. 26. 18, &c. Psal. 18. 26.

We ought the rather to lay this to heart, because Gods swearing vengeance, af∣ter fourty years forbearance, gives evidence, that there may be an end of Gods patience. The general deluge that swept away the whole world: the fire and brim∣stone that destroyed the Sodomites, and other judgements that God hath executed upon his people, give evident proof hereof. Well note Isa. 5. 5. Luk. 13. 9.

An oath (or swearing) is a solemn confirmation of a matter to gain credence thereunto. An oath is used, that that which is so attested should not be slighted, but stedfastly believed. This phrase, An oath for confirmation (Heb. 6. 16.) im∣plieth, that confirmation of a thing is the end of an oath.

The d 1.558 root from whence the Hebrew e 1.559 verb, translated swear is derived, signifieth seven, or seven times. Seven is counted a number of perfection. Such a confir∣mation is an oath, as if the thing were confirmed as much as might be, even seven times over.

Of the five kindes of bonds, whereby a matter in an oath is confirmed, applied to God, and of Gods swearing, See The Churches Conquest on Exod. 17. 16. §. 80.

The Scripture expresseth two cases wherein God useth to swear:

One was in making promises, as Gen. 22. 16. Psal. 132. 11.

The other in denouncing threatnings, as here, and Deut. 1. 34.

Both of them are for confirmation of his Word.

In the former case he swears in mercy and tender respect to his children, and 〈◊〉〈◊〉 to strengthen their faith in his promise, and to move them to give all 〈◊〉〈◊〉 thereunto, and with patience to wait for the accomplishment thereof. Thus God swore to Abraham, as this Apostle testifieth. See Chap. 6. 13. §. 97.

In the later case he swears in wrath the more to affright and terrifie those 〈◊〉〈◊〉 whom he swears: that they may know that the doom denounced against them 〈◊〉〈◊〉 surely be executed. Thus the Lord swore to the Israelites here: and thereupon the Apostle thus brings it in, I sware in my wrath.

Here just occasion is given to speak of Gods wrath: namely, how wrath or •…•…∣ger may be attributed unto him. But hereof, See A pl•…•…ister for the Plague on 〈◊〉〈◊〉 16. 46. §, 41, 42.

§. 115 Of the form of Gods Oath.

THe form of Gods Oath is not here expressed; yet, by the manner of 〈◊〉〈◊〉 down the words, it may well be understood to be some kinde of 〈◊〉〈◊〉 in case he did not perform what he had threatned.

Both the a 1.560 Hebrew, and the b 1.561 Greek do thus express the Oath of God, If 〈◊〉〈◊〉 shall enter. Our English doth set down the sense of the Oath, thus, They shall 〈◊〉〈◊〉 enter; but they do not fully expresse the emphasis of the phrase. There is an •…•…∣gant c 1.562 figure, which in English we may stile silence, whereby men conceal, and •…•…∣ter not something which may well be understood, but they are not willing to •…•…∣presse.

This is frequent in Oaths: as where Elijah saith to Ahab, As the Lord God 〈◊〉〈◊〉 Israel liveth, if there be dew; 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉〈◊〉, As the Lord liveth, if I put thee to death, if I give thee into the hand of these 〈◊〉〈◊〉 Jer. 38. 16. To make up the full sense, such a phrase as this may be understood, 〈◊〉〈◊〉 me not be accounted true, or Repute me a liar. To like purpose, saith David, 〈◊〉〈◊〉 come into the •…•…abernach of my house: If I go up into my bed: If I give sleep to my 〈◊〉〈◊〉 Psal. 132. 3. 4. So Christ, Verily I say unto you, If a sign be given unto this 〈◊〉〈◊〉 on, Mark 8. 12. and God himself, Once have I sworn by my holinesse, if I lie 〈◊〉〈◊〉 David, Psal. 89. 35. And here, I sware in my wrath, if they shall enter. Here 〈◊〉〈◊〉 be understood, Let me not be accounted a God, or let me not be accounted 〈◊〉〈◊〉 As in other things, so in this.

God speaketh to men d 1.563 after the manner of man: He submitteth his truth 〈◊〉〈◊〉 mans judgement. This then implies a very strong negation. A stronger cannot 〈◊〉〈◊〉 expressed.

This is to root insidelity out of mens hearts.

That which is concealed in the fore-said Oaths, being some imprecations 〈◊〉〈◊〉 ones self, sheweth, that men should be very tender of making imprecations. Here∣of, See The whole Armour of God on Ephes 6. 18. §. 55.

§. 116. Of the Rest d•…•…nied to the incredulous Israelites.

THe particular punishment or revenge which God sweareth to inflict 〈◊〉〈◊〉 them, is deprivation of his promised Rest, thus set down in our English, 〈◊〉〈◊〉 shall not enter into my rest.

The Rest here meant, as it hath reference to those Israelites who provoked 〈◊〉〈◊〉 to sware, is the Land of Can •…•…an.

This is called rest in reference to their many travels and troubles that they 〈◊〉〈◊〉 the wilderness, and in the Land of Egypt.

The a 1.564 Hebrew word used by the Psalmist is derived from a b 1.565 root that 〈◊〉〈◊〉 to rest from trouble or labour. This is evident by the reason which Lamech 〈◊〉〈◊〉 of the name which he gave to his son Noah. c 1.566 Noah cometh from the same 〈◊〉〈◊〉* 1.567 and signifieth Rest. The reason which his father gave thereof, is thus 〈◊〉〈◊〉

He shall comfort us concerning our work and toil of our hands, Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that in∣tolerable burden of wickedness, wherewith the multitude of Gyants, who were cruell, tyrannical persons, over-loded it: So as by the ceasing of that violence, there should be rest.

He had therefore a name of rest given him, because rest should be in his dayes, as ^e Solomon, which signifieth Peace, had that name given him, because peace was in* 1.568 his dayes, 2 Chron. 22. 9.

* 1.569 The Greek Noun here used is a compound. The f 1.570 simple Verb signifieth in ge∣neral to cease or leave off, Luke 5. 4. & 11. 1. It is in particular applied to the allay∣ing or ceasing of storms, as Luk. 8. 24. and to mischievous opposition against truth, Act. 13. 10. and to appeasing uproars, Act. 20. 1. and to leaving off violent beating, Act. 21. 32. and to leaving off sin, 1 Pet. 4. 1.

The g 1.571 Verb compounded with the h 1.572 Preposition here used, signifieth to restrain, Act. 14. 18. It is used sometimes intransitively, without governing any case, as in this phrase, God did rest, Chap. 4. v. 4. So ver. 10. Sometimes transitively, as in this phrase, Iesus gave them rest: or Ioshua made them rest; that is, he procured rest for them, Ch. 4. v. 8.

A i 1.573 Noun that cometh from this compound Verb is here used, and signifieth Re•…•…t; even such a rest as freeth from travels and troubles.

Fitly is this word used in this place; for the rest here spoken of, whether it be taken litterally for Canaan, or mystically for Heaven, is a freedom from travels and troubles.

Eight several times is this Noun used in this and the next Chapter, and translated Rest. There is another word once only used in the New Testament, and transla∣ted Rest, which according to the notation of it, signifieth k 1.574 the keeping of a Sabbath, Ch. 4. v. 9. §. 31.

The children of Israel were under sore bondage, and subject to much labour,* 1.575 toil and oppression in the Land of Egypt; and in the wilderness they had no setled place of abode, but were forced to remove from station to station. In Canaan they were a free people under no bondage, and according to their several Tribes and Families they had a set and setled habitation: which as an inheritance was gi∣ven to them and their posterity. In this respect Canaan had this title given unto it, Rest.

This title Rest, doth both amplifie Gods great care over his Church; and also aggravate the judgement here denounced,

• ...

  1. It amplifieth Gods providence in this, that howsoever in wisdom he may suf∣fer* 1.576 his Church for some time to be under sore pressures, and to be brought to sun∣dry straits, yet Rest shall be the end of all. This he prepareth, this he will give to his. After that the Israelites had been setled in Canaan, they were for their sins 〈◊〉〈◊〉 by their enemies; yet God gave them rest again, Iudg. 3. 11, 32. & 5. 31. So after Davids wars and troubles God gave Israel Rest on every side, 1 Chro. 22. 18. Yea after they had been seventy years in Captivity, he brought them to this land of rest again, Ezra 2. 1. In the Apostles time after some persecution the Churches had rest, Act. 9. 31. And in Constantines time after the ten persecutions: And in Queen Elizabeths time after the Marian persecution. This the Lord thus ordereth here in this world, to uphold the spirits of his servants, that they should not saint under their troubles and trials: but hold out upon an expectation of R•…•…st. Men labour and travell all the day in hope of rest in the night.

  But Heaven especially is that rest which God hath prepared for all his. This is that Rest which remains to the people of God, Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world. This world is as an Egypt and a wilder∣nesse to the Church of God: But Heaven is their Canaan. As Christ for the joy that was set before him, endured the Crosse, despising the shame, (Heb. 12. 2.) So let us for this Rest that is set before us. Of the true Rest, See Chap. 4.* 1.577 v. 1. §. 8.

• 2. This title Rest doth aggravate the judgement inflicted upon the Israelites, in

• that it was a deprivation of that which might most of all uphold and support 〈◊〉〈◊〉 spirits in their troubles and travels: which was that they should have rest. Rest 〈◊〉〈◊〉 prepared for them: but they through their incredulity and manifold rebellion•…•… de∣prived themselves thereof. See §. 118.

They so farre deprived themselves of that rest, as God sware, they shall 〈◊〉〈◊〉 l 1.578 enter into it. They should be so farre from having any possession therein, and long living, dying and being buried therein, as they should not so much as 〈◊〉〈◊〉 a foot therein, or have their bones carried thereinto, as Iosephs were, Exod. 13. 1•…•… Iosh. 24. 32.

Our English doth interpret the Greek word in the full latitude thereof, thus, E•…•…∣nter into. For it is a compound. The m 1.579 simple Verb signifieth to go, or to come: 〈◊〉〈◊〉 the Preposition n 1.580 into. This compound is used to set out the utter exclusion of •…•…∣pocrites, other wicked, and all unregenerate persons out of Heaven, Mat. 5. 20. 〈◊〉〈◊〉 7. 21. Iohn 3. 5. Rev. 21. 27.

In this the type, which is Canaan, fitly answereth the truth, which is Heaven.

This emphasis of the word, which setteth forth their utter exclusion out 〈◊〉〈◊〉 Canaan, doth aggravate their judgement.

§. 117. Of rest stiled Gods rest.

THe fore-mentioned Rest is further amplified by appropriating it to God, 〈◊〉〈◊〉 cals it, a 1.581 My Rest.

b 1.582 By an excellency is that Rest called Gods rest, and that in sundry respects.

• 1. It was a rest which God had promised to their Fathers.
• 2. By God they were conducted, and brought out of Egypt through the wilde∣ness unto it.
• 3. By God, they who entred in were setled therein.
• 4. God had his habitation there among them.

There was his Tabernacle, and Ark, and afterward his Temple set. In what •…•…∣spect Heaven is called Gods rest. See Chap. 4. v. 1. § 9.

God doth here purposely appropriate this rest unto himself to make them, 〈◊〉〈◊〉 enjoyed it, and sound the benefit of it, more thankfull and obedient: and to •…•…∣gravate the sin of those who by their incredulity deprived themselves thereof. 〈◊〉〈◊〉 they deprived themselves of an especial pledge of Gods favour.

Learn hereby to acknowledge that rest and quiet, which any way you have, 〈◊〉〈◊〉 be Gods. The rest which we have had in this Land since Queen Maries dayes, 〈◊〉〈◊〉 Gods. The rest that this City hath had in special, or any other Cities or Towns The rest that we have in our houses, or in our beds, when we quietly sleep 〈◊〉〈◊〉 in, is Gods. God gives, God continues it. To God praise and thanks is to be •…•…∣ven for the same: and the good and benefit we reap thereby is to be turned to 〈◊〉〈◊〉 glory of his Name.

§ 118. Of mans forfeiting the benefit of Gods promise.

Quest. HOw can Gods oath for depriving the Israclites of this Rest 〈◊〉〈◊〉 with the promise which he sware to their Fathers of giving it them. Answ. By distinguishing the persons who entered into that Rest, and who 〈◊〉〈◊〉 deprived thereof, the two oaths of God may easily be reconciled, and stand •…•…∣ther without any contradiction.

His oath of promise was made to such as should believe the word of God, 〈◊〉〈◊〉 walk in the way of God.

His oath of threatning was made against the incredulous, who would not 〈◊〉〈◊〉 that course which God had prescribed for entring into that Rest.

Gods oath of promise was accomplished in those that entred. His oath of •…•…∣ning was accomplished in those who were destroyed in the wilderness. This •…•…∣tion* 1.583 may be gathered out of Gods own words, Deut. 1. 34, 35, & &c.

By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉〈◊〉 benefit of those promises which are made to the faithfull. Thus the old world •…•…∣prived themselves of the benefit of the Ark, 1 Pet. 3. 20.

Thus Lots sons in Law deprived themselves of that preservation which they might have had, Gen. 19. 14. Memorable in this case is the example of the incredu∣lous Prince, who upon the relieving of Samaria was trod to death, 2 King. 7. 17, &c. The Pharisees rejected the counsell of God against themselves, Luk. 7. 30. So did the wicked guests: Luk. 14. 18, &c.

Faith and obedience are two conditions which God requireth of those to whom* 1.584 he maketh his good and gracious promises. Though it be most true that God doth all the good which he doth, and bestoweth all the blessings which he bestoweth up∣on his •…•…ree Grace, and meer mercy: and that mans faith and obedience doth not simply move God to make promise of good unto him, or to do good unto him: yet he requires these, as means, wherein and whereby man should be partakers of his Grace, and whereby man may gain assurance to himself, and give evidence to others, that God intendeth such and such good things to him. In this re∣spect they who believe not are said to put away from them that which God hath promised, Act. 13. 46.

For unbelief as a thick mist before the eyes of our understanding, Luk. 19. 42. and brings obstinacy upon the will, Exod. 5. 2. Num. 14. 41.

Wherefore as we desire to partake of the benefit of Gods promise and Cove∣nant, let us take heed of forfeiting the same by not observing the course which God hath prescribed. God hath promised to give to them that ask, Matth. 7. 7. But if we regard iniquity in our heart, the Lord will not hear, Psa. 66. 18. God hath pro∣mised not to fail nor forsake his, Heb. 13. 5. Yet will he forsake them that forsake him, Deut. 31. 16, 17.

Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. §. 7.

§. 119. Of the Resolution of Chap. 3. v. 7, 8, 9, 10, 11.

7.

Wherefore as the holy Ghost saith, To day if you will hear his voice,

8.

Harden not your hearts, as in the provocation, in the day of temptation in the wil∣dernesse:

9.

When your Fathers tempted me, proved me, and saw my works fourty years.

10.

Wherefore I was grieved with that generation, and said, They do alwayes erre in their hearts, and they have not known my wayes.

11.

So I sware in my wrath: they shall not enter into my rest.

IN these five verses, Gods dealing with the Israelites in the wilderness is set down. The end hereof is to deter Christians from disrespecting Christ. This is done by way of disswasion.

The disswasion is,

• 1. Generally propounded in the fore-said verses.
• 2. Particularly exemplified in the rest of the Chapter.

In the General observe,

• 1. The manner of propounding it.
• 2. The matter whereof it consisteth.

The manner is in these words, Wherefore as the holy Ghost saith.

Herein are four distinct points observable,

• 1. The Inference, in this word Wherefore.
• 2. The Resemblance, in this particle AS.
• 3. The principle Author, The holy Ghost.
• 4. The kinde of expressing his minde, in this word, saith.

The Matter sets out,

• 1. A virtue.
• 2. A vice.

The virtue is premised as a means to prevent the vice: as is evident by this con∣ditional conjunction, IF.

The virtue is set out by an act Hear, and the object, voice: limited by a double restriction,

• 1. Of the person, HIS.
• 2. Of the time, TO DAY.

The vice prohibited is set out,* 1.585

• 1. By the kinde of it, v. 8, 9.
• 2. By the consequence following upon it, v. 10, 11.

The kinde of vice is,

• 1. Propounded.
• 2. Aggravated,

It is propounded,

• 1. Under an act forbidden, Harden not.
• 2. Under the object thereof, Your heart.

The aggravation is taken,

• ...

  1. From the place where this sinne was committed.

  The place is described,

  • 1. By two titles (taken from their sinnes, Provocation, Temptation, amp•…•…∣fied by the time, the day.)
  • 2. By the barrennesse of it, Wildernesse.
• 2. An aggravation is taken from the persons who committed the sinne.* 1.586

The persons are described,

• 1. By a note of relation, Fathers.
• 2. By a distinct expression of their acts, which were two: Tempted, proved: and enforced,
  • 1. By the means of restraining them, They saw my works.
  • 2. By continuance thereof, Fourty years.

Herein two points are intended,

• 1. Gods patience in continuing to do wonders fourty years.
• 2. Their obstinacy in continuing to sinne all that time though they saw his 〈◊〉〈◊〉 so long.

2. The consequence following upon their sinne hath reference to God, and 〈◊〉〈◊〉* 1.587 in two respects:

• 1. To his fatherly affection, v. 10.
• 2. To his just indignation, v. 11.

His fatherly affection is

• 1. Implied.
• 2. Manifested.

Gods fatherly affection is implied,

• 1. By the kinde of it, in this phrase, I was grieved.
• 2. By the persons at whom he was grieved, This generation.

Generation intendeth two points,

• 1. A multitude.
• 2. A succession of people.

The manifestation of Gods affection is

• 1. Generally hinted by his complaint, in this word, said.
• 2. It is particularly expressed in the substance of the complaint, which cons•…•… of two vices, whereof he complaineth.

The former is set out

• 1. By an act, They erred.
• 2. By the subject thereof, is heart.
• 3. By the continuance therein, alwaies.

The later is set out

• 1. By a deficiency, They knew not.
• 2. By the object there•…•…, My waies.

2. Gods righteous indignation is manifested in his Oath, which is

• 1. Generaly* 1.588 expressed, (I sware.)
• 2. Particularly described.

Gods Oath is described,

• 1. By the provoking cause, Wrath.
• 2. By the form of it, implied in this particle IF.
• 3. By the matter, which is deprivation of what otherwise they might have h•…•…d.

This deprivation is aggravated,

• 1. By their utter exclusion, Shall not enter.
• 2. By the place from whence they were excluded.

The place is illustrated,

• 1. By the commodity of it, Rest.
• 2. By the excellency of that commodity, in reference thereof to God, My 〈◊〉〈◊〉.

§. 120. Of Observations collected out of Heb 3. 7, 8, 9, 10, 11.

I. CHrists faithfulness must make Christians heedfull in attending to him. The •…•…∣ticle* 1.589 of inference, Wherefore, intends thus much. See §. 73.

II. The Apostle delivered what was agreeable to the minde of the Spirit. 〈◊〉〈◊〉 wrote as the holy Ghost spake. This particle AS sheweth the agreeablen•…•… See §. 74.

III. The holy Ghost is the Authour of the Old Testament. He therein spake. 〈◊〉〈◊〉 §. 74.

IV. The Word written is as a Sermon spoken. The testimony here alleadged is taken out of the Word written: yet of it this Verb, saith, is used. See §. 74.

V. The first opportunity for grace is to be taken. This is intended under this word Today. See §. 76.

VI. Gods Word is mans rule. Gods word is implied under this phrase, His voice, which is here set down as our rule. See §. 78.

VII. Gods Word is to be heeded. We must hear it. See §. 77.

VIII. Hearing Gods Word is a means to prevent hardnesse of heart. The manner of premising this duty with this conditionall particle, IF, intends thus much. See §. 77.

IX. Mans heart may be hardened. This is here taken for grant in that he admo∣nisheth* 1.590 them not to harden their hearts. See §. 80, &c.

X. Man may harden his own heart. This Relative Your hath reference to those that are admonished not to harden their hearts. See §. 85.

XI. Hardnesse of heart is an hindrance to profitable hearing. In that he inferres this admonition, not to harden their heart, upon the duty of hearing, he sheweth that they whose hearts are hardened cannot well hear Gods Word. See §. 77.

XII. Sinnes of Predecessours are to be avoided. This note of resemblance AS, hath reference to their Predecessours to whom they must not be like. See §. 89.

XIII. Notice is to be taken of the sinnes of former ages. These two titles, Provo∣cation, Temptation, are records of former sinnes; that so succeeding persons may take notice thereof. See §. 90.

XIV. Mans continuing in sinne is a day of sinning. For this end is the Israelites continuing to tempt God called the day of temptation. See §. 91.

XV. Kindnesse works not o•…•… incredulous. Many and great were the kindnesse•…•… which God shewed to the Israelies in the wildernesse: yet in the wildernesse they remained obstinate. See §. 92.

XVI. Straits are no just cause of distrust. The Israelites are blamed for their unbelief in the wildernesse, though therein they were brought to many straits. See §. 93.

XVII. Sinnes of forefathers are no warrant to successors. The children that came* 1.591 from the Israelites in the wildernesse are here warned to take heed of their fathers sins. See §. 95.

XVIII. It is a great sinne to tempt God. Tempting of God is here set down as an high provocation of God. See §. 96.

XIX. God is kinde to the ungratefull. This word proved being added to tempted, sheweth that they who tempted God had sundry proofs of his goodnesse. See §. 97, 98.

XX. Extraordinary works work not on incredulous. Who ever saw greater works of God then the Israelites in the wildernesse? They saw these works and yet belie∣ved not. See §. 99.

XXI. Mans unbelief straitneth not Gods power. Though the Israelites in the wil∣dernesse believed not, yet God all that time, even fourty years continued to do wonders, they saw his works. See §. 100.

XXII. God is of long suffering. He continued to be grieved fourty years together. See §. 101.

XXIII. Continuance in sinne much aggravates sinne. This particle of inference* 1.592 Wherefore having reference to Gods swearing vengeance upon their fourty years provocation, proveth as much. See §. 102, 109.

XXIV. Mans obstinacy grieves God. It was Israels obstinacy that provoked God to say, I was grieved. See §. 103▪

XXV. Conspiracy of many in sinne is one aggravation.

XXVI. Continuance after others in the like sinne, is another aggravation. These two Observations arise from the meaning of this word Generation. See §. 104.

XXVII. God is oft forced to complain of his people. This word said, as here used, is a word of complaint. See §. 105.

XXVIII. Wilfulnesse aggravateth sin. Erring in heart is a kinde of wilfulnesse. This is here set down as an aggravation. See §. 106, 107.

XXIX. Gods works are his waies. Therein he makes himself to be seen as it 〈◊〉〈◊〉 walking before us. Therefore they are here called his waies. See §. 110.

XXX. Some ignorance aggravateth sin. Their not knowing is here set down as 〈◊〉〈◊〉 aggravation. See §. 111.

XXXI. Gods patience may be turned into just vengeance. This particle so,* 1.593 sheweth that by abuse of patience God was brought to swear judgement▪ 〈◊〉〈◊〉 §. 113.

XXXII. God may be brought to swear vengeance. This is here plainly expressed▪ See §. 114.

XXXIII. God may be incensed to wrath. For here he saith of himself, I sware 〈◊〉〈◊〉 wrath. See §. 114.

XXXIV. Men must be tender of imprecations. The manner of Gods o•…•… whereby the imprecation is left to be understood, intendeth as much. See §. 11•…•….

XXXV. There is a rest prepared for Gods people. This is implied under this 〈◊〉〈◊〉 Rest. See §. 116.

XXXVI. The rest of Gods people is in speciall manner Gods rest. For thus Gods 〈◊〉〈◊〉 leth it, My rest. See §. 117.

XXXVII. Men may deprive themselves of the benefit of Gods promises. God 〈◊〉〈◊〉 promised this rest to the children of Israel, yet these Israelites deprived themsel•…•… thereof. See §. 118.

§. 121. Of this title, Brethren, used in Admonitions and Reprehensions, &c.

Verse 12.

Take heed, Brethren, lest there be in any of you an evil heart of unbel•…•…, 〈◊〉〈◊〉 departing from the living God.

HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉〈◊〉 of Christs Propheticall Office.

The use in generall is, that we cleave close to Christ, and never start 〈◊〉〈◊〉 him.

In laying down this use, the Apostle hath an eye to the forenamed Divine •…•…∣mony, as to the groundwork of this use. Hereupon he maketh a fit applic•…•… thereof to those in particular to whom he wrote, ver. 12, 13, 14. and addeth 〈◊〉〈◊〉 unto a clear exposition of many passages in that testimony in the other verses o•…•… 〈◊〉〈◊〉 Chapter.

In his application he useth a pithy disswasion from backsliding, v. 12. and 〈◊〉〈◊〉 a good direction to prevent the same, v. 13, &c.

The disswasion may have an immediate reference to that which in the si•…•… 〈◊〉〈◊〉 verses of this Chapter is set down, concerning Christs Propheticall Office. 〈◊〉〈◊〉 the whole Divine testimony being included in a parenthesis, this verse may be •…•…∣ferred to the first particle of the 7^th verse, Thus, Wherefore take heed, &c. (See § •…•… Or else it may have reference to this note of comparison, AS, v. 7. and then 〈◊〉〈◊〉 perspicuity sake, the other particle of comparison SO, be here prefixed in this 〈◊〉〈◊〉 ner, As the holy Ghost saith, &c. So take heed, &c. Both references tend to 〈◊〉〈◊〉 same end.

The Apostle enforceth this admonition by this mild, sweet, insinuating 〈◊〉〈◊〉 * 1.594 brethren. Here he seems to be jealous of them, and to fear that they might 〈◊〉〈◊〉 Apostates. Wherefore to make this bitter pill of jealousie and fear to be the 〈◊〉〈◊〉 taken, he sweetens it with this title, which is an especiall evidence of his enti•…•… 〈◊〉〈◊〉 to them, and tender care over them. This is yet more fully evidenced, Gal. 4. 11, •…•…▪ Heb. 6. 9.

Of this title Brethren, See §. 3, 4. There it was shewed that exhortations are 〈◊〉〈◊〉 to be sweetned. So are Admonitions, (2 Thess. 3. 15.) Commands, (2 Thes. •…•… Prohibitions, (Iam. 2. 1.) Reprehensions, (Iam. 3. 10.) and other like kin•…•… dealing. For these are as fulsom potions, and bitter pils▪ they have need of •…•…∣ning that they may the better relish. Thus it is manifested that Commands, A•…•…∣nitions, Prohibitions, Reprehensions, Fears and Jealousies do not proceed 〈◊〉〈◊〉 anger or hatred, but from love and good will, and tend not to the disgrace, 〈◊〉〈◊〉 the good of those to whom they are applied.

That therefore which the Apostle in this kinde practised himself, he gave in charge to his Successor, 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power, and occasion to command, exhort, disswade, forbid and reprove others.

§. 122. Of circumspection in preventing Apostasie.

THe a 1.595 word whereby the Apostle setteth out his admonition properly signifieth to see. It is applied in the New Testament both to corporall, and also to spi∣rituall sight. See Chap. 2. v. 9. §. 72.

Seeing is an especiall means to avoid danger. Blinde men that cannot see, if they* 1.596 walk abroad without a guide, are ready to rush upon every wall, to knock them∣selves by every post, to stumble at every block, to fall into every ditch that i•…•… in the way where they passe, and to implunge themselves into many other dangers.

Now because seeing is a means to prevent such mischiefs, prudent care in avoid∣ing danger is set out under this word See: and it is thus translated in a spirituall sense, Heb. 12. 25. It is also thus translated, look to, 2 Joh. 8. Beware, Mar. 12. 38. Take heed, Luke 21. 8. So here in this Text.

It being here premised as a means to avoid backsliding and falling away, sheweth that great circumspection must be used for preventing Apostacy: yea and other sinnes also. To this purpose is this caveat in this very word, frequently used in the New Testament; and in other like words and phrases both in the Old and New Testament; as Deut. 4. 9, 15. & 29. 18. Prov. 4. 23, 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. & 12. 15.

Great need there is of much circumspection in regard,

• 1. Of sinne, whereby* 1.597 men are brought to fall away.
• 2. Of Satan, who continually tempts men thereto.
• 3. Of our selves, who are too prone to decay.
• 4. Of God, who may be provoked to leave us to sinne, Satan and our selves.

• ...

  1. For sinne, it is exceeding deceitfull. Therefore this Apostle attributeth unto* 1.598 it this Epithete Deceitfulness, v. 13. Sinne never presents it self in its own colours, but takes upon it the shape of some virtue or other, as superstition the dress of Religion, licentiousness of Christian liberty, coveteousness of thriftiness, prodi∣gality of liberality; and it ever makes some pretence of delight, profit, advance∣ment, or other like thing that gives content to man; as Gen. 3. 6. & 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shews it self to be a brat of the devil, and like to i•…•… Sire: for Satan can translate himself into an Angel of light, 2 Cor. 11. 14.

  Sinne is also of a bewitching nature: It insensibly soaks into a man, as lust did into David, 2 Sam. 11. 2. &c. and when once it hath possessed a man, that mans heart cannot be withdrawn from it; as appears by Davids prosecuting his lust, not only by committing adultery with Uriahs wife: but also by making him dru•…•…k, and working his destruction, 2 Sam. 11. 13, 14. Yea it so bewitched Sampson, as though he k•…•…ew that Delilah had consented to the Philistims to betray him into their hands, yet he could not leave her, Iudg. 16. 5, &c. Even so, many are so be∣witched with sinne, as though they know it will cost them both their temporall and eternall life, yet they cannot give it over. See more of sinnes deceitfulnesse, §. 148.

• 2. For Satan, he is a mortall enemy, unplacable, sedulous, restlesse, and very* 1.599 terrible. All these are set forth to the life in these words, Your adversary the devil as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. 5. 8.
  • 1. His name b 1.600 devil declares him to be an accuser; and therein one that seek∣eth all the advantages that he can against us.
  • 2. He is an c 1.601 adversary, who will do us all the spight he can: as an adversary in Law.
  • 3. He is as a lion, strong, ravenous, fierce and cruell.
  • 4. He is as a roaring lion, doing what he can to affright us, and make us yield to him.
  • 5. He walketh up and down. Herein he shews himself to be sedulous, yea and restless, Matth. 12. 43.
  • ...

• ...
  • 6. He seeks whom he may devour. This declares him to be a deadly enemy. He aims at our death, even the damnation of our souls.

  It there not just cause to be very watchfull against such an enemy?

• 3. For our selves: We are exceeding foolish, like the silly fish that by a 〈◊〉〈◊〉* 1.602 soon taken with the hook. By reason of the flesh that is in us, we are prone 〈◊〉〈◊〉 forward to yield to every temptation, as dry tinder soon takes the least spark 〈◊〉〈◊〉 fire: and as gunpowder, taking the least spark, is soon all on a flame: so we 〈◊〉〈◊〉 nature are soon taken with the least temptation, and soon set all on fire. 〈◊〉〈◊〉 there is in us a naturall pronenesse of our selves to decay in grace, and to fall 〈◊〉〈◊〉 it; as in a stone, weight of lead, or any other earthy and heavy thing, to fall •…•…∣ward, if continually by some means or other it be not held up: or as water to 〈◊〉〈◊〉 cold, if fire be not continually kept under it.
• 4. For God, he is oft provoked by mens security and carelesnesse to leave 〈◊〉〈◊〉* 1.603 to the temptations whereunto they are subject; which if he do, how can we 〈◊〉〈◊〉 Take instance in this case of Peter, Matth. 26. 33, 70.

Hereby we may take information of one speciall reason of mens failing and •…•…∣ling* 1.604 away from God, namely their want of circumspection: they do not take 〈◊〉〈◊〉 heed which they should. If men that are circumspect, be notwithstanding, 〈◊〉〈◊〉 overtaken, How is it possible that they who are secure and carelesse should 〈◊〉〈◊〉 firm and stable? It is noted of the men of Laish, that they dwelt carelesse, 〈◊〉〈◊〉 secure: whereupon they were soon surprized by their enemies, Iudg. 18. 7, 〈◊〉〈◊〉 Even so in regard of mens spirituall estate, they who are carelesse, are a fit prey 〈◊〉〈◊〉 the devil, (Matth. 12. 44.) and for such as he sets on work.

In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉〈◊〉 this Christian care in preventing sinne. They who use the greatest diligence 〈◊〉〈◊〉 they can hereabout, finde all too little. Let me therefore again and again •…•…∣cate this Apostolicall caveat, Let him that thinketh he standeth, take heed 〈◊〉〈◊〉 fall, 1 Cor. 10. 12. Be not secure, but fear. Be not overbold, but fear. 〈◊〉〈◊〉 highminded, but fear, Rom. 11. 20. Ever maintain an holy jealousie over thy 〈◊〉〈◊〉 which is comprised under this word, Fear, Chap. 4. v. 1.

Of means to prevent falling away, and to remain steadfast, See §. 70.

§. 123. Of circumspection over a mans self.

THis phrase, In any of you, intends an extent of the foresaid duty of cir•…•…∣spection. This word, a 1.605 in any, extends the duty to others, as well as this 〈◊〉〈◊〉 b 1.606 of you, applies it to men themselves.

Indeed this caveat is oft restrained to men themselves: as Mar. 13. 9. Luk. 〈◊〉〈◊〉 Phil. 2. 12. Col. 3. 16. 1 Ioh. 5. 21. For,

• 1. Every one is nearest, to himself, according to this proverb, Near is my 〈◊〉〈◊〉 but nearer is my skin. Now our greatest care must be of the nearest to us.
• 2. Every one hath an especiall charge of himself: even they who have 〈◊〉〈◊〉 over others. Take heed unto your selves, and to all the flock. saith the Apostle 〈◊〉〈◊〉 Elders of Ephesus, Act. 20. 28. The reason hereof may be this; In doing this 〈◊〉〈◊〉 shall both save themselves and them that hear them, 1 Tim. 4. 16.
• 3. Every one best knows himself, and can best discern when he begins to 〈◊〉〈◊〉 What man knoweth the things of a man, save the spirit of a man which is in 〈◊〉〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth, Examine your 〈◊〉〈◊〉 prove your own selves: Know you not your own selves, &c. 2 Cor. 13. 5.
• 4. Every one is especially to give an account of himself, Rom. 14. 12. 〈◊〉〈◊〉 5. 10.

They therefore who put off this duty from themselves are most blame▪ 〈◊〉〈◊〉* 1.607 Of this sort are,

• 1. They who seem to take care of others, but have no care of 〈◊〉〈◊〉 Soundly and sharply doth the Apostle upbraid the Jews in this respect, 〈◊〉〈◊〉 &c. There are many Magistrates that will be carefull to keep others in 〈◊〉〈◊〉 Law, yet much transgress themselves. Many Ministers will cry out against 〈◊〉〈◊〉 mens committing those sinnes whereunto they greedily give themselves: The 〈◊〉〈◊〉

• may be said of Husbands, Parents, Masters, Tutors, and such as have otherwaies charge over others. These and others like them, are like the builders of Noah's A•…•…k, who built that which was a means to preserve Noah and his family, but en∣tred not themselves thereinto. He was not of this minde who said, I keep under my body, and bring it into subjection; left that by any means, when I have preached to others, I my self should be a cast-away, 1 Cor. 9. 27.
• 2. They who clean put off this duty from themselves to others: as the younger to the elder: Subjects to Magistrates: Hearers to Teachers: Poor to Rich: Fe∣males to Males. I suppose none will so do in the case of their body and temporall estate. Doth not this argue a fleshy and earthy disposition? See v. 13. §. 147.

All that was delivered in the former §, may in speciall be applied to a mans care of himself.

§. 124. Of circumspection over others.

THough this be a necessary and bounden duty for every one to be circumspect over himself: yet must not the duty of circumspection be bounded, limited and restrained only to mens selves; it must also be extended to others. Where the Apostle saith, Take heed unto your selves, he addeth, and to all the flock, Act. 20. 28. And where another Apostle saith, Keep your selves, &c. he addeth, And others save, &c. Iude v. 21, 23. This duty is more expresly extended to others, Deut. 13. 12, &c. Heb. 12. 15. Gal. 6. 1, 2. 1 Thess. 5. 11, 14.

Weighty reasons there are to presse this extent of this duty of circumspecti∣on: As,

• 1. The near union of all Christians. They are children of the same Father. Have we not all one Father? Mal. 2. 10. Of this union, see more §. 17.
• 2. The like common condition of all. Others as our selves are subject to mani∣fold infirmities, and to all sorts of temptations: they have also the same enemies that we have, and they are as prone to fall away as we are. Thus in these and sun∣dry other like respects, there is as great need of being carefull over others, as over our selves.
• 3. The extent of brotherly love. This is thus set down, Thou shalt love thy neighbour as thy self, Matth. 22. 39. This is the Law and the Gospel, the Prophets and Apostles. This is the summe of that Doctrine which in the Law and Gospel, by the Prophets and Apostles is taught concerning one another. If you do this; you do well, Jam. 2. 8. Such an affection do men bear to themselves, as they will not stick at any pains or cost to do themselves good, or to prevent any hurt or damage that might befall themselves. Were the extent of brotherly love observed, we should be, we would be like minded to others.
• 4. The zeal that we ought to bear to the glory of God: For to keep men from falling from God, so as they may ever remain faithfull to him, addes much to his glory. Constant and continuall faithfulnesse in servants, is an evidence of his good∣nesse whom they serve. It gives proof that they serve a good Master, which makes much to his glory.

Hereby we see the scantinesse of their duty, who wholly cast off all care of keep∣ing* 1.608 others from falling from God, supposing it enough that they take care of them∣selves. This later of caring for themselves is commendable: but the other concern∣ing their brother ought not to be neglected.

Some will be ready to say, Am I my brothers keeper? Gen. 4. 9.

To these I answer, that That was the speech of a murdering Cain. The truth is, that we are every one our brothers keeper, and ought to take care of our brother. They therefore who are carefull over themselves, are to be exhorted to extend their care in this kinde to their brother also. This especially concerns them who have charge over others. See Chap. 2. v. 13. §. 126.

The Pronoun * 1.609 any, excludeth not any of what sex, age, degree, condition or distinction soever they be; if at least they may in charity come under the title of a* 1.610 brother. For this as other Christian duties is to be performed without partiality, 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God, 2 Chron. 19. 7. See Chap. 6. v. 11. §. 78.

§. 125. Of perpetuall circumspection.

THe aforesaid duty of circumspection over our selves, with the extent thereof over others, is amplified by continuance therein, in this phrase, Lest a any time. This is the interpretation of one a 1.611 Greek word: whereof see Chap. 2 v. 1. §. 6.

The first particle b 1.612 lest, is a note of prevention, and hath reference to the first word, take heed. The other particle translated, c 1.613 at any time, is a note of const•…•…∣cy or perpetuity.

It here implieth an holy jealousie in the Apostle (as 2 Cor. 11. 2, 3.) lest here∣after sometime or other they might fall away, though they now stood; and 〈◊〉〈◊〉 intendeth a perpetuall watchfulnesse. This is more fully exprest in these words, 〈◊〉〈◊〉 〈◊〉〈◊〉 good to be zealously affected alwaies in a good thing, Gal. 4. 18. Hereupon he is pro∣nounced happy that feareth alway, Pro. 28. 14.

Man by his naturall disposition is very prone to decay in grace, if care be 〈◊〉〈◊〉 taken to nourish grace and to make it increase more and more: as water, thoug•…•… seething hot is prone to wax cold, if fire be not kept under it. Besides, the 〈◊〉〈◊〉 is restlesse, 1 Pet. 5. 8. Mat. 12. 43, &c. The Apostle that well knew this, thus such to those over whom he had a charge, I will not be negligent to put you alwa•…•… 〈◊〉〈◊〉 remembrance, 2 Pet. 1. 12.

It well becomes us therefore to persevere in all our good beginnings. Here•…•… see more §. 68.

§. 126. Of looking to the heart.

THe object whereabout men ought to take most heed, is here set down to be the heart: and that in generall, that it be not evil: and in speciall, that 〈◊〉〈◊〉 belief seize not upon it.

Of the heart, and of the divers acceptions thereof, See §. 79.

The heart is here taken in the largest extent, for the whole soul of man, •…•…∣sisting of two especiall faculties, Understanding and Will. For as Faith exercis•…•… it self in both these, so unbelief depraveth both. Such virtues and vices as are •…•…∣rectly contrary one to the other, have the same object.

The Apostle in mentioning the heart, striketh at the very root: and gives us 〈◊〉〈◊〉* 1.614 understand, that The heart is especially to be looked unto. Keep thy heart with 〈◊〉〈◊〉 diligence, (Prov. 4. 23.) or word for word, above all keeping: Above thy Coy•…•… Jewels: For a mans life consisteth not in the abundance of the things which he possess•…•…▪ Luke 12. 15. But out of the heart are the issues of life, Pro. 4. 23. Yea, keep thine 〈◊〉〈◊〉 above thine eyes, ears, tongue, hands, feet, or any▪ parts of thy body.

• 1. The heart is as a Queen, and hath an absolute command over all the parts of* 1.615 the body. As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉〈◊〉 he had made with God, (2 Chron. 34. 32.) so will the heart cause the whole 〈◊〉〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord, that with p•…•… of heart, they would cleave unto the Lord, Act. 11. 23. God himself wished that 〈◊〉〈◊〉 were in his people an heart to fear him, and to keep all his Commandments alw•…•… Deut. 5. 29.
• 2. The heart is a spring, whence all manner of affections and actions do 〈◊〉〈◊〉▪* 1.616 and they are so qualified as the heart is. A good man out of the good treasure of 〈◊〉〈◊〉 heart bringeth forth that which is good, and an evil man out of the evil▪ treasure of 〈◊〉〈◊〉 heart bringeth forth that which is evil, Luke 6. 45. Philosophers say, that the 〈◊〉〈◊〉 of the body is the fountain of naturall life: The heart first lives in him, and 〈◊〉〈◊〉 dies in him. So the heart of the soul is the fountain of spirituall life. It is 〈◊〉〈◊〉 leaven, Matth. 13. 33. It is first seasoned it self with grace; then it seasoneth 〈◊〉〈◊〉 whole man. If grace be clean out of the heart, there is no hope of reco•…•…∣ing it.
• 3. The heart is as Gods Throne whereon he alone will sit. It is his secret 〈◊〉〈◊〉* 1.617 whereinto he alone will come. It is thereupon noted, that to search the heart 〈◊〉〈◊〉 one of Gods incommunicable properties, Ier. 17. 9. Act. •…•…. 24. This therefore 〈◊〉〈◊〉 Lord most desireth, Prov. 23. 26. Deut. 5. 9.
• ...

• 4. The integrity of the heart is so acceptable to God, as a man of an upright* 1.618 heart is said to be a man after his own heart, 1 Sam. 13. 14. Acts 13. 22. This there∣fore Hezekiah is bold thus to plead before God, I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, 2 Kings 20. 3.

Though there may be many failings in that which men do, yet if they prepare their heart to seek the Lord, the Lord will passe by those failings, Gen. 20. 6. 2 Chr. 30. 19, 20. But on the contrary, though never so great and glorious things be done, and not with an upright and pure heart, they are an abomination to the Lord, Isa. 66. 3. Mat. 15. 8.

On these and other like grounds, there is great and just cause to take heed of the heart, and to keep it with all diligence. A Queen useth to have a strong Guard to watch for her safety. Springs also use to be charily kept. What care can be suffi∣cient* 1.619 to keep that wherein God doth most delight? God hath placed the heart in the midst of a man, and compassed it about with ribs for the greater safety. If a mans heart be ready to faint, the bloud in the body will quickly come about it to refresh it. Thus Nature it self teacheth us to have an especiall care of the heart, as it is spiritually taken.

§. 127. Of an evil heart.

THe greater heed must be taken to the heart, because otherwise it may soon prove to be an evil heart: which the Apostle implieth by adding this Epithete [Evil] to the heart here in this place.

The a 1.620 Greek word signifieth a troublesome evil, or evil that troubleth a man. It is derived from a b 1.621 Noun, that signifieth labour or trouble. In this sense, as here the heart is called evil, so the conscience, Heb. 10. 22. For an evil conscience is troublesome. So some men are in this respect called evil men, 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the c 1.622 evil one, Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be d 1.623 evil dayes. This Greek word is translated grievous, Rev. 16. 2.

This caveat against an evil heart, the Apostle giveth to those whom he called Brethren, and partakers of the heavenly calling, v. 1. whereby he sheweth that he had a holy jealousle over them: and this in two respects,

• 1. In that there might be many hypocrites among them. For visible Churches are mixed Societies, Matth. 22. 14. Hypocrites have evil hearts. They have a e 1.624 heart and a heart, Psal. 12▪ 2▪ one is an outward, seeming, fair heart, whereby they beguile men: the other an inward evil heart, after which they themselves do walk, Ier. 7. 24. & 11. 8.
• 2. In them that are effectually called there is a remainder of an evil heart: For they are but in part regenerate while here they live: Some evil doth still cleave to their heart: •…•…o as without taking good heed more evil will increase upon them. It is said of some that they proceed from evil to evil, Jer. 9. 3. and that they wax worse and worse, 2 Tim. 3. 13.

This may in part befall such as are regenerate, if they be not watchfull over themselves.

True it is, that there is in every one by nature an evil heart: Yea every imagina∣tion* 1.625 of the thoughts of mans heart is onely evil continually, Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis. As

• 1. The heart, which is a spring from whence all words and actions flow.
• 2. The thoughts, which are the innermost motions of the heart.
• 3. The imagination: that is, the first rise or ground-work of those thoughts.
• 4. Every imagination: not only some few, but all of them.
• 5. Is evil: It is not only somewhat tainted, but plainly evil.
• 6. Onely. Evil, not in part only, as if there were some good mixed: but wholly altogether evil.
• 7. Continually evil: not for a time, or at fits, as if sometimes it might be good, but at all times without intermission evil.

This is the disposition of every natural mans heart. There is further an acquired

evil: more evil added to that natural evil: an increase of evil. There may be a•…•… increase of evil in his heart who is regenerate.

In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉〈◊〉 may be brought to wax worse then they are. Of avoiding occasions, and obser∣ving other rules for preventing all backsliding, See §. 70.

§. 128. Of unbelief the cause of an evil heart.

THe cause of the foresaid evil heart is here hinted to be unbelief. Our 〈◊〉〈◊〉 doth fitly and fully answer the a 1.626 Greek, which is a privative compound, and directly contrary to belief, or faith. Unbelief and faith are set in opposition 〈◊〉〈◊〉 to the other, as Rom. 4. 20. & 11. 20. So the Adjective believing and unbelieving or not believing, Ioh. 20. 27. And believers and unbelievers, or such as believe not, as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb, to believe, and not to believe, Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary ope∣rations, By faith the heart is purified, Act. 15. 9. By unbelief the heart is made evil, 〈◊〉〈◊〉 here: and the minde, and conscience is defiled, Tit. 1. 15.

Unbelief was the door by which sinne first entered into mans heart. For whe•…•…* 1.627 the Devil had said (contrary to Gods express word about eating of the tree 〈◊〉〈◊〉 knowledge, Gen. 2. 17.) Ye shall not surely die; Gods word was not believed, 〈◊〉〈◊〉 thereupon the first sin was committed, Gen. 3. 4, 5, 6.

Unbelief makes void all the means which God affordeth to keep evil out of the* 1.628 heart, as are Directions, Instructions, Perswasions, Distwasions, Promises, •…•…∣nings, Blessings, Judgements. None of these, nor any other means like these, will any whit at all prevail with an unbelieving heart. The word preached did not 〈◊〉〈◊〉 sit them, not being mixed with faith in them that heard it, Heb. 4. 2. There is 〈◊〉〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉〈◊〉 it. There is no sin against which the Word doth not afford sufficient ground to see∣sake it. Yet neither the one nor the other are any whit at all available with an 〈◊〉〈◊〉 believer.

Of the hainousness of unbelief, See The whole Armour of God. Treat. 2. Part 6. 〈◊〉〈◊〉 Eph. 6. 16. Of Faith, ibid. §. 133, 134.

We are advised to look diligently, lest any root of bitternesse springing up, 〈◊〉〈◊〉, Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉〈◊〉 up. This is a root of much bitterness. Therefore carefully to be rooted out. 〈◊〉〈◊〉 inward corruptions it is one of the greatest breeders.

Faith is the mother of all graces (See The whole Armour of God, Treat. 2. Part▪ 〈◊〉〈◊〉 Of Faith. §. 8.) and unbelief is the mother of all vices. The unbeliever regards neither promises nor threatnings, nor any other part of Gods word, so as the 〈◊〉〈◊〉 of God cannot possesse his heart: and if no fear of God, then no conscience 〈◊〉〈◊〉 any sinne. Abraham said, Because I thought surely the fear of God is 〈◊〉〈◊〉 in 〈◊〉〈◊〉 place, they will slay me, &c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉〈◊〉 of grosse sins, he concludes all with this, There is no fear of God before their 〈◊〉〈◊〉 Rom. 3. 18. Hereupon Christ having said, That the Spirit will reprove, or 〈◊〉〈◊〉 the world of sinne, addeth, because they believe not on me, Joh. 16. 9. whereby 〈◊〉〈◊〉 giveth us to understand, That unbelief is the cause of all sinne. For the •…•…∣liever hath no right to Christ: and in him that is out of Christ, nothing 〈◊〉〈◊〉 can be found.

Of the hainousnesse of unbelief, See ver. 18. §. 171.

§. 129. Of the damages of Unbelief.

IT is a dangerous thing not to believe men, when they declare such truths as 〈◊〉〈◊〉 for our good. Instance the case of Gedaliah: wherein his incredulity cost 〈◊〉〈◊〉 his own life, and the lives of all his friends with him, Ier. 40. 14, 16. & 41. 2, 3. 〈◊〉〈◊〉 more dangerous must it needs be not to believe God, all whose words are 〈◊〉〈◊〉 and for our good if we rightly use them.

Many and great are the damages which in Scripture are set down to ensue 〈◊〉〈◊〉 unbelief. Such as these,

• 1. Unbelief hardens mens hearts against means afforded for their good, 2 King, 17. 14. Exod. 9. 19, 21.
• 2. It keeps them from being established in the way of God, Isa. 7. 9.
• 3. It makes them reject those whom God sends, Ioh. 5. 38. Mat. 21. 32.
• 4. It takes away the profit of Gods word, Heb. 4. 2.
• 5. It perverts the plainnest manner of teaching, Ioh. 3. 12. & 10. 25.
• 6. It makes miracles not to be regarded, Iohn 12. 37.
• 7. It enrageth mens mindes against the truth, Act. 17. 5.
• 8. It mov'd the Apostles to depart from people, Act. 19. 9.
• 9. It makes men unfit to call on God, Rom. 10. 4.
• 10. Unbelievers can in nothing please God, Heb. 11. 6.
• 11. They are no sheep of Christ, Ioh. 10. 26.
• 12. They are under Satans power, 2 Cor. 4. 4.
• 13. To unbelievers nothing is pure, Tit. 1. 15.
• 14. The gifts which Christ bestows upon them are fruitless and without power, Mat. 17. 20.
• 15. Christs own power is stinted to them, Mat. 13. 58.
• 16. Unbelief makes men do detestable acts, 1 Tim. 1. 13.
• 17. It was an especial cause of the rejection of the Jews, Rom. 11. 20.
• 18. It was the cause of many external Judgements, v. 19. Heb. 11. 31. For it makes men run headlong into danger, Exod. 14. 23.
• 19. It excludes from Heaven, Heb. 4. 11.
• 20. It thrusts down to hell, Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8.

Can that which is in it self so hainous a sinne, and which hath so many fearfull effects following upon it, be accounted an infirmity? Many do so account unbelief to be: and thereupon give too much way unto it, and nourish it too much. If we would judge it as indeed it is, a true, proper sinne, an hainous sinne, a cause of many other grosse sins: a sinne most dishonourable to God, and damageable to our own souls: we should take more heed of it, and be more watchfull against it.

§. 130. Of preventing and redressing unbelief.

FOr keeping out, or casting out unbelief, these Directions following will be use∣full.

• 1. Use all means to get, prove, preserve and exercise Faith: (Hereof, See The whole Armour of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 17, &c.) as life keepeth out, or driveth out death, and light darknesse; and heat cold, and other like contraries one another: So faith, unbelief: if not wholly (For faith and unbelief may stand together in remisse degrees. See The whole Armour of God. Of Faith, §. 39.) yet so as unbelief shall not bear sway in the heart.
• 2. Set God alwayes before thee, and frequently, and seriously meditate on Gods Presence, Providence, Power, Truth, Mercy, and other like Excellencies. Due me∣ditation on these is a singular antidote against unbelief.
• 3. Give good entertainment to the holy Spirit of God: Stir up and cherish the good motions thereof. Hereby thy spirit will be quickned and revived, as Ia∣cobs was, Gen. 45. 27. and it will not continue under the dumpishnesse of un∣belief.
• 4. Do not wilfully and obstinately stand against any good councell given, or du∣ty required, or direction prescribed: as the Egyptians did, Exod. 9. 21. Unbelief useth to be joyned with obstinacy, as in Pharaoh, who said, Who is the Lord that I should obey his voice? Exod. 5. 2. and in the Israelites, who one while through diffi∣dence return to Egypt, and another while presume to go against the enemy, with∣out, yea against the minde of the Lord, Numb. 14. 4, 40, &c, and in that Prince, who said, Behold, if the Lord would make windows in heaven, might this thing be? 2 King. 7. 2. Yea and in Thomas too, who said, I will not believe, except I shall see, &c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief, so they do increase and aggravate it.
• ...

• 5. When thou findest thy heart dull, heavy, doubting, distrustfull, 〈◊〉〈◊〉 judgement and understanding: thereby reason, and discourse with thy 〈◊〉〈◊〉 will, and say (as David did, Psal. 42. •…•…, 11. Why art thou cast down, O 〈◊〉〈◊〉 &c. Why art thou so stubborn, O my will? Why dost thou not believe? 〈◊〉〈◊〉 God said this and that? Is he not true and faithfull? Is he not able to make goo•…•…▪ Word?

Of a mans reasoning with himself, See The Saints Sacrifice on Psal. 116. •…•… §. 47, 48.

§. 131. Of Professors falling away.

UNbelief is here aggravated by a fearfull effect, which is Apostasie, tha•…•… pressed, In departing from the living God.

The a 1.629 Greek word translated departing, is acompound.

The b 1.630 simple Verb signifieth to stand, Matth. 20, 3, 6, 32. And to establish, 〈◊〉〈◊〉 3. 31. & 10. 3.

The c 1.631 compound signifieth to depart, Luke 13. 27. To fall away, Luke 8. 13▪ refrain, Acts 5. 38. To withdraw, 1 Tim. 6. 5. and to draw away, Acts 5. 37. 〈◊〉〈◊〉 d 1.632 Noun that signifieth Apostasie is derived from this Verb, 2 Thess. 2. 3.

This word here used implieth, that they to whom the Apostle gave this 〈◊〉〈◊〉 professed the true saith: and that they had given up their names to God. 〈◊〉〈◊〉 else should they be warned to take heed of departing from God?

It is therefore possible that Professors may fall from their holy profession: 〈◊〉〈◊〉* 1.633 they, who professe that they believe in God, may depart from him. The 〈◊〉〈◊〉 caveats given in sacred Scripture to take heed hereof, do prove as much (〈◊〉〈◊〉 of §. 122.) so do the threatnings denounced against backsliders, Deut. 29. 2•…•… 〈◊〉〈◊〉 24. 20. 2 Chron. 7. 19, 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉〈◊〉 dry predictions of such as fell away, as Deut. 31. 16, &c. 2 Thess. 2. 3. 1 Tim •…•… 2 Pet▪ 2. 1, 2. But especially instances of such as have departed from their •…•…∣sion, as Saul, 1 Sam. 15. 23. Ioash, 2 Chron. 24. 17, &c. Iudas, Acts 1. 17, &c. •…•…∣mas, and such as forsook Paul, 2 Tim. 4. 10, 16. And they of whom the 〈◊〉〈◊〉 Disciple complaineth, 1 Iohn 2. 19. And this our Apostle also, Heb. 10. 〈◊〉〈◊〉 these words, As the manner of some is: whereby he gives us to understand, 〈◊〉〈◊〉 was then usual for Professors to revolt. The e 1.634 Greek word there translated •…•…∣ner, signifieth also custom and wont: and is so translated, Luke 2. 42. & 〈◊〉〈◊〉 It was too usual with the Jews, time after time to apostatize, and depart fr•…•… 〈◊〉〈◊〉 Lord, as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians, 〈◊〉〈◊〉 20. 30. The ages after the Apostles, and that from time to time, even to these 〈◊〉〈◊〉 dayes, give too evident proof hereof. Are not all the Churches planted b•…•… 〈◊〉〈◊〉 Apostles departed from the Lord? Who were those starres, whom the ta•…•…l 〈◊〉〈◊〉 Dragon drew from Heaven, and threw to the Earth? Revel. 12. 4. were they: professors of the faith? How did this whole Land revolt in Queen Maries 〈◊〉〈◊〉 And it is like so to do again upon a like change.

Many make profession on bie-respects, to serve the time, and to serve 〈◊〉〈◊〉* 1.635 own turns: so as their profession is not seasoned with sincerity and found•…•… which are necessary to make a good foundation. Where they are wan•…•… 〈◊〉〈◊〉 stability can be expected. Such a foundation is like the sand, whereupon if 〈◊〉〈◊〉 be bui•…•…, it cannot stand, Mat. 7. 26, 27.

By this we see that profession doth not simply argue a true incision into 〈◊〉〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉〈◊〉 to 〈◊〉〈◊〉 Christ thus replied, Thou art not farre from the Kingdom of 〈◊〉〈◊〉, 〈◊〉〈◊〉 12. 34. For Charity believeth all things, and hopeth all things, 1 Cor. 13. •…•…. 〈◊〉〈◊〉 is, the best of every one. Yet can we not absolutely conclude simply fr•…•… •…•…∣fession▪ that such an one is a member of Christ. If a Professour revolt, we 〈◊〉〈◊〉 〈◊〉〈◊〉 as 1 Iohn 2. 19.

This that hath been shewed of Professors revolting, giveth evidence of 〈◊〉〈◊〉 •…•…∣cessity* 1.636 of mens trying and examining themselves, according to the Apos•…•… 〈◊〉〈◊〉. exhortation, 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉〈◊〉 soundness of mens heart, and the right ends of their profession. Surely •…•…∣ciples

had well tried themselves in this case, who said to Christ, We beleeve and are sure, that thou art that Christ, John 6. 69. and thereupon professed, that they would never depart from him. O•…•… objections against this trial of a mans self, See The whole Armour of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 36, 37, &c.

§. 132. Of the Persons and Grace that cannot utterly be lost.

FOr further clearing this Point of departing from God, or falling from grace, it will be requisite distinctly to consider,

• 1. What persons may fall▪
• 2. From what grace they may fall.
• 3. How far they may fall.

• 1. The persons about whom the Question is, are Professours of the true faith: Saints by calling, or called to be Saints, Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts,
  • 1. Chosen and called, Revel. 17. 14. Their calling is an inward, and an effe∣ctual calling.
  • ...

    2. Called, but not chosen, Mat. 22. 14. Their calling is only external and formal.

    These later may fall from that which the former cannot fall from: and also fall much further. See §. 131. & §. 134.

• 2. The grace, from which mens falling, in departing from God is questioned, is either remaining in God himself, or inherent in man▪ Election is an act of God residing in himself, and altogether depending on his good pleasure. Justification also consists in Gods accepting our persons, not imputing our sinnes unto us. But faith whereby we are justified, and the several fruits of Sanctification are inherent in man, wrought in him by the Spirit of God. These graces inherent in man are of two sorts. They are either in truth, and in the judgement of certainty: or in appea∣rance only, and in the judgement of charity.
• 3. Concerning the degree or measure of falling from grace, That may be either in truth, in whole, or for ever: or only in sense, in part, or for a time.

To apply these distinctions:

• 1. The Elect being effectually called, cannot in truth totally and finally fall* 1.637 away. This Proviso (if it were possible, Matth. 24. 24.) being interposed in the case of falling away, and that in reference to the Elect, sheweth, that it is not possible, that the Elect should utterly be drawn from Christ.
• 2. No true sanctifying, saving grace can be totally lost. In this respect the be∣loved* 1.638 Disciple saith, that, Whosoever is born of God, doth not commit sinne: For his seed remaineth in him: and he cannot sinne, because he is born of God, 1 Joh. 3. 9. They who are born of God are endued with true, saving, sanctifying grace. To commit sinne is wholly to give himself over to sinne; and so utterly to fall from grace. This the regenerate cannot do. This reason is there render∣ed, because the seed of God, that is, the Spirit of God (by vertue whereof we are, a•…•… it were, out of a certain seed, born again, and made new men) abideth in us.
• 3. They who are effectually called, and endued with such grace, cannot final∣ly* 1.639 fall away. For these are given to Christ, and for this end, that he should not lose them, but raise them up again at the last day, John 6. 39. In this respect they are resembled to a tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf also shall not wither, Psalm. 1. 3. And to Mount Zion, which cannot be removed, but abideth for ever, Psal. 125. 2. and to an house built upon a rock; which, though the rain descended, and the flouds came, and the winds blew, and beat upon that house, yet it fell not, Mat. 7. 24, 25.

How far hypocrites and reprobates may fall, See Chap. 6. v. 6. §. 37.

§. 134. Of the Grounds of Saints stability.

THe grounds whereupon the Elect effectually called, and endued with •…•…∣ving g•…•…ce, are so established, as they can never totally fall, are these, 〈◊〉〈◊〉 such like.

• 1. The stability of Gods Decree, Whom God did predestinate, them he also 〈◊〉〈◊〉* 1.640 led: and whom he called, them he also justified: and whom he justified, them 〈◊〉〈◊〉 〈◊〉〈◊〉 glorified, Rom. 8. 30. So as God will bring his Elect to glory. Therefore 〈◊〉〈◊〉 cannot finally fall. Election is that foundation of God which standeth sure, 〈◊〉〈◊〉 this seal, the Lord knoweth them that are his, 2 Tim. 2. 19, Therefore the Lord 〈◊〉〈◊〉 keep them safe.
• 2. The faithfulness of Gods promises, 1 Cor. 1. 8, 9. 1 Thess. 5. 24. Now 〈◊〉〈◊〉* 1.641 hath made many promises for keeping his Saints, so as utterly they shall never 〈◊〉〈◊〉 part from him, as Isa. 54. 10. Ier. 32. 40. Mat, 16. 18. Ioh. 6. 39.
• 3. Gods constant care over them, Though they fall, they shall not be utterly 〈◊〉〈◊〉* 1.642 down, for the Lord upholdeth them with his hand, Psal. 37. 24. 1 Cor. 10. 13.
• 4. Their insition into Christ, and union with him, being members of his 〈◊〉〈◊〉* 1.643 dy, Ephes. 1. 22, 23, & 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉〈◊〉 be clean cut off, tha•…•… 〈◊〉〈◊〉 would be imperfect. See Domest. Dut. on Eph. 5. 30. 〈◊〉〈◊〉 1. §. 71, 78.
• 5. Christs continual and effectual intercession, Rom. 8. 34. A particular inst•…•…* 1.644 hereof we have in Peters case, to whom Christ thus saith, I have prayed for th•…•…, 〈◊〉〈◊〉 thy faith fail not, Luk. 22. 32. A more general instance we have in that effec•…•… prayer which Christ made to his Father, a little before his departure out of 〈◊〉〈◊〉 world, Ioh. 17. 11, &c.
• 6. The abode of the Spirit in them. Concerning that Spirit, Christ thus saith, •…•…* 1.645 will pray the Father, and he shall give you another Comforter, that he may abide 〈◊〉〈◊〉 you for ever, John 14. 16. That Spirit is called, the anointing which abid•…•…li Saints, 1 John 2. 27. And the Spirit that dwelleth in them, Rom. 8. 11. See 〈◊〉〈◊〉 1. v. 14. §. 161.

These grounds as they are evident proofs of the stability of Saints: So the shew that this Doctrine giveth no matter of boasting to man: but returned•…•… the glory to the blessed Trinity. See Chap. 6. v. 11. §. 75.

§. 135. Of Objections against the certainty of Saints Perseverance.

1. SOme object against the immutability of Election, as if the very Elect mig•…•… fall. Their Objections are of four sorts.

Object. 1. Christ threatneth to take away ones part out of the book •…•… life,

Answ. In Scripture a man is said to be written in the book of life: either i•…•… the judgement of certainty (as Revel. 21. 27.) or in the judgement of 〈◊〉〈◊〉 and that by reason of their profession. To take away the part of such 〈◊〉〈◊〉 of the book of life, is to manifest, that he never had any part therein.

Obj. 2. David maketh this imprecation, Let them be blotted out of the bo•…•…k of is living, Psal. 69. 28.

Answ. This imprecation was by divine inspiration made against Iudas, 〈◊〉〈◊〉 others like him, whose names are said to be written in the book of life by 〈◊〉〈◊〉 of their profession, only in the judgement of charity.

Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉〈◊〉 overcometh, Rev. 3. 5.

Answ. His name was indeed written in the book of life, and Christ here 〈◊〉〈◊〉 miseth to manifest as much.

Obj. Moses thus prayeth concerning himself, If thou wilt not forgive 〈◊〉〈◊〉 blot me out of thy book, Exod. 32. 32.

Answ. That was a matter which in a rapture of zeal for Gods glory, a•…•… love to his people, he * 1.646 could have wished. It is not to be taken for a simple 〈◊〉〈◊〉 absolute prayer. It was like Pauls wish, Rom. 9. 3. where God saith to 〈◊〉〈◊〉

whosoever hath sinned against me, him will I blot out of my book, it is to be taken of Gods manifesting him never to be written therein.

2. Others object sundry suppositions, as this, When the righteous man turneth away from his righteousnesse, &c. he shall not live, Ezek. 18. 24.

Answ.

• 1. A supposition doth not inferre a necessity or certainty of a thing; only it declareth a necessity of the consequence: as if we should say, When God fails of his promise he is not faithfull. See §. 60.
• 2. By righteous man there may be meant one that is righteous only in professi∣on, and in the judgement of charity.

3. Exhortations to hold out: Admonitions to take heed of falling away, (Heb. 12. 15.) and threatnings against such as fall away, (Heb. 10. 38.) are also ob∣jected.

Answ. These and such like are used as means to make men look to their stand∣ing, and to make them watchfull against falling away; but do not necessarily imply that they may fall: especially totally and finally.

4. Sundry instances of such as have fallen are alleadged: as,

1. The Angels that fell, and Adam.

Answ. These are nothing to the purpose. For the question is of Beleevers in Christ, who are established by him. Angels and Adam stood by their own strength.

2. Saul, Iudas and such others as clean fell away. See §. 131.

Answ. These were hypocrites, and never had any true sanctifying grace. Such were they who are said to have no root in them, (Luke 8. 13.) and the branch that is said to be taken from the Vine, Iohn 15. 2. and they whose love is said to wax cold, (Matth. 24. 12.) and they who are said to be fallen from grace, (Gal. 54.) and to have made shipwrack of faith, (1 Tim. 19.) and to depart from the faith, (1 Tim. 4. 1.) and to erre from the faith, (1 Tim. 6. 14.) and to turn like a dog to his vomit, and like a swine that was washed to her wallowing in the mire, (2 Pet. 2. 22.) and to fall away, (Heb. 6. 6.) and to sinne wilfully after they have received the knowledge of the truth, (Heb. 10. 26.) None of these, nor any like to them had true saving grace in them. Of them all it may be said, If they had been of us, they would no doubt have continued with us, 1 Joh. 2. 19.

3. Paul, Peter, and such others as were elect and effectually called.

Answ. Though these fell into very great sinnes: yet they did not sinne in such a manner as to be accounted totally to depart from God, or to lose all grace. The arguments alleadged in the former §, do prove as much. How farre such may fall shall be shewed in the next §.

§. 136. Of the degrees of the fals of such as are effectually called.

THey who are effectually called, through security, pride, inward and outward temptations, may so farre fall, as to lose

• 1. All that joy and comfort wherewith they were before upheld.
• 2. All assurance and sense of the Spirits abode in them: so as they may, in their opinion, think him clean departed.
• 3. The fruits of the Spirit, and the power and efficacy of his grace: so as they shall finde no growth of grace, but rather a decay in faith, love, zeal, gift of prayer, and other like fruits. They shall be as trees in winter: They shall wax cold and re∣miss in the duties that formerly they performed.
• 4. They may be given over to their own lusts, and to such gross and grievous sins as naturall men would be ashamed of.
• 5. They may have a troubled tormenting conscience, and thereby be put as it were, upon a rack, so as that which brought them much quiet and peace before, will be a terror and torture unto them: yea they may be brought to the very pit of despair.
• 6. They may be brought, not only inwardly, but also outwardly to feel the shame and smart of their foul fall: and to have sore judgements executed on them∣selves, children and others belonging unto them.
• ...

• 7. They may be long under the inward and outward effects of their folly, 〈◊〉〈◊〉 not easily recover themselves; but sigh, groan, weep, cry, roar, before they 〈◊〉〈◊〉 celve sound comfort.
• 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort: and carry the grief of their fall, even 〈◊〉〈◊〉 their grave.

Most of these, if not all of them may be exemplified in David, and that 〈◊〉〈◊〉* 1.647 Psal. 51. For it is manifest that he lost,

• 1. The joy and comfort that formerly he had, in that he thus prayeth, R•…•… unto me the joy of thy salvation, v. 12.
• 2. The sense that he had of Gods presence with him, and of the abode of 〈◊〉〈◊〉 Spirit in him: which made him thus to pray, Cast me not away from thy prese•…•… and take not thy holy Spirit from me, v. 11.
• 3. The power and efficacy of Gods grace manifested in this clause, Uphold •…•… with thy free Spirit, (v. 12.) which is, as if he had said, I feel my self very 〈◊〉〈◊〉 and unable to perform any good duty, my former strength is wasted, upho•…•… strengthen, inable me again by thy Spirit to perforn the duties which thou 〈◊〉〈◊〉 quirest.
• 4. That he was given over to his own lusts and to other temptations, is 〈◊〉〈◊〉 by his adultery, by seeking to make Uriah drunk, by contriving his death, 〈◊〉〈◊〉 the destruction of many other of his souldiers. As the title of the Psalm, so 〈◊〉〈◊〉 part of his prayer, Deliver me from blood-guiltinesse, is a sufficient proof; b•…•… the express history of all these, 2 Sam. 11. 4, &c.
• 5. That he had much trouble of conscience, is evident by these phrases, M•…•… waxed old through my roaring all the day long: for day and night thy hand was 〈◊〉〈◊〉 on me, &c. Psal. 32. 3, 4.
• 6. The outward judgements that were executed on him, are evident in the •…•…∣ry recorded after his fall. Heavy judgements were denounced against him, 2 〈◊〉〈◊〉 12▪ 10, &c. and answerably were they executed.
• 7. With how much ado he recovered himself, is evident by his many g•…•… complaints, such as these, Have mercy upon me, O Lord, for I am in trouble: 〈◊〉〈◊〉 eye is consumed with grief, yea my soul and my belly, &c. Psal. 31. 9, 10.
• 8. Whether he ever recovered his former joy and comfort again is unce•…•… Surely Sampson, Solomon, Asa, and others did not.

§. 137. Of the occasions and consequences of Saints folly.

THe foresaid degrees of the fall of such as are effectually called and regen•…•… do happen partly by reason of outward temptations (as Lot was tempted 〈◊〉〈◊〉 his daughters, Gen. 19. 31, &c. and Peter by those that saw him at the High▪ 〈◊〉〈◊〉 Hall, Matth. 26. 69.) and partly by those inward corruptions that remain in the For though they be truly regenerate, yet they are but in part regenerate. 〈◊〉〈◊〉 flesh remaineth in the best so long as they remain in this flesh, Rom. 7. 18, &c.

Particular corruptions which occasion Saints fals, are these:

• 1. High-mindedness. Thus much the Apostle implies by this admonition, 〈◊〉〈◊〉 not high-minded but fear, Rom. 11. 20.
• 2. Self-conceitedness. This was it that made Laodicea lukewarm: she th•…•… she had need of nothing, Rev. 3. 16, 17.
• 3. Overmuch confidence. This was the occasion of Peters fall, M•…•… 26. 33.
• 4. Too much boldnesse. Solomon was too bold in suffering his wives to 〈◊〉〈◊〉 each of them their own gods: thereupon he himself went after other gods, 1 〈◊〉〈◊〉 11. 5, &c.
• 5. Too great security. David was overtaken hereby, 2 Sam. 11. 2.
• 6. Too little fear and jealousie over ones self. By this means was Lot sed•…•… Gen. 19. 33.

In that true Saints have such occasions of falling so farre and so foully as 〈◊〉〈◊〉 foresaid instances do demonstrate, the Apostles caveat of taking heed, is 〈◊〉〈◊〉

be observed by the best of us: The rather because of the evil consequences that fol∣low upon Saints fals: For,

• 1. God is exceedingly dishonoured thereby.
• 2. The holy profession is disgraced.
• 3. The Church and communion of Saints is▪ scandalized.
• 4. The Gospel is blasphemed.
• 5. The weak are made to stumble, Gal▪ 2▪ 13.
• 6. Enemies take occasion of insulting, Lam▪ 1. 7, 8, 9.

§. 138. Of Christ the living God.

THe Apostle to adde the more force to his admonition, setteth out him from whom such as fall away, depart, in these words, a 1.648 The living God: whereby he declares his Divine Nature, God: and his excellent property, Living.

Under this description, Christ is comprised. For the Apostles main scope is to* 1.649 stirre up the Hebrews to keep close to Christ, whom they had professed. He gave to Christ this title, God, before, v. 4. §. 49. That Christ is true God, is proved Chap. 1. v. 8. §. 107. In what respect Christ is God or Lord, and what duties there∣upon are expected of us, in reference to Christ, hath been declared, Chap. 1. v. 10. §. 128.

This Epithete Living, applied to God, the living God, is used two waies.* 1.650

• 1. Essentially: as God he is the living God, Psal. 84. 2. 1 Thess. 1. 9.
• 2. Personally, and distinctly to each person. To the Father, Matth. 16. 16. To the Sonne, 1 Tim. 4. 10. and to the holy Ghost, 2 Cor. 6. 16. Here it is personally used, and that in reference to the Son.

The Son is the living God two waies.

• 1. Originally: In which respect it it said, In him was life, John 1. 4. and again,* 1.651 As the Father hath life in himself, so hath he given to the Son to have life in himself, Ioh. 5. 26.
• 2. Operatively: In this respect it is said that the dead shall hear the voice of the Sonne of God: and they that hear shall live, Joh 5. 25. and Christ thus saith of him∣self, I am the resurrection and the life: He that beleeveth in me, though he were dead, yet shall he live, Joh 11. 25. Thus is he called the Prince of life, Act. 3. 15. and life itself, Ioh. 14. 6. It is Christ that gives life to all. He gives the naturall life, Ioh. 1. 4. and spirituall life, Gal. 2. 20. and eternall life, 1 Ioh. 5. 20. In this respect Christ is the fountain of life: an open fountain, an over-flowing, ever-flowing foun∣tain.

Indeed God as God is a fountain of life, and a full fountain, but so deep, as all the means in the world out of Christ cannot draw out water of life from thence. I may in this respect say hereof, as the woman of Samaria said of Iacobs well, Thou hast nothing to draw with, and the Well is deep, Joh. 4. 11. Yea it is a closed Well, and herein like to Labans Well, a great stone is upon the Wels mouth, Gen. 29. 2. All the men in the world are not able to roul away that stone. But Christ God-man is that true Israel, who is able to roul away the stone, to open the Well, and to draw water out of it. He is a Fountain opened to the house of David, (that is, to the Church of God) Zech. 13. 1.

Herein is our God, the Lord Jesus Christ, distinguished from all the gods of the Gentiles, who are not living gods, Psal. 115. 5, &c. and from Angels and Saints, whom Papists trust unto, and yet they can give no life: yea and from all creatures whatsoever: for none of them have life in themselves, nor can give life to others.

§. 139. Of Duties due to Christ as he is the living God.

SUndry duties are to be performed unto Christ in this respect, that he is the li∣ving God.

• 1. Acknowledge him to be the true God, Ios. 3. 10. Ier. 10. 10.
• 2. Be zealous of his honour, 1 Sam. 17. 26. 2 King. 19. 4, 16.
• 3. Fear him that hath the absolute power of life, Luke 12. 5. Heb. 10. 31.
• ...

• 4. Tremble before him, Dan. 6. 26. Deut. 5. 26.
• 5. Adore him, Rom. 14. 11.
• 6. Serve him, 1 Thess. 1. 9. Heb. 9. 14.
• 7. Turn to him, Acts 14. 15.
• 8. Long after him, Psal. 42. 2. & 84. 2.
• 9 Hold close to him, Iohn 6. 68, 69.
• 10. Seek life of him, Iohn 6. 33. & 5. 40.
• 11. Trust in him, 1 Tim. 4. 10. & 6. 17.
• 12 Account it a great priviledge to be his son, Hos. 1. 10▪ Rom. 9. 26. Heb. 12. 2•…•….
• 13 Pervert not his word, Ier. 23▪ 36.
• 14. Never depart from him, Heb. 3. 12.

§. 140. Of the Resolution of Heb. 3. v. 12.

12.

Take heed, Brethren, left there be in any of you an evil heart of unbelief, i•…•… •…•…∣parting from the living God.

THe summe of this verse is, A caveat against Apostacy.

Hereof are two parts,

• 1. An expression of the caveat.
• 2. A description of Apostacy.

In the expression of the caveat observe,

• 1. A mild insinuation, in this word, Brethren.
• 2. A prudent Admonition: whereof are four branches.
  • 1. The kinde of Admonition, by a caveat, Take heed.
  • 2. The end of the Admonition, to prevent an evil, Lest.
  • 3. The extent, to our selves and others, Any of you.
  • 4. The continuance therein, At any time.

In the description of Apostacy two points are noted,

• 1. The ground of it, whence it ariseth.
• 2. The nature of it, wherein it consisteth.

The ground is,

• 1. Generally propounded.
• 2. Particularly exemplified.

The generall is set out,

• 1. By the subject, an heart.
• 2. By the quality of it, Evil.

The nature of it is set out,

• 1. By the proper act, To depart.
• 2. By the subject from which they depart. Here is expressed,
  • 1. The person, God.
  • 2. His property, Living.

§. 141. Of Observations arising out of Heb. 3. 12.

I. ADmonitions are needfull for Christians▪ This phrase, Take heed, is an Admo∣nition. See §. 122.

II. Admonitions must be seasoned with mild insinuations. Such an one is this 〈◊〉〈◊〉▪ Brethren. See §. 121.

III. Every one must be circumspect over himself. This relative You, hath refere•…•… to ones self. See §. 123.

IV. Our circumspection must extend to others. This word Any, hath reference 〈◊〉〈◊〉 others. See §. 124.

V. Our circumspection must be perpetuall. This phrase, At any time, inte•…•… perpetuity. See §. 125.

VI. Means must be used to prevent sinne. This particle lest, is a note of pre•…•…∣tion. See §. 125.

VII. The heart must especially be looked unto. This is the end why mention is 〈◊〉〈◊〉 made of the heart. See §. 126.

VIII. There is an evil heart. The Epithete evil, here annexed to the heart, de∣monstrates thus much. See §. 127.

IX. Unbelief is the cause of an evil heart. This phrase, an evil heart of unbelief intends as much. See §. 128.

X. Unbelief is the cause of Apostasie. So it is here made to be. See §. 129.

XI. Professors of the Gospel may fall away. This admonition to such implies so much. See §. 131.

XII. Christ is true God. He is here so called, See §. 138.

XIII. The true God is the living God. He is here so styled. See §. 128.

§. 142. Of adding Directions to Admonitions and Exhortations.

Verse 13.

But exhort one another daily, while it is called To day, lest any of you be hardened through the deceitfulnesse of sinne.

HEre begins the Apostles direction for preventing Apostasie. See §. 121.

In it is prescribed a Soveraign remedy to make it the more usefull, (v. 13.) with a strong reason added thereto, v. 14.

The remedy prescribed is a continuall, mutuall exhortation of one another.

The first particle a 1.652 BUT, being a conjunction of opposition to an odious vice, implieth that by the means here prescribed, the vice whereof they were before forewarned, may be avoided. To this purpose is this particle of opposition fre∣quently used in Solomons Proverbs. So Rom. 13. 14. 1 Pet. 1. 14, 15. But most per∣tinent to the point in hand is a like direction of this Apostle, thus set down, Not forsaking the assembling of our selves together, but exhorting one another, Heb. 10▪ 25.

By this it is manifest that it is behovefull to adde directions for avoiding such sins as we disswade men from. Christ the best of teachers, taught much after this man∣ner: As, Lay not up for your selves treasures upon earth: but lay up for your selves treasures in heaven, Matth. 6. 19, 20. So Iohn 6. 27. Matth. 10. 28. See Cha. 6. v. 3. §. 26.

By this means prohibitions, admonitions, reprehensions, and other like endea∣vours, to keep from sinne, are more usefull and effectuall. So also are exhorta∣tions and incitations to duty. Many that see an equity of forbearing that which is forbidden, and doing that which is required, fall of putting the one and the other in execution, for want of directions to do the same.

Commendable therefore is that course which many prudent Preachers do use, to adde to other uses of their Doctrines, Rules and Means for the avoiding that which their Doctrine disproves, and performing that which their Doctrines re∣quire.

§. 143. Of the benefit of Exhortation.

THe a 1.653 Greek word translated Exhort, is a compound. b 1.654 The simple Verb sig∣nifieth to call. It is used in this verse and phrase, c 1.655 called to day: Thereupon this compound signifieth to d 1.656 call for, Act. 28. 20. We use to call for those to whom we intend some good, either by direction, admonition▪ exhortation or consolati∣on.* 1.657 In this respect it signifieth also to beseech, Rom. 15. 30. and to comfort, 2 Cor. 7. 6. Most frequently it is translated, as here, to exhort.

To exhort one to a duty, is to call upon him, and to stirre him up to do it. In reference to spirituall duties we are very dull and heavy, and need exhortation and incitation. Witness the Disciples both at Christs Transfiguration, and also at his Passion. One would have thought that the glory of the one, and their compassion at the other, might have so roused up their spirits, as to have kept them waking: But neither the one nor the other did it. At both times Christ withdrew himself with them, to pray, (This is a spirituall and heavenly duty) yet at both times they were heavy with sleep, Luke 9. 28, •…•…. & 22. 45. These were men regenerate, endued with true sanctifying grace: and that so farre as the spirit of them was willing: but Christ renders the reason of their heavinesse and drousiness, The flesh

is weak, Matth. 26. 41. Now the flesh is in the best. The best therefore have need to be exhorted.

Yea further, exhortations are needfull for those that are ready and forward to put them on the more. As in striving for the mastery, they who are forward to put out their best ability for the prize, by acclamations and shoutings are the more put on: So Christians in their Christian course by exhortations. Exhorta∣tion therefore is needfull for all, and usefull to all.

§. 144. Of private inciting one another.

THis phrase, one another, is the interpretation of one a 1.658 Greek word, which •…•…∣perly signifieth your selves: and so for the most part it is translated, as 〈◊〉〈◊〉 it is said, ye justifie your selves, (Luk. 16. 15.) And yield your selves, (Rom. 6. 13.) and examine your selves, 2 Cor. 13. 5.

Here indeed it is fitly translated one another: For it is improper to say, 〈◊〉〈◊〉 your selves. But here he speaks to a multitude who are one body, (1 Cor. 12. 1•…•…) one house, v. 6. yet many members of that body and house. In reference to 〈◊〉〈◊〉 multitude of members, he saith, Exhort one another: yet because they are all 〈◊〉〈◊〉 one body and one house, he expresseth his minde under a word that signifieth •…•…∣selves. By reason of this union, b 1.659 the word that properly signifieth one anoth•…•…r, 〈◊〉〈◊〉 translated your selves, 1 Thess. 5. 11. What is said to be done to them as 〈◊〉〈◊〉, is done one to another: and what is done to them, as united in a body, is said to be done to themselves.

Two points may here be observed,

• 1. That in exhortations and incitations to others, we do the like to our selves.
• 2. That we endeavour to bring others to such common duties as we judge to be usefull for our selves.

Of both these, see The Saints Sacrifice on Psal. 16. 19. §. 120, 121.

This mutuall exhorting one another is especially meant of private 〈◊〉〈◊〉, and their seeking to edifie one another. This is exemplified in sundry particula•…•…▪ as to care one for another, 1 Cor. 12. 25. To pray one for another, Jam. 5. 16. To 〈◊〉〈◊〉 one another, Joh. 13. 34. To admonish one another, Rom. 15. 14. To comfort •…•…∣ther, 1 Thess. 4. 18. To edifie one another, 1 Thess. 5. 11. To be kinde one to 〈◊〉〈◊〉 Eph. 4. 32. To have compassion one of another, 1 Pet. 3. 8. To have peace one 〈◊〉〈◊〉 •…•…∣ther, Mar. 9. 50.

By private, mutuall exhortations, and performing other like duties one to •…•…∣ther, private Christians come to be as Ministers of God, yea as Gods one to •…•…∣ther. For God is good and doth good, (Psal. 119. 68.) Thus shall Christians 〈◊〉〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them.

By mutuall exhortations and other like duties, private Christians shall much 〈◊〉〈◊〉 on the publick Ministry of the word. In that by this means Christians are 〈◊〉〈◊〉 fitted to profit by the publick Ministry.

This is the rather to be done by private Christians, because they have 〈◊〉〈◊〉 opportunities of doing it.

§. 145. Of •…•…difying others daily.

THe sore said duty of mutuall exhortation is to be performed daily, or a 1.660 〈◊〉〈◊〉 as the Greek phrase soundeth. The very same words of that Greek 〈◊〉〈◊〉 are not elswhere in the New Testament used: but like phrases, as b 1.661 Act. 2. 46, •…•… c 1.662 Luk. 11. 3. and some, as emphaticall, as the phrase in this verse: namely, d 1.663 〈◊〉〈◊〉 5. 42. & e 1.664 17. 17. These are all translated daily, which here implieth a 〈◊〉〈◊〉 performing of a duty: that we think it not enough that we have sometimes, 〈◊〉〈◊〉 formed it: but we must still be doing it, day after day. We may not be 〈◊〉〈◊〉 well doing, 2 Thess. 3. 13. But as we have any opportunity, still be doing more 〈◊〉〈◊〉 more good in this kinde, Gal. 6▪ 9, 10.

Exhortations, admonitions, and other like means of edification are 〈◊〉〈◊〉 food, whereby the soul is nourished unto spirituall and eternall life. 〈◊〉〈◊〉 as bodily food is daily ministred (in which respect it is called daily bread, Luk 〈◊〉〈◊〉

so ought the spirituall food to be daily given: thus more fruit and comfort may be thence expected.

Of continuall doing good, See §. 125.

§. 146. Of taking the opportunity of edifying others.

THis phrase, While it is called to day, seems to imply a restraint: For the a 1.665 Greek words translated while, do signifie a limitation, and are ordinarily transla∣ted till, as Act. 7. 18. 1 Cor. 11. 2•…•…. & 15. 25. Rev. 2. 25. or untill, as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent.

The day is properly that time wherein light appeareth. Thus it is opposed to* 1.666 the night, which is a time of darknesse, (See §. 91.) In the day time while it is light men u•…•…e to work and travell, (Psal. 104. 23.) which they cannot so well do in the night. Hereunto Christ alludes, saying, I must work while it is day: the night com∣eth when no man can work, Joh. 9. 4.

b 1.667 To day is indefinitely put for the time wherein a thing may be done.

The Apostles meaning is that they should exhort one another, while there is time* 1.668 and opportunity to do that duty. Thus this phrase may be taken three waies.

• 1. In reference to the means which God affordeth for working grace in men. In* 1.669 this respect, to day, is put for that time which is called the day of salvation, the ac∣cepted time, 2 Cor. 6. 2.
• 2. In reference to particular mens lives: and that
  • 1. To the life of him that exhorteth: in which sense an Apostle saith, I think it meet, as long as I am in this tabernacle, to stir you up, 2 Pet. 1. 13.
  • 2. To the life of him to whom the exhortation is given. For while a man lives, there may be hope of doing him good, in the judgement of charity.
• 3. In reference to the Church which shall continue so long as this world lasteth. Thus, to day, may extend to the end of the world. For so long as there are profes∣sors of the faith on earth, they ought to exhort one another. An Apostle hath care of those that should survive after his decease, 2 Pet. 1. 15.

In the first reference, which is to the means of grace, this limitation, while it is called to day, is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time, called to day, wherein we may do good thereby; which time will not alwaies last, for it hath a date and period. There∣fore he addeth this Verb c 1.670 called, which implieth a manifestation of a thing, as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us, of doing what good we can, for the mutuall establishing of one another.

It was before shewed that opportunity must be taken for our own spirituall good, (§. 76) Here the Apostle adviseth to take the season of doing good to others.

This phrase, The fields are white already to harvest (Joh. 4. 35.) implieth a season and opportunity of reaping: And it is used by Christ, to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel, no not by taking his ordinary food. He laieth a necessity upon taking the season of doing good. I must work (saith he) while it is day, Joh. 9. 4.

A forcible reason hereof is rendred in these words, The night cometh when no man can work. When the season is gone all hope of doing good is taken away. Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace, but, saith he unto her, Now they are hid from thine eyes, Luke 19. 42. Experience verifies that which the wiseman hath thus testified, There is no work, nor device, nor knowledge, nor wisdom in the grave, Eccles 9. 10. So there may be while we live a time wherein no means will do any good, namely when the Candl•…•…stick shall be removed out of his place, Rev. 2. 5. and the Kingdom of God shall be taken away, Matth. 21. 43. Then, though men cry they shall not be heard, Pro. 1. 28.

This nearly concerns us, for yet it may be said, Behold, now is the accepted time, behold now is the day of salvation, 2 Cor. 6. 2. Now therefore Ministers, Magistrates, Parents, other Governours, yea and private friends, must be all carefull to put the Apostles advice in practice, While it is called to day.

§. 147. Of the damage of neglecting means for softning the heart.

TO enforce the foresaid duty of mutual exhorting one another, and that fro•…•… time to time, so long as the season continueth, the Apostle declareth the 〈◊〉〈◊〉 ger of neglecting the same, in these words, Lest any of you be hardened. He had before shewed, vers. 8. the great damage of hardness of heart, he 〈◊〉〈◊〉 therefore here inculcate that damage, to make them the more watchfull a∣gainst it.

The manner of bringing in this damage is by way of Caution and prevention, 〈◊〉〈◊〉 this particle lest. In the Greek it is thus, a 1.671 that not: as if he had said, that not a•…•… of you, or that none of you be hardned. Hereby it appeareth, that where 〈◊〉〈◊〉 of softning are omitted or neglected, the heart will be hardned. As the heart 〈◊〉〈◊〉 man is of its own nature hard: So after it is by publick or private means 〈◊〉〈◊〉, if those means be not still used, the heart will •…•…all to its native hardness. As 〈◊〉〈◊〉 and clay, and other like things, which are naturally hard, will upon withholding means of softning, after they have been once softened, fall to their native 〈◊〉〈◊〉▪ So the heart of man. Or as water, though it be made scalding hot, if fire be ta•…•… from it, will soon wax cold of it self; and as all manner of heavy things, being 〈◊〉〈◊〉 some means or other drawn upwards, will of themselves fall down again, if 〈◊〉〈◊〉 means be taken away: So the heart. There is a natural proneness and inclinatio•…•… it to hardness.

The indefinite expression, L•…•…st b 1.672 any of you, implieth, that all of all sorts, even 〈◊〉〈◊〉 best were subject to this decay, and to this hardning of their heart. In this resp•…•… they ought all of them to be carefull in practising the fore-mentioned duty mutu•…•… one to another among all sorts of them. See v. 12. §. 123.

Of hardness of heart, and of the great damage thereof, See §. 80, &c.

§. 148. Of the deceitfulness of sin.

THe Apostle doth further declare the ground of that proneness to wax hard, 〈◊〉〈◊〉 this phrase, through the deceitfulness, or a 1.673 with the deceitfulnesse of sinn•…•… 〈◊〉〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉〈◊〉▪ The particular deceits hereafter specified give evident proof hereunto.

By sinne is here in special meant the corruption of nature, that corruption 〈◊〉〈◊〉* 1.674 which all are conceived and born, which they carry about them so long as 〈◊〉〈◊〉 retain their mortal body. It is that which in Scripture is called the 〈◊〉〈◊〉 opposed 〈◊〉〈◊〉 the Spirit. It continually lusts against the Spirit, Gal. 5. 17. and is ever solici•…•… man to evil, and hindering him in every good thing that he enterprizeth, 〈◊〉〈◊〉 18, &c. It containeth in it all manner of evil lusts (Ephes. 4. 22.) which are 〈◊〉〈◊〉 b 1.675 lusts of deceitfulnesse, or deceitfull lusts, because a man is exceedingly 〈◊〉〈◊〉 therewith▪ By reason hereof deceitfulnesse is attributed to riches, Mat. 13. 22. 〈◊〉〈◊〉* 1.676 this inbred corruption maketh men so to dote on riches, as they prefer them be•…•… true godliness, and heavenly happiness.

Though in some special respects the inward corruption may justly be stiled 〈◊〉〈◊〉 f•…•…ll, yet is not this evil quality to be restrained only to it. As 〈◊〉〈◊〉 damme or 〈◊〉〈◊〉 ther is, so are her imps and brats. Both innate corruption, and also outward 〈◊〉〈◊〉 sprouting from thence, are all deceitfull. The Apostle attributeth this very 〈◊〉〈◊〉 the•…•…e e 1.677 〈◊〉〈◊〉 to unrighteousnesse, 2 Thess. 2. 10. He also cals 〈◊〉〈◊〉 that is, mens conce•…•…ts, grounded upon their own corrupt reason and sense, f 1.678 〈◊〉〈◊〉 deceit, Colos. 2. 8. And another Apostle cals the lascivious practices, and 〈◊〉〈◊〉 carriages of some formal Professors, g 1.679 their own deceivings, wherein they 〈◊〉〈◊〉 themselves, 2 Pet. 2. 13.

In all these places the word of the Text is used, even six times: whereof 〈◊〉〈◊〉 speak of our natural corruption, others of the fruits thereof. In this Text, 〈◊〉〈◊〉 m•…•…y indefinitely be taken for any kinde of sin, inward or outward, for every 〈◊〉〈◊〉 deceitfull.

The h 1.680 Verb from whence the Greek Noun translated sinne is derived, 〈◊〉〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke▪ for 〈◊〉〈◊〉

sinne exasperates and provokes God. See §. 90, 103. In that respect it hath many* 1.681 deceitfull devices.

All the devices of sinne are as fair baits, whereby dangerous hooks are co∣vered over to entice silly fish to snap at them, so as they are taken and made a prey to the •…•…isher.

There is a k 1.682 Greek word thrice used in the New Testament, which is taken from that practice of a fisher.

Our English translate it l 1.683 excited (Jam. 1. 14.) m 1.684 beguiling, n 1.685 allure, 2 Pet. 2. 14, 18. The Primitive o 1.686 root from whence the Greek word is derived, signifieth de∣•…•…it. Thence a p 1.687 Noun which signifieth meat, or a bait, whereby fish, fowl, or other living creatures are taken: and the fore-said q 1.688 Verb, which signifieth to lay a bait, or to catch with a bait: and metaphorically to entice, allure and beguile.

This deceitfulnesse of sinne is a strong inducement to make us watchfull against it, and that the rather, because of our foolish disposition and prone∣nesse of nature, to snap at every bait, and to yeeld to every temptation. Hereof see §. 122.

No man is willing to be beguiled. Though most men love to be flattered, and delight therein, yet when they discern that their flattrries mock them, they are of∣fended.

That we may the better discern the mockings and cousenages of sin. I will set some of them before you.* 1.689

The deceits which sin useth are such as these,

• 1. Sin presents it self in another dresse then its own.
• 2, It pretends fair advantages.
• 3. It insensibly soaketh into mens hearts.
• ...

  4. It so bewitcheth those that give entertainment to it, as it cannot be cast off.

  Of these four particulars, See §. 122.

• 5. It accommodates it self to particular mens humours, as Zedekiah, and the four hundred false prophets, observing that Ahab was set to go against Ramo•…•…h-Gilead, answerably ordered their Prophecies; even so as best besitted his humour, 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour, pride on the sanguine, anger on the cholerick, revenge on the melancholy, passion of the female Sex, lascivi∣ousnesse on youth, stoutness on the strong man, covetousness on the old man: so the like on others.
• 6. When once it begins to tempt a man, it will hardly cease till it hath prevailed against him. Though the Spirit resist it, yet will it continue to resist the Spirit, Rom. 7. 21, 23. When lust hath conceived, it bringeth forth sinne, and sinne when it is finished bringeth forth death, Jam. 1. 15.
• 7. It works it self into a man by degrees. At first it saith (as Lot did of Zoar, Gen. 19 20.) Is it not a little one? But that little one is like a little leaven which lea∣veneth the whole lump. 1 Cor. 5. 6. At first it saith, Taste a little; upon that taste followeth a liking, then a desire, which moves him to commend it, and to accustom himself thereunto. Evil communications corrupt good manners, 1 Cor. 15. 33. From words they proceed to deeds.
• 8. It suggests good effects and events to follow upon yeelding to it: abusing that general principle of the Apostle, All things work together for good, Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power, may bring good out of evil, yet is not sinne the true and proper cause of good. To like pur∣pose doth it pervert this Apostolical cordial, Where sin abounded grace did much more abound, Rom. 5. 20.
• 9. It much presseth the common practice of most men, charging such as yeeld not with singularity, and thereby deceives many.
• 10. It insisteth much upon moderation, and alleadgeth, That a man may be righteous overmuch, and to cast himself into many unnecessary dangers, Ecclis. 7. 16.
• 11. It much inculcateth the power of repentance: that supposing the worst

• that can be said of such and such a sinne, it may be redressed by repentance, p•…•…∣sing Nathans answer to David, 2 Sam. 12. 13. and the effect that followed 〈◊〉〈◊〉 that repentance of Manasseh, 2 Chron. 33. 13. of Peter, Matth. 26. 75. and •…•…∣ny others.

To conclude, herein appears the deceitfulness of sinne, that there is sca•…•…ce 〈◊〉〈◊〉 sinne committed for which he that committeth it, hath not some defence to •…•…∣nize it. As all manner of Hereticks and Idolaters, so impious, profane, 〈◊〉〈◊〉 ous, unmercifull, intemperate, riotous, seditious, ambitious and injurious pe•…•… have their apologies.

§. 149. Of Remedies against the deceitfulnesse of sinne.

MAny of the means prescribed for perseverance, §. 70. may be applied ag•…•… the deceitfulnesse of sinne. But besides them it is meet to set down 〈◊〉〈◊〉 particulars parallel to the particular deceits of sin: which are such as follow. For 〈◊〉〈◊〉 end pray, as Eph. 1. 17. & Phil. 1. 9, 10.

• 1. Thorowly try matters, as it is said of the Angel of the Church of 〈◊〉〈◊〉 Thou hast tried them which say they are Apostles, and are not, and hast found 〈◊〉〈◊〉 lyars, Revel. 2. 2. By a due and thorow triall false shews and pretences will be 〈◊〉〈◊〉 covered.
• 2. Prize the uncertain advantages which sinne maketh shew of, with the 〈◊〉〈◊〉 damages that will follow upon yeelding to sinne. Thus will the fair pro•…•… sinne be rejected, Moses esteemed the reproach of Christ greater ric•…•…s 〈◊〉〈◊〉 the treasure of Egypt: for he had respect unto the recompence of reward, 〈◊〉〈◊〉 11. 26. What is a man profited, if he shall gain the whole world, and lose 〈◊〉〈◊〉 soul? Mat. 18. 26.
• 3. Be alwayes watchfull: So sin cannot seise upon thee unawares. This rule is 〈◊〉〈◊〉 this end prescribed 1 Thess. 5. 3, 6.
• 4. Give no entertainment to sin at all, lest it so bewitch thee, as thou 〈◊〉〈◊〉 cast it off. Do as Ioseph did in this kinde, Gen. 39. 8, &c.
• 5. Seek not to satisfie thine humour. There is great danger therein. Th•…•… may we soon fall into great distempers: Solomon to this purpose gives this 〈◊〉〈◊〉▪ Put a knife to thy throat, if thou be a man given to appetite, Prov. 23. 2. 〈◊〉〈◊〉 Christ thus, Take heed to your selves, lest at any time your hearts be overcharged •…•…∣sursetting, &c. Luk. 21. 34.
• 6. After some repulses prepare for more assaults. Satan three several times •…•…∣pted Christ, and that three several wayes: And when he departed from him, 〈◊〉〈◊〉 but for a season, Luk. 4. 13.
• 7. Avoid the least degree of sinne. For sinne is of a growing nature. •…•…∣ing weeds grow faster then sweet flowers. Men use to clip a Proverb, •…•…∣ing, A little hurts not. The full Proverb is this, * 1.690 A little hurts not, if 〈◊〉〈◊〉 not taken. If the Devil get in a claw, he will soon make way for his whole pa•…•… for head, body and all.
• 8. Judge not matters by events. Good things may have bad events: and 〈◊〉〈◊〉 things may have good events. It is not of the nature of evil that good 〈◊〉〈◊〉 thereupon: but the Almighty, over-ruling Providence of God. A skilfull 〈◊〉〈◊〉 cary can so temper poison with other ingredients, as to make a cordial thereof 〈◊〉〈◊〉 it thereupon be safe for any man to drink poison?
• 9. Follow not a multitude to do evil, Exod. 23. 2. Multitude is so farre from •…•…∣fying or extenuating a sin, as it aggravateth the same: as many faggots make 〈◊〉〈◊〉 fire to be the greater. A Prophet hereby aggravateth the cause of Israels •…•…∣vity, that all Israel transgressed, Dan. 9. 11. And herein the sin of the 〈◊〉〈◊〉 is aggravated, that both old and young, even all the people from every quarter 〈◊〉〈◊〉 therein, Gen. 19. 4.
• 10. Be well instructed in those things which concern God and his glory, 〈◊〉〈◊〉 the things that are truly righteous, that in them thou maist manifest thy 〈◊〉〈◊〉 zeal, and not be cooled with a pretence of undue moderation. In those 〈◊〉〈◊〉 fear not the blame of being righteous overmuch. A man may indee•…•… righteous overmuch in matters that have no warrant from Gods word▪ 〈◊〉〈◊〉

• are either frothy apprehensions of his own brain, or vain inventions of other men. In that which is truly and properly righteous, one cannot be righteous 〈◊〉〈◊〉 much.
• 11. Take heed of yeelding to sinne upon presuming to repent. Repentance is not in thine own power: it is a special gift of God, Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he onely can give.
• 12. Be well instructed and exercised in Gods Word. By this thou maist be made perfect, and thorowly furnished to answer all vain apologies for sin. By the Law of God David was made wiser then his enemies, Psal. 119. 98.

§. 150. Of the Resolution and Observations of Heb. 3. 13.

13.

But exhort one another daily, while it is called, to day, lest any of you be hardned through the deceitfulnesse of sin.

THe Summe of this verse is, A Direction to keep our selves and others from backsliding.

Herein we may distinguish the Inference and the Substance▪

• The Inference is in this causal particle, a 1.691 FOR▪
• The Substance layes down,
  • 1. A Duty.
  • 2. The danger of neglecting that Duty.

In the Duty is laid forth,

• 1. The Act to be performed, b 1.692 Exhort.
• 2. The Persons, both agent and patient, c 1.693 One another.
• 3. The Time.

This is set out two wayes,

• 1. By the Extent, d 1.694 Daily▪
• 2. By the Restraint, e 1.695 While it is called, To day.

About the Danger, observe

• 1. The manner of expressing it, by Caution, Lest.
• 2. The matter whereof it consisteth.

Herein we may observe,

• 1. The kinde of danger, Hardness, f 1.696 Be hardned.
• 2. The persons that may fall into it, g 1.697 Any of you.
• 3. The cause of falling into it.

This is,

• 1. Generally set down to be h 1.698 Sin.
• 2. Particularly exemplified by this Epithete, i 1.699 Deceitfulnesse.

Observations.

• I. Directions must be added to disswasions. This I gather from the Inference: In the former verse was a Disswasion: in this verse is added a Direction. See §. 142.
• II. Christians have need to be incited to duty. Why else should this duty of mu∣tual exhortation be so pressed, as it is here? See §. 143.
• III. Christians must quicken themselves in quickning others.
• IV. Christians must stir up others to that which they see meet for themselves. These two arise out of this word, One another. See §. 144.
• V. Private mutual incitations are special means of stability. This word one another intends private as well as publick persons. And that which is required is for the esta∣blishing of one another. See §. 144.
• VI. Mutual duties must continually be performed. So much is intended under this word, Daily. See §. 145.
• VII. There is a season of doing good. This word, To day, implieth a season. See §. 146.
• VIII. The opportunity of doing good must be taken. This phrase, While it is called to day, sets out the opportunity, when the duty is to be done. See §. 146.
• ...

• IX. There is danger in omitting this season. This particle lest intendeth a 〈◊〉〈◊〉 See §. 147.
• X. Danger must be prevented in all sorts. This phrase, Lest any of you, is 〈◊〉〈◊〉 nite, and co•…•…seth all of all sorts under it. See §. 147.
• XI. Mans heart neglected will soon wax cold. This is the danger intended 〈◊〉〈◊〉 this word, lest, and expressed in this word hardned. See §. 147.
• XII. Sinne causeth hardnesse of heart. Thus much is here expressed. 〈◊〉〈◊〉 §. 148.
• XIII. Sinne is deceitfull. This Epithete added to sinne shews it to be 〈◊〉〈◊〉 See §. 148.
• XIV. Sin prevails the more by the deceiveablenesse thereof. This phrase, 〈◊〉〈◊〉 the deceitfulnesse of sinne, gives proof hereof. See §. 148.

§. 151. Of being made partakers of Christ.

Verse 14.

For we are made partakers of Christ, if we hold the beginning of our •…•…∣dence stedfast unto the end.

THis verse hath reference to the two former verses: and is added as a moti•…•… enforce both the disswasion from Apostasie (v. 12.) and also the direction 〈◊〉〈◊〉 preventing hardness of heart.

The first particle ^a FOR, shews that it is infer'd as a reason.* 1.700

The force of the motive lieth in that priviledge that belongeth to those 〈◊〉〈◊〉 imbrace the Gospel. The priviledge is, that they are made partakers 〈◊〉〈◊〉 Christ.

The Argument may be thus framed,

They who are made partakers of Christ must not depart from God, •…•…∣fer themselves to be hardned.

But ye that profess the Gospel are made partakers of Christ:

Therefore ye must not depart, &c.

Of this word b 1.701 partakers, See v. 1. §. 17. Of this title Christ, See v. 6. §. 54.

To be made partakers of Christ intends two mysteries:

One is a spiritual union betwixt Christ and believers, whereby they are made 〈◊〉〈◊〉 body, 1 Cor. 12. 12. Christ the head: Believers the members thereof.

The other is a right to that heavenly inheritance which properly belonge•…•… 〈◊〉〈◊〉 Christ as the only begotten Son of God: and whereunto believers in Christ are •…•…∣pted, being made joynt-heirs with Christ, Rom. 8. 17.

In both these respects believers are made partakers of Christ. Both these 〈◊〉〈◊〉 stand together: severed they cannot be: for all that are united unto him as m•…•…∣bers to an head, shall partake of his glory: and none shall partake of his glory 〈◊〉〈◊〉 his members.

I take the former mystery to be most principally here intended. For he saith 〈◊〉〈◊〉-takers of Christ, not partakers together with Christ, as the Gentiles are said to be •…•…∣takers (together with the Jews) of Gods promise in Christ, Eph. 3. 6. The other •…•…∣ry followeth upon this.

This phrase are made partakers of Christ, having reference to believers, she•…•… that the faithfull have a right to Christ: he appertaineth to them: he is theirs▪ 〈◊〉〈◊〉 this respect he is said to be in them, Col 1. 27. Joh. 17. 23. To live in them, Gal▪ 20. To dwell in their hearts, Ephes. 3. 17. To be one with them, Joh. 17. 21, 22. 〈◊〉〈◊〉 mystical union the holy Ghost setteth out by many resemblances, as head and •…•…∣bers, Ephes. 5. 30. husband and wife, 2 Cor. 11. 1, 2. vine and branches, I•…•…h. 15. •…•… foundation and edifice, Ephes. 2. 20, 21. House and inhabitants, v. 6. yea we are 〈◊〉〈◊〉 to put on Christ as a garment, Rom. 13. 14.

Of this mystical union, the priviledges, comforts and duties thence arising, 〈◊〉〈◊〉 Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, 71, &c.

The word translated c 1.702 made, implieth that there was a time when they were 〈◊〉〈◊〉 partakers of Christ. They were not so born. It was a priviledge conferred 〈◊〉〈◊〉 them, John 1. 12. Thus it is said, d 1.703 They were made partakers of the holy Ghost, 〈◊〉〈◊〉 6. 4. This priviledge, To be partakers of Christ, is one of those gifts which came 〈◊〉〈◊〉

from the Father of lights, James 1. 17. It is supernatural. For all men by nature are without Christ, Ephes. 2. 12. This much amplifieth the priviledge, and enforceth the duties inferred thereupon.

§. 152. Of the meaning of the Greek word translated Confidence.

THese words, If we hold the beginning, &c. are an evidence of our being parta∣kers of Christ. That evidence is perseverance in the faith of Christ.

To hold the beginning of our confidence, is to persevere in that faith, wherein we have been formerly instructed, and whereof we have made pro∣fession.

The word here translated a 1.704 Confidence, is not the same which was so translated, v. 6. §. 61. The one, and the other Greek word may intend one and the same grace:* 1.705 but in different respects.

c 1.706 That sets our Confidence, as it makes one freely, and boldly profess the true saith. d 1.707 This, as it supporteth ones spirit. For the Greek word here used, ac∣cording to the notation, and proper use of it, signifieth Substance (so it is translated, Heb. 11. 1.) or Subsistence. Thus it is applied to the second Person in sacred Trinity, and translated Person, Heb. 1. v. 3. §. 21. There see the notation and derivation of the Greek word used in this text.

It here signifieth some special grace that gives a subsistence or being to one, or which sustaineth or supporteth him.

Our former English Translators following Beza thus expound the word by a Periphrasis, e 1.708 Wherewith we are upholden. In the same sense do most Interpreters here explain it.

If due consideration be had about the grace which doth thus uphold us, it will be found to be Faith. For thereby we lay hold on Christ, and are upheld by him.

Our last English Translators turn it Confidence, which is an high degree of faith: and implieth a setled assurance. In this sense is this very word used, and so transla∣ted, 2 Cor. 11. 17. f 1.709 Confidence of boasting.

And to like purpose is the same phrase used, though a little otherwise translated, 2 Cor. 9. 4.

Whether we take Faith or Confidence, for the grace here meant, the differ∣ence is not great: for both intend a resting on Christ: onely this later (namely Confidence) implieth some greater assurance. Where the like matter is set out, the Apostle expresly mentioneth faith, thus, If you continue in the faith grounded and set∣led, &c. Col. 1. 23.

g 1.710 Many both ancient and modern Expositors take faith to be the grace here meant.

Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence.

One is to shew, that faith giveth a kinde of substance, or being to things to come, which actually are not, For faith is the substance of things hoped for, Heb. 11. 1. But things hoped for are not actually, while they are hoped for: but only ex∣pected to be. No man hopes for that which he actually enjoyeth. Hope that is seen •…•…s no hope, Rom. 8. 24. But faith gives a kinde of present being to that which is hoped for. Thus Abraham saw Christs day, Ioh. 8. 56.▪ Hereof see more on Heb. 11. 1.

The other reason is to declare, that it is faith which upholds us in all difficulties, and in our greatest weaknesses. By faith out of weaknesse, believers were made strong, Heb. 11. 34. Hereupon it is said, That he who believeth shall not be confounded, 1 Pet. 2. 6. Believe in the Lord, so shall you be established, said Iehoshaphat to his people, 2 Chron. 20. 20.

This is of force to stir up such as have not faith, to get it: and such as have it, to nourish it. Of both these, see The whole Armour of God, Treat, 2. Part. 6. Of Faith on Eph. 6. 16. §. 17. &c. & §. 64, &c.

§. 153. Of Faith making us partakers of Christ.

FAith being the grace here intended, it appears that by faith we are made 〈◊〉〈◊〉 kers of Christ, Christ dwelleth in our hearts by faith, Eph. 3. 17. And 〈◊〉〈◊〉 〈◊〉〈◊〉 the faith of the Son of God, Gal. 2. 20. For faith is that instrument which God 〈◊〉〈◊〉 Spirit worketh in us to lay hold on Christ, to be united unto him, and so to be•…•… partakers of him.

God in his wisdom doth use this instrument of faith to that purpose, up•…•… 〈◊〉〈◊〉* 1.711 especial grounds.

• 1. Because faith of all graces makes most to Gods honour. Hereof see T•…•… Armour of God, Treat. 2. Part. 6. on Eph. 6. 16. Of Faith, §. 7.
• 2. Because faith doth most strip man of all conceit in himself: For faith is 〈◊〉〈◊〉 which a man stretcheth out to another to receive what is needfull for him. 〈◊〉〈◊〉 he shews, that he cannot finde it in himself: but that which he looks for, i•…•… 〈◊〉〈◊〉 to whom he stretcheth his hand to receive it.

Against the fore-said Doctrine it may be objected, That, Hereby we kn•…•… we dwell in Christ, and Christ in us, because he hath given us of his Spirit, 〈◊〉〈◊〉 4. 13. Hereupon another Apostle faith, If any man have not the spirit of 〈◊〉〈◊〉 he is none of his, Rom. 8. 9. By these, and other-like Texts of Scripture, •…•…∣pears, that we are made partakers of Christ by his Spirit.

Answ. It is true, that we are united to Christ by his Spirit.: but that 〈◊〉〈◊〉* 1.712 not our union also by faith. Both may stand together. For there is a double 〈◊〉〈◊〉 of our spiritual union with Christ: One on Christs part, which is the Spiri•…•… 〈◊〉〈◊〉 other on our part, which is faith. Christ by his Spirit layeth hold on us: and 〈◊〉〈◊〉 faith lay hold on Christ.

If Christ be worth the having, and that it be a priviledge to be made p•…•… of Christ: (How blinde are they that see it not? What sots are they that 〈◊〉〈◊〉 it not?) then labour to get, preserve, and well use faith, which is the means 〈◊〉〈◊〉 hath appointed to that end. Here of see The whole Armour of God, in the place•…•… 〈◊〉〈◊〉 quoted.

§. 154. Of Faiths increase.

THe Greek word translated [beginning] may be taken either for •…•…∣dation whereupon an Edifice is built; or for the first breeding, or 〈◊〉〈◊〉 a thing.

In the former sense it is used, Heb. 6. 1. and translated Principle 〈◊〉〈◊〉 the Margin the true sense of the Greek word is thus expressed, The •…•…∣ning.

That the word beginning doth there signifie 1 foundation, is evident by this 〈◊〉〈◊〉 following, Not laying again the foundation, &c. Beginning and foundation 〈◊〉〈◊〉 put for one and the same thing.

In the later sense, as it signifieth the first being of a thing, it is most freq•…•… used, as, The beginning of the Gospel, Mark 1. 1. By the Gospel he 〈◊〉〈◊〉 preaching thereof. Now because Iohn was the first Minister thereof, 〈◊〉〈◊〉 thing of it is called the beginning of the Gospel. So the first miracle that 〈◊〉〈◊〉 wrought, is called, The beginning of miracles, John 2. 11.

In the former sense, the Apostle takes it for grant, that there had 〈◊〉〈◊〉 foundation of faith laid among them: Why else should he call upon 〈◊〉〈◊〉 hold it fast. This is it which is called, The form of sound words, 2 Tim. 1. 13. 〈◊〉〈◊〉 foundation, Heb. 6. 1. On that place there will be a more just occasion to 〈◊〉〈◊〉 this Point.

In this place, as beginning signifieth the first being of a thing, it shewe•…•…▪ 〈◊〉〈◊〉 where it is begunne▪ it must be preserved and increased. The Apostle 〈◊〉〈◊〉 stified to the Colossians, That he heard of their faith in Christ, addeth, that 〈◊〉〈◊〉 not to pray that they might encrease, and be strengthned therein, Col. 1. 4, 9, 10, 〈◊〉〈◊〉

Grace is not perfect at the first, 1 Cor. 13. 9. By growth it attains to •…•…∣ction.

Besides, growth in faith is an evidence of the truth of faith.

This is a point needfull to be pressed in these declining dayes. Christ may well say to England, as he did to Ephesus, Thou hast left thy first▪ love, Revel. 2. 4. Where there is a stay in grace there will be a decay. We have need to stirre up the gift of God that is in us, 2 Tim. 1. 6. We that are made partakers of Christ, ought to grow up into him in all things, Ephes. 4. 15. Hereof see The whole Armour of God on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 64, &c.

§. 155. Of Perseverance an evidence of our right to Christ.

THese words, If we hold stedfast unto the end, are the same that were used before •…•…. 6. and in the same sense.

Of this Particle [a 1.713 IF] See §. 60.

Of the Emphasis of these words, b 1.714 Hold fast to the end. See §. 68.

This inference being here set down as a Proviso, sheweth, that it is perseverance in faith which giveth sure evidence that we are made partakers of Christ. Hereof See •…•…. 6. §. 68.

§. 156. Of the Resolution and Observations of Heb. 3. 14.

14.

For we are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end.

THe Summe of this verse is, An evidence of our right to Christ▪

Herein we are to observe,

• 1. The Inference in this causal particle, FOR▪
• 2. The Substance. Wherein is set down,
  • 1. A Priviledge.
  • 2. An Evidence thereof.

In setting down the Priviledge, two points are expressed,

• 1. The kinde of Priviledge, Partakers of Christ.
• 2. The ground thereof in this Verb, We are made.

About the Evidence we may observe,

• 1. The manner of expressing it, by way of supposition, in this particle, IF▪
• 2. The matter.

Wherein is declared,

• 1. An Act.
• 2. The Subject.

The Act is,

• 1. Propounded, in this word Hold.
• 2. Amplified, and that two wayes:
  • 1. By the Extent, in this Epithete, Stedfast.
  • 2. By the Continuance thereof, Unto the end.

The Subject points at,

• 1. The Beginning.
• 2. The grace it self, Confidence, or Faith.

Doctrines.

• I. Men may be partakers of Christ. This is here plainly expressed, and taken for grant. See §. 151.
• II. To be partakers of Christ is a supernatural gift. This phrase, We are made, im∣plieth as much. See §. 151.
• III. Our right in Christ must make us faithful to him. So faithful as we never depart from him, nor be hardned against him. The causal particle For, intends thus much. See §. 151.
• IV. Faith upholds them that have it. In this respect faith is here stiled substance, or that which supports. See §. 152.
• V. Faith makes men partakers of Christ. In that continuance in faith is here set down as an evidence of our union with Christ, it follows that by faith that union is wrought. See §. 153.
• VI. Faith begun must be nourished. The prefixing of this word beginning before confidence or faith, clears this Doctrine. See §. 154.
• ...

• VII. They who are in Christ must look to their standing. This conditional particle IF, hints so much. See §. 154.
• VIII. Perseverance in faith gives evidence of our true right to Christ. The infe∣rence of the condition of perseverance upon the priviledge of being partakers of Christ, proves this doctrine. See §. 154.
• IX. Perseverance must be without intermission. This epithete stedfast, demon∣strates as much. See v. 6. §. 68.
• X. True perseverance holds out till death. For this is that end which is comprise•…•… under this phrase, Unto the end. See v. 6. § 68.

§. 157. Of this phrase, While it is said, To day.

Verse 15.

Whiles it is said, To day if ye will hear his voice, harden not your hearts, 〈◊〉〈◊〉 in the provocation.

THe Apostle doth here begin to expound some passages of the foresaid testimo∣ny, taken out of Psal. 95. 7, &c.

The first point expounded is the time intended by the Psalmist in this word, To day.

The Apostle by this phrase, Whiles it is said, To day, sheweth that a continued time is meant.

The Greek phrase may word for word be thus translated, a 1.715 In this to be said 〈◊〉〈◊〉 day. This is an apparent Hebraism. For the Hebrews do comprize the Ger•…•… under the Infinitive mood: and by prefixing a Preposition, set out the time of do∣ing a thing. This phrase, b 1.716 in saying, is thus translated, (Psal. 42. 3.) While 〈◊〉〈◊〉 say. The Greek Septuagint do translate it c 1.717 in the very same words that are used 〈◊〉〈◊〉 the Apostle in this Text.

The phrase therefore is fitly translated by our English, and it doth well expr•…•… the emphasis of the Hebraism; and the meaning of the Apostle, which is to de∣monstrate, that so long as the opportunity of hearkning to the voice of Christ •…•…∣tinueth, Christians must take that opportunity, and by no means harden their hea•…•… against it. Hereof see more §. 146.

Thus this verse fitly dependeth on the later part of the former, as a further •…•…∣son to stirre us up to hold the beginning of our confidence, or faith. The reason is •…•…∣ken from Gods continuing to call upon us to hearken unto his voice, and not 〈◊〉〈◊〉 harden our hearts.

The Argument may be thus framed,

While it is said, To day if ye will hear his voice, harden not your hearts, 〈◊〉〈◊〉 we ought to hold fast the beginning, &c.

But still it is said, To day if ye will hear, &c.

Therefore still we ought to hold the beginning, &c.

§. 158. Of extending Scripture instructions to future ages.

THe Apostle here repeateth the very words of the Psalmist, and applieth 〈◊〉〈◊〉* 1.718 to Christians. The point it self of taking the opportunity of hearkning: Christs voice is a very remarkable point, and of great concernment. So as re•…•…∣tions* 1.719 of matters of moment are lawfull and usefull; and that whether they 〈◊〉〈◊〉 •…•…∣peated in the same words, and same sense: or in the same sense and diffe•…•… words. See more hereof in The Saints Sacrifice, on Psal. 116. 16. § 98, 〈◊〉〈◊〉 108, 109.

There is the more weight in repeating this point, because it is repeated in •…•…∣ry terms of sacred Scripture. Hereof see before §. 74.

Of this expression of the time, To day, See §. 76.

Of hearing, Christs voice, See §. 77, 78.

Of the heart and hardning it, See §. 79, 80, &c.

Of this note of resemblance, AS, See §. 89.

Of this title Provocation, See §. 90.

Of the severall Observations gathered out of the severall words of this 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…. 8. §. 120.

By repeating the very words of the Pfalmist, and applying them to Christians,* 1.720 the Apostle giveth us to understand, that Scripture instructions are of perpetuall use. As they were of use in the Prophets times, so also in the Apostles, so still in ours, so will they be in future ages till the worlds end. They are as the Lamps which continually gave light in the Tabernacle, and were never put out, so long as it stood, Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine, yea they will shine in it. The Prophet is commanded to write his Prophesie before the people in a table, and to note it in a book, that it might be for the time to come, for ever and ever, Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported, 1 Pet. 1. 12.

Gods truth is an everlasting truth, It endureth to all generations, (Psal. 100. 5.) even for ever, Psal. 117. 2. Gods truth is as himself: and his Will as his Nature, He changeth not, Mal. 3. 6.

This justifieth such collections, inferences, and applications which Preachers use to make of Scriptures to their auditors: as where they finde any generall duty commanded, there to presse it upon their people, as a duty whereunto their peo∣ple are bound. We have the warrant of Christ and his Apostles for this. When Christ was tempted to presumption (Matth. 4. 6.) he knew that this precept of Moses, Ye shall not tempt the Lord, (Deut. 6. 16▪) belonged to him. So when he was tempted to fall down to the devil, and worship him, he pressed this injunction long before delivered by Moses, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 9, 10. In this respect he reproved the Jews of his time, for transgressing the Commandments of God▪ given in their fathers time, Matth. 15. 6. See more hereof v. 8. §. 89, 90. & Chap. 13. v. 5. §. 68.

§. 159. Of the Resolution and Observations of Heb. 3. v. 15.

15.

Whiles it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

THe summe of this verse is, A Direction for holding fast to Christ.

Two speciall points are observable herein.

• 1. The time when the duty is to be performed.
• 2. The means how it may be performed.

About the time we may observe,

• 1. The fitnesse of it, To day.
• 2. The continuance thereof, Whiles it is said.

In setting down the means, there is noted,

• 1. The manner of propounding the same in this conditionall particle IF.
• 2. The matter whereof it consisteth: which is set down both affirmatively, and also regatively.

In the affirmative there is expressed,

• 1. An act, Hear.
• 2. An object, His voice.

The negative is Propounded and Aggravated.

In the Proposition there is set down,

• 1. An act forbidden, Harden not.
• 2. The object whereupon that act useth to be exercised, Your hearts.

The Aggravation is manifested by a resemblance to a former time.

In this Aggravation is set down,

• 1. The note of resemblance, AS.
• 2. A description of the time and place intended, In the provocation.

Doctrines.

• I. The opportunity of grace is to be taken. This word, To day, signifieth a season or opportunity. See §. 76.
• II. Improvement is to be made of the season so long as it lasteth. This phrase, Whiles it is said▪ implies a continuance. See §. 146, 147.
• III. Gods Word is mans rule. This is His voice which we must hear. See §. 78.
• ...

• IV. Gods Word is the most principall object of hearing. It is here set down to 〈◊〉〈◊〉 See §. 77.
• V. Hearing the Gospel is a Soveraign antidote against the poison of an hard 〈◊〉〈◊〉 This conditionall clause, If ye will hear, presupposeth thus much. See §. 77.
• VI. A mans heart may be hardened. This is here taken for grant. See §. 80.
• VII. A man may harden his own heart. He speaks to men themselves not to do 〈◊〉〈◊〉 See §. 85.
• VIII. Hardness of heart is an hinderance to profitable hearing. Therefore we 〈◊〉〈◊〉 warned not to harden, if we would hear, See §. 77.
• IX. Sins of former ages are to be observed. This is the end of this title, Provoca•…•… See §. 90.
• X. Sins of former ages are to be avoided. This note of resemblance AS, hath •…•…∣ference to a former time. See §. 89.
• XI. The same points may be repeated. For here the Apostle repeateth what be∣fore he had delivered in the same words. See § 158.

§. 160. Of blaming some and not all, where some only are guilty.

Verse 16.

For some when they had heard did provoke; howbeit not all that came 〈◊〉〈◊〉 Egypt by Moses.

HEre the Apostle begins to shew what kinde of persons sinned, and were pun•…•…∣ed. These are indefinitely hinted in this verse, and more clearly exemplif•…•… in the verses following.

He maketh mention of the persons to give a more full evidence of the nece•…•… of Christian watchfulness against hardness of heart: even because they whose 〈◊〉〈◊〉 were hardned, provoked God to their own ruine.

This causall particle a 1.721 FOR, demonstrateth so much: For it imports a 〈◊〉〈◊〉 of that which goeth before: as if he had more plainly said, Do not ye who 〈◊〉〈◊〉 hear Christs word harden your hearts, because they who of old were hard•…•… provoked God.

This Pronoun b 1.722 some, is a word of limitation: For it exempteth some, 〈◊〉〈◊〉 such as were not guilty: Therefore the Apostle, by way of explanation to make 〈◊〉〈◊〉 •…•…inde the more clear, addeth this phrase, Howbeit not all.

The Apostle would not lay the blame on all, where he knew that not all, but •…•…∣ly some were guilty.

This is in this exemplification the more observable, because almost all at 〈◊〉〈◊〉 time or other provoked God. For of all the six hundred thousand men that came 〈◊〉〈◊〉 of Egypt, (Exod. 12. 37.) there were but two that provoked not God to cut 〈◊〉〈◊〉 off in the wildernesse, Num. 14. 29, 30.

Indeed besides those two men, Ioshua and Caleb, many that were under 〈◊〉〈◊〉 year old when they came out of Egypt, were not destroyed in the wildernesse; 〈◊〉〈◊〉 a great Army went out of the wildernesse into Canaan: Therefore the Apo•…•… might well say, Some, not all: So as none are to be blamed but those that are 〈◊〉〈◊〉* 1.723 All are not to be involved in the blame that lieth upon some. Such a limita•…•… doth the Apostle use, where he reckoneth up particular crimes of the Israelit•…•… the wilderness, thus, Some of them were Idolaters, some of them committed 〈◊〉〈◊〉 〈◊〉〈◊〉, some of them tempted Christ, some of them murmured, 1 Cor. 10. 7, 8, 9, 10.

To condemn all where some only are guilty, is to condemn the just: which is 〈◊〉〈◊〉 much before God, as to justifie the wicked, Prov. 17. 15.

This is too common a fault among many, who use to condemn all professo•…•… 〈◊〉〈◊〉 hypocrisie, because some are hypocrites: and all Ministers of pride, and all •…•…∣gistrates of inj•…•…stice, and all Lawyers of unconscionableness in maintaining 〈◊〉〈◊〉 •…•…ts, and all Physitians of unmercifulnesse, and all Citizens of covetousness, 〈◊〉〈◊〉 all tradesmen of deceitfulness, and all women of lightness, and all servants of 〈◊〉〈◊〉 faithfulness. See more hereof in the Saints Sacrifice on Psa. 116. v. 11. §. 74.

Generall censures are for the most part unjust censures: yet too too commo•…•…

This moderation of the Apostle in charging some only, affords a good less•…•… to Ministers, Magistrates, Parents, Masters and others, not to censure or conde•…•…

all of the same place, state, calling, office, condition, degree, country, sex, or other community for the fault of some.

§. 161. Of Gods putting difference betwixt different persons.

THis negative clause, a 1.724 not all, being inferred upon the affirmative with this con∣junction of opposition, b 1.725 BUT, further shews that God in mixed multitudes can put difference betwixt persons that differ.

Though the persons comprised under the restrictive particle c 1.726 some, before men∣tioned, were a very great multitude; and these comprised under this negative, not all, were very few in comparison, yet God who took notice of that multitude, did also take speciall notice of these few. In such a case as this, it is said, that they that feared the Lord, spake often one to another, and the Lord harkned and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name: and they shall be mine, saith the Lord, in the day that I make up my jewels, Mal. 3. 16, 17. When the Lord sent a destroyer through the midst of Ierusalem, he commanded to set a mark upon the foreheads of the men that sighed, &c. Ezek. 9. 4. An Apostle giveth three instances hereof, which are as famous as ever the world afforded. One is of the difference that God put betwixt the Angels that stood, and them that fell. The other is of the difference he put betwixt Noahs fa∣mily, and the old world. The third is of a like difference betwixt Lot and the peo∣ple of Sodom and Gomorrah. Hereupon this conclusion is inferred, The Lord know∣eth how to deliver the godly out of Temptations, and to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2. 4, &c.

The eyes of the Lord are in every place, beholding the evil and the good, Pro. 15. 3. As he hath an all-seeing eye; so also he hath a perfect discerning Spirit, whose fan is in his hand, and he will throughly purge his floor, &c. Matth. 3. 12.

This is a great comfort and incouragement to such as are forced to complain as David did, Psal. 120. 5. Wo is me that I sojourn in Mesech, that I dwell in the tents of Kedar. And as another Prophet, Wo is me, for I dwell in the midst of a people of unclean lips, Isa. 6. 5. Though we live among such, God will not wrap us in the number of such: especially if we remain upright, as Noah did, Gen. 6. 9. And righteous, as Lot did, 2 Pet. 2. 8. Such are as precious stones; though they be in a heap of rubbish, God can and will finde them out. God will not cast away the precious with the vile. God sees those whom man cannot see. When Elijah thought there had been none left but himself, the Lord discerned that there were seven thousand in Israel, which had not bowed their knee to Baal, 1 King. 19. 18.

§. 162. Of Professors provoking God while they hear his Word.

THe sin of those some before mentioned, is thus expressed, Some when they had* 1.727 heard, did provoke.

Of the derivation, and emphaticall signification of the word Provoke, See v. 8. §. 90.

This a 1.728 Greek Verb is here only in this text of the New Testament used: but in the Old Testament by the Greek LXX more frequently: especially in the Psalms: as Psal. 78. 17, 40, 56. & 106. 7, 33, 43. So Ierem. 44. 8. and in sundry other places.

In the New Testament there are other Greek words which signifie the same thing, carry as great emphasis, and translated provoke: as in this phrase, Do we b 1.729 provoke the Lord to jealousie? 1 Cor. 10. 22. Love is not c 1.730 provoked, 1 Cor. 13. 5. d 1.731 Provoke not your children, Eph. 6. 4.

The word used in my text doth greatly aggravate the obstinacy of those who pro∣fesse themselves to be Gods people, they do, as much as in them lieth, imbitter the Spirit of God, and vex him. They rebelled and vexed his holy Spirit, Isa. 63. 10. Hence is it, that he is said to be grieved, v. 10. §. 103. What else can be expected but that God should vex them, as is threatned, Psal. 2. 5. and accomplished, 2 Chron. 15. 6. It is not safe to provoke the Almighty, and to cause him to turn

his Fatherly affection into the disposition of a Judge.

This sin of theirs is yet further aggravated by their contempt of the means which* 1.732 God afforded to reclaim them, which was his Word: for this act hear, hath refe∣rence to the voice of God, mentioned ver. 7.

The * 1.733 Greek word is a participle of the present tense, and may be thus transla∣ted, Hearing they provoked: that is, While God was speaking, and they hearing▪ they still provoked.

They heard God directing them the right way, and inciting them to walk in tha•…•… way, Deut. 30. 15, 16.

They heard God admonishing them to take heed lest they should wander out 〈◊〉〈◊〉 that way, Deut. 8. 11, 12.

They heard God promising blessings to them that obeyed him, and threatning curses against them that disobeyed, Deut. 28. 1, 2, 15, &c. Yet they provoked, Go•…•… Word nothing at all wrought upon them.

Such was the disposition of the old world, (1 Pet. 3. 19, 20.) Of Sod•…•…m and G•…•…∣morrah, (2 Pet. 2. 8.) Of the Israelites in the time of the Iudges, (Judg. 2. 17.) O•…•… the Kings, (2 King. 17. 13, 14.) and after their captivity, Ezr. 9. 10.) Yea in and after Christs time; even till they came to be Loammi, no people of God, Act 7. 51. 1 Thess. 2. 15, 16.

The God of this world had blinded their eyes, (2 Cor. 4. 4.) and hardned th•…•… hearts, as he did Iudas his heart, Ioh. 13. 27.

Hereby they shewed that they were not of God, Ioh. 8. 47. 1 Ioh. 4. 6. It is 〈◊〉〈◊〉 of the sons of Eli, that They hearkened not unto the voice of their father, because 〈◊〉〈◊〉 Lord would stay them, 1 Sam. 2. 25.

Gods Word is the means which God hath sanctified to reclaim sinners. The 〈◊〉〈◊〉 of those who hearken not thereto is very desperate. O take heed of sinni•…•…g under the means which God affords to reclaim from sinne.

§. 163. Of Israels coming out of Egypt.

THis phrase, came out of Egypt, is here added by way of description, or desig∣nation of that mixed multitude, whereof many provoked God, others pro∣voked him not.

The description is taken from a wonderfull deliverance which God gave the•…•…▪ For Egypt was, to the persons here meant, a place of bondage. So it is said to be in the Preface to the Decalogue, Exod. 20. 2.

Of the notation of this word Egypt, of the bondage of the Israelites therein, 〈◊〉〈◊〉 their wonderfull deliverance thereout, I have distinctly treated in a Sermon 〈◊〉〈◊〉 Isa. 13. 3. entituled, Mercies-Memoriall.

This deliverance was one of the most marvellous and memorable that ever God* 1.734 wrought for his people. Sundry circumstances do much amplifie the same; as 〈◊〉〈◊〉 place whence, and whither they came: and the manner of bringing them from 〈◊〉〈◊〉 one place to the other.

• 1. The place whence they came was a place of a most miserable bondage, whe•…•… their lives were made bitter unto them, Exod. 1. 14. And where their cry came up 〈◊〉〈◊〉 God, Exod. 3. 9.
• 2. The place whither they were brought was a place of great freedom, and wh•…•… God extraordinarily provided for them. See v. 8. §. 92.
• 3. The manner of bringing them from one place to the other, was with migh•…•… power (Deut. 9. 29.) and with great tendernesse. See Chap. 8. v. 9 §. 55.

Besides, this word, a 1.735 came out, implieth a free and a full deliverance. For it is •…•… compound word.

The simple Verb Came, implieth a voluntary act. They were not haled, 〈◊〉〈◊〉* 1.736 drawn, but they came willingly, cheerfully, joyfully: for upon their coming 〈◊〉〈◊〉 of the red sea, they sang praises to God, Psal. 106. 12. Exod. 15. 1, &c. It is indee•…•… said that the Egyptians were urgent upon the people, that they might send them 〈◊〉〈◊〉 〈◊〉〈◊〉 the Land in hast, Exod. 12. 33. But that was not by reason of any unwillingness 〈◊〉〈◊〉 the people to go as soon as they could: but rather by reason of that great fe•…•…

wherein the Egyptians were, lest they should be all consumed if the Israelites tar∣ried any longer.

The b 1.737 Preposition with which the Verb is compounded, translated, out, impli∣eth* 1.738 a full deliverance. They were brought clean out of that Land, and clean out of their bondage, and clean from their oppressors; even through the red sea into another Land.

The more to manifest this full deliverance, the Preposition c 1.739 out is twice used; both in composition, and also simply by it self. The later, which is the simple Pre∣position, is here translated of, they came out of Egypt.

All these circumstances, (as, 1. The place whence they came. 2. The place whither they were brought. 3. The means used to bring them out, Mighty won∣ders. 4. Their manner of coming out, Voluntarily. 5. Their full deliverance, They came out:) All these circumstances, as they do much amplifie the deliverance, so they do exceedingly aggravate the sinne of those that were delivered.

They do also confirm two points before observed, concerning Gods wonderfull and gracious deliverance of the Israelites out of Egypt.

One is, that Extraordinary works work nothing at all upon the incredulous. See v. 9. §. 99.

The other is, that No kindness works upon the obstinate. See v. 8. §. 92. See also Chap. 8. v. 9. §. 57.

§. 164. Of Moses his bringing Israel out of Egypt.

THe foresaid great deliverance is here by name attributed to Moses, in this phrase, by Moses.

Of Moses, See v. 2. §. 37.

This Preposition a 1.740 BY, is sometimes attributed to the principall Author: Some∣times to Ministers.* 1.741

To the principall Author, as to God, (1 Cor. 1. 9.) Father, (Gal. 1. 1.) Sonne, (Ioh. 1. 3.) Holy Ghost, (Rom. 5. 5.)

To Ministers: as to Angels, Heb. 2. 2. and to men, as here to Moses.

It was indeed the Lord that brought them out of Egypt, Exod. 20. 2. yet it is here ascribed to Moses. Not only the people of Israel, but also God himself doth ascribe this great work to Moses: and in that respect calleth the children of Israel, the peo∣ple of Moses, Exod. 32. 1, 7. & 34. 10.

But herein Moses is to be considered as Gods Minister, whom God used under himself to bring this work to pass. For,

• 1. Moses brought them the first tidings of Gods purpose to deliver them, Exod. 4. 28, 29, 30.
• 2. Moses went as a messenger from God to Pharaoh, to charge him to let the peo∣ple go, Exod. 5. 1.
• 3. Moses was Gods instrument in bringing the plagues on Egypt, whereby Pha∣rach was forced to let Israel go oat of his Land, Exod. 7. 20.
• 4. Moses as their Guide and Captain, directed them when, and how to go out, Exod. 14. 13. Psal. 77. 20.
• 5. Moses was used as a means, by striking the red sea to divide the waters, and make a path for the Israelites to go through on dry Land, Exod. 14. 16. 2•…•….
• 6. Moses was the means by striking the sea again, to overwhelm the Egyptians, and so to destroy them all, Exod. 14. 27.

Thus Gods work is attributed to man. In this respect Moses is styled a deliverer, (Act. 7. 35.) So Othniel and Ehud, (Judg. 3. 9, 15.) yea all that God used as in∣struments to work publique deliverances for his people, are styled Saviours, Neh. 9. 27. And Ionathan is said to work great deliverance in Israel, 1 Sam. 14. 45. and Mordecai, to seek the wealth of his people, Esth. 10. 3.

God doth herein and hereby honour their calling, and service whom he is plea∣sed* 1.742 to use as his Ministers.

Should not people then respect and honour them, whom God so honoureth as to ascribe unto them his own works? Shall men dare to despise them whom

God doth so respect, as to style them Gods, and Children of the most Hig•…•… Psal. 82. 6.

The like dignity is ascribed to Ministers of the word; who are styled Fa•…•… (1 Cor. 4. 15.) and are said to beget people to God, (Philem. v. 10.) yea to save pe∣ple, (1 Tim. 4. 16.) and to be co-workers with God, (2 Cor. 6. 1.)

This should make us conscionable in using mens Ministry for attaining that 〈◊〉〈◊〉 which God is pleased to effect thereby.

§. 165. Of the Resolution and Observations of Heb. 3. v. 16.

16.

For some when they had heard, did provoke, howbeit not all that came out of 〈◊〉〈◊〉 by Moses.

THe summe of this verse is, The notice which God taketh of different perso•…•…▪ The parts are two:

• 1. An aggravation of the sin of them that sinned.
• 2. An exemption of others that sinned not.

The aggravation is manifested two waies.

• 1. By the effect that followed thereon, They provoked.
• 2. By the means which God afforded to reclaim them.

The means are of two sorts.

• 1. Gods Word which they heard.
• 2. His mighty work. This is described,
  • 1. By the place whence they were brought, Egypt.
  • 2. By the manner of delivering them, They came out.
  • 3. By the Minister whom God used.

The exemption is

• 1. Intimated, some.
• 2. Expressed, not all.

Doctrines.

• I. Professors obstinacy provokes God. Such were the persons, such the sinne 〈◊〉〈◊〉 mentioned. See §. 162.
• II. Neglect of Gods Word heard aggravates sin. To this end this act, they 〈◊〉〈◊〉 here set down. See §. 162.
• III. Extraordinary works of God work not on incredulous. This deliverance 〈◊〉〈◊〉 Egypt was extraordinary, yet it wrought not. See §. 163, 99.
• IV. Kindnesse works not on the obstinate. This deliverance was a great act of •…•…∣nesse, yet it wrought not. See §. 92.
• V. God ascribes his own work to his Ministers. See §. 164.
• VI. All are not to be blamed for the fault of some. See §. 160.
• VII. God can put difference betwixt different persons. See §. 161.

§. 166. Of propounding and resolving Points interrogatory.

Verse 17.

But with whom was he grieved fourty years? was it not with them 〈◊〉〈◊〉 sinned, whose carkases fell in the wilderness?

THe exemplification of the persons that sinned, and were punished in the •…•…∣derness, is laid down in this and the next verse.

That it might the better appear who they were that were exempted, the •…•…∣stle here makes inquiry after those who grieved God, and thereupon •…•…∣nished.

The particle of opposition, a 1.743 BUT, intimateth that the questions in this 〈◊〉〈◊〉 propounded tend to that purpose: as if he had said, Seeing all of them pro•…•… not God, who were they that provoked him?

By this propounding the matter interrogatively, he gives them occasion 〈◊〉〈◊〉* 1.744 seriously to consider it. For a Question propounded, makes them who hear 〈◊〉〈◊〉, think with themselves what fit resolution may be given thereto. For this e•…•…d, 〈◊〉〈◊〉 and such like phrases use to be set before Questions, How think you? What 〈◊〉〈◊〉 you? Do you think? Tell me, How think you? If a man have an hundred 〈◊〉〈◊〉 and one of them be gone astray, doth he not leave, &c. Matth. 18. 12. What thi•…•…

a certain man had two sonnes, &c. Matth. 21. 28. Do you think that the Scripture saith in vain? &c. Iames 4. 5. Tell me, Which of them will love him most? Luk. 7. 42.

The Apostle was desirous that they might clearly and fully understand the point in hand, and that they might well heed it, and therefore thus propounds it inter∣rogatively. Parables, Paraphrases, Analyses or Resolutions of Scripture, and all manner of Expositions tend to the same end.

That which the Apostle expressed in the former verse under this word b 1.745 provo∣ked, he here sets down under this metaphor c 1.746 grieved. The former had reference to the people that sinned; they provoked God. This later hath reference to God, and is an effect or consequence following thereupon. By their provoking God, God was grieved. Of grieving God, See v. 10. §. 103.

Gods continuing to be grieved is expressed in these words fourty years. This cir∣cumstance of time was set down before in reference to the peoples continuing in sin. See v. 10. §. 102.

Here it is applied to the continuance of Gods grieving at them, and therein am∣plifies his patience in bearing with them so long. Hereof see v. 9. §. 100, 101.

The Answer to the foresaid Question is returned by another Question, thus, Was it not with them that had sinned? This manner of answering one Question with another is very elegant and emphaticall. It shews two points.

The first is conclusive, and implieth, that the matter questioned is so clear and evident as no Question need to be made thereof: as where the Apostle having made this Question, Is God unrighteous, who taketh vengeance? thus answereth it, Then how shall God judge the world? Rom. 3. 5, 6. And to this Question, Shall we sinne, because we are under grace? he giveth this Answer, Know ye not that to whom y•…•… yield your selves servants to obey, his servants ye are? Rom. 6. 15, 16.

The other point is exclusive, and implieth, that God was grieved with none, and punished none but such as sinned, Gen. 18. 23, &c. Ezek. 18. 4, &c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God, Gen. 18. 25.

Hereof see more in The Plaister for the Plague on Numb. 16. 45. §. 12, 13, 14, 15.

§. 167. Of sinne grieving God.

THe later Question wherein the Answer to the former consisteth, is set down negatively, thus, Was it not with them? &c. This implieth a sure, certain, and unquestionable affirmation, and determination of a point: as where it is said, Have we not all one Father? Hath not one God created us? Mal 2. 10. This Christ maketh most clear: For after he had propounded this negative Question, Shall not God avenge his own Elect? &c. He thus addeth, I tell you that he will avenge them speedily, Luk. 18. 7, 8. This later express conclusion, demonstrateth the infallible certainty of the former Question.

In that this negative Question inferres that they that had sinned grieved God, it is most certain that it was the sinne of the Israelites whereby God was so much grieved.

It was shewed (§ 148.) that the ^b Greek word here translated sinned, by an* 1.747 Hebrew notation signifieth to imbitter, and provoke. Sinners therefore must needs grieve God. It is said, that it grieved God at the heart for the sins of the old world, Gen. 6. 6. And of the Son of God it is said, that he was grieved for the hardness of peo∣ples hearts, Mark 3. 5.

Object. It is also said, that the soul of the Lord was grieved for the misery of Israel, Judg. 10. 16. If he be grieved at peoples misery, then not at their sinnes only.

Answ.

• 1. Sinne was the cause of their misery: so as in grieving at their mise∣ry,* 1.748 God also grieved at their sinne: yea sinne also might be mixed with their misery.
• 2. There is a double kinde of grief: One through indignation: The other through compassion. With the former God properly grieves at sinne: with the later at misery.

God cannot but be much grieved at sinne, because it is directly contrary to 〈◊〉〈◊〉 minde and will, to his purity and holiness, to his power and Soveraignty, and 〈◊〉〈◊〉 other his Divine Excellencies.

This ought to be as a bridle and curb to hold us in, and restrain us from 〈◊〉〈◊〉 Who would grieve the Divine Majesty? especially so as to stirre up the fire 〈◊〉〈◊〉 his indignation. Who would set the briars and thorns against me in 〈◊〉〈◊〉 saith the Lord, I would go through them, I would burn them together, Isa. 27. 〈◊〉〈◊〉 Will any be so foolish as being like briars and thorns, fit fuell for fire, 〈◊〉〈◊〉 dare to blow up the fire of Gods indignation?

§. 168. Of the vengeance that followed upon grieving God.

ANother effect of their sinne is set out in these words, Whose carkasses sell 〈◊〉〈◊〉 Wildernesse.

This as it was the fruit of their sinne, so it was also a just recompence of 〈◊〉〈◊〉 grieving God. By their sinne they grieved God: and God, being grieved, •…•…∣stroyed them.

The a 1.749 Greek word translated [carkasse] properly signifieth members of 〈◊〉〈◊〉 body: but by a Synecdoche it is put for the body, which is constituted of membe•…•… So this word is used in other Greek Authors. It is no where else in the New Te•…•…∣ment. The Apostle hath taken it from the LXX. For they do oft translate 〈◊〉〈◊〉 Hebrew word, which signifieth a carkasse, or dead body, by this word: as 〈◊〉〈◊〉* 1.750 David saith, I will give the carkasses of the hoast of the Philistims, 1 Samuel 17. 4•…•… Three times is this word used in one Chapter, Numb. 14. 29, 32, 33, Yea this 〈◊〉〈◊〉 phrase is there thus used, Your carkasses shall fall in this wilderness: So as the A•…•…∣stle may seem to have taken it from thence.

Our English word carkass betokeneth a dead body: For they did not fall •…•…∣ving bodies, so as they might rise up again: but they were slain.

The Verb d 1.751 fall, implieth a sudden and extraordinary kinde of death. It 〈◊〉〈◊〉* 1.752 to set out the fall of the walls of Iericho, Heb. 11. 30. and the fall of the house 〈◊〉〈◊〉 was built on the sand, Matth. 7. 27. And of blinde men falling into a ditch, A•…•… 15. 14. And to Ananias and Saphira their sudden falling down dead, Act. 5. 5▪ And to Eu•…•…ychus his falling down dead, Act. 20. 9. And to those three and 〈◊〉〈◊〉 thousand which fell in one day in the wilderness, 1 Cor. 10. 8. And to the fall of •…•…∣bylon, Rev. 148.

We do not reade of any one that died a natural death (as we speak) in the •…•…-derness all the time that the Israelites were there. Both Moses and 〈◊〉〈◊〉 while they were in health, and might according to the course of nature, have •…•…∣ved longer. Even their death was extraordinary, and a judgement on them, 〈◊〉〈◊〉 fell, and so did all the rest that died in the wilderness, They all fell.

Mention is made of the wildernesse, wherein the fore-said judgement was ex∣cuted, to give a more clear evidence of the kinde of judgement.

The wilderness was but a passage into the promised Land. The reason of the long abode there, was their murmuring against God, Numb. 14. 33. To die in 〈◊〉〈◊〉 wilderness was to come short of the promise made to their fathers. In this 〈◊〉〈◊〉 respect to die there was reckoned as a judgement to Aaron, Numb. 20. 24. and 〈◊〉〈◊〉 Moses, Deut. 32. 50, 51.

Of the wilderness, See v. 8. §. 92, 93.

This islue of those sinners that grieved God, giveth evidence, That they 〈◊〉〈◊〉* 1.753 by their sinnes grieve God, do therein sinne against their own souls: they▪ 〈◊〉〈◊〉 vengeance upon themselves: So did the old world. Through their sinne it gr•…•… God at his heart that he had made man: and thereupon he said, I will destroy man, 〈◊〉〈◊〉 6. 6, 7. God was displeased at Onans sinne, and slew him, Gen. 38. 10. When E•…•… offended in Baal, he died, Hos. 13. 1. Reade through the book of God, and 〈◊〉〈◊〉 shall ever finde some judgement following upon offending, grieving, or 〈◊〉〈◊〉 the Lord.

His Justice, Power, Prudence, Truth, and other like Attributes stir him up th•…•… maintain the glory of them. Otherwise his wrath, his grief, and otherlike pa•…•…

(to speak of God * 1.754 after the manner of man) would be little regarded: nay altoge∣ther slighted.

This cannot but much work upon those that well heed it, and make them very wary in taking heed how they grieve God. If zeal of Gods glory do not move them, yet let them have pity upon their own souls, that they bring not ruine to themselves.

O what terrour must this needs bring to obstinate sinners, who persist in grie∣ving God! Where shall they appear? Where shall they stand? If the wrath of a mortal King be as the roaring of a Lion: and if he that provoketh him to anger sinneth against his own soul, (Prov. 19. 12. & 12. 1.) What is the wrath of the Al∣mighty God? And how doth he sin against his own soul, that provoketh the wrath of the Lord!

§. 169. Of the Resolution and Observations of Heb. 3. 17.

17.

But with whom was he grieved fourty years? Was it not with them that had sin∣ned, whose carkasses fell in the wilderness?

THe Summe of this verse is, The issue of them who grieve God. Herein we may observe two points,

• 1. The manner of propounding the thing, interrogatively: and that by Que∣stion upon Question.
• 2. The matter. Whereabout we have,
  • 1. A thing taken for grant.
  • 2. A consequence following thereupon.

The thing taken for grant is,

• 1. Generally propounded, God was grieved.
• 2. In special amplified by the time how long, fourty years.

The consequence is a judgement that followed thereupon. In it are set down,

• 1. The Persons that were punished, They that had sinned.
• 2. The Kinde of Judgement. This was an extraordinary death, Their car∣kasses fell.
• 3. The place where, In the wilderness.

Doctrines.

• I. Discussing of points by interrogations is emphatical. The Apostles manner of handling his matters so, gives proof hereunto. See § 166.
• II. God may be grieved. This is here taken for grant. See v. 10. §. 103.
• III. The Lord is a God of long-suffering. To continue to be grieved fourty years implieth much patience. See v. 9. §. 101.
• IV. Sinne grieveth God. It is here said, that he was grieved with them that sinned. See §. 167.
• V. Sore vengeance follows upon grieving God. The judgement whereunto the Apo∣stle hath reference, proveth as much. See §. 168.
• VI. God can suddenly destroy men. So much is intended under this phrase, Whose carkasses fell. See §. 168.
• VII. By sin men deprive themselves of blessings promised. All that fell in the wil∣derness deprived themselves of the promised Canaan. See v. 11. §. 118.

§. 170. Of the meaning of Heb. 3. 18.

Verse 18.

And to whom sware he that they should not enter into his rest, but to them that believed not?

THe Apostle having in the former verse set down in general, That sinne was the cause of the peoples destruction, in this verse he declareth what kinde of sin in special it was: namely, unbelief: and withall he proceeds in his enquiry after the persons that did further provoke God, even to swear vengeance.

The Apostle goeth on after the same emphatical manner that he did in the •…•…∣mer verse, Dialogue-wise. See §. 166.

The vengeance which God sware is thus expressed, That they should not enter•…•… his rest.

This is a great judgement. For so men that have long travelled, and been 〈◊〉〈◊〉 troubled, rest is very comfortable, and acceptable.

But what rest can be comparable to Gods? For it is HIS rest that is here spo∣ken of. How can any more be deprived of it then by not entring into it?

All these, and that as an aggravation of the punishment of the Israeli•…•…es 〈◊〉〈◊〉 been before-handled.

Of Gods swearing vengeance, See v. 11. §. 114.

Of the rest here meant, See v. 11. §. 116. Of Gods rest, See §. 117.

Of not entring into that rest, See §. 116.

Of Israels forfeiture thereof, See §. 118.

The sin here let down to be the cause of Gods swearing the fore-said venge•…•… is unbelief.

In the Greek there are two conjunctions which are comprised under this 〈◊〉〈◊〉 〈◊〉〈◊〉 particle [BUT. Those two are, a 1.755 If not. The sentence may thus be translated To whom sware he, IF NOT, or except, or unless to such and such.

Our English [BUT] doth sufficiently express the emphasis of both the 〈◊〉〈◊〉 particles: and it implieth, that these, and these alone, and none else were the 〈◊〉〈◊〉 here meant.

This then gives us to understand, that all the sinners in the wilder•…•…* 1.756 which there perished, were guilty of the sinne here mentioned, which is, 〈◊〉〈◊〉 belief.

There were other apparent sins for which many of them were punished▪ 〈◊〉〈◊〉 these the Apostle reckoneth up five kindes: as, 1. Lust. 2. Idolatry. 3. •…•…∣tion. 4. Tempting Christ. 5. Murmuring, 1 Cor. 10. 6, &c. Yet unbelief 〈◊〉〈◊〉 bitter root out of which all of them sprouted: and that sour leven with which 〈◊〉〈◊〉 were all infected and tainted. See v. 12. §. 128. See Chap. 11. v. 31 §. 185.

§. 171. Of the Nature of Unbelief.

THe a 1.757 Greek Verb translated [believed not] is but one word, yet a comp•…•… word. The simple Verb signifieth b 1.758 to perswade.

c 1.759 The Preposition added to it, is privative: and imports a negative: 〈◊〉〈◊〉 the fore-said d 1.760 Verb joyned to this Preposition, sets out a not yeelding, or 〈◊〉〈◊〉 to be perswaded.

This resusal in reference to the minde of him that refuseth most properly •…•…∣eth Unbelief: but in reference to the will it intendeth disobedience, or 〈◊〉〈◊〉 In the New Testament it is for the most part taken in the former sense, for 〈◊〉〈◊〉 lieving: yet sometimes also it is taken in the later sense for disobeying, 〈◊〉〈◊〉 translated, e 1.761 Do not obey, Rom. 2. 8. A disobedient people, Rom. 10. 21. 〈◊〉〈◊〉 2 Pet. 2. 7, 8. The Greek Fathers do also use this word, sometimes in the one, 〈◊〉〈◊〉 times in the other sense.

But other Authors do take it for the most part in the former sense, 〈◊〉〈◊〉 disobey.

I see no cause in this place to alter our last English Translation, but to 〈◊〉〈◊〉 it as they do, namely thus, To them that believed not. This is most 〈◊〉〈◊〉 the Apostles scope, who earnestly exhorteth to take heed of unbelief, v. 12. 〈◊〉〈◊〉 the word doth properly and without all question signifie unbelief. It is 〈◊〉〈◊〉 word that is used in the last verse of this Chapter: wherein the same things down, that here in this verse is.

The word here used being thus taken for such as beleeved not, 〈◊〉〈◊〉 That unbelief made the Israelites so to provoke God as to swear vengeance 〈◊〉〈◊〉 them.

The fore-mentioned notation of the word (namely, A not yeelding 〈◊〉〈◊〉* 1.762 swasion) addeth much to the aggravation of the sinne of unbelief. For •…•…∣sions

use to be for a mans good, such are all Gods perswasions. They who do not believe, do thereby imply, that they who perswade them intend not their good. Now their good being intended, what disgrace do they put upon him that perswades them? and what wrong do they to their own souls?

To those who are stiled unbelieving Iews, and Iews which believed not (Act. 14.* 1.763 2. & 17. 5.) the Apostle thus saith, Ye put from you the word of God, and judge your selves unworthy of everlasting life, Act. 13. 46. Did not these do great wrong to their own souls?

This, this is it that exceedingly provokes God, and makes him thus complain, What could have been done more? Isa. 5. 4. And thus, O Ephraim, what shall I do unto thee? O Iudah, what shall I do unto thee? Hos. 6. 4. And Christ thus, O Hie∣rusalem, Hierusalem, how often would I have gathered thy children together, even as a 〈◊〉〈◊〉 gathereth her chickens under her wing, and ye would not? Matth. 23. 37. Is not God herein despised? No marvell therefore that God is so provo∣ked by unbelief, as he is forced to swear vengeance. Thus turneth kindenesse into fury.

Reade and observe the memorable judgements registred in Scripture, and you shall finde that unbelief was a cause of them all. This was the cause of the first judge∣ment inflicted on man, Gen. 3. v. 4, 5, &c. This was the cause of the general deluge, 1 Pet. 3. 19, 20. So of other judgements.

Of Unbelief, See more v. 12. §. 128, &c. See also Chap. 4. v. 1. §. 11.

§. 172. Of the Resolution and Instructions of Heb. 3. 18.

18.

And to whom sware he that they should not enter into his rest, but to them that be∣lieved not▪

THe Summe of this verse is, The damage of Unbelief.

Here (as in the former verse) observe two points,

• 1. The manner of setting down his minde, interrogatively.
• 2. The matter: Which containeth two things,
  • 1. The principal sin, which is Unbelief.
  • 2. A fearfull effect following thereon.

The Effect was, an irreversible judgement.

Hereof are two parts,

• 1. An exclusion from rest: amplified by the kinde of rest, which is Gods rest', They shall not enter into his rest.
• 2. The ratification thereof: which is by Gods oath, He sware.

Doctrines.

• I. God may be provoked to swear vengeance. This is here taken for grant. See v. 11. §. 114.
• II. Unbelief is an high provoking sinne. This was it made God swear. See v. 11. §. 128.
• III. Unbelief is the root of every provoking sin. This is inferred from this Particle, BUT: God swore against none but such as believed not. See §. 170.
• IV. There is a rest for Gods people. This is presupposed under this word rest. See v. 11. §. 116.
• V. The rest of Gods people is Gods rest. It is here in reference to God called HIS rest. See v. 11. §. 117.
• VI. Gods people may be deprived of their promised rest. For that which they shall not enter into, they are deprived of. See v. 11. §. 118.

§. 173. Of the meaning of Heb. 3. 19.

Verse 19.

So we see, that they could not enter in, because of unbelief.

THe main point which is to be observed out of Davids testimony before-mentio∣ned, v. 7, &c. and out of the Apostles explication thereof, is here set down as a conclusion, thus, So we see, &c.

The Greek particle translated [SO] is the ordinary copulative conjunction, AND: It might fitly have been here retained, as joyning the issue of Gods 〈◊〉〈◊〉 with the oath it self. Thus, God sware they should not enter, &c. AND we see, 〈◊〉〈◊〉 they could not enter in. As if he had said, We finde by the event, that what God 〈◊〉〈◊〉 swear is accomplished.

This conclusion is here set down as a Transition betwixt the two Chapters. 〈◊〉〈◊〉 it concludeth the accomplishment of that which went before: and it layeth down 〈◊〉〈◊〉 ground of the Admonition in the beginning of the next Chapter. Of this phrase, 〈◊〉〈◊〉 see, See Chap. 2. v. 9. § 72.

This word here implieth an experimental proof, or a proof verified by experi∣ence, as that which we see with our eyes. In this sense, saith the Apostle, I 〈◊〉〈◊〉 another Law in my members, Rom. 7. 23. And again, Ye see your calling, 〈◊〉〈◊〉 1 Cor. 1. 26.

That which was so evident was, That they could not enter in. The same word 〈◊〉〈◊〉 here used that was in the verse before this, and in the same sense.

The Rest whereinto they could not enter is here understood, and may be * 1.764 repe•…•…∣ed out of the former verse.

This causal conjunction, [* 1.765 Because] is in Greek a Preposition, which 〈◊〉〈◊〉 be translated, through. But it signifieth the cause of a thing, and therefore i•…•… 〈◊〉〈◊〉 for sense translated, because of. Of the Greek Preposition, See Chap. 2. v. 9. §. 74. & v. 10. § 89.

The word translated [unbelief] is the same that was used v. 12. Hereof see §. 〈◊〉〈◊〉

§. 174. Of the sure execution of divine vengeance.

THis Conclusion, So we see that, that they could not enter, &c. giveth •…•…∣dence, that what God threatned was accordingly accomplished. So 〈◊〉〈◊〉 then: So was it ever before and after. Take for instance the first threatning 〈◊〉〈◊〉 ever was made, which was this, In the day thou eatest thereof, thou shalt 〈◊〉〈◊〉 die (Gen. 2. 17.) So soon as ever man had eaten thereof, his body was 〈◊〉〈◊〉 mortall, and he in the clutches of death, and guilty of eternall damnation▪ 〈◊〉〈◊〉 might adde hereunto all the judgements that ever God threatned, even from 〈◊〉〈◊〉 first: and I might say of them all, as here it is said, So we see, that thus and 〈◊〉〈◊〉 it fell out, even as God had threatned. The curse is poured upon us, and the oath 〈◊〉〈◊〉 is written in the Law of Moses, saith a Prophet, Dan. 9. 11. My words and my •…•…∣tutes which I commanded my servants the Prophets, did they not take hold of your •…•…∣thers? Zach. 1. 6.

Truth is manifested in every word of God, as well threatnings as promises: 〈◊〉〈◊〉 by the execution of his threatnings, he is known to be a God of truth, as well 〈◊〉〈◊〉 by accomplishment of promises.

Besides, The Lord is known by the judgement which he executeth, 〈◊〉〈◊〉 9. 16. His Power, his Justice, his hatred of evil, his Jealousie, his 〈◊〉〈◊〉 his Providence, and other his Divine Attributes are manifested evidently in, and 〈◊〉〈◊〉 his Judgements.

Object. Though many of Gods judgements threatned have answerably 〈◊〉〈◊〉 executed, yet not all. For God said to Hezekiah, Thou shalt die, and no•…•… 〈◊〉〈◊〉 (2 Kings 20. 1.) yet Hezekiah did not then die, but recovered of that 〈◊〉〈◊〉 ease. And God by his Prophet Ionah said, That Nineveh should be 〈◊〉〈◊〉 thrown within fourty dayes: yet God repented of the evil, and he did it 〈◊〉〈◊〉 Jon. 3. 4, 10.

Answ.

• 1. Concerning Hezekiah, the word of the Lord was not uttered 〈◊〉〈◊〉 reference to the event, as if indeed he should then die: but in reference 〈◊〉〈◊〉 the nature of the disease, which had so farre seised upon Hezekiah, as in 〈◊〉〈◊〉 ordinary course of nature, it was impossible for him to recover, and so to 〈◊〉〈◊〉 His recovery was extraordinary, and even miraculous, as if he had been 〈◊〉〈◊〉 from death.
• 2. Concerning the threatning against Nineveh, it was but in part re•…•…∣ed. The whole was this, That Niniveh should be destroyed, except they •…•…∣peated.

• Such a threatning is in whole denounced against Abimelech, thus, Restore the man his wife, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, Genesis 20. 7. Now in that Niniveh re∣pented, the intent of the threatning was accomplished, though Niniveh were not destroyed.

The certainty of the execution of Gods threatning, should make us take heed of slighting them, le•…•…t he make us such examples of suffering vengeance, as others shall have cause to say, So we see, that they could not escape.

Thus saith the Lord of Zedekiah, Seeing he despised the oath, he shall not escape, Ezek. 17. 18. And thus saith Christ to the Jews, Ye generation of vipers, how can ye escape the damnation of hell?

§. 175. Of the Resolution and Observations of Heb. 3. 18.

18.

So we see, that they could not enter in, because of unbelief.

THe Summe of this verse is, The certainty of divine vengeance.

The parts are two,

• 1. A description of the vengeance.
• 2. A declaration of the certainty thereof.

The vengeance is described,

• 1. By the cause thereof, unbelief.
• 2. By the effect following thereupon, They could not enter in.

The certainty is set out by an experimental proof, So we see.

Doctrines.

• I. Unbelief is the cause of divine vengeance. It is here clearly expressed so to be. See §. 171.
• II. Promises are made void by unbelief. So was the promise of entring into Ca∣naan. See v. 11. §. 118.
• III. Experience gives proof of the execution of Gods threatning. This phrase, So we see, intends as much. See §. 174.

Notes

• * 1.1

  A perfect transition.
• a 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  The inference
• * 1.4

  Due regard to all that Christ hath done for us.
• * 1.5

  Omnia bonu•…•… appetunt. Ethic▪ l. 1. c. 1.
• * 1.6

  Not to regard him who hath done much good for us is a note of in∣gratitude.
• * 1.7

  Iuui•…•…s in sa∣cri•…•… Paral. lib. 3. •…•…n Heb. 3. 1.
• * 1.8

  Brethren here not according to flesh.
• * 1.9

  Brethren here in a spiritual sence.
• * 1.10

  How all Chri∣stians are bre∣thren.
• * 1.11

  Why all bre∣thren.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.13

  Duties of bre∣thren.
• * 1.14

  See ch. 10. v. 19 §. 52.
• * 1.15

  How to insi∣nuate into an∣others soul.
• a 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the derivation and notation, of this Greek word, See ch. 2. §. 100.
• * 1.17

  The Heathen in regard of that esteem which they had of their gods, stiled them, The holy Ghost, Dan. 4. 8, 9.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctus.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Holinesse im∣puted.
• * 1.22

  Holinesse 〈◊〉〈◊〉 in men by the Spirit.
• * 1.23

  Holinesse no 〈◊〉〈◊〉 of boasting.
• * 1.24

  Why they cal∣•…•… Hol•…•….
• a 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Judge accord∣in•…•… •…•…o pro∣•…•….
• * 1.27

  Justifie not the wicked.
• * 1.28

  Perverse cen∣sures.
• * 1.29

  Dia•…•…olicall censures.
• * 1.30

  The holy, like God.
• * 1.31

  Holy, fitted fo•…•… glory.
• * 1.32

  Holiness makes the greatest diffe∣rence.
• * 1.33

  Holiness the greatest glory in heaven.
• * 1.34

  Holiness the glory of Gods excellencies.
• a 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubi gloria.
• * 1.36

  The profit of holiness.
• * 1.37

  The necessity of holiness.
• a 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spe∣ctaculum, a ga∣zing stock.
• a 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  Notation of this word cal∣ling.
• a 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.43

  Divers acce∣ptations of calling.
• c 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Distinct kinds of calling.
• * 1.46

  Externall cal∣ling.
• * 1.47

  Internall cal∣ling.
• d 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  The Authour of Saints cal∣ling.
• a 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The procuring cause.
• b 1.51

  The Greek words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby the called are set out, are passive and imply that the called are at first pati∣en•…•….
• * 1.52

  Instrumental causes.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣cuntur quae su∣pra caelos sunt, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae supcr ter∣ram.
• * 1.54

  Why heavenly calling.
• a 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Xenoph. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 3. 17. & 17. 5. & 18. 12.
• l 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 3. 16.
• m 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  Examination a•…•…out our cal∣ling▪
• * 1.68

  Signs of Saints calling.
• * 1.69

  •…•…. Illumination
• * 1.70

  2. Sense of sin.
• * 1.71

  3. Detestation of sinne.
• * 1.72

  4. Renovation.
• * 1.73

  5. Contempt of the world.
• * 1.74

  7. Enduring afflictions.
• * 1.75

  1. Errours con∣futed.
• * 1.76

  2. Humiliation for the misery of the uncalled
• * 1.77

  3. Aberrations from our cal∣ling.
• * 1.78

  4. Many ad∣mirable things in our calling.
• * 1.79

  5. Gratulation for our calling.
• * 1.80

  6. Consolation from our cal∣ling.
• * 1.81

  7. Contentati∣on arising frō our calling.
• * 1.82

  Our calling must be made sure.
• * 1.83

  1. Walk wor∣thy of God.
• c 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  Particular vir∣tues of him that hath cal∣led us to be shewed forth.
• * 1.86

  2. B•…•… confor∣mable to the Word of God.
• d 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.88

  Walk as ad∣vanced to an high calling.
• * 1.89

  Ends of Saints calling.
• a 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spe∣culari.
• d 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.105

  Ministers must call on people to consider.
• * 1.106

  Consideration helped.
• * 1.107

  1. By medita∣tion.
• * 1.108

  2. By confe∣rence.
• * 1.109

  Excellencies of Christ to be considered.
• * 1.110

  The Scriptures set out Christ.
• * 1.111

  Why Christ called Apostle.
• * 1.112

  Christ made known Gods will.
• * 1.113

  Christ imme∣diatly called.
• * 1.114

  Priviledges of Christs Apo∣stleship.
• * 1.115

  Hear Christ.
• * 1.116

  Speciall dutie•…•… by vertue of Christs Apo∣stleship.
• * 1.117

  1. Obey.
• * 1.118

  2. Beleeve.
• * 1.119

  3. Reverence.
• * 1.120

  4. Abide.
• * 1.121

  5. Draw on others.
• * 1.122

  6. Detest other doctrine.
• * 1.123

  7. Seek grace.
• * 1.124

  8. Depend on Christ.
• * 1.125

  9. Adhere to the truth.
• * 1.126

  10. Fear.
• * 1.127

  Christ had the most excellent Functions in the Church.
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.129

  Christ able to perform all.
• a 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 3. v. 15. §. 144.
• * 1.131

  See Chap. 2. v. 12. §. 117.
• b 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.133

  A fault to for∣bear profession
• a 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.135

  The Name Jesus most u∣sed by Jews.
• * 1.136

  Christ by Christians.
• a 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.138

  LXX Christos meos.
• * 1.139

  Why titles of▪ two languages given to Christ.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  Wherein faith∣fulnesse con∣sisteth.
• * 1.142

  Christs eye was on him that appointed him.
• * 1.143

  Why Christ had his eye on God.
• * 1.144

  How we may approve our selves to God.
• * 1.145

  Gal. 1. 10.
• a 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Arians Argument re∣futed.
• b 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fecit.
• d 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.152

  The Father appointed the Son to his Function.
• * 1.153

  How the Son of God was appointed to his Function.
• * 1.154

  Christ to be respected as appointed of God.
• * 1.155

  Who not ap∣pointed of God to be Ministers of God.
• * 1.156

  Who appoint∣ed by God.
• * 1.157

  Pastors and Teachers Ministers un∣der the Gospel
• * 1.158

  Ministerial. abilities.
• * 1.159

  Requisites for a right Ordi∣nation.
• * 1.160

  Efficacy a ra∣tification of a faithful Mini∣ster.
• * 1.161

  Duties to such Ministers as God appoints.
• * 1.162

  D•…•…ract from none.
• * 1.163

  Notation of Moses name.
• a 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…raxit. See the Church∣es Conquest on Exo. 17. 9. §. 9. Who meant by house.
• b 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gods people are Gods house
• d 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mose•…•… faithfull to God and man.
• a 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.169

  How we may be faithful as Moses and Christ.
• * 1.170

  Christs excel∣lency works consideration.
• a 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 7. v. 4. §. 31.
• b 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.183

  Jews that pre∣ferred Moses before Christ blinded.
• * 1.184

  They who prefer Moses before Christ know not the difference be∣twixt them.
• a 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.187

  Materials can∣not make up themselves.
• * 1.188

  Why we can∣not build up our selves.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The various acceptations of this word house.
• e 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.196

  Moses the most excellent in his time.
• * 1.197

  The best are, what they are, by Christ.
• * 1.198

  Ministers in their persons as others.
• * 1.199

  Ministers ex∣cellency in their function. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.200

  Jews too high esteem of Mo∣ses.
• * 1.201

  Ministers may be too highly esteemed.
• * 1.202

  Ministers must make themselves equal to others
• * 1.203

  Ministers to use means for their good.
• * 1.204

  Too much not to be ex∣pected from Ministers.
• a 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ true God. See Chap. 1. v. 8. §. 107.
• b 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  The Church made a•…•… house by Christ.
• * 1.209

  Why Christ bullds up the Church.
• a 1.210

  Of the two metaphors, Sec §. 41.
• b 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  How Gover∣nours are ser∣vants.
• * 1.216

  Wherein Mo∣ses shewed himself a ser∣vant to God.
• a 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The end of Moses Ministry
• d 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.221

  The things of which Moses was for a te∣stimony.
• * 1.222

  All Ministers are Gods wit∣nesses.
• a 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ungere Heb. 1. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unctio. 1 Joh. 2. 20, 27 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unxit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messiah unctus.
• * 1.226

  Jesus by an ex∣cellency called Christ.
• * 1.227

  Christ import∣eth three things. 1. His Fun∣ctions. 1. Kings an∣nointed.
• * 1.228

  2. Priests an∣nointed.
• * 1.229

  3. Prophets an∣nointed.
• * 1.230

  2. Christ impli∣eth a right.
• * 1.231

  3. Christ impli∣eth ability.
• a 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Do∣min•…•….
• c 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ma∣gister. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Do∣ctor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 racept•…•…r. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi.
• d 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pater-families.
• a 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.238

  ^b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.240

  How Saints are an house.
• a 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Famulitium, Luk. 12. 42.
• * 1.243

  Comforts to such as are of Christs house.
• * 1.244

  Duties of those who are of Christs house.
• a 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.247

  Believers under Law and Go∣spel make one house.
• a 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.250

  Si modo.
• d 1.251

  Siquidem.
• a 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. oratio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Liber∣tas quidvis lo∣quend•…•…, cum libe∣re dicimus om∣nia quae dicenda sunt.
• c 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.256

  Confidence for profession.
• e 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.258

  By faith we are Christs house.
• * 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Confidence.
• * 1.260

  The emphasis of the word.
• a 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 1. 12.
• e 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cervix i•…•…de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gloriari. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gloria•…•…io: per prothesin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.266

  What rejoy∣cing is.
• * 1.267

  What joy is.
• * 1.268

  The object of rejoycing.
• * 1.269

  Why the things which tend not to happines can∣not produce rejoycing.
• * 1.270

  The vain re∣joycing of most.
• * 1.271

  A Christians hope eyeth heaven.
• * 1.272

  Troubles take not away all joy from be∣leevers.
• * 1.273

  Beleevers joy in persecution, See a Recovery from Apostasie on Luk. 15. 32. §. 25, 26.
• * 1.274

  Beleevers com∣fort in suffer∣ing wrong•…•….
• * 1.275

  Believers com∣fort in pain.
• * 1.276

  Believers com∣fort in spiritu∣al desertions▪
• * 1.277

  1. Errour. Hope uncer∣tain.
• * 1.278

  A believers hope sure.
• * 1.279

  2. Errour. A believers life, a life of grief. Joy is mixed with a belie∣vers grief.
• * 1.280

  3. Errour▪ Laughter un∣lawfull.
• * 1.281

  Gods word ap∣proves laugh∣ter.
• * 1.282

  It is unseemly to be alwayes pensive.
• * 1.283

  Beleevers have the greatest cause of rejoy∣cing.
• * 1.284

  An emphatical expression of perseverance.
• a 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.287

  ^c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.289

  What it is to persevere.
• * 1.290

  〈◊〉〈◊〉 contrary to perseverance.
• * 1.291

  1. To hold grace by fits.
• * 1.292

  2 To fall away from grace.
• * 1.293

  Benefits of perseverance.
• * 1.294

  Damage of not perseve∣ring.
• * 1.295

  Graces which enable to hold out.
• * 1.296

  1. Humility.
• * 1.297

  2. Sincerity.
• * 1.298

  3. Resolution.
• * 1.299

  4. Jealousie.
• * 1.300

  How Resolu∣tion and Jea∣lousie may stand together. Four pointe of prudence about perseverance. 1. Avoid occa∣sions.
• * 1.301

  2. Withstand beginnings.
• * 1.302

  3. Speedily recover.
• * 1.303

  4. Take heed of relapse.
• * 1.304

  6. Spiritual growth▪
• * 1.305

  7. Walking with God.
• * 1.306

  8. Expectati∣on of the prize
• * 1.307

  9. Prayer.
• * 1.308

  Verse 2.
• * 1.309

  Vers. 3.
• * 1.310

  Vers. 4.
• * 1.311

  Vers. 5.
• * 1.312

  Vers. 6.
• * 1.313

  Verse 2.
• * 1.314

  Vers. 3.
• * 1.315

  Vers. 4.
• * 1.316

  Vers. 5.
• * 1.317

  Vers. 6.
• * 1.318

  Heb. 3. 7.
• a 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Seev. 10. §. 102
• * 1.320

  Why the very words of Scri∣•…•… used.
• * 1.321

  The holy Ghost is 1. True God.
• * 1.322

  2. A distinct Person.
• * 1.323

  3. Eternal.
• * 1.324

  4. Authour of the Scriptures.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.327

  August. Hiero. Arnob. H•…•…imo.
• b 1.328

  Tremcl. & Iun. Moller.
• c 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.332

  Hodie, id est, in hoc tempore gratiae, quam nobis loquitur per propriunt•…•… silium. Haimo in hunc Psal. In Christo Pre∣phetia loquitur & populo 〈◊〉〈◊〉 daeorum, & pe∣pulo 〈◊〉〈◊〉. Aug. Enar. in hunc Psal.
• a 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To day is the pres•…•…nt time. See §. 46
• * 1.334

  The season of grace is to be taken. See ch. 4. v. 7. §. 43.
• * 1.335

  It is not in man to have grace when he will.
• * 1.336

  Man may be cut ost from the day of grace.
• * 1.337

  〈◊〉〈◊〉; makes more unfit.
• * 1.338

  Christ as a Prophet must be heard.
• * 1.339

  Three acts of spirituall hear∣ing.
• * 1.340

  1. To under∣stand.
• * 1.341

  2. To beleeve.
• * 1.342

  3. To obey.
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.345

  Why the Word called a voice.
• * 1.346

  What meant by Christs voice▪
• * 1.347

  The word of the three sa∣cred Persons the same.
• * 1.348

  Mans word opposite to Gods.
• * 1.349

  Gods Word our rule.
• * 1.350

  False rules.
• * 1.351

  The heart pro∣perly taken.
• * 1.352

  The heart me∣taphorically taken.
• * 1.353

  Heart of God.
• * 1.354

  〈…〉〈…〉.
• * 1.355

  Heart of man 〈◊〉〈◊〉 taken.
• a 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ob∣duratio.
• c 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 durum reddo.
• d 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, porus, lapis pario si∣milis.
• e 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in la∣pidosū duritiem commuto.
• f 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exi•…•…co, aresacio.
• g 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, du∣rus, ex ariditate.
• h 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, du∣rities.
• i 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, induro.
• k 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 duritia cordis.
• l 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, durus cervice.
• m 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Indurantia me∣dicamenta.
• n 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.369

  Hardness of heart from wilfulnesse.
• a 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.371

  Natural hard∣nesse.
• * 1.372

  Habituall hardnesse.
• * 1.373

  In what re∣spects God is said to harden.
• * 1.374

  Satan cannot force mans will.
• * 1.375

  One man can∣not force ano∣thers will.
• * 1.376

  The blame of sin not to be put off to o∣thers.
• * 1.377

  1. Naturall hardnesse.
• a 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.379

  2. Unbelief.
• * 1.380

  3. Hypocrisie.
• * 1.381

  4. Pride.
• * 1.382

  5. Presumption
• * 1.383

  6. Frequent sinning.
• * 1.384

  7. Relapse.
• * 1.385

  8. Ill company.
• * 1.386

  9. Plenty.
• * 1.387

  10. Afflictions
• * 1.388

  Means of soft∣ning mens hearts.
• * 1.389

  Jews rejected means of soft∣ning.
• * 1.390

  How men fall about means.
• * 1.391

  How men po∣sitively harden their own hearts.
• * 1.392

  Withstand be∣ginnings.
• * 1.393

  Degrees of sin.
• a 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obeaeco.
• c 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cor ob∣duratum.
• d 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occae∣catae sunt m•…•…n∣tes.
• * 1.398

  Effects of an hard heart.
• * 1.399

  1. Security.
• * 1.400

  2. Inconside∣ratenesse.
• * 1.401

  3. Stupidity.
• * 1.402

  4. Obstinacy.
• * 1.403

  5. Malice.
• * 1.404

  1. Take heed of the causes of a hard heart.
• * 1.405

  Graces con∣trary to the causes of a hard heart.
• * 1.406

  2. Get a sense of the burthen of sin.
• * 1.407

  How sin ap∣pears horrible.
• * 1.408

  3. Speedily turn from sin.
• * 1.409

  4. Beware of a relapse.
• * 1.410

  5. Be constant in use of means
• * 1.411

  6. Walk before God.
• * 1.412

  7. Apply judg∣ments.
• * 1.413

  8. Number thy days aright▪
• * 1.414

  9. Examine thy self daily.
• * 1.415

  10. Pray.
• a 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.417

  What provoca∣tion is.
• * 1.418

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.419

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.420

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.422

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.423

  ^• Acerbare▪ amaritud•…•…, •…•…fferre.
• h 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.426

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lis jurgium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & jurgavit.
• * 1.428

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acerbare, exasperare, ad amaritudi•…•…em, seu amara•…•… i∣ram c•…•…cita∣re.
• l 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.431

  Sins of former ages to be ob∣served.
• * 1.432

  Take notice of the sins of former ages.
• a 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Atticè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hac ipsa die▪
• c 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum luce vel prima luce. Thucyd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sub lucem. Lysias.
• * 1.436

  ^d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diei & nocti∣spacium.
• e 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hodi•…•…rno die.
• f 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.439

  The wildernes described.
• * 1.440

  The wildernes Gods School.
• * 1.441

  Why the wil∣dernesse here mentioned.
• * 1.442

  G•…•…ds provision 〈◊〉〈◊〉 the Israelites in the wilder∣nesse.
• * 1.443

  No evidence of Divine Providence works on in∣credulous.
• * 1.444

  See v. 9. §. 99. & ch. 8. v. 9. §. 55, 57.
• * 1.445

  Gods kindenes to us an aggra∣vation of our sins.
• * 1.446

  Distresse no sufficient cause of distrust.
• * 1.447

  Gods manifold waies of pro∣viding.
• * 1.448

  To tempt God In the midst of blessings how great a sin.
• a 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubi.
• b 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do•…•…cc.
• c 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 us∣quedam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usque quo.
• d 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quoad.
• e 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quo ubi.
• a 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.456

  Who meant by Fathers.
• * 1.457

  Why ancient Jews called Fathers.
• * 1.458

  Practise of Fa∣thers no war∣rant for sin.
• a 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.467

  How men tempt God evilly.
• * 1.468

  Presumption ariseth from diffidence..
• * 1.469

  Presumptuous tempting of God.
• * 1.470

  Distrustfull tempting of God.
• * 1.471

  Israels mani∣fold temptings of God.
• * 1.472

  Causes of tem∣pting God.
• * 1.473

  Effects oftem∣pting God.
• * 1.474

  Judgements on tempters of God.
• * 1.475

  How to avoid tempting of God.
• a 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.478

  Why God pro∣vided for the incredulous.
• * 1.479

  Gods kindness to incredulous a prop of faith to beleevers.
• * 1.480

  Outward bles∣sings on wick∣ed.
• * 1.481

  Judge not Gods favour by outward blessings.
• a 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 me•…•…m.
• b 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.484

  Gods works in the wilderness were extraordi∣nary.
• c 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.487

  Gods extraor∣dinary works work not on incredulous. See v. 16. §. 163.
• * 1.488

  The agreement betwixt the Psalmist and the Apostle.
• * 1.489

  Words may be altered if sense be held.
• * 1.490

  God not hin∣dered by mans unbelief.
• * 1.491

  Instances of Gods long∣suffering.
• * 1.492

  Why God long forbears.
• * 1.493

  Who may bless God for his forbearance.
• * 1.494

  Forbear as God doth.
• * 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See chap. 6. v. 1. §. 2.
• * 1.496

  See §. 109.
• * 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ripa.
• b 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grava∣te ferre.
• c 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pondus dolor.
• e 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pou∣dere premor, mo∣lestè fero.
• f 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.506

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.507

  à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nauseab•…•…is v•…•…s∣metipsos.
• * 1.508

  How God grieved.
• a 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gigno.
• * 1.512

  Conspiring aggravates sin.
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.515

  Gods love makes him complain.
• a 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣noni. Participium praesens medium inter perfectum & faturum.
• e 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, se∣duco.
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, erratis.
• l 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.529

  See Chap. 10. v. 26. §. 88.
• a 1.530

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.532

  Repent.
• a 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calca∣vit.
• * 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 derivatu•…•… ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vado.
• * 1.538

  See Chap. 10. v. 20. §. 54.
• * 1.539

  Gods secret way.
• * 1.540

  Gods visible way.
• * 1.541

  Waies wherein God▪ would have us walk.
• * 1.542

  Some igno∣rance extenu∣ateth sin.
• * 1.543

  Ignorantia dicit simplicem scien∣tiae negationem. Ignorantia im∣portat scientiae privationem.
• * 1.544

  Th. Aquin. sum. Theol. pri. 2^d Quaest. 76. Art. 2.
• * 1.545

  Nescience blameless in three cases.
• * 1.546

  Simple igno∣rance.
• * 1.547

  Ignorantia juris vel facti.
• * 1.548

  Wilfull igno∣rance.
• * 1.549

  Ignorantia est 〈◊〉〈◊〉 vel direct•…•…, si•…•…ut cum 〈◊〉〈◊〉 stu•…•…io, •…•… vult n•…•…ire a•…•…∣qua ut liberius pe•…•…t: vel 〈◊〉〈◊〉▪ sicut cum aliquis propter 〈◊〉〈◊〉, vel pro∣pter al•…•…s occu∣pationes neglig•…•… a•…•…cre id •…•…r quod •…•… peccato r•…•…tur.
• * 1.550

  T. Aquin. sum. Theo•…•… prim. •…•…. quaest. 76. A•…•… 3
• * 1.551

  Ignorance cannot be the mother of de∣votion.
• * 1.552

  The wofull plight of igno∣rant persons.
• * 1.553

  Ignorance an insufficient plea.
• * 1.554

  They who are under ones charge must be instructed.
• a 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quibus.
• b 1.556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ita.
• c 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 itaque.
• d 1.558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sep∣tem, septies.
• e 1.559

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Niphal jura▪ vit.
• a 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• c 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• d 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Requtes mea.
• b 1.565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quievit
• c 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Noah.
• * 1.567

  See Chap. 4. v. 4. §. 31.
• * 1.568

  ^d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 par•…•…
• * 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •…•…
• f 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.575

  Why Canaan called Rest.
• * 1.576

  Gods provi∣dence in affor∣ding rest.
• * 1.577

  Israel utterly deprived of rest.
• l 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, co, venio.
• n 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.582

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.583

  Incredulous deprive them∣selves of the benefit of Gods promise.
• * 1.584

  Faith and re∣pentance E∣vangelical conditions.
• * 1.585

  Vers. 8.
• * 1.586

  Vers. 9.
• * 1.587

  Vers. 10.
• * 1.588

  Vers. 11.
• * 1.589

  Vers. 7.
• * 1.590

  Vers. 8.
• * 1.591

  Vers. 9.
• * 1.592

  Vers. 10.
• * 1.593

  Vers. 11.
• * 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.596

  The danger wherein blinde men are.
• * 1.597

  Why circum∣spection need∣full.
• * 1.598

  1. Sin deceitful.
• * 1.599

  2. Satan a soa•…•… tempter.
• b 1.600

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.601

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣tralitigator. Est verbum sorense▪
• * 1.602

  3. We foolish and prone to sinne.
• * 1.603

  4. God in ju∣stice gives men over.
• * 1.604

  Want of cir∣cumspection exposeth to danger.
• a 1.605

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.606

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.607

  Who fail in looking to themselves.
• * 1.608

  They come short of their duty who only look to them∣selves.
• * 1.609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.610

  Duty without respect of per∣sons.
• a 1.611

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.612

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.614

  Heart above all to be kept.
• * 1.615

  Heart a com∣mand over all.
• * 1.616

  The heart is a spring.
• * 1.617

  The heart is Gods Throne.
• * 1.618

  Sincerity of heart most ac∣ceptable.
• * 1.619

  How the heart is fenced.
• a 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labor, molestia. I•…•…de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, malus, qui molestiam facessit.
• c 1.622

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.625

  Description of an evil heart.
• a 1.626

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.627

  Sin first entred by unbelief.
• * 1.628

  Unbelief makes void all means.
• a 1.629

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.630

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.631

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.632

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.633

  Professors may fall away.
• e 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mor, consuctudo.
• * 1.635

  Many Profes∣sors unfound.
• * 1.636

  Examine. •…•…∣self.
• * 1.637

  The elect can∣not clean fall away.
• * 1.638

  Sanctifying grace cannot be utterly lost.
• * 1.639

  Effectually cal∣led fall not fi∣nally.
• * 1.640

  1. Stability of Gods Decree.
• * 1.641

  2. Faithfulness of Gods pro∣mise.
• * 1.642

  3. Gods conti∣nual care.
• * 1.643

  4. Salnts union with Christ.
• * 1.644

  5. Christs in∣tercession.
• * 1.645

  6. The Spirits abode in Saints
• * 1.646

  Votum affe∣ctus non effectus
• * 1.647

  The effects of Davids fall.
• a 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.649

  Christ God.
• * 1.650

  The living God.
• * 1.651

  Christ is the living God.
• a 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ vocare.
• c 1.655

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.657

  O•…•… nouns de∣rived from this verb, •…•…ee Ch 6. v. 18. §. 144.
• a 1.658

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.659

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.660

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.661

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.662

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.663

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.664

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.665

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, donec, usq. quo, quoad.
• * 1.666

  What a day is.
• b 1.667

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.668

  See § 76. & Ch. 4. v. 7. §. 43.
• * 1.669

  How long op∣portunity la∣steth.
• c 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.671

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.673

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.674

  What sinne is deceitfull.
• b 1.675

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.676

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.678

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.680

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉, ab Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉. •…•…. 〈◊〉〈◊〉, Psa. 78. 17.
• * 1.681

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.682

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in•…•…care.
• l 1.683

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.684

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.685

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.686

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dolor.
• p 1.687

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quaf•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, esca qua animalia capiuntur.
• q 1.688

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.689

  The manifold deceits of sin.
• * 1.690

  M•…•…dicum non no•…•…t, si non su∣matur.
• a 1.691

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.692

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.699

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.700

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.703

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.704

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.705

  ^b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.707

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.708

  Quo sust•…•…ta∣mur.
• f 1.709

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.710

  Ambr. de vo∣c•…•…t. Gent. l. 2. Chrys. Theophyl. Theodoret. Occu∣men. Calv. Beza, Pareus, Scult. Occolamp. Gryn. Na•…•…um. Dio•…•…at, ali•…•…que.
• * 1.711

  Why faith is ordained to make us parta∣kers of Christ.
• * 1.712

  How united to Christ by the Spirit, and by faith.
• a 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.715

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in dicend•…•….
• c 1.717

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.718

  The same words repeated.
• * 1.719

  See Chap 9 v. 28 §. 138 & Chap. 10. v 8. §. •…•…2.
• * 1.720

  Why matters repeated.
• a 1.721

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.722

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.723

  〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 to be 〈◊〉〈◊〉.
• a 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.727

  What it is to provoke God.
• a 1.728

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad fervorem ex∣cito.
• c 1.730

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• d 1.731

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad iram provoco.
• * 1.732

  To hear Gods Word and rebell.
• * 1.733

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.734

  Israels delive∣rance out of Egypt remar∣kable.
• a 1.735

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.736

  Israel came willingly out of Egypt.
• b 1.737

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.738

  Israel fully freed.
• c 1.739

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.740

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.741

  See Chap. 2. v. 9. §. 74. & Cha. 6. v. 12. §. 84.
• * 1.742

  Why Gods work attribu∣ted to m•…•…n.
• a 1.743

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.744

  Why points propounded interrogatively
• b 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.747

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.748

  How God grieves at sinne and misery.
• a 1.749

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.750

  ^b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ cadaver
• d 1.751

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.752

  The death of them who died in the wilder∣ness was extra∣ordinary.
• * 1.753

  Who grieve God sinne against their own souls.
• * 1.754

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.755

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si non, nisi.
• * 1.756

  Unbelief in all that died in the wilderness.
• a 1.757

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.758

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.759

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.760

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.761

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.762

  Hainousnesse of unbelief.
• * 1.763

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.764

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.765

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,