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. IV. (Book 4)

§. 1. Of the Analysis of Heb. 4.

IT was shewed in the first § of the third Chapter, that the Ap•…•… having declared Christ to be a faithfull Prophet, advised those whom he wrote, to take heed of hardning their heart against 〈◊〉〈◊〉 voice. The more throughly to enforce his advice, he setteth 〈◊〉〈◊〉 the very words of David, which for the better application the of to Christians he expoundeth.

Two points he expounded in the former Chapter: namely the time which 〈◊〉〈◊〉 intended under this word, To day: and the persons that hardned their heart, 〈◊〉〈◊〉 were punished.

The third point, which in that testimony he expoundeth, is the Rest th•…•… •…•…∣vid meant. This he insisteth upon from the beginning of this Chapter to 〈◊〉〈◊〉▪ And in the three last verses of this Chapter, he entreth upon the Priest 〈◊〉〈◊〉 Christ.

Thus there are two parts of this Chapter.

One concerneth the Propheticall Office of Christ.

The other his Priestly Function.

That which the Apostle presseth in this Chapter is the use to be made of 〈◊〉〈◊〉 Propheticall Office: which is participation of the Rest that Christ by the Gospel 〈◊〉〈◊〉 made known. For this end he giveth,

• 1. An admonition to take heed of missing that Rest, v. 1, &c.
• 2. An exhortation to do our best for enjoying it, v. 11, &c.

In the admonition,

• 1. The generall is laid down, v. 1.
• 2. The particular Rest here intended is demonstrated.

The generall is further amplified,

• 1. By the cause of missing the Rest: which is unbelief, v. 2.
• 2. By the event: which is twofold. One event is of those that beleeved 〈◊〉〈◊〉▪ They entered not into the Rest, v. 2.

The other of those that beleeved, They entred into it, v. 3.

In demonstrating the Rest here intended:

• 1. He removes two kindes of Rest that cannot be intended.
• 2. He inferres that there remains another Rest.

The first Rest removed is Gods Rest after he had finished the creation, •…•…. •…•…. argument is, that David speaks of a Rest long after that, and different from 〈◊〉〈◊〉 v. 5. Therefore that Rest of God cannot be meant by David.

The other Rest removed, is Israels setling in Canaan.

He proves that this cannot be meant by two Arguments.

The first is taken from the event: which was, that they to whom the promise 〈◊〉〈◊〉 made, entred not: but some must enter, v. 6.

Upon removing those two Rests, he inferreth this Conclusion,

Therefore there is another rest remaining, v. 9.

The second is taken from the time: That Rest of Israel in Canaan was give Ioshua: But the Psalmist speaketh of a Rest in his own time, and in succ•…•… ages, v. 7, 8.

The Exhortation to press us on to do our best for attaining to this Rest, is laid down, v. 11. and enforced by two motives.

The first motive is taken from the danger of not observing the exhortation, ver. 11.

The other is taken from the efficacy of the word. This is

• 1. Propounded, v. 12.
• 2. Confirmed by the piercing sight of God whose Word it is, v. 13.

Hitherto of Christs Propheticall Office. His Priestly Function followeth.

In the three last verses of this Chapter, there is a perfect transition betwixt those two Functions of Christ: So as it hath a double reference;

• 1. To that which goeth before: so it is a ground of encouragement to observe the foresaid exhortation to enter into the Rest: because we have an High-priest entred before us, and for us, v. 14.
• 2. To that which followeth, in the fifth and other Chapters which treat of Christs Priesthood. So it layeth down two points.

• 1. The summe and substance of that which is after more distinctly and fully de∣clared of Christs Priesthood, v. 15.
• 2. The speciall use we are to make thereof, v. 16.

§. 2. Of godly Iealousie over Professors.

Verse 1.

Let us therefore fear, lest a promise left us of entring into his rest, any of you should seem to come short of it.

THis particle of inference a 1.1 Therefore, leadeth us to a consideration of what went before. In the last verse of the former Chapter the Apostle laid down a conclusion concerning the judgement that befell those that believed not. Thence he here inferreth an admonition to take heed of incurring the same danger, and de∣priving our selves of the Rest that is prepared for us.

He gave a like admonition before, Chap. 3. v. 12. and he doth afterwards oft inculcate the like: as Chap. 6. v. 4. 11. & Chap. 10. v. 23, &c. & Chap. 12. v. 15, 25, 28.

Hereby it appears that he was jealous over them with godly jealousie, (as 2 Cor. 11. 2.) Certainly some had revolted: so much is implied, Heb. 10. 25. He was there∣fore the more jealous over the rest.

Herein he shewed himself like the good and chief shepherd, who when many of his Disciples went back and walked no more with him, said unto the twelve, Will ye also go away? Joh. 6. 66, 67.

A worthy pattern this is for all Ministers, who are set as shepherds over the Lords flock, 1 Pet. 5. 2.

This inference (* 1.2 Therefore, &c.) upon the sinne and judgement mentioned immediatly before, (Chap. 3. v. 19) sheweth that judgements on sinners before us, must make us the more fearfull of such sinnes. See more hereof Chap. 3. v. 8. §. 89▪

§. 3. Of Preachers preaching to themselves.

THe Apostle to mollifie his jealousie, so sets it down as he includes himself in the number of those over whom he was so jealous. For he useth a a 1.3 Verb of the plurall number, (which compriseth all to whom he intended this Epistle) and the first person US, whereby he includes himself also: So as in admonishing others he admonisheth himself; and what he saw meet to be done for his own establish∣ment, he did for the establishment of others. Of joyning our selves with others, and others with our selves in means of edification, See Chap. 2. v. §. 4. & Chap. 3. v. 13. §. 144.

He that thus joyns himself with others in the same admonition, (Let us fear)* 1.4 being an Apostle, giveth evidence that the best of Professors, yea and Ministers, have need of means of establishment, as well as others. Christ prayed for Pe∣ter that his faith might not fail, Luke 22. 32. This Apostle saith of himself, I keep under my body, and bring it into subjection, &c. 1 Cor. 9. 27. Take heed unto

your selves, &c. saith the Apostle to the Elders of Ephesus, Act. 20. 28. For,

• 1. The best are men of like passions with others, Act. 14. 15.
• 2. Great have been the slips of eminent men, as of Moses, (Num. 20. 12.) Da∣vid, (2 Sam. 11. 4.) Peter and Barnabas, Gal. 2. 12, 13.
• 3. The best are subject to the sorest temptations, Zech. 3. 1. Luk. 22. 31.
• 4. The fals of Ministers and other eminent Professors are most dangerous. They draw many after them, Gal. 2. 13. 2 Pet. 2. 1, 2.

Preachers therefore have need to preach to themselves: and they that have charge of others, to take of themselves: and the best and strongest to look to their stand∣ing, 1 Cor. 10. 12.

§. 5. Of Fear lest we Fall.

THe word whereby the Apostle expresseth his jealousie, is Fear, (a 1.5 Let us se•…•….) This is a word of an ambiguous signification. Sometimes we are enjoy∣ed to fear, as Rom. 11. 20. And sometimes we are forbidden to fear, 〈◊〉〈◊〉▪ 12. 32.

Fear is one of the disliking affections: and it is good or evil, according to the* 1.6 object on which it is placed, and according to the ordering of it thereon.

Of the generall nature of fear, See Chap. 13. v. 6. §. 84.

Here it is taken for a disliking affection placed on the right object, which is 〈◊〉〈◊〉 to be shunned, according to the notation of the Greek word: whereof see Chap. v. 15. §. 149.

It here implieth two things:* 1.7

• 1. A supposition of such an evil as may fall out.
• 2. A care to prevent that evil, and to keep it from falling out.

These two may be exemplified in Iacob, who thus saith of his brother 〈◊〉〈◊〉 fear him, lest he will come and smite me, &c. Thus he supposeth that an evil will 〈◊〉〈◊〉 out. Hereupon he prayeth that God would deliver him, and withall useth 〈◊〉〈◊〉 to prevent that evil, Gen. 32. 11, &c.

Thus upon supposall that we may fall, we ought to do what we can to pre∣vent it.

In this sense is this word fear oft used; as Psal. 2. 11. Mal. 2. 5. Phil. 2. 〈◊〉〈◊〉▪ Heb. 12. 28. Hence is it that the man is pronounced happy, that feareth 〈◊〉〈◊〉 Prov. 28▪ 14.

Mans naturall pronesse to fall, and the many temptations whereunto he is •…•…∣ject, together with the deceitfulnesse of sinne, the subtilty and sedulity of 〈◊〉〈◊〉 and Gods justice in leaving men to themselves, are strong enforcements of this 〈◊〉〈◊〉 of fear. Of all these, See Chap. 3. v. 12. §. 122.

Obj. We are in many places dehorted from fear: as Gen. 15. 1. & 26. 24. 2 〈◊〉〈◊〉 1. 7. 1 Ioh. 4. 18.

Ans. We must distinguish in this case. There is a fear of the Creator and of 〈◊〉〈◊〉 creature. Both these are good and bad.

The good fear of the Creator, is such a reverend awe of the Diving Majest•…•…▪* 1.8 maketh us very carefull in all things to please him, and fearfull of offending 〈◊〉〈◊〉▪ In this respect we are very suspicious and jealous over our selves in regard of 〈◊〉〈◊〉 past, lest therein we have offended him, (as Iob said of his children, It may 〈◊〉〈◊〉 my sonnes have sinned, Job 1. 5.) Or in regard of the future lest we 〈◊〉〈◊〉 offend.

The evil fear of the Creator, is a servile, distrustfull affection and dispos•…•…* 1.9 whereby we apprehend him to be so terrible a judge, as we shall never please 〈◊〉〈◊〉 and in that respect tremble at the very thought of God, of the day of judge•…•… and of hell fire. Thus the devils are said to tremble, Jam. 2. 19. This is the spe•…•… bondage, and a slavish fear.

Of good and evil fear of man, See Chap. 13. v. 6. §. 85, 86.

The fear here meant is that good fear of God, which makes us fearfull of •…•…∣ing him, and thereupon very jealous over our selves.

About this fear it becomes us throughly to examine our selves, and upon 〈◊〉〈◊〉 any evidence thereof in our souls to nourish and cherish the same: and to 〈◊〉〈◊〉

heed both of such presumption as Peter sell into, Matth. 26. 33, 35. and also of such security, as is implied to be in him who is resembled to an house swept and garnished, and thereby fitted for the devil, Luk. 11. 25, 26.

b 1.10 The Greek word which implieth a danger and damage that may follow upon want of the foresaid fear, is thus translated LEST. It is compounded of two con∣junctions: whereof c 1.11 one intendeth a caution, d 1.12 the other a continuance therein▪ Hereupon this very word is thus translated, lest at any time, Chap. 2. v. 1.

In this extent it compriseth a perpetuall jealousie.

This particle lest, intendeth jealousie, caution and circumspection.

This phrase, at any time, implieth continuance therein. Of both these, See Chap. 3. v. 12. §. 122, 123, 124, 125.

§. 6. Of Promises of Rest.

IN setting down the danger to be feared, the Apostle takes it for grant that we have a promise of entring into Gods rest, in this phrase, Lest a promise being left us of entring into hie rest.

The a 1.13 Noun translated promise is a compound. The simple b 1.14 Verb whence it is derived, signifieth to declare, or to bring tidings of a thing. Thence the word c 1.15 〈◊〉〈◊〉, which signifieth a Messenger, is derived. The d 1.16 Verb compounded signi∣fieth 〈◊〉〈◊〉 promise, which is to declare ones mind before-hand, Act. 7. 5. A promise the•…•… is A declaration before-hand of some good intended: yea such a declaration as binds the promiser to perform what he hath declared: so as he who is faithfull, will answerably do it, 1 Thess. 5. 24.

There are sundry promises of rest in sacred Scripture. Some typicall, prefigu∣ring* 1.17 the rest here intended: Others plainly expressing it, in the inchoation or con∣summation of it.

Promises of typicall rest were these:* 1.18

• 1. The Sabbath, Deut. 5. 14.
• 2. The Passeover, (Exod. 12. 16.) and sundry other Feasts.
• 3. Every seventh year, Lev. 25. 4.
• 4. Every fiftieth year called the Jubilee, Lev. 25. 10.
• 5. The Land of Canaan, Deut. 3. 20.
• 6. Freedom from enemies, 1 Chron. 22. 9.

The true rest, in regard of the inchoation, and beginning thereof, Is* 1.19

• 1. Peace with God, Rom 5. 1. Phil. 4. 7. This Christ calleth his peace, Joh. 14. 27. & 16. 33.
• 2. Quiet of minde, Exod. 33. 14. Matth. 11. 28, 29.
• 3. Joy in the Holy Ghost, Rom. 14. 17.
• 4. Communion with Christ, Eph. 2. 5, 6.
• 5. Rest in the grave, as in a bed, Isa. 57. 2.

The true rest, in the consummation and perfection thereof, shall be injoyed in heaven, 2 Thess. 1. 7.

The Gospel-promises of the true rest, both in the beginning and also in the full accomplishment thereof, are here especially intended: as Peace with God, quiet of minde, rest in the grave, and fruition of heavenly glory This last is the most principall, and promised under sundry other titles: as Immortall inheritance, (1 Pet. 1. 4.) Kingdom, (Luk. 12. 32.) Crown of glory, 1 Pet. 5. 4.

• 1. God in his unsearchable wisdom seeth it meet to set a long date before he* 1.20 give his children full fruition of the things which he hath determined for their good. Seventy years were set for the return of the Jews out of the Babylonish Captivity, Ier. 25. 11, 12. Four hundred years for the setling of Abrahams seed in Canaan, Gen. 15. 13. Four thousand years almost for the Redeemer of mankinde to be actually exhibited. Six thousand years are going a pace for the last coming of the great Judge, foretold by Enoch, Jude v. 14.
• 2. In like wisdom God oft brings his children to many trials. Instance the case of Israel in Egypt and in Babylon.

In these respects the Lord, to upold the faith of them to whom those good things are intended, maketh promises of them before-hand.

The expectation of the Rest of Canaan promised to Abraham and his seed, s•…•…∣ported the spirits of the beleeving Israelites in Egypt, and in the wildernesse. M•…•… more will the heavenly Rest promised, uphold the hearts of beleeving Christians These things, saith Christ to his Disciples, I have spoken unto you, that ye 〈◊〉〈◊〉 have peace, &c. Upon the promise of this Rest, the Apostle makes this conclus•…•…▪ Comfort one another, 1 Thess. 4. 18.

That we may be the bette established by these promises, we ought to set this 〈◊〉〈◊〉 before us, and much to meditate thereon, as Moses did, Heb. 11. 26. And 〈◊〉〈◊〉 Heb. 12. 2. Of applying promises, See The whole Armour of God, Treat. 2. Par•…•… 〈◊〉〈◊〉 on Eph. 6. 16. Of Faith, §. 71.

§. 7. Of forsaking a Promise.

THe phrase, a 1.21 A promise being left us, is somewhat ambiguous. The Pro•…•… US, (which causeth the ambiguity) is not in the Greek text. Our Engl•…•… seemeth to take the word lest for given: as if it had been said, Lest a promise 〈◊〉〈◊〉 given us. If the Pronoun had been expressed, it might have carried some such 〈◊〉〈◊〉 This Verb with a Pronoun is thus translated, b 1.22 I have reserved to my self, &c. •…•…n 11 4. and without a Pronoun, thus, c 1.23 they left no children, Luk. 20. 31.

The d 1.24 Verb here used properly signifieth to forsake, and so it is turned by the Translators, Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus •…•…∣der it in this place, by forsaking the promise. The e 1.25 simple Verb signifieth to 〈◊〉〈◊〉 or to be wanting, or to lack, Luk. 18. 22. Tit. 1. 5. & 3. 13.

The Verb here used is of the Passive voice: and it may be thus translated, 〈◊〉〈◊〉 promise being left or forsaken. To leave or forsake a promise, is to neglect 〈◊〉〈◊〉 the course which is appointed for obtaining the thing promised. Thus the hous•…•… Eli left the promise made to them: whereupon the Lord saith, I said indeed 〈◊〉〈◊〉 thy house, and the house of thy Father, should walk before me for ever. But 〈◊〉〈◊〉 Lord saith, Be it farre from me, 1 Sam. 2. 30. In like manner Iercboam forsar promise: for proof hereof, compare 1 King. 11. 38. with 1 King. 14. 9, 10.

Of unbeleevers depriving themselves of the benefit of Gods promises, See 〈◊〉〈◊〉 3. v. 11. §. 118.

That which our last Translators express under this phrase, A promise being 〈◊〉〈◊〉 us, is included in the word promise. For the very making of a promise to any, 〈◊〉〈◊〉 leaving it with them. In this sense it doth on the one side amplifie Gods good•…•… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉〈◊〉 gravate their folly in loosing the benefit of such a promise left them.

§. 8. Of leaving the promise of Rest.

THe thing promised is thus expressed, entring into his Rest.

Of the notation of the a 1.26 Greek Noun translated Rest, and of the emp•…•… of the Verb translated, b 1.27 enter into, See Chap. 3. v. 11. §. 116.

The Rest here meant, is that truth and substance, which was typified by 〈◊〉〈◊〉* 1.28 namely heaven it self, Chap. 9. v. 24. This is the rest which remaineth to us, 〈◊〉〈◊〉▪ And this is it whereabout the Apostle would have us jealous over our selves, 〈◊〉〈◊〉 fear lest we leave and forsake the promise of it. This is the rest which God 〈◊〉〈◊〉 compence to his servants that are here troubled, 2 Thess. 1. 7. Hereby they who 〈◊〉〈◊〉 the Lord rest from their labours, Rev. 14. 13.

To shew that we ought not to leave the promise of this Rest, we are exhorted* 1.29 lay hold on eternall life, 1 Tim. 6. 12. To strive to enter in at the strait gate, Luk. 13▪ 〈◊〉〈◊〉▪ To work out our salvation, Phil. 2. 12. And this is to labour to enter into that 〈◊〉〈◊〉 Heb. 4. 11.

This metaphor Rest, whereby our future happinesse in heaven is set out, i•…•…∣sufficient motive to enforce that duty.

Here in this world we are subject to hard travell, sore labour, manifold 〈◊〉〈◊〉* 1.30 great dangers, fierce assaults, violent temptations, grievous sins, and many mis•…•… from all which we have rest in heaven. For then shall all tears be wiped away, 〈◊〉〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest, Rev. 1•…•…. 〈◊〉〈◊〉

This doth much aggravate their folly, who any way leave the promise of en∣tring into this rest, by refusing to walk in that way, and to observe that course which is in Gods Word prescribed for attaining to this rest.

If the Israelites manifested egregious folly, and a wilfull disposition by depriving themselves of the rest promised in Canaan, What do they who leave the promise of entring into this rest?

This very rest is enough to make a wise man do and endure any thing, which may at length bring him thereunto.

The hireling chearfully doth his work, the husbandman readily taketh pains, the souldier couragiously adventureth his life, the mariner resolutely passeth over the seas, and others in their places take much pains, and endure much hardness, know∣ing that they shall have a rest: at least hoping for it. Should we Christians fail in our task, and leave the promise of entring into this rest?

This rest is a freedom from all outward molestations, from persecution, from grief and care of minde, from sicknesse, from pain, from all losses, and other crosses, yea and from sinne it self. Should we then leave the promise of entring thereinto?

§. 9. Of Heaven styled Gods Rest.

TO amplifie the Rest here intended, the Apostle, in reference to God, styleth it, a 1.31 HIS Rest.

It was shewed before, (Chap. 3. v. 11. §. 117.) in what respects Canaan was called Gods Rest.

Much more fitly may this Rest be so called, and that in these respects.

• 1. The Rest of heaven was prepared by God from the foundation of the world▪ Matth. 25. 34.
• 2. It was purchased by the precious blood of the Sonne of God, Hebr. 9. 12.
• 3. We are conducted thereunto by the the Spirit of God, Gal. 5. 5, 25.
• 4. It is made known and promised to us by the Word of God, Matth. 13. 19.
• 5. Heaven is the habitation and resting place of God, Matth. 5. 34. & 6. 9.
• 6. There all beleevers shall rest with God, Father, Sonne and holy Ghost, and have their everlasting communion with him, Iohn 17. 21, 24. Hebr. 12. 22, &c.
• 7. It is a most excellent Rest. For things excellent are said to be of God, Psal. 87. 3.

This addes an edge to the foresaid duties of striving and labouring to enter into this rest. Who would not enter into the rest of God?

This also doth yet further aggravate the sinne of those that leave the pro∣mise of this Rest, in that it is Gods Rest.

§. 10. Of jealousie over our selves and others.

THe persons liable to the damage of leaving the foresaid promise, are set out in these words, a 1.32 any of you.

The b 1.33 Adjective any, is an extensive word. It sheweth that the duty required must be performed to others: and that of what rank or degree soever. For all of all sorts are subject to this damage of coming short.

The Pronoun following with the Preposition (c 1.34 of you) are words inclusive. They include men themselves: so as Christians must be jealous over others and themselves too: over themselves and others too. They must fear lest themselves, or any among them come short.

Of circumspection over our selves, and also over others, See Chap. 3. v. 12. §. 123, 124.

§. 11. Of the damage of coming short of the promise.

THe damage like to follow upon leaving the promise of rest, is comprized •…•…∣der this Verb a 1.35 come short. The Verb is derived from a b 1.36 root, which signifi∣eth afterwards: and that many times when it is too late: as the foolish Virgins, the door being shut, afterwards came, Matth. 25. 11. Answerably this Verb signifieth to come after, or behinde, or short, c 1.37 Ye come behinde in no gift (saith the Apo∣stle, 1 Cor. 1. 7.) that is, ye come not behinde them that have attained such and such gifts: but ye also have your part and portion therein.

It is sometimes taken to want or lack a thing, as, What d 1.38 lack I yet? Mat. 19. 20. And he began e 1.39 to be in want, Luk. 15. 14.

It is likewise taken to fail of a thing: as, Lest any man f 1.40 fail, Heb. 12. 15.

Men want, lack, fail, or come short of a thing two wayes:

• 1. When that which they had is exhausted and clean gone. Thus it is said, wh•…•… the wine which was prepared for a wedding feast was all drunk up, They wanted wi•…•…, Joh. 2. 3.
• 2. When men have not attained to that which is set before them. Th•…•… it is said of all unregenerate persons, They come short of the glory of God, Rom. 3. 23.

The word used by the Apostle is taken from runners in a race: who if they be idle, secure, carelesse, heavy, lazie, come behinde or short of the prize, and 〈◊〉〈◊〉 of obtaining it. So secure Christians, that fear not lest they leave the promise 〈◊〉〈◊〉 entring into Gods rest, will assuredly come short of it, and fail of the be•…•… thereof. Such, among others, are unbelievers. These shall never enter i•…•… Gods rest.

This demonstrateth the wrong that unbelievers, and all carelesse, idle and se∣cure* 1.41 Professours do to themselves. They come short of the glorious prize that 〈◊〉〈◊〉 set before them, and so bring shame, disgrace, and irreparable damage to th•…•…∣selves. For lazy runners are shouted at, and that in scorn and derision by all 〈◊〉〈◊〉 Spectators, and judged most unworthy of any approbation or remuneration. T•…•… doom is expresly set down, Luke 13. 27, 28. Matth. 25. 11, 12, 28, 29, 30. Of 〈◊〉〈◊〉 damage of unbelief, See more Chap. 3. v. 12. §. 129. & v. 18. §. 171.

§. 12. Of not coming short of the Goal.

THis Metaphor of coming short, having reference to runners in a race, 〈◊〉〈◊〉 afford good Direction, and great Encouragement for doing our best to 〈◊〉〈◊〉 into Gods rest.

Particular Rules of Direction are these, and such like.* 1.42

• 1. Be temperate in all things, 1 Cor. 9. 25.
• 2. Lay aside every weight, and the sinne which doth so easily beset 〈◊〉〈◊〉 Heb. 12. 1.
• 3. Run the way of Gods commandments, Psal. 119. 32. This is the race that is 〈◊〉〈◊〉 before us, Heb. 12. 1.
• 4. Make speed, and be not lazie, Psal. 119. 60. The Metaphor of running •…•…∣plies thus much.
• 5. Strive to outstrip others. We must seek that we may excell to the edifying 〈◊〉〈◊〉 the Church, 1 Cor. 14. 12.
• 6. Have an eye to that which is before, and look not back to what is behi•…•… Phil. 3. 13.
• 7. Give not over till thou come to the goal, Revel. 2. 10. If thou givest over 〈◊〉〈◊〉 maist come short of the prize.

Encouragements are such as these,* 1.43

• 1. A faithfull endeavour will be accepted, 2 Cor. 8. 12. Phil. 3. 13.
• 2. Not one only (as in races among men) but all that do their best endea•…•… shall partake of the prize. The Apostle speaking hereof, saith, The righ•…•… Iudge will give a Crown, not to me onely, but to them also that love his •…•…∣pearing,

• 2 Tim. 4. 8. For whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 13.
• 3. God who seeth all, and beareth a like respect to all that run well, is the rewar∣der, Eph. 6. 8.
• 4. The Crown that is given is incorruptible, 1 Cor. 9. 25.

§. 13. Of this word, Seem.

THere is further in this Admonition a word inserted, worthy our due conside∣ration. It is this, * 1.44 should seem. There are sundry respects in which it may be brought in: As

• 1. To mitigate the sharpness of his admonition: In that he doth not positively conclude, that he took them for Apostates, but only implieth that they may seem to be in hazard of that case. It intends as much as a 1.45 the insinuation doth, whereby he seems to call back or correct that, which might be so taken, as if he had surmi∣sed that they would prove Apostates, Heb. 6. 7.
• 2. To stir up their fear the more: even against such coldness and dulness as might hazard the prize set before them. To such a purpose, he saith, I am jealous over you with godly jealousie, 2 Cor. 11. 2.
• 3. To manifest the extent of a Christians watchfulnesse: which must be against a seeming, or appearing to be an Apostate. We may not think it enough that we do not utterly fall away: but that we do not seem so to do: and that we do not give occasion to other Christians to think that we are fallen, or like to fall. The Apostle to this purpose giveth this advice, Abstain from all appearance of evil, 1 Thess. 5. 22.
• 4. To demonstrate the condition of hypocrites, who seem to be what they are not, They think they stand, 1 Cor. 10. 12. That shall be taken from them, which they seem to have, Luk. 8. 18. This an Apostle doth thus clear, They went out from us, but they were not of us: For if they had been of us, they would no doubt have con∣tinued with us: but they went out, that they might be made manifest that they were not all of us, 1 Joh. 2. 19.
• 5. To aggravate the fault of backsliders. Through want of the foresaid Chri∣stian fear, they seem, or appear, or give evidence that they will come short of the prize. For to seem is oft put for an evidence. Iames, Cephas and Iohn seemed to be pillars, Gal. 2. 9. that is, they evidently appeared to be so.

Of the word here used, See more Chap. 10. 29. §. 108.

§. 14. Of the Resolution and Observations of Heb. 4. 1.

1.

Let us therefore fear, lest a promise being left us, of entring into his rest, any of you should seem to come short of it.

THe Summe of this Text is, A Caveat against Backsliding.

Two points are hereabout to be observed,

• 1. The Inference, Therefore.
• 2. The Substance.

Of the Substance there are two parts,

• 1. An Admonition.
• 2. An Incitation to observe it.
  • 1. The matter of the Admonition is in this word, Fear.
  • 2. The manner is manifested in the first person, and plurall number, Let us.

In laying down the Incitation, the Apostle demonstrateth,

• 1. The ground.
• 2. The damage of Backsliding.

The ground is expressed in this phrase, A promise being left. Here observe,

• 1. Their Deficiency, Left, &c.
• 2. The Subject thereof, which was a promise.

Their Deficiency is set out,

• 1. By the thing promised, Rest.
• 2. By the kinde of Rest, His, namely Gods.
• 3. By the fruition they might have had thereof, entring into.

2. The Damage is,

• 1. Generally implied in this particle of supposition, Lest.
• 2. Particularly exemplified.

In the Exemplification are set down,

• 1. The kinde of damage, Comeshort.
• 2. The persons who incur that damage, Any of you.
• 3. The time, At any time.
• 4. The extent of avoiding it, in this word, Seem.

Doctrines.

• I. We must be warned by others harms. For this end the Apostle inferre•…•… 〈◊〉〈◊〉 Admonition on judgements executed upon the Israelites, Therefore. See Chap. 3•…•… §. 89.
• II. Admonishers of others must admonish themselves. The Apostle in using the •…•…∣ral number admonisheth others, and using the first person he admonisheth 〈◊〉〈◊〉 self, Let us. See §. 3.
• III. Christians must be fearfull of falling away. This is it whereabout we are 〈◊〉〈◊〉 joyned to fear. See §. 5.
• IV. There is a Rest for Gods people. This is here taken for grant under this 〈◊〉〈◊〉 Rest. See §. 6.
• V. The rest prepared for Saints is Gods rest. This relative HIS hath refere•…•… God. See §. 9.
• VI. The good intended to Gods people is promised to them. This also is here tak•…•… grant under this word, A promise. See §. 6.
• VII. It is dangerous to leave a promise. This is here laid down as the gro•…•…▪ missing the promise. See §. 8.
• VIII. We must be circumspect. This word of Caution [Lest] intends as 〈◊〉〈◊〉 See §. 5.
• IX. Our circumspection must be over our selves, and others impartially. 〈◊〉〈◊〉 §. 10.
• X. Apostates fail of the prize. This Metaphor [Come short] intends this. 〈◊〉〈◊〉 §. 11.
• XI. We must so run that we may obtain. We are here fore-warned not to 〈◊〉〈◊〉 short. See §. 12.
• XII. Appearance of backesliding is to be avoided. We may not seem to come 〈◊〉〈◊〉 See §. 13.

§. 15. Of the inference of the 2^d V. on the first.

Verse 2.

For unto us was the Gospel preached, as well as unto them: but the 〈◊〉〈◊〉 preached did not profit them, not being mixed with faith in 〈◊〉〈◊〉 〈◊〉〈◊〉 heard it.

THe Apostle presseth his former Admonition of fearing the like judge•…•… that was inflicted on the Israelites, by the like means of stedfastnesse 〈◊〉〈◊〉 to us, that was afforded to them. The Argument may be thus framed:

They who have like priviledges, may expect the like judgements that 〈◊〉〈◊〉 inflicted on them that perverted the priviledges:

But we Christians have the same priviledges that the Israelites had:

Therefore we Christians may expect the like judgements, if we 〈◊〉〈◊〉 the priviledges.

The particular priviledge wherein the Apostle exemplifieth his Argument, 〈◊〉〈◊〉 Gospel preached. It was preached to the Israelites, and it is preached to 〈◊〉〈◊〉 stians.

That this common priviledge is here brought in as a reason to enforce the 〈◊〉〈◊〉 mer Admonition, is evident by the two first particles, ^a For, Also; or For, 〈◊〉〈◊〉* 1.46

It becomes us therefore well to use that priviledge and means of salvation, which God still affordeth to us, as he had afforded to the Israelites, lest by our failing therein, we provoke God to deal with us as he hath dealt with others on the like ground.

See more hereof on Chap. 3. vers. 11. §. 113.

§. 16. Of the blessing of the Gospel.

THis phrase [The Gospel was preached,] is the interpretation of one Greek word, which may be thus translated, a 1.47 Gospellized, or Evangellized: the persons being added thereto, thus, b 1.48 We are Evangellized. This is a Grecism used again, v. 6. & Mat. 11. 5.

Our English hath fully and fitly interpreted the meaning of the Grecisme thus, Unto us was the Gospel preached.

The Verb is a compound. The c 1.49 simple Verb signifieth to declare: as to bring a message, tidings, or news. The d 1.50 Adverb with which it is compounded signifi∣eth well, in composition good, as to e 1.51 declare a good message, to bring good ti∣dings. Of the notation and sense of this word, See, The whole Armour of God, on Ephes. 6. 15. Treat. 2. Part. 5. §. 4. See also Chap. 6. §. 35. & Chap. 13. v. 9. §. 117.

This relative US (unto us) hath reference to the Church, in, and since Christs time. For we are here set down in opposition to them that lived under the Law.

The compound Verb intendeth two things:

• 1. That the Gospel is the ground of faith. It was for this end made known to* 1.52 the Israelites and Christians. Of the Gospel working faith, See The whole Armour of God on Eph. 6. 16. Of Faith, Treat. 2. Part. 6. §. 19, 21.
• ...

  2. That preaching the Gospel is the most usual and powerfull means to work faith. See Chap. 2. v. 3. §. 23.

  The force of the foresaid reason intends a third point.

• 3. That where the Gospel is preached, Faith, Obedience and Perseverance in our Christian course. This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell, and to keep them from backsliding: and by con∣sequence to make them faithfull in their holy profession.

This motive did the fore-runner of Christ, and Christ himself use for that end, in these words, Repent for the kingdom of heaven is at hand, Mat. 3. 2. & 4. 17. So did Christs Apostles after him, Act. 2. 38, 39. & 17. 30.

By preaching the Gospel offer is made of remission of sins, of reconciliation with God, and of eternal salvation.

Good reason therefore that Repentance, Faith, and new Obedience are to be yielded. To refuse to yield to the Gospel, is to reject the counsel of God against ones self, Luk. 7. 30.

Just cause have we well to observe what by the Gospel is required and expected. In what age of the world, in what Nation, in what City and place hath the Gospel been more plentifully, perspiculously and powerfully preached then among us?

§. 17. Of the Gospel preached before Christs time, as well as since.

THe former Argument the Apostle yet further enforceth, by comparing the estate of Christians with the estate of the Israelites, in this phrase, As well as unto them. This intends thus much, that the Gospel was preached to Christians, as well as to the Israelites.

The Apostle layeth it down as a case unquestionable, that the Gospel was preach∣ed to the Israelites, even under the Law (for these are they who are com∣prized under these words, As unto them.) This was before proved, Chap. 2.* 1.53 v. 3. §. 20.

The Gospel only, and the preaching of it, is the power of God to salvation▪ Rom. 1. 16. They who since Adams fall, had not the Gospel, had no ordinary way to be saved.

This gives us information of sundry remarkable points: As

• 1. Of the Antiquity of the Gospel.
• 2. Of the Constancy of God in saving man the same way.
• 3. Of the Necessity of Jesus Christ, who is the very substance of the Gospel.
• 4. Of the Unity of the Catholick Church, which hath ever been the same, 〈◊〉〈◊〉 〈◊〉〈◊〉 of such as have believed the Gospel.
• 5. Of the Identity of the old and new Covenant. I do not mean the old C•…•…∣nant of works made with Adam in his innocency, but that which was confirmed Abraham by Circumcision, and to the Israelites by Sacrifices, and other lega•…•… For the Gospel wa•…•… comprized under that Covenant.

This priviledge concerning the Gospel preached to the Jews, is here set do•…•… way of comparison, in this word b 1.54 as well. It hath reference to Christians who 〈◊〉〈◊〉 not therein inferiour to the Israelites.

There are many priviledges wherein we go before them: as the actual est•…•…* 1.55 on of Christ, the clear revelation of the mysteries of godliness, the powerfull •…•…∣ration of Gods Spirit, the truth and substance of their types and shadows, 〈◊〉〈◊〉 •…•…∣complishment of their Prophecies and promises. They did indeed •…•…at spi•…•… meat, and drink spiritual drink, which was Christ: But it was the same 〈◊〉〈◊〉 we eat and drink, 1 Cor. 10. 3, 4. We have a like figure to that which 〈◊〉〈◊〉 1 Pet. 3. 20.

Should we now come behinde them in any gift or grace? Can we think 〈◊〉〈◊〉 more sco•…•…-free then they did? Or to escape if we so slight the Gospel, they did? Well mark the inference which the Apostle makes upon a like g•…•… 1 Cor. 10. •…•…, &c.

Where like priviledges and benefits are bestowed, there evidences are give•…•… like grace and favour. Therefore like faith, like obedience, like patience, 〈◊〉〈◊〉 thankfulness, like faithfulness is expected.

§ 18. Of the Word of hearing.

BY this particle of opposition [BUT] the Apostle intends an unsutabl•…•… •…•…∣riage in the Israelites to Gods gracious dealing with them. God aff•…•… •…•…hem his Gospel, BUT they gave not that respect to it which was meet. 〈◊〉〈◊〉* 1.56 believed it not: So as the most gracious message, and powerfull means of 〈◊〉〈◊〉 grace, nought wrought on the incredulous. Of peoples sinning under the G•…•… See Chap. 3 v. 16. §, 162.

The Word here intended is the Gospel before▪ mentioned. It is in Greek 〈◊〉〈◊〉 b 1.57 〈◊〉〈◊〉 of hearing, after the Hebrew manner, for the word heard.

The Word spoken is as no word if it be not heard. Our former English I•…•… slators thus 〈◊〉〈◊〉 it. The Word that they heard. It was a word which they did 〈◊〉〈◊〉* 1.58 or might, or should have heard.* 1.59

The Apostle thus s•…•…iles it in two especial respects:

• 1. To demonstrate the necessity of hearing the Word. The Word, if 〈◊〉〈◊〉 receive any benefit thereby, must be heard. For the Word spoken or preache•…•… do no good to him that hears it not: no more then the light to him that 〈◊〉〈◊〉 not. The Apostle saith of a word spoken in a strange language, that it 〈◊〉〈◊〉 profit him who understands it not, 1 Cor. 14. 9. Much less can any good be 〈◊〉〈◊〉 ved by the Word if it be not heard. It is as a necessary requisite requ•…•… hear, Gen. •…•…9. 2. Deut. 5. 1. Acts 2. 22. Revel. 2. 7. Hearing is that 〈◊〉〈◊〉 sense, whereby words spoken may enter into the soul. Hereby we are 〈◊〉〈◊〉 That
  • 1. Deafnesse is a great calamity.
  • 2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉〈◊〉 may be heard.
  • 3. To sleep at Church while the Word is preaching is a great evil. They 〈◊〉〈◊〉 asleep cannot hear the Word.
  • 4. A Preachers weak and low voice is a great discommodity.
  • 5. Shoutings, or any other loud noises, or loud sounds neer the place 〈◊〉〈◊〉 the Word is preached, or other Divine Service performed, and very •…•…∣venient.

• ...
  • The Word cannot be in these cases a Word of hearing.
• 2. To take away vain pretences and excuses from such as grumble at judgements inflicted on such as profit not by the Word.

The blame hereby appears to be in themselves, because it is a Word of hearing. For it it be demanded, (as Rom. 10. 18.) have they not heard? This phrase gives a ready answer: The Word afforded unto them is a word of hearing. It was heard, or might have been heard. It was not concealed, as the conference betwixt King Zedekiah and the Prophet Ie•…•…emiah was, Ier. 38. 27. It was not softly whispered in the ground, as the Word of them that had familiar spirits was, Isa. 8. 19. It was not uttered in a strange language, which could not be understood by the hearers, 1 Cor. 14. 2. But it was a word of hearing.

This doth not only take away all excuse from non▪ proficients, but it doth also much aggravate their sin.

It is said of the Israelites, that the Word of hearing profited them not, no though* 1.60 it were heard by them. For these last words, in them that heard it, take it for grant that the Israelites heard the Word: so as the Word heard may be without profit. Thus it is in most hearers. This Christ doth exemplifie and evidence in the Parable of the seed: wherein is shewed that of four sorts of hearers, only one sort proves profitable, Matth. 13. 23. In that Parable sundry reasons are rendred of hearers non▪ proficiency. It is therefore necessary to take heed how we hear, Luk. 8. 18. Hereof see more Chap. 3. v. 7. §. •…•…7.

The word translated c 1.61 profited, comprizeth under it all manner of good, Mat. 15. 5. But a negative added thereunto implieth no good at all, Gal. 5. 2. Such is the ex∣tent of the negative in this place: and of the d 1.62 privative compound translated un∣profitablenesse., Chap. 7. vers. 8. § 85.

§. 19. Of Faith making the word profitable.

THe Apostle declareth an especial reason of hearers non-proficiency, in these words, Not being mixed with faith in them that heard it. Our last English Translators, in their margin, note another reading, namely this, Because they were not united by faith to them that heard it. a 1.63 Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense, the greatest part of Israel were not of the minde whereof Ioshua, Caleb and others, who believed Gods promise of bringing them into Canaan, were: and thereupon reaped no benefit by the pro∣mise.* 1.64 Though there be a difference in the words betwixt this and the other read∣ing: yet both agree in the same sense, which is this, that want of saith makes the word unprofitable: It makes even the Gospel it self, (which is the power of God unto salvation, to every one that believeth, Rom. 1. 10.) altogether fruitless to such as believe not.

b 1.65 The Greek Verb thus translated, being mixed with is a compound. The c 1.66 sim∣ple Verb signifieth to pour in, or to fill, Revel. 18. 5. Thence is derived a d 1.67 Noun that signifieth a Chalice, or great Cup whereinto they use to pour wine. The e 1.68 Preposition wherewith the Verb is here compounded, signifieth with: So as this 〈◊〉〈◊〉 〈◊〉〈◊〉 a pouring in of one thing with another: which is a mixing 〈◊〉〈◊〉 〈◊〉〈◊〉 together. This word is translated tempered together, 1 Cor. 12. 2•…•….* 1.69

The word is very pertinent to the point in hand. It is a Metaphor taken from a* 1.70 〈◊〉〈◊〉, which 〈◊〉〈◊〉 to the ingredients put into it, is mediciable or mortal The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the po•…•…on: which if it be mixed with faith, is sweet, and who•…•…: but mixed with infidel•…•…ty is bitter and deadly. The word was so deli∣vered to the 〈◊〉〈◊〉▪ as they heard it: So much is here expresly set down [in them which 〈◊〉〈◊〉 〈◊〉〈◊〉] yet it was fruitlesse.

Thus we see that •…•…e Gospel heard, if not believed, remains fruitlesse: as the br•…•… •…•…rpent was of no use to them that looked not upon it, Numb. 21. 8. He that be•…•… verb shall be saved: but he that believeth not shall be damned, Mark 10. 10. Therefore this act of believing is still applied to the Word, where the power of it is* 1.71 set forth, Act. 15. 7. Rom. 1. 1•…•…. Eph. 1. 13.

The Word doth only offer grace: it is faith that receiveth it. As to have meat

set before one, or to have a potion or any other medicine prepared and offered, doth no good, if the meat be not eaten, the potion drunk, and the medicine ap∣plied: so the Word preached and heard, doth no good, except it be believed. Faith is the hand, mouth and stomack of the soul, whereby we receive, eat and digest all manner of spiritual food.

We are hereby taught how to hear, namely so as we believe Gods word, and all things contained therein to be a truth: and thereupon to give due credence thereunto. Yea, also to believe it as a truth that concerns us in particular, and thereupon to apply it to our selves. Thus will every part of Gods word be usefull and profitable unto us. The precepts thereof will direct us: the admo∣nitions make us wary: the consolations cheer us: and the threatnings ter∣rifie us.

This mixing of faith with hearing the Word, shews, that there is a mutual relation* 1.72 betwixt the Word and faith. The Word as a mother breeds and brings forth faith: Faith as a loving daughter nourisheth, and cherisheth the Word, and makes it more fruitfull. Without the Word there can be no faith, Rom. 10. 14, 17. Without faith the Word can have no power.

If we desire faith, we must be diligent in hearing the Word. If we would have the Word profitable, we must believe it. As hearing distinguisheth Professors from pro∣phane: So believing distinguisheth the upright from hypocrites.

§. 20. Of the Resolution and Observations of Heb. 4. 2.

2.

For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

THe Summe of this verse, is, A motive against treading in the steps of the incre∣dulous Israelites.

The causal conjunction FOR, sheweth, that this is inferr'd upon the former verse, as a motive.

Of this motive there are two parts:

• 1. A like priviledge afforded to Christians as to Israelites.
• 2. The ground of failing of the benefit of that priviledge.

In the former,

• 1. The priviledge is simply propounded.
• 2. Comparatively applied.

In the simple Proposition, there is

• 1. The kinde of priviledge, The Gospel preached.
• 2. The persons to whom that priviledge was afforded, To us.

The comparative application implies a likenes betwixt Christians and Israeli•…•…s in the same priviledge, As well as unto them.

In setting down the ground of failing of the benefit of that priviledge, two points are manifested,

• 1. The failing in general.
• 2. The particular cause thereof.

In the general,

• 1. There is a repetition of the priviledge, in this phrase, word of hearing.
• 2. An expression of the failing, profited not.

The cause of this failing is,

• 1. Propounded, in this phrase, not being mixed with faith.
• 2. Amplified by the persons, in them that heard it.

Doctrines.

• I. Abuse of like priviledge causeth like judgement. This is the main intendment of the Apostles reason, under this particle, FOR. See §. 15.
• II. The Gospel is an especial priviledge. To this end mention is here made of it. See § 16.
• III. The Gospel is made powerfull by preaching. The word Evangelized imports as much. See §. 16.
• ...

• IV. The Gospel was preached to the Israelites before Christ. This relative, to them, 〈◊〉〈◊〉 reference to those Israelites. See §. 17.
• V. Christians are partakers of the best priviledges that the Iews had. This note of •…•…ude, as well, giveth evidence hereof. See §. 17.
• VI. The Gospel is to be hearkned unto. It is a word of hearing. See §. 18.
• VII. Faith makes the Word profitable. For the Word which was not mixed with 〈◊〉〈◊〉 was unprofitable. See §. 19.
• VIII. Hearing without believing is in vain. They who heard, because they be∣•…•… not, received no profit. See §. 19.

§. 21. Of the Difference between believers and unbelievers.

Verse 3.

For we which have believed, do enter into rest, &c.

THis causal conjunction, a 1.73 FOR, implieth, that this clause is added as a rea∣son to confirm that which went before. The reason is drawn from the force •…•…raries. For Logicians affirm, and experience confirms, that Of Contraries* 1.74 〈◊〉〈◊〉 contrary consequences. Now faith and unbelief are contraries, therefore •…•…eir consequences are contrary. Unbelievers cannot enter into Gods rest, For be∣•…•…s enter thereinto. This is the priledge of beliers.

Adde to these words an exclusive particle only, which must be understood, and* 1.75 •…•…e Argument will be the more evident: thus, Believers only enter into Gods rest: Therefore unbelievers cannot enter thereinto.

Hereby it appears that there is as great a difference betwixt believers and unbelie∣vers, 〈◊〉〈◊〉 can be betwixt men: even as great as betwixt heirs of heaven, and heirs of 〈◊〉〈◊〉 For here heaven is made the portion of believers: but hell is the portion of 〈◊〉〈◊〉, Rev. 21. 8.

What fellowship now and communion may there be betwixt them? Reade for this purpose 2 Cor. 6. 14, 15.

§. 22. Of Christians judging themselves and others.

AS the Apostle in case of Christian jealousie joyned himself with others in this phrase, a 1.76 Let us fear, v. 1. so here he doth the like in the case of Christian •…•…ance: using the first person in reference to himself; and the Plural number in reference to others, thus, b 1.77 we do enter; what in judgement of certainty he knew of himself, in judgement of charity he professeth of others. Hence I infer two con∣•…•…sions:

• 1. That a true believer may know that he doth belive; or, that he hath a true* 1.78 faith. See hereof The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 5. Of F•…•…th, §. 36.
• 2. That what we know of our selves we ought to judge of others who profess* 1.79 what we do. So did the Apostle in these words, Knowing, brethren beloved, your ele∣•…•… of God, 1 Thess. 1. 4.

And again, God hath from the beginning chosen you to salvation, 2 Thess. 2. 13. Thus another Apostle cals those to whom he wrote, A chosen generation, 1 Pet. 2. 9. To these Hebrews saith this Apostle, Beloved, we are perswaded of you, the things that 〈◊〉〈◊〉 salvation, Heb. 6. 9.

The rule of judging others is charity. But charity believeth all things, hopeth all things, 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and ho∣ped of another.

How contrary to the Apostolicall practice is the practice of most men who are very rash and unjust censurers of others? Like to the Pharisee, Luke 18. 9, &c.

§. 23. Of Faiths giving right to Gods promise.

THe qualification of such as reap the benefit of Gods promise, is thus set down, which have believed; To believe is to yeeld such credence to the truth of Gods promise, as to rest on him for participation of the thing promised. Of Faith, See The whole Armour of God on Eph. 6. 16. Treat. 2. Part. 5. §. 14, &c.

The word here used by the Apostle, is expressed in the time past [a 1.80 which have believed] to shew that we can have no assurance of the thing promised, till we do believe the promise, After that ye beleeved, you were sealed with the holy Spirit of promise, Ephes. 1. 13. I know whom I have believed (saith the Apostle, and there∣upon maketh this inference) and I am perswaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured, thus, If thou canst believ•…•… things are possible, &c. Mark 9. 23.

It is faith that setleth the right thereof upon us. As many as received Christ, 〈◊〉〈◊〉 them gave he power to become the Sons of God, even to them that believe on his na•…•…, John 1. 12.

This gives us just occasion to examine our selves, whether we be in the faith, 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat. 2. Part. 5. Of Faith, §. 40, &c.

Of the persons to whom this Rest belongeth, See §. 57.

§. 24. Of future good things set down in the Present Tense.

THe thing promised is expressed in these words, a 1.81 We do enter into rest. Of the rest here intended, and of entring into it, See §. 6, 8, 9.

This is here set down in the Present tense [We do enter] in a double re∣spect:

• 1. In regard of the certainty of the thing. It is as sure as a thing in present possessi∣on.* 1.82 The Prophets did use to •…•…et out future things, which were sure and certain, in the Present tense, as Isa. 62. 11. Zech. 9. 9. As for the point in hand, Assura•…•…ce is attributed to saith as a special property thereof, Heb. 10. 22. He that said, I 〈◊〉〈◊〉 that my Redeemer liveth: and though after my skin worms destroy this body, yet in my flesh shall I see God, &c. (Iob 19. 25, 26.) was sure of enjoying this rest. So he, who said, I know whom I have believed, and I am perswaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. And again, I am perswaded that neither death, &c. Rom. 8. 38. For true believers are fully per∣swaded that what God hath promised, he is able also to perform, Rom. 4. 21. It therefore becomes all that would be accounted true believers, to get this evidence of the truth of their faith.
• 2. In regard of the beginning of that rest, which is here actually enjoyed. Of the* 1.83 beginning of heavenly Rest here on earth enjoyed, See §. 6. The beginning of that Rest is like that Olive-leaf, which the Dove brought to Noah in the Ark, which shewed that the earth was sending forth her fruit, Gen. 8. 11. And like the cluster of grapes, and the pomgranats and the figs, which the searchers of the Land of Canaan brought, and gave evidence of the fertility of that Land, Numbers 13. 23. And like the first fruits that gave hope of a future harvest, 2 King. 4. •…•…0. Even so the beginning of rest here enjoyed gives evidence of a full, perfect, and glorious rest to come.

These first▪ fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come: to keep us from doubting: and to uphold us against the difficulties which we are like to meet withall, and against the obstacles that lie in the way to that Rest.

Behold here the good care of God over man. He hath prepared a Rest for him; but he seeth it meet to reserve it for time to come, and to bring men thorow many troubles thereunto: and thereupon gives grounds of assurance thereof be∣fore-hand.

§. 25. Of Gods speaking by Prophets.

Verse 3.

As he said, As I have sworn in my wrath, if they shall enter into my rest, &c.

THese words, As he said, &c. may have a double reference.* 1.84

One immediate to the words next before. So they are a proof of them, by the rule of contraries. Such a proof was noted before in this verse, §. 21.

The force of the argument resteth on that ruled case, which the Apostle taketh 〈◊〉〈◊〉 grant, v. 6. namely that some must enter into that rest which God hath promised, Hereupon this argument may be made,

If some must enter, then believers or unbelievers.

But not unbelievers: for God by Oath hath protested against them.

Therefore believers shall enter.

The other reference is more remote to the later part of the former Verse. If •…•…e first clause of this verse be included in a Parenthesis, the reference of this unto •…•…former verse will appear to be the more fit. For it sheweth that unbelievers 〈◊〉〈◊〉 no benefit by the word of promise, because God hath sworn that such shall not 〈◊〉〈◊〉 into his rest.

This relative HE, in this clause, As HE said, hath reference to God. It was the 〈◊〉〈◊〉 that said and swore, that they should not enter into his rest.

That which HE said, was in and by David, v. 7. and that in Psal. 95. 11. It was* 1.85 God that spake in and by the Prophets, as was noted Chap. 1. v. 1. §. 11. The holy 〈◊〉〈◊〉 spake what the Prophets spake.

Yea though that which is here quoted were the written word, yet he sets it out 〈◊〉〈◊〉 by word of mouth, thus, he said. See Chap. 3. v. 7. §. 74.

§. 26. Of the certainty of Iudgement sworn by God.

THis particle of resemblance AS, hath on the one side reference to the sin and punishment of the Israelites: and on the other side to Gods swearing that 〈◊〉〈◊〉 should be so punished. As God had sworn, so it fell out. Gods Oath cannot* 1.86 be made frustrate, but shall assuredly be effected. No argument is more sure. Though an Oath be in Logick reckoned among inartificiall arguments, which seem to be of small force: yet Gods Word, especially confirmed by his Oath, is the 〈◊〉〈◊〉 of all arguments. Logicians count the surest demonstration to be taken from* 1.87 the proper cause of a thing. But naturall causes may fail, witnesse the fiery fur∣•…•…e into which Gods three faithfull servants were cast, yet upon their bodies the fire 〈◊〉〈◊〉 〈◊〉〈◊〉 power, nor was a hair of their head singed, neither were their coats changed, 〈◊〉〈◊〉 〈◊〉〈◊〉 s•…•…ll of fire had passed on them, Dan. 3. 27. The sun stood still in Ioshua his 〈◊〉〈◊〉, Iosh. 10. 13. and went backward in Hezekiahs time, 2 King. 20. 11. And was •…•…ned at the death of Christ, Luke 23. 45. The waters in the midst of the red sea •…•…ose up as a wall, and the bottom was a dry path, Exod. 14. 22. Iron did swim in the water, 2 King. 6. 6. In many other things hath the course of nature been altered.

The Lord God is above nature. Though he have tied his creatures to the course* 1.88 thereof, yet is not he bound thereto: but by his oath he bindes himself, and is not •…•…ee to alter it. Reade Isa. 54. 9, 10. Hereupon it is said concerning Gods Oath, that he will 〈◊〉〈◊〉 repent, Psal. 110. 1. This is one of those immutable things, in which 〈◊〉〈◊〉 is impossible for God to lie, Heb. 6. 18.* 1.89

Gods Oath doth manifest his peremptory resolution: which is as his nature un∣changeable, (Mal. 3. 6.) more firm then the Law of the Medes and Persians, which 〈◊〉〈◊〉, Dan. 6 8.

God never rashly swears, but alwaies in Truth, in Iudgement, and in Righ∣•…•…sse. For that rule which he prescribes to us, (Ierem. 4. 2.) he observes himself.

Take heed of provoking God to swear. They are in a fearfull case against whom* 1.90 the Lord sweareth vengeance.

We ought the rather to take heed of this high provocation of his wrath, because •…•…e is not suddenly brought to it, but by degrees. For,

• 1. He declares his will, what he would have us to do.
• 2. He promiseth rewards to them that do it.
• 3. He makes known beforehand the issue of neglecting it.
• 4. He threatneth vengeance.
• 5. When no other course will serve, he sweareth vengeance. Wo to those against •…•…hom he swears.

Of Gods swearing, and that in wrath: and of the form of Gods Oath: and of Gods rest, and of not entring into it, (which are points here expresly set down) See Chap. 3. v. 11. §. 113, 114, 115, 116, 117, 118.

§. 27. Of choosing the best Rest.

Verse 3.

—Although the works were finished from the foundation of the world.

IN this later part of the verse, and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world. There were two famous Rests much insisted* 1.91 on in the Old Testament, as speciall pledges of Gods favour: The Sabbath and the Land of Canaan. The former styled a Sabbath of rest to the Lord, Exod. 35. 2. And frequently styled the Sabbath of the Lord, Exod. 20. 10. The later styled the 〈◊〉〈◊〉 which the Lord gave them, Deut. 12. 9. Josh. 1. 15.

Of these the Hebrews might say, we have alwaies enjoyed the Lords Sibbath: and our predecessors have long inhabited Canaan. Why then do you speak so much about entring into Gods rest?

To root out this conceit the Apostle is the more large and distinct in removing these two, and proving that neither of them could be meant by David, nor is inter∣ded by himself.

The Rest intended by him is a matter of so great consequence, as he would 〈◊〉〈◊〉 have them mistake the mark thereabouts.

He begins with the Sabbath, which is the first Rest mentioned in Scripture.

The word of connexion, or rather distinction, is a kinde of compound: The first particle is the usuall copulative a 1.92 AND: the b 1.93 other joyned to it makes it a discretive conjunction, and is here fitly translated c 1.94 although. Hereby he sheweth that allbeit there is mention made of a rest in the beginning of the world, yet there is another rest to be entred into.

The rest of the Sabbath was a resemblance of the heavenly rest. The rest of Ca∣naan was a type thereof. That therefore they might not be drawn by a resemblance and type from the thing it self and the truth, (as the dog having flesh in his mouth and seeing the shadow of it in a clear running water, snapt at the shadow and 〈◊〉〈◊〉 the true flesh) he endeavoureth to draw them from resting upon those two 〈◊〉〈◊〉. It is a dangerous thing to be drawn from truths by shadows. This is to per•…•… the helps which God doth afford unto us.

§. 28. Of Gods works, and his finishing them.

UNder this indefinite word a 1.95 the works, all the creatures which God made, with∣in the compasse of the first six daies, are comprised.

b 1.96 The Greek Noun properly signifieth a thing done with pains and labour.

The c 1.97 Verb which is of the same notation, signifieth to work or to labour: 〈◊〉〈◊〉 1 Cor. 4. 12. Ioh. 16. 27. This is attributed to God by way of resemblance, after* 1.98 the manner of man. When a man hath effected a thing, and made that which was not before, we call it his work. Now man can do nothing without some worki•…•…g or labouring about it. But God needs no such thing. What God willed to be, •…•…s so and so, as he willed it. Thus much is intended under this phrase, God said, 〈◊〉〈◊〉 there be, &c. Gen. 1. 3. By Gods saying is meant the manifestation of his will, 〈◊〉〈◊〉 this sense the Centurion, who believed Christ to be God, said, Speak the word•…•…, and my servant shall be heal•…•…d, (Mat. 8. 8.) Do but only declare thy will to heal 〈◊〉〈◊〉 servant, and he shall be healed.

Of those works it is here said, that God d 1.99 finished them. The Greek word t•…•…∣ted finished, in generall signifieth e 1.100 to be or to be made. But because a thing 〈◊〉〈◊〉 properly be said to be, or to be made, till it be fully finished, and till all things 〈◊〉〈◊〉 pertaining thereto be accomplished, the word here in this place is fully transl•…•… finished: the rather because it is attributed unto God, of whose works it is exp•…•… said, that they f 1.101 were finished, Gen. 2. 1.

God is said to finish his works in two especiall respects.

1. In regard of the number of them. There was so full a number every where, that* 1.102 there was no need of adding any more thereto.

Object. It is said after Gods rest on the seventh day, that God planted a garden 〈◊〉〈◊〉: and that he made out of the ground to grow every tree that is pleasant to 〈◊〉〈◊〉 fight and good for food: and it is also said that God made a woman, Gen. 2. •…•…, 9, 22.

〈◊〉〈◊〉. Though these be mentioned in the History after the mention of the Sab∣•…•…, yet they were all made within the six daies: Eden and the trees therein were •…•…e on the fourth day, Gen. 1. 12. and the woman on the sixth day: for then he •…•…e them male and female, Gen. 1. 27. All the creatures that were made are com∣•…•…sed in the first Chapter of Genesis: in the second Chapter he sets down the distinct 〈◊〉〈◊〉 of making many things. Mention is there made of the manner of making 〈◊〉〈◊〉 himself, v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉〈◊〉. G•…•…. 1. 27.

Here by the way take notice of the absurd doctrine of Popish Transubstantia∣•…•…,* 1.103 whereby Papists imagine such a creature to be made as God never made: a 〈◊〉〈◊〉 that cannot be seen or felt: an humane body in the form of bread: and blood •…•…ch likewise cannot be seen nor felt, but appears in the shew of wine. To omit 〈◊〉〈◊〉 absurdities, this seemeth to adde a strange new creature to the creatures •…•…ch God made in the six daies, as if he had not then finished all.

2. In regard of the perfection of every particular creature God is said to finish* 1.104 〈◊〉〈◊〉. Nothing needed to be added to any, neither did any thing need to be 〈◊〉〈◊〉 to make it better. I know, saith the wise man, that whatsoever God doth, it 〈◊〉〈◊〉 〈◊〉〈◊〉 forever: nothing can be put to it, nor any thing taken from it, Eccles. 3. 14. Is this respect it is said of every creature which God made, It was very good, G•…•…. 1. 36.

Such was Gods wisdom as he saw what shape, stature, proportion and property was 〈◊〉〈◊〉 for every thing.

Such was his power, as he was able to effect whatsoever in wisdom he saw meet.

Such was his goodnesse, as he would answerably create and order every thing.

•…•…earn to admire every work of God, and to adore and reverence the Lord him∣self that made them.

Rest content in what he doth; submit to him in all his works. Seek not to alter them, Matth. 5. 36. & 6. 27. & 10. 30.

Learn of God to finish what belongeth unto thee before thou leave thy work of thyself. It was Christs meat to do the will of him that sent him, and to finish his •…•…rk, Joh. 4. 34. Yea he layeth a necessity upon himself in this respect, saying, I •…•…st work the works of him that sent me while it is day. We cannot finish our work •…•…ll our day be ended. Therefore whatsoever thine hand findeth to do, do it with thy •…•…ight, &c. Eccl. 9. 10.

§. 29. Of this phrase, From the Foundation of the world.

THe time of Gods finishing his works, is thus expressed, From the foundation of the world. There was before mention made of the foundation of the earth, Chap. 1. v. 10. §. 131. But there * 1.105 another Greek word was used, which implied the 〈◊〉〈◊〉 of the earth. This word also may intimate a stability: a 1.106 The word is a compound. b 1.107 The simple Verb signifieth to cast. The c 1.108 compound to cast or lay 〈◊〉〈◊〉. A foundation useth to be laid down in the earth. It is the lowest part of an •…•…fice, whereupon all the rest of the structure lieth. The Latines use to expresse it by these two words, a d 1.109 foundation laid.

The other Noun translated e 1.110 world, signifieth in Greek, order, ornament, a∣•…•…. So it is translated, 1 Pet. 3. 3. f 1.111 whose adorning, &c.

From this Root there is a Verb derived which signifieth to adorn: as women g 1.112 a∣•…•… themselves, &c. 1 Tim. 2. 9. and to garnish, Matth. 12. 44.

Fitly doth this notation appertain to the world, as here it is taken, namely for 〈◊〉〈◊〉 universe, or whole fabrick of all creatures: which were made by God in a most •…•…ely order and beauty: For God made every thing beautifull in his time, Eccl. 3. 11. This was before shewed §. 28.

This universe or world is here said to have a foundation, and that in two especiall respects.

• 1. To intimate the stability of it. It was not like a building without a founda∣tion: as that house was, which was built on the sand, and soon fell, Luk. 6. 49. S•…•… Chap. 1. v. 10. §. 131.
• 2. To demonstrate the beginning of it. For a foundation useth to be first laid. Thus is it used Heb. 6. 1.

In this later sense, this phrase, the foundation of the world is oft used. When men∣tion is made of things eternall, a Preposition that signifieth h 1.113 before, is set before i•…•…. As of Gods love to his Sonne, Thou lovedst me, saith Christ to his Father, i 1.114 before the foundation of the world, Joh. 17. 24. And of Election, God hath chosen us before 〈◊〉〈◊〉 foundation of the world, Eph. 1. 4. 1 Pet. 1. 20.

When the point is of things about the beginning of the world, this Preposition k 1.115 from is used. Christ is said to be a Lamb slain l 1.116 from the foundation of the world, Rev. 13. 8.

In this phrase, from the foundation of the world, doth the force of the Apostles argument especially lie: The rest of the Sabbath was upon the beginning of the world. Therefore it cannot be that rest which is to come.

Things of different times whereof one is of time past, the other of time to co•…•…e,* 1.117 cannot be the same. The Paradise wherein Adam in his innocency was, cannot be the same, which Christ hath promised to him that overcometh, Rev. 2. 7. The cal∣ling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel, Rom. 11. 26. David that died many hundred years before the exhibition of Christ, cannot be that David which is promised to be a Prince among Christians, Ezek. 34. 24. & 37. 24, 25.

§. 30. Of the Interpretation of the former part of Heb. 4. 4.

Verse 4.

For he spake in a certain place of the seventh day on this wise? And G•…•… did rest the seventh day from all his works.

BOth the particle of connexion (which is a causall conjunction, a 1.118 FOR) a•…•…d the very matter of this verse, do evidently demonstrate, that it is broug•…•… in as a proof of that which went before: namely, that God finished his wor•…•…. This is proved by Gods resting. A wise man that undertakes a work, will not 〈◊〉〈◊〉, or clean give over his work till it be finished. If any do otherwise, he gives occ•…•…∣sion to men to mock him, Luk. 14. 29, 30. We cannot therefore think, that God, who is wisdom it self, would rest till he had finished what he intended. Of 〈◊〉〈◊〉 imitating God herein, See the later end of § 28.

The kinde of proof is drawn from a Divine testimony, which is thus intimated, He spake.

• 1. He names not the Author, but indefinitely saith HE. This having reference to the sacred Scripture, out of which the words which he quoteth are taken, 〈◊〉〈◊〉 needs be meant, if we consider the principall Author, of the Holy Ghost, whom 〈◊〉〈◊〉 expressed, Chap 3, v. 7. or if we consider the Penman, of Moses, who wrote 〈◊〉〈◊〉 Book out of which this testimony was taken. Now these Hebrews well knew 〈◊〉〈◊〉▪ God was the Author of the whole Scripture, and that Moses wrote as he was •…•…∣ved by the holy Ghost. Therefore the Apostle thought it sufficient thus to inti•…•… the principall or ministeriall Author, b 1.119 He spake.
• 2. He expresseth, nor Book, nor Chapter, but only saith, c 1.120 In a certain 〈◊〉〈◊〉. Of this manner of quoting a text, and of the Greek particle thus translated, in certain place. See Chap. 2. v. 6 §. 52.

Though the main scope of the Apostle was to demonstrate a Rest to be obser•…•… in the beginning of the world, yet because the very distinct day of Rest was 〈◊〉〈◊〉 remarkable in producing the testimony, he expresly premiseth, that the testi•…•… is d 1.121 of the seventh day.

This seventh day here mentioned, was the last day of the first week 〈◊〉〈◊〉 ever was.* 1.122

It may be that from this instance of Gods observing the first seventh day, 〈◊〉〈◊〉

〈◊〉〈◊〉 of seven was in succeeding ages so highly esteemed, as it was accounted a 〈◊〉〈◊〉 of perfection.

As at first seven daies made up a week, (Gen. 2. 2.) so sundry Feasts consisted of 〈◊〉〈◊〉 daies, (Lev. 23. 3, 6, 15. 34.) The year of rest was the seventh year, and the 〈◊〉〈◊〉 of Jubilee was the seven times seventh year, (Levit. 25. 4, 8.) The time of a 〈◊〉〈◊〉 uncleanness was seven daies, (Lev. 12. 2.) A leper was to be cleansed on 〈◊〉〈◊〉 seventh day, (Lev. 14. 9.) Seven daies was the time of consecrating a Priest, (〈◊〉〈◊〉. 29. 35.) and the Altar, (Exod. 29. 37.) Seven daies was the time for pre∣•…•… a sacrifice, (Levit. 22. 27.) and for keeping the Lords watch, (Lev. 8. 35.) 〈◊〉〈◊〉 of expiation was to be sprinkled seven times, (Lev. 16. 14.) and also oyl of 〈◊〉〈◊〉, (Lev. 8. 11.) Naaman was to wash himself seven times, (2 King. 5. 〈◊〉〈◊〉) There were wont to be seven daies of fasting, (1 Sam. 31. 13.) And of feast∣•…•…, (2 Chron. 7. 9.) seven Bullocks and seven Rams used to be offered up to make 〈◊〉〈◊〉 •…•…onement. God commanded Iobs friends so to do, (Iob 42. 8) Balaam had 〈◊〉〈◊〉 as much, (Numb. 23. 1.) Sundry other sevens are mentioned, both in the 〈◊〉〈◊〉 and new Testament, especially in the Book of the Revelation. So as the number 〈◊〉〈◊〉 had in it a mystery above other numbers.

That the proof might be the more clearly and fully discerned, the Apostle makes 〈◊〉〈◊〉 of setting it down in the very words of the Author thereof: as is im∣•…•… by this phrase, on this wise. This is the Interpretation of one Greek Adverb, 〈◊〉〈◊〉 word for word in English signifieth * 1.123 SO. Of quoting Scripture in the very 〈◊〉〈◊〉 thereof, See Chap. 3. v. 7. §. 74.

§. 31. Of the Rest of the Sabbath.

THe testimony it self out of which the Apostle draweth his argument, is thus ex∣pressed, And God did rest, &c.

Two reasons may be given why the Apostle retains this copulative conjuncti∣•…•…▪ a 1.124 •…•…ND.

O•…•…e is, because in Hebrew the Verb b 1.125 rest, is of the Future tense, but a copu∣•…•… joyned to it gives it the force of the Preterperfect tense, and makes it signifie 〈◊〉〈◊〉 time past.

The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse, namely that God finished •…•…is works from the foundation of the world, AND rested. He did not rest till he had finished his works: but so soon as he had finished them, he rested. He finished his works from the foundation of the world, AND from the foundation of the world he rested. Thus we see how usefull it may be to retain seeming circumstantiall par∣ticles of Scripture.

There are two distinct Verbs used in Hebrew, both which are translated 〈◊〉〈◊〉 rest.

c 1.126 One signifieth to be quiet and free from trouble. Thus it is applied to the Ark, which after long tossing and driving hither and thither upon the waters, is said to d 1.127 rest upon the mountains, Gen. 8. 4. e 1.128 The Noun used, Psal. 95. 11. and translated 〈◊〉〈◊〉, is derived from this Verb. Hereof see Chap. 3. v. 11. §. 116.

f 1.129 The other signifieth to cease from doing a thing, or to leave off. It is attribu∣ted to Manna, which g 1.130 ceased to fall as at other times it had done fourty years to∣gether, Iosh. 5. 12. According to the Hebrew notation, we may here thus translate 〈◊〉〈◊〉, God did Sabbatize. The word h 1.131 Sabbath is derived from this Verb: and re∣tained not only in Greek, and Latine, but also in other languages among Chri∣stians.

The notation of this word sheweth in what respect God is said to rest: namely* 1.132 by ceasing to create more creatures then he had done, which was his work in the other six daies. These words following, he rested from all his works, demonstrate as •…•…ch.

• 1. By this kinde of rest it appears that this answer of Christ, My Father worketh* 1.133 〈◊〉〈◊〉, (Joh. 5. 17.) doth not contradict that which is here said of Gods rest; because the rest here is from creating new kindes of creatures: but the working whereof Christ speaks, is about Gods doing good to the creatures, and it concerns

• Gods providence, which never ceaseth; but every moment, day and night, on Sab∣baths and other daies, puts forth it self in preserving, sustaining, succouring, order∣ing and governing his creatures.
• 2. This rest of God is set before us as a pattern, Exod. 20. 10, 11. We may there∣fore* 1.134 learn thereby, wherein the rest of the Sabbath consisteth; not in idleness, o•…•… doing nothing at all: but in forbearing the ordinary works of the six daies, the works of our worldly calling. Of the works which may and ought to be done on the Sabbath, See my Treatise entituled, The Sabbaths Sanctification, Qu•…•…. 5, &c.
• 3. This rest of God gives us a view of that kinde of rest which we shall enjoy i•…•…* 1.135 heaven, namely a ceasing from the works of this world, before we enter into hea∣ven: for that rest is styled, i 1.136 a keeping of a Sabbath.

The seventh day mentioned in this testimony is the same whereof mention 〈◊〉〈◊〉 made Gen. 2. 3. namely a seventh after the six daies which God spent in creating the world, and all things therein. So much is expressed, Exod. 20. 11. yea in the first Chapter of Genesis it is expresly declared what particular creatures God made in every of the six daies.

We are not to think that there was any such need of Gods taking up so 〈◊〉〈◊〉* 1.137 time as he did in creating the world, as if he could not have done it in a sho•…•… time. If it had been his pleasure, when he said, Let there be light, to have said 〈◊〉〈◊〉 at that time, Let there be a firmament, Let there be waters and dry Land, Let 〈◊〉〈◊〉 earth bring forth all manner of plants, Let there be sun, moon and starres, 〈◊〉〈◊〉 there be fowl and fish, Let there be beasts, all creeping things upon the earth, a•…•… let there be man, they had all been so soon as there was light, even in the first day: yea he could have made all in one moment.

Two reasons may be given of Gods taking up six daies in making 〈◊〉〈◊〉 world.

One that by a due consideration of every daies work, we might the better 〈◊〉〈◊〉 scern the difference of every creature, one from another: and the dependance 〈◊〉〈◊〉 one upon another. For the creatures first made were for the use of such as follo•…•…∣ed after them.

The other that God might be a pattern to children of men throughout all ages, how to spend their time, namely by working six daies in every week, and resti•…•…g the seventh.

Of that Objection, which from this seventh day wherein God rested, is ma•…•…e against Christians keeping their Sabbath the next day, which is the first day of the week, See the forementioned Sabbaths Sanctification, Quest. 43, &c.

In the last place this clause is added, from all his works, because he had finished them. Hereof see §. 28.

This generall particle ALL, compriseth under it the severall works of God o•…•… what kinde or sort soever they were, whether above, or below, great, or mean, 〈◊〉〈◊〉 any at all excepted.

This is to be noted against them who pretend this or that kinde of works for •…•…∣olation* 1.138 of the Sabbath.

Some think that if the works be great and weighty, As carrying in of the harve•…•…, when opportunity serveth upon the Sabbath day: which otherwse, they say, may be spoyled. The Law of God is express against this excuse, Exod. 34. 21.

Others think that they may do small matters, as if God took no notice of the•…•…▪ Let such consider the end of him that gathered sticks upon the Sabbath, 〈◊〉〈◊〉. 15. 32.

Both these and all others that do any kinde of works that ought not to be done on the Sabbath, swerve from this pattern of God, who rested from 〈◊〉〈◊〉 his works.

§. 32. Of the Resolution of Heb. 4. v. 3, 4.

〈◊〉〈◊〉.

F•…•…r we which have believed, do enter into rest, as he said, As I have sworn in 〈◊〉〈◊〉 •…•…ath, if they shall enter into my rest, although the works were finished from the 〈◊〉〈◊〉 of the world.

〈◊〉〈◊〉.

〈◊〉〈◊〉 〈◊〉〈◊〉 spake in a certain place of the seventh day, on this wise, And God did rest the 〈◊〉〈◊〉 day from all his works.

THe summe of these two verses is a difference betwixt two rests.

The one is a rest to be enjoyed in heaven.

The other is the rest of the Sabbath.

The former is, First, Propounded, Secondly, Proved.

In the point propounded, are set down,

• 1. The persons whom it concerns.
• 2. The point it self concerned.

About the persons we have,

• 1. The manner of expressing them in the first person, and plurall number, and 〈◊〉〈◊〉 past, We that have.
• 2. The grace whereby they are fitted for rest, Believed.

In the point concerned is expressed,

• 1. The act in the time present, Do enter.
• 2. The subject of that act, into Rest.

The proof is,

• 1. Generally intimated in this phrase, As he said.
• 2. Particularly exemplified.

In the exemplification God himself is brought in speaking and confirming the 〈◊〉〈◊〉 in hand, thus, As I have, &c.

Of Gods speech there are two parts:

• 1. The argument that he useth.
• 2. The matter confirmed.

The argument is his Oath, [sworn] amplified by the kinde of Oath, in wrath, 〈◊〉〈◊〉 by the manner of propounding it, in this particle, If.

The matter confirmed is an heavy judgement, which was a failing of that which was prepared for them.

The thing prepared was Rest, amplified by the Author of it, My Rest, saith God.

Their sailing thereof is thus expressed, If they shall enter: or they shall not enter.

The other kinde of rest was the rest of the Sabbath. In setting down this,

• 1. There is a note of distinction betwixt the two rests, Although.
• 2. A declaration of the ground of this later rest.

That ground is,

• 1. Propounded.
• 2. Proved.

In the proposition we have,

• 1. The kinde of ground which was Gods finishing his works.
• 2. The time when. From the foundation of the world.

The proof is,

• 1. Generally intimated.
• 2. Particularly exemplified.

In the generall there are four points to be considered.

• 1. The Author thereof, He said.
• 2. The place where, In a certain place.
• 3. The subject whereabout, The seventh day.
• 4. The manner how, On this wise.

In the exemplification there are four observable points.

• 1. The person, God, HE.
• 2. His act, Did Rest.
• 3. The time, The seventh day.
• 4. The object from what he rested, From his works. This is amplified by the note of generality, ALL.

§. 33. Of Doctrines raised out of Heb. 4. 3, 4.

I. UNbelievers are excluded from the priviledge of Believers. The inference of this verse upon the former, in this causall particle FOR, demonstrates th•…•… much. See §. 21.

II. True Believers may know they have faith. He was a true Believer that said, Wee which have believed. See §. 22.

III. Professors must judge of others, as they do of themselves. This Apostle doth put others in the same rank with himself by using the plurall number. See §. 22.

IV. Faith gi•…•…es assurance of the thing promised. For thus saith a Believer, We 〈◊〉〈◊〉 enter. See §. 23.

V. Future things promised are as sure as if they were present. The rest concern∣ing which he saith in the present, We do enter, was then to come. See §. 24.

VI. Beginnings of heavenly rest are here enjoyed. It is of the time of this life that be here saith, We do enter. See §. 24.

VII. Rest is prepared for Believers. This is here set down as a granted case. See § 24.

VIII. God spake by his Prophets. This relative HE, hath reference to God, ye•…•… they were the words of David. See §. 25.

IX. The Word written is as a Sermon preached. That whereof this is spoken, He said, was the written Word. See §. 25.

X. That which unbelievers misse of, Believers attain to. This is the force of the Apostles argument implied in this conjunction AS, God said that unbelievers should not enter into his rest: thence the Apostle inferres that Believers do en•…•…er thereinto. See §. 25.

XI. Gods Oath is an infallible argument. Unbelievers shall not enter into 〈◊〉〈◊〉, as God hath sworn, or because God hath sworn they should not enter. 〈◊〉〈◊〉 §. 26.

Of Doctrines gathered from Gods Oath, the form and matter thereof, See Chap. 3. v. 11. §. 120.

XII. Things of the same name may be of different kinds. This discretive conj•…•…∣ction Although, intends as much. Heaven and the Sabbath are both a rest: ye•…•… different rests. See §. 27.

XIII. The creatures are Gods work. They are hère so called. See §. 28.

XIV. God in six daies made up the full number of creatures. In this sense it is here said that he finished them. See §. 28.

XV. God perfected his creatures. The word finished, implieth thus much also See §. 28.

XVI. The world is a comely Fabrick. The notation of the Greek word translated world, intends as much. See §. 29.

XVII. The world hath a foundation. This is here taken for grant, by attributing a foundation to the world. See §. 29.

XVIII. Gods works were perfected at the very first. This is the intendment of 〈◊〉〈◊〉 Preposition From. See §. 29.

XIX. God left not off to work till he had finished his works. The inference of Go•…•…* 1.139 resting upon finishing his works, by this causall Conjunction FOR, proves 〈◊〉〈◊〉 point. See §. 30.

XX. A Divine testimony is a sound argument. This phrase, For he said, sh•…•…∣eth that the Apostle useth this testimony to prove the point in hand. See §. 30.

XXI. Scriptures may be quoted without naming the place. So doth the Apostle here. See §. 30.

XXII. Seven is a number of perfection. God rested on that day. See §. 30.

XXIII. The very words of Scripture are to be expressed. This phrase, on this wise, intends thus much. See §. 30.

XXIV. God rested not till he had finished his works. This copulative and inte•…•… so much.

XXV. The last day of the week was the day of Gods rest. This was the seventh day here mentioned. See §. 31.

XXV. God made no new creatures after the first six daies. For in the seventh he 〈◊〉〈◊〉 from ALL his works. See §. 31.

XXVII. The same word may have different senses. The Sabbath, the Land of 〈◊〉〈◊〉, and Celestiall Glory, are all called Rest, but the Apostle here proveth 〈◊〉〈◊〉 •…•…ey are different things. See § 27, 31.

§. 34. Of the meaning of Heb. 4. 5.

Verse 5.

And in this place again, If they shall enter into my Rest.

THis verse like a perfect transition may look two waies: to that which went before, and to that which followeth.

In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 Rest whereinto Christians are to enter, because at another time he spake of 〈◊〉〈◊〉 〈◊〉〈◊〉.

In the later reference, namely to that which followeth, it laies down the ground 〈◊〉〈◊〉 another Rest then the Land of Canaan.

The copulative Conjunction a 1.140 AND, hath reference to the first Verb of the 〈◊〉〈◊〉 verse, which is thus translated, b 1.141 He spake. To make up the sense, that 〈◊〉〈◊〉 must be * 1.142 repeated in this verse, thus, And he spake in this place again.

It was one and the same Spirit, even the Holy Ghost that testified of the one 〈◊〉〈◊〉 •…•…e other Rest. So as both testimonies are of Divine Authority, and neither of them to be denied: but by distinction of rests to be reconciled.

By this phrase, c 1.143 in this place, the Apostle intends Psal. 95. 11. He cals it this 〈◊〉〈◊〉, because he had quoted it before, and expounded it, and applied it to the 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…and. It was the Text whereupon he was then in his Epistle commenting. As a Preacher having read and expounded a Text of Scripture, so oft as he hath 〈◊〉〈◊〉 in his Sermon to speak of any point in or about that Text, may say, In this 〈◊〉〈◊〉: So the Apostle here in this his Epistle, of that Text.

This Adverb d 1.144 again, is to be taken of another time then that which was men∣•…•… in the former verse. Sometimes indeed it is used to joyn divers proofs of 〈◊〉〈◊〉 and the same thing, as Chap. 1. v. 5, 6. But here to set forth distinct times for •…•…oof of different things: Thus in the beginning of the world there was mention 〈◊〉〈◊〉 of a rest, which was the rest of the Sabbath day: but now again, above three thousand years after that, mention is made of another Rest. That therefore can∣not be this.

This phrase, If they shall enter into my rest, is here alledged, because therein men∣tion is made of Rest. The other part of the sentence about Gods Oath, was not* 1.145 to the present purpose of the Apostle: and therefore it was not here set down, though it would have made up the full sentence. It was twice before expressed, v. 3. & Chap. 3. 11.

It is usuall with the Penmen of the New Testament to quote so much only of a parcell of Scripture as makes to the point in hand, though it make not up an intire sentence, as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16.

The Rest here mentioned is so set down, as it plainly appears to be a Rest to 〈◊〉〈◊〉: So as it cannot be that Rest which was at the beginning of the world.

Thus the first Rest is removed: and this point proved, that another Rest, then the rest of the Sabbath, is to be endeavoured after.

These words, If they shall enter, have the form of a strong negation. (See Chap. •…•…. v. 11. §. 115.) They there imply that the persons of whom they are spoken, should 〈◊〉〈◊〉 enter into the promised rest of Canaan.

From thence the Apostle makes an inference in the next verse, that there must •…•…ds be another rest to come, then that of Canaan.

Of this Rest, of this Epithete MY, in reference to God, and of entring into it, See Chap. 3. v. 11. §. 116, 117, 118.

§. 35. Of the Resolution and Observations of Heb. 4. 5.

THe Summe of this Verse is, A Transition about the removal of two rests from being the eternal rest proper to believers.

Here of are two parts:

One wherein the rest of the Sabbath is removed.

This Point is,

• 1. Intimated by mentioning another rest to be entred into.
• 2. It is proved, and that two wayes:
  • 1. Implicitly under this copulative [AND] which presupposeth the divine testimony, thus expressed, He spake, v. 4.
  • 2. Expresly by two circumstances: One of the Place: The other of the Time.

The other part of this transition is, wherein the rest of Canaan is removed: and that by excluding them to whom it was promised, in these words, If they shall enter.

Doctrines.

• I. The Lord distinctly expresseth his minde concerning different things. He spake so and so of the Sabbath: AND he spake (for this word is to be repeated) so and so of another Rest.
• II. Due observation of distinct texts will bring great light to doubtfull points. In the former verse the Apostle notes out one Text under this phrase, In a certain place: Here in this verse, another under this phrase, In this place: and thereby clea•…•… the matter questioned. Severall Texts may have severall circumstances to enlighten them.
• III. A right distinction of times may reconcile seeming differences. This par∣ticle [Again] intends a different time from the former, and thereupon a different matter.
• IV. Exclusion of some, makes way for others. Unbelievers being excluded, belie∣vers* 1.146 gain assurance of admittance. The privation of one form is the induction of another.

Of other Doctrines arising out of these words, If any shall enter into my rest. See Chap. 3. v. 11. §. 120.

§. 36. Of the Apostles Scope in the 6^th verse.

Verse 6.

Seeing therefore it remaineth that some must enter therein, and they to when it was first preached, entred not in, because of unbelief.

THe two first words of this verse (a 1.147 Seeing, b 1.148 Therefore) are both relative Conjunctions, and imply an inference upon that which went before.

In the former verse Gods protestation against unbelievers is set down, That they should not enter into his rest. The inference which the Apostle makes thereupon, is, that there is a rest for believers to enter into. The Argument may be th•…•… framed,

If the Land of Canaan were not enterd into, by them to whom it was promi∣sed, there must needs be another rest, for those to whom a rest is promised, to enter into it.

But the Land of Canaan was not entred into by those to whom it was pro∣mised:

Therefore there must needs be another rest.

The Proposition is in this verse.

The Assumption in the former.

The Conclusion in the ninth verse.

The main force of this Argument resteth in the truth of Gods promise. So tr•…•…* 1.149 and faithfull is God in his promise, as they to whom it is expresly made, shall aff•…•…∣redly partake thereof.

This verse seems to conclude abruptly without full sense. But if the ninth verse

〈◊〉〈◊〉 •…•…dded as a Conclusion thereunto, it will make up the sense. The Apostle in the 〈◊〉〈◊〉 verses following produceth another Argument to prove the same point. There∣•…•… to hasten on that Argument he puts the conclusion to the end of it.

§. 37. Of the accomplishments of Gods promise in some.

THis a 1.150 Verb, it remaineth, is in Greek a compound. b 1.151 The simple signifieth 〈◊〉〈◊〉 leave. The Preposition signifieth from. The compound Verb implieth a 〈◊〉〈◊〉 of one thing, upon the rejection of another, vers. 9. Where nothing 〈◊〉〈◊〉, this word is joyned with a negative. It is said of such as sin wilfully, &c. 〈◊〉〈◊〉 •…•…maineth no more Sacrifice for sin, Heb. 10. 26. This translation of the word, 〈◊〉〈◊〉 〈◊〉〈◊〉, is here very fit.* 1.152

•…•…he persons failing of the rest promised to them, it remaineth that other persons, 〈◊〉〈◊〉 another rest be enquired after. That which remains, is, that some enter. For a promise of God cannot be utterly made void. Though many reap no good •…•…ereby, yet others shall be made partakers of the benefit of it. Most in the 〈◊〉〈◊〉 refused to enter into the Ark, yet Noah and his family had the benefit of it, 〈◊〉〈◊〉. 7. 7. Sodom and Gomorrah, and the Cities about them regarded not Gods 〈◊〉〈◊〉 to save themselves, yet Lot and his two daughters did, Gen. 19. 30. Though 〈◊〉〈◊〉 •…•…ny perished in the wildernesse, yet Caleb and Ioshua entred into Canaan, 〈◊〉〈◊〉. 14▪ 30.

If none should believe, but all be deprived of the promise by unbelief, Gods 〈◊〉〈◊〉 and faith might seem to be without effect: and altogether in vain.

Lea•…•… hereby to take heed of questioning Gods truth by reason of the unbelief of so•…•…, What if some do not believe? shall their unbelief make the faith of God with∣•…•… 〈◊〉〈◊〉▪ God forbid, Rom. 3. 3. The Lord knows that some will believe, and 〈◊〉〈◊〉 •…•… right use of his promise, He knoweth them that are his, 2 Tim. 2. 19. For 〈◊〉〈◊〉 〈◊〉〈◊〉 especially he makes his promise.

Be 〈◊〉〈◊〉 discouraged that many are deprived of the promise. Believers will say, G•…•… 〈◊〉〈◊〉 •…•…r refuge, &c. Therefore will we not fear, though the earth be removed, &c. Ps•…•…. 40. 1, 2. God can and will discern his, though men see them not, Rom. 11. 4. Let us therefore be of Ioshua his resolution, Iosh. 24. 15.

§. 38. Of the meaning of these words, To whom it was first preached.

IN joyning the two parts of this sixth verse together, the relative Conjunction is to be repeated thus, And seeing they to whom, &c.

This phrase, a 1.153 To whom it was preached, is the interpretation of that word which •…•…rs. 2. was thus translated, b 1.154 The Gospel was preached. Word for word, it may be here thus turned, Who were Evangelized. See §. 15. The word hath its nota∣tion from Evangel or Gospel; and thereupon the word Gospel might have been inserted, thus, They to whom the Gospel was preached, as v. 2. So as the Israelites under the Law had the Gospel preached unto them. See §. 17.

The word translated, c 1.155 first, doth not necessarily imply, that they to whom it is •…•…ere applied, were the first that ever heard the Gospel. The Gospel was preach∣ed to Abraham (Gen. 12. 2, 3.) before the Israelites here meant. And to Noah, (Gen. 6. 14, &c.) before Abraham. And to Adam (Gen. 3. 15.) before Noah. The word is of the Comparative Degree, and oft translated before: as Ioh. 6. 62. & 7. 51. & 9. 8. 2 Cor. 1. 15. 1 Tim. 1. 13. It is sufficient for the point in hand, That they who are intended in this Text, heard the Gospel preached before them, who are exhorted to give better heed thereto. See § 41.

§ 39. Of the blessing of Faith resting on Believers onely, and vengeance on Unbelievers onely.

THe Apostle by mentioning again the forfeiture of Rest upon other mens parti∣cipation thereof, thus, Some must enter therein, and these entred not, shew∣eth on the one side, that the benefit which believers received by the Gospel

brought no advantage to the unbeliever; and that on the other side, the forfei∣ture which unbelievers made of the benefit of the Gospel, brought no damage to believers. Of believers it is here said, They enter in. Of unbelievers, They enter not. The like may be exemplified in the stability of some Angels, and falling away of others: In the preservation of Noah, and destruction or the old world: In the exemption of Israel from all plagues in G•…•…shen (Exod. 8. 22.) and the many plagues that fell upon the Egyptians: In the receiving of the 〈◊〉〈◊〉 〈◊〉〈◊〉 into glo∣ry, and refusing the foolish: and in the blessed sentence pronounced to the righte∣ous and wofull doom against the unrighteous, Mat. 25. 12, 41.

It cannot be denied but that the blessing that is conter'd upon belevers is a great aggravation of the judgement on unbelievers. In this respect 〈◊〉〈◊〉 receive great prejudice from believers: but through their own default. On the other 〈◊〉〈◊〉 vengeance on unbelievers is a great amplification of the mercy shewed to believers. Contraries do set out each other.

Were it possible for unbelievers duly and thorowly to cons•…•… 〈◊〉〈◊〉 blessings which believers enjoy (whereof they deprive themselves by their 〈◊〉〈◊〉) •…•… could not but work upon them: and make them more fully to discern their •…•…ly.

§. 40. Of unbeliefs hindering the power of the Gospel.

FRom the notation of the a 1.156 Verb preached, which includeth the Gospel, we may infer, that unbelief takes away the power of the Gospel: but this not simply in regard of the Gospel it self: For the Gospel is the power of God unto sal•…•…∣tion, Rom. 1. 16. but in regard of the influence of the power thereof to them. It is with the power of Christs word as it was with the power of his works: He did not many works in his own countrey, because of their unbelief, Matth. 1•…•…. 58. Christs power was not abated or weakned: but the benefit thereof was restrained from un∣believers: It did not manifest it self to their good.

Unbelief is as a high strong dam against a flowing stream: it may hinder the flowing of water into those places where the dam is set: but it doth not dry up of diminish the water: that will finde a currant another way. See v. 2. §. 19.

If the benefit of the Gospel be duly weighed, this will be found to be a great ag∣gravation of unbelief. See Chap. 3. v. 12. §. 128, 129.

Of the notation of the b 1.157 Greek word here translated unbelief, See c. 3. v. 18. §. 171.

§. 41. Of the priviledge of having the Gospel before others: and abuse thereof.

IT is not without cause that the Apostle addes this circumstance of time, a 1.158 first, o•…•… before. It was a kinde of preferment to have the Gospel before others: but* 1.159 that preferment was not regarded by them to whom it was afforded, They believed not, which was the greatest dishonour that could be done to the Gospel. In all ages many whom God in sundry priviledges hath preferred before others have slighted Gods favour. God made Saul the first King of Israel, but he did not walk worthy of that priviledge, 1 Sam. 15. 17. Hezekiah was the first and onely man that was expresly certified how long he should live: but he rendered all again, according to the benefit done unto him, 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them: but they put it far from them, Act. 13. 46.

This ariseth partly from the blindenesse of their mindes, which maketh them un∣capable* 1.160 of discerning favours. She did not know, (saith the Lord to the Church of the Jews, Hos. 2. 8.) that I gave her corn, wine and oyl, &c. Herein the Prophet makes her more brutish then the most brutish creatures, the Ox, and the Asse, Isa. 1. 3. Partly from an evil disposition, an ungracious and ungratefull minde, They know not, neither will they understand, Psal. 82. 5.

This made the servant of the Lord, thus to upbraid the people of God, Do you* 1.161 thus requite the Lord, O foolish people and unwise? &c. Deut. 32. 6.

We of this Nation have cause to take notice of the circumstance of time, and to lay it to heart. For by the Divine Providence the Gospel was first preached to this

Kingdom. Some free States in Germany, Geneva, and other like places, had the Gospel in this later spring thereof before us. But no Kingdom universally prosessed 〈◊〉〈◊〉 before England.

If we look so far backward, as to Iohn Wicklifs time, we may conclude, that the 〈◊〉〈◊〉 caused the light of the Gospel to pierce thorow the thick cloud of Popery here •…•… England before any other Nation.

They who have had this honour to be made partakers of the Gospel before •…•…ers, must consider what is here said of these Jews, to whom this priviledge was •…•…hsafed, They entered not in: So as men may make void their priviledges. So 〈◊〉〈◊〉 is threatned to Israel in these words, Thou shalt be the tail, Deut. 28. 44. And in these, I will take away the hedge thereof, and it shall be eaten up, Isa. 5. 5. and in 〈◊〉〈◊〉, Ye are not my people, and I will not be your God, Hos. 1. 9. and in these, The kingdom of God shall be taken from you, Mat. 21. 43. I will remove thy candlestick out of 〈◊〉〈◊〉, Rev. 2. 5.

So much also hath been actually accomplished on the Iews, who had the Gospel preached to them before the Gentiles: and on those Churches of the Gentiles, who 〈◊〉〈◊〉 the Gospel first preached to them by the Apostles. For where is Corinth? •…•…ere Galatia? where Philippi? where Colosse? where Thessalonica? where E∣•…•…, and the other golden Candlesticks to which Christ himself directed several •…•…les? Revel. 2. & 3. Is not the Candlestick removed from all, and every of 〈◊〉〈◊〉? Yea, where is Rome? Is it not the very seat of Antichrist? O let us, who i•…•… these Western parts have had the Gospel preached to us before many 〈◊〉〈◊〉, take •…•…eed, lest in us be accomplished that which Christ thus threatned, The first shall be last, Matth. 20. 16.

§. 42. Of the Resolution and Observations out of Heb. 4. 6.

Verse 6.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief.

THe Somme of this verse, A difference between believers and unbelievers.

Hereabouts are two points:

• 1. An inference in two relative conjunctions, Seeing, Therefore.
• 2. The substance.

Hereof are two parts:

• 1. The priviledge of Believers.
• 2. The damage of Unbelievers.

• 1. In the former is noted,
  • 1. An indefinite expression of the persons, Some.
  • 2. A declaration of their priviledge, which is to enter into Res.,
• 2. In the later is noted,
  • 1. The Persons.
  • 2. Their Damage.
  • 3. The Cause thereof.
  • 1. The Persons are described by the favour vouchsafed unto them [To them▪ it was preached] and amplified by the time, first.
  • 2. Their Damage was, that they entered not into the rest.
• 3. The Cause thereof is thus depressed, Because of unbelief.

Doctrines.

• I. There is a rest to be •…•…ntred into. These two relatives, Seeing, Therefore, together with this concluding Verb, it remaineth, intend thus much. See §. 36.
• II. Some may obtain what others misse. This is expressed under this indefinite par∣ticle, Some. See §. 37.
• III. What God hath promised shall be effected. God promised rest: and the Apostle 〈◊〉〈◊〉 saith, Some shall enter into it. See §. 37.
• IV. The Israelites under the Law had the Gospel preached. This is implied un∣der the Greek word thus translated, They to whom it was preached. See §. 38.
• ...

• V. It is a priviledge to have the Gospel before others. This is here set down as a pri∣viledge under this word first. See §. 38, 41.
• VI. Believers escape the damage of unbelievers. Believers enter into that rest which unbelievers do not enter into. See § 39.
• VII. Unbelievers partake not of the priviledge of believers. For unbelievers do not enter into the rest which believers do. See §. 39.
• VIII. Unbelief makes void Gods promises. Namely to themselves, in that they be∣lieve them not.

§. 42. Of the meaning of these words, Again he limiteth a certain day.

Heb. 4. 7.

Again he limiteth a certain day, saying in David, To day, after so long a time: as it is said, To day if you will hear his voice; harden 〈◊〉〈◊〉 your hearts.

THe Apostle doth by this Adverb, a 1.162 Again, adde another Argument to prove that there is another Rest then the Land of Canaan to be sought after.

Of adding proof to proof for confirmation of the same point. See Chap. 1. v. 6. §. 77.

The Argument which here the Apostle useth, is taken from the time, which wa•…•… pressed for seeking after the intended rest. It is thus expressed, He limiteth a cer∣tain day.

The relative, HE, necessarily understood, though not distinctly expressed 〈◊〉〈◊〉 the Greek, hath reference to the holy Ghost, expresly mentioned, Chap. 3. 7. Where this testimony is first set down.

Thus the ground of the Apostles Argument appears to be of Divine Au∣thority.

The word translated, b 1.163 limiteth, signifieth to bound, or to set limits to a thing. c 1.164 The Noun whence it is derived signifieth a limit or bound, beyond which that which is limited or bounded doth not reach.

The like word in the Plurall number is translated, d 1.165 Coasts (Matth. 2. 16.) and borders, Matth. 4. 13. e 1.166 The Verb here used signifieth to ordain (Acts 17. 31.) and to determine (Acts 11. 29.) It is oft used to set out the eternal and unchangeable Decree of God: as Luk. 22. 22. Act. 2. 23 & 10. 42. Now Gods Decree setteth bo•…•… and limits to every thing.

Here the word is fitly translated, limiteth: for it is a set season that is comp•…•…∣sed under that which is here said to be limited. This season here called f 1.167 a 〈◊〉〈◊〉 day. It is thus indefinitely set down certain, in relation to man, who knoweth 〈◊〉〈◊〉* 1.168 the uttermost extent thereof. For who knoweth how long the light of the Gospel shall be continued to him? Or how long he shall live? Or how long the world shall last? These are the special periods which may be accounted the limits of the day here intended.

§. 43. Of seasons limited by God.

THough the limits of this day be unknown to man, and thereupon it be stiled, 〈◊〉〈◊〉 certain day, yet God hath determined the times before appointed, Acts 17. 26. And in this respect, the certain day is said to be limited. God 〈◊〉〈◊〉 to man the seasons. He appoints when they shall begin: and how long they 〈◊〉〈◊〉 continue.

That which is said of a season to every thing, and of a time to every purpose, is 〈◊〉〈◊〉 of the Divine Providence so ordering it. For it is said of God, He hath made 〈◊〉〈◊〉 thing beautifull in his time, Eccl. 3. 1, 11.

Here mention is made of a limited day, and in other places of an hour, which 〈◊〉〈◊〉 likewise limited: and that for doing or permitting any thing to be done. Christ 〈◊〉〈◊〉 off the manifestation of his power in supplying wine at a marriage feast (I•…•…. 24) and his going to the feast at Ierusalem (John 7. 6.) because his hour was 〈◊〉〈◊〉 〈◊〉〈◊〉 come. The Jews were not permitted to lay hold on Christ, till his hour was 〈◊〉〈◊〉, Joh. 7. 30. & 8. 20. but when the hour was come, then were they permitted to do 〈◊〉〈◊〉 they would, Ioh. 12. 23, 27. Luk. 22. 53.

• 1. The Lord is the most high, supream Soveraign over all: and in that respect he hath an absolute power to appoint times and seasons: and to order matters to be done, when he seeth meet, Acts 1. 7. This kinde of power hath every Goreenour within the circuit of his jurisdiction: much more the Lord of the whole world.
• 2. The understanding of this high Soveraign, is infinite, Psal. 147. 5. He best knoweth which are the fittest times and seasons.

Hereby we are taught to ascribe the glory of all seasons for attaining any good •…•…g to the Lord, to be thankfull unto him for the same: to use them to that 〈◊〉〈◊〉, for which he affords them: and to take heed that we let not slip that season, which he limiteth for any purpose. No man can prorogue a season beyond the Lords limits. See more hereof Chap. 3. v. 7. §. 76. & v. 13. §. 146.

§. 44. Of Davids penning the Psalms.

THe Apostle, to prove that God limiteth times, hath recourse again to the Text which he quoted, and inculcated again and again, Chap. 3. v. 7, 13, 1•…•…. So as he urgeth no other thing, then what God of old had done, in and by his servant David.

This phrase, a 1.169 saying in David, is Tropicall: For David is here put for the 〈◊〉〈◊〉 which he penned: The b 1.170 Author for his work: as Rom. 9. 25. Or the Preposition, [IN] is put for BY, as Chap. 1. v. 1. in the later end of §. 11. c 1.171 by the Prophets.

Which way soever we take it, it confirmeth the Divine Authority of this proof (〈◊〉〈◊〉 was noted §. 42.) yea, and of the whole Book of Psalms whereof David was 〈◊〉〈◊〉 Penman.

For it is thus written, David himself saith in the Book of Psalms, Luk. 20. 42. And where testimonies are cited out of the Psalms, David is brought in as a wit∣•…•…, •…•…s, How then doth David in spirit call him Lord, Matth. 22. 43, &c. and 〈◊〉〈◊〉 taketh concerning him, &c. Act. 2. 25. And David describeth the blessednesse of 〈◊〉〈◊〉 〈◊〉〈◊〉, &c. Rom. 4. 6.

To make it the more clear, that what David penned was of Divine Authority,* 1.172 it is thus written, David himself said by the holy Ghost, Mark 12. 36. and the holy Ghost by the mouth of David spake, &c. Act. 1. 16. & 13. 35.

From the mention of David in reference to the Psalm, we may probably con∣clude, that David was the Penman of the whole Book of Psalms, especially from this phrase, David himself saith in the Book of Psalms, Luk. 20. 42.* 1.173

Some exceptions are made against this Conclusion, but such as may readily be answered.

Object. 1. Sundry Psalms have not the Title of David prefixed before them: they have no Title at all: as the first, second, and others.

Answ. If they have no Title, why should they not be ascribed to David rather the•…•… then to any other, considering that the Book of Psalms is indefinitely attribu∣ted to him (as we heard out of the fore-mentioned place, Luk. 20. 42.) which is * 1.174 the Ti•…•…e prefixed before all the Psalms, as comprising them all under it.

Besides, such testimonies as are taken out of Psalms, that have no Title, are* 1.175 applied to David, as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7,

Object. 2. Some Titles are ascribed to other Authors: as Psal. 72. & 127. to* 1.176 Solomon.

Answ. The Hebrew servile 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lamed, is variously taken and translated: as sometimes, OF, Psal 3. 1. b 1.177 A Psalm of David. Then it signifieth the Author:* 1.178 Thus it is used in most titles, especially when they are applied to David. Other time. it is translated, FOR, as Psal. 72. 1. & 127.

In these it implieth, that the Psalm was penned FOR Solomons use, or for his instruction. It may also be thus translated, concerning Solomon. That the 72. Psal. was penned by David is evident by the close thereof, in these words, The prayers of David the son of Iesse are ended.

Object. 3. Some Titles attribute the Psalm to this and that Levite: as Psal. 88.* 1.179 to Heman, and 89. to Ethan. Yea twelve Psalms to Asaph: and eleven to the the sons of Korah.

Answ. All these were very skilfull, not only in singing but also in setting tunes to Psalms. They were musick-masters. Therefore David having penned the Psalms committed them to the foresaid Levites, to be fitly tuned. As all those Le∣vites were very skilfull in musick, so, many of them were endued with an extra∣ordinary spirit. Asaph was a Seer, 2 Chron. 29. So also was Heman, 1 Chron. 25. 5. and with these two was Ethan, as a chief Singer, and master of musick, joyn∣ed, 1 Chron. 15. 17, 19. The sons of Korah also were men of eminent parts, espe∣cially in musick. Wisely therefore did David make choice of these men to tune and sing his Psalms in publick. It will not follow that any of them were en∣diters of any of the Psalms, because their name is set in the Title of some of them.

Object. 4. The ninetieth Psalm carrieth this Title, A Prayer of Moses the man* 1.180 of God.

Answ. It is said to be the Prayer of Moses, in regard of the substance and gene∣rall matter of it: but, as a Psalm it was penned by David. He brought it into that form. David as a Prophet knew that Moses had uttered such a prayer in the sub∣stance of it: Therefore he prefixeth that Title before it.

Object. 5. The 137^th Psalm doth set down the disposition and carriage of* 1.181 the Israelites in the Babylonish Captivity, which was six hundred fourty years after Davids time: and the 126. Psalm sets out their return from that Captivity.

Answ. To grant these to be so, yet might David pen those Psalms. For by a Propheticall spirit, he might foresee, what would fall out, and answera∣bly pen Psalmes fit thereunto. Moses did the like, Deut. 29. 22, &c. and 31, 21. 22, &c. A man of God expresly set down distinct acts of Iosiah, three hundred and thirty years before they fell out, 1 Kings 13. 2. Isaiah did the like of Cyrus (Isa. 44. 28. & 45. 1.) which was about two hundred years be∣fore hand.

§. 45. Of seeking while the time of finding remaineth.

THat which the Apostle would have especially to be observed in the testimony of* 1.182 David, is this word, To day.

It is here indefinitety taken for a continued present time (as was shewed, Chap. 3. v. 7. §. 76. & v. 13. §. 146.) For on that word resteth the force of his Argument, whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after.

To make his meaning the more clear, he addeth this clause, a 1.183 After so long a time. This hath reference to that time, wherein the unbelieving Israelites perish∣ed in the wildernesse, and entred not into Canaan, but their children entred, N•…•…. 14 30, 31. Betwixt that and Davids time, there passed more then four hundred and fifty years, Acts 13. 20. Well therefore might the Apostle use this indefinite phrase, After so long a time.

The Apostles Argument may thus be framed:

That Rest whereinto men are invited to enter four hundred and fifty years af∣ter a Rest possessed, is another Rest then that which is possessed.

But the Rest intended by David, is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed.

Therefore Canaan is not that Rest whereinto David inviteth men to enter.

This continuance of [To day] after so long a time, and stirring up people to* 1.184 make the right use thereof, sheweth, that so long as the date of a promise lasteth▪ the fruit of that promise may be expected. Where the Psalmist layeth down the ground of his hope in God, and of his seeking of mercy, he thus expresseth that ground, Is his mercy clean gone for ever? doth his promise fail for evermore? Psalm 77. 8. These interrogatives are strong negatives: as if he had said, I am sure that

〈◊〉〈◊〉 mercy is not clean gone, and that his promise doth not fail: therefore I hope 〈◊〉〈◊〉 mercy: therefore I depend upon his promise. On this ground it is that the Prophet exhorteth to seek the Lord while he may be found (Isa. 55. 6.) And that 〈◊〉〈◊〉 Apostle exhorteth to seek grace, in the accepted time, and day of salvation, 1 Cor. 6. 1, 2.

While the date of Gods promise lasteth, Gods truth stands engaged for the per∣•…•…ance of his word: So as we may well expect the fruit of it, if we seek it •…•…ght. Yet is the time for us to apply this point to our selves, To day is yet con∣•…•…ed among us. As God in David, so still in his Ministers, he limiteth a certain day, bying, To day.

Though it hath long continued, yet is not the date hereof clean past. Many in 〈◊〉〈◊〉 times have made the right use of To day, and are entred into rest. Others have 〈◊〉〈◊〉 〈◊〉〈◊〉 slip, and deprived themselves of rest.

For us who yet live, who yet live under the Gospel, it remaineth either to make sure that rest to our souls: or to make irrecoverable forfeiture thereof. Be not therefore so foolish, as to continue to provoke Gods pa∣•…•…, and long sufferance, till the date of it be past. Despisest thou the rich∣•…•… of Gods goodnesse, and forbearance, and long-suffering, not knowing that the •…•…usse of God leadeth thee to repentance? But after thy hardnesse, and impe∣•…•… heart, treasurest up unto thy self wrath against the day of wrath, Rom. 2. 4, 5.

§. 46. Of Scripture-proofs inculcated.

BEcause this is a matter of great concernment, to seek grace in the day of grace, the Apostle further proves it by the expresse word of Scripture; first general∣ly implied, in this phrase, As it is said. Then particularly expressed in these words, To day if you will hear, &c.

That general, As it is said, sheweth that Scripture-proof, is a sound proof: well •…•…y we rest on this, As it is said, if that which is said, be said in sacred Scripture, is 〈◊〉〈◊〉 it is. Of Scripture-proofs, See Chap. 1. v. 5. §. 65.

The particular exemplification by the very words of Scripture, further sheweth, that Scriptures are to be alledged in their own words. See Chap. 3. v. 7. §. 74.

This is the fourth time that the point here set down (in these words, To day if 〈◊〉〈◊〉 will hear his voice harden not your hearts) hath been inculcated: namely, Chap. 3. v. 7, 13, 15. and here. For it is a matter of moment; and matters of mo∣ment may be inculcated again and again.

Of repeating the same point, See Chap. 3. v. 15. § 158.

Of the meaning of these words, To day if ye will hear, &c. See Ch. 3. v. 7. §. 76, &c.

§ 47. Of Jesus or Joshua who setled Israel in Canaan.

Verse 8.

For if Iesus had given them rest, then would he not afterward have spoken of* 1.185 another day.

THis verse depends on the former, as a Confirmation of the Argument there pres∣sed.* 1.186 This causal Conjunction, FOR, implieth as much. The confirmation consi∣steth in removing an Objection, which is this, Though some of the Israelites which* 1.187 were in the wildernes, entred not into Canaan, yet others did. For Ioshua setled their children, who were a great multitude in Canaan, so as they entred into rest.

To take away this, the Apostle proveth, that there is another rest besides that. He doth not simply deny Canaan to be a rest, but he denies it to be the only rest: the rest so to be rested in, as no other to be sought after.

By Iesus here mentioned, is meant Ioshua: for so doth his name sound in Hebrew.* 1.188 Of the notation of this Greek name Iesus, and of the Hebrew name Ioshua. See ch. 2. •…•…. 9 §. 73.

This Ioshua was the first that was chosen General to sight against Israels enemies a∣non after they came out of Egypt, Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf, Exod. 24. 13. & 32. 17. He was one of them that was sent to spy out the

Land of Canaan, who together with Caleb brought good tidings about the Land, whereas the other Spies brought an evil report of the Land which they had search∣ed. He and Caleb believing that God would make good his promise, did what they could to encourage the people, who were thinking to return into Egypt, Where∣upon of the 600000 men that came out of Egypt, only he and Caleb entered in∣to Canaan, Numb. 14. 6, &c. He had not only the honour to enter in himself, but also to be a Guide, a Captain, a Generall and chief Governour, to lead in all the rest that 〈◊〉〈◊〉, •…•…o vanquish their enemies, and to settle them in that promised Land, Numb. 27. 18. &c. Deut. 31. 7, 14. Io•…•…h. 1. 1, 2, &c.

Ioshua was herein an especiall type of Christ, who vanquisheth all our spirituall* 1.189 enemies, and setleth all his Redeemed from bondage of Satan, in the heavenly Canaan. 〈◊〉〈◊〉 pleased God to raise up such temporall Saviours to his people, to nou∣rish their hope in that true Saviour the Lord Jesus, who should save them from all their spirituall enemies, Luk. 1. 68, 69.

Ioshua ga•…•…e •…•…hem rest in Canaan not Moses, the Law-giver, to shew that the Law cannot bring us to heaven: that work is reserved for Jesus.

§ 48. Of Ioshua's giving rest, and Gods work attributed to man.

THis phrase, a 1.190 Had given rest, is the interpretation of one compound Verb. (Of the simple Verb, and the compound Noun, See Chap. 3. 2. 11. §. 116.) 〈◊〉〈◊〉 is here used 〈◊〉〈◊〉 •…•…vely. It doth not here signifie only to rest, as it did, •…•…. 4. 〈◊〉〈◊〉 give rest to others: for this relative, b 1.191 them depends on it. It is in this respect 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…brews third Conjugation, which they call c 1.192 Hiphil.* 1.193

The •…•…st which is here implied to be given by Ioshua, was the Land of Ca•…•…▪ 〈◊〉〈◊〉 was called rest in reference to the troubles of Israel in Egypt, and to their travels in the wildernesse on the one side: and on the other side in reference to Is∣raels* 1.194 enjoying Canaan for a perpetuall inheritance.

Ioshua is said to give them that rest under God, as Gods Minister, whom God used to settle his people therein.

It was God that properly gave them that rest, Deut. 3. 20. & 25. 19. Iosh. 22. 4. & •…•…3. 1 Yet Ioshua is said to give them rest in these respects.

• 1. Ioshua was appointed by God to be the chief Governour over his people,* 1.195 after Moses his death: at that time when they should enter into Canaan, Numb. 27. 18, 〈◊〉〈◊〉. Deut. 3•…•…. 14.
• 2. God promised Ioshua that he should settle his people in Canaan, Josh. •…•…. 3, &c.
• 3. Ioshua was their guide, to lead them out of the wildernesse to Canaan, and that through Iordan. Josh. 3. 8.
• 4. Ioshua was the Generall in all the battels against the Canaanites, so as he had the chief hand in destroying them, Iosh. 11. 18.
• 5. When the men of A•…•… once had the better over Israel, and put them to •…•…light, Ioshua by his praier so prevailed with God, as the Lord was pleased to direct them, how to regain their losse, and destroy those enemies, Iosh. 7. 6, &c.
• 6. When they wanted time to destroy a numerous multitude of enemies, Ioshua prayed, and the Sun, Moon, and whole host of heaven stood still about a whole day, Iosh. 10. 12. &c.
• 7. Ioshua at length so farre destroyed all the inhabitants of the Land of Canaan, as there was 〈◊〉〈◊〉 enough for the Israelites to place their habitatien there, I•…•…sh 21. 43.
• 8. •…•…ua by lot divided that Land among the Israelites, and gave to every Tribe their inheritance, Iosh. 14. 1.
• 9. When Ioshua died he left Israel in peace and rest, and that in their severall 〈◊〉〈◊〉, Iosh 24. 28.

All these were ministeriall acts, done by warrant from God, and by the assistance of God himself. Hereby was Ioshua much advanced above other men; but nothing at all was derogated from God.* 1.196

This act of giving rest to Israel being ascribed to Ioshua, manifesteth Gods re∣spect

•…•…o man in attributing his own Divine work to man. The like he did to Moses, 〈◊〉〈◊〉 he bid him divide the sea, Exod. 14. 16. and where he said that Moses brought 〈◊〉〈◊〉 out of Egypt, Exod. 32. 7. Thus the mighty work of God in the first conver∣•…•… of sinners is ascribed unto men: in which respect Paul saith of himself, that he 〈◊〉〈◊〉 〈◊〉〈◊〉 through the Gospel, 1 Cor. 4. 15. Philem. v. 10.

〈◊〉〈◊〉 God doth to honour mans nature in making men coworkers with himself, (•…•… C•…•…. 6. 1.) and to magnifie his own power; for his strength is made perfect in 〈◊〉〈◊〉, 2 Cor. 12. 9.

This also he doth to move other men to submit themselves to them, whom he 〈◊〉〈◊〉 over them; and whom he useth for their good.

To distrust the effecting of a matter, because God useth weak men as his Mini∣•…•… for bringing it to pass, is to oppose our shallow conceit to the unsearchable 〈◊〉〈◊〉 of God.

It becomes us to use such means as God is pleased to appoint: and in using of 〈◊〉〈◊〉 to look unto him for good success and blessing.

There are two extreams whereinto men are prone to fall in this case.

O•…•…e is too much diffidence by reason of the seeming meanness of the means: a•…•… Christs Countrymen despised him and believed not, by reason of the meanness of his birth and education, Mark 6. 3.

The other is too much considence in the means, giving the honour of God •…•…self thereunto, as the Licaonians who accounted the Apostles to be Gods, Act. 14. 11.

§. 49. Of not resting on blessings below as the highest to be expected.

THis consequence, (Then would he not afterward, &c.) is here inferred, to prove* 1.197 that Ioshua did not settle Gods people in that rest which David intended. It is such a proof as was before noted, §. 45.

The force of the proof resteth on these two words, after, another. The Argument may be thus framed,

If there had been no other rest for Gods people to enter into, then that where∣in 〈◊〉〈◊〉 setled the Israelites, David would not after that setling have spoken of another time to enter into a rest.

But David after that setling, spake of another day to enter into a rest.

Therefore there is another rest to enter into.

By this Argument the Apostle would draw the Hebrews from resting upon that* 1.198 typicall rest which their Fathers had long enjoyed. He plainly sheweth that the type is not the truth it self. Ioshua was a type of Iesus; and Canaan was a type of heaven: but nor Ioshua was Jesus himself, nor Canaan heaven it self. The Ark was not it which saved those that were in it from eternall destruction, (though it were a type thereof, 1 Pet. 3. 21.) For cursed Cham was in it. The cloud in the wilderness, (Exod. 13. 21.) preserved not all that were under it, from the scorch∣ing fire of Gods wrath: for many of them were consumed in the wildernesse. All that passed through the red sea, and thereby were saved from the Egyptian bon∣dage, were not baptized in the blood of Christ, and thereby saved from the slavery of sin and Satan. All that did eat of Manna, and drink of the water out of the rock, did not eat the flesh of Christ, and drink his blood, though all these were types and Sacraments thereof. The many sacrifices under the Law did not take away sin, (Heb. 10. 4) yet were they types of that sacrifice that did indeed take away sin.

Such externall types, figures and shadows were afforded to Gods people under* 1.199 the Law, in regard of their weakness, to raise up their minds and hearts to higher and greater matters: and to be as looking-glasses to shew unto them Christ Jesus, and such things as concerned their eternall salvation. They were not •…•…o given as to male Gods people to rest in them, and not to seek after further truths.* 1.200

We are taught hereby to take heed that we be not deceived in mistaking the mark, and placing happinesse in that wherein it doth not consist. Peter mistook the brightnesse and glory that appeared at Christs transfiguration, for the glory of heaven: and in that respect said, It is good to be here, Matth. 17. 4. There is

great danger therein: For there is no proportion betwixt earthly and heavenly things. We were better be without the best things here below, then so to dote and rest upon them, as to neglect the things above.

To apply this to our times: let us consider what resemblances, what first-fruits,* 1.201 what pledges, what evidences God now under the Gospel, giveth to us of our hea∣venly rest and glory. Such are,

• 1. That portion of goods, those delights, that health, long life, and like bles∣sings which here he bestows upon his Saints.
• 2. That fellowship and communion which Saints have one with another.
• 3. The peace and prosperity of Churches.
• 4. Assemblies of Saints for performing holy duties.
• 5. Liberty of Sabbaths and Ordinances.
• 6. Comfort of soul, peace of conscience, joy in the holy Ghost.

Though these, and other like things be blessings of God, which we may enjoy, and for which we ought to be thankfull, yet are they not wholly to be re∣sted in.

For if true happinesse consisted in these, then would not the holy Ghost speak of an heavenly happinesse, eternall glory, and everlasting life to be hereafter enjoyed.

§. 50. Of Truths co•…•…ched under Types.

THe other day here mentioned is that which hath been four times before insisted upon. S•…•…e §. 45.

From this other day, which David mentioneth, a question may be moved, whe∣ther* 1.202 there were not a day, in Ioshua's time, and before his time also, to enter into the rest that David afterward cals upon people to enter into. If there were a day before, why doth the Apostle so much urge these words, Afterwards, and Another, after Davids time.

Answ. The main scope of David, and of the Apostle here, (for both were of the same minde, and aimed at the same scope) their scope was to shew that 〈◊〉〈◊〉 time was not the only day wherein rest was to be found: nor that rest which 〈◊〉〈◊〉 gave in 〈◊〉〈◊〉, the only rest to be sought after.

The day for seeking the rest here intended began when God made this •…•…∣ning* 1.203 against Satan, but promise to man, It shall bruise thy head, (Gen. 3. 15.) This is a promise of conquest over Satan, and deliverance from his tyranny, and of the rest here intended following thereupon.

This day was also in Moses and Ioshua's time: and this rest was typified to them under sundry legall rites and types: and under the Land of Canaan.* 1.204

Spirituall and celestiall things were comprised under their externall and leg•…•…ll types.

Their circumcision was, The putting off the body of the sinnes of the 〈◊〉〈◊〉, Col. 2. 11.

They were all baptized in the cloud, and in the sea. In eating Manna, They did eat the same spirituall meat that we do, and did all drink the same spirituall drink: for they drank of that spirituall rock which was Christ, 1 Cor. 10. 2, 3, 4.

Their Passeover did typifie Christ, 1 Cor. 5. 7. So did all their Sacrifices, Heb. 9. 9, 10 11.

The blood of sprinkling set out the blood of Christ, which cleanseth from all 〈◊〉〈◊〉, Heb. 9. 13, 14. 1 Ioh. 1. 7.

The legall Priesthood was a type of Christs Priesthood, Heb. 4. 14.

The Tabernacle set forth heaven, Heb. 8 2.

The Son of man was li•…•…t up before them in the brasen serpent, Ioh. 3. 14, 15.

Not to insist on other particulars, in generall it is said, that the Tabernacle, and the things therein, was a figure, namely of spirituall things, Heb. 9. 9▪ and the 〈◊〉〈◊〉 had a shadow of good things to come, Heb. 10. 1. Of particular Rites it is said, They are a shadow of things to come: but the body is Christ, Col. 2. 17.* 1.205

Spirituall and celestiall truths and substances were comprised under externall and legall types, for these ends.

• 1. To shew that God being a spirit delighteth in things spirituall, Ioh. 4. 24. In the time wherein legall services were of use, they were detested by God in three 〈◊〉〈◊〉.
  • 1. When they were performed in hypocrisie and shew only. In this respect* 1.206 God thus upbraideth the 〈◊〉〈◊〉, This people draw near me with their mouth, and with their lips do honour me, but have removed their heare farre from me, iii. 29 13.
  • 2. When they made them a cloak to cover over impiety and iniquity. In this respect •…•…aith God, Your new Moons, and your appointed Feasts, my soul hateth. The reason thereof is thus rendred, Your hands are full of blood, Isa 1. 14, 15. The 〈◊〉〈◊〉 is noted, Ier. 7. 9, 11. Matth 23. 14.
  • 3. When people rested only on the externall performance of legall Rites, and expected to be accepted for those outward performances, not regarding the in∣ward truth and substance. In this respect it is thus said to God, Sacrifice and 〈◊〉〈◊〉 thou didst not desire, Psal. 40. 6, &c. and God himself saith, I will not re∣•…•… thee for thy sacrifices, &c Psal. 50. 8, &c.
• ...

  2. To demonstrate the ground of Saints faith: which was not the externall Rites* 1.207 that they performed, but the internall truth which they believed. By faith Abel 〈◊〉〈◊〉 unto God a more excellent sacrifice then Cain, (Heb. 11. 4) His saith had an 〈◊〉〈◊〉 upon Christ the truth: not simply upon the sacrifice that was offered. Abra∣•…•… saw Christs day, Joh. 8. 56. Moses esteem•…•…d the reproach of Christ great 〈◊〉〈◊〉, (Heb. 11. 26.) so as he suffered reproach for Christ.

  Of other ends why the legall Rites had their spirituall truths, See §. 49.

  We may from hence inferre, that the believing Jews did not rest in the perform∣ance* 1.208 of outward Rites, nor in the possession of Canaan, nor in externall blessings, but had their eye upon higher, spirituall and heavenly matters.

  We may from hence gather, that it is pains worth the taking, to search after the 〈◊〉〈◊〉, Evangelicall and Celestiall truths that were comprised under their ex∣•…•… and legall Rites. By this means may we in many respects come to discern sundry particular benefits arising out of those truths, which it may be, we should not so readily discern in a single, simple consideration of the truths themselves.

  For finding out the truth of types, observe these rules,* 1.209

  • 1. Be well acquainted with the Prophets, who were expounders of the Law. A Prophet will tell you, that circumcision intended the taking away of the foreskin of the heart, Jer. 4. 4. Another will tell you, that sacrifices set out the offering of Christ, Psal 40. 6.
  • 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths. For the Penmen of the New Testament were guided by the same Spirit that Moses was; and knew what was the intendment of his Rites, Thereby we may know, that the Rite of not breaking a bone of the Paschal Lamb, (Exod. 12. 46.) did prefigure the kind of Christs death, and the not breaking of his bones, Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this §.
  • 3. By just consequence may sundry truths be found out. For example, from this ground, that the Highpriest prefigured Christ, we may by consequence inferre, that the Highpriest appearing before God for the people, and bearing their names in his Breast-plate, did prefigure Christs appearing before God for us, and present∣ing us by name unto God, Exod. 28. 29. Thus may the Highpriests Robes and Or∣naments be applied to Christ.
  • 4. A perpetuall equity will leade us to finde out the truth of a type; as the equity of th•…•…s, that prayer shall ever be made unto God in the Name of Christ, shews that the daily offering up of incense did typifie as much, Mal. 1 11.
  • 5. A fit analogy and resemblance of a type with the truth: as Israels bondage 〈◊〉〈◊〉 Pharach, with our spirituall bondage under sinne. Their deliverance by the red sea, with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun, with Christs preserving us from the wrath of God, So in other things.

§. 51. Of the Resolution of Heb. 4. v. 7, 8.

7.

Again he limiteth a certain day, saying in David, To day, after so long a time: as it is said, To day, if ye will hear his voice, harden not your hearts.

8.

For if Iesus had given them rest, then would he not afterwards have spoken of •…•…∣ther day.

THe summe of these two verses is this, Canaan is not the rest to be rested in.

This is,

• 1. Proved, v. 7.
• 2. Confirmed, v. 8.

In the proof is set down,

• 1. An inference on that which went before, in this Adverb, Again.
• 2. The substance of the proof: which is,
  • 1. Propounded.
  • 2. Exemplified.

In the Proposition there is,

• 1. An intimation of Gods prerogative.
• 2. A manifestation thereof.

Gods Prerogative is set out,

• 1. By his act, He limiteth.
• 2. By the object thereof, A certain day.

The manifestation of Gods Prerogative is by a Divine Testimony.

In setting down the testimony is noted,

• 1. The Penman of it; or the place of Scripture, Saying in David.
• 2. The mater of it. That is
  • 1. Simply considered in this word, To day.
  • 2. Relatively extended, in this phrase, After so long a time.

The exemplification of the point is,

• 1. Generally implyed in this phrase, As it is said.
• 2. Particularly expressed, in these words of Scripture: To day if ye will hear 〈◊〉〈◊〉 voice harden not your hearts.

Of the particular branches of this Scripture, See Chap. 3. v. 7. §. 76, &c.

The confirmation of the former proof is in the eight verse. In it one thing is* 1.210 granted; Another is inferred.

The thing granted is that Ioshua gave Israel a Rest.

The point inferred is that that rest was not a rest to be rested in.

In the thing granted we may distinguish the persons and the point. The per∣sons are,

• 1. The Doner, Ioshua: and the Donees, in this relative Them, under whom are comprised the then living Israelites.
• 2. The point, gift, or thing given, which was Rest.

In setting down the inference, observe,

• 1. The manner, by way of supposition, If, Then.
• 2. The matter, which contains a proof of the point, that Ioshua did not give them the rest to be rested in.

The proof is double:

• 1. It is taken from this circumstance of time, Afterward.
• 2. From the difference of time, when Ioshua gave Israel rest, and David •…•…∣teth to enter into a rest. This later is another day.

§. 52. Of Instructions raised out of Heb. 4. 7, 8.

I. PRoof may be added to proof for confirmation of the same point. This is implied under this Adverb, Again. See §. 42.

II. God setteth seasons. This is the intent of this word, He limiteth. See §. 43.

III. Times are not known to man. This word, certain, is not certain or sure, 〈◊〉〈◊〉 indefinite. See §. 42.

IV. God spake by David. This phrase, saying in David, hath reference to God See §. 44.

V. David was the Penman of the book of Psalms. That Book is by a Metonymy 〈◊〉〈◊〉 David. See §. 44.

VI. That whereunto we are invited to enter into long after, must needs be another 〈◊〉〈◊〉 〈◊〉〈◊〉 that which was possessed long before. This is the Apostles Argument, It is 〈◊〉〈◊〉 in this phrase, after so long a time. See §. 45.

VII. There is hope of entring while the day continues. This is the main end of pres∣•…•… this word, To day. See §. 45.

VIII. Scripture proofs may be inculcated. Four times hath this proof, To day if ye 〈◊〉〈◊〉 〈◊〉〈◊〉, &c. been insisted upon. See §. 46.

Of sundry Observations gathered out of these words, To day if ye will hear, &c. See Chap. 3. §. 120.

IX. 〈◊〉〈◊〉 was Israels Governour.* 1.211

X. Canaan was a place of rest to Israel.

XI. Ioshua setled Israel in Canaan.

XII. Gods work is ascribed to man.

These four last Doctrines are taken for grant, and made the ground of the inference following. See §. 47, 48.

XIII. Canaan was not the rest to be rested in. This is the main point which the 〈◊〉〈◊〉 here proves See §. 49.

XIV. Scripture circumstances are observable. The principall force of the Apo∣•…•…* 1.212 argument resteth upon a circumstance of time. Because David, after Ioshua 〈◊〉〈◊〉 〈◊〉〈◊〉 Israel in Canaan, speaketh of another day: therefore Ioshua's rest was 〈◊〉〈◊〉 rest to be rested in. In another place the Apostle draws an argument from 〈◊〉〈◊〉 word seed, in the singular number to prove that Christ was promised to Abra∣•…•…, Gal. 3. 16.

The whole Scripture is given by inspiration of God, 2 Tim. 3. 16. We may not there∣fore think the least little therein to be in vain.

〈◊〉〈◊〉 us in this respect to be the more observant, not only of the generall 〈◊〉〈◊〉, and main scope of a place of Scripture, but also of the manner of set∣•…•… 〈◊〉〈◊〉 down, and of other circumstances appertaining thereunto.

§. 53. Of setting down the Conclusion of a Discourse.

Verse 9.

There remaineth therefore a Rest to the people of God.

THis verse sets down the conclusion of the Apostles Discourse, concerning the rest of the Sabbath, and of the Land of Canaan: both which he had proved by sundry arguments, not to be the rest intended by David. Thereupon he inferreth this conclusion, There remaineth a rest: that is, there is another kind of rest for Gods people to rest in.

This concluding particle, a 1.213 Therefore, doth demonstrate this to be a conclusion. So it is used, Rem. 8. 1. Gal. 3. 7.

This Conjunction is sometimes used by way of interrogation, as, Shall he finde faith? Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point, and tran∣•…•…, no doubt, and truly: As, No doubt the Kingdom of God is among you: and 〈◊〉〈◊〉 ye 〈◊〉〈◊〉 〈◊〉〈◊〉, Luk. 11. 20, 48. Sometimes by way of addubitation, or sup∣position, and translated, Perhaps, (Act. 8. 22.) Haply, Act. 17. 27. But most fre∣quently it is used by way of inference, and translated, then: as, then are ye bastards, Heb. 12. 8. This is in a manner all one, as here in my Text, Therefore.

An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear. It shews what is the main intendment, and what is espe∣cially to be observed.

It is like a white in the Bu•…•…t, or a mark to such as shoot at rovers, to direct the 〈◊〉〈◊〉 in drawing his bow, and shooting out his arrow. Or rather, like to the lan∣•…•… in the Admirall Ship, which directeth all the Ships in the Navy.

Thus the demonstration of the main conclusion gives great light to the whole Discourse.

§. 54. Of the Rest to be laboured after.

THat which is here inferred is, that there is a Rest. The Greek word here tran∣slated a 1.214 Rest, is no where else used throughout the New Testament; not in any other Greek Author, except in some of the Greek Fathers, who have taken it from this place.

The notation of it is taken from an Hebrew word, which signifieth Rest, and soundeth Sabbath, See §. 31. Hereupon the last Translators have thus turned it in the Margin, Keeping a Sabbath: So as the rest here intended is not simply a lying, sitting, or standing still, without doing any thing at all; but a ceasing from such things as are done here in this world. These are called our own works in the next verse. Of the heavenly Rest here intended, See §. 6, 8, 9.

This word doth fitly set forth the Rest that is to come. For as God who rested* 1.215 on the Sabbath from creating new creatures, yet did other works of providence: and as Gods people here on earth, who cease from the works of their calling on Sabbath daies, yet do sundry works of piety and mercy, which are proper to the Sabbath: So in heaven, the glorified Saints, who rest from the works of this world, do many celestiall works, which are proper to that place and time.

These works are excellent and glorious in their kinde: The Saints there have sufficient ability to perform them according to the minde of their Lord: and withall there is in them a ready willingnesse and forwardnesse to put out their ability, and that to the utmost in those works.

§. 55. Of Rest in Heaven from Troubles on earth.

THat which under the word here translated a 1.216 Rest, the Apostle doth in speciall give us to understand, is, that there shall be a freedom from every thing that is toylsom and grievous in this world. The wise man in Ecclesiastes declareth how* 1.217 full of outward molestations and inward vexations this world is: and that as long as men abide therein. Besides the many expressions that he hath of the vanity of the things of this world, (sometimes in way of aggravation doubling the word, and adding this note of generality ALL, unto it, thus, Vanity of vanity, vanity of va∣nities, all is vanity, Eccl. 1. 2. & 12. 8.) and besides the labours, travels and trou∣bles that he there mentioneth ten severall times, he useth this clause, Vexation of spirit: But in the Rest here mentioned, they rest from their labours, Rev. 14. 13. and all tears shall be wiped away from their eyes, (Rev. 21. 4.) under labours, all molestations of body are comprised: and under tears, all vexations of spirit.

Labours and troubles are not the things whereunto God hath ordained man, as unto his ultimate end. Man by sinne hath pulled them upon himself. Sin was the* 1.218 cause of this doom upon the woman, I will greatly multiply thy sorrow, &c. and of this upon the man, In sorrow shalt thou eat, &c. Gen. 3. 16, 17. From sin proceeded all manner of evils; even evils of punishment.

Obj. The Lord himself saith, I create evil, Isa. 45. 7. Hereupon a Prophet ma∣keth* 1.219 this inference, Shall there be evil in a City, and the Lord hath not done 〈◊〉〈◊〉 Amos 3. 6.

Ans. By evil in those and other like places the just punishment of sin is intended. That God is said, to create, and do in these respects.

• 1. God ordained that sin should be punished.
• 2. God by his providence ordereth the punishments which are inflicted on sin: and that for the kinde, measure, and continuance thereof.
• 3. The Ministers and means whereby sinners are punished, are appointed and sent by God.

On these grounds we may conclude, that Gods people shall for the present be sufficiently supported in their afflictions: and at length be fully freed from all, 1 Cor. 10. 13.

Upon expectation of the soresaid freedom and rest, it is just and equall both* 1.220 diligently to work the work of our Lord and Master, all the working time of this our Pilgrimage: and also patiently to endure whatsoever the Lord shall be pleased

〈◊〉〈◊〉 upon us. Christ hath made himself a worthy pattern herein, I must (saith 〈◊〉〈◊〉 〈◊〉〈◊〉 the works of him that sent me, while it is day, Joh. 9. 4. And Though He 〈◊〉〈◊〉 a Son, yet learned he obedience by the things which he suffered, Heb. 5. 8. There being a freedom and rest to come, Christ had an eye thereto, Heb. 12. 2. So had 〈◊〉〈◊〉, Heb. 11. 26.

When we are pinched or grieved with any work, travell, trouble or affliction,* 1.221 〈◊〉〈◊〉 us call to minde and meditate on this freedom and rest. Marrine•…•…s passe over 〈◊〉〈◊〉 boisterous and dangerous seas, in hope of attaining to a quiet haven. La∣bourers toyl all the day, in hope of rest at night. So others in other cases. Expe∣•…•… of freedom, rest and recompence, upholds their spirits: yet they may •…•…ail of their expectation. But they for whom this rest is prepared, shall not 〈◊〉〈◊〉 thereof. What then should we not do, what should we not endure in hope of this rest? The 〈◊〉〈◊〉, because hope thereof is certain and sure.

If the joy, honour and glory which will accompany this rest, were duly 〈◊〉〈◊〉, it would much more stirre us up to this duty.

§. 56. Of Rest to come.

OF the soresaid Rest, it is here said, that a 1.222 it remaineth. The same word is here used that was used before, v. 6. §. 37. but in a different sense. There it was 〈◊〉〈◊〉 impersonally: here it is govern'd by a Nominative case, which is Rest.

The Verb is of the Passive voice: and may word for word be thus translated, 〈◊〉〈◊〉 is left. But in our English the Active interpretation best expresseth the A∣•…•… meaning: which is, that the rest here intended is reserved for us hereafter: 〈◊〉〈◊〉 is not here to be expected while we live in this world. He shall enter into peace, 〈◊〉〈◊〉. 57. 2. This rest shall be, when the Lord Iesus shall be revealed from heaven, 2 〈◊〉〈◊〉. 1. 17. They that die in the Lord shall rest from their labours, (Rev. 14. 13.)

• 1. This world is not a fit place, nor this life a fit time to enjoy such a rest as is* 1.223 reserved in heaven.
• 2. Rest here would glue our hearts too much to this world, and make us say, It 〈◊〉〈◊〉 to be here, Matth. 17. 4. It would slack our longing desire after Christ in hea∣ven. Death would be more i•…•…ksom, and heaven the less welcom.
• 3. There would be no proof or triall of our spirituall armour, and of the seve∣rall graces of God bestowed on us.
• 4. Gods providence, prudence, power, mercy, and other like properties could not be so well discerned, if here we enjoyed that rest.

This rest being to come, and reserved for us, it will be our wisdom, while here we 〈◊〉〈◊〉 〈◊〉〈◊〉 prepare for trouble, and to address our selves to labour: as the souldiers in the 〈◊〉〈◊〉, and as the labourers in the day-time.

Yet withall to have our eye upon this rest to come; that thereby we may be the more encouraged and incited to hold out to the end, waiting for this rest that is to come.

§. 57. Of Gods people to whom Rest is reserved.

THe persons to whom the celestiall rest is reserved, are styled The people of God. The a 1.224 Greek Noun translated people, may have a notation from the b 1.225 Verb 〈◊〉〈◊〉 signifieth to enjoy: For people are such as enjoy society and communion one 〈◊〉〈◊〉 another.

As this word hath reference to God, it implieth such as are Gods confederates:* 1.226 such as are in league and Covenant with him. For b•…•… vertue of the new Covenant,* 1.227 God thus saith to his confederates, I will be their God, and they shall be my people, 〈◊〉〈◊〉. 31. 33.

This people of God are such as God 〈◊〉〈◊〉 〈◊〉〈◊〉 to Salvation, 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉〈◊〉 blood, Rev. 5. 9. and whom the holy Ghost hath sa•…•…ctified, Rom. 15. 16. This is their right, and thus they are •…•…itted to this Rest.

By vertue of this relation betwixt God and them, God takes them to be in spe∣ciall

manner a peculiar people to himself, (Deut. 14. 2. 1 Pet. 2. 9.) and they take the Lord in speciall manner to be their God, Iosh. 24. 24.

Both these are to the life thus expressed, in relation to God and Israel, 〈◊〉〈◊〉 hast avouched the Lord to be thy God, and the Lord hath avouched thee to be his •…•…∣liar people, Deut. 26. 17, 18. Hereupon saith the Lord to them, I will say, It 〈◊〉〈◊〉 my people; and they shall say, The Lord is my God, Zach. 13. 9.

The former implies a great dignity, in that God vouchsafeth to take us to be his peculiar people. The later a bounden duty, whereby we tie our selves to carry our selves to God as becomes his peculiar people, who have taken him for our Lord.

This description of the persons is set down by way of restraint: and shews, 〈◊〉〈◊〉* 1.228 the rest here spoken of, is only for them. None but Gods people shall parta•…•…e thereof. In this respect it is said of Jesus, He shall save his people from their 〈◊〉〈◊〉, Matth. 1. 21. And he is the Saviour of the body, Eph. 5. 23. Of a righteous man i•…•… is said, He shall enter into peace, Isa. 57 2. These are they that di•…•… in the Lord, and thereupon rest from their labours. Such are they of whom this Apostle thus saith, We which have beleeved do enter into rest, v. 3.

This is further manifest by the contrary end of such as are of a contrary dispo∣sition. To them who by patient continuance in well doing, seek for glory, &c. •…•…∣nall life shall be given: but unto them who obey unrighteousnesse, shall be indigna∣tion and wrath, Rom. 2. 7, 8. The like is noted, 2 Thess. 1. 9. Matth. 25. 41▪ Luke 16. 23.

The ground of that rest which the former sort of people have, is Gods free grace and rich mercy, together with the merit of Christ, Luke 12. 32. 1 Peter 1. 3, 19.

The ground of the contrary end that others attain unto, is their just 〈◊〉〈◊〉, Rom. 6. 23.

None can justly rest upon attaining this rest, till he have some assurance that 〈◊〉〈◊〉 is of the number of Gods people: justified by faith (for we which have beleeved •…•…o enter into rest, v. 3.) and sanctified by the Spirit: for the unrighteous shall not in∣herit the Kingdom of God, 1 Cor. 6. 9.

Excellent and glorious is this rest: but not fit for every one. There is a qualifi∣cation required for such as enter thereinto. It becomes Gods people to take God for their Lord, and accordingly to yield all holy obedience unto him. If through infidelity and impenitency God be provoked to say to any Lo-ammi, ye are not my* 1.229 people, what can be expected, but that God should swear that they shall not enter into his rest, as he did to the Israelites, Psal. 95. 11.

§. 58. Of the inference of the 10^th verse upon the 9^th.

Verse 10.

For he that is entred into his rest, he also hath ceased from his own works, 〈◊〉〈◊〉 God did from his.

IN this verse the Apostle expresly and distinctly declareth, what that excel∣lent rest is, whereof he hath spoken so much before, in this and the former Chapter.

He purposely describeth it to shew what that is which remaineth for Gods people▪ and by this description he proveth that it yet remaineth, and is not here on earth possessed. The causall particle, a 1.230 FOR, whereby this verse is inferred upon the for∣mer, sheweth that it is inferred as a proof or reason.

The reason is taken from the different estate of Gods Church here in this world, and in the world to come. This world is full of labour, travell and trouble (as was shewed §. 55.) But in the world to come there is a freedom from all these. There∣fore the rest here spoken of, is not to be found in this world, but is reserved for the world to come.

The Argument is grounded upon an undeniable principle, oft inculcated by this Apostle: namely, that there is a rest into which Gods people shall enter.

The argument may be thus framed,

There is a Rest to be entred into here, or hereafter. But not here. Therefore hereafter,—

Thus it remaineth.

The Description of this Rest in this verse, proveth, that it cannot be entred into 〈◊〉〈◊〉 world. Whence another Argument may thus be framed:

He that is entred into his Rest hath ceased from his own works. But no man in this world ceaseth from his own works.

Therefore no man in this world entreth into his Rest.

Of the meaning of the word here translated b 1.231 rest, and of this▪ phrase c 1.232 enter into, 〈◊〉〈◊〉 Chap. 3. v. 11. §. 116.

〈◊〉〈◊〉 relative [d 1.233 HIS] is not reciprocal, as if it had reference to him that en∣•…•… but it hath reference to another, namely to God: and it is taken in the 〈◊〉〈◊〉 sense that it is taken vers. 1. There is a like word consisting of the very same 〈◊〉〈◊〉, but different spirits, used in this verse, which is reciprocal, and for distincti∣•…•… 〈◊〉〈◊〉 translated e 1.234 his own. In what respect the heavenly Rest here intended is cal∣•…•… Gods rest, See v. 1. §. 9.

Some apply this phrase of entring into his rest unto Christ, and to his Resur∣•…•…* 1.235 and Ascension: and thence infer a conformity of the members to their 〈◊〉〈◊〉. But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉〈◊〉 Rest, it is not probable that he would have reference to Christ, without na∣•…•… him.

Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉〈◊〉 be the full Rest here intended. It is therefore most proper and pertment to 〈◊〉〈◊〉 〈◊〉〈◊〉 in hand to refer it to our heavenly Rest, which is to come.

§. 59. Of the works which are here called his own works.

FOr finding out the meaning of this phrase, a 1.236 His own works, we must consider 〈◊〉〈◊〉 difference betwixt Saints on earth, and in heaven. For the Rest here spoken of, is proper to Saints, who are Gods people.

〈◊〉〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉〈◊〉 him: and also in that corrupt estate whereinto he fell.

In his entire estate there were these kinde of works:

• 1. Such as tended to the preservation of his body, as to eat, drink and* 1.237 〈◊〉〈◊〉. God gave man the fruits of the earth for meat, Gen. 1. 29. And A∣dam slept, Gen. 2. 21. In heaven our bodies shall need no such means of pre∣servation.
• 2. Such as were of use for increase of mankinde. For thus saith God, Be fruit∣full and multiply, Gen. 1. 28. To this head may be referred all works, which by ver∣tue of relations, as betwixt husband and wife, parents and children, and other su∣periours and inferiours, should have been performed. In heaven they neither marry, 〈◊〉〈◊〉 are given in marriage: but are as the Angels, Mat. 22. 30.
• 3. Such as man used partly for obtaining things needfull for his body: and part∣ly for trial of his obedience, as diligence in his place and calling. For God put man 〈◊〉〈◊〉 the garden of Eden, to dresse it, and to keep it, Gen. 2. 15. In heaven there shall be to such labour.

In the corrupt estate whereinto man sell, we may consider, sin it self, and the punishments thereof.

Here on earth we commit innumerable sins: but in heaven we are freed from all. Glorified Saints are not only fully justified, but also perfectly sanctified. The Church there is holy, and without blemish, Eph. 5. 27.

The punishments of our sins are natural, or accidental.

Natural, are all manner of infirmities, whether of minde, or body, or both.

Of minde, as anger, fear, care, grief, and such like. Of body, all kinde of labour, toil, wearisomness, with the like.

Accidental, are all manner of miseries, calamities, crosses, losses, pains, 〈◊〉〈◊〉, and finally death it self. Of these there shall be none in heaven, Rev. 14. 1•…•…. & 21. 4.

These, and other works like unto them, are said to be our works, in these respects:* 1.238

• 1. We do them in, by, and of our selves.
• 2. They come originally from our selves.
• 3. They are most agreeable to our nature, minde and will.

None of the fore-mentioned works are done in heaven: They therefore that en∣ter* 1.239 into Gods rest are truly and properly said to cease from them, and in that respect to rest, See §. 55.

The Verb translated b 1.240 cease, is the very same that is used of Gods forbearing to create any new creatures on the seventh day, and translated rested, v. 4. From that Verb the c 1.241 Noun, which is oft translated rest, is derived: So as to cease or rest, is to leave off doing such things as one did before. This is that d 1.242 rest, or keeping of a Sabbath, mentioned v 9. §. 54.

This is a point of singular comfort: and sufficient to support us in all our to•…•…s, travels, troubles, cares, fears, griefs, sins, and effects thereof. There is a rest wherein we shall cease from them all.

By this kinde of rest a vast difference betwixt earth and heaven is manifested: the ultimate end of Gods people is demonstrated: and our likenesse to God is co•…•…∣summated. In this Rest, God is all in all.

§. 60. Of Saints ceasing from their own works, as God from his.

THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉〈◊〉 work, giveth instance of Gods ceasing from his. Hereof he made mention before, v. 4. There we shewed what works of God were meant: and how God ceased from them. See §. 31.

This note of resemblance a 1.243 AS, sheweth, that this instance of God is produced as an illustration of the point. Hereabout three things are obser∣vable:

• 1. That the works from which God ceased were his own. b 1.244 The Greek word* 1.245 translated [his own] is emphatical. Indeed many times it is indefinitely translated [His] as here, and Matth. 22. 5. Most usually this reciprocal particle [own] is added, as his own servants, Matth. 25. 14. His own •…•…loaths, Mark 5. 20. Some∣times this restrictive Adjective proper is added, as their proper tongue, Act. 1. 19. His proper gift, 1 Cor. 7. 7. It is attributed to the one, onely-begotten, proper Sonne of God, and thus translated, His own Sonne, Rom. 8. 32. The works which God created were the works from which he ceased, and these were his own pr•…•… works.
• 2. That God ceased from ALL his works. Hereof see §. 31. in the end.
• 3. That God utterly ceased from those his works. He never returned to the work of Creation again.

In all these respects shall the people of God cease from their works:

• 1. They shall cease from their own proper works, even from their sinnes, which are most properly their own: and from all the effects which they have pro∣duced.
• 2. They shall cease from all manner of works, which here on earth they did and endured.
• 3. They shall utterly cease from all such works, as cumbered them here on earth: so as never to be encumbred with them again.

Thus Gods people cease from their own works, as God did from his.

Besides, as God in ceasing from some works, namely works of Creation, y•…•…* 1.246 continued to do other works, namely works of Providence: So Gods people, though they cease from their works here on earth, shall have other kinde of works which are fit for the place where they shall be, therein to exercise themselves▪ See §. 54.

Yet further, as God ceased not till the seventh day: (for he continued to* 1.247 work all the six dayes, Exod. 20. 11.) so Saints shall not cease from all their works here on earth. Their dayes on earth are working dayes, wherein they do works

of necessity, which tend to the preservation of their body: Works of duty to God and man, and works of corruption. A full ceasing from all these works is •…•…xhere to be expected. We are enjoyned to do the works of our calling, Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature, Eccles. 5. 18. Nature it 〈◊〉〈◊〉 moveth us thereunto, Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down, Rom. 7. 18, &c. Sin remaining, the fruits also thereof must needs remain, as travel, trouble, losses, and all manner of crosses. The best of men are subject hereunto.

Surely they come short of the mark, who place the rest here spoken of in morti∣•…•…ation of sin, and living to God: in peace of conscience, joy in the holy Ghost, and such like works of the Spirit. I will not deny, that these are first-fruits, 〈◊〉〈◊〉 and evidences thereof. But the full fruition of this rest cannot be on 〈◊〉〈◊〉.

§. 61. Of the Resolution and Observations of Heb. 4. 9, 10.

9.

There remaineth therefore a rest to the people of God.

10.

For he that is entred into his rest, he also hath ceased from his own works, as God did from his.

THe Summe of these two verses is in two words, Saints Rest.

Here is in particular to be considered,

• 1. The Inference, in this word, Therefore.
• 2. The Substance, which is,
  • 1. Propounded, vers. 9.
  • 2. Exemplified, vers. 10.

Rest propounded is set out,

• 1. By an intimation of the time, when it is to be enjoyed, in this word, There remaineth.
• 2. A restriction of the persons, for whom it is reserved, The people of God.

The Exemplification is set forth by a resemblance.

Of the Resemblance there are two parts:

• 1. A Proposition.
• 2. A Reddition or Application.

In the Proposition there is,

• 1. A Description of the person.
• 2. An Exposition of the point.

The Person is described,

• 1. By his Act, He is entred.
• 2. By the Subject, whereinto he entred.

That Subject is set out,

• 1. By the kinde, Rest.
• 2. By the Author, His.

In the Exposition there is,

• 1. A Cessation, or leaving off, He also hath ceased.
• 2. The Matter left off, His own works.

Of the Reddition there are two parts,

• 1. The Person to whom the resemblance is made, As God.
• 2. The Point wherein the resemblance consisteth, Did from his.

Doctrines.

• I. The conclusion of a Discourse is to be set down. This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion, Therefore, is expressed. See §. 53.
• II. There is a Rest. This is here taken for grant. See § 6.
• III. That full rest is to come. This word, There remaineth, intends as much. See §. 56.
• IV. The rest to come is as a Sabbath. The word used by the Apostle intends as much. See §. 55.
• ...

• V. The full rest to come is proper to Gods people. It remaineth to them. See §. 57.
• VI. Points of concernment are to be made clear. For this end is this tenth verse in∣ferred as a reason upon the former. See §. 58.
• VII. The rest prepared for Saints is Gods. In reference to God it is stiled, HIS. See §. 9.
• VIII. Some shall enter into Gods rest. This is set down as a granted case, in these words, He that is entred. See §. 39.
• IX. Men on earth have works of their own. See §. 59.
• X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven. This note of resemblance, AS, declares as much, §. 60.
• XI. Saints in heaven cease from their works on earth. So much is here directly ex∣pressed. See §. 59.
• XII God rested from all his works. See § 3•…•….
• XIII. While Saints are here they cease not from their own works: as God ceased not in the six days. See § 60.

§. 62. Of being like to God.

Verse 11.

Let us labour therefore to enter into that rest, lest any man fall after the sa•…•… example of unbelief.

THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned.

One use was before noted, v. 1. which was an admonition to fear, lest we come short of that rest.

The other use is an exhortation to do our best for attaining thereunto. This re∣lative Conjunction, a 1.248 therefore, imports as much. The Greek word here used is the very same that was used, v. 1. §. 2.

It may have either a remote, or an immediate reference.* 1.249

The remote reference is to all that hath formerly been delivered of the reality of that Rest, that there is indeed such a rest, v. 9. Of the certainty of it, §. 24. and of the excellency of it, that it is Gods rest, v. 1. §. 9. And that it brings a free∣dom from all labour and trouble, v. 10. §. 59, 60. There being such a Rest, we ought therefore to endeavour after it. See § 63.

The immediate reference is to the last clause of the former verse, wherein Gods patern is set before us, in this phrase, As God did from his. God having spent six dayes in creating all things, rested the seventh day from all his works. Let us there∣fore having done our work here, Labour to enter into his rest

Thus Gods practice is a patern to us. It is set down in the Law as a patern for us* 1.250 to work in the six dayes, and Rest on the seventh, Exod. 20. 11. Here it is pro∣pounded as a motive to stir us up to endeavour after a Rest that we may be like God, and rest from all our own works, as he did from his. God rested from his own works, therefore let us labour to enter into that Rest, where we shall cease from our own works.

By this it appears, that Saints should be such as God is. God at first made 〈◊〉〈◊〉* 1.251 after his own Image (Gen. 1. 27.) and we are exhorted to be renewed after Gods* 1.252 Image, Ephes 4. 23, 24 Col. 3. 10. In general we are incited to be followers of God, Ephes 5. 1. In particular to be holy as he is holy, Levit. 19. 2. 1 Pet. 1. 1•…•…, 16. To do good, as God doth, Matth. 5. 45. To be kinde and mercifull, as he is, Luk. 6. 35, 36. To l•…•…ve as God doth, 1 Ioh. 4. 11. To forgive one another as God do•…•…h, Eph. 4 32. Yea to be perfect as he is, Mat. 5. 28.

• 1. Gods patern is the most perfect that can be set before us: we may be sure not to e•…•…re, if we hold cl•…•…se to it.
• 2. It is the best and most honourable patern we can have.
• 3 It is the safest. For who can blame us for imitating God?

Object. Gods patern is too high for any creature to set before him.

Answ. For clearing this point we must distinguish betwixt the things of God. There are incommunicable and communicable Excellencies in God.

Some things are incommunicable by simple impossibility. Others by a singular* 1.253 •…•…gative.

Of the former sort are such as these, Eternity without beginning, Infinite∣•…•…, Omnipotency, All-sufficiency, Ubiquity, Omniscience, and such like. 〈◊〉〈◊〉 these Acts, to Create, Redeem, Work miracles, search the heart, and such 〈◊〉〈◊〉

The things which God reserveth to himself as singular Prerogatives, are 〈◊〉〈◊〉

• 1. To forgive sins, Mar. 2. 7.
• 2. To judge mens final estate, Rom. 14. 10, 11.
• 3. To take revenge, Deut. 32. 35. Rom. 12. 19.

All these, and other things registred in Scripture, are for our learning, Rom. 15. 4. 〈◊〉〈◊〉 3. 16. But some things are matters of faith to be believed, and some things 〈◊〉〈◊〉 for our imitation.* 1.254

To know what things of God are paterns to us, we must compare Gods practices 〈◊〉〈◊〉 his precepts. What in Gods word is enjoyned to us to do, if God himself do 〈◊〉〈◊〉, we may, we ought therein to imitate him. Such are the virtues and graces 〈◊〉〈◊〉-mentioned.

Behold here the tender respect of God towards us children of men. He hath* 1.255 〈◊〉〈◊〉 to command, and exact of us whatsoever he will: but as a Father he go∣•…•… before us, and shews, that he requires no more of us, then what himself 〈◊〉〈◊〉.

Who can now think that to be any way unseemly for him, which seems not •…•…ly to God? In this case thus saith Christ, Ye call me Master, and 〈◊〉〈◊〉, and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉〈◊〉, •…•…e also ought to wash one anothers feet, Joh. 13. 14.

This is a great aggravation of their pride, who scorn Purity, Meeknesse, Mercifulnesse, Holinesse, and other like Excellencies, as God in his own example com•…•…deth unto us.

Of imitating Christ, See Ch. 13. v. 13. §. 132. Of imitating Saints, See Ch. 13. v. 7. §. •…•…01.

§. 63. Of endeavouring after rest in heaven.

THe Greek Verb thus translated, a 1.256 Let us labour, is derived from another Verb, that signifieth to b 1.257 make haste. It intendeth an endeavour on mans part: and so it is translated, c 1.258 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing, and is accompanied with study, la∣bour and diligence; answerably it is translated, as d 1.259 I was forward to do, Gal. 2. 10. Study to shew thy self approved, 2 Tim. 2. 15. Give diligence, 2 Pet. 1. 10.

This word then, compriseth under it two duties:

• 1. That men endeavour after the fore-said Rest.
• 2. That they be forward and diligent in their endeavour.

The general, concerning mans endeavour to attain to heaven, where this Rest* 1.260 is enjoyed, is much pressed in Scripture; and that in these and such like phrases, l•…•…y •…•…ld on eternal life, 1 Tim. 6. 12. Strive to enter in at the straight gate, Luk. 13. 24.* 1.261 Workout your salvation, Phil. 2. 12. The Apostle makes himself a worthy patern in this case, where he saith, I presse towards the mark, Phil. 3. 14, &c.

Hereby that life, reason, grace and ability, which God any way giveth, is ma∣nifested: and God would have it to be so. When Christ put life into the Rulers daughter that was dead, he said unto her, Maid arise, Luk. 8. 54. and to Lazarus he 〈◊〉〈◊〉, Lazarus come forth, Joh. 11. 43.

Object. Natural men are dead in sin, Eph. 2. 1.

Answ. Man may be considered in a double estate, 1. Natural. 2. Spiritual.

In his natural estate so much is to be done, as by a natural man may be.

That this may be the better conceived, I will exemplifie a natural mans power in* 1.262 fire branches:

• 1. In natural acts: as, to move, go, stand, sit, eat, drink, see, hear, smell, taste, touch.
• ...

• 2. In civil acts, about humane affairs: as in Arts, Sciences, Trades, sundry other Callings, Professions and Offices. Likewise in governing Kingdoms, Cities, Corporations, Universities, Colledges, Schools and Families. Coins posterity was skilfull in such things, Gen. 4. 20, 21. The Sydonians were skilfull about timber, 1 King. 5. 6. Saul that was but a natural man, had a spirit given him fit for govern∣ment, 1 Sam. 10 9.
• 3. In moral vertues, as Justice, Temperance, Mercy, Liberality, &c. In reference to these the Apostle saith, That the Gentiles do by nature the things contained in the Law, Rom. •…•…. 14.
• 4. In Ecclesiasticall matters, which tend to the externall worship of God, as, to go to Church, hear the Word, Pray, Fast, partake of the Sa∣craments, Reade, search and study the Scriptures, Preach and conferre about holy matters. Iudas (whom Christ stiled a Devil, John 6. 70.) went sit herein.
• 5. In spiritual matters, by resisting the Spirit, and the motions thereof, Ye 〈◊〉〈◊〉 always resist the holy Ghost, saith Stephan to such Jews as were uncircumcised in heart, Act. 7. 51.

According to the afore-said power in men, they ought to go as far as they can: as to go to Church, to attend upon the Word, to forbear wicked acts and com∣pany. Though none of those gifts be supernaturall, none simply preparate∣ry to grace: Yet if a natuaall man improve the abilities which he hath to his best advantage, God will not leave him, but give him more and better grace.

As for spiritual men, who are quickned, they must stir up the gift of God which is in them, 2 Tim. 1. 6.* 1.263

By this it is manifest, that the proper cause of mans destruction is of himself, H•…•…▪ 13. 9. None that perish do what they can to be saved.

Behold here the deceitfulnesse of most mens mindes, and their folly about the* 1.264 salvation of their souls. They are carefull to use all means about the preservation of their bodies: but put off all care for their, souls: according to this cursed Pro∣verb, I will take care for my body, let God take care for my soul. God will take care for mens souls in his own way and course.

Let us be exhorted to put out our ability in the things of eternal life, and both to learn, what on our parts is to be performed, and also to put in practice what we shall be instructed in hereabouts.

The Apostle setteth down his Exhortation in the first Person of the Plural num∣ber, thus, c 1.265 Let us labour, whereby he involveth himself among others, and •…•…∣cites, with others, himself to duty. Hereof see Chap. 2. v. 1. §. 4.

§. 64. Of diligence in mans endeavour for attaining to rest.

THe extent of mans endeavour, that it should be with diligence, is implied in these words, study, strive and labour, mentioned in the beginning of the for∣mer Section: and more expresly in these phrases, Give all diligence, 2 Pet. 1. 5, 10. Let us runne with patience, Heb. 12. 1. David professeth as much in the phrase, I will runne the way of thy Commandments, Psal. 119. 32. and the Church in this, We will run after thee, Cant. 1. 3. and the Apostle in this, I prisi•…•…∣ward the mark, Phil. 3. 14.

• 1. The excellency of the object set before us should quicken us up hereunto:* 1.266 for there is nothing that we can endeavour after to be compared unto this R•…•…* 1.267 not the glory, honour, wealth, profits or pleasures of this world. It is noted 〈◊〉〈◊〉 Moses, that in comparison of this recompence he lightly esteemed the honours, p•…•… pleasure of Egypt, Heb. 11. 24, 25, 26.
• 2. The necessity of attaining this Rest requireth our best diligence. A man were* 1.268 better not be, or having a being, to be as the bruit beast, whose soul per•…•…heth with his body, than having an immortal soul, to misse of this Rest. Hereof there is an ab∣solute* 1.269 necessity.
• ...

  3. The difficulty of attaining hereunto exacteth pains and labour. That which

• ...

  Christ saith of a rich man may in general be applied to every man, How hardly 〈◊〉〈◊〉 they enter into the Kingdom of heaven, Mark 10. 23. The righteous are scarce∣ly saved, that is, not without much difficulty, 1 Pet. 4. 18. A Christians course •…•…resembled to a battle (2 Tim. 4. 7.) a race (Heb. 12. 1.) a journey (Gen. 47. 5.) 〈◊〉〈◊〉 •…•…rk (John 4. 34.) All which are difficult tasks, and that in regard of our own weaknesse and manifest impediments. Diligence must be used in difficult matters.

  Let us therefore put out our best strength, as the Apostle did, Phil. 3. 13, 14. It is said, That in the dayes of Iohn the Baptist, the kingdom of Heaven suffered •…•…ulence, and that the violent took it by force, Matth. 11▪ 12. Those phrases set •…•…t mens forwardnesse and earnestnesse in seeking to enter into the kingdom of heaven. Assuredly where the Word works kindely, it will enflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word, is a spirit of servour, and will not suffer a man to rest, till he have assurance of this Rest. This therefore is a matter of trial.

§. 65. Of the excellency of Saints rest in heaven.

THe Preposition translated, a 1.270 into, is doubled: for first, it is compounded with the Verb, b 1.271 enter, then c 1.272 joyned with the Noun. This shews, that per∣severance must be added to our diligent endeavour. To labour to enter into a place, •…•…to hold out and persevere in the use of means, till we attain unto it, and have pos∣session thereof. See Ch. 3. v. 11. §. 116.

Of Perseverance, See Chap. 3. v. 6. §. 68, &c.

This Article d 1.273 That, hath reference to the Rest mentioned, v. 9. and described, •…•…. 10.

That Rest is the full Rest, which bringeth freedom from all labour and trouble whereunto we are subject in this world: a Rest to be hereafter enjoyed in heaven, See §. 55, 56.

This he pointeth at, to quicken up their endeavours the more: and the rather to stir them up to hold out, till they have attained this Rest.

The more excellent the prize is that is set before us, the more care must. be ta∣ken,* 1.274 and pains used for attaining it, and the more constant we must be therein. The greatnesse of the reward moved Moses to esteem the rebuke of Christ, greater riches then the treasures of Egypt, Heb. 11. 26. It was inexpressible and unconcei∣vable joy, that moved Christ to endure the crosse, and despise the shame, Heb. 12. 2. Therefore the Apostle puts the Hebrews in minde of a better and an enduring sub∣stance in heaven, when they suffered the spoiling of their goods, Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured, and the glory hereafter to be enjoyed, 2 Cor. 4. 17.

Commendable in this respect is their pains, who endeavour to illustrate the glory of Saints reserved for them in heaven.

Treatises thereabouts are worth the reading.

It will be our wisdom frequently to meditate, and seriously to ponder thereon.

§. 66. Of circumspection against falling away like others through unbelief.

TO enforce the fore-said Exhortation, the Apostle addeth the danger and da∣mage* 1.275 that is like to follow upon neglect thereof.

Of this word a 1.276 Lest, which importeth a damage, See Chap. 3. v. 13 §. 147. It is a word of caution, and implieth circumspection about preventing Apostasie. Hereof see Ch. 3. v. 12 §. 122.

These two words, any man, are in Greek comprized under one small b 1.277 particle,* 1.278 which extendeth the fore-said circumspection to others, as well as to ones self. See Ch. 3. v. 12. §. 123, 124.

The Verb translated c 1.279 fall, doth oft set out a great and utter fall. See Chap. 3. v. 17. §. 168.

Metaphorically this word is applied to falling from grace. It is used to set sorth

the Jews universal Apostasie, Rom. 11. 22. and here to Professors departing from the Christian faith.

Thus this caution presupposeth that Professors may fall away, and prove Apo∣states.* 1.280 See Ch. 3. v. 12. §. 131.

The Greek Noun translated d 1.281 example, is a compound. The e 1.282 simple Verb signifieth to shew or declare, as where the Apostle saith, I shew you a mere excellent way, 1 Cor. 12. 31▪ f 1.283 A simple Noun thence ariseth, which signifieth example, Iude v. 7.

The Noun here used is compounded of that simple Noun, and a Preposition which signifieth g 1.284 under; so as it declareth such an example as is for anothers use: which we call a patern.

* 1.285 The compound Verb signifieth to shew before-hand, or fore-warne, Luke 12. 5. A patern or example doth before-hand shew, what one should doe or not doe. It is applied to Types that fore-shewed truths to come, Heb. 8. 5.

It is used for a good patern, Ioh. 3. 15. Iam. 5. 10. and also for an ill patern, as here, and 2 Pet. 2. 6.

This Relative phrase, h 1.286 After the same, hath reference to the Israelites who perish∣ed in the wildernesse, Ch. 3. v. 17, 18. Thereby he would have Christians so warned,* 1.287 as they fall not into the same sin, and cause the like judgement to fall upon them. See Ch. 3. v. 8. §. 89, 90, 95.

Their particular sin, is here said to be unbelief. Of the i 1.288 Greek word so translated, See Ch. 3. v. 18. §. 171.

By this it appeareth, that unbelief especially keeps men from the celestial Rest.* 1.289 See Ch. 3. v. 12. §. 128, 129. and v. 18. §. 171.

§. 67. Of the Resolution and Observations of Heb. 4. 11.

11.

Let us labour therefore to enter into that rest, lest any man fall after the sa•…•… example of unbelief.

THe Summe of this Text is, Mans endeavour after Rest.

Herein consider,

• 1. The Inference, Therefore.
• 2. The Substance.

Of the Substance there are two parts:

• 1. An Exhortation.
• 2. A Prevention.

In the Exhortation observe both the Manner and the Matter.

The Manner is in the first Person and Plural number, Let us.

The Matter consisteth of an Act, and the End thereof.

The Act intendeth an Endeavour and Diligence therein, Labour.

The End comprizeth another act, Enter; and the Subject place, Into th•…•… Rest.

The Prevention is,

• 1. Generally intimated.
• 2. Particularly exemplified.

In the Intimation observe,

• 1. A Caution, in this particle, Lest.
• 2. The Persons, Any man.
• 3. The Kinde of danger, Fall.

In the Exemplification are hinted,

• 1. The Persons, in this phrase, After the same example.
• 2. The Cause, Unbelief.

Doctrines.

• I. Saints must be like God. The immediate inference of this particle of reference, Therefore, intends as much. See §. 62.
• ...

• II. Rest is set before Saints. This is taken for grant, in that he exhorts us to enter 〈◊〉〈◊〉. See §. 6.
• III. Men must endeavour after rest. See §. 63.
• IV. To our endeavours diligence must be added. These two last Doctrines arise out of this word, Labour. See §. 64.
• V. Diligence must be followed with perseverance. We must labour till we enter in∣•…•…. See §. 65.
• VI. The more excellent the prize is, the greater must our endeavour be after it. 〈◊〉〈◊〉 relative particle that, points at an especial Rest: and thereby he quickens us 〈◊〉〈◊〉 to labour after it. See §▪ 65.
• VII. Caution is requisite for Christians. This is the intendment of this particle, 〈◊〉〈◊〉▪ See §. 66.
• VIII. Circumspection must be extended to others. This word, any man, hath such •…•…ent. See §. 66.
• IX. Professors may fall away. This Caution, Lest any fall, implies as much. 〈◊〉〈◊〉 §▪ 66.
• X. What befals some may befall others. This is intended under this phrase, After 〈◊〉〈◊〉 〈◊〉〈◊〉 example. See §. 66.
• XI. Others harms must make us wary. This is the intendment of hinting Gods •…•…dgements on the Israelites. See §. 66.
• XII. Unbelief is the cause of Apostasie. Upon this ground he here maketh men∣•…•… of the Israelites unbelief. See §. 66.

§ 68. Of the Inference of the 12^th and 13^th ver. on that which went before.

Verse 12.

For the word of God is quick and powerfull, and sharper then any two-edged Sword; piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart.

13.

Neither is there any creature that is not manifest in his sight: but all things are naked and opned unto the eyes of him with whom we have to do.

THese two verses are a close of Christs Propheticall function: and, as the first particle, a 1.290 FOR, importeth, they lay down a reason of that which was formerly delivered. The reason is taken from the efficacy of the word, whereby Christ exerciseth his Prophetical Office, v. 12. and from the piercing Spi∣rit of Christ, v. 13.

It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ, thus, we must hearken to Christs office, and not har∣den our hearts, but take heed of departing from the living God: we must hold the beginning of our confidence, and labour to enter into the Rest of the Lord, because the word of God is quick, and because we have to do with an All▪ seeing eye.

This reason also may have a more immediate reference to the last clause of the former verse, where the example of the Israelites falling in the wildernesse, is set down as a warning to Christians, lest they fall after the same example. This ad∣monition is enforced by the efficacious vertue of the Gospel, which will discover unbelievers.

Both these inferences do evidently demonstrate, that Gods word shall not re∣turn void, Isa. 55. 11. In this respect the Apostle thus saith of the Gospel, We 〈◊〉〈◊〉 unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are savour of death unto death: and to the other the savour of life unto life, 2 Cor. 2. 15, 16.

If we give heed to Gods word, we shall finde the comfort, and benefit of it: but if we turn from it, and believe it not, we shall feel the vengeance of it: we shall not escape. This therefore is on the one side a matter of singular comfort, and on the other side of horrible terror.

§. 69. Of this phrase, The Word of God.

SOme * 1.291 referre that which is comprised under this phrase, a 1.292 The Word of God, to the Sonne of God. It cannot be denied but that the Sonne of God is set forth un∣der this title, c 1.293 The Word. I finde five particular instances hereof: Three in Iohn 1. 1. a fourth, Ioh. 1. 14. the fi•…•…th, 1 Ioh 5. 7. I finde him once called, d 1.294 The Word of Life, 1 Joh. 1. 1. And once also, e 1.295 The Word of God, Rev. 19. 13. All these titles were used by one and the same Author, which was the Apostle Iohn. In no other place of the New Testament do I finde it given to the Son of God.

Most usually is this title, Word of God, put for Gods manifesting his will by voice, or writing in sacred Scripture. Thus it is oft used in this Epistle, and styled (〈◊〉〈◊〉 here) The Word of God, Chap. 13. 7. f 1.296 The Word of the beginning, or doctrine of Christ, Chap. 6. 1. g 1.297 The Word preached, or Word of hearing, Chap. 4. 2. h 1.298 The Word of righteousnesse, Chap. 5. 13. i 1.299 The Word of exhortation, or consolation, Chap. 13. 22.

The severall Metaphors whereby the power of the word here intended is set out, may most •…•…itly be applied to Gods Word preached, which the Apostle doth 〈◊〉〈◊〉 manifest in another Metaphor, The weapons of our warfare are not carnall, 〈◊〉〈◊〉 mighty through God, to the pulling down of strong •…•…olds, &c. 2 Cor. 10. 6. By this Word have Gods people in all ages been called to enter into that rest, whereof the Apostle hath spoken so much before.

On these and other like grounds we may so take the Word in this place.

The foresaid word is said to be k 1.300 the Word of God in sundry respects.

• 1. In regard of the Author of it, which is God. All Scripture is given by inspir•…•…∣tion* 1.301 of God, 2 Tim. 3. 16.
• 2. In regard of the matter of it, which is Gods will. By the Word Gods will 〈◊〉〈◊〉 revealed unto us: both concerning the good which he hath determined for 〈◊〉〈◊〉, (Eph. 1. 9.) and also concerning the duty which he requireth of us, 2 Ti•…•…. 3. 16, 17.
• 3. In regard of the end, which is in generall the glory of God: and in 〈◊〉〈◊〉 the mani•…•…estation of the manifold wisdom of God, Eph. 3. 10.
• 4. In regard of the efficacy of it. For it is the power of God unto 〈◊〉〈◊〉, Rom. 1. 16.

All the life, vertue and power appropriated to the Word, ariseth from this, 〈◊〉〈◊〉* 1.302 it is the Word of Go•…•…. Wheresoever mention is made of any power or efficacy 〈◊〉〈◊〉 the Word, it is there expresly, or by necessary consequence, applied to the Word of God. No creature hath ability to put such life and vertue into his Word, as i•…•… here spoken of. * 1.303 For no creature hath it in it self; therefore it cannot convey 〈◊〉〈◊〉 give it.

Such Ministers as desire to work upon people by their word, either by quick∣ning* 1.304 or wounding, by comforting or beating down, must be sure that they 〈◊〉〈◊〉 the Word of God. Nor a mans own word, nor the word of other men can do 〈◊〉〈◊〉▪ What was the reason that there was such an alteration wrought in peoples hearts by the Ministry of Iohn, of Christ, of the Apostles, and not by the Ministry of the Scri•…•…es and Pharisces? Iohn, Christ and his Apostles preached the Word of God▪ Th•…•… Scri•…•…es and Pharisces preached the Tradition of their Elders. This was the reason of the power of the preaching of Luther, and other Reformers of 〈◊〉〈◊〉 Religion, more then of Friers: They preached Gods Word; These Popish •…•…∣gends. Among us the more purely Gods Word is preached, the more deeply 〈◊〉〈◊〉 〈◊〉〈◊〉, the more kindly it worketh. Such Sermons as are stuffed with 〈◊〉〈◊〉 Histories, and Philosophicall discourses, may tickle the ear, but work not 〈◊〉〈◊〉 the heart and soul. The Apostle rendreth this reason of the efficacy of 〈◊〉〈◊〉 Word on the Thessalonians, they received it, not as the word of man: but as it 〈◊〉〈◊〉 in truth, the Word of God, 1 Thess. 2. 13.

§. 70. Of Gods Word being Quick and Powerfull.

THe first Epithete given to the foresaid Word of God, is thus translated, Quick. a 1.305 The Greek word properly signifieth living: So doth this English word quick▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 sense it is opposed to dead, as quick and dead, Act. 2. 42. Thus the Verb 〈◊〉〈◊〉 〈◊〉〈◊〉, signifieth to give life, or to make to live, according to the b 1.306 notation of 〈◊〉〈◊〉 Greek compound. Thus it intends a perpetuall continuance of the vigor of 〈◊〉〈◊〉 •…•…ord, 1 Pet. 1. 25. Though Ministers be mortall, yet the word ever liveth, 〈◊〉〈◊〉▪ 1. 5, 6. The Participle of the present tense, living, intimateth a per∣•…•….

〈◊〉〈◊〉 Epithete quick, implieth also a stirring virtue: such a virtue as makes ano∣•…•… 〈◊〉〈◊〉 to stirre. To expresse this emphasis, our former English translateth it 〈◊〉〈◊〉. Thus do our last English Translators translate this Greek word in other pla∣•…•…,* 1.307 〈◊〉〈◊〉 Act 7. 38. 1 Pet. 1. 3. & 2. 5.

〈◊〉〈◊〉 is said to be quick or lively, which is active, nimble and forward in put∣•…•… 〈◊〉〈◊〉 that vigor or virtue which it hath: as quick-silver, quick-sands, quick∣•…•…, quick-spirited. On the other side things that have lost their vigor are said 〈◊〉〈◊〉 be dead: as dead ware.

T•…•…o especiall reasons may be given of this Epithete attributed to the word. 〈◊〉〈◊〉 to shew that it is not a dead seed, but living and quick, which being sown* 1.308 〈◊〉〈◊〉 〈◊〉〈◊〉 heart, either groweth and sprouteth forth therein, or else gnaweth and 〈◊〉〈◊〉 up the soul and heart of man. It is in this respect called not mortall seed, but 〈◊〉〈◊〉, 1 Pet. 1. 23. And it is styled the word of life, Phil. 2. 16.

The other reason is to shew the effect of the Word. It putteth life and sense into 〈◊〉〈◊〉 as are dead in sinne. It either begets men unto God, and so puts into them 〈◊〉〈◊〉 〈◊〉〈◊〉 of grace, whereby they are brought to the life of glory, (Iam. 1. 18. Ioh. 5. 25.) or else it putteth so much life into their seared conscience, as they shall sen∣•…•… 〈◊〉〈◊〉 the wrath and vengeance of God against them for their contempt: as 〈◊〉〈◊〉 〈◊〉〈◊〉, when he laid violent hands upon himself, Matth. 27. 4, 5. Acts 1. 17, 18.

To expresse this later effect more to the full, the Apostle addeth this other Epi∣•…•…, powerfull. The Greek word so translated is a d 1.309 compound, which implieth a 〈◊〉〈◊〉 virtue.

The simple Noun signifieth e 1.310 work. The Preposition, f 1.311 IN.

The compound, a thing, g 1.312 in work, operative, effectuall. It is opposed to that which is h 1.313 idle, or unusefull, Matth. 20. 3, 6.

The word here used in this Text is translated effectuall, 1 Cor. 16. 9. Phil•…•…m▪ ter. 6.

As the former Epithete quick, implied that the word of God was not a dead let∣ter; so this, that it is not an idle or vain Word, without fruit; but effectuall, and performeth that whereunto it is appointed: whether it be to fasten or harden, to 〈◊〉〈◊〉 up or cast down, to justifie or condemn, to comfort or terrifie. It is like a fire to soften wax, and to harden clay.

On the one side it is said to quicken, (Psal. 119. 50.) to beget, (Jam. 1. 18.) to 〈◊〉〈◊〉 souls, (Psal. 19 7.) and to save souls, (Jam. 1. 21.)

On the other side it is said to be like an hammer that breaketh the rock in pieces, Ier. 23. 29. it is also said to cast down imaginations, and every high thing that exalieth 〈◊〉〈◊〉 against the knowledge of God, 2 Cor. 10. 5.

The foresaid Word of God is quick and powerfull, because it is the Word of him* 1.314 that hath life in himself, (Ioh. 5. 26.) and hath power to work as it pleaseth him 〈◊〉〈◊〉 others. See §. 69.

Obj. It doth not work on all, or some, for many hear it, and are nothing moved thereby.

〈◊〉〈◊〉.

• 1. Either it entereth not into such, but is like the seed that was sown in* 1.315 the path-way, (Matth. 13. 4, 19.) or it is choaked, when it enters with some worldly lusts or cares, as the Word that was sown amongst thorns, (Matth. 13. 7, 22.)
• 2. It is sufficient for proof of the point, that it works upon some: for thereby

• it appears, that there is life and power in the word, because it works on any at all; If there were no life or power, it could not work on any.
• 3. Though it put not spirituall life into the soul of some men, yet it may pie•…•… through the brawn of mens hard hearts to the quick. It may rub off the skin, an•…•… make them sensible of smart. It may make them tremble, as Felix did, (Act 24. 25.) or fret and rage, as the Jews did, Act. 7. 54.
• 4. Though here in this world it work nothing at all, yet it may work through•…•… upon them at the day of judgement, Rev. 6. 15, 16.

• 1. This is a strong inducement to us Ministers▪ to be diligent and faithfull in* 1.316 preaching this word, which is so quick and powerfull. We may be sure that o•…•… labour shall not be in vain in the Lord. The Apostle gave thanks unto God, in this* 1.317 respect, 2 Cor. 2. 14, 15.
• 2. This is a forcible incitation to people, to attend upon the Ministry of this* 1.318 Word. Hear and your souls shall live, Isa. 55 3. Is life to be desired? then use 〈◊〉〈◊〉 means whereby it may be attained. When Christ had told the woman of Samar•…•…, that he could give her living water to drink, such water as should make her never thirst again; she replies, Sir, give me this water, Joh. 4. 10, 14, 15. Behold the Word of God is such water. Attend upon it, to get life and to preserve life. 〈◊〉〈◊〉 new born babes desire the sincere milk of the Word, that ye may grow thereb•…•…, 1 Pet. 2. 2.
• 3. As we come our selves, so let us bring others to the Word. The foresa•…•…* 1.319 woman of Samaria discerning Christ to be he that was promised, went into the City, and saith unto the men, Is not this the Christ? Joh. 4. 28, 29. Though they whom thou seekest to bring be yet dead in their sins, yet bring them, for this Word hath a quickening virtue.
• 4. Ye that come unto the Word, take heed how ye hear, Luk. 8. 18. For it is* 1.320 impossible that this Word should be preached in vain. It is quick and powerfull. It will soften or harden. You cannot make it altogether fruitlesse. Every Se•…•… that you hear, will either bring you nearer to heaven, or put you off further from it.
• 5. What thanks are we to give unto God for this evidence of his goodnesse to* 1.321 us, in vouchsafing a means so quick and powerfull. We especially are bound i•…•… this case to praise God, on whom it worketh kindly, in convincing our judgeme•…•…, in perswading our hearts, in subduing our corruptions, in altering our disposition, making lambs of lions, Isa. 11. 6.

§. 71. Of the Words resemblance to a two edged sword.

WHat the Apostle had simply set down concerning the efficacy of the Word of God, he proceedeth to amplifie comparatively. His comparison is 〈◊〉〈◊〉 from a sword.

A good Sword useth to be made of hard steel, which of all mettals may be made* 1.322 the sharpest, whereby it pierceth the more speedily; and being long and thin, the more deeply.

a 1.323 The Greek Noun is derived from a Verb that signifieth b 1.324 to fight, Jam. 4•…•…. For a sword is the most usuall instrument wherewith men fight. By it they may •…•…∣fend themselves, and annoy their enemies. For both these ends did Peter draw 〈◊〉〈◊〉 sword, Iob. 18. 10.

Every souldier therefore hath his sword, beside the other warlike instruments* 1.325 which he useth: and most Gentlemen use to put on their sword when they go abroad, and that for defence and offence, as occasion is offered. There is no other instrument more fit for both those uses.

Magistrates also use to have a sword carried before them, as a sign of that A•…•…∣thorty* 1.326 and Power which they have to punish malefactours, to keep their people in •…•…we, and to preserve peace. Hereunto the Apostle alludes in this phrase, H•…•… beareth not the sword in vain, Rom. 13. 4. By the sword he means especially powe•…•… of punishing, and that with the sword, even to death.

The sword is a mortall weapon: any limb, even the head it self may be cut of* 1.327 thereby: or the body and the heart soon thrust thorow.

It all ages more have been slain by the sword then by any other instrument: 〈◊〉〈◊〉 in Hebrew c 1.328 the same word that is used for a sword, signifieth all destru∣•…•…. This phrase to slay with the sword, is frequent in Scripture, 1 King. 19. 10. 〈◊〉〈◊〉 11. 37.

F•…•…ly therefore is the Word of God resembled to a sword. Nothing more de∣•…•…* 1.329 Errors, Heresies, Blasphemies, all manner of corruptions and enormi∣•…•… then the Word of God.

To adde emphasis to this Metaphor, the Apostle styleth it, a two-edged sword: 〈◊〉〈◊〉 Greek, d 1.330 a two-mouth'd sword. In Hebrew * 1.331 mouth is attributed to a sword, (〈◊〉〈◊〉 we in English call the edge:) because as a mouth, especially of a ravenous 〈◊〉〈◊〉 or fish, devoureth that which entreth into it: so a sword destroyeth such as 〈◊〉〈◊〉 •…•…ruck therewith.

The other two Learned Languages, e 1.332 Greek and f 1.333 Latine, imitate the Hebrew 〈◊〉〈◊〉.

I•…•… reference to this Metaphor, a sword is said g 1.334 to devour, 2 Sam. 2. 26. & 〈◊〉〈◊〉. 2•…•….

Now there are some swords which have two edges, or edges on both sides, and 〈◊〉〈◊〉 are called h 1.335 two-mouth'd, or two-edged swords: they devour or cut on both 〈◊〉〈◊〉, Psal. 149. 6. Rev. 1. 16.

It appears that the two-edged swords, used of all swords to be the sharpest:* 1.336 〈◊〉〈◊〉 this Epithete sharp is frequently attributed to a two-edged sword, Rev. 1. 16. & •…•…. 12.

The h 1.337 Positive of the * 1.338 Comparative translated sharper, is derived from a k 1.339 〈◊〉〈◊〉 that signifieth to cut: so as it implieth such a sharpnesse as cutteth and 〈◊〉〈◊〉.

The comparative is here used to shew that the thing compared (which is the* 1.340 Word of God) farre exceedeth, in the sharpnesse and piercing power which it 〈◊〉〈◊〉, the two-edged sword whereunto it is here resembled. And because some swords are sharper then others, he inserteth this particle l 1.341 any, or every: whereby be 〈◊〉〈◊〉 that there never was, nor can be any two-edged sword so sharp as the Word.

There is included in this comparison a gradation of four steps.

• 1. The Word is sharp.
• 2. It is sharper then a sword.
• 3. It is sharper then a two-edged sword.
• 4. It is sharper then any two-edged sword.

This resemblance of the Word to a sword, and this manner of expressing it,* 1.342 〈◊〉〈◊〉 then any two-edged sword, is added in sundry respects.

• 1. In generall, for illustration of the point: Resemblances being taken from* 1.343 things sensible, with which we are well acquainted, the virtue and efficacy whereof •…•…e well know, doth much illustrate and clearly set out the spirituall mystery that is resembled thereunto. To this end tend our Sacraments.
• 2. In particular, for demonstration of the manifold uses of the Word, which are such as these:
  • 1. As a two-edged sword, so the Word hath two sides or two parts, the Law* 1.344 and the Gospel: The Law is one edge to slay the impenitent sinner: the Gos∣pel another, to slay sinne in the believer.
  • 2. As a two-edged sword cuts which way soever it be turned: so the Word of* 1.345 God. The Word works in the godly and the ungodly. The promises and the threatnings thereof do all work: Apply it to the minde or heart, to opinion, affection or action, to Civil or Ecclesiasticall matters.
  • 3. As with a two-edged sword a man may defend and offend, so with the Word.* 1.346 Ve•…•…ity and virtue may be maintained and defended, and errour and every enormity may be refelled and repelled. See The whole Armour of God, Treat. 2. part. 8. Of the Word of God. §. 4, 5, 11.* 1.347

From this Metaphor learn these lessons;

• 1. Take heed of opposing against the Word, or hindering Ministers from* 1.348 preaching it. It is the Ensign of Christs Regiment: It is the Sword that is carried

• before him. Will a Magistrate endure such as strike down the sword that is 〈◊〉〈◊〉 before him, and thrust the sword-bearer out of his place? Wo to them that 〈◊〉〈◊〉 any hand in opposing or interrupting the Government of Christ.
• 2. Slight not Gods Word, as if it were a blunt thing, which could neither 〈◊〉〈◊〉* 1.349 nor pierce. It is sharper then any two-edged sword. The sword of Elisha (which was Gods Word in his mouth) slew tho•…•…e that escaped the sword of Hazail a•…•…d Iehu, who were both mighty Princes, 1 King. 19. 17. I have h•…•…wed them by the Prophets, I have slain them by the words of my mouth, saith the Lord, Hos. 6. 5. It was in reference to the Word of God, that the Lord said thus to his Prophet, 〈◊〉〈◊〉 I have this day set thee over the Nations, and over the Kingdoms, to root out, 〈◊〉〈◊〉 to pull down, and to destroy, &c. Ier. 1. 10. It was in reference to Gods Word 〈◊〉〈◊〉 it is said of Christ, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he s•…•…ay the wicked, Isa. 11. 4. Well therefore might the Ap•…•… say, that it is sharper then any two-edged sword. It is not safe for children, such as we are in spirituall matters, to dally with such a sharp two-edged weapon as the Word is. Slighting Gods Word hath been the cause of severe judgements, •…•… 〈◊〉〈◊〉 2. 25. 2 King. 17. 14. 2 Chron. 36. 16.
• 3. Apply Gods Word to thy sinnes. It is a sword whereby thou mayest 〈◊〉〈◊〉* 1.350 them down. As Ministers in their Ministry must do this to others, so every 〈◊〉〈◊〉 to himself. Against prophanenesse, apply Heb. 12. 16. Against hypocrisie, M•…•…▪ 24. 51. Against swearing, Ier. 23. 10. Against unmercifulnesse, Iames 2. •…•…▪ Against whoremongers and adulterers, Heb. 13. 4. Against liars, Rev. 21. 8. So 〈◊〉〈◊〉 other cases.
• 4. Let all evil doers fear. This sword of the Word, of all other swords, shall 〈◊〉〈◊〉* 1.351 be born in vain, Rom. 13. 4. This sword pricked the Iews in their heart, Act. •…•…. •…•…▪ This made Felix tremble, Act. 24. 25. This struck Ananias and Saphira 〈◊〉〈◊〉, Act. 5. 5. Though these were extraordinary judgements, and do not ord•…•… fall out, yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉〈◊〉▪ with.
• 5. Make use of both edges of the Word, because it is a two-edged sword. Make* 1.352 use of the Law and of the Gospel, for slaying thy corruptions.
• 6. Have this sword alwaies in a readinesse: As Gentlemen use to have th•…•…* 1.353 swords. Have the Word of God in readinesse to defend thy self against all 〈◊〉〈◊〉 of assaults, and also to repell and drive away thy spirituall enemies.
• 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉〈◊〉* 1.354 places where they have Authority, for suppressing evil doers, and encouraging 〈◊〉〈◊〉 that do well, Rom. 13. 4.

§. 72. Of the Word a spirituall Sword.

THe Apostle to make good what he had said of the sharpnesse of the Word, namely that it is sharper then any two-edged sword, setteth down an indecti•…•… of sundry powerfull effects, which are such as cannot be effected by any material sword. No materiall sword can pierce to the dividing asunder of soul and spirit, & •…•… but the Word can so farre pierce: Therefore no materiall sword is so sharp as the Word.

If we well observe the kindes of effects produced, we shall finde them all to be* 1.355 spirituall. Thence we may inferre, that the Word is a spirituall sword. It is i•…•… 〈◊〉〈◊〉 respect styled, The sword of the Spirit, Eph. 6. 17. Such is the whole arm•…•… •…•… God described, Eph 6. 14, &c.

For man consisteth of a soul which is spirituall, as well as of a body. Though•…•…* 1.356 materiall sword may be usefull for the body, yet the soul, singly considered in 〈◊〉〈◊〉 by it self, hath no need of it.

Besides we have spirituall enemies, whom a materiall sword can no way an•…•…: and we are subject to spirituall assaults, which cannot be repelled by corp•…•… weapons. In these respects we have great need and use of a spirituall sword, such as one as the Word is.* 1.357

Hereby we have an evidence of the wise and good providence of God, who •…•…∣fordeth means answerable for our need every way: corporall means for our 〈◊〉〈◊〉

spirituall means for our souls. And as in wisdom he suffereth spirituall enemies to 〈◊〉〈◊〉 us with spirituall temptations, so he furnisheth us with a weapon to resist •…•…ose enemies, and withstand those temptations.

It is therefore a point of egregious folly, to account this sword a needlesse wea∣pon,* 1.358 or to be carelesse in the use of it.

But it will be our wisdom well to use it, for our souls safety, against all spi∣rituall enemies and assaults.

§. 73. Of the Words dividing soul and spirit, joynts and marrow.

THe first particular instance of the piercing power of the Word, is, that it a 1.359 divideth asunder soul and spirit.

b 1.360 The simple Verb whence the Greek participle being a compound here tran∣slated piercing, signifieth to come. But c 1.361 the Preposition with which it is compoun∣ded addes emphasis: For d 1.362 the compound signifieth to come to, or into. Our Eng∣lish word pierce, doth fully expresse as much. Our former English thus translates i•…•…, 〈◊〉〈◊〉 through.

How sarre the word pierceth is demonstrated in this phrase, To the dividing asun∣•…•… of soul and spirit.

Of the Greek word translated dividing asunder, See Chap. 2. v. 4. §. 35.

The things here said to be divided are soul and spirit. Each of these words are* 1.363 〈◊〉〈◊〉 put for the whole soul of man; specially when they are singly set and joyned •…•…ith the body by way of distinction, as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties.

The soul as distinguished from the spirit, is put for the will and affections: which are accounted inferiour faculties.

The spirit is put for the understanding or mind, which is accounted the highest faculty, commanding and guiding the rest.

Th•…•…s are they distinguished, 1 Thess. 5. 23. Luk. 1. 36, 37.

The soul and spirit are as nearly and firmly knit together as any parts of the bo∣dy can be: yet the Word can divide them asunder, and that not only by distin∣guishing the one from the other, but also by discovering the severall desires and delights, or dislikings and loathings of the soul; and likewise of the castings, plot∣tings and contrivements of the spirit: and all these both in good and evil things.

Some apply these words, soul, spirit, to the naturall and regenerate parts of* 1.364 man, to corruption and grace; which in Scripture are commonly called flesh and spirit, Gal. 5. 17. In this sense none can be here meant but such as are regenerate: because none else have the spirit in that sense. But the power of the Word, as here intended, is much manifested on those that are not regenerate.

These words following joynts and marrow, are metaphoricall, taken from the bo∣dy,* 1.365 and applied to the soul.

The Greek Noun translated e 1.366 joynts, is derived from f 1.367 a Verb that signifieth to fit or prepare. I have espoused, or fitted and prepared you, saith the Apostle, 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie, as they are as close, and can as hardly be pierced or severed, as the entire bone. The substance of joynts is bony, they are very bones: so as a sword that easily cutteth asun∣der the thin skin and soft flesh, may stick at the bony joynt, and not cut it a∣s•…•…nder.

By these joynts are meant resolute purposes of the minde, obstinate resolutions of the will, hard hearts, feared consciences, stubborn affections and passions. Though a sharp two edged sword can hardly out asunder hard bony joynts, yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter re∣solved purposes, change obstinate wils, beat down hard hearts, rouze up feared consciences, and subdue violent passions: though they cleave so close to the soul as they may seem to be a part thereof.

How did Gods Word pierce the joynts of the soul of Ahab, 1 King. 20. 43. & 21. 27. and of the Princes of Iudah, Jer. 36. 16. and of Pilate, Joh. 19 12. So in

another kinde it pierced the joynts of the soul of Eli, 1 Sam. 3. 18. and of Da∣vid, 2 Sam. 12. 13, and of Hezekiah, 2 Kings 20. 19. and of the King and people of Ninevch, Jonah 3. 5, 6. and of the Jews, who were converted at Peters first Sermon. Act. 2. 37.

The other Metaphor of * 1.368 marrow doth yet further amplifie the sharpness* 1.369 and efficacy of the word. Marrow is the inward pith of bones: so as an hard bone must be pierced or broken before the marrow within it can be tou∣ched.

The marrow doth here set out the inward thoughts, imaginations, desires and lusts of the soul. The bones in which that marrow lieth, imply as much as the fore∣said joynts did. So as there is nothing so secret in a man, nothing held so fast and close in him, with the strongest resolution and greatest obstinacy, but the Word can meet with it, as Christs word met with Saul, Act. 9. 5.

The phrase of diviaing asunder, applied to all the fore-said particulars, is taken* 1.370 from Anatomist, who will open the corps, and sever one inward part from ano∣ther, and dissect every part, and lay open the sinews, arteries, and every sprig. Thus they discern and discover what corruption, what malady, what redundarcy of bloud, or humour, or distemper is in any of them. So doth the Word, as is shewed in the next §.

§. 74. Of the Word a discerner of thoughts and intents of the heart.

THis last phrase, And is a discerner, &c. is added to explain the former Meta∣phors.

The a 1.371 Greek word translated, a discerner, is very emphatical; so emphatical, as they who interpret the Word of God to be the Sonne of God, presse the empha∣sis of this word in this place to be such, as can agree to none but to God himself. To this I answer, That it is God himself who speaketh in the Word here me•…•… (See §. 69.) So as the power thereof is divine, and experience sheweth, that God useth ordinarily to manifest this kinde of power here expressed in discerning thoughts by the Ministry of his Word.

As for the original word here used by the Apostle, it is derived from a Verb that signifieth, * 1.372 to discern, or to judge, Joh. 7. 24. Thence a Noun that signifieth a b 1.373 Iudge; whence the c 1.374 word of my Text, which is not elswhere used in the New Testament. It signifieth one that is skilfull, expert and forward in espying, discer•…•…∣ing, and censuring matters.

We in English according to the notation of the Greek word call such a oce a Critick.

There were * 1.375 two ancient Grammarians who used thorowly to search the books of such Poets as had written before their dayes, and to passe their censure up•…•… them, concerning such verses as were genuine, or spurious: and these were there∣upon called d 1.376 Criticks.

The Apostle doth not use the Verb, discerneth, which noteth an effect, or an act, but the Noun, a discerner: which implieth a kinde of property and excellency i•…•… the act of discerning: So as nothing can so narrowly and thorowly search and •…•…∣cern, as the word of God.

The subject whereon the word is here said to exercise his critical faculty, a•…•… thoughts and intents of the heart. The Noun translated e 1.377 thoughts, is a compound The f 1.378 simple Noun signifieth the minde. It also signifieth wrath, which is a •…•…∣motion of the minde. In this sense, that word is frequently used in the New Te∣stament.

The former, which is the most proper signification of the word, namely, the minde is most pertinent to our purpose.

The Preposition with which the word of my Text is compounded, signifieth g 1.379 IN. The h 1.380 compound Verb signifieth to conceive in the minde, Matth. 1. 20. A•…•… 10. 19. Thence the i 1.381 word in my Text, which signifieth a conception of the mi•…•… Thus Christ expoundeth it, Matth. 9. 4. It implieth an inward motion of the min•…•…, which cannot simply be discerned, but by the divine spirit, which accompanieth the* 1.382 Ministry of the Word.

The other word translated ^k Intents, intends as much as the former: It is such* 1.383 compound as that was. For the l 1.384 Greek word signifieth the minde, Rom. 7. 23, 25. 〈◊〉〈◊〉 m 1.385 compound Verb signifieth as the former, to conceive in the minde, or to think 〈◊〉〈◊〉 self.

The n 1.386 Noun here used signifieth a notion or understanding of a thing, yea the ve∣ry purpose of the minde: and in that respect it is here in the Plural number fitly translated Intents.

It is in the Singular number translated Minde, 1 Pet. 4. 1. But by reason of this 〈◊〉〈◊〉 Heart added thereunto, the inward motions or intents of the minde must needs be here meant.

Of the Heart, and the various acception thereof, See Ch. 3. v. 7. §. 79.

The Heart is here put for the whole soul.

Mention is here made of the Heart, because in Scripture the Heart is said to be* 1.387 〈◊〉〈◊〉 inscrutable or unsearchable, Ier. 17. 9. It is one of Gods incommunica∣•…•… Properties, to be a searcher of the heart, 1 King. 8. 39. Act. 1. 24.

Beside, the heart is accounted to be the seat of the affections: and the intents of the heart, may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will, minde and affection. That which is here 〈◊〉〈◊〉 to the Word, is somewhat answerable to that which is said of God him∣self, God saw that every imagination of the thoughts of mans heart, was only evil conti∣•…•…ly, Gen. 6. 5.

Behold what emphasis every word carrieth. Here is an exact Critick, that* 1.388 〈◊〉〈◊〉 •…•…ve into the innermost motions of the minde, purposes of the will, and desires of the heart.

This piercing and discerning power of the Word was manifested in the Ministry of Iohn the Baptist, whereby Ierusalem and all Iudea, and all the regions round 〈◊〉〈◊〉 Iordan were moved to be baptized of him in Iordan, confessing their sinnes, Matth. 3. 5, 6.

And the People, Publicans, and Souldiers enquired what they should do, Luke 3. 10, &c.

At the Word of Christ, They which heard it, being convicted in their own consci∣ence, went out one by one, Joh. 8. 9. And at the word of Peter, The Iews which heard 〈◊〉〈◊〉, were pricked in their hearts, Act. 2. 37.

And at Pauls word, Many came, and confessed, and shewed their deeds, Act. 19. •…•…8, 19. And Felix trembled, Act. 24. 23. It is indefinitely said, that when Mini∣sters pr•…•…phesie, if there come in one that believeth not, or one unlearned, he is convinced if all, he is judged of all: and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 13. 24, 25.

The variety and multiplicity of phrases and metaphors here used, sheweth, that nothing can be kept so close, or held so fast in the soul of man, but the Word of God can finde it out, and cast it out. Such dissemblers as conceal their disposition from Ministers of the Word, cannot conceal it from the Word it self, Ezek. 14. 4. & 33. 31.

§. 75. Of Gods knowledge of every creature.

Vers. 13.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

THis Verse may be taken either as a reason of the fore-named power and efficacy* 1.389 of the Word: which reason may be drawn from the nature of him whose word it is, namely, God: who being himself a searcher of the heart, and a dis∣cerner of all things, though never so close and secret, is pleased to exercise that power in and by the Ministry of his Word.

Or, to distinguish this Verse from the former, it may contain an other distinct Argument to presse the main point in hand, which is, to hear Christs voice, and not to harden our hearts, because our very heart, and the thoughts thereof are all ma∣nifest before God.

Neither of these do thwart the other: but both may stand very well together: for they both intend the same thing, namely, that we ought to hearken to Christ•…•… voice, because as God he is a searcher of hearts, and exerciseth that discerning pow∣er in and by his Word.

The Apostle here setteth dow•…•… the piercing sight of God, with such emphasis as* 1.390 he did the piercing power of the word of God.

The a 1.391 Copulative particle in the Greek intends some correspondency betwi•…•…t God and his Word.

The Greek word translated b 1.392 creature, is derived from a Verb that signifies •…•…o c 1.393 create or make, 1 Tim. 4. 3, 4. It is variously used.

For it is taken

• 1. For the Creation, Mar. 10. 6. Rom. 1. 20.* 1.394
• 2. For every thing that hath a being from God, R•…•…m. 8. 39.
• 3. For the fabrick of the visible world, Rom. 8. 19, &c.
• 4. For an earthly structure made with mans hands, Heb. 9. 11.
• 5. For reasonable creatures, which are the chiefest of Gods creatures here i•…•… this world, Mar. 16. 15.
• 6. For a Magistrate, who in regard of his Office bears the Image of Go•…•…, 1 Pet. 2. 13.
• 7. For a true Saint who is born again, and renewed after the Image of God▪ In this sense it hath this Epithete New, annexed to it: as a new creature, 2 C•…•…r. 5. 17. Gal. 6. 15.

Here it is especially taken in the fifth distinction; for reasonable creatures o•…•… earth, of what sex, age, condition or disposition soever they be.

I will not deny but that this word creature may here be indefinitely and general∣ly taken for every creature in heaven, earth, sea, or hell, visible or invisible, reasonable or unreasonable, living or without life. For he that made them 〈◊〉〈◊〉, and deputed to every one their several places and natures, cannot be ignorant of any of them. They must needs all of them without exception be manifest in 〈◊〉〈◊〉 sight.

Yet questionlesse the reasonable creature is here especially meant. For

• 1. Man the Lord of other creatures is by an excellency Gods creature.
• 2. Other creatures were made for man; but man for God and his glory espe∣cially.
• 3. Man hath understanding above other creatures to conceive himself to be Gods creature, the work of his hands, and accordingly to respect God as 〈◊〉〈◊〉 Creator.

To shew that there is not any one man excepted, he useth this indefinite phrase, There is not a creature. To make the emphasis more conspicuous, our English i•…•…∣serts this particle any. He that excepteth not any one, includeth every one, go•…•… or evil, upright or hypocrite, great or mean, learned or unlearned, wise or foolish▪

§. 76. Of all things manifest in Gods sight.

THis phrase, a 1.395 That is not manifest, is the interpretation of one Greek word, which is a privative compound, and hath the force of a negative.

b 1.396 The simple Verb, as used in the New Testament, signifieth to appear, 〈◊〉〈◊〉. 13. 26. and to shine forth, Ioh. 1. 5. & 5. 35.

c 1.397 The compound Verb from whence the Adjective here used is derived, is direct∣ly opposite to the simple Verb, as in these words, A vapour that d 1.398 appear•…•…th e 1.399 •…•…∣nisheth away, Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉〈◊〉 same Verb, See Ch. 3. v. 13. §. 80.

f 1.400 The negative Conjunction annexed to this privative compound, adds emphasi•…•…* 1.401 It is more then if he had said, Every creature is manifest.

Two Negatives in Greek make a strong Affirmative. Sometimes to 〈◊〉〈◊〉 the Affirmative the stronger, the Negative is doubled and trebled. See Chap. 13. v. 5. §. 71.

This phrase implieth an impossibility of concealing any thing from God.

According to the notation of the Greek word, it implieth a clear and bright manifestation of every creature.

This Relative HIS [in his sight] may have reference to God, whose word 〈◊〉〈◊〉 fore-said powerfull word is •…•…aid to be in this phrase, The word of God. Or it 〈◊〉〈◊〉 have reference to Christ, of whose propheticall function be here treateth, and 〈◊〉〈◊〉 voice he advised us to hear, Chap. 3. v. 7. §. 78.

Betwixt these there is no difference. For Christ is God: and the voice of Christ is 〈◊〉〈◊〉 Word of God.

This phrase g 1.402 in sight, is in Greek an Adverb, and properly signifieth before, and 〈◊〉〈◊〉 it is turned, Luke 1. 6. It is also turned, In the presence, Luk. 1. 19. It is derived from h 1.403 a Noun that signifieth sight. It is applied to men and Angels, Luke 12. 9. To God it is applied by way of resemblance, after the manner of man. So is this p•…•…rase in the next clause, i 1.404 Unto the •…•…yes. See Chap. 1. v. 10. §. 132. It sets out Gods perfect knowledge of all men, whether good or evil, Prov. 15. 3. Concerning 〈◊〉〈◊〉 good it is said, The eyes of the Lord are over the righteous (▪1 Pet. 3. 10.▪) and he 〈◊〉〈◊〉 the way of the righteous, Psal 1. 6. Concerning the evil it is also said, The 〈◊〉〈◊〉 of the Lord are upon the sinfull kingdom (Amos 9. 8.) and God saw that the wic∣•…•… of man was great, &c. Gen 6. 5.

This in general must needs be so, because he is himself every where present (I•…•…r. •…•…3. •…•…3.) and nothing can hinder his sight, Psal. 139. 7. & Iob 22. 13, 14. As the Sun i•…•… above all, and shineth every where, so much more God.

Besides, God made all things, and he governeth all things, and therefore it is re∣•…•… he should have a sight of all. And this the rather, because his glory is the 〈◊〉〈◊〉 of all, Pro. 16. 4. Rom. 11. 36. By his sight of all, he can direct and turn them all to his glory.

In particular God seeth all for the righteous sake, to uphold, to encourage, and to take occasion of rewarding them. And for the wickeds sake to curb, restrain and punish them.

This is a great encouragement unto the righteous, to hold on in their righteous* 1.405 〈◊〉〈◊〉. For though men may be ignorant thereof, as Po•…•…iphar was of Iosephs faithfulness (Gen. 39. 19, 20.) or forget it, as Pharoahs Butler forgat Iosephs kinde∣•…•…ess (Gen. 40. 23.) or wittingly wink at it, as Nabal did at Davids goodness (1 Sam. 25. 10.) or misconceive it, as Saul did Davids faithfulness (1 Sam. 22. 8.) or 〈◊〉〈◊〉 at it, as Iohns Disciples did at the power of Christs Ministry (Iohn 3. 26.) or hate them for i•…•…, as the Pharisees hated Christ (Iohn 15. 24.) Yet God cannot be ignorant, will not forget, nor wink at, nor misinterpret any good thing. So as this is sufficient to encourage the righteous, yea and to comfort them in all their di∣stresses, Exod. 3. 7.

On the other side, This is matter of great terrour to the wicked, in that he that* 1.406 seeth all their wickedness will not suffer them to go scot▪free. God shall bring every work into judgement, with every secret thing, &c. Ezek. 12. 14.

§. 77. Of all things naked and opened unto God.

TO set out Gods Omniscience the more to the 〈◊〉〈◊〉, 〈◊〉〈◊〉 Apostle addeth this clause, But all things are naked and opened, &c.

This clause is brought in with a particle of opposition, a 1.407 BUT. The opposition is betwixt the different kindes of Propositions; the one Negative, the other Affir∣mative. That implied, that nothing can be hid from God. This, that all things are seen by him. Nothing can be hid; but all things are seen. Thus this opposition implies, that the later is a reason of the former. There is nothing not manifest to God, because all things are open before him.

Those things are said to be b 1.408 naked which have nothing to cover them. Thus our first Parents were naked in Paradise, Gen. 2. 25. Where Christ saith, I was naked 〈◊〉〈◊〉 ye cloathed me, Mat. 25 36. he sheweth, that they are naked who are not cloath∣ed or covered▪

Of a naked body, all the beauty, comliness, and due proportion of the whole and every part is easily discerned: and every spot, sore and defect, will soon be disco∣vered.

Now because a thing naked may outwardly appear fair, comely, and every way* 1.409 perfect, yet have many corruptions and defects in it: The Apostle addeth another metaphor, whereby he sheweth, that God can also discern all things within: 〈◊〉〈◊〉 other metaphor is in this word c 1.410 opened.

d 1.411 The Greek Participle is derived from a Noun that signifieth a neck. e 1.412 〈◊〉〈◊〉 Verb among other senses, is used of such beasts as being excoriated or stayed, were cut down from the neck to the rump, all along the back-bone. By this means the beast was so opened as every part within it, yea and the soundnesse or unsound∣nesse of every part might be seen. Heathen Magicians used to look into the inward parts of beasts, slain for Sacrifices, and narrowly to observe the colour, shape, 〈◊〉〈◊〉, defects, and other like circumstance•…•…, answerably to order their •…•…∣ons, for good or bad succe•…•…s. Hereunto the Prophet alludeth in this phrase, He 〈◊〉〈◊〉 in the liver, Ezek. 21. 21.

From that custom arose this metaphor of laying a thing open, so as every 〈◊〉〈◊〉 therein might be discovered.

Thus are all things opened to Gods eyes, so as nothing can be concealed from him: not without, for all things are naked: nor within, for all things are opened f 1.413 to his eyes.

This metaphor of eyes attributed to God, is used as this phrase, in his sight, 〈◊〉〈◊〉 used §. 76.

These metaphors, naked, opened, give evidence that men are every way known to God. As the former part of this verse shewed, That all persons are known to God: So this, That every way they are known to him. Without all things are naked, within all things are opened.

As God saw that the wickednesse of man was great in the earth: so he saw, that •…•…∣ry imagination of the thoughts of his heart was only evil continual•…•…y, Gen. 6. 5. The Psalmist sets out this Omniscience of God to the life, Psal. 139. 1, 2, &c. Christ 〈◊〉〈◊〉 by his Divine Spirit discerned Nathanael to be an Israelite indeed in 〈◊〉〈◊〉 was no guile (John 4. 47.) And the Ruler of the Synagogue to be an 〈◊〉〈◊〉, Luk. 13. 15.

• 1. God was declared to be the searcher of hearts, §. 74.
• 2. God being the Creator of all within and without must needs understand 〈◊〉〈◊〉 all, and that throughout, Psal. 94. 9, &c.

This is a point of singular comfort to the upright: It upholds them against 〈◊〉〈◊〉 false imputations as I•…•…b's friends •…•…aid to his charge.

On this ground, That God knoweth all things without and within, true 〈◊〉〈◊〉 can appeal to God in such cases, as they are falsly charged withall, Psal. 26. 1, •…•…. & 139. 23, 24.

In extremities this Omniscience of God moveth true Saints to plead their •…•…∣grity before him, Isa. 38. 3.

On the other side, this cannot but much afright the consciences of hypocri•…•…es, who though they may with fair outward pretences sooth and deceive men, who 〈◊〉〈◊〉 but judge according to outward appearance: yet they cannot deceive him, 〈◊〉〈◊〉 〈◊〉〈◊〉 eyes all things are naked and opened.

This affords a seasonable Admonition to all of all sorts, narrowly to look 〈◊〉〈◊〉 themselves; at all times, in all places, in all things, every way in their outward conversation, and in their inward disposition; even because all things are 〈◊〉〈◊〉 〈◊〉〈◊〉 opened unto God.

§ 78. Of Gods seeing sin in such as are justified.

THis Text that doth so fully set out the Omniscience of God, is 〈◊〉〈◊〉 pressed* 1.414 against those, who hold and teach, That God can see no sinne in 〈◊〉〈◊〉 persons. That they may more fully expresse their minde therein, they set it 〈◊〉〈◊〉 by these two comparisons. The first of an hat put upon an hour-glasse; The se∣cond of a bottle of ink poured into a sea of water. They thus apply these com∣parisons: As a man cannot see the Glasse that is covered with an hat, nor the blacknesse of the Ink in a sea of water: So God cannot see sinne in the ju∣stified. To this I answer, That resemblances from man to God, do 〈◊〉〈◊〉

〈◊〉〈◊〉, because of the infinite disparity betwixt them.

To discover the vanity of the afore-said Assertion, I propound these Que∣•…•…:

• 1. Whether there be any sinne at all in the justified, while here they live, or* 1.415 〈◊〉〈◊〉 The •…•…cripture expresly saith, That there is no man that sinneth not, 1 King. 8. •…•… 〈◊〉〈◊〉 in many things we offend •…•…ll (Jam. 3. 2) That if we say that we have no sin, 〈◊〉〈◊〉 ourselves, and the truth is not in us. John 1. 8. Surely under these 〈◊〉〈◊〉 phrases, even the justified must needs be comprized. If sinne be in 〈◊〉〈◊〉, the fore-said description of Gods Omniscience plainly demonstrates that 〈◊〉〈◊〉 it.
• 2. Do men see sinne in others that are regenerate? This cannot be denied. For* 1.416 〈◊〉〈◊〉 saw sin in Davi•…•…, 2 Sam. 12. 7. and Paul in Peter, Gal. 2. 11. Can it be ima∣•…•… that man should see that which God cannot?
• 3. Can justified persons discern sinne in themselves? If not, Why do* 1.417 〈◊〉〈◊〉 complain thereof? As David, Psal. 38. 4. & 51. 1, &c. Yea and the Apo∣•…•… Paul also, Rom. 7. 24. Surely God must needs see more in man then him∣•…•… can?

How should God punish sinne in justified persons (as in Moses, Num. 27. 14.* 1.418 〈◊〉〈◊〉 David, 2 Sam. 12. 10, &c. and in Solomon, 2 Sam. 7. 14.) if he can see no sinne 〈◊〉〈◊〉? Or how should God order and dispose their sinne to good (as he doth 〈◊〉〈◊〉 8. 28.) if he see no sinne in them? The punishment here spoken of, is not to 〈◊〉〈◊〉 for the vindictive Judgement of a Judge, simply for the crime committed, 〈◊〉〈◊〉 for the corrective chastisement of a Father, for the amendment of the offender, •…•… 〈◊〉〈◊〉. 7. 14. Heb. 12. 10.

Many of their grounds whereupon they settle this opinion, That God seeth no sin* 1.419 i•…•… 〈◊〉〈◊〉 justified, are raised from mistakes of sacred Scripture: so as I may say to them, 〈◊〉〈◊〉 Christ said to the S•…•…dduces, Ye do erre, not knowing the Scriptures, nor the power •…•…f 〈◊〉〈◊〉, Mat. 22. 29.

The first Scripture which they mistake, is this part of Balaams prophecy, He* 1.420 〈◊〉〈◊〉 〈◊〉〈◊〉 beheld iniquity in Iacob, neither hath be seen perversnesse in Israel, Numb. 23. 21.

To take these words according to this Translation, a 1.421 many judicious Expositors 〈◊〉〈◊〉 thus interpret them, God hath not beheld iniquity in Iacob utterly to destroy them: 〈◊〉〈◊〉 give them over to their enemies. b 1.422 Others thus, He seeth not iniquity in Iacob, in 〈◊〉〈◊〉 he imputeth it not to him.

The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof; which was this, to shew, That God would suffer no attempts to prevail against his people:

• 1. In this case, not to c 1.423 behold, or not to d 1.424 see, is not to endure to see such and such a thing to be done. When a father seeth his childe wronged, he may say, I 〈◊〉〈◊〉 〈◊〉〈◊〉 see my childe to be thus abused: that is, I will not suffer him so to be hand∣led, I will rescue my childe, and revenge the wrong-doer: Thus God may be said, 〈◊〉〈◊〉 to see, that which he doth not like, and that which he will not suffer. Our English expounde•…•…▪ this phrase, seeth not, applied to God, thus, approveth not, Lam. 3. 36.
• ...

  2. The words translated e 1.425 iniquity and f 1.426 perversnesse, do most properly and usual∣ly signifie wrong and grievance.

  The former translated iniquity signifieth unequal dealing, Psal 94. 23.

  The later translated perversnesse, signifieth also mischief, Psal. 6. 16.

  Both these words in Balaams prophecy, imply evil in the enemies of Israel, ra∣ther then in Israel themselves, or in the people of God; so are both these words taken, Hab. 1. 3.

• 3. By Iacob and Israel are meant the whole body of the people that were then in the wildernesse whereof many were not truly justified. For in the verse before be saith, God brought them out of Egypt.
• 4. g 1.427 The Preposition translated [IN] signifieth also TO, or Against, as ver. 23. So as the words may be thus translated according to their true sense and mean∣ing, God endureth not to behold wrong done against Iacob, nor to see grievance against

• ... Israel. In this sense what canbe picked out to justifie that grosse errour, That G•…•…d seeth no sin in justified persons?

A second ground that they raise out of Scripture for the fore-said errour, is ta∣ken* 1.428 from sundry Metaphors, such as these, God blotteth out transgr•…•…ssions, 〈◊〉〈◊〉 putteth them aw•…•…y as a cloud, and 〈◊〉〈◊〉 them b•…•…hinde has back, and into the 〈◊〉〈◊〉 of the sea, &c. Of these, and other like metaphors, how they intend a 〈◊〉〈◊〉 discharge of sinne, See, A Guide to go to God, or, An Explanation •…•…f the Lords Prayer, 5^th Petition, §. 130. To apply metaphoricall phrases simply, and that beyond the intent or the holy Ghost who useth them, is to pervert the Scripture.

A third ground is taken from the holy Ghosts expression of the Churches •…•…∣ty* 1.429 in these, and such like phrases, Thou art all fair, my love, there is 〈◊〉〈◊〉 〈◊〉〈◊〉 in thee, Cant. 4. 7. And Christ gave himself for his Church, that he might present it to himself a glorious Church, not having spot, or wrinkle, or 〈◊〉〈◊〉 such thing; but that it should be holy, and without blemish, Ephesia•…•…s •…•…. 25, 26.

Answ. These, and such like places are meant partly of the Robe of Christs •…•…∣teousnesse, wherewith justified persons are cloathed while here they live: and partly of that glory wherewith the Church shall be decked in the world to come. But from thence to infer, That there is no sin in justified persons while here they 〈◊〉〈◊〉, or that God can see no sin in them, is a false inference.

§ 79. Of this phrase, With whom we have to do.

THe last clause of the 13^th verse, which is this, With whom we have to do, is a•…•…∣biguous.

a 1.430 The word translated to do is the very same that was used, v. 12. and translated, The Word.

It is derived from a b 1.431 Verb that signifieth to say, or to speak, Mat. 3. 9. Answerably this word signifieth word or speech which is uttered.

In this sense the meaning is this, Of whom we speak.

In this sense the c 1.432 Greek Preposition, which properly signifieth TO, 〈◊〉〈◊〉 be put for OF. The d 1.433 Preposition, which properly signifieth OF, 〈◊〉〈◊〉 used in a like phrase, thus, Of whom we have many things to say, H•…•…b. 5. 11.

The fore-said word doth also signifie a matter, a thing, or case, as 〈◊〉〈◊〉 Christ saith, I will ask you * 1.434 one thing, Matth. 21. 24. and where he saith, * 1.435 •…•…∣ving for the cause, Mat. 5. 32. The Hebrews do also use * 1.436 Word for thing, or •…•…∣ter, as Exod. 18. 26. Esth. 9. 31. In reference to this signification it is here transla∣ted, With whom we have to do.

3. * 1.437 This same word signifieth also an account. In this sense it is frequently used, and that both in taking an account, as Mat. 18. 23. & 25. 19. and also in giving 〈◊〉〈◊〉 account, as Luk 16. 2. Rom. 14. 12. In this last signification of an account, 〈◊〉〈◊〉 * 1.438 Preposition TO is properly used, and it may be thus translated, To whom we are 〈◊〉〈◊〉 give an account.

None of these senses are impertinent.

Our former English Translators mention the two former Interpretations. 〈◊〉〈◊〉 in the Margin, t•…•…us, Concerning whom we speak. The other in the Text thus, 〈◊〉〈◊〉 whom we have to do.

The former of these giveth proof, That Christ is the searcher of hearts. 〈◊〉〈◊〉* 1.439 Christ is he, concerning whom the Apostle especially speaketh. Thus all 〈◊〉〈◊〉 points which were before in general delivered of Gods Power and Property, 〈◊〉〈◊〉 this respect, are in particular to be applied to Christ; yea by just and necessary consequence, it also from thence followeth, That Christ is true God. Hereof 〈◊〉〈◊〉 Chap. 1. v. •…•…. §. 107.

The later giveth evidence, That it is the Lord with whom we have espe∣cially* 1.440 to do in all things. Thus much is implied under this charge which God giveth to Abraham, Walk before me, Gen. 17. 1. So did 〈◊〉〈◊〉, Gen. 5. 〈◊〉〈◊〉

〈◊〉〈◊〉, Gen. 6. 9. Abraham and Isaac, Gen. 48. 15. and Ioseph, Gen. 39. 9.

Under this interpretation may well be comprized that which was noted of giving* 1.441 〈◊〉〈◊〉 •…•…ccount to God. For they who have to do with God must give an account to 〈◊〉〈◊〉 and in giving an account to God they have to do with him. See Chap. 2. 〈◊〉〈◊〉 § •…•…29.

God is the supream Soveraign over all: he hath appointed to every one his 〈◊〉〈◊〉. He is that Judge to whom all are to give an account.

On this ground we ought in all things to have an eye to him: in matters of his 〈◊〉〈◊〉, and in our affairs with men, Magistrates, Subjects, Masters, Servants, 〈◊〉〈◊〉 •…•…ll sorts apply this, Col. 3. 23. & 4. 1.

§. 80. Of the Resolution of Heb. 4. 12, 13.

〈◊〉〈◊〉.

F•…•…r the word of God is quick and powerfull, and sharper then any two-edged sword, 〈◊〉〈◊〉 even to the dividing asunder of soul and spirit, and of the joynts and marrow, 〈◊〉〈◊〉 a discerner of the thoughts and intents of the heart.

13.

Neither is there any creature that is not manifest in his sight: but all things are na∣•…•… and opened unto the eyes of him with whom we have to do.

THe Summe of these two verses is, The Efficacy of Gods word.

About it we may observe,

• 1. The Point it self, Vers. 12.
• 2. A Proof thereof, Vers. 13.

In laying down the Point, the Apostle expresseth,

• 1. The Inference, in this causal particle FOR.
• •…•… The Substance: And that is declared
  • 1. Simply.
  • 2. Comparatively.

In the simple consideration there is set down,

• 1. The thing described, The word of God.
• 2. The Description thereof by two Epithets,
  • 1. Quick.
  • 2. Powerfull.

The Comparison is taken from a two-edged Sword.

In the Comparison, the Word is

• 1. Generally said to be sharper then any Sword.
• 2. It is particularly demonstrated, wherein it is sharper.

The Particulars are set down,

• 1. Metaphorically.
• 2. Plainly.

The Metaphor declares two virtues of the Word,

• 1. A piercing virtue.
• 2. A dividing virtue.

The later virtue is illustrated by the things divided, which are two couple,

• 1. Soul and Spirit.
• 2. Joynts and Marrow.

The particular effect of the Word plainly expressed, is,

• 1. Propounded, in this word, Discerner.
• 2. Amplified by the Subject wherein that virtue is exercised. This is double,

• 1. Thought.
• ...

  2. Intents of the heart,

  The proof of the fore-said power of the Word is taken from the Omniscience of* 1.442 〈◊〉〈◊〉 whose Word it is.

Hereabout there is,

• 1. A Description of the point.
• 2. A Declaration of the person.

The Point it self is demonstrated two wayes,

• 1. Negatively.
• 2. Affirmatively.

The Negative noteth out,

• 1. The Persons seen.
• 2. The Manner of seeing them.

The Persons seen are set out two wayes:

• 1. By an indefinite Title, creature.
• 2. By a negative extent, Not any, that is, every one.

The Manner of seeing them is set forth three wayes,

• 1. By a double Negative [neither, not] which maketh a strong Affirmative.
• 2. By a clear Manifestation, in this word, manifest.
• 3. By an assured evidence in this phrase, In his sight.

The Affirmative part of the Description implieth two points:

• 1. The general matter, All things.
• 2. The kinde of discovering them: and that in two Metaphors,
  • The first respecteth things outward, They are naked.
  • The second things inward: They are opened.

The fore-said Metaphors are amplified by their evidence, thus, in Gods eyes.

The Person whose Omniscience is thus laid out, is demonstrated by that refer∣ence which we have to him, in this phrase, With whom we have to do.

§. 81. Of Observations raised out of Heb. 4. 12, 13.

I. GOD hath vouchsafed his Word to us. This title, The Word of God, takes this •…•…∣grant. See §. 69.

II. Gods word shall not be in vain. This ariseth from the inference. See §. 68.

III. Gods word is a living word. It is quick. See §. 70.

IV. Gods word is a word of power. It is powerfull. See §. 70.

V. Gods word is sharp. This is implied under this comparative Degree, 〈◊〉〈◊〉. See §. 71.

VI. Gods word is as a two-edged Sword. Hereunto it is resembled. See §. 71.

VII. Gods word is sharper then the sharpest instrument. A two-edged sword is the sharpest of instruments: but the Word is sharper then it. See §. 71.

VIII. Gods word is a spiritual sword. Spiritual effects are here attributed to 〈◊〉〈◊〉 See §. 72.

IX. Gods word divideth the closest and firmest things. Such are Soul, and S•…•… See §. 73.

X. Gods word pierceth the hardest things. Such are the joints. See §. 73.

XI. Gods word pierceth to the innermost things. Such is the marrow. See §. 73.

XII. Gods word is an exact censor. It is a Critick. See §. 74.

XIII. Gods word reacheth to mens thoughts. This is here plainly expressed. See §. 74.

XIV. Gods word discovereth intents and purposes. This also is here expressed See §. 74.

XV. Gods word searcheth the very heart. For this end mention is here made 〈◊〉〈◊〉 the heart. See § 74.* 1.443

XVI. Gods word is powerfull as God himself. This is gathered from the inference of this 13. v. See §. 75.

XVII. All of all sorts are known to God. This negative, not any, intends as 〈◊〉〈◊〉 See §. 75.

XVIII. God fully knows all. This Negative, Not manifest, importeth so 〈◊〉〈◊〉 See §. 74.

XIX. Both things and persons are under Gods cognizance. The distinction be•…•… creatures and things, implieth this point. See § 77.

XX. All outward things are clearly discovered to God. They are as naked. See §. 7•…•….

XXI. God discerneth the innermost things. This Metaphor implied under this 〈◊〉〈◊〉 opened, intendeth as much. See §. 77.

XXII. God seeth sinne in all. Sinne is comprized under this generall, All 〈◊〉〈◊〉▪ See §. 78.

XXIII. We have to do with God in all things.

XXIV. We must give an account to God. These two last Doctrines are implied 〈◊〉〈◊〉 this phrase, With whom we have to do. See §. 79.

§. 82. Of the Inference of the 14^th verse.

Verse 14.

Seeing then that we have a great Highpriest, that is passed into the hea∣vens, Iesus the Son of God, let us hola fast our profession.

THis, and the two next verses do so expresly speak of Christs Priesthood, as a 1.444 some Expositors think it fit to begin the fifth Chapter with them. But I see to great cause to alter the ordinary division of these Chapters: For those three 〈◊〉〈◊〉 verses are as a perfect transition, which looketh backward and forward.

• 1. They look backward to that which had been said of Christs sitting on high, •…•…ing the Sonne of God, (Chap. 1. v. 3, 5.) and to Christ Iesus his being the High∣priest of our profession, Chap. 2. 17. & 3. 1. In reference to these and other like passages, the Apostle maketh this inference, Seeing then that we have a great High∣priest, &c.
• 2. They look forward as the summe of that which the Apostle delivereth in the Chapters following, concerning Christs Priesthood.

The note b 1.445 of reference is this ordinary illative Conjunction therefore, (which 〈◊〉〈◊〉 here translate then:) and it implieth a consequence. The consequence here •…•…ended may be that which is here comprised under this phrase, Let us hold fast our •…•…ssion.

In looking backward it may imply a generall, particular and immediate re∣ference.

• 1. The generall reference is to all that hath been before spoken concerning the Priesthood, Exaltation and Sonship of Iesus, all which are here hinted as a motive to •…•…ld fast our profession.
• 2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entring into Gods rest. For if the question be 〈◊〉〈◊〉, What hope we poor sinners may have of entring thereinto; the Apostle 〈◊〉〈◊〉 maketh answer, That Christ our great Highpriest being passed into heaven, we also in and by Him have hope to enter.
• 3. The immediate reference is to that which he had delivered of the power of Gods Word, and piercing sight of God himself, ver. 12, 13. We shall be as∣suredly found out if we fall from our profession: it becomes us therefore to hold it fast.

All and every of these references teach us to improve to our best advantage the* 1.446 means which God affordeth to us. God hath given us his own Sonne, whose Throne is in the heaven, who is the Apostle and Highpriest of our profession, who hath prepared an everlasting rest for us, whose Word is exceeding powerfull, and who himself is a searcher of hearts, therefore we ought to persevere in the faith of Christ, and hold fast our profession.

Thus will it not repent the Lord that he hath given us his Sonne to be our King, Priest and Prophet; and with him his powerfull Word. Thus shall we finde and feel the sweet comforts and refreshments that flow from Christ, and partake of all •…•…is benefits. Thus shall we see just cause to blesse the Lord for those great gifts be∣stowed on us.

§. 83. Of having a great Highpriest.

MOst of the particulars here laid down about Christs Priesthood have been be∣fore handled: as, that Christ is a Priest, an high Priest, and a great High∣priest. Of these see Chap. 2. v. 17. §. 172, 173, &c.

We are said to a 1.447 have this Priest in sundry respects.

• 1. In that God the Father gave him to us by promise, Gen 3. 15.
• 2. In that Christ is actually exhibited, being come down from heaven, having assumed our nature (in which respect he is taken from among men) and in our na∣ture done and endured whatsoever as a Priest he was to do and endure.
• 3. In that by the Ministry of the Gospel he is offered and tendred unto us, Gal. 3. 1.
• 4. In that we professe to believe in him, and thereby take him for our Priest, (if

• at least we do indeed believe as we professe.) For to believe in Christ is to receive him, Ioh. 1. 12.

Thus we see that this word having, carrieth emphasis; and is much more then if he had said, Seeing there is, &c. This implieth a right to him, and a kinde of pos∣session of him.

This is a great priviledge thus to have such a Priest, such an high Priest, so great an high Priest. All men have not this Priest.

How should we esteem him? how carefull should we be to use him as our Priest? See Chap. 7. v. 17. §. 175.

O let not that be verified in us, which the wise man thus hinteth of a fool, Where∣fore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Pro. 17. 16.

§. 84. Of Christ being in heaven as our Priest.

THe place where Christ continued to exercise his Priesthood, is here said to be a 1.448 the heavens. The plurall number heavens, is used to set out the height and excellency of the place. See Chap. 1. v. 3. §. 35.

• 1. This is a strong argument against the ubiquity of Christs body. For that* 1.449 which is contained in the heavens, is not every where present. I may in this case say as the Angels did to them that sought Christ in the grave when he was risen, (Luk. 24. 5.) Why seek ye him that is in heaven among them that are on earth? Long may they so seek him: but while he abideth in heaven they shall not finde him on earth. The like may be pressed against Transubstantiation.
• 2. This sheweth the preheminency of Christs Priesthood above all others Priest∣hood.* 1.450 Others exercised their Priesthood in places made with hands: but Christ is not entred into holy places made with hands, but into heaven it self, now to appear in the presence of God for us, Heb. 9. 24.
• 3. This ministreth matter of great consolation to us, against whom heaven was* 1.451 shut by reason of our sinnes, but now it is opened by Christ: so as we may now well labour to enter into the celestiall rest, as we were exhorted, v. 11. For the way is made open, and places are there prepared for us, Ioh. 14. 2. This is a strong inducement to stirre us up to do as the people did in the daies of Iohn the Baptist, when the Kingdom of heaven suffered violence, and the violent took it by sorce, Matth. 11. 12.
• 4. This may stirre us up to seek those things that are above, where Christ sitteth 〈◊〉〈◊〉* 1.452 the right hand of God: and to set our affections on things above, not on things on the earth, Col. 3. 1, 2.
• 5. This teacheth us in prayer to look up unto heaven where Christ our High∣priest* 1.453 is. For this end Christ putteth us in minde of Gods being in heaven, where he teacheth us thus to pray, Our Father which art in heaven, Matth. 6. 9.
• 6. This assureth us that Christ is where his Father is, presenting himself as our* 1.454 Highpriest for us continually before his Father.
• 7. This giveth evidence that we also that believe in Christ shall have an habi∣tation* 1.455 in heaven. For saith Christ to such, I go to prepare a place for you: and if I go and prepare a place for you, I will come again and receive you unto my self, that where I am, there ye may be also, John 14. 2, 3.

§. 85. Of Christs passing into heaven, and our communion with him.

CHrist is said to have passed into the heavens. The Greek word translated a 1.456 passed, is a compound. b 1.457 The simple Verb signifieth to come. The c 1.458 Pre∣position signifieth thorow. This compound signifieth to passe thorow notwith∣standing any difficulties that may seem to hinder. Thus it is said that an Angell and Peter passed the first and second ward, Act. 12. 10.

Our Lord Christ having assumed our nature, passed through the Virgins womb;* 1.459 and being born, in his infancy, childhood and manage, passed through many diffi∣culties, as temptations, afflictions, persecutions, death it self, and the grave; yea after his resurrection he passed through the three regions of the ayr, and

•…•…e severall orbs of the starry heavens, and so entred into the highest hea∣•…•….

Thus we see that nothing could hinder him from that place where he intended •…•…ppear as our Priest for us, before his Father.

On this ground we may be consident that we also who believe in Christ shall •…•…sse through all impediments and obstacles, to be in that rest where he is. As the 〈◊〉〈◊〉 himself passed through all, so will he cause his members to passe through all, 〈◊〉〈◊〉 they may be where he is.

The conjunction of these two points, (1. That we have Christ for our Priest.* 1.460 2. That he is passed into the heavens,) do prove, that Christs bodily absence 〈◊〉〈◊〉 not our communion with him, nor our participation of the benefit of his Priesthood. We have him for our Priest, though he be passed into the heavens. 〈◊〉〈◊〉 is this again set down, Heb. 8. 1.

• 1. Though in body he be absent, yet in his Divine spirit he is ever with us, ac∣cording to his promise, Matth. 28. 20.
• 2. Faith hath a virtue to pierce into heaven where Christ is. It seeth him who 〈◊〉〈◊〉 •…•…sible, Heb. 11. 27. Ioh. 20. 29.

Singular comfort doth this Minister to us on earth, that so great a distance as is 〈◊〉〈◊〉 heaven and earth, cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth. And though he were on earth, 〈◊〉〈◊〉 •…•…cesse to him would be to little purpose without faith, Mat. 13. 58.

§. 86. Of Christ a Priest, both God and man, and of our duty thereupon.

TO shew distinctly who this Priest was, he expresseth his Name Iesus. This Name was his proper Name, given to him upon his incarnation. Of it See Chap. 2. v. 9. §. 73. & Chap. 3. v. 1. §. 29.

By this title the Apostle declareth Christ to be man: whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest. He declareth himself hereby to be a Saviour. See Chap. 2. v. 9. §. 73.

Because the Priesthood which Christ undertook required matters of Divine dig∣nity and authority, the Apostle addeth that speciall relation which Christ had to God, in this phrase, The Sonne of God. Of this relation See Chap. 1. ver. 2. §. 15.

By this it appeareth that our Priest was both God and man, able and fit for that Function. Hereby is Christ distinguished from Aaron, and from all other Priests. Hereof see more Chap. 2. v. 17. §. 172.

The duty required by virtue of Christs Priesthood, is thus expressed, Let us hold 〈◊〉〈◊〉 our profession.

Of the manner of the Apostles expressing his minde in the plurall number and first person, whereby with others he incites himself, See v. 1. § 3.

By profession is here meant the true faith professed. Of the word here translated a 1.461 profession, See Chap. 3. v. 1. §. 27.

The Verb translated b 1.462 hold fast, signifieth to hold a thing so fast, as not to set it go again: Thus it is used of holding Christ, when they had apprehended him, Matth. 26. 48. And of Herods holding Iohn when he bound him in prison, Mark 6. 17. It is also used of the Jews holding the traditions of their Elders, which they would by no means let go, Mark 7. 3, 4, 8. It is applied to retaining of sinne in ob∣•…•…inate persons which shall not be forgiven, Ioh. 20. 23. Here it implieth perseve∣•…•…. In this sense is this Verb used three times by Christ, namely in his Epistle to Pergamus, (Revel. 2. 13.) to Thyatira, (Revel. 2. 25.) and to Philadelphia, Rev. 3. 11.

Of Perseverance in the faith, See Chap 3. v. 6. §. 68.

The inference of this duty upon the description of Christ our Priest, sheweth,* 1.463 that the ground of our Perseverance resteth on Christs Priesthood. For this end doth the Apostle exhort us to consider the Highpriest of our profession, Chap. 3. •…•…ers. 1.

The Sacrifice which Christ as our Priest once offered up, the intercession which

he continually maketh, and the benefits which flow from his Priesthood (whereof See Chap. 2. v. 17. § 174.) are both means and helps to Perseverance.

It becomes us even in this respect to be well informed in this mystery of Christs Priesthood, much to meditate thereon, and well to place our confidence on it.

§. 87. Of the Inf•…•…rence of v. 15.

Verse 15.

For we have not an Highpriest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet with∣out sinne.

THis verse is added to remove a scruple which might arise from the excellency of that Priest, who is described in the former verse. For a poor sinner upon a deep apprehension of his own unworthinesse, vilenesse and cursednesse, might thus reason: True it is that Christ is a Priest, but so great an Highpriest, 〈◊〉〈◊〉 on a glorious Throne in heaven, the very Sonne of God, as I poor, weak, cursed sinner, who am subject to many infirmities and corruptions, dare not go to him for mediation.

To remove that scruple, The Apostle here sheweth, that albeit he were so great and glorious a Priest, yet he was withall touched with a feeling of our infirmi•…•…; and tempted as we are: so as we have good cause to believe that he will be m•…•…∣cifull unto us, and ready to receive and relieve us. (Hereof See Chap. 2. v. 1•…•…. §. 176.)

Thus this causall Conjunction a 1.464 FOR, is here fitly added, in that it pointeth 〈◊〉〈◊〉 a reason, why we should hold fast the profession of our faith in Christ: because •…•…e is not only the Sonne of God, a great Highpriest in heaven (which was one r•…•…∣son) but also because he was touched with the feeling of our infirmities, and 〈◊〉〈◊〉 as we are, which is another reason.

We may well hence inferre, that it is necessary to be instructed in Christs •…•…∣liation,* 1.465 temptations, passions and infirmities, as well as in his Divine Majesty, Dignity, Authority and Power. The sacred Scripture doth distinctly, perspice∣ously and fully declare both. Where it speaks of the one, it frequently speaks 〈◊〉〈◊〉 the other.

Christs humiliation, infirmities and sufferings, are the means whereby we 〈◊〉〈◊〉 accesse to Christ: They are the ground of our incouragement to •…•…ie unto 〈◊〉〈◊〉. His Divine dignity and power are means of strengthening our faith, and ma•…•… us wholly to rely upon him. Were it not for the former, we durst not appro•…•… unto him. Were it not for the later, we could not with confidence rest 〈◊〉〈◊〉 him.

§. 88. Of Christs fellow-feeling.

IN setting down the infirmities of Christ, the Apostle useth two negatives, 〈◊〉〈◊〉▪* 1.466 We have not an Highpriest which cannot be touched, &c. This he doth to convi•…•… us the more of the truth of the point. Two negatives in Greek make a 〈◊〉〈◊〉 affirmative, (as was shewed, v. 13. §. 76.) It is more then if he had said, We 〈◊〉〈◊〉 a Highpriest that can be touched, &c. These two negatives intend an improbab•…•…▪ if not an impossibility of the point, yea they imply that it cannot be ot•…•… thought, but that Christ should be so touched: of i•…•… we may not make any 〈◊〉〈◊〉 or question.

The word here translated a 1.467 can, is in this case turned b 1.468 able, which impli•…•… •…•… fitnesse and readinesse to a thing. See Chap. 2. v. 18. § 183.

This phrase c 1.469 touched with a feeling, is the interpretation of one Greek 〈◊〉〈◊〉, which is a compound. d 1.470 The simple Verb signifieth to suffer: the e 1.471 Preposi•…•… with: The f 1.472 compound, to suffer with: or to be mutually affected with o•…•… sufferings: even so, as if those sufferings touched ones self: and he himself 〈◊〉〈◊〉 weight or pain of them.

This word is used to set out the compassion which these Hebrews had of the Ap•…•…∣stle in his bonds, and it is thus translated, Ye had compassion of me in my 〈◊〉〈◊〉

(Heb. 10. 34.) They so tendred him, or were so affected towards him in his bonds, as they would have been toward themselves in the like case: according to that di∣•…•…ection which is given, Heb. 13. 3. A Participle derived from this Verb, is thus •…•…nslated, g 1.473 having compassion one of another, 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word. Our English phrase touched with a feeling, im∣•…•…eth that Christ is so affected with our miseries, as if he himself lay under them, and felt them as much as we.

To set forth the compassion of the Highpriest under the Law, there is another compound derived from the same simple Verb, which signifieth to h 1.474 have compassi∣•…•… with measure: that is to have so much compassion as is sufficient. Herein he was a type of Christ, who hath indeed as much compassion as is requisite. In this re∣spect Christ is said to be a mercifull Highpriest, in that he was made like to us. See Chap. 2. v. 17. §. 176.

§. 89. Of the infirmities whereof Christ hath a fellow-feeling.

THe particulars whereof Christ is here said to have a feeling, are comprised un∣der this word a 1.475 infirmities. The Greek word is a privative compound. The simple Noun signifieth b 1.476 strength. Thence a Verb which signifieth to c 1.477 strengthen. •…•… Pe•…•…. 5. 10. The privative compound hath a contrary signification, which is d 1.478 to 〈◊〉〈◊〉 sick or weak, Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sicknesse, Joh. 11. 4. 〈◊〉〈◊〉 any other weaknesse and infirmity, 2 Cor. 12. 9, 10.

The plurall number, e 1.479 infirmities, is here used, because they were very many. They are said to be f 1.480 OUR infirmities, because they were such as we have in their 〈◊〉〈◊〉: and because they were undertaken for our sakes. In this respect he is after∣wards in this verse said to be tempted like as we are.

We have infirmities of soul and of the severall faculties thereof: and of the bo∣dy* 1.481 and severall parts thereof, both inward and outward: yea all the temptations and afflictions from others, whereunto we are subject may be comprised under in∣•…•…. Of all these had Christ a feeling.

That which is here taken for grant, that Christ was touched with a feeling of our i•…•…ities, may be taken two waies.

• 1. In reference to those infirmities wherewith he was in his own person afflicted. These were such as we are subject unto, as is shewed before. He was herein made •…•…ke to us. See Chap, 2. v. 17. §. 169.
• 2. In reference to those infirmities wherewith we are afflicted. Christ being our Head he had a fellow-feeling of them. It is oft noted in the History of the Gospel, that he was moved with compassion. See Chap. 2. v. 17. §. 176.

As an evidence of Christs fellow-feeling of our infirmities he wept, Ioh. 11. 35.* 1.482 Luke 19. 41. He groaned and mourned, Mark 3. 5. He invited such as were •…•…vy laden to come unto him, Matth. 11. 28. He preached to the poor, Matth. 11. 5. He comforted the afflicted, Matth. 9. 2. and absolved the penitent sinner, L•…•…k. 7. 47, 48.

Because we are most affected with outward evidences, it is expresly noted that •…•…e •…•…ed the hungry, cleansed the lepers, healed the sick, eased the pained, gave sight, •…•…ring and speech to such as wanted them, restored limbs, raised the dead, and dis∣possessed devils.

To shew that he had this fellow-feeling not on earth only, but that he retaineth it even still in heaven, he hath not only in generall said concerning his people, He t•…•…t toucheth you toucheth the apple of mine eye, (Zech. 2. 8.) but also in particular, when his Church was persecuted, he said to the persecutor, Saul, Saul, why per∣•…•…est thou me? Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church, The remnant of the afflictions of Christ, (Col. 1. 24.) namely such as Christ through his compassion and fellow-feeling suffereth in his mysticall Body.

Obj. It cannot stand with Christs heavenly glory to have a fellow-feeling of •…•…iseries.

Answ. This fellow-feeling ariseth not from any passion, or proper suffering in soul or body; but from the mysticall union which is betwixt him and his members.

He accepts kindnesses done to them as done to himself: and accounts wrongs done to them as done to himself, Mat. 25. 40, &c.

Christ is thus touched with the feeling of our infirmities, that we might be the better perswaded to seek to him for succour in all our needs. See Chap. 2. v. 17. §. 176 in the end.

This doth much commend Christs tender heartednesse to us. He doth every way respect both our weaknesse and our wretchednesse.

It becomes us oft to meditate hereon for strengthening our faith. It is a great incouragement for us to go unto him: especially if we consider how he was touch∣ed in his own person, and by reason of his union with us. Let us hereupon lay open our sores and griefs before him. The more we are afflicted the more he will pity us.

§. 90. Of Christ being tempted as we are.

TO prove that Christ was touched with the feeling of our infirmities, the Apostle sheweth how farre he was tempted. This he bringeth in by a particle of op∣position a 1.483 BUT, which here importeth a reason of the aforesaid fellow-feeling; which was because he was tempted.

To make this reason the more clear, the Apostle thus expresseth the extent of Christs temptations, in all points, or b 1.484 according to all things: even all things wherein it was needfull and usefull for him to be tempted.

How Christ was tempted, and how many waies, See Chap. 2. v. 18. §. 182.

It is further added, like as we are, or word for word, c 1.485 after the similitude: s•…•… is this very phrase translated, Heb. 7. 15. Here the phrase is used after the Hebre•…•… manner, for the Adverb d 1.486 like; namely like to us. Not unfitly therefore for sense is it here translated, like as we: Christ was tempted, as we are tempted, in that 〈◊〉〈◊〉 assumed the nature of our infirmities, and thereby made himself subject to the infir∣mities of our nature. Thus was he made like us: and that in all things, as is shew∣ed Chap. 2. v. 17. §. 68, 69.

This the Apostle doth here thus distinctly set down, to assure us that Christ hath compassion on us: and will succour and support us in all our infirmities and •…•…∣stresses. See Chap. 2. v. 18. §. 186.

§. 91. Of Christs being without sinne.

TO prevent a cavill against the foresaid truth that Christ was in all things tempted as we are, the Apostle addeth this exception or limitation, yet a 1.487 〈◊〉〈◊〉 sinne. Though Christ might be tempted to sinne, yet could no sinne seize vp∣on* 1.488 him.

The purity of Christ is set out negatively, thus, without sinne, to demonstrate* 1.489 the point more clearly and fully. For such as are just and holy, (Mark 6. 20.) •…•…∣trous and blamelesse, (Luke 1. 6.) may have sinne in them; for the regeneration of men is not perfect in this world, but to be without sinne, is to be perfectly pure: for sinne only polluteth and defileth a man. Christ then is here set forth to be light, in whom is no darknesse; to be perfectly pure. There was no corruption within him, no speek or spot without him. This was prefigured by the quality of the sacrifices, which under the Law were to be offered up as a type of him.* 1.490

In generall, every sacrifice was to be without blemish, Lev. 1. 10.

In particular, the Paschall Lamb (which was an especiall type of Christ) was to be without blemish, Exod. 12. 5. And the red Cow (which was a like speciall type) was to be without spot, and without blemish, Numb. 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice, by these inhi•…•…∣tions, that they might not be blinde, nor lame, nor sick, Mal. 1. 8. That which was blinde wanted a member. That which was lame was defective in what it had. Th•…•… which was sick was inwardly infected. By these negatives is implied that the sacrifice should be sound within, and full in all the parts, and perfect in those which it had. Th•…•… it set forth the inward sincerity of Christ, the outward integrity of all parts of obe∣dience, and the perfection of every thing that he did. In reference to the sacrifice un∣der the Law, Christ is styled a Lamb without blemish, and without spot, 1 Pet. 2. 19.

As legall sacrifices, so Priests also did set out the integrity of Christ; for they* 1.491 〈◊〉〈◊〉 to have no blemish, Lev. 21. 17, 18. and the Highpriest was to carry this title, 〈◊〉〈◊〉 to the Lord, Exod. 28. 36.

The Prophets also foretold as much, and that both negatively, thus, He had* 1.492 〈◊〉〈◊〉 〈◊〉〈◊〉 violence, neither was any deceit in his mouth, Isa. 53. 9. and affirmatively, 〈◊〉〈◊〉, The Spirit of the Lord shall rest upon him, the spirit of wisdome, &c. Isa. 11. 2, &c.

In these respects he is styled just, (Zech. 9. 9.) the branch of righteousnesse, 〈◊〉〈◊〉. 33. 15.) The Lord our righteousnesse, (Jer. 33. 16.) The holy of holiest, 〈◊〉〈◊〉. 9 24.

In the New Testament this is more plentifully and distinctly set forth in his con∣•…•…, birth, and whole course of life, and thereupon called that holy thing, Luk. 1. 〈◊〉〈◊〉. and the Iust one, Act. 22. 14.

Obj. Sin is naturall, Ioh. 3. 6. Psal. 51. 5. Iob 14. 4.* 1.493

A•…•…sw.

• 1. Sinne is not essentially naturall: it is only an accident.
• 2. It is an inseparable accident to such as come from man by man in the ordi∣•…•…y course of nature: yet not so but that God can sever this accident, and not •…•…roy the nature.
• 3. Though Christ came from man, yet he came not by man. He was conceived 〈◊〉〈◊〉 •…•…e holy Ghost, Matth 1. 20.

Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉〈◊〉.

Answ.

• 1. The Proposition may be denied, if Adam be considered as a publike per∣•…•…, representing others, and receiving or losing for them. For Christ was him∣self another publick person and root: as is evident by these phrases, The first 〈◊〉〈◊〉, The last Adam: The first man, the second man, 1 Cor. 15. 45, 47. •…•…n this respect Adam is styled the figure of Christ, (Rom. 5. 14.) As Adam was a Head and a Root, so was Christ. If Adam had not fallen, Christ had not been born.
• 2. The consequence may also be denied. If the Proposition be meant of that common matter from whence all men came: For though the matter of Christs body were from Adam, yet it was not by naturall generation, but by a superna∣turall operation of the holy Ghost.

As there was no originall sinne in Christ, so nor actuall. Not inward, for he knew 〈◊〉〈◊〉 sinne, •…•… Cor. 5. 21. Not outward; for not in speech, No guile was found in his 〈◊〉〈◊〉, 1 Pet. 2. 22. Nor in deed: for he challenged his adversaries if they could •…•…peach him of any blame: And when the devil himself sifted him, he found no∣thing* 1.494 in him, for he loved the Lord with all his heart, &c. and his neighbour as himself; and therein fulfilled the whole Law, and so transgressed no part thereof.

As for Christ it was sufficient that he took mans nature. He needed not to take 〈◊〉〈◊〉 corruption.* 1.495

This which the Apostle here cites as a prerogative of Christ, discovers the do∣•…•…age of Papists about the conception of the Virgin Mary without originall sinne. She was conceived by naturall propagation, and so had sinne conveyed into her. Had the had no originall sinne, she could have had no actuall sinne. If no actuall sinne, why was she reproved by Christ? Luk. 2. 49. Ioh. 2. 4. If she had had no sinne, she had needed no Saviour, nor offering for sinne; yet she acknowledged Christ her Saviour, (Luk. 1. 47.) and carried a pair of turtle Doves for her offer∣•…•…g. Luk. 2. 24.

Christ was pure without sin upon these grounds.

• 1. That his humane nature might be fit to be united to the Divine nature.* 1.496
• 2. That he might be a sufficient Saviour of others. For such an Highpriest be∣•…•… us, who is holy, (set apart by God for that Function) harmlesse, (without •…•…uall sinne having never done harm, nor wrong to God or man) undefiled, (free from originall corruption) separate from sinners, (exempt from the common guilt of Adams sinne under which all men lie, Heb. 7. 26.
• 3. That we might be made the righteousnesse of God in him, (2 Cor. 5. 21.)

• which he could not have been, if he had not been without sinne.
• 4. That we might be saved, and yet the Law not frustrate, Rom. 8. •…•…. & 10. 4.
• 5. That Satan might have nothing to object against him.
• 6. That death, grave, and devil might lose their power by seizing on him 〈◊〉〈◊〉 was without sinne.

• 1. The foresaid purity of Christ, to be without sinne, puts a difference 〈◊〉〈◊〉* 1.497 Christ and other Priests, who offered for themselves, and for the errours of the 〈◊〉〈◊〉, Heb. 9. 7. But Christ being without sinne offered not for himself.
• 2. It hence appeareth that no other man could have been a sufficient Priest: 〈◊〉〈◊〉 there is none righteous no not one. All have sinned, Rom. 3. 10, 23.
• 3. This affordeth much comfort to us, against our manifold sinnes. For 〈◊〉〈◊〉 we appear before God, he beholds us in our Surety. Gods eye is especially 〈◊〉〈◊〉 upon him who is without sinne.
• 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉〈◊〉 as farre as possibly we can, that we may be like unto him. Every man that 〈◊〉〈◊〉 hope in Christ purifieth himself, even as he is pure, 1 Joh. 3. 3. Christ was free 〈◊〉〈◊〉 originall corruption. We must labour to subdue it in us, Eph. 4. 20, 21, 22. 〈◊〉〈◊〉 knew no sinne within him: We ought to be so circumspect over our inward 〈◊〉〈◊〉 position, as in truth to say, I know nothing by my self, 1 Cor. 4. 4. There was 〈◊〉〈◊〉 guile found in Christs mouth: we ought to put away lying and speak every 〈◊〉〈◊〉 truth with his neighbour, Eph. 4. 25. Christ did not evil: We ought to 〈◊〉〈◊〉 〈◊〉〈◊〉 which is evil, and to cleave to that which is good, Rom. 12. 9.

§ 92. Of the inference of the 16^th verse.

Verse 16.

Let us therefore come boldly unto the throne of grace, that we may 〈◊〉〈◊〉 mercy and finde grace to help in time of need.

IN this verse is laid down a second use of Christs Priesthood. The 〈◊〉〈◊〉 was to hold fast our profession, vers. 14. This is to approach to the 〈◊〉〈◊〉 〈◊〉〈◊〉 grace. Both of them are brought in with this usuall particle of reference, Therefore.

This later is inferred both upon the dignity, and also upon the infirmities 〈◊〉〈◊〉 Christ. The former especially upon his dignity. This shews Christs 〈◊〉〈◊〉 that his ablenesse to help. Where these two concurre, Will and Power, no •…•…∣stion need be made of any needfull succour. Well did the Leper which 〈◊〉〈◊〉 to Christ, thus joyn them together, Lord, if thou wilt thou caust make me 〈◊〉〈◊〉 Matth. 8. 2. Both these must be known, believed, and called to minde when 〈◊〉〈◊〉 to God.

From this inference it may be inferred that without such a Priest as 〈◊〉〈◊〉 〈◊〉〈◊〉 there is no accesse to God. If we must therefore go to God, because we 〈◊〉〈◊〉 such a Priest; it followeth, That without such a Priest we cannot go to God. 〈◊〉〈◊〉 Chap. 2. v. 17. §. 179.

a 1.498 The compound Verb translated come unto, ariseth from the same b 1.499 〈◊〉〈◊〉 Verb that that other word did which is translated c 1.500 passed into, v. 14. § 85.

It in generall implieth an act on our part, which testifieth our endeavour •…•…∣ter that which we desire. Hereof See v. 11. §. 63.

§. 93. Of boldnesse in going to God.

THe manner of going to God is thus expressed, boldly: word for word * 1.501 〈◊〉〈◊〉 boldnosse, or confidence. Of this word, See Chap. 3. v. 6. §. 61.

It is here opposed to distrustfulnesse and fearfulnesse. According to the •…•…∣tion of the originall word it implieth a free uttering of a mans whole minde, 〈◊〉〈◊〉 craving whatsoever may and ought to be asked of God.

This is indeed a great priviledge: but yet no other then what we may 〈◊〉〈◊〉 Christ our great Highpriest lay claim unto: and in all our wants freely and •…•…∣rantably use.

The main point is implied under these phrases, Ask, seek, knock, Matth. 7. 7. Open thy mouth wide, Psal. 81. 10. Especially under these qualifications, draw near in 〈◊〉〈◊〉 of faith, Heb. 10. 22. Ask in faith, nothing wavering, Jam. 1. 6. These phrases import such chearfulnesse and confidence as may remove fear and dread of 〈◊〉〈◊〉 and vengeance, and make us without staggering rest upon Gods gracious accepting our persons and granting our desires. For Christ our Priest hath done to the full whatsoever is requisite to satisfie justice, pacifie wrath, procure favour, and obtain acceptance: on which grounds we may well go▪ to God with an holy boldnesse and confidence. See more hereof, Chap. 3. v. 6. §. 61. in the end.

§. 94. Of the Throne of Grace.

THe place whither we are exhorted to come, is said to be A Throne of Grace. A Throne is a Chair of State, or Seat of Majesty. See Chap. 1. v. 8. §. 106. This is here Me•…•…onymically applied to God to set out his glorious Majesty.

It is styled a Throne of Grace, because Gods gracious and free favour doth there accompany his glorious Majesty. Majesty and mercy do there meet together. This was under the Law typified by the Ark. At each end thereof was an Angell to set out Gods glorious Majesty. The cover of it is styled a Mercy-seat, Exod. 25. 17, 18.

Of grace put for Gods favour, See Chap. 2. v. 9. §. 78.

The place of our approaching to God being a Throne of grace, it becomes us in approaching to him, duely to consider his Majesty and mercy: his greatnesse and goodnesse: and for this end to meditate on his glorious attributes and great works, which set forth his glory and Majesty; and also to call to minde his promises which declare his grace and mercy. See The Guide to go to God, or Explanation of the Lords Prayer, on the Preface §. 4, 6.

§. 95. Of good to our selves gotten by going to the Throne of Grace.

TO encourage us to go to the Throne of grace, and that with boldnesse, the the Apostle addeth the end of approaching thereunto, which is in generall our own good, that we may obtain, &c. So as advantage to our selves may be expected from our access to God; we may be sure not to lose our labour. If we ask we shall receive; if seek, finde; if knock, it shall be opened unto us, Matth. 7. 7. Open thy mouth wide, saith the Lord, and I will fill it, Psal 81. 10. Thou Lord hast not forsaken them that seek thee, Psal. 9. 10.

Obj. 1. They shall call upon me, but I will not hear, they shall seek me early, but they shall not finde me, Prov. 1. 28.

Ans. That is spoken to despisers of God, who only in their extremities, to serve their own turn call on God.

Obj. 2. Though Moses and Samuel stood before God, he would not hear them, Jer. 15. 1.

Ans. Though he would not hear them for a rebellious people, yet he would hear them for themselves.

Obj. 3. God heard not Paul praying for himself, 2 Cor. 12. 8.

Ans. Though God did not at the present grant the particular thing desired, which was to remove the temptation, yet he granted grace sufficient for him, to with∣stand the temptation, which was equivalent.

Obj. 4. Christ prayed that the cup might passe from him, Matth. 26. 39. but it did not passe.

Ans.

• 1. He did not simply pray to have it clean passe away, but with submissi∣on to his Fathers will.
• 2. He was beard in that he feared, Heb. 5. 7. He was supported and enabled to passe thorow all that was laid upon him.

To conclude, Saints well know what God hath absolutely promised, answerably they frame their petitions, as Dan. 9. 2, 3, &c.

Other things they pray for with submission to the will of God, 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39.

Gods granting the warrantable desires of his servants, is a strong motive to go boldly to the Throne of grace. Many beggers are importunate suitors to men,

yet oft in vain: so petitioners to Kings, Parliaments, Judges, and other great ones. Beleevers may be sure to obtain their desire of God; Therefore they may and must go to the throne of grace in faith, Mar. 11. 24. Iam. 1. 6. We lose much for want of faith.

§. 96. Of mercy and grace, receiving and finding.

THe benefits to be expected from our approach to the Throne of grace, are 〈◊〉〈◊〉 down under these two words, Mercy, Grace. They are here Metonymically* 1.502 put for all the effects of Mercy and Grace, even for whatsoever God in mercy and grace seeth meet to bestow on them that come to him: For mercy and grace are the cause of all.

a 1.503 Mercy hath particular reference to mans misery and wretchednesse, so it impli∣eth pity and compassion. See Chap. 2. v. 17. §. 176.

b 1.504 Grace hath reference to mans unworthinesse, so as it implieth the free will of God: that what God doth he doth for his own sake, of his own gracious good plea∣sure, without any desert on mans part. For Gods grace and mans works are drame∣trically opposed one to another, Rom. 11. 5. Of Gods grace, See Chap. 2. ver. 9. §. 78.

As mercy and grace in generall intend the same thing, (namely the fountain of all* 1.505 good, and the free manner of conferring the same.) So these two words, Obtain, Finde, imply the same thing, which is to be made partakers of such and such blessings.

c 1.506 The former Greek word signifieth to take or receive, Heb. 5. 4. & 7. 5. It hath reference to offering or giving a thing, Matth. 20. 8, 9. & 25. 15, 16. See Chap. 7. v. 5. §. 37.

d 1.507 The other word finde hath reference to seeking, as Matth. 7. 7, 8. To be found without seeking is counted extraordinary, Isa. 65. 1. or accidentall and casuall, as Act. 5. 10.

The former presupposeth an offer or gift on Gods part, whereupon we may be bold to take and receive.

The other implieth an act on our part, whereupon we may be sure to finde, Luk. 11. 9, 10.

The Greek word is also translated to obtain, Chap. 9. v. 12.

§. 97. Of mercy and grace the ground of all good.

THe foresaid description of the benefit obtained by going to the Throne of grace, (in these words, to obtain mercy and finde grace) shews, that mercy and grace are the ground of all that good which we can expect from God. Therefore the Apostles use to joyn them together in their salutations, wherein they desire all good for those to whom they write: thus, Grace and mercy from God, &c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Ioh. v. 3. All Saints in all ages have acknow∣ledged and pleaded this in their adresses to God, Num. 14. 18, 19. Psal. 51. 1. Dan. 9. 18.

There is nothing out of God which can move him to any thing: It must there∣fore* 1.508 be his grace and mercy that moves him to do good to man: the rather because man is in himself most miserable through sinne, and in that respect a fit object of mercy: and withall most unworthy of the least good: so as free grace must needs come in to do him good. There is nothing in man to deserve, or any way pro∣cure good from God.

Great is the pride of our adversaries the Papists, who too too audaciously plead* 1.509 their own merits before God. Adam in his innocency could merit nothing of God, all that he could do was but duty. Should the glorious Angels conceive any merit in what they did, they would stain their glorious works, and make them∣selves devils thereby. See The whole Armour of God, Treat. 2. Part 4. of righteous∣nesse, §. 7. on Eph. 6. 14.* 1.510

Great also is the folly of those that trust to the supererrogatory works of others, as if any man were able to do more then he is bound to do, or more

then the Law requires. This is an higher degree of presumption then the 〈◊〉〈◊〉.

No marvell that neither the one nor the other receive any fruit of mercy and 〈◊〉〈◊〉. For by the conceit of merit and supererrogation, mercy and grace are 〈◊〉〈◊〉 null to them.* 1.511

Considering mercy and grace are the ground of all our hope, let us take 〈◊〉〈◊〉 notice thereof; and as we cast one eye on our wretchednesse and unwor∣•…•…, so let us cast another eye on Gods mercy and grace; that by our 〈◊〉〈◊〉, we be not discouraged from approaching to the Throne of 〈◊〉〈◊〉.

This brought the Publican thither, who said, God be mercifull to me a sinner, 〈◊〉〈◊〉 18. 13.

Of Gods grace see more Chap. 2. v. 9. §. 78.

§. 98. Of Gods readinesse to afford succour.

A Particular blessing arising from Gods mercy and grace is thus expressed, to help in time of need. The word translated a 1.512 help is a Noun: for perspicuity 〈◊〉〈◊〉 it may be thus translated, b 1.513 for help.

Of the emphasis of the Greek word translated help, See Chap. 2. vers. 18. §. 184.

This word implieth a readinesse in God to afford succour. God, according* 1.514 to the notation of the Greek word is ready to runne at the cry of his children to succour them.

He is said to ride upon the heavens for their help, Deut. 33. 26. God himself ren∣ders this reason of succouring his people in Egypt, I have heard their cry, Ex•…•…d. 3. 7. In this respect God is resembled to parents, (Psal. 103. 13. Isa. 66. 13.) who use to runne when they hear their childe cry. Yea God in pity and compassion is preferred before earthly parents, Psal. 27. 10. Isa. 49. 15.

This is a point of admirable comfort to us that are subject to many miseries, and oft forced to cry bitterly. God hath an ear to hear our cries, and an heart to pity us. When Hagars childe cried, and Hagar could not help it, God heard the voice of the lad, and afforded help, Gen. 21. 16, &c. This is sufficient to keep us from •…•…ainting in our distresses.

This also may be a motive to stirre us up to cry and call to God in all our distresses. Children in their need will cry to their parents, yet it may be their parents hear them not; or if they hear them, are not able to help them; as Hagar could not help her childe, Gen. 21. 16. But God alwaies hears, even our inward cries, Exod. 14. 15.

§. 99. Of Gods doing good in season.

THis phrase, in time of need, is the interpretation of one a 1.515 Greek word, which signifieth seasonable. It is translated convenient, Mark 6. 21. The b 1.516 Substan∣tive is translated opportunity, Matth. 26. 16. The Adverb c 1.517 conveniently, Mar. 14. 11. and in season, 2 Tim. 4. 2.

The word is compounded of a Noun that signifieth d 1.518 season: and an Ad∣verb that in composition signifieth good: So as this compound signifieth a good season.

The Grecians have two words that in generall signifie time. But e 1.519 one useth to be indefinitely put for any kinde of time, as Mat. 25. 19. The f 1.520 other determinately for a season or fit time. It is translated season, Mar. 12. 2. due season, Matth. 24 45. opportunity, Cal. 6. 10. Heb. 11. 15. This interpretation, in due time, doth give the full sense of the word.

As the Grecians have two words to distinguish time and season, which are both set down together, Acts 1. 7. So the Hebrews also have two distinct words, g 1.521 one for time indefinitely, Psal. 34. 1. h 1.522 the other for a set time or season, Gen. 1. 14. Heb. 2. 2.

The word here used by the Apostle, (signifying in the simple use thereof a sea∣son,* 1.523 or fit time: and in the composition a good season) gives us to understand, that God affords help in the best time, even the fittest season that can be. All things that God doth, he ordereth in due time and season, especially the succour that he affordeth unto his children. He giveth rain in his due season, Deut. 11. 14. He giveth to all their meat in due season, Psal. 145. 15. His Saints reap 〈◊〉〈◊〉 crop which he giveth in due season, Gal. 6. 9. To every thing there is a season, Eccl. 3. 1.

• 1. God herein doth much manifest his wisdome. For as in wisdome 〈◊〉〈◊〉 made all things, (Psalm. 104. 24.) so most wisely doth he dispose 〈◊〉〈◊〉 same.
• 2. Hereby good things are clearly manifested to be of God: For in the 〈◊〉〈◊〉 the Lord shall be seen, (Gen. 22. 14.) that is, in the time of greatest need, and fittest season. To this purpose saith the Lord, In an acceptable time 〈◊〉〈◊〉 I heard thee, and in a day of salvation have I helped thee, Isa. 49. 8.
• 3. Then will help do most good, when it is afforded in season.

This is a great inducement to wait for a season. God who is the Lord 〈◊〉〈◊〉 times and seasons, (Acts 1. 7.) better knoweth which is the fittest season 〈◊〉〈◊〉 succour then we can. Indeed God oft seemeth long to put off help: but 〈◊〉〈◊〉 is to afford help in the fittest season. Ignorance hereof makes many im∣patient.

Had the Israelites known the season of their deliverance through the red sea, they would not have murmured as they did, Exod. 14. 11, &c. Nor would the King of Israel have blasphemed as he did, (2 King. 6. 33.) if he had under∣stood the season of his deliverance. Men not knowing this, imagine that God hears them not, or regards them not: and hereby they deprive themselves of that good which otherwise they might have. So did Saul, 1 Sam. 13. 8, 9 God himself is so punctuall in observing his season, as he will not suffer 〈◊〉〈◊〉 to be prevented or over-slipt. He therefore that believeth will not make 〈◊〉〈◊〉▪ Isa. 28. 16.

§. 100. Of the Resolution of Heb. 4. v. 14, 15, 16.

14.

Seeing then that we have a great Highpriest, that is passed into the 〈◊〉〈◊〉 Iesus the Son of God, let us hold fast our profession.

15.

For we have not an Highpriest which cannot be touched with the 〈◊〉〈◊〉 of our infirmities: but was in all points tempted like as we are, yet 〈◊〉〈◊〉 out sinne.

16.

Let us therefore come boldly unto the Threne of grace, that we may obtain •…•…∣cy, and finde grace to help in time of need.

THe summe of these three verses is a transition from Christs Propheticall to 〈◊〉〈◊〉* 1.524 Priestly Function.

Hereabout we may observe,

• 1. The inference of Christs Priesthood on his Propheticall Office.
• 2. The substance of his Priesthood.

Of the substance there are two parts,

• 1. A description of the person.
• 2. A declaration of the duties arising thereupon.

In the description are set down,

• 1. The Function.
• 2. The person that executeth it.

In setting down the Function three points are expressed.

• 1. The kinde of Function, Priest.
• 2. The excellency of it, High.
• 3. The right which we have to it, in this phrase, Seeing we have.

The person is illustrated,

• 1. By his Dignity, v. 14.
• 2. By his infirmities, v. 15.

His Dignity is manifested,

• 1. By the place where he is, He is passed into the heavens.
• 2. By his title, Iesus.
• 3. By his relation to God, The Son of God.

Upon this Dignity of Christ, the first duty is inferred.

The duty is set out,

• 1. By an Act, Let us hold fast.
• 2. By the Subject matter thereof, Our profession.

Christs infirmities are hinted two waies:

• 1. Negatively.
• 2. Affirmatively.* 1.525

The negative is doubled to make the stronger affirmative.

The first branch of the negative again expresseth,

• 1. The kinde of Function, Priest.
• 2. The excellency thereof, High.

The second branch sets down,

• 1. Christs compassion, Touched with a feeling of.
• 2. The Object thereof, Our infirmities.

The affirmative declareth,

• 1. The evidence of Christs infirmities.
• 2. The limitation thereof.

The evidence is

• 1. Propounded in this word, Tempted.
• 2. Amplified.
  • 1. By the extent, In all points.
  • 2. By the manner, Like as 〈◊〉〈◊〉 are.

The limitation is in this phrase, Yet without sinne.

The other duty arising from Christs Priesthood is set out,* 1.526

• 1. By the kinde thereof.
• 2. By the end thereof.

The kinde of duty is set out,

• 1. By an act, Let us come.
• 2. By the place, Throne of grace.
• 3. By the manner, Boldly.

The end is,

• 1. Generally propounded.
• 2. Particularly exemplified.

In the generall is implied,

• 1. The ground of all goodnesse in two words, Mercy, Grace.
• 2. The participation thereof in two other words, Obtain, Finde.

The exemplification points at the benefit of mercy and grace.

This is set out,

• 1. By the kinde of benefit, Help.
• 2. By the seasonablenesse of it, In time of need.

§. 101. Of Observations raised out of Heb. 4. 14, 15, 16.

I. MEans of grace are to be improved. This ariseth from the inference, Then.* 1.527 〈◊〉〈◊〉 §. 〈◊〉〈◊〉.

These three Doctrines are expressed in the Text. See §. 83.

II. Christ is a Priest.

III. Christ is an Highpriest.

IV. Christ is a great Highpriest.

V. We have a right to the great Highpriest. This phrase, Seeing that we have, 〈◊〉〈◊〉 our right. See §. 83.

VI. Heaven is the place where Christ exerciseth his Priesthood. The mention of 〈◊〉〈◊〉 about this point declares as much. See §. 84.

VII. Nothing could hinder Christ from entring into heaven. The emphasis of the word translated, passed into, proves this point. See § 85.

VIII. Saints on earth have communion with Christ in heaven. This is gathered from the conjunction of this act of ours, wo have, with Christs being in heaven. See §. 85.

IX. Our Priest is a Saviour. The title Iesus, signifieth a Saviour. See §. 86.

X. Our Priest is true God. He is in a proper sense the Son of God. See § 86.

XI. Professors of the true faith must persevere therein. This is to hold fast our •…•…∣fession. See §. 86.

XII. Christs Priesthood is the ground of our perseverance. The inference of the duty upon Christs Priesthood proves this point. See §. 86.

XIII. Christ was subject to infirmities. This is here taken for grant. See §. 89.* 1.528

XIV. Christ had a fellow-feeling of our infirmities. This is here set down with much emphasis by doubling the negative. See §. 88.

XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉〈◊〉 profession. This is here brought in as a reason thereof. See §. 87.

XVI. Christ was tempted. This is here plainly expressed. See §. 90.

XVII. Christ was subject to all sorts of temptations. This phrase, in all points, clear∣eth this point. See §. 90.

XVIII. Christ was subject to such temptations as we are. This phrase, like as 〈◊〉〈◊〉, declares as much. See §. 90.

XIX. Christ was perfectly pure. He was without sin. See §. 91.

XX. Without such a Priest as Christ, there is no accesse to God. The inference of this duty of going to God on the description of Christs Priesthood implies this Do∣ctrine. See § 92.

XXI. In Christ we may and must go unto God. This is the main duty here required.* 1.529 See §. 92.

XXII. Believers may with confidence go to God. This word, boldly, intends as much. See §. 93.

XXIII. God to whom we go is a King of Majesty. He sits on a Throne. See §. 94.

XXIV. Gods Majesty is mixed with mercy. His Throne is a Throne of grace. See §. 94.

XXV. The benefit of going to God redounds to us. This phrase, that we may 〈◊〉〈◊〉, imports our benefit. See §. 95.

XXVI. Mercy moves God to succour us in our misery. The object of mercy is •…•…∣sery. See §. 96.

XXVII. The good which God affordeth is of his ow•…•… good pleasure. This word, Grace, sets out Gods good pleasure. See §. 96.

XXVIII. Gods mercy and grace are the ground of all our help. They are here 〈◊〉〈◊〉 down so to be. See §▪ 97.

XXIX. God is ready to help. This is gathered from the notation of the Greek wo•…•…d translated help. See §. 98.

XXX. Gods help is most seasonable. The Greek word translated, In time of 〈◊〉〈◊〉, signifieth seasonable. See §. 99.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Best need means of esta∣blishment.
• a 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  What fear is.
• * 1.7

  What fear here implieth.
• * 1.8

  A good fear of God.
• * 1.9

  An evil fear of God.
• b 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  Promises of Rest.
• * 1.18

  Typicall Rests
• * 1.19

  True Rest.
• * 1.20

  Why promises of things to come.
• a 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desum.
• a 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  What this Rest is.
• * 1.29

  Rest not to be left.
• * 1.30

  From what Saints shal rest
• a 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Unbelievers fail of the prize
• * 1.42

  Rules to runne well.
• * 1.43

  Motives to run well.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.52

  What preach∣ing the Gospel imports.
• * 1.53

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  Of the b•…•…er things which Christians en∣joy. See my 〈◊〉〈◊〉 on Ez•…•…k. 〈◊〉〈◊〉. 1. 〈◊〉〈◊〉 〈◊〉〈◊〉 The Progress of Gods Provi∣d•…•…nce.
• * 1.56

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.58

  〈…〉〈…〉
• * 1.59

  Why a Word o•…•… hearing •…•…o 〈◊〉〈◊〉.
• * 1.60

  The Word heard may be without profit.
• c 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.63

  Chrysost. The∣ophylact. Occum. altique in loc. Complut.
• * 1.64

  Non prof•…•…it sermo auditus illis non co•…•…ra∣peratus fidei co∣rum qui obedie∣runt. Aug. Er∣ror. in Psal. 77.
• b 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 infundo.
• d 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  ^f 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.70

  The Word fruitless to un∣b•…•…levers. See §. 40.
• * 1.71

  Faith receivet•…•… what the Word 〈◊〉〈◊〉.
• * 1.72

  A relation be∣twixt the Word and Faith.
• a 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  Contrariorum contraria sun•…•… consequentia.
• * 1.75

  Unbelievers excluded from believers privi∣ledges.
• a 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.78

  Believers may know they be∣lieve.
• * 1.79

  Judge others as thy self.
• a 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  Future things promised as sure as present. See Chap. 8. v. 8. §. 33.
• * 1.83

  The beginning of heavenly rest here en∣joyed.
• * 1.84

  Unbelievers enter not into Gods rest.
• * 1.85

  God spake by Prophets.
• * 1.86

  Gods oath an infallible ar∣gument. See Chap. 6. v. 18. §. 140.
• * 1.87

  See Chap. 1. v. 5. §. 46.
• * 1.88

  Proper causes may fail.
• * 1.89

  God deter∣mines what lie swears.
• * 1.90

  Provoke not God to swear.
• * 1.91

  The Sabbath and Canaan were Rests. Of the He∣brew words whereby these two Rests are set down, See §. 31.
• a 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  See Chap. 1. v. 10. §. 132, 134 How God is said to work.
• d 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sum, F•…•…o.
• f 1.101

  ^f 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.102

  God finished the full number of creatures.
• * 1.103

  Against Tran∣substantiation.
• * 1.104

  God perfected every creature.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.109

  Iactum fun∣damentum.
• e 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. de Mund. cap. 2.
• h 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.117

  Things of dif∣ferent times are not the same.
• a 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.122

  Seven a number of perfection.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quievit.
• d 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quies.
• f 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cessavi•…•…
• g 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sabba∣thum.
• * 1.132

  The Sabbath•…•… rest.
• * 1.133

  How God still Works.
• * 1.134

  What works to be forborn on the Sabbath.
• * 1.135

  What our rest in heaven shall be.
• i 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  Why God spent six daies in creating.
• * 1.138

  Nor great, nor mean servile works to be done on the Sabbath.
• * 1.139

  Vers. 4.
• a 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.145

  So much only quoted as makes to the point in hand.
• * 1.146

  Privatio▪unius est inductio al∣terius.
• a 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.149

  Gods promise shall be accom∣plished.
• a 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Linquere.
• * 1.152

  Gods promise cannot be ut∣terly void.
• a 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.159

  It is a favour to have a good thing before others.
• * 1.160

  How priviled∣ges come to be slighted.
• * 1.161

  England the first Kingdom that cast out Popery.
• a 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, limes.
• d 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, definire
• f 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.168

  Times not known by man
• a 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, efficientis.
• c 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.172

  David the Au∣thor of the whole book of Psalms.
• * 1.173

  Psalms with∣out title.
• * 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.175

  Liber Psalmo∣rum.
• * 1.176

  Psalms for Solomon.
• b 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.178

  Psalmus Davi∣d•…•….
• * 1.179

  Levites put tunes to Psalms.
• * 1.180

  Moses prayer.
• * 1.181

  Psalms by pro∣phetical spirit.
• * 1.182

  David speaks of a Rest four hundred and fifty years after Canaan was entred into.
• a 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  There is hope while the sea∣son lasteth.
• * 1.185

  Verse 8.
• * 1.186

  The depend∣ance.
• * 1.187

  ^a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  Of Ioshua. See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was.
• * 1.189

  Ioshua •…•… 〈◊〉〈◊〉 of Christ.
• a 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  〈…〉〈…〉
• * 1.194

  〈◊〉〈◊〉 〈◊〉〈◊〉 sunt 〈◊〉〈◊〉 in 〈◊〉〈◊〉 〈◊〉〈◊〉 vis 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…ctio significati•…•….
• * 1.195

  In what re∣spects Ioshua gave Israel rest.
• * 1.196

  Gods work •…•…∣tributed 〈◊〉〈◊〉.
• * 1.197

  David spake of the rest to come.
• * 1.198

  Types were not the truth.
• * 1.199

  Why types in∣stituted.
• * 1.200

  Mistake not happinesse. Of Jewish Christians, See Ch. 7. v. 11. §. 6•…•…
• * 1.201

  Blessings here enjoyed not to be rested in.
• * 1.202

  The day of 〈◊〉〈◊〉 into rest 〈◊〉〈◊〉 in and be∣•…•… Ioshua's time.
• * 1.203

  When day of seeking rest •…•…e∣gan.
• * 1.204

  Truths under types.
• * 1.205

  Why truths under types. See Ch. 8 v. 5. §. 13.
• * 1.206

  In three cases God detested legall 〈◊〉〈◊〉. See Ch. 7. v 16. §. 8•…•…
• * 1.207

  The ground of faith in types.
• * 1.208

  Believers under the Law rested not in exter∣nals.
• * 1.209

  Rules for fin∣ding out truths of types.
• * 1.210

  Vers. 8.
• * 1.211

  Vers. 8.
• * 1.212

  Circumstances in Scripture to be observed.
• a 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  What rest en∣joyed in hea∣ven.
• a 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.217

  This world ful of vexations.
• * 1.218

  Sinne causeth trouble.
• * 1.219

  How evil of God.
• * 1.220

  Here we must labour & suster
• * 1.221

  In troubles think on rest to come.
• a 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.223

  Why rest to come.
• a 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• * 1.226

  Who are Gods people.
• * 1.227

  See Ch 2 v 17. §. 180 in the end. & Ch. 8. v. 〈◊〉〈◊〉. §▪ 68, 69.
• * 1.228

  Rest proper to Saints.
• * 1.229

  Hos. 1. 9.
• a 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.235

  Improper ap∣plications of Rest.
• a 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.237

  Works in mans innocent estate.
• * 1.238

  Why works stiled our own.
• * 1.239

  In heaven a ceasing from all our own works.
• b 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.245

  Saints rest like Gods.
• * 1.246

  Some works to be done in heaven.
• * 1.247

  Dayes of this life working dayes.
• a 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.249

  We must en∣deavour after that which is set before us.
• * 1.250

  Gods practice mans patern.
• * 1.251

  Saints must be like God.
• * 1.252

  Wherein we must imitate G•…•…d.
• * 1.253

  Wherein God unimitable.
• * 1.254

  A rule for imi∣tating God.
• * 1.255

  Gods respect to man in ma∣king himself a patern.
• a 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Festino.
• c 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.260

  Mans endea∣vour after rest requisite.
• * 1.261

  See Ch. 11. v. 6. §. 24. & •…•…h. 13. v. 18. §. 156, 180.
• * 1.262

  Wherein natu∣ral mens power consisteth.
• * 1.263

  Destruction of ones self.
• * 1.264

  Care must be had of soul as well as of body
• c 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.266

  Motives to di∣ligence.
• * 1.267

  1. The excel∣lency of the prize. See §. 65.
• * 1.268

  2. The necessi∣ty of rest.
• * 1.269

  3. The diffi∣culty of the task.
• a 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.274

  The more ex∣cellent the prize, the grea∣ter must our endeavour be after it.
• * 1.275

  Circumspecti∣on needfull.
• a 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.278

  〈◊〉〈◊〉 over others.
• c 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Ca•…•….
• * 1.280

  Professors may fall away.
• d 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ostendo.
• f 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sub.
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.287

  Ill examples to be taken heed of.
• i 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.289

  Unbelief keeps from rest.
• a 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.291

  Ambros. de Fide l. 4. c. 3. Theophyl. in loc. Lyran. Cajet. Iun. Hcius.
• a 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.301

  In what re∣spect•…•… the word is Gods.
• * 1.302

  God gives that life which is in the word.
• * 1.303

  Nihil 〈◊〉〈◊〉 quod non 〈◊〉〈◊〉.
• * 1.304

  Gods Word is the powerfull Word.
• a 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vivificar•…•….
• * 1.307

  •…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.308

  Why the Word styled quick.
• d 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, con∣tracte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.314

  How the Word is quick.
• * 1.315

  How the Word is powerfull notwithstand∣ing mens ob∣stinacy.
• * 1.316

  Uses of the power of the Word.
• * 1.317

  1. Ministers preach it.
• * 1.318

  2. People hear it.
• * 1.319

  3. Bring others to the Word.
• * 1.320

  4. Hear aright.
• * 1.321

  5. Be thankfull for the Word.
• * 1.322

  Of what a sword is.
• a 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gla•…•…ius.
• b 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• * 1.325

  A sword for 〈◊〉〈◊〉 and d•…•…fence.
• * 1.326

  A Magistrates 〈◊〉〈◊〉.
• * 1.327

  Sword a mor∣tall weapon.
• c 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gla•…•…ius, desolatio.
• * 1.329

  The Word de∣stroyeth all sinnes.
• d 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 21. 24
• f 1.333

  Os gladij.
• g 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gladius edit seu devorat.
• h 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.339

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seco.
• * 1.340

  The Word sharper then any sword.
• l 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.342

  In what re∣spects the word is a sword.
• * 1.343

  1. This resem∣blance illu∣strates the Word.
• * 1.344

  2. The Word hath two edges
• * 1.345

  3 The Word works every way.
• * 1.346

  4. The Word for defence and o•…•…ence.
• * 1.347

  Dir•…•…ctions f•…•…ō the Metaphor of a sword.
• * 1.348

  1. Oppose not the Word.
• * 1.349

  2 Slight not the Word.
• * 1.350

  3. Apply the Word to sin.
• * 1.351

  4. Fear the Word.
• * 1.352

  5. Make use of Law & Gospel.
• * 1.353

  6. Be expert in the Word.
• * 1.354

  7. Advance the Word.
• * 1.355

  The Word a spiritual sword
• * 1.356

  Why a spiritu∣all sword n•…•…∣full.
• * 1.357

  Gods provi∣dence is our spiritual sword
• * 1.358

  The spirituall sword to be used.
• a 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venio.
• c 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per.
• d 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pertingo.
• * 1.363

  What soul and spirit set out.
• * 1.364

  Flesh and spi∣rit not here meant.
• * 1.365

  What meant by joynts.
• e 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apto. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.369

  What meant by marrow.
• * 1.370

  A metaphor from Anato∣mists.
• a 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What a discer∣ner the word is
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.375

  Aristarchus. Aristophanes.
• d 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What thoughts are.
• e 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ira. Eph. •…•…. 31.
• g 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Animo concipio.
• i 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.382

  ^k 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.383

  What intents are.
• l 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mens.
• m 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mente concipio.
• n 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.387

  God a searcher of the heart.
• * 1.388

  The piercing power of the Word.
• * 1.389

  The Cohe∣rence.
• * 1.390

  Exposition of the words.
• a 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.394

  Various acce∣ptions of the word creature.
• a 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Appa∣rco, Lucco.
• c 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Obsc•…•…∣ro, 〈◊〉〈◊〉.
• d 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.401

  Two Nega∣tives adde emphasie. See v. 15. §. 88 & Cha. 6. v. 10. §. 60. & •…•…ha 9. v. 7. §. 42.
• g 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cora•…•…s
• h 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• i 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God fu•…•…ly knows all.
• * 1.405

  Gods sight of 〈◊〉〈◊〉 •…•…n encou∣ragement to godly.
• * 1.406

  Terror to wicked.
• a 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.409

  God seeth all within.
• c 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Collum.
• e 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per 〈◊〉〈◊〉 d•…•…rsi •…•…∣dere. Vari•…•…us.
• f 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.414

  An error, that God seeth no sin in justified persons.
• * 1.415

  1. There is sin in justified persons.
• * 1.416

  2. Other men see sin in them
• * 1.417

  3. Such see sin in themselves.
• * 1.418

  4. God punish∣eth sin in the justified.
• * 1.419

  Grounds of the fore-said errour.
• * 1.420

  Numb. 23. 21, expounded.
• a 1.421

  Pelican an∣no•…•…. on Tindall transl. of 〈◊〉〈◊〉. Piscat. in loc.
• b 1.422

  Hier. & •…•…ug. in Psal. 31. Va•…•…ab. Calvin, Piscat.
• c 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lam. 4. 18.
• d 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esth. 8. 6.
• e 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• g 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.428

  Gods full dis∣charge doth not prove that God see•…•…h not the sin dischar∣ged.
• * 1.429

  How the Church is without spot.
• a 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.439

  Christ is the heart searcher.
• * 1.440

  We have in all things to do with God.
• * 1.441

  An account to be given to God.
• * 1.442

  Verse 13.
• * 1.443

  Vers. 13.
• a 1.444

  Luther, Calvin.
• b 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.446

  Means of grace to be improved
• a 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.449

  Against ubi∣quity and Transubstan∣tiation.
• * 1.450

  The prehemi∣nency of Christs Priest∣hood.
• * 1.451

  The way to heaven opened.
• * 1.452

  Seek things above.
• * 1.453

  In prayer look to heaven.
• * 1.454

  Christ is be∣fore his Father for us.
• * 1.455

  Beleevers shall be with Christ in heaven.
• a 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.459

  Christ passed through all difficulties in∣to heaven.
• * 1.460

  We on earth have commu∣nion with Christ in hea∣ven.
• a 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What it is to hold fast.
• * 1.463

  Christs Priest∣hood is the ground of per∣severance.
• a 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.465

  Christs infir∣mities to be known.
• * 1.466

  Two negatives make a strong affi•…•…mative.
• a 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, p•…•…i.
• e 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.481

  Infirmities to which we are subject.
• * 1.482

  Evidences of Christs fellow∣feeling.
• a 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.486

  Similiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 similis. I•…•…de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simi∣litudo.
• a 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.488

  See Ch. 9. v. 14. §. 80.
• * 1.489

  Christs perfect purity.
• * 1.490

  Sacrifices typi∣fied Christs purity.
• * 1.491

  So did Priests.
• * 1.492

  Prophets fore∣told Christs purity.
• * 1.493

  Sin is an acci∣dent to mans nature.
• * 1.494

  Joh. 14. 30.
• * 1.495

  The Virgin Mary not without sin.
• * 1.496

  Why Christ without sin.
• * 1.497

  Uses arising from Christs purity.
• a 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.502

  Gods mercy and grace di∣stinguished.
• a 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.505

  What it is to receive and finde.
• c 1.506

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.508

  Nothing out of God to move him.
• * 1.509

  Man cannot merit.
• * 1.510

  No works of •…•…∣tion.
• * 1.511

  Rest on mercy and grace.
• a 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.514

  God runs at his childrens cry.
• a 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tempus.
• h 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tempus statu∣tum opportunitas
• * 1.523

  God helps in the finest time.
• * 1.524

  Vers. 14.
• * 1.525

  Vers. 15.
• * 1.526

  Vers. 16.
• * 1.527

  Vers. 14.
• * 1.528

  Vers. 15.
• * 1.529

  Vers. 16.