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. XIII. (Book 13)

§. 1. Of the Resolution of the whole 13^th Chapter.

IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties, as tend to a worthy walking of their holy pro∣fession. This he doth till he come to the very close of this Epistle, even to the 20^th v.

There are a 1.1 two general parts of the Chapter:

• 1. A Direction to behave themselves as becomes Chri∣stians, to verse 20.
• 2. The Conclusion of the Epistle, in the six last verses.

In his Direction, Duties of three sorts are prescribed,

Concerning

• 1. Others.
• 2. Themselves.
• 3. God, v. 15.

Duties concerning others may be reduced to five considerations,

• 1. As they are Professors of the true faith, Let brotherly-love continue, v. 1.
• 2. As they are Strangers, Be not forgetfull to entertain strangers, &c. v. 2.
• 3. As they are afflicted, Remember them that are in bonds, &c. v. 3.
• 4. As they are Ministers, v. 7, 17.
• 5. As they are in want, v. 16.

The first of these contains the Summe of the second Table, so far as it concerns Professours of the faith.

The second, third and fifth are branches of the sixth Commandment.

The fourth is a branch of the fifth Commandment.

Duties concerning themselves have a three-fold respect,

• 1. To their bodies. Of these there are two sorts:
  • One, to use the means of chastity, which is Marriage, vers. 4.
  • The other, to avoid uncleannesse contrary thereunto, vers. 4.

  These two appertain to the seventh Commandment.

• 2. To their Estates: About which,
  • 1. Covetousnesse is forbidden.
  • 2. Contentednesse is commanded.

  These two are comprized under the eighth Commandment.

  To enforce the one and the other, Gods promise of sufficient provision is alledg∣ged v. 5. and an Inference of Confidence on God is thereupon made, v. 6.

  Duties to Ministers have a double hint,

  • 1. In reference to such as were departed: About these
    • 1. The Duty it self is expressed, both generally, Remember; and also par∣ticularly, Whose faith follow.
    • 2. It is enforced by an Argument taken from Christs immutability, v. 8.
• 3. Duties concerning their Souls are of two kindes,
  • 1. That they take heed of strange Doctrines.
  • 2. That they forbear to joyn legal Ceremonies with the Word of Grace, v. 9.

This later is pressed by the Damage which may thence follow.

This is, losse of right to Christ.

This Damage is,

• 1. Propounded, under a metaphor taken from the legal Rites, We have an Al∣tar, &c. v. 10.
• 2. It is further confirmed by other like Rites.

In this Confirmation are set down,

• 1. The Types: For the bodies of those beasts, &c. v. 11.
• 2. The Application of the truth thereunto, Wherefore Iesus, &c. v. 12.
• 3. Two Inferences made thereupon,
  • One, to abandon the world, Let us go forth, &c. v. 13. This is enforced by a Christians condition in this world, For here, &c. v. 14.
  • ...

    The other Inference is to make a right use of Christ the true Altar. This is, to offer up Sacrifices on him.

    These Sacrifices are of two sorts,

    • 1. Praise to God, v. 15.
    • 2. Beneficence to the poor, v. 16.

Duties to Ministers which were yet present among them, are of two sorts,

• One, that in general concerns all. This is
  • 1. Propounded, Obey them.
  • 2. Pressed, by their Ministers charge over them, They watch, &c. v. 17.
• Another, that in particular concerns the Apostle himself. This also is
  • 1. Propounded, Pray for us.
  • 2. Pressed by a double motive.
    • One, his Integrity, v. 18.
    • The other, his desire to be restored to them, v. 19.

The Conclusion of this Epistle is in the last six verses thereof.

It consisteth of five distinct parts,

• 1. Intercession for them. Herein is,
  • 1. A Description of him to whom he makes his Intercession, v. 20.
  • 2. A Declaration of the matter for which he intercedeth, v. 21.
• 2. Petition to them, well to accept his Epistles, v. 22.
• 3. Information of two points:
  • 1. Of Timothies deliverance.
  • 2 Of his purpose to come with Timothy to them, v. 23.
• 4. Salutations. These are of two sorts:
  • 1. Of them whom they should salute.
  • 2. Of those that saluted them, v. 24.
• 5. His Apostolical Benediction, v. 25.

§. 2. Of Love: what it is.

Verse 1.

Let brotherly-love continue.

THe Apostle having prescribed sundry duties to be performed to God in the lat∣ter end of the former Chapter, in the beginning of this Chapter he setteth down several duties to be performed to men.

He beginneth with that which is the summe and substance of all the rest; and which will set all other duties to man on work. This is * 1.2 brotherly-love,

Those two words are the interpretation of one Greek word, but a compound one, which comprizeth under it love and brother. Our English word also may be so joyned together, as to make one: and so it every way answereth the Greek.

About it I will endeavour to clear these five points following.

• 1. The Nature of brotherly-love.
• 2. The Difference betwixt it and love.
• 3. The special Grounds thereof.
• 4. Rules for abounding therein.
• 5. Motives to induc•…•… us to labour after it.

That we may the better finde out the full nature of brotherly-love; I will briefly shew,

• 1. What Love is.
• 2. What kinde of brother is here meant.

Love is a liking, uniting affection.

• 1. It is reckoned among the affections, in that it is neither simply a vertue, nor* 1.3 simply a vice. But as it is placed upon a right object, which is, good, and well ordered in preferring good things according their excellency; it hath the general nature of vertue. Contrarily, being placed upon a wrong object, which is evil: or disordered, by preferring the meaner good before the greater, as man before God, it hath the general nature of a vice.
• 2. It it a liking affection, in that the proper object thereof is good. Philoso∣phers distinguish affections into concupiscible and irascible. These, for plainnesse sake, we call liking and disliking. The proper object of the former is good: and of the later, evil.
• 3. It is uniting: For herein lieth the very form of love; whereby it is differenced from other liking affections; as from desire and delight. Love knitteth the heart that loveth to the object loved. Thus Ionathans love to David is expressed, The soul of Ionathan was knit with the soul of David, 1 Sam. 18. 1. And Christians are said to be knit together in love, Col. 2. 2. In this respect love is styled a bond: yea a bond of perfectnesse, Col. 3. 14. whereby things are close knit and fast bound.

§ 3. Of the divers acceptations of Brother, and of brotherly-love.

BRother in Scripture is divers wayes used.

• 1. In a Civil respect.
• 2. In a sacred respect.

The Civil respect is Natural or Political.

Natural is proper or common.

Brothers in a natural, proper respect, are, first Neer, as a 1.4 uterini, children of the s•…•…me mother, as Cain and Abel, Gen. 4. 2. Secondly, Remote, as consanguinei of the same bloud, as Cain and Abel, Gen. 13. 8. or Affines, by marriage, as Ruth and Orpha, Ruth 1. 4, 15.

Brothers in a common natural respect are such as descend from the first stock, namely Adam, 1 John 3. 15. or from the head of the same Nation, Exed. 2. 11.

The Political respect, whereby any are called brothers, is of such as are of the same Calling, as Kings, 1 Kings 20. 32. Captains, 2 King. 9. 2, 5. Priests, 2 King. 23. 9.

The sacred respect is in reference to profession of the true faith; and that spe o•…•… re; according to the rule of charity (so all Professors are brethren, Psal. 22. 22. Matth. 18. 15.) or according to the Rule of certainty, as the Elect of God. Thus Ananias cals Saul a chosen vessel, Brother, Act. 9. 15, 17. and Peter cals the same Paul, 2 Pet. 3. 17.

There is further a joynt acception of this relative Brother, which is partly natu∣ral, partly mysticall or spiritual; and that betwixt the Sonne of God, and sons of men. Hereof see Ch. 2. §. 106.

The word Brother is here to be taken in the sacred or spiritual respect; and that according to the Rule of charity.* 1.5

Brotherly-love then here required, is, Such a liking affection as knits the hearts of Professours of the true faith one to another. In this respect Professors are said to be of one heart, Act. 4. 32. And they are exhorted to be perfectly joyned together in the same minde, and in the same judgement, 1 Cor. 1. 10. And God hath promised to give unto his one heart, Jer. 32. 39. Ezek. 11. 19.

§ 4. Of the difference betwixt Love and Brotherly-love.

THe difference betwixt Love and brotherly-love consisteth in three things especi∣ally,

• 1. The Object.
• 2. The Subject matter.
• 3. The Bond.

• 1. The object of love is of a larger extent then the object of brotherly-love.

• ... That extendeth it self to all (not aliens or enemies excepted) Matth. 5. 44. This only to those that professe the faith: as the word [brother] implieth.
• 2. The Subject matter containeth the duties that the one or the other requireth. In this respect the subject matter of brotherly-love is larger then of love. For there is no duty that love requireth to be performed of another, but brotherly-love re∣quireth the same to be performed to a brother. Yet brotherly-love requireth many duties to be done to a brother, which love requireth notto be performed to all. For love requireth none to cast holy things to dogs; nor pearls before swine, Matth. 7. 6. Where the Apostle saith (1 Cor. 5. 12.) What have I to do to •…•…udge them also that are without? Do not ye judge them that are within? He plainly sheweth, that many duties that are to be performed to a Professor, are not to be performed to such as are with∣out; that is, to such as professe not the Gospel.
• 3. The Bond, whereby brotherly-love knits Professors together, is stronger then the common bond of love. In this respect the Apostle puts an emphasis upon doing good to the brotherhood, Gal. 6. 10. Let us do good unto all men, especially unto them who are of the houshold of faith. Thus Christ himself distinguisheth betwixt those that are within and without: For he is the Saviour of all men, especially of those that believe, 1 Tim. 4. 10.

These differences shew, that the excellency lieth upon brotherly-love.

§. 5. Of the Grounds of Love, and of Brotherly love.

THe grounds of Brotherly-love are such as the grounds of love in general are: but in a farre more excellent kinde, which may be exemplified in six heads:

• 1. Participation of the same Image. On this ground the sin of murder is aggravated,* 1.6 because In the image of God made he man, Gen. 9. 6. Hence we may infer, that nothing against love must be done to another: but all duties of love must be performed to him, because we are all after the image of God.
• 2. Communion in the same nature, which is flesh. Thereupon saith the holy Ghost, Hide not thy self from thine own flesh, Isa. 58. 7.
• 3. Subjection to the same infirmities. For all things come alike to all, Eccl. 9. 2. This puts on love to bear others infirmities, because they themselves are subject to the like. It is said of the Highpriest under the Law, That he can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity, Heb. 5. 2.
• 4. The mutual need that one hath of anothers help. This also puts on love to help such as need help, that in case of need help by others may be afforded unto them In this respect saith the Apostle, At this time your abundance may be a supply for their want, and their abundance also may be a supply for your want, 2 Cor. 8. 14.
• 5. Gods example. For Christ exhorteth us to perform duties of love, That we may be the children of our Father which is in heaven, Mat. 5. 45.
• 6. Gods expresse precept, Thou shalt love thy neighbour as thy self, Levit.* 1.7 19. 18.

These also are the very grounds of brotherly-love: But in a far more excellent and transcendent manner: For

• 1. That Image of God, which natural men bear is exceedingly defaced and im∣paired. It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man. I may resemble it to a Glow-worm, or to certain Fish-bones, which in the dark make a bright lustre, but give no true light, whereby we may discern one thing from another. So by that remainder of Gods Image which is in natural men, none could ever discern how to do any thing acceptably to God, or availably to his own salvation. But in Christ, by the Gospel, that glo∣rious Image is renewed in Saints, (who are the brethren he means) and they are not only exhorted to put on that new man which after God is created in righteousnesse and holinesse of truth (Eph. 4. 24.) but are also said to be changed into the same Image from glory to glory, 2 Cor. 1. 18.
• ...

• 2. That nature whereof Professours are made partakers, is not only an humane nature, but the a 1.8 Divine Nature, 2 Pet. 2. 4. For we are born again, and that of God, John 1. 13. As natural men are all one flesh, so Saints are all one Spirit, Ephes. 44. As they are of the flesh, so these are of the Spirit, John 3. 6. Wherefore as the Divine Nature is more excellent then the humane: and the Spirit then the flesh, so this ground of brotherly-love, is more excellent then the former ground of love.
• 3. Professors of the Gospel are subject also to many infirmities and temptations. Satan most fiercely assaults them, Luke 22. 31. For they are all Kings, Rev. 1. 6. The devil therefore useth the policy of the King of Syria, 1 King. 22. 31. They are also subject to many infirmities. In these respects there is great need of much brotherly∣love to bear with one another, Gal. 6. 2.
• 4. These also stand in much need of mutuall help for their spirituall good. This is evident by the manifold exhortations tending to that purpose, as Heb. 3. 13. & 10. 24. 1 Thes. 4. 12. & 5. 11. Brotherly-love is needfull in this respect also.
• 5. Gods patern is in this kinde more excellently set forth. For in relation to Saints, he is said to love them and hate others, Mal. 1. 2. Saints are a peculiar trea∣sure to him above all people, Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love, 1 Iohn 4. 9, 10, 11. And for brotherly∣love Christs example in giving himself for his Church is also pressed, Ephes. 5. 25. Iohn 13. 34.
• 6. The Commandment for brotherly-love is as expresse as for love, Iohn 15. 12. Yea it is called a new Commandment, John 13. 34. Indeed the Apostle where he 〈◊〉〈◊〉 it a new Commandment, saith withall, that it is an old Commandment, 1 Joh. 2. 1. In the substance of it, it is the old Commandment: but in many circumstances, 〈◊〉〈◊〉 one.

§. 6. Of the respects wherein love is styled a new Commandment.

LOve is styled a new Commandment, in that

• 1. It is renewed in the Gospel by Christ and his Apostles: and in that respect* 1.9 called the Law of Christ, Gal. 6. 2. Now an Act renewed is counted a new Act or Statute.
• 2. It is as a new thing frequently and fervently pressed in the New Testament by* 1.10 Christ and his Apostles, even more then by Moses and the Prophets in the Old Testament.
• 3. It is cleared by Christ from many false glosses, which the ancient teachers of* 1.11 the Jews called Elders had brought upon it; as this, Thou shalt love thy Neighbour, 〈◊〉〈◊〉 thine enemy, Mat. 5. 43, 44. As silver-plate cleared is counted new, so this Commandment.
• 4. It is freed by the Gospel from many burdensome Rites, with which the Law* 1.12 •…•…ogged it: and thus it is accounted a new Commandment. It is said, That the E•…•…gles youth is renewed, Psal. 103. 5. which is thus; The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat: she thereupon with •…•…iolence strikes her beak against a Rock, and breaks it all to pieces. That which remains under the shell, is counted a new beak. It is also said of a Snake, that her 〈◊〉〈◊〉 grows so hard and rough, that she cannot well wind her self, and nimbly slide up and down. She useth thereupon to thrust her self thorow some narrow cleft, •…•…hereby that old skin is stripped off, and thus is she a new Snake. Thus the law of 〈◊〉〈◊〉 is new.
• 5. This is a new Commandment in regard of the manner of delivering it. For* 1.13 it is by the Gospel delivered with such life and power, as it makes men to yield to it, Gods Spirit accompanying the Ministry of the Gospel, which is thereupon called, The ministration of the Spirit, 2 Cor. 3. 8, And God is said by the Gospel to put his Laws into our mindes, and to write them in our hearts, Heb. 8. 10. Concerning this particular, the Apostle saith, That we are taught of God to love one another, (1 Thess. 4. 9.) that is, God by his Gospel effectually perswades us to love one another.
• ...

• 6. The Commandment of brotherly-love is ever fresh, like a new thing: as the* 1.14 shoes and apparel of the Israelites in the wildernesse waxed not old, Deu. 8. 4. & 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel, a new Covenant, Jer. 31. 31. It is so styled in opposition to the former which waxed old, Heb. 8. 13,
• 7. The object of brotherly-love under the Gospel is new, in regard of the extent* 1.15 of it. For of old they of Israel only were counted Brethren. In this respect it is said (Deut. 23. 10.) unto a stranger thou mayest lend upon usury: but not unto thy brother, by whom he means an Israelite. But now under the Gospel, They who were then afarre off are made nigh, and both Iew and Gentile are made one, Eph•…•…s. 3. 13, 14. For there is neither Iew nor Greek, all are one in Christ Iesus, Gal. 3. 28.
• 8. Under the Gospel there is manifested a farther extent of brotherly-love:* 1.16 which may be accounted as a new rule. The Law saith, Thou shalt love thy neigh∣bour as thy self, Levit. 19. 18. But under the Gospel it is said, We ought to lay down our lives for the brethren, 1 John 3. 16. Thereupon the Apostle saith, I will very gladly spend and be spent for you, 2 Cor. 12. 15. And again, If I be of∣fered upon the Sacrifice and service of your faith, I joy and rejoyce with you all, Phil. 2. 17.
• 9. There is under the Gospel a new patern of brotherly-love set before us, namely* 1.17 of Gods sending his Sonne to be a propitiation for our sins: Beloved, if God so loved us, we ought also to love one another, 1 John 4. 10, 11. We have also a new patern of Christ giving himself for his Church, Ephes. 5. 25. Now we ought to love one ano∣ther as Christ hath loved us, Joh. 15. 12.
• 10. It is called a new Commandment by an excellency: as a new Song (Psal. 149.* 1.18 1.) that is, a most excellent Song. And again, The Lord hath created a new thing, (Jer. 31. 22.) that is, a wonderfull thing. Thus also that which is called a better Covenant, is said to be a new Covenant, Heb. 8. 6, 8.

§. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion.

THe Rules for attaining to and abounding in brotherly-love, may be reduced* 1.19 * 1.20 into three heads:

• 1. Opinion.
• 2. Meditation.
• 3. Practice.

For Opinion.

• 1. We must be well instructed in the truth of that Religion which we, and others, who are accounted brethren, do professe. Frequent reading of Gods Word, diligent attending to the preaching thereof, serious meditating there∣on, and mutual conference thereabout, are special means of instructing us in the true Religion. Knowledge hereof, and faith herein, will knit our hearts to the profession of the same, and hold us close to them. Religion hath its notation, a* 1.21 religando from knitting close, and binding fast together. Nothing is of more force to that end then Religion, especially the true Religion. Idolatrous, heretical and false religions knit the hearts of the Professors thereof together: yet they want that spirit of life which accompanieth the true Religion. True Religion therefore must needs be of more force to knit men together.
• 2. We must have a good opinion, and be well perswaded of the truth and* 1.22 soundness of our brothers profession. Other wise an external profession will be so far from uniting our hearts, as it will rather alienate them the more one from another. Hypocrites and dissemblers are detes•…•…ed of all. None will dare to trust them: none will care to be intimate with them. Now that we may have and retain a good opi∣nion of professours, we must judge of them according to the rule of charity (for* 1.23 we cannot judge of them according to the rule of certainty. That is his preroga∣tive who searcheth the heart and trieth the reins, Ier. 17. 10. and to whose eyes all things are naked and opened, Heb. 4. 13.) Charity judgeth not the hearts and consciences of men. It leaveth them to God, Charity believeth all things, and hopeth things (1 Cor. 13. 7.) that is, the best it can of all. It interpreteth all things in the better part. By this means is brotherly-love established.
• ...

• ...

  3. We must as much as lieth in us be perfectly joyned together in the same minde, and* 1.24 in the same judgement, 1 Cor. 1. 10. Union in minde and judgement is an effectual* 1.25 means of working and preserving union in heart and affection. They who continued 〈◊〉〈◊〉 in the Apostles Doctrine were of one heart and one soul, Act. 2. 42. & 4. 32. Under the heart, the affections are comprized; under the soul, the minde. Unani∣mity is a great cause of brotherly-love: Therefore we are oft exhorted to be of the same minde, Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2.

  Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion: so as there must needs be differences in that kinde, as ever there were, and ever are like to be?

  Ans. In such cases let us dissent in love, and wait till God reveal the truth to the one or to the other. Differences in judgement must not cause alienations of heart and affection: especially if the difference be about inferiour and indifferent things, 〈◊〉〈◊〉. 14. 2, 3.

• 4. We must be thorowly informed about Gods love to us, and get all the evi∣dences* 1.26 we can thereof. Gods love is as fire; it heateth where it is harboured. As fire kindleth fire, so love kindleth and enflameth love; especially when the soul is perswaded thereof. Now they, who truly love God, will undoubtedly love such as bear the Image of God; which Professors of the true faith doe, 1 Iohn 4. 20, 21. & 5. 1. Apprehension of Gods love to us, will the more enforce us to love the Brethren, if withall we be perswaded of their love to us; as we ought to be, un∣lesse we see apparent evidences of the contrary.

Thus farre of the Rules concerning Opinion.

§ 8. Of Rules for Brotherly-love concerning Meditation.

FOr Meditation:

• ...

  1. We must advisedly meditate on the excellency of this grace* 1.27 of brotherly-love. All the excellencies of love have an eminency in brotherly∣love.

  Now love is set out by the Apostle as the most excellent of all graces. Where he exhorts to covet earnestly the best gifts, he adds this clause, Yet shew I unto you a 〈◊〉〈◊〉 excellent way (1 Cor. 12. 31.) That way is, to season all with love. And having reckoned up sundry singular properties and effects of love, he layeth Faith, Hope and Love together, and concludes, that of them love is the greatest, (1 Cor. 13. 13.) greatest in use, greatest in continuance.

  In use, because all practical graces are set on work by love: and love ex∣tends* 1.28 it self to the good of others; It seeketh not her own onely; Whereas Faith and Hope are as hands clasped, fast holding that which makes to ones own good, Love is as an hand opened, dispersing that it hath to the good of others.

  In continuance Love is greater then Faith or Hope, because these end with this present life: but Love continueth in the life to come, and is most perfect in Heaven.

  Besides, there is no grace wherein a creature may more resemble his Crea∣tour,* 1.29 then Love. God assumeth to himself this Title Love, and that by a kinde of Property, thus, God is Love, 1 John 4. 8, 16. This doth in an high tran∣scendent manner commend the excellency of Love; and due Meditation on the excellency of a thing, is an especial means of seeking after it, and laying hold on it.

• 2. We must duly consider the worth of a brother. Brothers here meant are* 1.30 Saints by calling. Whatsoever their outward condition be in this world, they are most precious persons. They are styled precious in Gods sight and honourable, Isa. 43. 4. Ex∣cellent (Psal. 16. 3.) Gods jewels (Mal. 3. 17.) They are a chosen generation, a royall Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9. Comparatively, The righ∣•…•… is more excellent then his neighbour (Prov. 12. 26.) that is, then any other man, not righteous: And that in his birth, For he is born of God, John 1. 13. In his life, He liveth by faith, Hab. 2. 4. Gal. 2. 20. In his death, Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Blessed are the dead that die in the Lord,

• Revel. 14. 13. This made Balaam to wish that he might dye the death of the righ∣teous, Numb. 23. 10. God set his love on them before the world was. He so dear∣ly loved them, as he spared not his dear and only Sonne, but gave him to death for them, Rom. 8. 32. He hath given his holy Spirit to quicken them, to beautifie them, to make them amiable before God and men. He hath given his Angels a charge over them, Psal. 91. 11. The Angels are ministring spirits for their sakes, Heb. 1. 14. The whole world is preserved for them: and they are reserved to glory. Who should not, who would not be kindly affectionated to them in bro∣therly-love?
• 3. We must seriously think upon the good that may be reaped by them and* 1.31 from them: The good is both temporall and spirituall. Laban learned by experi∣ence that the Lord had blessed him for Iacobs sake, Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph, and that the Lord made all he did to prosper in his hand, Gen. 39. 3. The good that those men received from Iacob and Ioseph, who were both Saints, was temporall. Much spirituall good may also be received from such, by their pious pattern, prudent counsell, pithy exhorrations, powerfull prayer, and other like means; yea hereby also may our eternall salvation be pro∣moted. Due consideration of these and other-like benefits cannot but work bro∣therly-love towards them.
• 4. We must diligently mark the prejudice that useth to arise from professors* 1.32 alienation of their hearts one from another, and from dissentions following there∣upon. Gods blessed name is thereby blasphemed: the Ministry of the Gospel standered: the holy profession disgraced: the faithfull ones grieved: the guilt∣lesse miscensured: the weak offended, and enemies made to insult: Surely they who duly consider these mischiefs, will for the preventing hereof, labour for this grace of brotherly-love.

§. 9. Of Rules for Brotherly love concerning Practice.

FOr practice,

• 1. We must remove such impediments as ordinarily keep men* 1.33 from this grace of brotherly love. One great and prime impediment is self∣love. Nothing more hinders the love of others, especially the love of the brethren, then self-love. It is like the thorns among which good seed was sown. Thorns use to soak out the life and heart of the ground, so as good corn cannot there grow up to any maturity. Self-love and brotherly love are oft opposed, as 1 Cor. 10. 24. Another great impediment is undue suspition, and unjust jealousie. This* 1.34 makes every thing spoken or done to be misinterpreted, and taken in the worst part. The Apostle, 1 Tim. 6. 4. reckoneth surmisings among other grosse enor∣mities, as envy, strife, railings, which use to be occasions of great discord and fierce dissentions. He also gives this epithete evil, to surmises: For they are evil in their nature, being brats of the old man; and evil in their effect: they hinder many good duties among friends: and cause many acts of injustice. Impediments which hinder the springing up or growing of a good thing, must be removed for obtaining that good thing and abounding therein.
• 2. Communion, friendship and familiarity must be kept with professors of the* 1.35 truth; that thereby we may the more freely open our hearts one to another, and communicate counsels: yea and take notice of the gifts which God hath bestowed one upon another. This is and will be an especiall means of working and encrea∣sing brotherly love.
• 3. We must take all opportunities of doing courtesies to the Saints: and of re∣ceiving* 1.36 kindnesses from them. By doing courtesies we tie their hearts to us: and by receiving kindnesses, we make them the more willing to accept in the better part the courtesies we do to them. A generous minde will not continually receive courtesies, unlesse it may return courtesie for courtesie. By this mutuall kindnesse, the intire affection of Saints one towards another are the better discerned: which cannot but preserve brotherly love.
• 4. We must be instant in prayer, both singly for our selves, and also mutually* 1.37 each for other. For our selves, that God would be pleased to work our hearts, as to other sanctifying graces, so to this in speciall. That entire affection of love,

• which God at first implanted in mans soul, when he created him after his own Image, is exceedingly defaced by mans fall. To have it renewed requires a super∣naturall work, even a work of the Divine spirit. Now prayer is an especiall means of obtaining the holy Ghost. Our heavenly Father will give the holy Spirit to them that ask him. Luk. 11. 13. By this Spirit may this grace be wrought in our hearts. This duty also is to be performed in the behalf of others, that God who can di∣spose the hearts of all as it pleaseth him, would turn the hearts of the brethren to us. Thus shall we be kindly affectioned one to another in brotherly love. Their apprehension of our love to them will kindle and inflame love in them to us; and our apprehension of their love to us will kindle and inflame love in us to them.

Hitherto of the Rules or Means for brotherly love▪

§. 10. Of Motives to Brotherly love.

MOtives to stirre us up after brotherly love, are such as follow:

• 1. Brotherly love is a grace absolutely necessary: It is the ground-work* 1.38 or foundation whereon all duties that have relation to the brethren, are erected. If they be not founded thereon, they cannot be well performed; and that per∣formance which is made of them cannot be acceptable to God or man. The Apo∣stle expresly cleareth this point, 1 Cor. 13. 1, 2, 3. yea it is a mother grace, which compriseth all other graces under it, Gal 5. 14. Rom. 15. 9.
• 2. Brotherly love is one of the fairest and most glorious flowers in the Christian* 1.39 garden. It makes men amiable before God and man. It sends forth a sweet fragrant •…•…avour wheresoever it is. It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love. See §. 8.
• 3. Such is the life and vigor of brotherly love, as it puts on them in whom it is* 1.40 unto all duties. A stronger incitation and inforcement thereunto cannot be given. To this end doth Christ three times together put this question to Peter, Simon, lo∣vest thou me? Joh. 21. 15, 16, 17. Love moved God to give his Son to man, Ioh. 3. 16. Love move•…•… Christ to give himself to his Church, Eph. 5. 25. Love con∣strained Paul to do what he did, 2 Cor. 5. 14. We are therefore all injoyned to love God, (Deut. 6. 5.) and husbands to love their wives, (Eph. 5. 25.) and wives their husbands, and parents their children, (Tit. 2. 4.) Professors the brotherhood, (1 Pet. 2. 17.) every one one another▪ 1 Ioh. 3. 11. For love will make men give every one their due. Where love faileth, there is extream backwardnesse to duty: where love aboundeth there is great forwardnesse thereunto.
• 4. So violent and irresistable is the power of love, as it will passe thorow all* 1.41 difficulties, and overthrow all obstacles. It will not be hindered from doing the good it should do. The Church doth with much emphasis set out the power of love, (Cant. 8. 6, 7.) where she affirms it to be as strong as death. Who can stand before death? Death overcometh all. Love is also as a fire: hot, fervent, vehe∣ment: the flame thereof is the flame of the Lord: a most ardent and violent flame. Other fires may be quenched with waters; but many waters cannot quench love. No afflictions nor persecutions can put love out of a mans heart. I will very gladly spend and be spent for you, though the more abundantly I love you, the lesse I be loved, faith the Apostle, 2 Cor. 12. 15. Reade for this purpose, Rom. 8. 35, &c.
• 5. Love is as salt, which in•…•…useth a favoury and wholesom tas•…•…e into such things* 1.42 as would otherwise be fresh and flashy. It is therefore joyned with sundry other duties for this very purpose, even to season them. The Apostle so farre commends love in this kinde, as he maketh all things unfavoury and unprofitable without it, 1 C•…•…r. 13. 1, 2, 3. He therefore giveth this generall advice, Let all your things be done in love, 1 Cor. 16. 14.
• 6. Love hath a strong operation on others. It is as fire which heateth the things* 1.43 that are near it. As apprehension of Gods love to us works love in us to God; (We love him, because he first loved us, 1 Joh. 4. 19.) so others apprehension of •…•…ur love to them, will make them love us▪ And as love puts us on to all kindnesse

• unto them; so their love of us will put them on to do all kindnesse unto us. The mutuall love which David and Ionathan manifested each to other, put them on to do much one for another.
• 7. Love is one of the most comfortable graces that a man can have. It gives evi∣dence* 1.44 to others, and brings assurance to a mans own soul, of the love of God to him, of his right to Jesus Christ, of the Spirits abode in him, and of his right to the heavenly inheritance. Love of the brethren is an evidence also of his love of God. It is the main scope of S^t Iohns first Epistle, to demonstrate all these evi∣dences. Reade in speciall for this purpose, 1 Ioh. 2. 10. & Ioh. 3. 14, 18, 19. & 4. 7, 12, 16.
• 8. Love is an especiall means of strengthening and establishing the Kingdom of* 1.45 Christ. It unites the subjects and members of that Kingdom in one: which is a means of great stability. Many weak wands fast and close bound together, cannot easily be broke asunder: Kingdoms, Cities, all manner of civil Societies, are established by the mutuall love of the members thereof. The Kingdom of Satan and all evil societies are strengthened by this means: Should not then the mem∣bers of Christs Kingdom love one another? Nothing can be of more force to work union then mutuall love; and nothing of more force to strengthen a society then union.
• 9. The nearest union that is betwixt any in this world, is betwixt Professors of* 1.46 the faith; and that in their mutuall relation one to another, and in the joynt rela∣tion that they all have to Christ. Resemblances of the nearest relation that be, are used to set this forth, as of a foundation and edifice, (Eph. 2. 20, 21.) of a Vine and branches, (Ioh. 15. 5.) of an husband and wife, (Eph. 5. 32 2 Cor 11. 2.) of an head and body, (Eph. 1. 22, 23.) This near union should stirre us up to brotherly love; for therein we love that body which is styled Christ, 1 Cor. 12. 12.
• 10. The worlds hatred of Saints should the more stirre us up to love them. Christ* 1.47 enforceth this duty upon this ground, Ioh. 15. 17, 18, 19. The world most hateth Saints, and that hoc ipso nomine, in this very respect, because they are Saints. But brotherly love is a soveraign antidote against the poyson of the worlds hatred: and a precious cordiall to revive and support the Saints spirits.

§. 11. Of the Continuance of Brotherly love.

BRotherly love being the fountain out of which all other Christian duties flow, and which is so needfull and usefull a duty, as hath been before shewed, well doth the Apostle here require, that it should a 1.48 continue. This being here re∣quired of Christians, implieth, that an endeavour on our part must be used for the continuance thereof. To expresse this the more fully, the Syriack inserts this particle, b 1.49 in us. Others to make this yet more clearly to appear, thus expresse it, c 1.50 continue in brotherly love.

In that the Apostle sets no limitation of time to his exhortation, but indefinitely saith, Let brotherly love continue, he giveth us to understand that the continuance* 1.51 must be perpetuall. It must never clean fail, but continue so long as the man him∣self continueth in this world; nor must it upon any occasion be interrupted, but it must be manifested in all things at all times: according to that which the Apostle saith of charity, Let all your things be done with charity, 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces, (2 Pet. 1. 7.) shew∣eth that so long as there is any grace in a Christian, there must be also brotherly love. S^t Paul therefore where he commended the Thessalonians for that brotherly love they had shewed, be•…•…eecheth them to increase more and more, 1 Thess. 4. 9. 10. The phrases of walking in love, (Eph. 5. 2.) and dwelling in love, (1 Joh. 4. 16.) import as much. For to walk is to go on: It is opposed to standing still or sitting down. To dwell, implieth a continuall abode: opposed to so journing or lodging for a while in a place.

Gods love to us is an everlasting love, Jer. 31. 3. Those whom▪ Christ loved he loved unto the end, Ioh. 13. 1. But we must be followers of God; and walk in love

as Christ also hath loved us, Eph. 5. 1, 2. And that as in other circumstances, so in continuance.

Hereby the truth of our brotherly love will be manifested: for that grace which is true and sound will never decay.

They who in their younger years, or when first they began to feel a sweet re∣lish* 1.52 in the communion of Saints, seemed to have them in high account, and to have their hearts intirely set upon them, and thereupon were ready to do all good offi∣ces for them: but afterwards have their hearts alienated from them, and with∣draw themselves from communion with them, not fearing to speak evil, not only of some particular persons, but also of the whole brotherhood, yea and of the very profession it self, they surely never had this excellent grace of brotherly love well setled in them. Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together, was never in them.

It becometh us therefore who have this holy fire of brotherly love kindled in us, daily to blow it up. This metaphor is indefinitely used, 2 Tim. 1. 6. and may fitly be applied to the point in hand.

§. 12. Of the meaning of this phrase, Forget not.

Verse 2.

Be not forgetfull to entertain strangers, for thereby some have entertained Angels unawares.

THe generall duty of brotherly love is exemplified in sundry particulars. The first whereof is hospitality.

The substance of the duty is comprised under this negative, a 1.53 Be not forgetfull. The Greek Verb is a compound. The b 1.54 simple signifieth to forget. The c 1.55 com∣pound intendeth some speciall emphasis; as clean to forget, or utterly to forget, or 〈◊〉〈◊〉 way to forget.

To forget and to remember are opposite terms. Not to remember is to forget. Not to forget is to remember. Negative injunctions have an emphasis in them: They alwaies binde to all times. There is no time wherein they may be for∣gotten.

To remember importeth two things especially.

• 1. To keep and hold fast in minde and memory what is once known. In this respect Moses addeth the negative to the affirmative, thus, Remember and forget not, Deut. 9. 7. Which intendeth that they would fast hold it, and not let it s•…•…ip away.
• 2. To call again to minde and memory what was once known, but after for∣gotten. Thus Pharaohs butler saith, I do remember my faults this day, &c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office: among other things Iosephs interpreting his dream was an especiall one. But it is said that he forgat Io∣seph, Gen. 40 23. In that therefore he saith thereof, I do remember, he meaneth thereby a calling to minde again, that which he had forgotten.

In both these senses may this negative, be not forgetfull, be taken, and imply these two things.

• 1. That knowing this to be a Christian duty they should be mindfull of it, and carefull to observe it, so oft as occasion should be offered. In this sense saith the wise man, Forget not my law, Prov. 3. 1.
• 2. That they having formerly done the duty, but afterwards intermitted it, they should return to it again, and not forget their good beginnings. In this sense saith Moses, Beware that thou forget not the Lord thy God, Deut. 8. 11.

In the former sense it is an incitation to hold on in a good course.

In the later sense it is a secret taxation of neglect of duty: Which the Apostle more expresly thus sets down, Ye have forgotten the exhortation, Heb. 12. 5. It is withall an admonition to return to the good course again. It is very likely that these Hebrews having been spoyled of their goods, (Heb. 10. 34.) thought themselves to be exempted from such duties of courtesie and charity, as formerly they had been

carefull to perform. Hereupon the Apostle cals upon them to return to it again, and not to forget it by intermitting it.

Men are prone to neglect strangers as is evident by the many prohibitions there∣abouts, (as, Thou shalt neither vex a stranger nor oppresse him, Exod. 22. 21. & 23. 9. Lev. 19. 33.) and by the many complaints which the Prophets make thereabout, as Ezek. 22. 7, 29. And Christs doom against each, Mat. 25. 43.

There are no outward worldly motives to induce men to be kind to strangers; especially such strangers as are here intended. For strangers use to have no wealth or other like means to recompence such courtesies as are afforded unto them: and therefore they are oft joyned with such as are poor, and widows, and orphanes, Lev. 19. 10. & 23. 22. Deut. 14. 29. Ier. 7. 6.

§. 13. Of the Kinde of entertainment to be given to a Stranger.

THis phrase, to entertain strangers, is the interpretation of one Greek word; to which we have an English word answerable, which is Hospitality. This is taken from the Latin word, which is used by most of the Latin Interpreters. Thus word for word it might have been translated, forget not hospitality, The Greek word here used is by our English Translators turned hospitality: and a word of the same derivation and composition, translated given to hospitality, 1 Tim. 3. 2. and a lover of hospitality, Tit. 1. 8.

The Greek word here used is a compound word, (like to that which in the former verse was translated brotherly love.) It is compounded of a friend and a stranger, or a lover of a stranger: to shew that he that performeth the duty here intendeth, must therein shew himself a friend to the stranger and one that loveth him. Hereupon in the Law the duty is thus expressed, Love ye the stranger, and pressed by Gods pattern even in the very manner it self, Deu. 10. 18, 19. for he loves a chearfull giver, 2 Cor. 9. 7.

Thus, according to the notation of the word, it compriseth under it two things:

• 1. In regard of the matter; that all acts of courtesie and charity be extended to strangers: as to afford them lodging, meat, drink, counsell, protection, di∣rection, consolation, and what other succour strangers may stand in need of.
• 2. In regard of the manner, that the courtesie and charity that is shewed to a stranger, be so lovingly, kindly, and friendly performed, as the stranger may see he hath found a friend. Thus the two words compounded will appear fitly to be joyn∣ed together, a friend and a stranger.

I finde not this composition in any Greek Authors before the Apostles time, so as it is probable that they were the first Authors thereof. S^t Paul hath used it four times: as Rom. 12. 13. 1 Tim. 3. 2. Tit. 1. 8. and in this place. It is also used 1 Pet. 4. 9.

This friendly manner of doing good to strangers maketh it the more acceptable to God: who measures works of mercy according to the minde of him that doth them, Luk. 21. 3. 2 Cor. 8. 12.

Besides, such a manner of doing good doth much more work upon the heart of him to whom it is done. Abrahams servant was very much affected with that ready, chearfull courtesie which R•…•…becca shewed to him, Gen. 24. 20, 21, 22. How was Ruth taken with the friendly manner of Boaz his entertaining of her, Ruth 2. 8, &c.

As no works of mercy, so nor this must be done grudgingly or of necessity, 2 Cor. 9. 7.

§. 14. Of Strangers who they are.

THe word stranger is opposed to ones own: and it is used either in way of resem∣blance, or in reality.

By way of resemblance a stranger is so called in two respects.

• 1. Actively, when one carrieth himself as a stranger. Thus God is said to be as a stranger, when he seems either to take no care of his people: or not to abide with them, Ier. 14. 8.
• ...

• 2. Passively, when men that are no strangers, are dealt withall as strangers. Iob complaineth that they who dwelt in his house counted him for a stranger, Job 19. 15. The like complaint doth David make in regard of his brethrens carriage towards him, Psal. 69. 8.

In reality, strangers are so counted and called in reference

• 1. To a mans own person: in opposition to whom all other persons are stran∣gers. In this large extent the wise man thus useth this word, Let another man praise thee, and not thine own mouth: a stranger, and not thine own lips, Pro. 27. 2. A stran∣ger is the very same here that another man is.
• 2. To a mans wife: Thus every woman besides a mans own wife, is called a stranger, Pro. 5. 20. Why wilt thou be ravished with a strange woman, and embrace the bosom of a stranger?
• 3. To a mans function: Thus they who are of other functions to men of a select function are called strangers; as to the Levites all the Israelites of other Tribes were strangers, Numb. 1. 51.
• 4. To stock from whence one doth descend. Thus they who descended not from Abraham, Isaac and Iacob, though they dwelt among the Israelites were counted strangers, 2 Chron. 2. 17.
• 5. To the place of ones abode, and that in sundry respects:
  • 1. All that dwell on earth are counted strangers in reference to our eternall house in heaven. In this respect David, without any limitation, We are strangers as were all our fathers, 1 Chro. 29. 15.
  • 2. All that are of another house are counted strangers to one particular house. Thus doth Solomon oppose a mans own house and the house of a stranger one to another, Prov. 5. 10.
  • 3. All that are of another City, or company, or society are counted strangers. Thus I•…•…tai the Gittite was counted a stranger to them that were of Ierusalem, 2 Sam. 15. 19.
  • 4. All that are of another Country. In this sense is this phrase used, A stranger that is not of thy people Israel, but cometh out of a farre Country, &c. 1 King. 8. 41.

The word stranger in my Text is used in this last respect especially. So as such an one as cometh from another Country to a Country where he hath no kindred nor friends, is by Christians to be entertained. This is the hospitality here in∣tended.

§. 15. Of Entertaining Strangers.

HOw strangers are to be entertained hath been shewed §. 13. The duty it self is much pressed both under the Law and under the Gospel. In both times •…•…egatively, Exod. 22. 21. and here in this Text, affirmatively, Deut. 10. 19. Rom. 12. 13. The word whereby the Apostle in that place presseth that duty hath great emphasis, we thus translate it, Given to hospitality. The Greek word is taken from hunters, and hounds, who will not lose the game, if possibly they can get it. It is used, Phil. 3. 12. 14. and translated to follow after, and to presse toward. That very word is used to stirre us up to pursue after peace and holinesse, (Heb. 12. 14.) Righteousnesse and faith, (1 Tim. 6. 11.) Love, (1 Cor. 14. 1.) and whatsoever is good, (1 Thess. 5. 15.) So as we must be given to hospitality, as much as to peace, holinesse, righteousnesse, faith, love, and what else is good.

God hath herein set himself before us for a pattern. Gods practice herein is ex∣presly set down for this very end that we should imitate him. God loveth the stran∣ger, love ye therefore the stranger, Deut. 10. 18, 19.

The many ordinances which God made for relief of strangers give good proof of Gods good respect to strangers, and speciall care of them: as

• 1. The rest of the Sabbath, Exod. 23. 12.
• 2. Gleanings of all manner of corn: and remainders of all kindes of fruits, Lev. 19. 9, 10.
• 3. Tithes, Deut. 14. 28, 29.
• 4. Restraint of wrong, Exo. 22 21. yea and of perverting their right, Deut. 24. 17.
• ...

• 5. Making them as one with his people, Lev. 19. 34.
• 6. Hearing their prayer, 1 King. 8. 41. & 9. 3.
• 7. Gods promise of good to them, Isa. 56. 6, 7. yea and of good to such as are kind to them, Ier. 22. 3, 4.
• 8. The abundant reward given to them, Matth. 25. 34, 35.
• 9. Gods indignation against such as are injurious to them, Ezek. 22. 7, 29.
• 10. Their fearfull doom, Matth. 25. 41, 43.

Upon that glimpse which the Heathen had of Gods respect to strangers, and care of them, their god was termed Hospitall Iupiter.

Many examples are in Gods Word registred concerning Saints practise of this duty: as of Abraham, (Gen. 18. 3, &c.) Lot, (Gen. 19. 3, &c.) R•…•…becca, (Gen. 24. 18, &c.) Laban, (Gen. 24. 31. & 29. 13.) Ioseph, (Gen. 41. 57.) The Isra∣elites, (Exod. 18. 12.) Rahab, (Josh. 2. 1, &c.) The old man of Gibea, (Judg. 19. 20.) Boaz, (Ruth 2. 8, 9, 10.) Iob, (Job 31. 32.) Ahimelech, (1 Sam. 22. 6.) Abigael, (1 Sam. 25. 18.) David, (1 Sam. 30. 11, 12.) Barzillai and others, (2 Sam. 17. 27. & 9. 32.) The widow of Zarepheth, (1 King. 17. 15.) Obadiah, (1 King. 18. 4.) The Shunamite, (2 King. 4. 8.) Elisha, (2 King. 4. 42.) Nehemiah, (Neh. 5. 17.)

Before I leave the History of the Old Testament, I think it meet to adde to the former examples such practices of the Heathen as are registred in the sacred Scri∣ptures: as of the Hittites, (Gen. 23. 4, &c.) Pharaoh and his people, (Gen. 12. 16.) Abimelech and his people, (Gen. 20. 1. & 26. 6, &c.) Another Pharaoh, (Gen. 45. 17. & 47. 6.) Revel, (Exod. 2. 20.) Egyptians, (Exod. 12. 35, 36.) The King of Moab, (1 Sam. 22. 34.) Achish, (1 Sam. 27. 3.) The Children of Ammon, (2 Sam. 17. 27.) Cyrus, (Ezra 1. 1, &c.) Darius, (Ezra 6. 8, &c.) Artaxerxes, (Ezra. 7. 12. Neh. 2. 8.)

Let me further adde to these out of the New Testament, The Samaritans, (Iohn 4. 40.) The Roman Centurion, (Acts 27. 3.) The Barbarians, (Acts 28. 2.)

In the New Testament I may well begin with Christ who took all opportunities of doing all manner of good to all manner of strangers: As to sundry sorts of Gen∣tiles, to Samaritans and others. In speciall his plentifull entertainment of five thousand at one time, and four thousand at another, Matth. 14. 21. & 15. 38.

Next to him we may produce the Disciples, (Luk. 24. 29.) Simon the Tanner, (Acts 9. 43.) Cornelius, (Act. 10. 48.) Lydia, (Act. 16. 15, 40.) The Iaylor, (Act. 16. 34.) Phebe, (Rom. 16. 2.) Philemon, (ver. 7. 22.) One siphorus, (2 Tim. 1. 16, 17.) Gaius, Rom. 16. 23. 3 Joh. v. 5, 6.

I might be copious in adding to these many more patterns out of Ecclesiasticall and Heathen Authors. But this cloud of approved witnesses is sufficient to such as are willing to be followers of Saints.

Gratefulnesse to God for that plenty of all needfull blessings which we in this our own Country have long enjoyed (while others of our Religion have been forced to wander up and down) should put us on the more to this duty. Yea and requitall for that kindnesse that was shewed to our Countrymen that fled into other Countries in Queen Maries daies. We also our selves who have long enjoy∣ed the blessings of our Country, may be forced from house and home, and brought to desire such succour as strangers stand in need of.

§. 16. Of Hospitality to be shewed by the meaner sort.

THe Hebrews were at this time in a low and mean estate, for they had been persecuted and spoiled of their goods, Heb. 10. 38. yet are they not exempted from this duty. The widow that is commended for entertaining Elijah, had but little left her, 1 King. 17. 12. The widow that was to be commended for lodging strangers, (1 Tim. 5. 10.) cannot be imagined to have been a rich widow: Nor she of whom Christ testified that of her penury she cast in all the living that she had, Luke 21. 4. The Apostle testifieth of the Churches of Macedonia, that in a great triall of affliction they sent relief to the Jews that were strangers to them:

and that their deep poverty abounded unto the riches of their liberality, 2 Cor. 8. 1, 2.

Hospitality is of so large an extent, as the poorest that be may do somewhat therein. Hospitality compriseth under it, not only great gifts, liberall allowance, f•…•…ir lodging, rich clothing, high honour, gainfull offices, and such like courte∣sies, fit for great men to give: but also a cup of cold water, (Matth. 10. 42.) guid∣ing the blinde, lifting up the •…•…ame, (Iob 29. 15.) yea raising up a strangers Ox or Asse (Deut. 22. 4.) directing them to places where they may be harboured, so∣liciting others for them, visiting, advising, admonishing, comforting them, carrying ones self familiarly with them, giving them good words, and sundry other courte∣sies, which the poorest may shew.

Besides, there are sundry privative duties, as forbearing to revile, to disgrace, to wrong, to vex, to oppresse them, or to do any other unhospitall discourteous in∣jurious act to them, Exod. 22. 21. & 23. 9. Deu. 24. 17.

It is therefore questionlesse a most undue plea which many poor and mean per∣sons make for neglecting strangers altogether. Many deal with strangers as they who are not minded to contribute any thing when a charitable collection is moved, they enveigh against the matter and motion: But their poverty and meanness shall not excuse them before God, who well knows wherein they fail of what they might and should do.

§. 17. Of receiving Angels unawares.

THe reason which our Apostle produceth to enforce the duty of hospitality, is taken from the benefit that followed thereupon. The benefit is thus expres∣sed, thereby some have entertained Angels unawares. That this is here alleadged as a reason is evident by this causall particle a 1.56 FOR. The reason is a forcible reason; for it sheweth that they who performed this duty lost nothing thereby, but were much honoured, and received a great blessing. To have Angels enter into ones house is an honour; and to bring such gladsom messages as they did was a blessing.

In setting down this recompence, the Apostle hath an especiall respect unto two instances: one of Abraham, Gen. 18. 2. the other of Lot, Gen. 19. 1.

Angels came to both these in the appearance of men, whom they knew not; so as their hospitality was on no by-respect, but only for the duties sake. They saw such as they supposed to be men going on as in a journey, and thereupon entertain∣ed them.

The b 1.57 Greek word translated unawares, is oft attributed to such as know not those who do such and such a thing. It was at first concealed from Abraham and from L•…•…t, that they who came to them were Angels. Their act in entertaining such guests was like a fisher-mans casting a net into the water for fish: and instead of fish draweth up Pearls.

Obj. 1. It is said that Abraham bowed himself toward the ground before them, Gen. 18. 2. this was an act of Divine worship: for so is Divine worship set out. There∣upon it is inferred that he knew them to be more then men. For Divine worship is not to be yielded to meer men, Act. 10. 25, 26.

Ans. Civil obeisance is also set forth by that phrase, for Abraham bowed himself 〈◊〉〈◊〉 the people of the land of Heth, Gen. 23. 7. But that he did in testimony only of civil reverence.

Obj. 2. Abraham styleth one of them Lord, v. 3.

Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty then the other; so as he might take him for the chief: and there∣upon in speciall direct his speech to him: But he doth also shew like courtesie to them all, v. 4, 5. The title Lord is in the Hebrew a title given to men frequently, as v. 12. it is applied to Abraham himself by his wife Sarah.

Obj. 3. The title Iehovah is given to one of them, v. 13.

Ans. One of them might be and indeed was the Sonne of God, true Iehovah, the second person in sacred Trinity. But Abraham at first knew not so much: The other two were true Angels, who afterward went to Lot; for there came but two

to him, Gen. 19. 1. It is said that the men turned their fac•…•…s from thence and went to∣ward Sodom: but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham, Gen. 18. 2. and afterward went to Sodom, Gen. 19. 1. The third of those that came to Abraham was the Lord the Sonne of God before whom Abraham stood. At first Abraham knew them to be no •…•…∣ther then men; nor yet Lot: yet afterward both of them knew them to be Angels.

Obj. 4. This entertaining of these Angels was extraordinary. We reade not the like at any other time. What motive then can that be to us that can expect no such thing?

Ans.

• 1. The Apostle intends not that all should expect the same, for he saith not,* 1.58 all entertained; but some.
• 2. God can do the like again, if he please: There is no restraint to the* 1.59 Lord.
• 3. The argument follows from the greater to the lesse. If God sent such extraordinary guests, surely he can send such ordinary guests as will be worth entertaining. Such an argument an Apostle useth to stirre us up to pray in faith, for Eliah prayed that there may be no rain; and again that there might be rain; and he was heard in both: Therefore we may believe that God will hear us in ordinary matters.

This instance giveth evidence of Gods high account of this duty of entertaining strangers: in that once and again he sent Angels to such as were ready to perform the duty. From therefore we may inferre, that God well liketh and approveth this duty: and that he will some way or other recompence the same. This is the main scope of the Apostle.

§. 18. Of the blessings which Angels have brought to Saints.

WEll may it be inferred from the Apostles argument, that a friendly enter∣taining of strangers shall not be in vain. To prove this point the more fully, I will endeavour to clear two points.

• 1. That Angels when they came to Saints brought speciall blessings to them.
• 2. That hospitality hath been recompenced with many singular blessings.

For the first,

• 1. The Angels that came to Abraham brought a most gladsom message to him, namely that he should have a sonne by Sarah his wife, Gen. 18. 10. There could not have been brought a more welcom message to him, as appeareth by the answer which he gave to God when he made an especiall promise to him: His answer was this, What wilt thou give me seeing I go childlesse? Gen. 15. 2.
• 2. The Angels that came to Lot delivered him from the destruction of Sodom, Gen. 19. 16.
• 3. The Angell that came to Hagar brought a very gladsom message, Gen. 21. 17, &c. So to Moses, (Exod. 3. 2.) and to Gideon, (Judg. 6. 11.) and to Ma∣noah, (Judg. 13. 2.) and to Elijah, (1 King. 19 5.) and to Daniel, (Dan. 6. 22.) and to Zechariah, (Zech. 1. 9.) and to Zacharias and the Virgin Mary, (Luke 1. 11, 26.) and to the Shepherds, (Luke 2. 9, 13.) and to Ioseph, (Matth. 2. 13. 19.) and to Christ, (Luke 22. 43.) and to the Apostles, (Acts 1. 10. & 5. 19.) and to Peter, (Act. 12 7.) and to C•…•…rnelius, (Act. 10. 3.) and to Paul, (Act. 27. 23.) and to Iohn, (Rev. 1. 1.) By all these it appeareth that this particular blessing no∣ted by the Apostle was no small one.

§. 19. Of the 〈◊〉〈◊〉 of Hospitality.

TO amplifie the Apostles motive taken from the entertaining of Angels, it will not be am•…•…sse to adde other speciall recompences of hospitality registred in sa∣cred Scripture.

• 1. Rebeccahs hospitality was rewarded with precious gifts and a good husband, Gen. 24. 22, 49.
• ...

• 2. Labans hospitality was recompenced with a good servant for himself, and a good husband for both his daughters, Gen. 29. 27. & 30. 27.
• 3. Revels, with a good servant for himself, and a good husband for his daughter, Exod. 2. 21.
• 4. Rahabs, with preservation of her self and kindred from a common destru∣ction, and with a great marriage, Iosh. 6. 22. Matth. 1. 5.
• 5. Boaz, with a good wife, Ruth 3. 2, &c.
• 6. Abigail, with a good husband, 1 Sam. 25. 39.
• 7. David, with a discovery of his enemies, 1 Sam. 30. 11.
• 8. The widow of Sarephath, with preserving and increasing her meal and oyl in a great dearth: and restoring her son to life, 1 King. 17. 16, 23.
• 9. The Shunamite, with giving her her son, and restoring him to life, 2 King. 4. 70, 36.
• 10. The Disciples, with entertaining Christ, Luk. 24. 32.
• 11. Lydia's and the Jaylours with the salvation that was brought to their house, Acts 16. 15, 33.
• 12. Gaius, with an honourable testimony, Rom. 16. 23. 3 Ioh. 1, 5, 6.
• 13. Onesiphorus, with Pauls prayer, 2 Tim. 1. 18.
• 14. The Barbarians with cure of their sick bodies and souls, Acts 28. 9.
• 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement, Matth. 25. 34, 35.

All these give evidence of the notice which God taketh of those which set them∣selves to do what he requires, and of his approbation thereof.

He also gives proof of the goodnesse, kindnesse, bounty, and other like graci∣ous properties of God in not suffering good things to passe away without a recom∣pence, Psal. 62. 12.

Hereupon the Apostle saith that whatsoever good thing any man doth, the same he shall receive of the Lord, Eph. 6. 8.

It is therefore a strange conceit of men to think that all that is bestowed on stran∣gers is lost; and thereupon omit many fair opportunities of bringing manifold blessings to themselves.

For our parts we have just cause to judge, that as in other works of mercy, so in this, what is given is as seed sown, which will bring forth in 〈◊〉〈◊〉 season a plentifull crop.

§. 20. Of Gods giving more then expected.

THat which the Apostle saies of their receiving this blessing unaware•…•…, gives us to understand that men in the good things which they do, oft re∣ceive more from the Lord then they looked for. Whereas it is said that the •…•…ing asked life of God, it is added that God gave it him, even length of daies, and that for ever and ever, Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people, God gave him so wise an heart that there was •…•…one like him before him nor after him: Yea he gave him also that which he 〈◊〉〈◊〉 not, both riches and honour, &c. 1 King. 3. 12, 13. So where Hanna desired a sonne of God, God gave her three sonnes and two daughters. Ruth •…•…ccompanieth her poor mother in law for the true Religion sake, and unawares 〈◊〉〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband: as from her, though an alien, descended the Messiah, Ruth 1. 16, 17. & 〈◊〉〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses, and 〈◊〉〈◊〉 heareth news of a Kingdom intended to him, 1 Sam. 9. 6, 7. & 10. 1. 〈◊〉〈◊〉 to give a proof parallel to this of my Text, yea farre exceeding it, the Disci∣ples that constrained a stranger, as they thought, to abide with them, entertained 〈◊〉〈◊〉 Lord Jesus unawares, Luk. 24. 29.

God doth thus exceed in his remuneration, to give evidence of his free grace and bountifull minde. To give what is not so much as thought on, argueth free grace. To give above expectation, argueth bounty.

What an encouragement is this for a Christian cheerfully to do his duty, and

constantly to go on therein, referring the issue to God. He may do more then is desired, or expected, yea or thought on. For he is able to do exceeding a∣bundantly, above all that we ask or think, Eph. 3. 20.

§. 21. Of applying to our selves rewards given to others.

COncerning the persons that unawares were thus recompenced, they are thus set down, some. Hereby the Apostle himself inferres that every one who per∣formed that duty received not that particular recompence; yet he sets it down as a motive unto all. For all may be encouraged by that recompence which is given to some only.

This kinde of argument is oft and much pressed in the New Testament: In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter. Concerning Gods imputing righteousnesse unto Abraham, who be∣leeved, the Apostle inferres that it was not written for his sake alone: But for us also, to whom it shall be imputed, if we beleeve, Romanes 4. 23. 24.

From Gods delivering Lot out of Sodom, when it was consumed with fire, the Apostle maketh this conclusion, The Lord knoweth how to deliver the godly, &c. 2 Pet. 2. 9.

This Apostle having set down the many great rewards which God gave to the •…•…aith of his servants in the 11^th Chapter of this Epistle, maketh this inference, Where∣fore let us run with patience, Heb. 12. 1.

On this ground Saints of old pleaded for themselves Gods former dealings with others: as Psal. 22. 4, 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will; of what is pleasing to him, and what he approves. For did he not approve such and such things, and were he not well-pleased with them, certainly he would not bestow blessings on the per∣formers thereof, in reference to the doing of them. Now God is ever of the same minde, (Iob 22. 13. Malach. 3. 6.) what once he approveth he will ever approve: and what he approveth he will assuredly recom∣pence.

This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints, registred in sacred Scripture: namely to ap∣ply them to our selves, and to be encouraged thereby to go on in such courses as they did: resting on this that God approves us therein: and that he will recom∣pence us some way or other.

They who reade the acts of Saints, and Gods goodnesse to them, as meer hi∣stories of things done in former times, and apply them not to themselves, fail of the best use to be made thereof.

Wherefore to make a right use of the Scriptures, observe these few Rules.

• 1. Exercise thy self in Gods Word by reading and hearing it frequently, dili∣gently: that thou maist be well acquainted with the very letter and history of the Scripture.
• 2. Use all means to get understanding of the true sense and meaning thereof. For this end, Prayer, Meditation, Conference, and diligent attending upon the publique Ministry are good helps.
• 3. Beleeve what thou conceivest to be the true sense and intent there∣of.
• 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee: For whatsoever things were written before time, were written for our learn∣ing, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. This is a great point of prudence. The life, the power, the profit of the word consisteth herein.
• 5. Be a follower of those who are therein approved, so farre as that which they did may concern thee.
• ...

• 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them.

§. 22. Of the Resolution of the 2^d verse of Heb. 13.

THe summe of this verse is, A Christians respect to strangers.

Two points are considerable hereabouts.

• 1. The inference of this verse upon the former: For it is a particular ex∣emplification of the former, both in the duty of love, and also in the person, brother.
• 2. The substance of the duty.

Herein two points are to be noted.

• 1. The manner of propounding the duty, in this phrase, Forget not▪
• 2. The matter whereof it consisteth.

About the matter is set down,

• 1. The duty it self.
• 2. A motive to inforce it.

About the duty,

• 1. The persons to whom it is enjoyned are implied, namely all to whom he wrote.
• 2. The kinde of duty. Herein observe,
  • 1. The persons to whom it is to be performed▪ strangers.
  • 2. The manner of performing it, with friendlinesse.

The motive is,

• 1. Generally intended in this particle, FOR.
• 2. Particularly exemplified: wherein is expressed,
  • 1. The kinde of recompence, Angels came to them.
  • 2. The ground thereof, Gods speciall providence, unawares▪
  • 3. The persons recompenced, some.

§. 23. Of the Instructions raised out of Heb. 13. 2.

I. GEnerals are to be exemplified by particulars. The Apostle exemplifieth that generall rule of brotherly love by this particular of hospitality.

II. Strangers are brethren. The Apostle giveth this instance of strangers to shew who are to be accounted brethren; and to whom brotherly love is to be shewed.

III. Men are prone to neglect strangers. The manner of setting forth the duty under this phrase, forget not, implieth as much.

IV. Strangers are to be regarded. This is the very substance of the duty here enjoyned.

V. Hospitality is a bounden duty. This is to entertain strangers.

VI. Friendlinesse to be manifested to strangers. The notation of the Greek word declareth as much.

VII. The meanest may and must shew curtesie to strangers. This I gather from the persons to whom he enjoyns this duty.

VIII. Hospitality shall be recompenced. This particle For, intends a recom∣pence.

IX. Angels come to Saints with a blessing. To this end mention is here made of Angels coming to Saints of old.

X. Gods remuneration exceeds mans expectation. Those Saints to whom Angels came did not think of such guests. They entertained them unawares.

XI. Rewards given to some are encouragements to all. For this very end doth the Apostle produce a recompence which was made to some.

§. 24. Of remembring others affliction.

Verse 3.

Remember them that are in bonds, as bound with them, and them which suf∣fer adversity, as being your selves also in the body.

ANother exemplification of that general grace of brotherly-love, is compassion towards such as are in affliction.

Before this the Apostle premiseth such an item as he did before the former vers. 2. Onely that was negative, Forget not: This affirmative [remem∣ber.] Both import one and the same thing. See §. 12. & 90. See also Chap. 2. §. 55.

The word here [a 1.60 remember] comprizeth under it all kindes of duties that are to be performed to such as are in any affliction; as to pray for them, to visit them, to comfort and encourage them, to relieve them, to do what we can for their ease, release and liberty, to stir up others to do them good.

This word remember is here the more fitly used, in that remembrance of ones misery, stirs up bowels of compassion, and puts men on to afford all manner of succour.

This is laid down as the ground of the compassion which God sheweth, where it is said, That God had compassion of his people; The ground thereof is thus set down, For he remembred that they were but flesh, Psal. 78. 38, 39. And again, The Lord piti∣eth them that fear him; for he remembreth that we are dust, Psal. 103. 13, 14. This is spoken of God after the manner of man.

On this ground Saints call on God to remember them, O remember that my life is winde, Job 7. 7. Remember that thou hast made me as the clay, Job 10. 9. Lord, re∣member David and all his afflictions, Psal. 132. 1. This is most properly true of man, when the Israelites remembred Zion in her affliction, then they prayed for her, Ps. 137. 1, &c. Lam. 3. 19, 20. Hereupon the Apostle being in prison cals upon those to whom he wrote to remember his bonds, Col. 4. 18.

Remembrance of a thing brings to our minde an Idea thereof, and doth set be∣fore us a kinde of present view, and sight thereof; which cannot but work upon the affection, and cause compassion. Titus his inward affection was the more abundant towards the Corinthians, whilst he remembred them, 2 Cor. 7. 15. Re∣membrance of a case causeth a more serious consideration thereof. But that which is not remembred, is, as not known, and so not heeded nor regarded* 1.61 at all.

Surely this shews a main reason of mens neglect of such as are in any distresse, and so remain in places, whether they who neglect them use not to come. Though, it may be, they formerly knew or heard that they were in such and such distresses: yet not remembring that they are so, they clean neglect them, Out of sight out of minde: Hence it comes to passe that clamorous and impudent beggars, who put men in minde of their miserable cases (though perhaps meerly feigned) get more relief then such as are imprisoned, or otherwise more miserably afflicted, but out of sight.

It doth without question become Christians to be mindefull of such as they have formerly known to be in any distresse. For this end they ought

• 1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distresse. When Hanani came from Iudah to the place where Nehemiah was, Nehemiah was inquisitive concerning the Iews that had escaped which were left of the Captivity, Nehem. 1. 2. And being infor∣med of their great misery, he put himself on to do the good that he did for them.
• 2. To visit such as they hear to be sick, in prison or any other like distresse. This is commended in Onesiphorus, 2 Tim. 1. 16, 17.
• 3. Oft to relieve those that are in distresse. Not to think it enough that they have once relieved them; if at least they long continue in their distresse. Frequent doing of a thing will keep the occasion of it in minde and memory. Paul commen∣deth the Philippians, that they had sent once and again unto his necessity, Phil. 4. 16.

• And he exhorteth Christians, not to be weary in well-doing, 2 Thess. 3. 13. Gal. 6. 9. The foresaid Onesiphorus oft refreshed Paul, 2 Tim. 1. 16.
• 4. To be daily mindefull of such in their prayers. This is an especiall means to keep them in minde and memory, and to take opportunities of affording what needfull succour they can unto them. S^t Paul testifieth, That without ceasing he made mention of the Churches alwayes in his prayers, Rom. 1. 9. So 2 Tim. 1. 3.

§. 25. Of Professors being bound as Malefactors.

THey who the Apostle here exhorteth us to remember, are said to be in bonds. This is the interpretation of one a 1.62 Greek word; which setteth out such as are fast bound by cords, chains, manicles, fetters, or any other like means.

It doth here comprize under it all such as are for the Gospels sake restrained of liberty: as are

• 1. Such as are imprisoned, as the Apostles were, Act. 5. 18.
• 2. Such as are put into the stocks, as a Prophet was, Ier. 20. 2.
• 3. They that are both imprisoned, and also put into the stocks, as Paul and Silas were, Act. 16. 24.
• 4. Such as are manacled and fettered in prison, as Peter was, Act. 12. 6, 7.
• 5. Such as are cast into a dungeon, as the Prophet was, Ier. 38. 6.
• 6. Such as are committed to a souldier or other officer to be kept safe, Act. 28. 16. or such as are any other way restrained.

These cannot help themselves: Therefore succour ought the rather to be afforded to them.

They whom the Apostle here especially meaneth, were Preachers and professours of the Gospel: and for the Gospel sake were so bound.

Malefactors use to be so dealt withall. They are kept fast that they might not make an escape; but be brought forth in due time to receive condign punishment. The Preachers and Professors of the Gospel deserved no such matter: neither was there any fear of their making any escape unduly; yet were they dealt withall as malefactors. This hath been more fully cleared on Heb. 11. 36.

§. 26. Of succouring such as cannot seek it.

THE Apostle doth the rather put those to whom he wrote in minde of such as were bound, and would have them to be remembred, because being so bound, they were not able to come themselves to make their case known to others.

All duties enjoyned for their sakes who are restrained of liberty are so many proofs of the equity of this point: as to visit the sick, Iam. 5. 14. or are in prison, in a dungeon, or any other place of restraint: or such as are lame, impotent, or any way unable to seek succour themselves.

Christ takes special notice of this kinde of kindnesse to recompense the same, Mat. 25. 36.

For our Direction and Encouragement hereunto we have set before us:

• 1. The patern of God himself. He offers and affords succour to such as seek it 〈◊〉〈◊〉, Isa. 65. 1. Rom. 9. 30. This is set forth to the life in a Parable of a young childe cast out and left succourlesse, Ezek. 16. 4, &c. Woe had it been with all mankinde if God had not sought to man, before man sought to God. Man was so far from first seeking to God, as when God first sought to man, man sled from him, Gen. 3. 8. But we must be followers of God, Eph. 5. 1.
• 2. The example of the Sonne of God, who in the same manner doth good, as his Father doth, freely, of himself, before it be sought of him: even to such as neither did nor could seek it. When we were yet without strength, while we were yet 〈◊〉〈◊〉, when we were enemies, when we were dead in sinnes, Christ shewed mercy un∣•…•… us, Rom 5. 6, 8, 10. Ephes. 2. 1, 5. Christ professeth of himself, that he came to seek, and to save that which was lost, Luke 19. 10. This he exemplifieth in divers P•…•…rables, Luke 15. 4, &c. He first came to a people that sa•…•…e in darknesse, Matth.

• 16. In the dayes of his flesh he went unto such as could not come to him, Matth. 8. 14. and offered relief before it was sought, Mat. 4. 32. Iohn 5. 6. But the same minde must be in us that was in Christ, Phil. 2. 15.
• 3. We have also the examples of such as have herein been guided by the Spirit of God. When Abraham heard that Lot was taken captive, he used means to re∣scue him, though no mediation were used unto him for that purpose, G•…•…n. 14. 14. When 〈◊〉〈◊〉 heard of the great affliction and reproach wherein the Jews were, of his own accord he went to them and did great things for them, Neh•…•…m. 1. 4, &c. When Ebed-melech heard that they had put Ieremiah in the dungeon, he used means to get him out, I•…•…r. 38. 7, &c. I•…•…b was eyes to the blinde, and 〈◊〉〈◊〉 to the lame, Job 29. 15. The Samaritan when he saw a man wounded, and half dead, he suc∣coured him, Luke 10. 30, 33, 34. Now we must be followers of them that •…•…ollow Christ, 1 Cor. 11. 1.

If we be not thus minded, many may perish for want of succour.

Ieremiah might have perished if Ebed-melech had not of his own accord first af∣forded him succour.

This manner of being good giveth evidence, that a spirit of goodness is in us: and that we do good for goodness sake.

What may we now think of such as turn their eyes, ears and hearts from such as come to them, make known their cases to them, call and cry to them for help and succour? Iob maketh a great complaint of the hard-heartednesse of his friends to him in such a case, Iob 19. 14, 15, &c. Such are worse then he that is said neither to fear God, nor regard man: and yet was moved by the importunity of a 〈◊〉〈◊〉 widdow to succour her. The doom of such is expresly set down, Prov. 21. 13. and Iames 2. 13. They shall not be heard when they cry: but shall have iudgement with∣out mercy.

Surely their mercy is too too scan•…•…y, who extend it to none but to such as by im∣portunate clamours do in a manner force it from them. Such mercy m•…•…y seem ra∣ther to be for their own ease, quiet, praise, or self-respect, some way or other, then for the Lords sake, their brothers sake, or pity, mercy and goodness sake. What approbation, what remuneration can such look for from the Lord?

It will be our wisdome, and it is our duty to take notice of this extent of mercy: and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off: or to such as are in hold, or any way bound: or such as are sick, or maimed, or lame, or any way so distressed as they cannot come to us. Yea we ought to enquire after the estate of Gods Church and people; and go to prisons, and visit the sick, and such as are any way impotent.

§. 27. Of making others distresses our own.

BOth to incite and direct the Hebrews about that duty of remembring them that are in bonds, the Apostle addeth this clause, As a 1.63 bound with them. This also is is the interpretation of one Greek compound word.

As an incitation it implieth a due consideration of our own condition, which is subject to the like case. For though at one time we be at liberty, and not bound; yet at another time we may be bound and restrained of liberty. Yea at that time wherein others are in bonds, we also might have been in their case. We therefore being by the Divine Providence free, ought the rather to succour them that are not free.

As it is a direction, it importeth a sympathy and fellow-feeling of others distres∣ses: and that such an one, as if we our selves were in the like distresse: and there∣upon so pitifully, and compassionately to deal with them, and for them, as it may be discerned, that we could not be otherwise affected in our own case; nor could do, or desire more to be done for our selves.

Thus it setteth forth the manner and measure of succouring others, accord∣ing to the tenour of the Law thus set down, Thou shalt love thy neighbour as thy self, Levit. 19. 18.

This point of succouring others, as if we our selves were in their case, is much

pressed in Scripture: as, in these phrases, Bear ye one anothers burthen (Gal. 6. 2.) Rejoyce with them that do rejoyce: and weep with them that weep. Be of the same minde one towards another, Rom. 12. 15, 16. So did he that said, I am as one that comforteth the mourners, Job 30. 25. And he that said, When they were sick, my clothing was sack•…•…loth; I humbled my soul with fasting, Psal. 35. 13. And another that said, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Cor. 11. 29. In this respect it is said to these Hebrews, Ye became companions of them that •…•…ere so used, Heb. 10. 33.

God though he be not capable of any distresse, yet setteth himself forth so affe∣cted, and so afflicted, with the distresses of his Church and children, as if he were in the like distresse. For it is said of him, That his soul was grieved for the misery of Israel, Judg. 10. 16. And that his bowels were troubled, Jer. 31. 20.

Such a minde worketh compassion. So much this Apostle observeth, Heb. 10. 33, 34. And compassion puts on to afford all the succour that is needfull. The com∣passion of Pharaohs daughter to do what she did to Moses that was cast out (Exo. 2. 6.) And the Samaritan to do what he did to the man whom he found half dead, Luke 10. 33. It is oft noted, That Christ was hereby moved to afford that succour, which on all occasions he afforded, as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved (But after the manner of man.) He being full of compassion forgave their iniquity, and destroyed them not, Psal. 78. 38. So 2 Kin, 13. 23. Deut. 30. 3.

S•…•…rely they who forget those that are in bonds, in prison, in danger, in captivi∣ty, or any other way restrained, do not consider that their own case might be such a case. They think anothers distresse concerns not them at all. They neglect them, because they forget them: They forget because they are not duly affected with their distresse, as if it were their own.

Philosophers observe two extreams contrary to the duty here required:

One is, want of grief, or want of passion. This was their fault of whom the Prophet thus saith, They are not grieved for the affliction of Ioseph, Amos 6. 6. The Church thus complaineth of such, Is it nothing to you all ye that passe by? Lam. 1. 12.

The other is, Rejoycing at others distresse. Of such Iob thus complaineth, Now am I their song, yea I am their by-word, Job 30. 9. And David thus, I was the song of the drunkards, Psal. 69. 12. And the Church in her affliction thus, I was their song all the day, Lam. 3. 14.

Against both these, severe judgements are denounced.

Against the former this, Therefore now shall they go captive with the first that go ca∣ptive, Amos. 6. 7.

Against the latter this, Because thou hast clapped thine hands, and stamped with thy feet, and rejoyced in heart, with all thy despite, against the house of Is∣ra•…•…l: Behold, therefore I will stretch out my hand upon thee, &c. Ezek. 25. 6, 7. and 35. 15.

The later of rejoycing at others miseries, is of the two the worst. The Psalmist maketh a direfull imprecation against them, Psal. 35. 26. This was an evidence of su•…•…e and sore vengeance. For by an extraordinary and Propheticall Spi∣rit he did it: and thereby declared what would fall upon them. So hainous a vice this is, as Iob maketh an imprecation against himself, if he were guilty thereof, Iob 31. 29, &c. It is expresly said by the Wiseman, That he that is glad at ca∣lamities shall not be unpunished, Prov. 17. 5.

It becometh us as we see or hear of any distresses of others, near or sar off, to lay them to heart, as if it were our own case, and answerably to do what we can for their good.

§. 28. Of the Extent of Charity.

TO the former particular object of mercy, such as are in bonds, the Apostle ad∣deth a more general object, thus translated, a 1.64 Them which suffer adversity. This also is the interpretation of one Greek word, which properly signifieth to be evil intreated or afflicted.

This comprizeth under it all kinde of afflictions; whether they come immediatly from God, as grievous sicknesses, torturing diseases, troubles of conscience, hardnesse of heart, or any other such sore afflictions: or mediately arise from man, as mockings, scourgings, divers kindes of death, concerning which this very word is used, and translated tormented, Heb. 11. 37.

All of both kinds require pity, compassion and succour.

This general is fitly added to the former particular, to shew, that mercy must be extended to all kinde of misery.

To this tends that indefinite charge, Give to him that asketh, Matth. 5. 42. which is set out by another Evangelist with a general particle, thus, Give to every one that asketh, Luk. 6. 30. And do good to all men, Gal. 6. 10. These generals, as they include all persons, so all cases. So likewise doth the general object of mercy, ex∣pressed under these words flesh, neighbour, brother. Hide not thy self from thine own flesh (Isa. 58. 7.) that is, from any that is compassed about with mortal, frail, corruptible flesh as thou art. The wounded man that lay in the high-way was a neighbour to the Samaritan; (though he knew not whence he was) and there∣upon he succoured him, Luke 10. 33, &c. More expresly is this extent of mercy set down by the number of seven and eight, that is, all that need and are brought to our knowledge, Eccles. 11. 2. That number of seven and eight is synecdochical∣ly put for all of all sorts. And likewise by the expresse distinction of persons that are to be succoured, as the Levite, the stranger, the fatherlesse, the widow, Deut. 26. 13. And by the several kinds of works, whereby mercy is manifested, as to give meat to the hungry, and drink to the thirsty: to take in a stranger, to clothe the naked, to visit the sick, to go to them that are in prison, Matth. 25. 35, 36. The object of mercy is not restrained to one kinde of misery, need, or distresse, but to all kinds.

The Rule of Charity is in three branches:

• 1. Our brothers necessity: in this respect it is said, That Christ healed them that had need of healing, Luk. 9. 11.
• 2. Our own ability. On this ground Christ adviseth to give alms of such things as we have, Luk. 11. 41.
• 3. Gods opportunity: that is, When God by his Providence bringeth to my sight or knowledge such and such a distresse, as in the case of the Sama∣ritan, implied under this word, by * 1.65 chance, which noteth out Gods secret Provi∣dence, Luke 10. 31.

All these three branches concerning the Rule of Charity, are thus joyned to∣gether, Whos•…•… hath this worlds good (this shows a mans ability) and seeth (this point∣eth at Gods Providence) his brother hath need (this manifesteth a brothers necessity) Iohn 3. 17.

We may from hence infer, That the mercy which by many is very highly esteem∣ed, cometh short of the true extent of mercy, and is too too scanty.

Some particular instances hereof, are such as follow:

• 1. Some having a minde to build Almes-houses, hospitals, or other like 〈◊〉〈◊〉 of charity or piety, will do nothing to any in their distresse upon conceit that that is enough for them to do. Such works rightly done are warrantable and commend∣able; but yet such as so carry the matter, may seem to be more vain-glorious then truly charitable.
• 2. The like may be said of such, as intending to leave a liberal Legacy to some Colledge or Hospital, to maintain poor Scholars and impotent persons, neglect all other opportunities of shewing mercy.
• 3. There be some that will be content to contribute some money to help those that are in distresse: but utterly refuse to visit the sick, to go to prisoners, to take any pains about relieving others. Though the former ought to be done, yet the latter should not be neglected. Their Charity is too lazy a kinde of Charity.
• 4. On the other side, There be others will take great pains in visiting pri∣soners, and sick folks, and with wholsome words will seek to comfort them that

• are in distresse; but will not part with a peny to relieve any. This is too covetous a Charity.
• 5. There be that will much solicit others to be charitable, but do nothing them∣selves. This is a self-condemning Charity.
• 6. Of a contrary disposition are others, who will prosesse to do what they can themselves for relief of the distressed; but they will not stir up any others. This is an unneighbourly kinde of Charity. If they think it a good duty for themselves to do, Why do they not also provoke others to do good, and to partake of the reward? Besides, this kinde of Charity may prove too scanty, in that one alone cannot to purpose do that which by the help of many may be done. Many hands will lift up a heavy burthen.
• 7. There be that say, They will pray for such as are in distresse, but that is all which they will do. This is a disgracefull kinde of Charity, it bringeth a reproach upon the profession.
• 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers. This kinde of Charity savoureth too much of self∣love.

Thus some sail one way, some another, and thereby lose the glory of that which in part is well done: Like the King of Israel, who smiting his arrows on the ground thrice, and then staid, lost that full conquest over his enemies, which otherwise he might have got, 2 Kin. 13. 18, 19.

Let us that are charitably minded extend our charity to all sorts of persons, to all kinde of cases, according to the Rule of charity before-mentioned. Thus shall we do the more good to others, and receive the more comfort to our own souls: neither will failing in one needfull point take away the glory of all. Therefore as an Apostle adviseth to adde grace to grace, (2 Pet. 1. 5, 6, 7.) So I advise in this case, to joyn to brotherly-love hospitality; to the succouring such as are restrained by sicknesse, imprisonment, bonds, or any other way. To these joyn distribution to the necessity of the Saints. Hereunto Intercession for the oppressed: consolati∣on to the troubled in conscience, and finally prayer for all. For he that said of one work of Charity, Do this, said also of other works, Do this, and this also. What God hath joyned together, let not man put asunder, Matth. 19 6.

§. 29. Of the meaning of this phrase, As being your selves also in the body.

AS an Incitation and Direction to the forementioned extent of mercy the Apo∣stle addeth this clause, As being your selves also in the body. This is translated word for word, as it is in the original.

Some take it in the very same sense, as the former clause was [As bound with th•…•…m] and understand the principal Verb, as repeated in this clause, thus, Remem∣ber* 1.66 them that are afflicted, as if ye your selves also were afflicted in the body. In this sense they take the word body synecdochically for the person: as if he had thus said, As if you your selves also were afflicted in your own person.

This is a sense agreeable to the Apostles words; but not fully expressing the extent of the Apostles intent, and emphasis of his phrase.

• 2. Others by this phrase, being in the body, take a mans common natural condi∣tion to be meant, even a frail, weak, changeable estate, subject to all kinde of mise∣•…•…ies, as others are, and thereupon thus set out the sense of the phrase, As being in the body of those that are afflicted.
• 3. There be that take the word body, mystically, for the mysticall body of* 1.67 Christ: as if the Apostle had pressed the spirituall union of Christians un∣der Christ their Head for a motive to work mutuall compassion. And in∣deed it is a very forcible motive. It is plainly and pertinently pressed, 1 Cor. 12. 26.

Though in the general, the former clause [As bound together] and this [As in the body] may aim at the same scope: yet in particular they may be distinguished one from another, as the manner from the cause: the former especially setting out the manner, that is with much compassion and fellow▪feeling, As bound with them.

The later leading us to a cause of mercy; even our common condition; being in the body as others; and also our spiritual union, being of the same mystical body.

§. 30. Of Compassion wrought by consideration of the common condition of all.

THe literal acception of this phrase, As being your selves also in the body, doth shew, that that common condition whereunto all are subject, should work compassion towards them which are in any adversity; in that we our selves are al∣so in the body, and are of such a constitution, as others are, subject to the like adversity. This doth the Apostle thus presse, Restore such an one is fallen in the spirit of meeknesse, considering thy self, lest thou also be tempted, Gal. 6. 1. This is that thing which Iob aims at, where he saith to his friends, If your soul were in my souls stead, I would strengthen you with my mouth, Job 16. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. 'Tis oft pressed upon the Israe∣lites, that they should remember that they were servants in the Land of Aegypt, and that thereupon they should shew mercy to servants, Deut. 5. 14, 15. And that they should not oppresse a stranger, because they were strangers in Egypt, Exod. 23. 9. God made men subject to like infirmiti•…•…s that other are, to be Priests, that 〈◊〉〈◊〉 might have compassion on the ignorant, Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities, but also the infirmities of our nature, that he might be a mercifull High-priest, Heb. 2. 17. & 4. 15.

• 1. The common condition of mankinde makes a man more sensible of others mi∣series; and that by experience of his own.
• 2. It convinceth him of that need wherein he himself may stand of others help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper; of the same profession; who hath the same enemies; and is subject to the same temptations. Hard-hearted men who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body; that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress; and to harden the hearts of others against them; that by experi∣ence they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse. Severe and just judgement against such, is thus de∣nounced, He shall have judgement without mercy, that hath shewed no mercy, Iames 2. 13.

But what may be thought of them who having been in the same distresse where∣in they see others to •…•…e, have no bowels of compassion, nor any wayes afford any succour, or comfort unto them? This was it for which N•…•…hemiah was very angry at the Nobles and Rulers of Iudah, that being themselves redeemed from slavery, did sell their brethren, Neh. 5. 6, 7, 8. Because the children of Israel had been freed out of the Land of Egypt, where they were in bondage, in memorial thereof, God ordained a Law that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. 15. 12, &c. Now because in Zedekiahs time they did not shew this mercy to their servants, God threatned to give them into the hand of their enemies, Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow servant a debt of an hundred pence, was delivered to the tormentors, Matth. 18. 24, &c. Learn we therefore to be otherwise minded.

§. 31. Of the sympathy of the Members of Christs mystical Body.

THe mystical sense of this phrase [As being in the body] sheweth, that the my∣stical union that is betwixt Christians, should work a mutual compassion in Christians upon one anothers distresses. For if one member suffer all the members suffer with it, 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the af∣fliction of those that were at Ierusalem, Nehem. 1. 3, 4. The Apostle in relation to the Members of the mystical body, saith, Who is weak, and I am not weak? Who is offended, and I burn not? By this sympathy upon the distresses of the members of

Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body; and also of our perswa∣sion of others with whom we sympathize, that they also are members of the same body. For it is a work of the same Spirit; as a sympathy of natural members is an evidence that they are all animated by the same soul.

By this sympathy we shall be also induced to be helpfull one to another, and so by consequence to the very body of Christ.

What now may be thought of such as are no whit at all moved with the afflicti∣ons of the Church of Christ: or of the particular members thereof? Are they knit together by the same Spirit? then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body, then the soul of man to work on the members o•…•… a natural body: For these do alwayes sympathize, 2 Cor. 12. 26.

The best that can be judged of such hard-hearted Christians, is

• 1. That they erre in their judgements about others, not thinking them to be true members.
• 2. Or that the flesh that remains in them, and the corruption thereof stupifieth their spiritual sense.
• 3. Or that the Spirit of Christ, some way or other provoked, with-draweth his effectual operation from them.
• 4. Or that they themselves are no true members: but by an outward profession make a meer shew thereof.

Something or other is much amiss in them.

To prevent or redresse such hard-heartednesse, these Rules are carefully to be observed:

• 1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such, as they profess themselves to be: or else cease to profess what they are not: that so there may not be expected of them that which in vain will be expected.
• 2. Let them judge of other Professors according to the Rule of love; which is to think the best, and hope the best, to interpret all things in the better part. See §. 7, 9.
• 3. Let them take heed of grieving the Spirit of Christ (Ephes. 4. 30.) lest •…•…e with-hold his operation, and with-draw that efficacy which he manifesteth in others.
• 4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do.
• 5. Let them quicken up their own spirits hereunto: and in case of spiritual sensles∣ness, thus reason with their own spirit, and say, How is it, O my Soul, that thou art thus sensless? Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body? By arguments la∣bour to convince thy soul that such a disposition is very much unbeseeming thy holy profession.

§. 32. Of the Resolution of Heb. 13. 3.

THe Summe of this verse is, A Christians Compassion at others misery.

Here are offered two parts:

• The first concerneth such as are restrained.
• The other such as are any way afflicted.

In the former is set down,

• 1. The Duty to be performed.
• 2. The Manner of performance, As bound with them.

In setting down the Duty, two things are expressed,

• 1. The Act, wherein the Duty is performed, Remember.
• 2. The Persons to whom it is to be performed, Them that are in bonds,

In the later the Act is understood, and two other points are expressed,

• 1. The Object or Persons that are to be succoured.
• ...

• 2. The Motive, in this phrase, As being your selves also in the body.

This may admit a literal interpretation; and imply a like common condition with others.

Or it may admit a mysticall Interpretation; and imply the near Union of the Members of Christs mysticall body together.

§. 33. Of the Instructions arising one of Ver. 3.

I. COmpassion at others miseries, is a fruit of brotherly-love. This I gather from the Inference of this verse upon the first verse, wherein brotherly-love is required.

II. Others in distresse must be remembred as well as strangers. This I collect from the Apostles adding this exemplification of brotherly-love to the other about strangers.

III. Mindefulnesse of others misery causeth mercy to be shewed to them. The word Remember intends thus much. See §. 24.

IV. Saints are oft used as malefactors. They were Saints whom the Apostle saith here were in bonds; And malefactors use to be in bonds. See §. 25.

V. Succour must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succour, yet they must be remembred. See §. 26.

VI. The cases of the distressed are to be made our own, We must remember them that are bound, as if we our selves were also bound with them, and so in their case. See §. 27.

VII. Mercy is to be extended to all kinde of misery. They which suffer any adver∣sity are to be remembred, as well as they who are in bonds. See § 28.

VIII. Mans common condition is a ground of mutuall compassion. This phrase, As being your selves also in the body, in the literal acception of the words intendeth so much. See §. 30.

IX. Spiritual unity should work sympathy. This is inferred from the mystical sense of these words, As being your selves also in the body. See §. 29, 31.

§. 34. Of this phrase, Marriage is honourable.

Verse 4.

Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

FRom the duties which are to be performed to others, the Apostle proceedeth to such as concern themselves: and declareth such duties as grace their profession, together with the contrary vices which disgrace the same.

The first grace that he commends is Chastity, comprized under the means of preserving it, which is, Marriage. This the Apostle here highly com∣mendeth.

Of Marriage; I have largely treated in Domesticall Duties, Treat. 2. Part. 1. §. 1, &c.

Marriage is here commended by the honour thereof, Marriage is ho∣nourable.

a 1.68 The Greek word signifieth that which is of high account or esteem.

It is attributed sometimes to Persons. For where it is said that Gamal•…•…el was had in reputation (Act. 5. 34.) The Greek useth the same word that is here translated honourable.

Sometimes also it is attributed to things; as to the fruit of the earth, Iam. 5. 7. and to such stones as of all earthly things are most valuable; called precious stones; and joyned with silver, gold, pearls, and other things of great worth, Revel. 18. 12. yea it is attributed to Divine Promises (2 Pet. 2. 4.) And to Christs blo•…•…d (1 Pet. 1. 19.) In all these places it is translated pretious.

This word being thus applied to marriage, sheweth that it is an estate highly to be accounted of, and in that respect styled honourable.

In what respect Marriage is honourable hath been distinctly shewed in the fore∣said book of Domest. Dut. Treat. 2. Part. 1. §. 23, &c.

The Verb [18] in the original is not expressed word for word, it is thus, Marri∣age honourable. Hereupon some understand a Verb of the b 1.69 Imperative mood, which implieth a charge, but that is not so fitly understood.

• 1. It is most usual in Greek, when the Verb is not expressed, to understand the Indicative Mood rather then the Imperative. So the c 1.70 Greek Fathers that have written upon this place, yea and the d 1.71 Latine Fathers too: and e 1.72 Protestant Di∣vines: Yea and many f 1.73 Popish Expositors, do here understand the Indicative, as we in our English have expressed it. The g 1.74 Syriack doth expresse the Indica∣tive Mood.
• 2. The opposition betwixt this clause, and the last clause of the verse, shew, that this is rather a commendation of marriage, that it is honourable, then an In∣junction to make it honourable. For what consequence or dependance is this, Let marriage be honourable, and a bed undefiled, but adulterers God will judge. The later clause should rather be a reason of the injunction, thus, Let marriage be honou∣rable, for God will judge adulterers.
• 3. Marriage is here prescribed as a remedy against uncleannesse, and in that respect thus commended [is honourable] as the best remedy that can be pre∣scribed.
• 4. Marriage is positivevely declared to be honourable, as well as to be a bed undefiled.
• 5. That which an injunction expresseth, will by necessary consequence follow upon the commendation of marriage. For it being granted, that marriage is ho∣nourable, it followeth, that it must be used as an honourable thing: chastly, hollly, modestly, temperately, seasonably, so as it may prove to be a bed undefiled.

§. 55. Of the Extent of Marriage in all.

THis phrase [in all] is so indefinite, as it may be referred to any of the Genders,* 1.75 and to persons, or to things.

They who apply it to persons, thus translate it, Among all, or among all men: meaning all sorts, degrees, conditions or sexes; as Males and Females, Kings and Subjects, Nobles and meaner, Rich and poor, Minister and Lay-people, or of what calling and estate so ever they be.

They who apply it to things, thus take it, every way, or in every thing that apper∣tain to marriage: or in all estates, whether of peace or trouble.

But it appears that the Apostle here intends it of persons, because he opposeth it to these persons, whoremongers and adulterers. For in that Marriage is honourable in among all men, God will judge whoremongers and adulterers: who might have used this remedy of marriage.

This general is to be limited to such as are fit for marriage, and to whom marri∣age is lawfull: Such are persons of different Sexes, male and female, and of ripe years, not children; and free, not married nor contracted to another then living: and beyond the degrees of consanguinity and affinity forbidden in Gods Word: and are able to yield due bene volence to their yoke-fellow, not being born Eunuchs, nor by any occasion impotent, in reference to the main marriage duty. All such marri∣ages are no true marriages; but plain nullities.

Papists rank amongst these such as enter into religious Orders (as they call them) but for this they have no warrant from Gods Word. See Dom. Dut. Tr. 2. Par. 1. §. 6.

§. 36. Of the bed undefiled.

THis clause, And the bed undefiled, may be here taken as a further Commendation of marriage. In this sense the copulative particle a 1.76 AND, joyneth two attri∣butes appertaining to marriage together, 1. Honourable. 2. Undefiled. As if it were thus translated, And it is a bed undefiled.

Or it may be taken as an explanation, shewing wherein marriage is honourable: namely, in that it is the bed undefiled. In this sense the copulative joyneth two sub∣jects together: namely, Marriage, AND the bed undefiled: and makes them both

honourable: As if he had said, Marriage is honourable, and the bed undefiled is honourable.

Both these in the general tend to the same scope.

This later clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred, that it is polluted, and cannot be honourable. This is here prevented, in that the Apostle addeth that that is the bed undefined.

Some take this to be added by way of caution; that on this ground marriage is honourable, if the bed be kept undefiled.

I deny not, but that the bed undefiled addeth much to the honour of marriage: and that the defiled bed taketh much from the honour thereof: yet marriage by virtue of the first Institution thereof, is in it self honourable, though afterwards it may be dishonoured. A Sacrament is in it self sacred, though by prophane persons it be polluted.

b 1.77 Bed is here metonymically taken for the conjugall act, which useth to be done in the bed: as a Table is put for that which is done at the Table; or for that which is set upon the Table, 1 Cor. 10. 21.

c 1.78 The simple Verb from whence this compound [undefiled] is derived, signifieth to defile, Iude v. 8. d 1.79 A privative Preposition added thereto, implieth a freedom from pollution.

This privative compound useth to be applied to things perfectly pure, without any spot or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emish; as to the heavenly inheritance, 1 Pet. 1. 4. To pure religion, Jam. 1. 27. And to Christ himself, Heb. 7. 27.

Here the marriage-bed is called, undefiled, not simply, as if in the act of marri∣ed persons, there were no manner of pollution, no sinne at all: But in regard of Gods Ordinance: and of the Act considered in it self, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act, then to eat and to drink are. Well therefore is it here opposed to acts of uncleannesse: namely, to whore∣dom and adultery.

In this respect married persons may live as chastly as single persons, whether male or female; if not more chastly. They were married wives whom the Apostle ex∣horteth to be chaste, Tit. 2. 5.

Of Matrimonial chastity, See Domest. Dut. Treat. 2. Part. 2. §. 4.

That which in it self is undefiled, ought to be used, so far as in us lieth without any pollution or defilement.

Though the marriage-bed be in it self the bed undefiled, yet by licentiousnesse it may be, and useth to be too too much defiled. We must therefore pray, that it may be sanctified to us: and we must use it with moderation and sobriety: having an eye to the right ends thereof: and carefully observing the Directions of Gods Word thereabout.

§. 37. Of Fornication and Adultery.

THe Apostle by way of opposition produceth two vices, which much pervert the dignity and purity of Marriage, as is evident by this particle of opposition, a 1.80 BUT.

This I do the rather note against the manifest mistake of the Vulgar Latine, and Rhemist-English translation: and also against most of the Popish Expositors, who make the former clause an injunction, to use marriage as an honourable thing; and to keep the bed undefiled, thus, Let marriage be honourable in all, and the bed un∣defiled. Hereupon they take this last clause, as a reason to move men so to do, thus, For God will judge whoremongers and adulterers. Yet they can produce no authentique Greek Copy to justifie that causal particle.

Quest. Wherein is the sinne of whoremongers (it being between single persons) opposite to marriage? If not, why is it here brought in?

Answ.

• 1. Whoredom in the general is a base sin, and a bed defiled: In this re∣spect it may well be brought in opposition to marriage, which is honourable, and the bed undefiled.
• ...

• 2. Marriage is a remedy to prevent fornication, 1 Cor. 7. 2. So as whoredom might have been prevented, if marriage had been duly used. Thus also it is opposite to marriage.
• 3. The Gentiles among whom the Hebrews lived, made too light account of whoredom; scarce thinking it to be simply a sin (this made the Apostles to forbid it among indifferent things, Act. 15. 29.) Therefore this Apostle here joyneth it with adultery (as he doth in many other places) to move them the more to de∣•…•…est it.
• 4. Most of the particulars which aggravate adultery, aggravate also whoredom. Therefore the Apostle might well joyn them together.

These two words, Whoremongers, Adulterers, are oft promiscuously used, and indefinitly put for all manner of uncleanness.

The first word translated b 1.81 Wh•…•…remongers, is oft translated Fornicators, as 1 Cor. 5. 9, 10, 11. & 6. 9. Heb. 12. 16. The c 1.82 Greek word according to the notation thereof, signifieth to prostitute ones body for a price, or for gain. The d 1.83 root whence it cometh signifieth to sell: thereupon they who commit uncleannesse for gain, are said to sell their body; or to set it, as we speak, to portsail, Ezek. 16. 33. This is the proper notation of the word: but it is also used for the sin of uncleannes, though no gain be intended thereby.

Most properly it is put for that sin which in this kinde is committed betwixt single persons; So it is to be taken when whoremongers or fornicators are joyned toge∣ther, and distinguished the one from the other, as Gal. 5. 19. and in sundry other places.

It is sometimes put for Adultery it self, Matth. 5. 32. Sometimes for Incest, 1 Cor. 5. 1.

The other word translated * 1.84 Adulterers, is supposed to be taken from an f 1.85 Hebrew word, which signifieth to put out, or to destroy; as where it is said said of an adulterer, His reproach shall not be g 1.86 wiped away, Prov. 6. 33. And where this advice is given, Give not thy strength to women, nor thy wayes to that which h 1.87 destroy•…•…th Kings, Prov. 31. 3. Those two Texts of Scripture shew, how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a mans state, name, body and soul, then adultery.

The notation of our English word Adultery, is taken from the * 1.88 Latine; and that from going k 1.89 to anothers bed. Thus is Reubens incestuous adultery described, Thou 〈◊〉〈◊〉 up to thy fathers bed, Gen. 49. 4. And the Adulteresse inticeth a young man to her husbands bed, Pro. 7. 16, 17, 18.

As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh Commandment.

Here these two words, Whoremongers and Adulterers, are distinguished one from another.

Whoremongers are such, as being both single persons, commit the sin of unclean∣nesse betwixt themselves; as Shechem and Dinah did, Gen. 34. 2.

Adulterers are such, as one of them at least, if not both also is contracted or married. In that the same punishment was by Gods Law adjudged against him that defiled a Virgin, betrothed unto an husband, as to one that defiled a woman married, namely death (Deut. 22. 22, 23, 24.) It appears that the sin of the one, and of the other, is of the same kinde, namely ad•…•…ltery.

Having distinctly declared who are Whoremongers and Adulterers, and how they are distinguished one from the other; I will further indeavour to set out the •…•…ainousnesse of their sins, and remedies against them.

§. 38. Of the hainousnesse of Whoredom or Fornication.

IN setting out the hainousnesse of the sinnes here mentioned by the Apo∣stle, it will be first meet to note out such points as declare the hainous∣nesse of them both: and then such aggravations as make Adultery to exceed Whoredom.

The hainousnesse of Fornication and Adultery is herein manifested, that these sins are committed, against God, our Neighbour, and Our selves.

• Against God, in that This is the will of God, even our sanctification, that we should abstain from fornication, 1 Thess. 4. 3. A Prophet thus aggravateth this sin, Have we not all one Father? Why do we deal treacherously every man against his Brother? Mal. 2. 10. The treachery there meant is the sin here spoken of, and that is com∣mitted against God, as our Father. It is also committed against the Sonne of God; In which respect the Apostle thus expostulateth this ca•…•…e, Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid, 1 Cor. 6. 15. And it is likewise com∣mitted against the Spirit of God: For the Apostle thus again expostulateth the same case, What, know ye not that your body is the Temple of the holy Ghost, which is in you, which ye have of God? 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity.
• 2. Against our Neighbour, and that is sundry respects:
  • 1. Against the party with whom the sinne is committed, for it is alwayes committed with another. Hereupon the brethren of Dinah, whom Shecb•…•…m defiled, said, Should he deal with our Sister as with an Harlot? Genesis 34. 31.
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    2. Against the children that are born in Fornication, which are in that re∣spect, bastards. These by Gods Law could not inherit. The sonne of the bona∣woman shall not be heir with my sonne, saith Sarah, Gen. 21. 10. which sentence God approved. By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation, Deut. 23. 2. By entring into the Congrega∣tion of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God.

    That which is noted of Gileads sons thrusting out Iephthah, and saying unto him, Thou shalt not inherit in our Fathers house, for thou art the sonne of a strange woman (Judg. 11. 2.) sheweth, that it was a custom among Gods peo∣ple to keep bastards from inheriting. The opposition which the Apostle makes betwixt bastards and sons, in this phrase, Then are ye bastards and not sons. (Heb. 12. 8.) sheweth, that bastards have not a right to the priviledge of true sons.

  • 3. Against the friends, kind•…•…ed and alliance of each party: It is expresly said of a Priests daughter that playeth the whore, That she profaneth her Father, Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their si∣ster was defiled, Gen. 34. 7.
  • 4. Against the whole family: For this sin is a fire that consumeth to destru∣ction, Job 13. 12. God thus threatneth David, The sword shall never depart from thy house, because thou hast taken the wife of Uriah the Hitti•…•…e to be thy wife, 2 Sam. 12. 10.
  • 5. Against the very Town, City and Nation where such unclean birds do roost. For severe judgements have been executed upon those places, as we shall after∣wards shew. This is one of the sins for which the Prophet saith, The Land shall mourn, Hos. 4. 2, 3.
  • 6. Against the Church. For by the lawfull use of Marriage among Professors of the truth, a godly seed is preserved (Mal. 2. 15.) This is the seminary of the Church, but by this sin a spurious brood is brought forth, and the Church there∣by destroyed.
• 3. This sin is committed against our selves: even against our Souls, Bodies, Name and State: and against these in an especial manner.
  • 1. It is expresly said of him that committeth adultery, That he destroyeth his own soul, Prov. 6. 32.
  • 2. It is said, that he that committeth fornication, sinneth against his own body (1 Cor. 6. 18.) He maketh this very body the instrument whereby that sin is com∣mitted. Other actual sins are said to be without the body, that is, some other object that is without the body, is abused and made the instrument of sin, in other cases; as wine in the sin of drunkennesse.
  • ...

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  • 3. Who so committeth adultery getteth a wound and dishonour, and his re∣proach shall not be wiped away, Prov. 6. 32. Infamy, or an ill name is hereby set out.
  • 4. Such bring themselves to extream poverty. For by means of a whorish wo∣man, a man is brought to a piece of bread, Prov. 6. 26. that is, his state is much impaired, and even consumed, he hath not enough for his own suste∣nance.

Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse. Adultery admits of further aggravations.

§. 39. Of the Aggravations of Adultery above Fornication.

• 1. ADultery is expresly mentioned in the seventh Commandment, which is this, Thou shalt not commit adultery, Exod. 20. 14. It is counted an aggravation of a sin, to be by name expressed in any of the ten Commandments. For therein it is made an head of many other sins.
• 1. Adultery makes the nearest and firmest bond wherewith two persons are joy∣ned together dissoluble. That bond is marriage, whereby two distinct persons are made one flesh, Gen. 2. 24. It is by Gods Ordinance an inviolable bond, and ought not to be dissolved, but by diremption, which is, by severing man and wife by death, Com. 7. 2. But that adultery makes this bond of marriage dissoluble, is evi∣dent by this restriction of Christ, saving for the cause of fornication, Mat. 5. 32. mean∣ing adultery.
• 3. Adultery nullifies a special Covenant of God; This phrase, The wife of thy Co∣venant, Mal. 2. 14. intendeth a Covenant made before God, whereof God is the Author, Gen. 2. 18. and a witnesse, Mal. 2, 14. and in that respect called the Cove∣nant of God, Prov. 2. 17.
• 4. Adultery makes an incurable wound. For jealousie is the rage of a man: there∣fore he will not spare in the day of vengeance: he will not regard any ransom, &c. Prov. 6. 34, 35. It is not so in the case of fornication, for a recompence is set down in that case, Deut. 22. 29.
• 5. By adultery the affections of married persons are so alienated, as they are brought many times to wish and practise one anothers death.
• 6. By adultery a spurious brood may be put in the room of legitimate children, and false heirs enjoy that inheritance which belongeth to true children, which we have shewed in the former Section to be against Law and Right, Genes. 21. 10. Iud. 11. 2.
• 7. By adultery the Goods of the family cannot be but much wasted: the adulte∣rous husband spending that wherewith he should provide for his family on his har∣lot: and the adulterous wife purloining what she can from her husband. Herein they shew themselves worse then Infidels, 1 Tim. 5. 8.
• 8. Adultery is by Gods Law judged to be a capital crime, Deut. 22. 22. But forni∣cation not so, Deut. 22. 29.
• 9. The very Heathen by the light of nature did judge this sinne to be worthy of death. For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives, Jer. 29. 22, 23.
• 10. Adultery is made worse then theft, Pro. 6. 30. yet theft amongst us is accoun∣ted worthy of death.

Obj. Lust is a violent passion, and a man is more put on to adultery, then he can be to thef•…•…▪

Ans. There may be a greater instigation to steal, namely, to satisfie a mans hun∣ger, Pro. 6. 30. then to commit adultery. Though lust be violent, yet married per∣sons have a ready remedy to allay it; which is a seasonable use of the lawful marri∣age duty.

§. 40. Of Gods judging Fornicators and Adulterers.

THis act of judging, attributed to God, hath reference,

Sometimes to all sorts indefinitely.

Sometimes distinctly to the righteous, or distinctly to the unrighteous.

In the indefinite respect it is used two wayes:

• 1. To set out Gods righteous governing the whole world; and his equal dealing with all men. Thus it is said of God, He shall judge the world in righteousnesse, Ps. 9. 8.
• 2. To demonstrate Gods rewarding every one according to his works, as where it is said, How shall God judge the world? Rom. 3. 6. His rewarding of all is thus set out, especially at the last day: In the day when God shall judge, &c. Rom. 2. 16.

Distinctly in reference to the righteous, it implies Gods trying their truth and integrity, Iudge me, O Lord, for I have walked in my integrity: Examine me, O Lord, and prove me, &c. Psal. 26. 1, 1.

• 2. His determining their cause, The Lord judge between me and thee, and see and plead my cause, &c. 1 Sam. 24. 12, 15.
• 3. His justifying them by revenging their adversaries, Psal. 9 4, 5.
• 4. His chastening them here, to prevent their eternal damnation, 1 Cor. 11. 32.

In reference to the unrighteous it signifieth,

• 1. To revenge them in this world, Rev. 6. 10.
• 2. To condemn them in the world to come, Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used.

Concerning Gods judging these sinners, it is in general said, That because of these things the wrath of God cometh upon the children of disobedience, Eph. 5. 6. Parti∣cular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners, or such as immediately he sendeth down from himself.

Mediate judgements by the Ministry of men, are either extraordinary or or∣dinary.

Of extraordinary mediate judgements, we have these instances:

Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent, Num. 25. 6, 7, &c. And the sons of Iacob destroying the Shechemites, Gen. 34. 25, &c. And the Israelites destroying almost the whole Tribe of Benjamin, Judg. 20. 48. And Absoloms destroying his brother Amnon, 2 Sam. 13. 29, 32.

The ordinary mediate judgement against adulterers was death. The Law for this is expresly set down, Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses, for Iudah adjudged Tamar his daughter to be burnt for this sin, Gen. 38. 24. The very Heathen by the light of Nature, saw the equity hereof. For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death, Gen. 26. 11.

Some take this touching especially of Isaacs wife to be of committing adultery with her. But more clear is that instance which the Prophet Ieremiah giveth con∣cerning the King of Babylons rosting in the fire Zedekiah and A•…•…ab, because they committed adultery with their neighbours wives, Ier. 29. 22, 23.

Heathen Authors give us many instances of the practice of States among the Gen∣tiles, in putting adulterers to death.

a 1.90 The Arabians used so to do.

b 1.91 Draco's Law among the Athenians judged adultery to be a capital sin.

c 1.92 The Goths used to put adulterers to death.

The Laws of the Romans, called the twelve Tables, did also make adultery to be a capital offence. So did the Iulian Law. Thus was it also among the Romans in the dayes of Augustus Caesar.

Judgements immediately from God have been of divers sorts: As

• 1. Upon particular persons: namely, those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab, Numb. 25. 9.
• 2. On Cities. The Prophet declareth this sin to be one cause of that extraordi∣nary judgement that was executed on Sodom, and the Cities near unto her; he saith, They committed abomination, Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse.
• 3. Upon Nations. God expresly saith, That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse, Levit. 18. 27, 28.
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• 4. Upon the whole world. For concerning the old world which was destroyed with a •…•…loud, it is said, That the sons of God saw the daughters of men, that they were fair, and they took them wives, of all which they chose, Gen. 6. 2. Their adulteries are hereby described, and set down as a special cause of the general deluge.

More particularly kinds of judgement may distinctly be considered as inflicted in this world, or in the world to come.

In this world, while they live, or after their death.

While they live, Temporal or Spiritual.

Temporal judgements inflicted in this life on unclean persons are,

• 1. In their Name, Shame and Disgrace, as we noted before, §. 38.
• 2. In their Body sundry diseases. God saith of an Adulteresse, That he would cast her into a bed, and them that commit adultery with her into great tribulation, (Revel. 2. 22.) By casting into a bed, diseases which force persons to keep their bed, are meant.
• 3. In their State, with extream poverty, as was shewed §. 38.
• 4. In their Soul, with terror of conscience. Certainly David was herewith sore∣ly punished, who in that Psalm which he penneth as a testimony of his repentance for his adultery, thus prayeth, Make me to hear joy and gladnesse; that the bones which thou hast broken may rejoyce (Psal. 51. 8.) Under that metaphor of broken bones, terror of conscience is signified. Hardnesse of heart, and a reprobate sense hath ceised on others. These are spiritual judgements inflicted in this life.
• 5. All manner of bitternesse. The end of a strange woman is bitter as wormwood, and sharp as a two-edged Sword, Prov. 5. 4. By experience the Wiseman thus saith of such an one, I finde more bitter then death, the woman whose heart is snares and nets, &c. Eccl. 7. 26.
• 6. A miserable death, which the Wiseman speaking of an Adulterer and Adul∣teresse, thus expresseth, He goeth after her straightway, as an Ox goeth to the slaugh∣ter; or as a fool to the correction of the stocks: till a dart smite thorow his liver; as a bird hasteth to the snare, and knoweth not that it is for his life, Pro. 7. 22, 23.

After death his infamy continueth, for his reproach shall not be wiped away, Pro. 6. 33. And this sin is a fire that will root out all his increase, Job 31. 12.

In the world to come Whoremongers and adulterers are judged,

Privatively and Positively.

Privatively with pain of losse; For such shall not inherit the Kingdom of God,* 1.93 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5.

Positively with pain of sense. For whoremongers shall have their part in the lake* 1.94 which burneth with fire and brimstone, which is the second death, Rev. 21. 8.

§. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers.

GOD is said to judge those sinners upon sundry weighty grounds:

• 1. Because these sins use to be committed in secret and close places, where no other person can see them. The eye of the adulterer waiteth for the twilight, say∣ing, No •…•…ye shall see me, Job 24. 15. When there were none of the men of the house with∣in, Iosephs Mistresse tempted him to uncleannesse, Gen. 39. 11, 12. God by his Pro∣phet saith of Davids adultery, Thou didst it secretly, 2 Sam. 12. 12. Therefore that such sinners might not go unpunished, the Lord (whose eyes is in every place, behold both the evil and the good, Pro. 15. 3.) judgeth them.
• 2. Because great and mighty men on earth, who think by their greatnesse and power, to escape unpunished for all that man can do against them, are exceedingly bold in committing these sins: God taketh upon him to revenge them. God scat∣ureth the proud, and putteth down the mighty, Luk. 1. 51, 52.
• 3. Because men that are in place to punish these sins, use to be too remisse in punishing them; Though Gods Law, and the light of Nature (as was shewed §. 40.) judge adultery to be a capital crime, yet since Christs time, Christian Common∣wealths and States have taken away that just punishment. When men wax remisse in executing condign punishment, God will judge. Because Eli restrained not his sons, God sware that the iniquity of Elies house should not be purged with Sacrifice, 1 Sam. 7. 13, 14.
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• 4. Because men take such an insatiable delight in these things▪ as there needs more then ordinary terror to restrain them; even the terror of the Almighty. To restrain men from sin the Apostle thus useth this motive, Knowing the 〈◊〉〈◊〉 of the Lord we perswade men, 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God, Heb. 10. 31. They therefore that fear not men, who can but kill the bo•…•…y, may fear God, who after he hath killed, hath power to cast into hell, Luk. 12. 4, 5.
• 5. Because it is a great aggravation of the sins themselves, to hear that God will judge such as commit them; as if all that man can do were not a sufficient revenge of those sins.

§. 42. Of the unlawfulnesse of Brothel houses or Stews.

THat which hath been said of the hainousness of Fornication and Adultery, and of Gods judging the same, affords a demonstration of the unlawfulness of role∣rating Stews or Brothel-houses in a Christian state. Gods wrath must needs be much incensed thereby, and he provoked to rise up in judgement against that State. By them many are entised both to fornication and adultery, which otherwise might not fall into those actual sins. Not only single persons, but also such as are or have been married, may by them be enduced to commit those unclean sins. Yea a father and a son, or two brothers may ignorantly be thereby brought to commit u•…•…cleannesse with one and the same woman, and so fall into the abominable sin of Incest. That which in the Law is spoken against a Sodomite, Deut. 23. 17. is taken to be meant of such as keep brothel-houses, in which respect they are expresly forbidden.

Some in defence of them alledge a necessity in regard of the violence of lust.

Ans.

• 1. We may not do evil that good may come thereof, Rom. 3. 8.
• 2. There be other means for suppressing the violence of lust, as moderate diet, fasting, watching, diligence in a mans calling, fervent prayer, &c.

Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome. As their Idolatry makes them guilty of spiritual Adultery, so this of corpo∣ral. It declares their practice to be unclean, as their doctrine is un•…•…ound.

§. 43. Of Magistrates remisnesse in punishing Adultery.

THe doom which is here denounced of Gods judging Adulterers, implieth a se∣cret taxation of Magistrates remisness thereabouts. It is to be feared that this hath been one cause of sundry severe judgements, which have been from time to time inflicted upon this Kingdom. Though there be no Law directly to tolerate Stews, or to justifie and countenance whoredom and adultery, yet these sins where∣by God is so much provoked, are too frequent amongst us, either by the connivance of Magistrates, or by their neglect of putting Laws in execution, or by their corrup∣tion in taking bribes, or by some other indirect course. Among other sins this was one, namely, that the sons of Eli lay with the women that assembled at the d•…•…re of the Tabernacle, and that their Father restrained them not, which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice, nor offering for ever, 1 Sam. 2. 22. & 3. 13, 14.

§. 44. Of mens impudency in continuing in Adultery.

IT is a great aggravation of the hardness of their heart, and obstinacy of their will, who here the severe doom, that God will judge whoremongers and adulterers, and yet persist in these sins. This aggravation lieth against very many: for what sins are now more rife? These are like to our common swearers: The Lord hath ex∣presly said, That he will not hold him guiltlesse that taketh his name in vain, Exo. 20. 7. that is, he will surely judge him, and yet how bold are most in taking the name of God in vain? I do the rather joyn these together because of the like judgement de∣nounced against both. On this ground we may complain, as the Prophet did, Ier. 23. 10. The Land is full of adultery; because of swearing the Land mourneth. What is this but to dare God to judge us?

§. 45. Of the Matter of humiliation by reason of Adulteries.

BOth the hainousnesse of whoredom and adultery (set out §. 38.) and the hea∣vy judgement thereof (declared §. 40.) give great and just occasion to such as are guilty of these sinnes; yea and to others that live among them, to be deeply humbled for the same, fearing least God should rise in judgement against them. It is a fearfull thing to fall into the hands of the living God, Heb. 10. 31. For our God is a consuming fire, Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner, that lay upon her soul, and moved her to stand at I•…•…sus feet behind him, (as ashamed to look him in the face) and to wash his feet with tears, and to wipe them with the hair of her head, Luk. 7. 37, 38. These were symptoms of deep humiliation: Such sinners have great cause to judge themselves, the rather, that they may not be judged of the Lord. For if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. 11.

Being thus deeply and duly humbled we ought earnestly to supplicate mercy, and to say, Enter not into judgement with thy servant, Psal. 143. 2. With that ear∣nestnesse doth David supplicate Mercy in this kinde, Psal. 51. 1, &c.

§. 46. Of avoiding the sinnes which God will judge.

AMong other sinnes these and other like unto them which God will judge, are most carefully to be avoided: and that by reason of the difference betwixt God and men, in these especiall respects.

• 1. Many things may be concealed from men, Gen. 31 35. Nothing from God, Prov. 15. 3.
• 2. Men may be moved by friends, bribes, fair promises, or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8, 9. 1 King. 20. 34. But God by no such means, 1 Sam. 2. 25. Iob 34. 19.
• 3. Crimes may be extenuated before men. But God knoweth all things in their utmost extremities.
• 4. Men may be rescued from men, 1 Sam. 14. 45. Act. 23. 10. But who can re∣scue any out of Gods hand? Hos. 14. 5. Isa. 43. 13.
• 5. The uttermost that men can do is to kill the body, but God can cast both body 〈◊〉〈◊〉 so•…•…l into hell, Luke 12. 4, 5.

§. 47. Of Remedies against wheredom, adultery, and other sins of uncleannesse.

FOr the better understanding, and better retaining such remedies as in this case shall be propounded, I will set them forth in a plain, but very pertinent com∣parison: which is about liquor in a pot.

Lust in man is as such liquor in a pot over the fire.

Now there are four ordinary waies to keep the liquor from boyling over the pot.

• 1. By taking off the lid.
• 2. By stirring the liquor.
• 3. By pulling away fuel.
• 4. By blowing cold breath, or putting some cool thing into it.

• 1. By taking off the lid, hot vapors are let out: Thus may lust be let out by a lawfull using of the marriage duty, which the Apostle cals due benevolence, 1 Cor. 7. 2, 3. For this end they that are not married ought to marry, 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow, Prov. 5. 19.
• 2. As a seething pot is cooled by stirring, so may lust be kept down by mans* 1.95 diligence in his Calling. By this means the body of man is exercised, and his minde busied, and thus he kept from idlenesse, which is a great cause of lust. Idle∣nesse is noted to be one of the causes of the Sodomiticall pollutions, Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery, 2 Sam. 11. 2, 3, 4. As a standing pool gathereth most mud, so doth lust increase in idle packs. The devil is least idle when we are most idle. The house which is said to be empty and

• swept, whereunto the unclean spirit re-entred with seven other spirits more wicked then himself, setteth out an idle person, Matth. 12. 43, &c.
• 3. As a pot is cooled by pulling away fuel from the fire: So lust by removing occasions; which are such as these.
  • 1. Fulnesse of bread, that is, gluttony, under which drunkennesse may be comprised; and fulnesse of pleasures. The great sin of Sodom was lust, this is one cause thereof, mentioned, Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse, Gen. 19. 33.
  • 2. Corrupt communication. Evil communications corrupt good manners, 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications, Eph. 4. 29.
  • 3. Immodest spectacles: lascivious representations on a stage, wanton places, amorous books, &c.
  • 4. Lewd company, which is as pitch: touch pitch and it defileth. This is it which the wiseman intendeth about fire, Prov. 6. 27, 28, Young mens and maids dalliance: so husbands and wives of others, without just cause, are occasions of whoredom and adultery.
  • 5. Garish apparell: Men and womens strange apparell, oft stirre up lust in themselves: so likewise in others also, especially when such parts as ought to be covered are left naked. A strumpet is set out to allure others by her apparell, Ezek. 23. 40. Pro. 7. 16.
  • 6. Lascivious dancing and masking, Matth. 14. 6, 7.
• 4. As cool things, whether breath, cold water, or any other like thing cool a seething pot, so the graces of Gods Spirit are an especiall means to keep down lust, as, a fear of God, Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret, but nothing is of more force to suppresse such things as are concealed from mans eye, as a true fear of God. Spirituall prudence is also of force for this end: Solomon saith, that wisdom and understanding will deliver a man from the strange woman, Pro. 2. 15, 16.

Watchfulnesse also is of speciall use to keep down lust. Watchfulnesse I say,

• 1. Over the heart. Lust not after her beauty in thy heart, Pro. 6. 25.
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  2. Over the eyes. For this end Iob made a covenant with his eyes, Iob 31. 1.

  As light goeth thorow windows, so lust thorow the eyes, Gen. 6. 2, & 34. 2: 2 Sam. 11. 2.

• 3. Over the ears; that they hearken not to enticing speeches. With much fair speech a strumpet caused a young man to yield: with the flattering of her lips she forced him, Pro. 7. 21.
• 4. Over the tongue. For this end the Apostle adviseth that uncleannesse be not once named amongst Christians: neither filthinesse nor foolish talking, Eph. 5. 3, 4.
• 5. Over the lips, to be kept from wanton kisses. Kissing was another means whereby the strumpet allured the young man, Pro. 7. 13.
• 6. Over the hands, from lascivious touching. Whosoever toucheth a strumpet shall not be innocent, Pro. 6. 29.
• 7. Over the feet. Go not astray in her paths, Pro. 7. 25.
• 8. Over company. Be not partakers with them, Eph. 5. 7.
• 9. Over diet, that we be not overtaken as Lot was, Gen. 19. 31.
• 10. Over our apparell, Ezek. 23. 6, 15, 40.

As watchfulnesse, so fasting is an especiall means of beating down the body, (1 Cor. 9. 27.) whereby lust is cooled.

Though all these endeavours on mans part be not sufficient, yet they may prove good helps to the suppressing of lust. Licentious liberty about the forenamed points is a great cause of increasing lust.

Finally, Pray earnestly and instantly against these sins; even as Paul did against the thorn in the flesh which much molested him, 2 Cor. 12. 7, 8.

§. 48. Of the words whereby Covetousnesse is expressed.

Verse 5.

Let your conversation be without covetousnesse, &c.

BRanches of the eighth Commandment, even such as concern our estate, are laid down in this verse.

The first branch is against Covetousnesse.

a 1.96 The word translated conversation, implieth the course of a mans life, or his practice and dealing with other men: and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition.

b 1.97 The word translated covetousnesse is a double compound. c 1.98 The simple word signifieth silver. The first compound d 1.99 love. Silver is the most usuall commodity which man exchangeth for other commodities: and it is put for all manner of riches, because by it all earthly things use to be purchased: Men ordinarily desire it, and treasure it up, and never think they have enough of it. In this respect a covetous man is styled a lover of silver: and a lover of silver is put for a covetous man.

The other compound is a privative or negative particle; and thereupon denies what the former compound affirmeth. That signified a lover of silver, or covetous. This no lover of silver, or not covetous.

There is another e 1.100 word used in the Greek Testament to set out one that is cove∣tous, which according to the notation of it signifieth to have more: intending a de∣sire of having more and more: so as it is never satisfied.

Both the words do set out the nature of a covetous man.

This sin of covetousnesse being here in the practice thereof expresly forbidden, I intend distinctly to declare these four points.

• 1. What the nature of covetousnesse is.
• 2. Wherein the practice thereof consisteth.
• 3. How hainous a sin it is.
• 4. What remedies may be prescribed against it.

§. 49. Of the nature of Covetousnesse.

COvetousnesse is an immoderate desire of riches. The Apostle implieth as much under this phrase, a 1.101 They that will be rich, 1 Tim. 6. 9. under that word will a desire, and that unsatiable desire is comprised. The notation of both the words before mentioned; namely love of silver, and desire of having more, do demon∣strate that covetousnesse consisteth in a desire.

Desire of riches is not simply covetousnesse: for a man may lawfully pray for them. So much is intended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire: that is, when a man is not content with that portion which God by his providence in a lawfull and warrantable course doth afford unto him: but (according to the Apostles phrase) he will be rich: He will have more then God alloweth him in a fair way: and if he cannot otherwise get more he will be discontent.

The generall object of covetousnesse is riches. Under this word all the com∣modities of this world are comprised: and withall, abundance of them, yea more then is necessary. Things necessary may be desired, but not superfluity, Pro. 30 8.

This sinne is especially in the heart. One may have little, and yet be cove∣•…•…ous. And one may be rich, and yet free from covetousnesse.

§. 50. Of the practise of Covetousnesse in getting wealth.

COvetousnesse is practised three waies;

• 1. In getting.
• 2. In keeping.
• 3. In spending what a man hath.

1. When wealth is gotten unconscionably, or immoderately, it is a sign of a covetous heart.

That is said to be unconscionably gotten which is gotten against any duty where∣unto* 1.102 conscience is bound: As

• 1. Against any particular precept. Therein Acan covetously transgressed, Iosh. 7. 21.
• 2. Against piety, as they which buy and fell on the Sabbath day for gain, Neh. 13. 16.
• 3. Against justice, as Ahab who by Naboth's unjust death got his Vineyard, 1 King. 21. 19.
• 4. Against charity, as the rich man that took the poor mans sheep to entertain his friend, 2 Sam. 12. 6.
• 5. Against equity, as Gehazi who got that which his Master refused, 2 King. 5. 20.
• 6. Against verity, as Ananias and Saphira with a lie kept back part of that which was devoted to the Church, Act. 5. 2.
• 7. Against all these, which was Iudas his sin in betraying his Master for thirty pieces of silver, Matth. 26. 15.

Whatsoever is by force or fraud, by stealing, lying or any other indirect course gotten, is an effect of covetousnesse. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawfull: and in the use of them men would depend on God, and be content with that portion which he by his pro∣vidence affords them.

An immoderate getting is, when men spend their wit, pains and time in getting* 1.103 the goods of this world: and rather then fail, lose their meals meat, and sleep, and other refreshments, yea and neglect the means of getting heavenly treasure. They are only and wholly for the things of this world. If spirituall and temporall blessings cannot stand together, temporals shall be preferred, and spirituall neg∣lected: as the Gadarens for fear of losing more swine, prayed Christ to depart from their Coast, Mark 5. 17. And they who for their Farm and Oxen sake refused to come to the Lords Supper, Luke 14. 18, &c.

§. 51. Of the practice of Covetousnesse in keeping wealth.

COvetousnesse in keeping wealth is practised two waies,

• 1. When men hoard up all that they can: Though they have enough for* 1.104 the present, yet fearing want for the future, treasure up whatsoever they can get. So did the rich fool in the Gospel. His ground bearing fruit plentifully his minde was presently set upon inlarging his barns to lay up for many years to come, Luke 12. 16, &c. The wise man doth set out this covetous practice, There is one alone, and there is not a second, yea he hath neither childe nor brother, yet is there no end of all his labour: neither is his eye satisfied with riches, Eccles. 4. 8. These are they that take thought for the morrow; that is, cark and care for the future time, which Christ expresly forbiddeth, Matth. 6. 34. They think that whosoever want they will not.
• 2. When men hoard up only for themselves. They care not what treasure for* 1.105 the future the Commonwealth or the Church hath against times of need and triall: nor do they care for the stock of the poor.

§. 52. Of the practice of Covetousnesse in Spending.

A Covetous practice in spending is manifested two waies;* 1.106

• 1. By spending too sparingly and too nigardiy in all things, as when men live under their degree and place, when they regard not decency in apparell or other like things: when they afford not necessaries to themselves or to those that are under their charge; these are pinch-penies. Thus doth the wise man set out such an one, A man to whom God hath given riches, wealth and honour, so that he wanteth nothing for his soul of all that he desireth: yet God giveth him not power to eat thereof, Eccl. 6. 2.* 1.107
• 2. By being too prodigall in some things, as in house-keeping, in apparell, in

• their pleasures on themselves, wives and children, but are too strait-handed in all works of charity and in contributions to Church and State. Nabal was such an one: He made a feast in his house like the feast of a King; but yet refused to refresh Davids souldiers in their necessity with any part of his provision, 1 Sam. 25. 11, 36. And such an one was Dives; he was cloathed himself in purple and fine linen, and fared sumptnously every day: yet refused to feed Lazarus with the crums that fell from his table, Luk. 16. 19, &c. These may be counted pound prodigall, and penny covetous.

§. 53. Of the hainousnesse of Covetousnesse.

THere are many circumstances concerning covetousnesse, which do much ag∣gravate* 1.108 the hainousnesse thereof. For,

• 1. It is a deceiving sinne: It blinds the understanding and corrupts the judge∣ment* 1.109 in a main point of happinesse. For the covetous man maketh gold his hope, and fine gold his confidence, Job 31. 24. This is further manifest by the titles that are usually given to it; as substance and goods. They who get much wealth, are said to be made for ever: and they who lose much to be undone for ever. The rich man when his corn exceedingly encreased, thus saith to his soul, Soul thou hast much goods laid up for many years, take thine ease, eat, drink and be merry, Luk. 12. 19. Upon this conceit of happinesse, wealth so stealeth away a mans heart, and so in∣flames his affections, as he maketh it his god. Justly therefore is a covetous per∣son called an Idolater, Eph. 5. 5. And covetousnesse Idolatry, Col. 3. 5.
• 2. It is an unsatiable sinne. He that loveth silver shall not be satisfied with silver;* 1.110 nor he that loveth abundance with increase, Eccl. 5. 10. In this respect covetousnesse is like a dropsie which increaseth thirst by much drinking: and like a fire, which by addition of fuel is the more fierce. The desire of a covetous man ariseth from abundance; and in that respect is unnaturall: For nature is satisfied with suffici∣ency. Hunger and thirst cease when a man hath eaten and drunk that which is sufficient.
• 3. It is a gawling sinne. It works a continuall vexation, and takes away all the* 1.111 comforts of this life. The Apostle saith that they which covet after money pierce themselves thorow with many sorrows, 1 Tim. 6. 10. There is a threefold wo that accompanieth covetousnesse. 1. A wo of labour and toyl in getting wealth. 2. A wo of care and trouble in keeping it. 3. A wo of grief and anguish in part∣ing with it. Nothing makes death more unwelcome then a covetous desire of the things of this world.
• 4. It is an ensnaring sinne. They that will be rich fall into temptation and a* 1.112 snare, 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat; so it is a snare fast to hold them, and a hook to pull them down to perdition. How hardly shall they that have riches enter into the Kingdom of God, Mark 10. 23. This snare kept the farmers from the wedding feast, Luk. 14 18, 19. It keeps many from the word: yea it steals away the heart of those that come to the Word: For their heart 〈◊〉〈◊〉 after their covetousnesse, Ezek. 33. 31.
• 5. It is a mother sinne. The love of mony is the root of all evil, 1 Tim. 6. 10. Fitly* 1.113 therefore doth the Prophet thus style it evil covetousnesse, Hab. 2. 9. There is no evil which a covetous man will forbear. His covetousnesse puts him on to all evil. It is a root of impiety. It draws the heart from God: so as there can be no true love, nor fear of God in a covetous heart: It makes a man be of that Religion which is professed in the place where he liveth, though it be palpable idolatry. A covetous man can swallow all manner of Oaths, yea and perjury it self. For gain he will profane the Sabbath. It makes inferiours purloyn from their superiours; and superiours to neglect their inferiours. It is a cause of much rebellion, of many •…•…reasons, murders, thefts, roberies, deceit, lying, false witnesse, breach of pro∣mise; and what not?
• 6. It is a growing sinne. The longer men live in the world the more covetous* 1.114 they use to be after the world. Old men are commonly the most covetous. Herein it differeth from other violent sinnes, which by age abate in their vio∣lence.
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• 7. It is a devouring sinne. The deceitfulnesse of riches choak the word, Matth.* 1.115 13. 22. Covetousnesse is like Pharaohs lean kine, which did eat up the fat kine: and when they had eaten them up, it could not be known that they had eaten them: but they were still as ill-favoured as at the beginning, Gen. 41. 20, 21.
• 8. It is a crying sinne. The cries of them which are oppressed by covetous persons* 1.116 enter into the ears of the Lord. Hereupon an Apostle bids them weep and houl, Jam. 5. 1, &c. Covetousnesse causeth a curse from man and God. He that withholdeth corn (as the covetous man will when he can) the people shall curse him. As for Gods curse, the wrath of God cometh upon men because of these things, Eph. 5. 5, 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God, 1 Cor. 6. 10.

§. 54. Of Remedies against Covetousnesse.

FOr preventing or redressing Covetousnesse, these rules following are to be observed;

• 1. The judgement must rightly be informed in these two points,
  • 1. In the nature of true happinesse.
  • 2. In the vanity and deceitfulnesse of riches.

  Many Learned men want this point of understanding.

  It is the blindnesse of a mans minde that maketh him place a kind of happinesse in the things of this world; whereby he is brought even to doat upon them. If therefore we shall be rightly instructed, that happinesse consisteth in matters of another kind then this world affords; and that the things of this world are so vain as they can afford no solid comfort to a man, especially in spirituall distresse: and so uncertain as they may suddenly be taken away from men, or men from them, surely their immoderate desire of riches could not be but much allaied. He that said, There be many that say, Who will shew us any good? Lord lift thou up the light of thy countenance upon us, (Psal. 4. 6.) well discerned the difference betwixt earth∣ly and heavenly blessings. So did he, who said, Riches profit not in the day of wrath, but righteousnesse delivereth from death, Pro. 11. 4.

• 2. The will and heart of man must follow the judgement well informed; and raise themselves up to that sphear where true happinesse resteth. Set your affection on things above, not on things on the earth, Col. 3. 2. This will keep the heart from doting on things below. For where your treasure is, there will your heart be also, Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath; much lesse will an understanding man that findes the sweetnesse of spirituall and heavenly blessings dote upon earthly trash. This made Paul account all outward things but dung, because his heart had tasted of the sweet∣nesse of Christ, Phil. 3. 8, &c.
• 3. A mans confidence must be placed on God and his providence. Gods pro∣vidence is an over-flowing, and ever-flowing fountain. The richest treasures of men may be exhausted; Gods cannot be. Be therefore fully resolved of this, that God will provide, Gen. 22. 8. This casting of our care on Gods providence is much pressed in Scripture, as Psal. 55. 22. 1 Pet. 5. 7. Matth. 6. 25, 26, &c. By experi∣ence we see how children depend on their parents providence: Should not we much more on our heavenly Father? This resting upon Gods providence is the more to be pressed in this case, because nothing makes men more to misplace their confidence, then riches. The rich mans wealth is his strong City, Prov. 10. 15.
• 4. Our appetite or desire of riches must be moderate. Herein be of his minde who thus prayed, Give me neither poverty nor riches ▪ feed me with food convenient for me, Prov. 30. 8. This is the main scope of the fourth petition, Matth. 6. 11. Be content therefore with that portion which God gives thee: and be perswaded it is best for thee. This lesson had Paul well learned, Phil. 4. 11. Contentednesse and covetousnesse are directly opposite as light and darknesse. The Apostle here in this Text opposeth them.
• 5. We must pray against covetousnesse, as, he who said, Incline my heart unto thy testimonies: and not to covetousnesse, Psal. 119. 36. We ought the rather to pray

• to God against it, because it is an hereditary disease; and in that respect the more hardly cured. It was one of Christs greatest miracles to cure one that was born blind, Ioh 9. 32.

§. 55. Of well using abundance.

IN case God by his providence give abundance, as he gave to many of the Patri∣archs, to Iob, David, Solomon, and others, great care must be taken about well using the same. For that end let these Rules following be observed. Some of them are negative, and some affirmative.

• 1. Negative Rules are such as these:
  • 1. Abuse not the world, (1 Cor. 7. 31.) By the world is meant the things of the world. All manner of earthly commodities. These are abused when they are e∣steemed above that for which they were given; when they are preferred before spirituall and heavenly things.
  • 2. Set not your heart on riches if they increase, Psal. 62. 10. Delight not too much in them.
  • 3. Trust not in uncertain riches, 1 Tim. 6. 17. Do not so place thy confidence on them, as if happinesse were to be found in them.
  • 4. Let not the rich man glory in his riches, Jer. 9. 23. Nor be puffed up by them. There is nothing in them to make a man proud of them.
  • 5. Let not thy wealth move thee to scorn the poor. This is it which an Apostle ta•…•…eth in rich men; saying, Ye have despised the poor, Jam. 2. 6.
  • 6. Let them not occasion thee to oppresse others. The foresaid Apostle impli∣eth that rich men are prone hereunto, where he saith, Do not the rich oppresse you? Iam. 2. 6. The ri•…•…h man that took his poor neighbours lamb to intertain a traveller, oppressed him, 2 Sam. 13. 4.
• 2. Affirmative Rules are such as these:
  • 1. Honour the Lord with thy substance, Prov 3. 9. So order the goods of this world which God giveth thee, as with them thou maist maintain the service of God, and promote piety.
  • 2. Be rich in good works, 1 Tim 6. 18. According to the abundance which God hath given thee, abound in works of charity. He that had five talents gained there∣by five other talents, Matth. 25. 20.
  • 3. Make friends of thy riches, Luk. 16. 9. They are made friends, when they are so used as they may be evidences, and thereby give testimony of our piety, charity, 〈◊〉〈◊〉 and other like graces.
  • 4. Seriously and frequently meditate on the account that men are to give of u∣sing their wealth. We are not Lords of our riches, but stewards: and a steward must give an account of his stewardship, Luk. 16. 2. That which the wise man saith to the young man, may be applied to a rich man, For all these things God will bring thee into judgement, Eccl. 11. 9.
  • 5. Be ready to let go whatsoever God shall be pleased to take away. Of this minde was he, who when he had lost all that he had, thus said, The Lord gave and 〈◊〉〈◊〉 Lord hath taken away: blessed be the Name of the Lord, Job 1. 21.
  • 6. Trust in the Lord. This advice doth the Apostle give to rich men, (1 Tim. 6. 17.) for this very end, to draw them from trusting in riches. He doth therefore thus inferre the one upon the other, Trust not in uncertain riches, but in the living Lo•…•…d.

§. 56. Of examination of a mans self about Covetousness.

COvetousnesse being such a sinne, as hath been declared in the nature, practice* 1.117 and hainousnesse of it, it nearly concerns every Christian to consider how 〈◊〉〈◊〉 it hath ceised on him, and how guilty he stands thereof. This duty lieth on* 1.118 every one in these especiall respects:

• 1. Covetousnesse doth especially consist in the inward desire of a man, which is •…•…est known to himself. A mans desire is one of the things of a man which no man knoweth save the spirit of man which is in him, 1 Cor. 2. 11.
• 2. It is so hereditary a disease, as no man is altogether free from it. It will in

• some degree or other be found in the best, if they throughly sift themselves. Cer∣tainly he found himself addicted thereto, who thus prayed to God, Incline my heart unto thy testimonies: and not to covetousnesse, Psal. 119. 36. yet he was a man after Gods own heart, Act. 13. 22.
• 3. It is so deceiving a sin, covering it self under the vail of prudence, provi∣dence, good husbandry, thriftinesse, harmlesnesse and sundry other pretences, as if it be not throughly examined, it will hardly be discerned.
• 4. It is so eating, fretting and consuming a sinne, as if it be not searched out, but suffered to lurk and grow, it may prove like the thorns which soak out the heart of the earth, and make the seed fruitlesse, Matth. 13. 22. The heart of many that frequent the Word goeth after their covetousnesse, Ezek. 33. 31. This covetous∣nesse in the heart of a professor may prove like the wild goards that were put into the pot of pottage, 1 King. 4▪ 39, 40. and like that accursed thing that was by 〈◊〉〈◊〉 brought into the Camp of the Israelites, Josh. 7. 11.
• 5. Many for want of thorow trying of themselves in this case, think better of themselves then there is cause. The Pharisees were covetous, yet they thought too highly of themselves, Luke 16. 14, 15. & 18. 11.

§. 57. Of Rules to finde out Covetousness.

IT is in vain for any to search after that which he knows not how to finde out.* 1.119 God himself having exhorted Ioshua and the Elders of Israel to search out the accursed thing that was hid in the Camp, gave him advice and direction how to do it, Iosh. 7. 13, 14. I hold it meet therefore here to adde a direction.

• 1. Observe the inward wishes of thine heart. If they be especially for the things of this world, they argue a covetous disposition. Covetousnesse is styled the lust of the eye, (1 Joh. 2. 16.) that is, an inward inordinate desire arising •…•…rom the sight of such and such a thing, Iosh. 7. 21. Many things may be seen which are not desi∣red, but if desired, and that inordinately, there is covetousnesse.
• 2. In things which differ, mark what is preferred. If earthly things be prefer∣red before heavenly, temporall before spirituall, that disposition is covetous. Such was the disposition of those who are invited to the Kings Supper, and re∣fused to go, Luke 14. 18, &c. And the disposition of the Gadarenes, Mark 5. 17.
• 3. In the means of getting, consider whether they be just and right or no. For all unjust and undue waies of getting, arise from covetousnesse. A minde free from it will rest content with that portion which by the Divine providence shall be allot∣ted, Ier. 22. 17. Mic. 2. 12.
• 4. Compare with the stint which thou first settest to thy self, the issue that fol∣loweth. If upon the obtaining of the first desire, a man remain unsatisfied, and his desire be more and more enlarged, he hath a covetous heart: for example, A poor man thinks if he could get ten shillings a week it would serve his turn. He hath it, but then he desireth ten shillings a day; he hath that also, yet is not sa∣tisfied: From shillings his desire ariseth to pounds, and yet is not satisfied. These are such of whom the Prophet thus speaketh, W•…•… unto them that •…•…oyn house to house, that lay field to field, till there b•…•… no place, that they may be placed alone in the midst of the earth, Isa. 5. 8. Such an one is said to enlarge his desire as hell, Hab. 2. 5.
• 5. Well weigh the effects of thy desire of riches. If thoughts thereupon break thy sleep, and care thereabouts consume thy flesh, and labour and toyl therein take up all thy time, and impare health and strength, that desire is immoderate; it is plain covetousnesse, Eccl. 2. 23. & 5. 12. This argueth a greedinesse after filthy lucre, as the Apostle terms it, 1 Tim. 3. 3.
• 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it. For covetousnesse consisteth as much (if not more) in keeping as in getting. The rich man in the parable herein especially manifested his covetousnesse, Luk. 12. 19. The Lord therefore for avoiding covetousnesse, dehorteth from laying up treasures on earth, Matth. 6. 19. See §. 51.
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• 7. Observe thy manner of spending. If it be too sparingly, nigardly and base∣ly: It under thy degree and means: If against health and strength in gene∣rall, not affording whats needfull thereunto: or against speciall occasions, not affording Physick or other requisites in sicknesse, or help of Chirurgery in case of wounds, soars, or other-like maladies: or against the charge that belongs unto thee, as wife, children, servants, kindred and neighbours: or against the duty and due which thou owest to the poor, State and Church: or in what thou doest in any of the foresaid kindes, thou doest perforce, so as otherwise thou wouldst not do it, surely this kinde of spending savoureth rank of covetousness, Eccl. 4. 8.

§. 58. Of humiliation for and det•…•…station of Covetousness.

AMong other sinnes, this of covetousness ministreth to Professors of the Gos∣pel* 1.120 great and deep matter of humiliation. Is it not a shame for such as have heaven set before them, and that prepared before all time by the good pleasure of God, purchased in the fulness of time by the precious blood of the Sonne of God, reserved to be enjoyed by them after all times for ever and ever, that they should dote upon earth and earthly things which are base and transitory? and that in and under the light of the Gospel, whereby the surpassing excellency of things above, and excessive vanity of things below, is distinctly and clearly laid down? What a shame is it that sonnes of God cannot be content with that portion which their hea∣venly Father provideth for them? Should professors have that deeply rooted in their hearts, and openly practised in their life, which the Apostle would not have to be once named amongst Christians? Eph. 5. 3. Doth not such a shamefull and disgracefull rag of the old man, give great matter of humiliation?

That which gives men just cause of humiliation, because they are infected with* 1.121 it, should make them so to detest it, as to give no rest to their souls, till it be purged out of them. Unless this use be added to the former uses, they will be strong convictions against us, and aggravations of our condemnation. For to examine ones soul about covetousness, so farre as to finde it out, and to be hum∣bled thereupon, will be an evidence, that if we loath it not, we like it, we love it, we are willing to entertain it, even against knowledge and conscience: herein we make our judgement the more heavy. You therefore that know covetousness to be a sinne, an •…•…einous sinne, and know your selves to be guilty thereof, and are brought to be humbled for your former practice thereof, abhorre it for the fu∣ture. In detestation thereof say, I abhorre my self and repent in dust and ashes, Ioh 41. 6. Every evil is to be abhorred, Rom. 12. 9. Much more such as are dis∣gracefull to the Christian profession. Hate this therefore more then biting and* 1.122 poysoning creatures: and be dehorted and disswaded from all covetous practises before mentioned, See §. 50, 51, 52. The hainousness of this sinne (set out §. 53.) is a strong motive to inforce this disswasion.

§. 59. Of Graces contrary to Covetousness.

FOr the better avoiding of Covetousness, it will be our wisdom to get our souls* 1.123 possessed with such graces as are contrary thereunto. One contrary expelleth another. Bring light into a room, and thereby you expell darkness.

I will exemplifie this in four particulars.

• 1. Confidenc•…•… in Gods providence. This keeps a man from distrustfulness, which* 1.124 is the cause of covetousness. He that confidently relieth on God for supply of all needfull good things, will not inordinately desire, nor unduly acquire, nor im∣moderately treasure up riches. What makes children or servants in their parents* 1.125 or masters house less covetous then when they are alone for themselves? Surely this, that they are confident that their parents or masters will sufficiently provide for them. This confidence on this ground doth the Lord much press, Matth. 6. 31, 32. Therefore •…•…ast all your care upon God, for he careth for you, 1 Pet. 5. 7. To this very end •…•…eads that reason which the Apostle himself here addeth, for he hath said, I will not •…•…eave thee nor forsake thee.
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• 2. Contentedness. This is added in this Text as an antidote to covetousness. For* 1.126 nothing is more opposite to covetousness then contentedness. A covetous mind is never satisfied with any thing, be it never so much. A contented mind is ever sa∣tisfied with any thing, be it never so little. I have learned, (saith the Apostle) in whatsoever state I am, therewith to be content. I know how to be abased, and how to a∣bound, &c. Phil. 4. 11, 12.
• 3. Charity. Charity seeketh not her own, (1 Cor. 13. 5.) which covetousness ma∣keth* 1.127 a man to do. The covetous man is wholly and only for himself, Luke 1▪ 2. 10. The charitable man having that which he accounts sufficient for himself, readily takes all opportunities of succouring others: He is mercifull and lend•…•…th, Psal. 112. 5. He is mercifull and giveth, Psal. 37. 21. Mercifulness and covetousness can∣not agree together; nor reside in the same soul: They are incompatible.* 1.128 The charitable man will not be covetous, the covetous man will not be chari∣table.
• 4. Liberality. This being sanctified exceedeth charity in the measure of con∣tribution.* 1.129 Charity may stand with very small means, even with a cup of cold water, Matth. 10. 42. But liberality implieth a large contribution; such an one as they who have abundance can give. A liberall and a bountifull man are joyned toge∣ther, as intending one and the same thing; and both opposed to a niggard or churl.* 1.130 And the liberall is said to devise liberall things, Isa. 32. 5, 8. which is clean contrary to a covetous disposition. The Apostle annexeth this epithete Riches, to liberality, 2 Cor. 8. 2.

§. 60. Of over▪rashcensuring others of Covetousness.

COvetousness being an hainous sinne, and exceedingly disgracefull to the pro∣fession* 1.131 of the true faith, we ought to be very tender about laying it to the charge of professors. It cannot be denied but that many professors are too guilty thereof: yet withall it cannot be denied but that many others are too rash in cen∣suring professors. It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice: but in Gods Court of Justice it may prove a matter of condemnation.

Men may more safely judge themselves hereabouts then others. For covetous∣ness is an inward inordinate desire: and a man may better know the kinde and qua∣lification of his own desire then of anothers, 1 Cor. 2. 11.

The grounds which ordinarily men have of judging professors is suspition or sur∣mize, to which the Apostle giveth this attribute, evil, 1 Tim. 6. 4. For surmizes are evil in their quality, and in their effects.

Ordinary surmizes are such as these:

1. Such a man is very industrious and painfull in his calling; he riseth early: he sitteth up late.

Answ. It may be that a good conscience about imploying and improving his talent, to the best advantage he can, putteth him on to that diligence, and not co∣vetousness.

2. He lives not according to his estate, but much under it.

Answ. Thou maiest surmize his estate to be greater then it is. Dost thou know all his losses, all his debts, his manifold charges, and severall waies of lay∣ing out?

3. He is not liberall to the poor.

Answ. He may be prudent in well ordering his charity; and conscionable in observing this rule of Christ, When thou doest alms, let not thy left hand know what thy right hand doth, Matth. 6. 3.

4. He layeth up much.

Answ. Thou canst not tell what part of his estate he laieth up, nor to what ends. The Apostle prescribeth it as a duty belonging to parents to lay up for their chil∣dren, 2 Cor. 12. 14.

§. 61. Of Contentment with things present.

Verse 5.

—And be content with such things as ye have.

THis exhortation to Contentedness is added to the former dehortation from covetousness, as a means to prevent or redress that vice. For covetousness argueth a discontent at that which a man hath: and contentedness will keep men from an inordinate desire of more.

This exhortation is not joyned in the Greek to the former dehortation by any copulative, causall, or opposite conjunction; but by a Participle, a 1.132 being content, which maketh it a part of the former sentence, thus, Let your conversation be with∣out c•…•…vetousness, being content with such things as ye have.

The b 1.133 active Verb from whence the passive in this Text is derived, signifieth to suffice, Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of conten∣tedness, which is, to account that which God bestoweth on a man, to be sufficient for him; and thereupon to rest quiet in his mind, not perplexing himself with cares and fears about more.

The passive is oft used in the New Testament in the same sense that it is here, (namely, Luk. 3. 14. 1 Tim. 6. 8.) and translated to be content, upon accounting that which he hath to be sufficient.

There is in the New Testament, and in sundry other Greek Authors, a word c 1.134 compounded of this, and of a Pronoun that signifieth ones self, and it is in gene∣rall used to set out contentment: but it implieth a very great emphasis. For ac∣cording to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also attributed both to things and persons. To things, when they are of themselves sufficient for that whereunto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not inordinately covet more. Thus the d 1.135 substantive is used, and translated sufficiency, 2 Cor. 9. 8▪ and contentment, 1 Tim. 6. 6. And the e 1.136 adjective also translated content: as where the Apostle saith, I have learned in whatsoever state I am, therewith to be content, Phil. 4. 11.

The things here meant are temporall: such as are needfull for us, and usefull to us, while here we live. They are all comprised under these two words, food, rai∣ment, 1 Tim. 6. 8. and under this one word, bread, Mat. 6. 11. Spirituall blessings may and must be coveted more then temporall.

These temporall blessings are here in the Greek called f 1.137 things present: which are such things as men for the present have and enjoy: They are opposed 1. To such things as men have not; in this respect our English Translators thus interpret the word, such things as ye have. 2. They are opposed to things that may in fu∣ture times be injoyed. About such things men ought not to be solicitous. Take no thought for the morrow, saith Christ, Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth Petition of the Lords prayer.

§. 62. Of Contentedness. What it is.

COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition.

This a 1.138 generall matter of contentedness, a satisfaction of mind, doth not only put a distinguishing difference betwixt contentedness and covetousness, but also sheweth that they are diametrically contrary one to another: For a covetous mind is never satisfied with any estate: and a contented mind is never unsatisfied with any.

This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especiall care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Psal. 91. 16. The meek shall eat and be sa∣tisfied, Psal. 22. 26. God will satisfie the poor with bread, Psal. 132▪ 15. When God

promiseth to send corn, wine and oyl as a blessing, it is added, Ye shall be satisfied therewith, Joel 2. 19, 26.

This satisfaction is said to be of the mind, to shew that it extends it self as farre as covetousness doth▪ which is an inward inordinate desire of the mind. A con∣tented person doth not only forbear outward indirect courses of getting more and more; but doth also restrain the motions of his mind or soul, from desiring more then God is willing to allot unto him.

The sufficiency mentioned in the description, hath not reference to any set quan∣tity or measure which the contented person propounds to himself; but only to the wi•…•…e providence of God, who doth give to every one of his what is sufficient for him: Answerably a contented person so accounts his own estate, and is satisfied. She that made this answer (to him that would have spoken to the Captain of the Hoast for some reward to her) I dwell among mine own p•…•…ople, was such a conten∣ted one, 2 King. 4. 13.

This word •…•…itness, is added, to shew that contentedness extends it self not only to the things which are needfull for mans livelihood, as food and raiment, 1 Tim. 6. 8. but al•…•…o to the severall estates whereunto man is subject: as of peace and trou∣ble, ease and pain, honour and dishonour, prosperity and adversity. Conten∣tedness makes a man account that estate, be it joyous or grievous, whereunto God brings him, to be the fittest and seasonablest for him.

The present condition wherewith a contented mind is limited in this Text, ad∣mits a double reference. One to the time past; wherein though his condition hath been better, yet he repineth not at the alteration thereof.

The other reference is to the time to come: wherein, though he have never so great hope of bettering himself, yet for the present he remaineth content with his present condition.

§. 63. Of the Grounds of Contentedness.

THe grounds of Contentedness are such as follow:* 1.139

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  1. Knowledge of Gods disposing providence that he ordereth all things in* 1.140 heaven and earth, according to his own will, Psal. 115. 3. & 135. 6. Hence we may safely inferre that our estate, whatsoever it be, great or mean, plentifull or s•…•…anty, quiet or troublesom, is ordered by God. The Lord gave, and the Lord hath taken away, Job 1. 21. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things, Isa. 45. 7. Who would not, who should not be content with that estate which God provideth for him?

  Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition.

  • 1. Gods Almighty power.
  • 2. His incomprehensible wisdom.
  • 3. His infinite goodness.

God by his power is able to give any man any thing. If thou wilt thou canst make me clean, saith a leper to Christ, Matth. 8. 2. By his wisdom he discerneth what is fittest for every one. For the same estate is not fit for every one: there∣fore he variously ordereth mens estates, 1 Sam. 2. 7. His goodness moveth him to order all things to good. It is good for me that I have been afflicted, saith the Psal∣mist, Psal. 119. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee there∣in, oughtest not thou to be content therewith?

Of contentedness arising from Gods disposing providence, See my Sermon on Matth. 10. 29. Entituled, The extent of Gods providence, §. 11.

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  2. Faith in Gods speciall relation to thee; that he is in particular thy Father:* 1.141 so as thou ma•…•…est say to him, Thou art my Father, my God, and the rock of my sal∣vation, Psal. 89. 26. To be perswaded that the Almighty God, who can do what he will: that the wise God w•…•…o well dis•…•…erneth what is fittest for thee: that the good God who sweetens all the passages of his powerfull and wise providence with his goodness, is in speciall thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee▪ He that stedfastly believed this, would not have his estate otherwise ordered then it is. He must needs rest content with the present.

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  Of this speciall application of Gods Fatherhood, See my Explanation of the Lords Prayer, Entituled, A Guide to go to God, §. 12.

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  3. A full conviction of our unworthiness of the least of Gods mercies. This did* 1.142 Iacob acknowledge before God, Gen. 32. 10. This useth to produce two effects which much conduce to contentedness.

  One is thankfulness for whatsoever we have. This made Paul thank Christ Iesus, for that he counted him faithfull, putting him into the Ministry, who was be∣fore a blasph•…•…mer, (1 Tim. 1. 12, 13.) For in another place he saith, I am not 〈◊〉〈◊〉, or worthy to be called an Apostle, 1 Cor. 15 9. Thankfulness is a degree above con∣tentedness.

  The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future. For he that is conscious to his own unworthiness, can∣not but acknowledge that whatsoever good he hath is from Gods free grace. There∣upon he is moved to hope and beleeve, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do: and thereupon he rests contented.

• 4. A deep apprehension of ones desert. He that knows himself cannot be ig∣norant* 1.143 that his desert is extremity of wrath and vengeance; even hell and damna∣tion. In that therefore he is on this side hell, in the land of the living under means of salvation, he is content with any outward estate, though it be never so mean: yea though it be an 〈◊〉〈◊〉 estate, and full of trouble. They who being sorely af∣flicted, duly consider that they had deserved much more then they had endured, with an holy content, and humble patience, thus say, It is of the Lords mercies that we are not consumed, because his compassions fail not, Lam. 3 22.
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  5. A right application of Gods promises. There is no condition so mean, no* 1.144 estate so troublesom, but that in Gods Word we may •…•…inde some promise to sup∣port us therein.

  About want it is said, There is no want to them that fear God: The young lions do l•…•…ck and suffer •…•…unger: but they that fear the Lord shall not want any good thing, Psal. 34. 9, 10. My God shall supply all your need, Phil. 4. 19.

  About danger thus saith the Lord, When thou passest thorow the waters, I will be with thee; and thorow the rivers, they shall not overflow thee; when thou walkest tho∣row th•…•… fire thou shalt not be burnt: neither shall the flame kindle upon thee, Isa. 43. 2.

  About fear of men there is this promise, They that be with us are mo then they that be with them, 2 King. 6. 16. And this, Say to them that are of a fearfull heart, Be strong, fear not, behold, your God will come with ve•…•…geance, even God with a re∣•…•…: he will come and save you, Isa. 35. 4.

  About all sorts of afflictions or temptations it is said, There hath no temptation taken you, but such as is common to man: But God is faithfull, who will not suffer you t•…•… be t•…•…mpted above that you are able; but will with the temptation also make away to •…•…scape, that you may be able to bear it, 1 Cor. 10. 13.

  About death we have this glorious insultation put into our mindes and mouths, D•…•…ath is swallowed up in victory: O death where is thy sting? 1 Cor. 15. 54, 55. And they are pronounced blessed who die in the Lord, &c. Rev. 14. 13.

  Of a particular application of Gods promises, See more in Dom•…•…st▪ duties, on Eph. 6. 16. Treat. 2. part. 6. §. 72, &c.

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  6. Assurance of our right to Christ, and interest in him. All things are theirs* 1.145 whose Christ is. This doth the Apostle not only in generall affirm, but also in sun∣dry particulars exemplifie. For having laid down this generall position, All things •…•…re yours, he doth thus exemplifie it, Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Hereof he tenders this reason, and ye are Christs, and Christ is Gods, 1 Cor. 3. 21, 22, 23.

  Well may they who have Christ rest content in any estate. For,

  • 1. Christ is more worth then all the world. He is that treasure for which a wise man will •…•…ell all that he hath to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Matth. 13. 44, 45, 46.
  • 2. God with Christ fre•…•…ly gives us all things, Rom. 8. 32.
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  • 3. Christ can make all wants, and all sufferings an advantage unto us To me to live is Christ, and to die is gain, Philip. 1. 21. Have not now they whose Christ is, just cause to be content with that which they have what∣soever it be?
• 7. Frequent and serious Meditation on that excellent inheritance which is pur∣chased* 1.146 and prepared for us in heaven. An heir that hath title to a rich inheritance, will be content with such diet and apparel as his Father is pleased to allow him. The heir as long as he is a childe di•…•…fereth nothing from a servant, though he be Lord of all, Gal. 4. 1. He goeth contentedly to School; he doth what his father enjoyns him to do; he rests contented with his present condition upon expectation of a future great inheritance: yet at the most is it but an earthly inheritance. How much more content should we be with the present on hope of an heavenly Inheritance? 1 Cor. 9. 25.

This was one special ground of Martyrs, not contentment only, but rejoycing also in their sufferings: For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. Our light affli∣ction which is but for a moment, worketh for us a farre more exceeding, and eternall weight of Glory, 2 Cor. 4. 17. This was a reason whereby the Patri∣archs were induced to live all their dayes in Tabernacles: For they looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9, 10.

§. 64. Of the Necessity, Equity, Excellency, and Commodity of Contentednesse.

TO the seven fore-mentioned grounds of Contentednesse, other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace: As

• 1. The Necessity of Contentednesse. No man hath power over his own estate* 1.147 or condition of life, to order it as he will. Will he, nill he, that shall befall him which God allotteth to him, Who can make that straight, which God hath made cro•…•…ked? Eccles. 7. 13. The rich and poor meet together: the Lord is the maker of them all (Prov. 22. 2.) This is spoken of God, not only as the Creator of all of all sorts: but also as the disposer of all mens estates and conditions. He maketh some rich, he maketh others poor, 1 Sam. 2. 7. Which of you by taking thought, can adde one cubit to his stature? Matth. 6. 27. The very hairs of your head are all numbred, Mat. 10. 30. There is therefore an absolute necessity of being in that estate and conditi∣on wherein God will have a man to be. Now then to be willingly content with that which a man cannot alter, is to make a virtue of necessity.
• 2. The equity of contentedness. Hardly can such an estate befall any one, the* 1.148 like whereof, or a worse hath not befallen others whom he hath cause to judge bet∣ter then himself. For every man ought to esteem other better then himself, Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall. This is the Argument which Uriah pleaded for not going down unto his own house, The Ark, and Israel, and Iudah abide in Tents; and my Lord Ioa•…•…, and the servants of my Lord are encamped in the open fields: Shall I then go into my house to eat and to drink? &c. 2 Sam. 11. 11. 〈◊〉〈◊〉 renders this as a reason, why he was content to die, For I am no better then my Fathers, 1 King. 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony, Of whom the world was not worthy, Heb. 11. 38. yet thy wa•…•…dred about in sheep-skins, and goat-skins, being destitute, affli∣cted, tormented▪ they wandred in deserts, and in mo•…•…ntains, and in dens and caves of the earth. To saint and sink under a lighter burden then others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of* 1.149 him that sinketh under it.
• 3. The Excellency of Contentment:* 1.150
  • 1. Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to any creature then to be like his Creator? When God would set forth the excellency wherein he intended to

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  • make man, he thus expresseth it, Let us make man in our Image, after our like∣nesse, Gen. 1. 26. We shewed §. 61. that the a 1.151 Greek word translated conten∣tednesse, signifieth self-sufficiency; and that this excellency was proper in the full extent thereof to God. b 1.152 One of those Titles which in the Old Testament is given to God, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself, and by himself. This is not to be taken in opposition to God: as if any could be sufficient to any thing without God, For we are not suffi∣cient of our selves to think any thing as of our selves; but our sufficiency is of God, 2 Cor. 3 5. But it is meant in opposition to an un•…•…atisfied desire: and it is to be taken in reference to the minde of such a man, who esteemeth every state wherein he is, to be sufficient for him
  • 2. Contentedness is like the holy ointment, and sweet perfume that was of* 1.153 use under the Law. They were both compounded of sundry choice spices, Exo. 30. 23, 24▪ 34, &c. So Contentedness is compounded of sundry other excellent graces; the glory and beauty of which do brightly shine forth in this one grace and virtue, and are exercised thereby: As
    • 1. Faith in Gods fatherly care over him, and providence towards him, Gen. 22. 8.
    • 2. Hope to be supported and supplied with such things as are needfull, Psal. 42. 5.
    • 3. Patience in bearing the burden of want and grief of affliction, Iam. 5. 11.
    • 4. Humility in a mean esteem of ones self, Gen. 32 10.
    • 5. Obedient submission to the good pleasure of God, 1 Sam. 3. 18.
    • 6. Meekness in forbeating to take revenge of such as wrong us. He that in a contented minde, said, Behold, here am I, let the Lord do to me as seemeth good unto him, 2 Sam. 15. 26. said also of one that exceed∣ingly wronged him, Let him alone, and let him curse: for the Lord hath bidden him, 2 Sam. 16. 11.
    • 7. Thankfulness in all estates. Iob a contented person, blessed God for taking away as well as for giving, Iob 1. 21.
• 4. The Commodity of Contentment. Commodity puts on every one to do what* 1.154 he can for attaining that which may be commodious to him. I dare not undertake to set down all the Commodities of Contentation, I will only give a brief view of some special ones.
  • 1. Contentedness setleth and quieteth the soul in the greatest trobles that can* 1.155 befall a man. Paul and Silas after they had been sorely scourged, and thrust in∣to the inner prison, and their feet made fast to the stocks, at midnight sang prai∣ses unto God. Act. 16 23, 24, 25. Admirable evidences of much quietnesse and chearfulnesse of spirit have been given by Martyrs in the midst of their grievous torments.
  • 2. It so moderateth a mans desire, as in all estates he thinks he hath enough.* 1.156 Though Iacob came far short of his brother Esau in his estate, yet he could say as well as Esau, I have enough, Gen. 33. 9, 11. Our English in both places useth the same phrase, I have enough; but in the Hebrew there is a great difference be∣twixt that which Esau uttered and Iocab. To translate them word for word, E∣sau's phrase was this: a 1.157 There is much to me, or I have much. So he acknow∣ledged a great plenty; but Iacobs phrase is this, b 1.158 All things are to me, or, I have all. This shewed a contented minde in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of Iacob in his in∣terest in the Lord; that the Lord being his portion, he accounted him to be all in all. The contented man accounting himself to have all, must needs be, at least in his minde, a rich man. His desire is satisfied with what he hath. If therefore it be a Commodity to be rich, Contentednesse is a great Com∣modity.
  • 3. It makes a supply of all the losses that can befall a man. Losses to him that* 1.159 is content with what remains, are as no losses. He hath in his minde as much sufficiency, as he had before. This is evident in Iobs case, Iob 1. 21. He was as thankfull unto God for taking away, as for giving: And the Hebrews took joyful∣ly

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  • ... the spoiling of their goods, Heb. 10. 34.
  • 4. It easeth heavy burdens, and maketh them tolerable. As discontent by* 1.160 vexing and perplexing the Spirit weakens it, and makes light burdens lie very heavy upon a man: So Contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one then to the other. When David, and the men that were with him were spoiled of their wives, sons, daugh∣ters and goods, his men were much grieved, and spake of stoning him: but David incouraged himself in the Lord his God, 1 Sam. 30. 6.
  • 5. It is a compliance with Gods providence in every state. For it brings us to* 1.161 a resignation of our will to Gods will: So as to make Gods will a rule of our will: and to say as Christ did, Not my will, but thine be done, Luk 22. 41. We have a proof hereof in him who said unto God, Behold, here am I, let him do to me as seemeth good unto him, 2 Sam. 15 26. Surely this is a great Commodity, to enjoy with quietness what the will of God is that we should enjoy.

§. 65. Of the variety of Cases wherein Contentednesse is to be exercised.

EVery state wherein any man is in this world is accompanied with so many occa∣sions* 1.162 of discontent the minde of man, as it is requisite that he learn how to be contented in every one of them. This I will indeavour to exemplifie in sundry par∣ticular cases: As

• 1. Plenty, and all manner of prosperity. Among other instances the Apostle* 1.163 giveth this wherein he had learned to be content. I know how to abound every where, and in all things I am instructed to be full, Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity.
  • 1. Because no plenty, no manner of prosperity can fully satisfie a discontented minde. I•…•… all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See § 53.
  • 2. Sundry perplexities and troubles arise out of plenty and prosperity. Many upon sense hereof are so discontent, as they think they should live more quiet∣ly, if their e•…•…tate were meaner then it is; and if they had more troubles then they had. Contentment is an antidote against both these extreams.
• 2. Poverty. This is another instance which the Apostle gives of his Contentedness,* 1.164 I know how to be abased, I am instructed to be hungry, and to suffer need, Phil. 4. 12. This estate is that which the Apostle especially intends, where he saith, Having food and raiment▪ let us be therwith content, 1 Tim. 6. 8. Nature it self is satisfied with little, yea though it be homely and course. Experience sheweth, that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones, and their children. Besides, poor folks are freed from many cares, fears and dangers, whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort; yet their faithfull and diligent improvement of that little they have, shall be as well ac∣cepted, approved and rewarded, as a like improvement of much. The very same approbation and remuneration is given to him that improved two Talents, that is given to him that improved five Talents, and that in the very same words; Thus, W•…•…ll done thou good and faithfull 〈◊〉〈◊〉, thou hast been faithfull over a few things, I will 〈◊〉〈◊〉 thee Ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21, 23. Great cause there is for poor persons to be content; especially, if the many promises and engagements of God for taking care of them, and supplying their wants and needs be duly weighed: as Psal. 34. 6, &c. & 37. 25. & 55. 22. Mat. 6. 25, &c. Phil. 4. 19.
• 3. A single life. Single persons who never were married, are indeed deprived* 1.165 of many comforts which married persons enjoy. But withall they are freed from many cares and troubles which usually accompany the married estate. In a single estate there is a greater freedom to serve God, which the Apostle implieth under this phrase, He that is unmarried careth for the things that belong to the Lord, how he may please the Lord, 1 Cor. 7. 32. Hereupon they who are free, and can abstain

• are advised so to abide, 1 Cor. 7. 27. The best man that ever was lived all his dayes in a single life. Who then should not be content with this estate, if God call him thereunto?
• 4. The married estate. It cannot be denied but that their estate is ordinarily much* 1.166 incumbred with sundry cares and troubles. But withall it must be granted, that these cares and troubles arise from the weakness and wickedness of men. Their wickedness who raise troubles against others. Their weakness, who suffer them∣selves to be disquieted, and too much distracted with the affairs of the family, and cares for wife, children, and others. Were it not for the wickednesse of some, and weaknesse of others, to please an husband or a wife would be no hinderance to pleasing of the Lord. If the honour, ends and priviledges of marriage (where∣of See Domesticall Duties, Treat. 2. Part. 1. §. 23, 24, 25.) be poi•…•…ed with the cares and troubles thereof, we shall find just cause to rest content in that estate.
• 5. Want of children. This or old was a matter of great discontent. This brought* 1.167 many tears from Hannahs eyes and prayers from her heart, 1 Sam. 1. 10. The Shu∣namite preferred a childe before any other thing that could be granted her, 2 King. 4. 14. Abraham himself said to God, What wil•…•… 〈◊〉〈◊〉 give me seeing I go childlesse, Gen. 15. 2. Give me children, or else I die, saith Rachel to her husband, Gen. 30. 1. It was denounced as a great judgement against Coniah to die childlesse, Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb, and dry brest, Hos. 9. 14. To this day such as are childlesse complain, that they shall have none to bear their name, to be their 〈◊〉〈◊〉, and to succeed them in their place. To these I commend these considerations:
  • 1. It is God that denieth children, Gen. 30. 2.
  • 2. They may be denied children, because God seeth them not meet to bring up children.
  • 3. Children are certain cares, but uncertain comforts.
  • 4. Children may prove a grief of minde to their parents, Gen. 26. 35. They may be a 〈◊〉〈◊〉 of heavy judgments upon their Parents, 1 Sam. 3. 13. They may do much mischief to their Parents, 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them, 1 Kin. 12. 16.
  • 5. God hath promised to them that fear him, a better name then of sonnes and daughters; even an everlasting name that shall not be cut off, Isa. 50. 5.

  These are weighty motives to perswade such as have no children, to rest con∣tent.

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  6. Many Children. Christians in this case use to manifest more discontent then* 1.168 the Jews of old did. We do not reade that they used to be discontent at a nume∣rous off-spring: but rather still to desire more, though they had many. Leah had six sons one atter another: yet when she saw that she had left bearing, she took Zilpah her maid, and gave her Iacob to wife, that she might have more children by her. Yea atter that she hired of her sister liberty to lie with Iacob, and there∣upon had two more sons and a daughter, Gen. 30. 9, 16, 17, 19, 21. We reade that Ibzan a Judge in Israel, had thirty sons and thirty daughters. And that Abdon another •…•…udge had fourty sons and thirty Nephews, Iudg. 12. 9, 14. And that Ie∣rub-baal another Judge had threescore and ten sons, Iudg. 9. 5. Should a Father now have so many, how would he complain and think, he should never have enough for them all? Surely, it is distrustfulnesse in Gods providence that causeth discontentednesse in this case. The sacred Scripture tels us, That God provideth for the young Ravens when they wander for lack of meat, Job 38. 41. Experience shew∣eth, That the lesser sort of birds bring forth and breed up fifteen young ones toge∣ther. Are not Christians children more worth then many birds? God provides for all thy children while they are in the womb. Why dost thou not trust to his providence for them when they are brought into this world? Many poor folks chil∣dren do not only wax fat and strong with course food and raiment: but also attain to very good callings through the Divine Providence.

  God hath said of our children, They are mine, born to me, Ezek. 16. 20, 21. Will he not then take care of his own?

• ...

  God hath promised Children, yea many Children as a blessing, Psal. 127. 3, 4, 5. & 128. 3. Did we believe Gods Word, and in Faith plead it before God, and depend on him for making it good, in his own way, and at his own time, we should certainly not only be content, but also thankfull for the many children he bestow∣eth on us.

• 7. Losses. This case of losses may be extended to Goods, Friends, Children,* 1.169 and other things that are near and dear unto us, and are needfull for us, and usefull unto us. Such losses do oft cause much discontent, and work great disquiet in men. But if such as have losses would seriously weigh the example of Iob, and about him consider,
  • 1. What a man he was: how great, how good, Iob 1. 1, 3.
  • 2. What his losses were in every kinde, Iob 1. 15, &c. even more I dare say, then thine are who complainest.
  • 3. With what Contentednesse, yea and Thankfullnesse he did bear all, Iob 1. 21.
  • 4. What was the end of the Lord (Jam. 5. 11.) and what recompence the Lord returned, Iob 42▪ 10, &c.

  If these four things in Iobs case were seriously weighed, we should finde him a worthy patern of Contentment in this case of losses; and a strong enforcement of the duty. The Apostle testifies of the Hebrews, That they took joyfully the spoiling of their goods: Knowing in themselves that they had in heaven a better, and an endu∣ring substance, Heb. 10. 34.

  The Goods of this world are but transitory commodities; such as the Lord lends us, and that only for such a time as seemeth good to himself: he hath power to de∣mand them when he will.

  As for Friends, God who taketh them away, can and will make an abundant supply. Is not God better to us then many Friends? What good can Friends do without he also be our Friend? And if he be our Friend, what need we have any more Friends?

  Children that are taken from us, are taken to a better Father, that provideth better for them then we can. That Children taken away, are not to be reckoned among things lost, is evident by Iobs case; in that God doubled all the things that Iob lost, save his children. Other things that he lost were doubled unto him. In stead of seven thousand sheep which he lost, he had fourteen thousand restored: In stead of three thousand Camels, he had six thousand: So in other things which he lost: But having lost seven sons, and three daughters, he had but so many re∣stored to him: yet are these accounted doubled, because the ten children which were taken away were with God, and not utterly lost. There is therefore no rea∣son that a man should be discontent that his children are taken away to a better place. It was Iacobs ignorance of that course which God took to advance Ioseph to such an estate as he might be a means of preserving his Fathers houshold, and of saving much people alive, that made him so impatient and discontent at his supposed losse, G•…•…n. 37. 33, &c. & 45. 7.

• ...

  8. Crosses in mens Callings. Mens Callings are the ordinary means of their liveli∣hood.* 1.170 If they thrive not thereby, but rather lose, they use to be much discon∣tent.

  To remove discontent in this kinde:

  • 1. I advise such to search into the cause of their not thriving: whether it be not their own unskilfulnesse, idlenesse, negligence, pride, prodigality, too eager pursuit of their pleasures, too much trust in such as are unfaithfull, or otherlike faults of their own: or whether they do not ambitiously aim at a greater kinde of thriving then God seeth meet for them: or whether it be not envy at the greater thriving of others, then at themselves. If so, they have just cause to be humbled; To such I may say, Wheresore doth a living man complain, Lam. 3. 39. a man for the punishment of his sin. In these and otherlike cases a man hath more cause to repent then be discontent.
  • 2. In this case about crosses in their Callings, I advise men to consider, that it is the Lord who giveth, or with-holdeth blessing. Reade for this purpose,

• ...
  • ... Psal. 127. 1, 2. & 128. 2, 3, 4. This consideration is of great force to make a belie∣ver content with that estate wherein God sets him, willing to abide therein, pati∣ent under crosses that befall him therein, diligent in the duties thereof, constant in waiting on God for his blessing, and ready to resign himself wholly to Gods dispo∣sing Providence.
• ...

  9. Reproach. All reproach is against a mans name; which is more precious* 1.171 unto him then wealth, yea then life it self, Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a mans soul, and make him exceedingly discontent.

  The advice therefore which was given about crosses in a mans calling, must in this case be observed.

  Consider the cause of the reproach that is laid upon thee: If it be for thy own misdemeanour, or wickednesse. Thou art to bear it contentedly as a just punish∣ment. But if it be without cause given on thy part, refer the case to God: and say as David did, Let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction: and that the Lord will requite good for his cursing this day, 2 Sam. 16. 11, 12.

  On hope hereof rest content: the rather, because not only many righteous men, but also Christ himself endured in this case more then thou dost.

  If the reproach be for righteousnesse sake, and for the Lords sake, we ought not only to be content therewith, but also to rejoyce therein, Matth. 5. 11, 12.

  The like may be said of all manner of persecution for the Lords sake.

• 10. Afflictions. Under this head I comprize all manner of oppressions, and* 1.172 hard handlings by men: and all kinde of wasting, and torturing maladies more immediately inflicted by God: yea, and all things grievous to weak flesh. To work contentment in these cases, our eye must be on the prime and principal Au∣thor of all, which is the wise God, and our tender Father: and withall we ought to consider the end which he aims at therein, and the good that he will pro∣duce from thence. He sees that the afflictions which he layeth on us either, mediately by visible, instrumentall, and secondary means: or immediately by himself, are need•…•…ull for us, and usefull to us: For he alwayes correcteth us for our profit, Heb. 12. 10. See more hereof on that place.

§. 66. Of examining ones self about Contentment.

IF serious and thorow examination be made concerning this grace of Content∣ment, we shall finde it to be a most rare grace: not only rare in the excellency of it (whereof see §. 64.) but rare in the scarcity thereof. Scarce one man among a thousand will be found to have attained it.

The discontented complaints that are every where heard of mens want of means, of their great charge, of their not thriving as others do, of heavy burdens, of grievous oppressions, sore afflictions, and other things that disquiet them, are evi∣dences of the want of this grace in them.

Could the inward perplexities of the Spirit at every thing that cros∣seth their humour, and their unsatisfied minde about their present e∣state be discerned, the want of this grace would be more evidently mani∣fested.

This is a case much to be bewailed, and for which we ought deeply to be hum∣bled. It robs God of that praise which is due to him for those blessings that he doth bestow. For a discontented minde lightly esteems such blessings as God bestows on him, because he hath not what he would, and by the inward perplexity of his soul makes his life a kinde of hell.

The grounds of Contentedness laid down (§. 63.) afford a good Direction for attaining this grace.

§. 67. Of the Inference of Gods Promise against Covetousnesse, and for Contentednesse.

Verse 5.

—For •…•…e hath said, I will never leave thee, nor forsake thee.

THe first particle of this Text [FOR] sheweth, That this Promise is added as a reason of that which goeth before. It hath reference both to the vice for∣bidden, which is Covetousnesse, and also to the vertue enjoyned, which is Con∣tentednesse. It is here added to disswade from the former, and to perswade to the latter. The Argument is taken from Gods Promise of providing for his. It may be thus framed:

They whom God hath promised never to leave nor forsake, ought not to be covetous, but content.

But God hath promised never to leave, nor forsake such as trust in him:

Therefore such as trust in God ought not to be covetous, but content. This promise of Gods continual Providence and Protection, much aggravateth the sinne of Covetousnesse, and is of much force to work Contentment. To cove•…•… more then God, who hath promised never to leave thee nor forsake thee, seeth meet to bestow on thee, is a reall deniall of the truth of that Promise, and in that respect it maketh God a liar. On the other side, to be content with such things as thou hast, addeth a seal to the truth of this promise: and in that respect avouch∣eth Gods truth and faithfulness: yea also it giveth evidence, that thou confidently restest upon the accomplishment of that Promise. Therefore Covetousness is a vice very dishonourable to God. But Contentedness is a virtue very honourable to him.

§. 68. Of applying to others Promises made to some.

QUestion is made, Where God should say that which is here set down?

Some think that it is gathered out of the usuall and common Doctrine of the sacred Scripture, as if it were thus more distinctly expressed, The Lord doth here and there, even every where almost throughout the Scripture faithfully pro∣mise to be alwayes present with his children, to provide for them, to succour them according to their need: and never to leave them succourless; nor utterly to cast them off. Thus such an indefinite testimony is used in these words, Wherefore, he saith, Awake thou that sleepest, &c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture: But because it is the general Doctrin of the Scripture it is brought in as a divine testimony thus, he saith. For the holy Ghost in the Scripture very oft cals upon those that sleep in sinne to awake and repent. This general interpretation of a Testimony may well stand where the expresse words cannot be found in any distinct place. But the Testimony here in this Text quoted by the Apostle is in so many words set down by God him∣self, Iosh. 1. 5.

Object. That Promise being in particular made to Ioshua, how can it be extended to all Saints?

Answ. It containeth a truth that concerneth all Gods children, and therefore as God on one occasion applied it to Ioshua, to encourage him against the many and mighty Nations with whom he was to fight: So on other occasions it may be appli∣ed to others. For Gods presence with his, and care over them, encourageth them against enemies: makes them content in any state; makes them patient under all crosses; heartneth them against all temptations, and imboldneth them against all dangers.

Of that grace which God shewed to Abraham in counting to him his faith for righteousness (Gen. 15. 6.) the Apostle thus •…•…aith, It was not written for his sake alone, that it was imputed to him: but for us also to whom it shall be imputed, &c. Rom. 4. 24.* 1.173

That which is said of Promises may also be applied to Threatnings and Judge∣ments. For thus saith the Apostle of the judgements that were executed on the

Israelites in the wilderness, These things were our examples. And again, All these things hapned unto them for ensamples: and they are written for our admonition, &c. 1 Cor. 10. 6, 7. Yea the Apostle tels, that, Whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews, unto Christians, as Rom. 12. 9, 16, 17, 20▪ 1 Cor. 9. 9. 1 Pet. 1. 16.

Thus Gods former dealing with Saints, in Mercy, in Judgement, by Promises, by Threatnings, or any other way, may, and ought to be appli∣ed to every one of us: as if the Promises or Threatning had in particular been di∣rected to us.

For God is of himself, and in himself unchangeable, With him is no variable∣nesse, Jam. 1. 17. He is as holy, as mercifull, as just, as true, as ever he was. God being alwayes like himself, he answerably dealeth with such as are like those that lived before them. God is no respecter of persons, Act. 10. 34. He is equal and im∣partial in his dealings with men in what age soever they live. Whosoever believeth on him, as Abraham did, their faith shall be counted for righteousnesse. Whoso∣ever trusteth, as Ioshua did, shall finde God to be with them, and not to fail nor forsake them. Whosoever murmur and rebell against him, as the Israelites, shall al∣so be punished, as they were.

We may here observe one special reason of that small profit which many reap by* 1.174 the Word. They reade it, and hear it only as an History of former times; not thinking that it concerneth them at all. This Promise of God made to Abraham, I will be thy God, and the God of thy seed, they conceive to be an especial evidence of Gods favour to Abraham: but in that they apply it not to themselves, nor take it as spoken to themselves, their own faith is little strengthned thereby; and small comfort redoundeth to their own souls. The like may be said of this Promise to Ioshua; and of other Promises to other Saints in former times.

Hence we may learn a good Direction for reaping much profit from former* 1.175 Promises, Threatnings, Mercies, Judgements, Precepts, and other points in Gods Word. This may be by applying them unto our selves, and taking them as dire∣cted to our selves in particular. Thus will Directions to others put us into the right way: and Admonitions to others make us wary: and Promises to others encourage us; and Threatnings against others restrain us from sinne. Thus whatsoever things were written aforetime, will prove good Instructions to us.

Thus shall we not need to wish, that we had such extraordinary Ministers as the Prophets and Apostles were: For those things which by the Spirit were reveal∣ed to them, were revealed for us; and for our sake they remain upon perpetual re∣cord. See § 79. See also Chap. 3. v. 15. §. 158.

Of avoiding the sins of former ages, See Ch. 3. v. 8. §. 89, 90, 95.

§. 69. Of this phrase, He hath said.

THe Promise here expressed is thus indefinitely set down, He hath said. There is no antecedent mentioned by the Apostle, whereunto this Relative [HE] hath reference. But because the expresse words of the Promise are in the Old Testa∣ment, it is taken for grant, that God is here meant. For it was the Lord that made this Promise to Ioshua (Josh. 1. 5.) and where the said Promise is made to the Con∣gregation of Israel; He that makes the Promise is thus set out, The Lord thy God, D•…•…ut. 31. 6.

Of the divers wayes of citing Texts of Scripture, See Chap. 2. vers. 6. §. 50.

This indefinite expression of him that made the Promise, by this Rela∣tive [HE] giveth us to understand, That whatsoever is registred in the Old Testament, is to be taken for Gods Word: and thereupon to be rested on, without making any question thereof, or opposition against it. The Dis∣ciples

of * 1.176 an ancient Philosopher had their Master in such high account, as they accounted what he had said to be so true, as no question was to be made thereof. When they affirmed any thing in their Disputes, and were asked why it was so, they would answer, He said it. This by the Heathen themselves was counted too great a presumption in scholars to give it, and in Masters to take it. But in refe∣rence to God who is truth it self, it is most proper to conclude, He hath said, and thereupon to rest as on the surest proof that can be given. See Chap. 1. §. 46.

§. 70. Of these words, Leave, forsake.

THe promise here produced by the Apostle is expressed in Gods own Name. God himself is brought in uttering it, thus, I will not leave thee, &c. Indeed God himself did first utter this to Ioshua. And the Apostle by this manner of bringing it in, would have every beleever set God before him, and be perswaded that God in particular saith to him, I will not leave thee, &c.

The word translated, * 1.177 leave, signifieth to loose or undo a thing: as where it is said of prisoners, every ones bands were a 1.178 loosed, Act. 16. 26. So of ^a Rudder bands, Act. 27. 40. It signifieth also to put a thing from one, as where the Apo∣stle saith to Masters, b 1.179 forbear or put away threatning, Eph. 6. 9. This word being here negatively used, implieth that God will not put from him, such as trust in him, but will hold them close to himself, and not leave them loose to shift for them∣selves.

The other Greek word translated c 1.180 forsake, is a double compound. The d 1.181 sim∣ple signifieth to be wanting, as Tit. 1. 5. e 1.182 Things that are f 1.183 wanting, and Tit. 3. 13. That nothing be wanting. The compound, to leave or go away, thus it is said of Christ, g 1.184 leaving Nazareth he came and dwelt in Capernaum, Matth. 4. 13. And of an husband it is said, He shall h 1.185 leave father, &c. Matth. 19. 5.

The i 1.186 double compound signifieth to leave one in time of danger. It is nine times used in the new Testament: and alwaies in this sense. Where Christ on the Crosse saith to his Father, Why hast thou forsaken me? This double compound is used, Matth. 27. 46. So 2 Tim. 4. 16. This being here negatively applied to God, sheweth that we need not fear any want, danger, or distress, as if God should leave or forsake us therein.

§. 71. Of Gods earnest manner of pressing his promise.

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

• 1. In that it is set down negatively, I will never leave. This maketh the pro∣mise* 1.187 to be of a larger extent. For it includeth all times, all places, all estates, all danger, all needs, all distresses whatsoever: as if he had more largely said, Thou shalt never stand in need of my help and protection, but thou shalt be sure to finde it. An affirmative promise doth not carry such an extent. For if one say, I will help thee or succour thee, if he do it sometimes, upon some occasions, the pro∣mise is kept. But negatively to say, I will not fail thee, though succour should be afforded an hundred times, and yet once and on some occasion fail, that negative promise is not kept to the full, but is broken.
• ...

  2. In that the negative is doubled, yea and trebled: For in the Greek it is thus* 1.188 expressed, I will a 1.189 not not leave thee, neither not not forsake thee. There is a like trebling of the Greeek negative, Matth. 24. 21. Mark 14. 25. Luke 10. 19.

  In Latine and other Languages two negatives make an affirmative; as, b 1.190 not no body is some body: not nothing is something. But in Greek doubling and trebling negatives make them much the stronger. When they would set forth the impossi∣bility of a thing, they use to double the negative, as Matth. 5. 18, 26. In these pla∣ces to shew the emphasis of doubling this negative particle, it is thus translated, in no wise, by no means. It also implieth the continuance of that which is denied, and translated no more; as where God saith, I will remember their sinnes no more, Heb. 10. 17. The doubling of the negative particle doth in this place carry the greater emphasis, because in setting down the same thing, it is not only twice dou∣bled,

• ...

  but in the later place it is trebled, so as there are in all five negatives. I reade not the like throughout the New Testament.

• 3. In that the matter of the promise is set down in two words, which in gene∣rall* 1.191 imply one and the same thing: But (as Ioseph said of Pharaohs two dreams, which set forth the same thing,) The thing is doubled, because it is established by God, Gen 41. 32. Besides the two words do explain each other (as was shewed, §. 69.) And this later doth render a reason of the former. For God doth not leave his that he might not seem to forsake them. And the former sheweth a ground of the later, namely, that God by not leaving his, doth not forsake them.
• 4. In that the two phrases, never leave nor forsake, are so generall, as they in∣clude* 1.192 all wants, all needs, all dangers, all distresses, all manner of evils that any can fall into. They being spoken of God who is able and willing to do whatso∣ever is needfull for any, His not leaving, nor forsaking, implieth all needfull suc∣cour. It is more then if he had said, I will supply thy wants, I will heal thy soars, I will recover thee from sickness, I will ease thy pain, I will free thee from thine oppressors, I will break thy bonds, I will deliver thee out of prison, I will van∣quish thy enemies, or any the like particular promise: For these generals com∣prise all manner of particulars under them. Of the use of generall promi∣ses, See The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith. §. 73.

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

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

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

§. 72. Of applying Promises every one to himself.

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

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

This is a good ground for every particular beleever to apply the precious pro∣mises of the Gospel to himself in particular.

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

§. 73. Of Gods not failing nor forsaking his.

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

The ground hereof resteth upon the unchangeableness of Gods love. God* 1.193 is in all things unchangeable. God is immutable in his nature: in which re∣spect he thus saith, I am the Lord, I change not, Malach. 3. 6. He is also im∣mutable in his Counsell, in his Word, in his Oath, Heb. 6. 17, 18. and in his Love, Ioh. 13. 1.

Besides, the relations which he hath caused to pass betwixt himself and us, gi∣veth* 1.194 us further assurance that he will never leave nor forsake us. When my father and mother forsake me, then the Lord will take me up, Psal. 27. 10. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, &c. Isa. 63. 16.

Obj. Iob by reason of his soar and heavy crosses, and Lazarus who died a beg∣gar,* 1.195 may seem to be left and forsaken of God.

Answ. Losses, crosses, pain, penury, and other afflictions are no argument of Gods forsaking men. His wise providence is much manifested in ordering his chil∣drens estate here in this world. For,

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

Obj. 2. Saints themselves have complained that they have been forgotten and* 1.196 forsaken, Isa. 49. 14.

Answ. That was the misapprehension of their weak flesh, which is no sufficient evidence against Gods express promise. The Psalmist acknowledgeth this misappre∣hension, Psal. 77. 10▪

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

Answ. Christ together with our flesh took the infirmity thereof: and thereupon* 1.197 complaineth according to his present apprehension. But to shew that he did not utterly despond, nor judge himself totally and finally forsaken, he premiseth this clause of affiance, My God, my God.

Do they beleeve the foresaid promise of God who •…•…aint and sink under the bur∣den* 1.198 of any triall, or under any fear that they shall be forsaken? yet how many be there in the number of those that profess the Christian faith, who upon great losses cry out, and say they are utterly undone: and upon some soar afflictions despair∣ingly say, they shall never be able to endure it. Such are more like to Cain, who said, My punishment is greater then I can bear, Gen. 4. 13. then to David, who when he was greatly distressed encouraged himself in the Lord his God, 1 Sam. 13. 6. or Iehoshaphat, who in his distress said, O our God we know not what to do, but our eyes are upon thee, 2 Chron. 20. 12. or Abraham, who when Gods promise and precept seemed to cross one another about the sacrificing of his son said, God will provide, Gen. 22. 8.

This promise of Gods not leaving nor forsaking his, is of singular use to support* 1.199 us in all trials and distresses whatsoever. It is so generall as it may be applied to spirituall and corporall distresses. In such losses as Iob had: (Iob 1. 15, &c.) in such jealousies as Daniel was tried withall, (Dan. 6. 4.) in such a prison as Paul and Silas was cast into, (Act. 16. 24.) in such a dungeon as Ieremiah was let down into, (Ier. 38. 6.) in such a sickness as Hez•…•…kiah fell into, (Isa. 38. 1.) When we are falsly accused as Paul was, (Act. 24. 5.) when we are forsaken of men as Paul was, (2 Tim. 4. 16.) when we are disquieted in minde as David was, (Psal. 42. 11.) At the point of death, in which case Stephen was, (Act. 7. 59. 60.) In our thoughts and cares about our children and posterity (such as came into Iacobs head, Gen. 49. 1, 2, &c.) we may and must meditate on this promise, and with confidence thereon support our selves.

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

THe persons to whom in speciall this promise of Gods not leaving and forsa∣king* 1.200 is made, is comprised under this Pronoun THEE. This promise was of old by God himself made in particular to Ioshua. Ioshua was a man of such cou∣rage and confidence in Gods Word, as he, together with Caleb, stedfastly be∣lieved that God would not leave nor forsake them, when the whole Congrega∣tion of Israel so fainted, as they wept that God had brought them out of Egypt, and murmured against the Ministers imployed in that service of bringing them out▪ They must therefore be such as Ioshua was, who have right to apply this promise to themselves. Such were they to whom Moses doth apply it, Deut. 31 6.

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

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

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

Verse 6.

So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

IN this verse there is an inference made upon the former promise of Gods not leaving, nor forsaking his. The Conjunction translated, * 1.201 so that, im∣plieth an inference; and such an inference in this place, as teacheth us to make a good use of the forenamed promise. The use here set down is double, one is con∣fidence in God, (the Lord is my helper,) the other is courage against man, I will not fear, &c.

In the former verse the Apostle alledged the promise to disswade from cove∣tousness, and perswade to contentedness. Here he addeth two other ends or use▪ thereof. Hereby it appeareth that Gods promise of never leaving nor forsaking his, is of manifold use: and therefore it is the more stedfastly to be rested on, and more frequently and seriously to be meditated upon.

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

This profession, The Lord is my helper, may also have a more remote reference, both to the vice of covetousnesse forbidden, and also to the virtue of contented∣nesse commanded; and that as another disswasion from the one, and perswasion to the other. For if God be our helper, what need we covet more then he seeth meet to bestow upon us? and why shall we not be content with that which he seeth meet for us? If God be our helper, we may rest upon it that he will help us to whatsoever he seeth needfull, and good for us. Hereupon we need not fear mans spoiling us of that which God seeth fit for us, neither need we fear any thing that man can do to disturb us in that wherein we rest con∣tent.

This Pronoun [b 1.202 WE] being of the first Person and Plural number hath refe∣rence to him that wrote this Epistle, and to those unto whom he wrote it; who li∣ved many hundred years after the fore-mentioned promise was made to Ioshua; yea it hath reference to all Christians that have lived since this Apostles time, and shall live to the end of the world: So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them.

As this particle [WE] hath reference to the words following, which were the words of David, it sheweth, that not only Gods promises, but also the speeches and actions of Saints in former ages are left upon record for our use; that we up∣on like grounds and occasions should speak as they did, and do as they did. c 1.203 We may say, saith the Apostle: namely, as the Psalmist did in the words following. The same ground of saying what he did, we also have. We have the Lord to be our God, as well as they of old had. God is set forth unto us in all those Divine Excellencies of Power, Wisdom, Truth, Righteousnesse, Goodnesse, Grace, Compassion and Patience, he was unto them. We have also the same Spirit to work in us Knowledge, Faith, Hope, Courage, and otherlike Graces that they had.

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

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

§. 76. Of Confidence and Boldnesse arising from Gods Promise.

THe word translated [boldly] is in the Greek a Participle, and may thus be translated word for word, So that we a 1.204 being confident may say.

b 1.205 The root from whence the Greek word here used cometh, doth signifie Con•…•…i∣dence: And the Verb, c 1.206 to be confident. This word is alwayes in the New Testament used in the better sense, and translated, Sometimes to be of good chear, or to be of good comfort, Matth. 9. 2, 22. Sometimes to be confident, 2 Cor. 5. 6, 8. or, to be bold, 2 Cor. 10 1, 2. But boldnesse, in that, and this Text, is to be taken in the better part for a virtue, implying the very same thing that confidence doth. It is here the rather translated boldly, because it is opposed to fear, mentioned in the last clause of this verse. For boldnesse and fear are opposed one to another. Fear keeps a man from being bold, and boldnesse drives away fear. In this respect, saith Christ, Be of good chear (or be bold) it is I, be not afraid, Matth. 14. 27.

This word therefore here inserted, sheweth, That Gods Promise, duly belie∣ved, will make men bold, or confident in all distresses. Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands, Iosh. 1. 5, 10, &c. A like promise moved the Israe∣lites boldly to venture thorow the red Sea, Exod. 14. 13, &c. Iehosaphat was hereby moved to go against that numerous Army that came against him, 2 Chr•…•…n.

20. 15, &c. The like may be noted of Barak, Jud. 4. 7. Gideon, Judg. 7. 7, &c▪ Paul, Act. 27. 24, &c. and sundry others. David professeth that this was it that caused him to hope.

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

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

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

• 1. A faithfull remembrance of Gods promises.
• 2. A wise and right application of them.

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

§. 77. Of Boldnesse in a mans holy Profession.

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

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

§. 78. Of Gods Presence presupposing help.

THe Profession which the Apostle putteth into Christians mouths, is expressed in the words of the Psalmist, thus, The Lord is my helper, and I will not fear what man shall do unto me. This Text is taken out of Psal. 118. 6. There is indeed some difference in the Apostles quoting the Text betwixt the Hebrew and the Greek. The Hebrew thus reads it, a 1.207 The Lord is with me, or, for me: or as our English hath translated it, The Lord is on my side. The Greek thus, The Lord is my helper.

To this sundry Answers may be given:

• 1. Penmen of the New Testament were not Translators of the words and sen∣tences,* 1.208 but quoters of the sense and meaning of the Old Testament. See Chap. 1. v. 6. §. 72.
• 2. The word Helper is used by the Psalmist in the next verse, and from thence it may be taken by the Apostle.
• 3. The LXX Greek Translators (which was the Translation that the Church used* 1.209 in the Apostles time) read this Text word for word as the Apostle doth. The sense therefore being the same with the Hebrew, the Apostle would not alter that Tran∣slation.
• 4. The alteration which is in the Greek serves for an Exposition of the minde and meaning of the Psalmist. For Gods being with, or for us, or on our side, pre∣supposeth that he is our helper. So as there is no contradiction betwixt the Psalmist and Apostle; but a clear interpretation of the Psalmists minde; and a profitable* 1.210 instruction thence ariseth, namely, that upon Assurance of Gods being with us, for us, and on our side, we may rest upon it, that he will afford all needfull help and succour unto us. Hereupon the Psalmist himself making this inference: For having said, The Lord is on my side, he addeth, The Lord taketh my part with them that help me, Psal. 118. 6, 7. God himself having said to Ioshua, I will be with thee, maketh this further inference, I will not fail thee, nor forsake thee, Josh. 1. 5. And

• upon this Promise to the Church, When thou passest thorow the waters, I will be with thee; God further addeth, And they shall not overflow thee, (Isa. 43. 2.) that is, God would so help it, as it should not be overwhelmed and drowned. We have a reall and visible demonstration hereof in the example of those three faithfull ser∣•…•… of God, who yielded their bodies to be cast into an hot fiery fornace, then to worship any god except their own God. The Son of God was in the midst of the fire with them, thereupon they had no hurt, Dan. 3. 25.

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

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

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

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

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

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

§. 80. Of the Lord Iehovah.

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

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

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

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

§. 81. Of Gods readinesse to help.

THe later word * 1.211 Helper according to the notation of it, signifieth one that is ready to run at the cry of another. Hereof see Ch. 2. §. 184.

This notation implieth a willing readinesse, and a ready willingnesse in God to afford all needfull succour. Herein God shews himself like a tender Father, Mo∣ther or Nurse, who presently runs when any of them hear the childe cry, to help it. This therefore is spoken of God by way of resemblance: to make us the better conceive Gods readinesse to help us.

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

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

§. 82. Of Gods hearing those whom he leaves not.

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

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

There is no mean betwixt Gods not failing and helping. If he do not help, he fails; and if he that is able to help, do not fail, then help must needs be af∣forded.

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

• 1. By this it is manifest, that the negative Promise of not failing doth not only imply a Privative, but also a Positive good.
• 2. This doth much amplifie the comfort that was noted to arise from Gods Pro∣mise of not failing his, §. 53. in the end thereof.
• 3. This may serve as a good patern unto us in reference to a friend: and that by giving evidence of our not failing in him, in that we afford unto him all needfull help and succour, so far as lieth in our power. Thus shall we shew our selves children of our heavenly Father; like unto God.

§. 83. Of applying general Priviledges to our selves in particular.

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

Good Grounds there are of this particular application: As

• 1. Gods indefinite offer of himself, of his grace, of his Sonne, and of the things that Christ hath done and endured for mans Redemption, and of all other needfull good things: and that to every one without exception of any, Isa. 55. 1.
• ...

• 2. Gods Truth and Faithfullnesse in making good his Word and Promise, Heb. 10. 23.
• 3. Gods command to every one to believe, and thereby to receive to his own be∣nefit that which God offers unto him, Mar. 1. 15. Ioh. 1. 12.

Let us therefore not content our selves with a general knowledge of the minde of God: and that we well understand that God is able and willing to help: and that indeed he is a present help in all trouble: But let us farther indeavour to get Assu∣rance of Gods fatherly favour to us, and special care over us, that we may in faith, and with confidence say, The Lord is MY helper.

Of the great and manifold benefits of this particular perswasion, See The Guide to go to God, on the Preface of the Lords-Prayer, §. 12.

§. 84. Of Fear of man.

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

Of the notation of the Greek word translated a 1.212 Fear, See Ch•…•…p. 2. §. 149.

About this vice, I purpose to shew,

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

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

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

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

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

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

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

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

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

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

§. 86. Of Motives against fear of man.

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

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

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

  • 1. God can turn the minds of enemies. The Kings heart is in the hand of the Lord, &c. Prov. 21. 1. God turned the fury of Esau into favour towards his bro∣ther. Compare Gen. 32. 6. with Gen. 33. 4.
  • 2. God can abate the spirit of the stoutest. God made all the Inhabitants of Canaan to faint, Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob, Gen. 35. 5.) Even the youth shall faint, &c. Isa. 40. 30.
  • 3. God can weaken the power of the strongest. He weakneth the strength of the mighty, Job 12. 21.
  • ...

• ...
  • 4. He can disappoint mens plots. He disappointeth the devices of the crafty, so that their hands cannot accomplish their enterprize, Job 5. 12. Ye thought evil against me, saith Ioseph to his brethren, but God meant unto good, Gen. 50. 20, Act. 12. 6.
  • 5. God can utterly destroy his servants enemies, 2 King. 19. 35.

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

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

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

IV. FOr preventing and redressing fear of man, these Rules following are ob∣servable:

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

§. 88. Of Timorousnesse.

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

Of Lamentation, in regard of that timorousnesse which many Professours of the

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

§. 89. Of Watchfulnesse against fear of man.

THere is great cause again and again, to exhort such as professe themselves to be Gods servants, whether Ministers or others, to take courage unto them∣selves, that they be not disheartned from their good courses by any thing that man can do, and to take heed that this root of bitternesse, namely, timorousnesse, spring not up in them. This is one of those roots that trouble men, and whereby many be defiled, Heb. 12. 15. We are the rather to be watchfull hereabouts by reason of the pronenesse of men, even of Saints and believers thereunto. Instance Abraham, Gen. 12. 13. Isaac, Gen. 26. 7. Iacob, Gen. 32. 7. David, 1 Sam. 27. 1. and sundry others. For the flesh as well as the Spirit is in such, and though the Spirit be ready, the flesh is weak, Mat. 26. 41.

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

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

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

IN setting down the object of the fore-mentioned fear, he expresseth it in the sin∣gular number, * 1.213 MAN. This word is here collectively to be taken, and may comprize multitudes under it: and thereunto the confidence of this man of God is to be extended: according to that which in another place he saith, I will not be afraid of ten thousand of people that have set themselves against me round about, Psal. 3. 6. For many in opposition unto God are but as one. Therefore there is no restraint to the Lord to save by many or by few, (1 Sam. 14. 6.) and in like manner against ma∣ny or against few. Herewith did Asa strengthen his faith, 2 Chron. 14. 11. There is an infinitenesse in the Power, Wisdom, and other Properties of God. So as all humane power being finite, one man, and multitudes of men are alike to him. In this respect the Psalmist with an holy insultation saith, Why do the Heathen rage, and the people imagine a vain thing? &c. Psal. 2. 1, 2, 3. On this ground we need not be afrighted at the consultations, conspirations, and combinations of multitudes together.

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

To amplifie this the more, he addeth this, b 1.214 What can do (what man can do.) Hereby he intendeth all manner of inventions, plots and practices of men. Not only mens persons are not to be feared, but also their wit, their policy, their strength, their dignity, their retinue, their friends, their words, their threats, their attempts, or any thing else appertaining to them, or that may any way be achieved by them, or others under them. David feared not the counsel of 〈◊〉〈◊〉, though it were, as if a man had enquired at the oracle of God; but prayed against it, 2 Sam. 15. 31. & 16. 23. Neither did David fear the huge stature of •…•…oliah, nor his warlike preparation, 1. Sam. 17. 32. Daniel feared not the Decree

that was made against him by the King and the Princes, though it were an unalte∣rable Decree, Dan. 6. 10. This might further be applied to any thing that is any way in the power of men.

For all that man can do is under the disposing providence of God: So as God can order all as it pleaseth him. It is therefore a point of folly to pretend mans wit, strength, fiercenesse, threatning, or any thing else to dishearten him.

Though that which any plot or practice as a mischief be in special intended* 1.215 against me, yet ought I not to fear it. So much is implied under this special parti∣cle * 1.216 MEE. When plots and practises are intended against such and such an one in particular, that particular person is in the greater danger: as David when Sauls envious eye was upon him in special, 1 Sam. 18. 9. and Paul, when the Jews laid wait for him in particular, Act. 9. 23. This is a great amplification of his courage, that he feared not what any could do against him in particular.

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

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

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

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

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

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

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

Answ.

• 1. Their faith then lay asleep, and did not exercise it self as it should: a man, while he is asleep, though he be living, yet in regard of sundry acts of life, is as if he had no life.
• 2. Opposites, which in the extreams cannot stand together, may be together in their remiss degrees, as light and darknesse in twilight.
• 3. These may be in the same Person as enemies fighting one against ano∣ther:

• as in Israel the house of Saul, and the house of David for a time stood in opposition. But faith in God, and fear of man (as other fruits of the Spirit and flesh) have such an antipathy, and contrary affection one unto another, that they will never be reconciled. Now faith being the stronger, will get the upper∣hand: and at length subdue fear, as the house of David subdued the house of Saul, 2 Sam. 3. 1.

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

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

IN these verses the Substance of the eighth Commandment is laid down.* 1.217

We have thereabout:

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

The Parts are two:

• One Negative, forbidding a vice.
• The other Affirmative, enjoyning a vertue.

About the vice two things are expressed:

• 1. The Kinde of it, Covetousnesse.
• 2. The Practice of it, in this word, Conversation.

About the vertue two other things are expressed:

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

The Motive to enforce the one and the other, is Gods Promise.

About this we may observe,

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

In the former is manifested,

• 1. A Preface.
• ...

  2. The Point it self.

  In both

  • 1. The Manner.
  • 2. The Matter.

The Manner of the former is by an indefinite expression of the person promi∣sing, HEE.

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

The Manner of the latter is by a multiplied negation.

The Matter in two branches.

In both branches there is an express Act and Object.

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

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

In the Inference there is,* 1.218

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

In the former we have,

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

In setting down his Courage, note,

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

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Here we are to observe,

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

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

I. COvetousnesse beseems not Christians. See §. 53.* 1.219

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

III. Contentednesse is a Christian virtue. It is here enjoyned to Christians. See §. 62.

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

V. Covetousnesse and Contentednesse cannot stand together. The one is here for∣bidden, and the other commanded. See §. 59.

VI. What disswades from Covetousnesse, perswades to Contentednesse. The same rea∣son is produced for the one and other purpose. See §. 67.

VII. Gods, Promise is of force to keep from Covetousnesse, and to work Contentednesse. This is here alledged for both these ends. See §. 67.

VIII. A divine Testimony is sufficient to settle ones judgement. For this end this in∣definite phrase, he said, is here used. See §. 69.

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

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

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

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

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

XIV. Words of faith uttered by others may be made our words. The Apostle here* 1.220 putteth Davids words into our mouth. See §. 75.

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

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

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

XVIII. Gods not forsaking is an helping. Upon Gods Promise not to forsake, the Apostle stileth him an helper. See §. 82.

XIX. General priviledges concern every particular believer. For God to be an help∣er is a general priviledge. But here every one is taught to say unto him, My helper. See §. 83.

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

XXI. Many in opposition to God are as one man. Under this word man in the sin∣gular number multitudes are comprized.

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

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

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

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

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

Verse 7.

Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conver∣sation.

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

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

§. 95. Of remembring our Teachers.

TO * 1.221 remember is a proper act of the memory. The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth, and the will yieldeth unto as good.

This act of remembring may admit of a fourfold distinction.

• 1. To receive and lay up what is conceived by the minde. Thus the Preacher* 1.222 would have the young man remember his Creator in the daies of his youth: even then, to receive and lay up his word and works for some use, Eccl. 12. 1.
• 2. To hold fast▪ that which is so laid up. Thus it is most properly opposed to forgetfulnesse. Remember and forget not, saith Moses to the Israelites, Deut. 9. 7.
• 3. To call again to minde what hath been forgotten. Thus the Disciples are said to remember what Jesus had said to them, Ioh. 2. 22. Jesus in the time of his Mi∣nistry had told them that he should rise the third day from the dead: but they forgat it, till the time of his resurrection: Then they remembred it, that is, they called it again to minde. Thus this word is explained, Isa. 46. 8.
• 4. To think on, and consider that which we have learned: As when we are enjoyned to remember God, (Deut 8. 18.) to remember his law, (Mal. 4. 4.) to re∣member the Sabbath, (Exod. 20. 8.) These and other like things are seriously and frequently to be thought on. Our last English Translators of the Bible do oft translate the originall word, which properly signifieth to remember, thus, think on, Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned, may be applied to the three later distinctions; namely to hold fast, and not forget: or in case they had forgotten to use means of calling to minde again: and frequently and seriously to think on what they had heard of their teachers, and seen to be practised by them.

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

This word remember, is here used, because,* 1.223

• 1. It is a comprehensive word: It compriseth under it all particular duties that hearers owe to their teachers: as to praise God for them, to speak well of them, to beleeve their word, to obey their directions, to imitate their commendable pra∣ctises, &c.
• 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present. But no respect useth to be shewed to them that are forgotten.
• ...

• 3. Remembrance of such as are absent doth in a manner set them before our eyes; and so represents their doctrine and practise unto us, as if we saw them in the Pulpit, heard them preaching, and beheld their good conver∣sation.
• 4. Remembrance of such teachers at have begotten us to God, or further built us up in the true faith, is an especiall means to establish us in that truth which we have received from them, and to keep us steady in that way of righteousness where∣in they walked before us. For remembring of them makes them to be in absence as present with us. Continuall presence of Ministers, and their continuall preach∣ing sound doctrine, and living holily doth much confirm, and more and more build up hearers. So will the remembrance of them do.
• 5. Remembrance of teachers removed from us, will keep us from being sedu∣ced with corrupt and lewd teachers. So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves, robbers, yea and wolves amongst them. This the Apostle found to be so by wofull experience, Gal. 1. 6, 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus, Acts 20. 29, &c.

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

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

Hereby is discovered both the ingratitude and folly of such as having had faith∣full* 1.224 Ministers, forget them so soon as they are removed from them. It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man, that no man remembred that same poor man, Eccl. 9. 15. It was the destruction of Ioash, that he remembred not the kindness which Iehojada had done to him, 2 Chron. 24. 22, 23, &c.

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

§. 96. Of Ministers being Guides.

THey who are in speciall to be remembred are thus described in our English Translation, which have the oversight. This is the Interpretation of one a 1.225 Greek word.

The word which the Apostle useth is a Participle, and cometh from a b 1.226 Verb which signifieth to leade, to go before, to be a guide in the way, to be over others, to govern. It signifieth also to think, Act. 26. 2. to suppose, Phil. 2. 25. to esteem, 1 Thess. 5. 13. and to count, or account, Phil. 3. 7, 8. In this it is thrice used in this Epistle, as Chap. 10. 29. & 11. 11, 26. But in this Chapter it is thrice used in the c 1.227 former sense.

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

Some judicious Translators in Latine do interpret it by a word that signifieth d 1.228 Guides.

This word setteth out the Dignity and Duty of Ministers.

Their Dignity, in that by reason of their Function, in matters of God, they* 1.229 are over the people, and have a kinde of authority in the Lord, and in his Name.* 1.230

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

Sundry other titles, which set forth both these, are in Scripture attributed unto* 1.231 them: as Rulers, Joh. 7. 48. Overseers, Act. 20. 28. Guides, Matth. 23. 16, 24. Leaders, Matth. 15. 14. John 10. 3. Elders, 1 Pet. 5. 1. Shepherds, Matth. 9. 36.

Pastors, Teachers, Eph. 4. 12. Stewards, Tit. 1. 7. Bishops, 1 Tim. 3. 1, 2. Watch∣men, Ezek. 3. 17. Fathers, 1 King. 13. 14. Philem. v. 10.

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

• 1. Men of themselves in regard of the things of God are blind, and understand* 1.232 not the way wherein they should walk. In this respect they have need of Guides. When Philip asked the Eunuch whether he understood what he read or no, He answered, How can I except some man should guide me? That which Christ said to* 1.233 Paul, is true of all Ministers: Christ sends them to open peoples eyes, and to turn them from darkness to light▪ Act. 26. 18. There are many by-paths that lead to de∣struction whereinto people would soon fall if they had not guides.
• 2. Men are not only blind, but they are also by nature of a stubborn disposi∣tion, hardly brought into the right way; and when they are brought hardly held therein: So as in this respect there is great need of Ministers to be over them, to exhort, incite, admonish, perswade, reprove, and use all other meet means to put them into the right way, and hold them therein.

The good that people may reap by Ministers being made guides is very great.* 1.234 Thereby they are instructed and directed in the way to life. By Ministers being guides, Superiours and inferiours, Magistrates and subjects, Ministers themselves and people, Husbands and Wives, Parents and children, Masters and servants, rich and poor, old and young, all of all sorts are instructed in their duty, kept within compass of their place, and stirred up to use and employ the abilities that God bestoweth on them to the good of others.

As men do stand in more need of guides in regard of their spirituall estate, then in regard of their temporall estate: so the benefit that they reap from those former guides farre exceeds and excels the benefits that they can reap from the later guides: even as much as our souls excell our bodies: heaven∣ly commodities excell earthly, and everlasting salvation excels temporall pre∣servation.

This giveth an evidence of the good providence of God in providing spirituall* 1.235 guides for his Church, (for God hath set them there, 1 Cor. 12. 28.) and in en∣abling them to that grea•…•… •…•…unction: (For God makes able Ministers of the New Testament, 2 Cor. 3. 6.) and in giving them gifts for that end, Eph. 4. 7, 8. and con∣ferring authority on them (so as they may perform their duty with all authority, Tit. 2. 15.) and finally in making them accountable to himself, (v. 17. Mat. 25. 19. Luk. 16. 2.) that so they may be the more faithfull to him that appointed them, as Moses was, Heb. 3. 3.

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

There being by the high supream Lord, Guides set over people, and that in re∣gard of their need, and for their good: it becomes them,

• 1. To be thankfull to God for that evidence of his carefull providence.* 1.236
• 2. In case they want such Guides, to pray for them; as Christ adviseth, Matth. 9. 38.
• 3. To be conscionable in submitting to their Ministry; as this Apostle expresly exhorteth, v. 17.

The duties which are in generall to be performed in reference to such Guides,* 1.237 are in speciall to be performed to such as God hath set over our selves in particu∣lar. This the Apostle here intimateth under this relative a 1.238 YOUR: For a good shepherd hath an especiall care over his own sheep. He calleth his own sheep by name, he putteth forth his own sheep▪ Joh. 10. 3, 4. Take heed (saith the Apostle) to all the flock over the which the holy Ghost hath made you Overseers.

Every one hath an especiall care of those that are his own, and must give an ac∣count for them. Most meet therefore it is that such in speciall be remembred. The rule of relation requires as much, as Guides must be most carefull over their own people, so people must be most subject to their own Guides.

§. 97. Of Guides preaching.

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

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

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

§. 98. Of Gods Word to be Preached.

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

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

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

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

Upon this we have just cause to avoid such teachers as preach contrary to this doctrine, Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected. So are the manifold errours and heresies that in former ages, and in this

our age have been broached. Pretence of new light and immediate inspiration in these daies, is a meer pretence.

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

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

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

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

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

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

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

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

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

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

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

§. 100. Of imitating our Guides.

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

The * 1.239 Greek word translated follow, implieth an endeavour to be like those whom they set before them. Our English hath borrowed a word from the b 1.240 Latine

which carrieth some emphasis, namely to imitate. There is c 1.241 a Noun derived from the Greek word, which we translate follower, frequently used in the New Testa∣ment, as 1 Cor. 4. 16. Heb. 11. 1. and in other places.

That Noun is by other Authors used to set out d 1.242 a stage-player, who endeavoureth to be as like him, whose part he acteth, as possibly he can be. There is also ano∣ther e 1.243 Noun derived from the same Verb which is more usually appropriated to a stage-player. There is also another f 1.244 Noun which is used to set out an Ape, Now of all creatures an Ape is most given to imitate men.

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

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

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

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

This is here in particular to be applied to such Guides as God in speciall hath set over us. Our English therefore thus translates it, which have the rule over you: but in Greek, your Guides. Hereof see §. 96. in the end thereof.* 1.245

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

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

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

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

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

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

It is one end of the spirits guiding some living men in the right way, and that* 1.246 eminently, that by their walking therein they might incite others to follow them. This motive the Church intends where she thus prayeth to Christ, Draw ME, WE will run after thee, (Cant. 1. 4.) By this change of the number in these two Pro∣nouns, ME, WE, She intendeth that by her following Christ, others would be also stirred up to follow him.

It is also an especiall end of registring the history of Saints being dead: For* 1.247 whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. This is the best learning that we can reap from such records, to emulate the excel∣lencies of former worthies, and to strive to outstrip them, if it be possible in their excellencies.

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

Not only Ministers of the Gospel, but other professors also thereof are or* 1.248 should be Guides. The Apostle saith of a Jew, as he was a professor of the true Religion, whether he were a Levite, or of another Tribe, that he was accounted a Guide, Rom. 2. 19. As it is said of Ministers, Ye are the light of the world, Matth. 5. 14. So it is said of other professors, Ye shine as lights in the world, Phil. 2. 15.

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

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

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

§. 102. Of excess in honouring Saints departed.

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

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

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

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

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

THe other Caution is to redress defect about this duty here required of follow∣ing Guides.

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

There are others which diligently reade the histories of Saints departed; but only as bare histories to inform their understanding about matters of former times, not as directions to guide them in the same way. Though good instructions may be learned from those histories; yet those instructions make not men the better. Virtue and knowledge are joyned together by an Apostle, 2 Pet. 1. 6. Herein lies a main difference betwixt the histories of Heathens and Saints. It was before no∣ted, (§. 101.) that the histories of Saints are in sacred Scripture purposely recorded for imitation.

§. 104. Of the benefits of imitating Guides.

THe direction to be observed about the right and best use concerning Guides, is, so to set them before us, as we may endeavour to be like unto them: and that whether they be living or dead; whether of later or ancienter times. There is mention made of a Star which certain wise men of the East so fixed their eyes upon, as they followed it, till at length they came to Ierusalem, and from

thence to Bethlehem, where they found Jesus, Matth. 2. 1, &c. Thus must we set our eyes upon such Guides as God doth set before us, and follow them till we may come to that place where Jesus now is: Thus shall we honour them. This is in∣deed the greatest honour that we can do to them. Hereby we make a supply of them in Gods Church, they being taken away; so as the Church doth the less miss them. Elijah was the less missed, because Elisha was indued with his spirit. This therefore brings a great benefit to the Church of God.

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

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

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

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

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

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

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

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

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

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

• 1. Extraordinary matters: These were for particular persons, not for all.
• 2. Temporary matters: These were for speciall times, not for all times.
• 3. Sinfull matters: These were for no persons, for no times.
  • 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties, 2 King. 1. 9, 10, &c. Therefore when Christs disciples alleadged this example for them to do the like,

• ...
  • Christ rebuked them, and said, Ye know not what manner of spirit ye are of.
  • 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary. It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans, Joh. 4. 20, 21, 22.
  • 3. It was a sinfull practice of the Jews to put away their wives for every cause. Christ therefore condemneth their successors for imitating them therein, Matth. 19. 3, &c.

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

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

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

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

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

The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts, who take their warrant from such as were extraordinarily inspi∣red: And of superstitious persons, who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall, Acts 21. 24. And of impudent sinners, who produce the sinnefull acts of Saints for justifying themselves in their sinnes. There is scarce a sinne which might not this way be justified. But I advise such to consider the evidences of Gods displeasure against such sinne; and the deep humiliation and through repentance of Saints for the same.

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

COncerning the affirmative, the things wherein Saints are to be imitated are to be brought to two heads. The one Generall. The other Parti∣cular.

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

The Particular head containeth under it,

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

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

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

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

The a 1.249 Greek word translated conversation is another then that which was used, vers. 5. §. 48. That b 1.250 word is there only used in that sense: but this word is frequently used in the New Testament, even thirteen times, and ever for con∣versation.

It is a compound word. The simple Verb signifieth to c 1.251 turn, Revel. 11. 6. The d 1.252 compound to turn again, or return, Acts 15. 16. In the course of mans life there be many turnings, up and down, this way, and that way.

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

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

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

The e 1.253 Greek word is a compound. The f 1.254 simple Verb signifieth to go. The g 1.255 com∣pound to go out, or escape.

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

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

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

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

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

THe foresaid end of their conversation the Apostle would have them duly to consider. The word whereby he expresseth his minde is emphaticall. It is a a 1.256 compound. The b 1.257 simple Verb signifieth to behold, and that seriously: as Christ beheld how the people cast money into the treasury: it signifieth also to per∣ceive with the eye of the minde: as where the woman of Samaria said to Jesus, I perceive that thou art a Prophet, Joh. 4. 19. Yea it signifieth also to consider, Consider how great this man was, Heb. 7. 4. But this c 1.258 compound carrieth a greater emphasis. It implieth a reviewing of a thing, a diligent pondering upon it. It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athe∣nians, Act. 17. 23.

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

Two things are here intended.

• 1. The issue of holy mens conversatiou is very remarkable. For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle. Of imitating these therein, See §. 101.
• 2. Remarkable matters are very seriously to be considered. To this purpose doth this Apostle use another like emphaticall word, which we translate d 1.259 consider, Heb. 12. 3. And another on Heb. 3. 1. which also is translated e 1.260 consider. See more hereof, Chap. 3. v. 1. §. 21, 22.

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

7.

Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation.

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

The parts are two.

• 1. A description of a faithfull Pastor.
• 2. A declaration of his peoples duty.

The Pastor is described,

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

His Function is set out,

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

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

His duty is set down,

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

The peoples duty is,

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

In the exemplification there are two particulars.

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

In both these there is noted,

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

In the former the act is thus expressed, Follow.

The object thus, Whose faith.

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

The object thus, The end of their conversation.

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

I. FAithfull Pastors deceased must be remembred. This word remember hath refe∣rence to such. See §. 95.

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

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

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

V. Gods Word is the proper matter of a Ministers preaching. They are here ex∣presly said to speak the Word of God. See §. 97.

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

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

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

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

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

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

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

§. 112. Of Christ ever the same.

Verse 8.

Iesus Christ the same yesterday, and to day, and for ever.

THough in this verse there be no particle of connexion or relation that may di∣rect* 1.261 us to the dependance of it upon that which goeth before, or followeth: yet the very subject matter thereof evidently sheweth that it hath a fit reference both to the verse before it, and also to that which followeth.

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

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

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

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

Of these two titles Iesus Christ, joyned together, See Chap. 3. vers. 1. §. 29.

This note of distinction of time, a 1.262 yesterday, doth properly signifie the day immediatly before: as Ioh. 4. 52. Acts 7. 28. But tropically, by a Synecdoche, it is put for time past; whether it consists of many daies or years: as where the Lord saith of Israel, He that was yesterday my people, (Mich. 2. 8.) that is, here∣tofore in former time. Where it is said, Tophet is ordained of old, (Isa. 30. 33.) in Hebrew it is, from yesterday. So much is noted in the margin of our English Bible. The sense is well thus rendred, of old. Here under this word yesterday may be comprised,

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

The second note of distinction, b 1.263 to day, signifieth the time present. Hereof see more, Chap. 1. v. 5. §. 61. & Chap. 3. v. 7. §. 76.

The third note of distinction c 1.264 for ever, setteth out the time future: and that

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

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

The Greek word translated d 1.265 the same, signifieth he himself: and implieth that

he is ever himself without any alteration or change: and fitly is it translated the* 1.266 same, both in this and sundry other places. It is applied to Christ to set forth his immutability, Chap. 1. v. 12. §. 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested.

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

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

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

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

IN this verse is set down The Immutability of Christ.

Hereof are two parts.

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

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

The point is,

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

Doctrines.

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

§. 114. Of circumspection against false doctrine.

Verse 9.

Be not carried about with divers and strange doctrines: For it is a good thing that the heart be established with grace, not with meats, which have not pro∣fited them that have been occupied therein.

UPon laying down the only true Foundation of all sound and saving Doctrine,* 1.267 which is Iesus Christ, the Apostle fitly inferreth a disswasion from divers do∣ctrines. Hereby he sheweth that by fixing our mindes on Iesus Christ, and on such things as set him out, we may be brought the better to understand sound and sa∣ving doctrine. Limners by eyeing the person whose picture they draw, draw that picture much more to the life.

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

The first word of this Text, as our English hath set it down, translated a 1.268 carried about, is a compound, and fitly, according to the composition, turned, carried about. It is applied to such impotent persons as could not go of themselves, but were by others carried hither and thither for cure, (Mark 6. 55.) and to clouds carried about with windes, (Iude v. 12.) and to other light things which are easily moved and carried up and down, Eph. 4. 14.

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

Levity in the disposition of men: in that they are easie to be seduced and drawn* 1.269 aside: like those whom the Apostle cals children, (Eph. 4. 14.) and silly women, 2 Tim. 3. 6, 7.

Inconstancy in their entertaining one opinion after another.

That this is mans naturall disposition, is evident by the Apostles manner of ex∣pressing this disswasion, Be no more children tossed to and fro, (Eph. 4. 14.) In that he would have them to be so no more, he implieth that formerly they had been such, and might also again be such. Wofull experience of all ages hath given too great evidence hereof. Upon Moses his absence from the Israelites about fourty daies, they turned to Idolatry, Exod. 32. 1, &c. so soon as Iehojada was dead, King and people revolted from the Lord, 2 Chron. 24. 17, &c. Many of those Jews which in congratulation of Christ, cryed Hosanna, as he was coming to Ierusalem, (Mat. 21. 15.) within few daies after cryed out against Christ, Crucifie him, Mark 15. 13.

This levity and inconstancy in people gave occasion to S^t Paul thus to complain, I marvel that you are so soon removed from him that called you, &c. Gal. 1. 6. and thus, O foolish Galatians, who hath bewitched you, that you should not obey the truth? &c. Are you so foolish? Having begun in the spirit, are you now made perfect by the 〈◊〉〈◊〉? Gal. 3. 1, 9. Scarce was there any false doctrine broached, but it found many enter∣tainers thereof. It is said, That many shall follow the pernicious wayes of false prophets, 2 Pet. 2. 2.

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

That with which men are ordinarily seduced is here styled b 1.270 Doctrines. This is the same word that is used Chap. 6. vers. 2. §. 11. but in a farre different sense:

• 1. There it is used in the singular number: and implieth the Harmony and A∣greement of all sound principles, making up one form of Doctrine: but here the plural number is used, which implieth a variousness and disagreement in false Do∣ctrines; as the word divers in this verse implieth.
• 2. There it is taken for the Doctrine of Christ, the Doctrine of Truth and Sal∣vation: here for the Doctrines which vain men teach; doctrines of falshood and perdition.* 1.271

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

There is in seducers a diabolical spirit, that makes them restless, they think it no∣thing for themselves to run in the broad-way that leadeth to destruction, unless they draw others with them thereunto.

The Scribes and Pharisees would compasse Sea and Land to make one proselyte: and that two-fold more the childe of hell then themselves, Matth. 23. 15. Though they were blinde, yet they would be leaders: Blinde leaders of the blinde, Matth. 15. 14.

This sheweth the necessity of a sound orthodox Ministry, whereby men may be* 1.272 instructed in the true Doctrine of Christ: and kept from these doctrins of men. The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers, that we be henceforth no more chil∣dren tossed to and fro, &c. Ephes. 4. 11, 14.

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

TO the foresaid Doctrins of men, the Apostle addeth these two Epithetes, divers, strange.

The first of these a 1.273 divers, hath reference both to the multitude, and also to the various kinds of things, as is shewed Ch. 2. v. 4. §. 34.

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

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

For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17. We are of our selves blinde, and without the spirit of illumina∣tion may soon be drawn into one or other of these divers doctrins.

The other Epithete is b 1.274 strange. That is counted strange, which is not usual, with which men are not acquainted, or, whereof they have not heard before. Thus the Athenians counted the doctrine of Iesus, and of the resurrection, a doctrine of strange gods, Act. 17. 18. For Jesus, and he put to death, and raised again, was such a God as they had not heard of before.

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

Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word; and which Gods Church had neither ac∣knowledged nor received.

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

The danger of divers and strange doctrins, giveth proof, That Toleration of* 1.275 divers Religions in one and the same Church and State, is intolerable. This is the root that beareth gall and wormwood, Deut. 29. 18. It is that root of bitternesse which will trouble men, and des•…•…le many, Heb. 12. 15. It makes much against Gods ho∣nour, the good of Church in general, and the particular Members thereof; yea against those that maintain divers doctrins; and against such as are without the Church.

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

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

This Admonition discovereth another pernicious conceit; which is, That a* 1.276 man may be saved in any Religion. This conceit will soon carry men about with divers doctrins: But if Christ be the only foundation of salvation, and if that doctrine which is not built on this foundation be divers and strange, sure∣ly a man can be saved in no other Religion then that which is built on this foun∣dation.

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

Crown for them, accounteth them the wisest of all.

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

THat divers and strange doctrins may be the better avoided, the Apostle ex∣presly sheweth, what is that true, sound, saving doctrine, which is to be entertained. This he styleth Grace: and the more to commend it, he premiseth this Preface, It is a good thing that the heart be established with Grace. This is a forcible motive to take heed of being carried about with divers doctrins. It is therefore inferred with this causall particle, a 1.277 FOR. If it be a good thing to be established with grace; then it cannot be good to be carried about with divers doctrins.

Good is an extensive word, and applied to sundry desirable things. It is used to* 1.278 set out:

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

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

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

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

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

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

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

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

§. 117. Of Grace put for the Gospel.

THat whereabout the heart ought in special to be setled, is here styled Grace. It is a good thing that the heart be establisheda 1.279 with Grace. Grace is here metony∣mically put for the Gospel. So Tit. 2. 11. This is called The Gospel of the Grace of God, and the Word of his Grace, Act. 20. 24, 32.

Fitly is the Gospel thus styled, in three especial respects:* 1.280

• 1. In regard of the procuring cause, which is Gods free Grace, Ephesians 3. 2, 8.
• 2. In regard of the matter thereof: For the Gospel setteth out Gods grace to

• man in Christ. The Summe of the Gospel is thus expressed by Christ himself, God so loved the world that he gave his only begotten Son, &c. Ioh. 3. 16.
• 3. In regard of the Effect thereof, which is to work encrease and perfect grace in men. Where the Apostle giveth to the Gospel of Christ this ti∣tle, The Word of his Grace, he addeth, which is able to build you up, Act. 20. 32.

• ...

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

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

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

§. 118. Of Establishing.

THe Greek word here translated a 1.281 Established, is the same that is used Ch. 2. v. 3. §. 25. and translated confirmed. It is derived from an Adjectiee that signifieth b 1.282 firm or stable, Ch. 2. v. 2. §. 11. Hence also a Substantive, which signifieth, and is translated, * 1.283 a confirmation, Ch. 6. v. 16. §. 27.

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

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

This phrase established in the faith, Col. 2. 7. doth in effect intend as much as to be established with grace. For faith is an especial effect of grace. There the Apostle addeth two Metaphors, which do much illustrate this point, in these words, d 1.284 root∣ed and built up. The former Metaphor is taken for a tree (such an one as our Oak) whose root doth spread as far in the earth, as the boughes in the air; so as no storms throw it. Sooner may the arms of it be rent one from another, then the tree be overthrown or rooted up. Thus he, whose heart is established with grace, will sooner suffer his limbs to be pulled one from another, or his soul be parted from his body, then his heart from grace; or grace from his heart.

The other Metaphor, thus translated, built up, is taken from an Edifice well set∣led upon a sure foundation: like to that house, whose foundation is laid on a Rock, which could not be shaken by rain, flouds, or winde, Matth. 7. 25. Luke 6. 48. Thus no persecution, nothing that the Devil, or Devils Instru∣ments can do, will unsettle, or overthrow that mans heart, which is established with grace.

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

§. 119. Of Distinction of Meats.

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

The Noun translated a 1.285 meats, is derived from a Verb that signifieth to b 1.286 eat, Joh. 6. 13. It is indefinitely put for all manner of food; even for whatsoever one eats for nourishment, Rom. 14. 15.

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

Unwarrantable in this respect is the distinction which Papists make betwixt flesh* 1.287 and fish in matter of Religion. They make a religious fast to consist in abstaining from flesh, though they glut themselves with fish, sweet-meats and wine. These fasts are meer mock-fasts: and that both in the substance, and also in the end of them. A true fast is an abstinence from all manner of food, whether flesh or fish, and drink also during the time of the Fast. Fast ye for me, and neither eat nor drink, saith Esther, Esth. 4. 14. At the Proclamation of a Fast, this charge was given, Let neither man nor beast taste any thing, &c. Ion. 3. 7.

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

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

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

That it is not good to seek to have the heart established by meat, the Apostle pro∣veth by an Argument taken from experience, thus expressed, which have not profited them that have been occupied therein: As if he had said, Experience sheweth, that none ever received any spiritual profit by meats. Of the Greek word translated * 1.288 profit, See Ch. 4. v. 2. §. 18. In what respect meats and other external Rites are unprofitable, See Ch. 7. v. 16. §. 65.

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

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

The Verb translated, a 1.289 Have been occupied, is a Compound. The b 1.290 simple Verb signifieth to tread upon, Luk. 10. 19. The Compound to walk about hither and thither.

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

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

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

Hereby we are given to understand, that superstitious persons much busie them∣selves* 1.291 about their external Rites. They are occupied therein: they much imploy themselves thereabout; they are as men ever walking about, never resting, never quiet, never satisfied.

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

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

Herein lieth a main difference betwixt true Religion and vain Superstition. The* 1.292 ground and Rule of true Religion is Gods Word, which hath its limits, and is sure and inviolable; it never altereth, but ever remaineth the same. He that guides him∣self thereby knoweth what to do, how far to go, and where to stay, and herein his conscience is satisfied and quieted.

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

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

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

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

9.

Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have ben occupied therein.

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

Hereof are two parts,

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

In the former is set down,

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

This is distinguished by two Adjuncts,

In the other we have,

• 1. The thing commended.
• ...

  2. The kinde of commendation.

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

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

The thing commended is,

In the Proposition is expressed,

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

In the Illustration,

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

This Confirmation is aggravated two wayes:

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

Observations.

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

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

  These two Epithetes, divers, strange, are here expresly applied to doctrins. See §. 115.

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

§. 122. Of the Christians Altar.

Verse 10.

We have an Altar, whereof they have no right to eat, which serve the Ta∣bernacle.

Verse 11.

For the bodies of those beasts, whose bloud is brought into the Sanctuary by the High-priest for sin, are burnt without the Camp.

Verse 12.

Wherefore Iesus also, that he might sanctifie the people with his own bloud suffered without the gate.

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

Of the notation of the word a 1.293 Altar, See Chap. 7. v. 13. §. 72.

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

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

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

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

The Iews themselves at this day have no earthy Altar.

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

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

The Apostles never use this word Altar, in reference to the Lords-Table (but this phrase, The Lords Table is expresly used, 1 Cor. 10. 21.) nor this word Sacrifice in reference to sacramental bread (yet this word bread is expresly used in that re∣spect, 1 Cor. 18. 16, 17.)

Altar and Sacrifice in reference to the Lords Table, and sacramental bread, have been abominably abused by Antichristians, even unto plain and palpable Idolatry. As they pretend true Altars and Sacrifice: so also true reall sacri∣ficing Priests: which Title is not once, no not metaphorically attributed to a Minister of the Gospel, as he is a Minister: yet in a metaphoricall and spirituall sense, it is oft attributed to beleevers in regard of spirituall Sa∣crifices of prayers and praises, which they offer to God, 1 Peter 2. 5. Revel. 1. 6.

But Christ who is the truth and substance of legal Priests, Sacrifices and Altars,* 1.294 and in that respect most truly and properly a Priest, Sacrifice and Altar, hath these Titles in the New Testament attributed to him.

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

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

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

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

He was typified by the later, in regard of his Intercession, whereby he ma∣keth

our persons, prayers, and other holy services acceptable to God, Rev. 8. 3.

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

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

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

This Metaphor * 1.295 to eat, hath reference both to the Legal Rites, and also to the Evangelical truth.

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

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

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

The b 1.296 Noun translated right is derived from c 1.297 a Verb Impersonal, that signifieth, It is lawfull.

This Noun is variously used. For it signifieth,

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

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

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

§. 124. Of serving the Tabernacle.

THe a 1.298 Tabernacle here meant is that which was made by Moses Direction, Exo. 36. 8, &c. It was the place where all publick divine services were performed under the Law, from Moses his time till Solomon had built a Temple. See more here∣of Chap. 8. v. 2. §. 5.

The Greek word translated, b 1.299 serve, is the same that is used Chap. 8. vers. 5. §. 12.

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

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

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

§. 125. Of the Popish Masse-Altar.

IF the Jews, who in the Apostles time served the Tabernacle, and waited on the Altar therein, had no right to Christ, what right may they be imagi∣ned to have to him, who addict themselves to Ordinances of meer humane Invention, placing Gods Worship therein, and expecting Salvation there∣by?

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

So blinde or impudent they are, as they stick not to produce this Text for a warrant of their Masse-Altars, which thus they expresse, We have a very Altar in* 1.300 the proper sense, to sacrifice Christs body upon. This they speak of the Altar of the Mass, which can no way be intended in this place. For

• 1. Their Altars of the Masse are many, this is but one.
• 2. Their Altars are visible, material, of stone. This Altar is a mystical, spiritual, heavenly Altar.
• 3. Their Altars in the outward matter of them, are like the Altar under the Law: but this Altar is directly opposed thereunto.
• 4. This Altar is styled a golden Altar before the Throne, Rev. 8. 3. Their Altars cannot be imagined to be such.* 1.301
• 5. They themselves do grant, that Christ is the Altar under which the souls of Martyrs lay, Rev. 6. 9. But this is that Altar.
• ...

• 6. Masse-Altars were not in the Apostles dayes, this was.
• 7. Their Altars make this Altar to be of no use, or at least insufficient. For to use our Apostles Argument, If the Altar here meant be sufficient, what further need is there of other Altars? Ch. 7. 11. & 8. 7.

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

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

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

Verse 11.

For the bodies of those beasts, whose bloud is brought into the Sanctuary by the High-priest for sin, are burnt without the Camp.

THe causal Conjunction a 1.302 FOR in this place, intendeth both a proof, and also an illustration, which is taken from a solemn Rite under the Law: which was a burning of a Sacrifice without the Camp: so as the Priest who served in the Ta∣bernacle, nor might, nor could eat thereof.

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

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

The word translated [b 1.303 Beasts,] according to the notation thereof sig∣nifieth a living creature: For the Sacrifices, before they were slain, were living.

Our English according to the c 1.304 Latine, cals them Animals: and we style a man that wants understanding, An Animal. This word is applied to those living Spirits which attend the Throne of God, (Revelation 4. 6.) By reason of their resemblance in Courage, in Strength, in Speed, and other like Excellencies, to some particular Beasts. But here it is taken in the most usuall sense, for bruit Beasts: For such were offered up for Sacri∣fice.

The Beasts here meant, were such clean Beasts as were appointed for Sa∣crifice.* 1.305

In particular here may be understood:

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

The d 1.306 Body of these beasts are expresly mentioned, because their life was taken away before they were burnt: For they were slain at the Altar, Numb. 4. 4. So as by their bodies he means their carcasses, under which these particulars are expressed, The skin of the Bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, Num. 4. 11.

As for the e 1.307 Bloud of these Beasts, it is here said to be brought into the San∣ctuary.

O•…•… the word f 1.308 Sanctuary, See Chap. 8. v. 2. §. 4.

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

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

Of the Priests offering for himself and the people, See Chap. 5. v. 3. §. 14. Yea it is said, That he should make an atonement for the Holy place, and the Taber∣nacle, and the Altar, (Levit. 16. 16, 20.) For this end the bloud was sprink∣led before, and upon the Mercy-seat (Levit. 16. 15.) to shew the concurrence of Divine Justice and Mercy. For that bloud did typifie the bloud and death of Christ, whereby Satisfaction was made for sinne. Gods Justice being satisfied by Christs bloud, way was made thereby for approaching to the Mercy-seat, and obtaining mercy.

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

The word translated g 1.309 brought, is a Compound: and to expresse that compo∣sition it may be translated, brought in, thus, h 1.310 brought in into the Sanctuary. For the Preposition [in] i•…•… twice used, 1. with the Verb in composition, and then joyned with the Noun Sanctuary. It sheweth, that the beast was slain, and so his bloud shed without those two holy places: namely, at the Altar, and from thence carried into those places.

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

The foresaid bloud is here said to be brought by the Highpriest.

Of an Highpriest, See Ch. 2. v. 17. §. 172.

The Highpriest is said to carry in this bloud.

• 1. Because none else might enter into the most holy place, Chap. 9. vers. 7.
• 2. Because Highpriests were ordained for men in things pertaining to God, Heb. 5. 1.
• 3. Because the Highpriest was an especiall Type of Christ, who by pre∣senting his own bloud at the Throne of grace, maketh atonement for the sins of all Gods people.

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

§. 127. Of burning beasts without the Camp.

THe a 1.311 Noun translated [Camp] is derived from a double compound Verb. The simple Verb signifieth to b 1.312 cast, the single compound to c 1.313 cast in. The double compound, to d 1.314 cast about. It is used to set forth a pitching of Tents, or setting souldiers in aray. The Noun is oft used for a Castle, wherein souldiers lie in Garison, Act. 21. 34, 37. It is also put for an Army which consisteth of souldiers set in aray, H•…•…b. 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents, Rev. 209.* 1.315

In this place it hath reference to Israels abode in the wildernesse, where they dwelt in Tents; and their Tents were pitcht by several Standards, as the Tents of souldiers use to be in a Camp.

The bodies then of the foresaid beasts were carried beyond all their Tents, and burnt in a void place, where were no Tents: and in this sense are said to be burnt without the Camp. The Lord who commanded the bodies of the beasts so to be burnt, did thereby manifest, that he would not leave the

Priests to feed on those Sacrifices, as they did on others: and therefore to take away both liberty and possibility of eating thereof, he caused them so to be burnt; and that in a type, as the Apostle sheweth in the next verse.

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

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

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

§. 128. Of Christs fulfilling Types.

Verse 12.

Wherefore Iesus also, that he might sanctifie the people with his own bloud, suf∣fered without the Gate.

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

This particle of inference, a 1.316 Wherefore, implieth a reason why Christ suffered as he did; namely, because so much was under the Law prefigured concerning him: So as Christ purposely did and endured what was before signified of him: and that by types, promises, prophecies, or any other way. Hereupon it is that the Evangelists do oft use this phrase, That it might be fulfilled, of the things which were done by, and about Christ.

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

This was to shew, that

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

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

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

This 〈◊〉〈◊〉 plain▪ clear accomplishment of the types, promises and prophecies un∣der the Law, concerning the Messiah, in Iesus, doth much aggravate the blindnesse of minde, and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments.

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

THe truth of the legal types is here styled Iesus: for all of them did in something* 1.317 or other prefigure Christ. So many were the Offices which Christ undertook: so many were the things that he did: so many were his sufferings in soul and body: so many are the benefits that we reap by Christ; as it is not possible for one type to set them all out. Therefore there were very many; some to set forth one thing, others to set forth other things. See Ch. 7. v. 3. §. 22.

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

a 1.318 The particle translated Also, is the ordinary copulative Conjunction, AND. In this place it carrieth emphasis, and implieth, that not only the type, but the truth

also was carried without; even Jesus himself. Though he were Iesus, the Saviour of man, yet was he so basely dealt withall, as to be carried out of the City.

The end of Christs suffering, and that according to the Type, is thus expressed, That he might sanctifie the people with his own bloud. Of this word b 1.319 Sanctifie, See Ch. 2. v. 11. §. 101.

Christ is said to sanctifie, both by purging them from their sins (Ch. 1. v. 3. §. 27.)* 1.320 and also by conferring grace upon them, Iohn 1. 16.

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

They who partake of this benefit are styled, c 1.321 The people. Of the notation of the Greek word, See Chap. 4. v. 9. §. 57. Of the reasons of using this title, See Ch. 2. v. 17. §. 181.

The means whereby the foresaid blessing was obtained, is said to be bloud, name∣ly,* 1.322 bloud shed; which implieth death: for life is in the bloud, Gen. 6. 9. So as Christ died to sanctifie us. See Ch. 9. v. 12.

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

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

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

This word d 1.323 suffered, being spoken of Christs death, sheweth, that it was a suffer∣ing death, See Ch. 2. v. 9. § 76.

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

A Gate is taken for that which affords a passage for ingress into, and egress out* 1.324 of a place, which is compassed about with wals or other fences.

It is taken,

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

The visible occasion of Christs suffering without the City, was the Jews malice* 1.325 against him: who accused him of high-Treason against Caesar, and would give Pilat the Judge no rest till he had adjudged him to be crucified. By this means it was that Christ suffered without the Gate. For all notorious malefactors (as they judged Christ to be) were put to death without the City, instance the two thieves that were crucified with Christ, Mat. 27. 38.

The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities; and without their Cities when they, dwelt* 1.326 in them. God himself commanded that a blasphemer should be stoned without the Camp, Levit. 24. 14. Ac•…•…an was put to death in the valley of Achor, which was without the Camp, Iosh. 7. 24. So Naboth, 1 King. 21. 13. So Stephan, Acts 7. 58.

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

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

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

This suffering of Christ without the Gate, was in the worlds eye a matter* 1.327 of ignominy and reproach, which is evident by the Apostles explication thereof, in this phrase, Bearing his reproach, ver. 13. Hereby is verified that which the Apo∣stle hath affirmed concerning Christ, That he éndured the Crosse, despising the shame, Chap. 12. 2.

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

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

10.

We have an Altar, whereof they have no right to eat, which serve the Taber∣nacle.

11.

For the bodies of those beasts whose bloud is brought into the Sanctuary by the High∣priest for sin, are burnt without the Camp.

12.

Wherefore Iesus also, that he might sanctifie the people with his own blo•…•…d, suffered without the gate.

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

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

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

Of the Proposition, there are two parts:* 1.328

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

The Point holds two things:

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

The Persons are of two sorts:

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

In setting down the latter is noted:

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

The Illustration is by applying the truth to a type.* 1.329

Hereof are two parts,

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

The Type was the manner of burning certain Sacrifices.

Hereof are two parts:

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

They are described,

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

Hereabout are expressed,

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

The second part of the Illustration, is the truth of the fore-said Type?* 1.330

Whereof observe,

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

Of it there are two parts:

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

This is set out,

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

This is set out,

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

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

I. CHrist is an Altar. He is here set down under that Metaphor. See §. 122.* 1.331

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

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

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

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

VI. Types are proofs of truth. This causal particle, FOR, gives proof hereof. See* 1.332 §. 124.

VII. Bruit beasts were sanctified under the Law. The bodies of the beasts here men∣tioned were sanctified.

VIII. Bloud was a means of expiation. Therefore was bloud carried into the San∣ctuary on the day of expiation.

IX. The means of expiation was presented in the place of Gods presence. This was the Sanctuary.

X. The Highpriest was the Minister of expiation. He carried in the bloud.

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

XII. Sacrifices for expiation were burnt without the place of mens habitation. This is without the Camp.

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

XIII. Christ purposely did and endured all to fulfill what was prefigured. Thus much* 1.333 is intended under this particle of inference, Wherefore. See §. 128.

XIV. Iesus was the substance of the legal shadows. An expresse instance is here gi∣ven thereof. See §. 129.

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

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

XVII. Mens sanctification was an end of Christs suffering. For so it is said, He suffered that he might sanctifie. See §. 129.

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

XIX. Christ offered his own bloud. These two last Doctrins are comprized under this phrase, His own bloud. See §. 129.

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

XXI. Christs was a reproachfull death. It was without the City where malefactors were put to death. See §. 129.

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

§. 132. Of imitating Christ.

Verse 13.

Let us go forth therefore unto him without the camp, bearing his re∣proach.

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

• 1. By this illative Conjunction, a 1.334 therefore: Because Christ did so, Christians must do the like.
• 2. By following that metaphor of going out of the camp.

This particular giveth instance that Christ is a pattern to Christians. I have given you an example, faith Christ, Iohn 13. 15. and again, Learn of me, Matth. 11.* 1.335 29. We must learn both by the word of his mouth, and also by the course of his life. This later is especially intended. So much also is intended under this phrase, Lest thou learn his waies, Prov. 22. 25. And under this, Learn not the way of the heathen, (Jer. 10. 2.) walk not in their way, be not like them.

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

• 1. This is one principall end of registring those things which Christ did and en∣dured* 1.336 in the daies of his flesh. As they were written that we might beleeve, (Joh. 20. 31.) so also that we might walk in the right way to life. In this respect he is sty∣led, The Captain of our salvation. See Chap. 2. v. 10. §. 95.
• 2. Christ is the best and most perfect pattern that we can have, and that in three respects: as he is
  • 1. Man.
  • 2. God.
  • 3. God-man.

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

• 1. This gives us information of the benefit of Christs incarnation: Thereby he* 1.337 came to be God-man in one person. By this means as he is a perfect pattern, so we may make the better use of him, in that we may cast our eye upon him, and see him going before us, and also be quickened and put on by his Spirit to follow him unto life.
• 2. This gives a demonstration of Christs great care of his Church. He thought* 1.338 it not enough to declare the way to life, and shew how we may walk therein: but also puts himself into that way, and goes before us therein. Thus is he a true Captain and guide unto us. Thus he sheweth that he requireth no more of us then he hath done and endured himself, Iohn 17. 13, 14, 15. Philip. 2. 6, 7.
• 3. This directs us how to keep steddy in the Christian race, so as we turn neither* 1.339 to the right hand nor to the left: Look unto Iesus, Heb. 12. 2. Say to him as Ruth did to her mother in Law, Intreat me not to leave thee, or to return from following after thee, Ruth 1. 16. And in this case say with such a resolution as Elisha did, As the Lord liveth, and as thy soul liveth, I will not leave thee, 2 King. 2. 2. Yea if Christ should say to us as he did to the twelve, Will ye also go away? Answer as Peter did, Lord to whom shall we go? thou hast the words of eternall life, Joh. 6. 67, 68. Therefore let our eye be upon him, as the eyes of Marriners are on the light of the Admirals ship. Lose not the sight of him, hold as close and near to him as you can▪ so you shall be sure not to wander in by-paths, but to walk in that way which will* 1.340 bring you to life.

That we mistake not our mark herein, it will be meet to consider wherein we

are to follow Christ: For though all things that are written of Christ are for our instruction: yet not all for our imitation. All are for us to look on Jesus: but in some things to look on him by the eye of faith; in others by the way of obe∣dience.

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

As God he did sundry things by a Divine power and prerogative: Thus;* 1.341

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

  3. He forgave sinnes, Matth. 9. 6.

  None of these are imitable.

Object. 1. The Apostles did all these. For,* 1.342

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

Answ.

• ...

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

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

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

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

Answ. Christ speaketh of a Ministeriall and declarative act of forgiving sinnes.

All the forenamed points of working miracles, giving the holy Ghost, and for∣giving sinnes, cannot be done by meer men, nor ought to be attempted by any. The very m 1.343 Heathen did imagin that one was cast into hell for •…•…eigning to thunder like God.

Papists blasphemously challenge a power in all these. For,

• 1. Beside their many •…•…eigned miracles, they say that by a Priest bread is turned into •…•…lesh, and wine into blood.
• 2. Their n 1.344 Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination.
• 3. The said o 1.345 Council denounceth A•…•…athema against such as shall say that a Sa∣cramentall absolution is not a judiciall act, but a meer ministry of pronouncing and declaring that sinnes are forgiven, &c.

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

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

• ...

  2. Christ as God-man and Mediator betwixt God and man did works of merit,* 1.346 〈◊〉〈◊〉, expiation, reconciliation, and intercession. These received dignity and •…•…fficacy from the union of his humane nature with his Divine. But for a meer man to arrogate any such thing to himself is intollerable presumption; and to attri∣bute it to another is abominable blasphemy.

  Papists offend in all these: They ascribe merit and satisfaction to men living.* 1.347 Expiation to their Priests Mass-offering; and reconciliation and intercession to Saints departed.

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

Yet there are two exceptions in this case:

• 1. Extraordinary matters.
• 2. Temporary.

Extraordinary things done by Christ and not imitable are such as these:* 1.348

• 1. His fasting fourty daies, Mat. 4. 2. Indeed Moses, (Exod. 24. 18.) and 〈◊〉〈◊〉,

• (1 King. 19. 8.) did as much, but it was by an extraordinary assistance: which can∣not be imitated in ordinary cases.
• 2. Christs walking on the water, (Matth. 14. 25.) which when Peter attempted to do he began to sink, only by Christs extraordinary assistance he did the like, Matth. 14. 30, 31.
• 3. Praying all night, (Luk. 6. 12.) though Christ called upon his Disciples in that case to pray with him, yet they could not, but slept, Mat. 26. 40, &c.

2. Temporary matters were such as belonged to the time wherein he lived:* 1.349 as his being Circumcised, celebrating the Passeover, observing sundry Feasts, and other Rites of the Law.

To these may be added occasionall matters: as celebrating the Lords Supper at night, in a private chamber, among men only, with unleavened bread, and sit∣ting as at the Passeover. So his sitting while he preached, (Luk. 4. 20.) his preach∣ing out of a ship, (Luk. 5. 3.) and on a mount, Matth. 5. 1. These being occasi∣oned by present circumstances do not binde us to imitate him therein, but upon like occasions.

Quest. Wherein then is Christ to be imitated.* 1.350

Answ. In these three cases.

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

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

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

    He was also faithfull, Heb. 3. 2. Ioh. 7. 16.

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

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

    Ioh. 4. •…•…. &c. Mat. 8. 24.

This sheweth how requisite it is that we acquaint our selves with the life of* 1.351 Christ; and that for this end, to be like him. Herein lieth the difference betwixt sound and formall Christians. All may be acquainted with the story of Christ and be able to discourse thereof, but they are the sound Christians who lay it as a pattern before them. Such vertues as became the Head must needs be∣come the members. They are unworthy such an Head, who preferre honour, riches, pleasures, gay apparell or any thing else before the vertues of their Heads.

Among other motives meditate on these to imitate Christ.

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

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

§. 133. Of going out of the Camp.

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

This phrase, * 1.352 Let us go forth, is the interpretation of one Greek word, but a compound; even the same that is translated came out, Chap. 3. v. 16. §. 163. A double Preposition is here used, as was there; and implieth a like emphasis: name∣ly that we readily and throughly do what is here required.

The word translated * 1.353 Camp, is the same that was used v. 11. §. 127. But here it is used in another sense: For Camp is here metaphorically put for the world; and that in two especiall respects.

• 1. The world is as a place of tents, which were of no stability, nor of long con∣tinuance, 1 Cor. 7. 31. 1 Ioh. 2. 17.
• 2. The world is as a Camp of enemies, to Saints especially, Iames 4. 4. 1 Ioh. 3. 13.

The world in generall compriseth under it all creatures, whether places, per∣sons* 1.354 or other things. In this sense the world is said to be made by Christ, Joh. 1. 10. For all things were created by him, that are in heaven, and that are on earth, visible and invisible, Col. 1. 16. And to shew that the heavens are comprised under the world, as well as the earth, the plurall number is used, thus, He made the worlds, Heb. 1. 3. and the worlds were framed, &c. Heb. 11. 3. In this respect the world is divided into two parts:* 1.355

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

This world is here below▪

That world is above.

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

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

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

To go out of the Camp▪ is to withdraw our minde, heart and affections from the* 1.356 world: so as not to love it, 1 Joh. 2. 15. not to be conformed to it, but rather transformed, Rom. 12. 2.

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

The grace here intended, is commonly called contempt of the world: whereby a* 1.357 mans heart is so taken off from the world, as no allu•…•…ements thereof, under the pretence of honour, profit, or delight, nor any terrours thereof, under the pre∣tence of the loss of goods, good name, liberty, or life it self, can put one on to do that which is sinfull, or to omit a bounden duty. Thus Christ himself went out of the Camp, when upon Satans promise to give him all the Kingdoms of the world and the glory of them, if he would worship him, Christ with indignation said, Get thee hence Satan, Matth. 4 8, 9, 10. and when he used a like speech to Peter, who dis∣swaded him from suffering, Matth. 16. 22, 23. Abraham went out of the Camp when upon Gods command, he went from his Country, kindred and fathers house, Gen. 12. 1. So did Isaac and Iacob, who continued in a strange Land. So did Mo∣ses, Heb. 11. 24, 25, 26, 27. So the Apostles, who forsook all for Christs sake, Matth. 19. 27.

Motives to stirre us up so to go out of the Camp, are these that follow and* 1.358 such like.

• 1. The whole world lieth in wickednesse, 1 Joh. 5. 19. So as we cannot in heart abide therein, but that we must needs be tainted therewith.
• 2. Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. And shall not we go out of that from which Christ by his death hath deliver∣ed us?
• 3. The world hateth Christ, Ioh. 15. 18. And shall we abide with them that are haters of our Saviour?
• 4. The world hateth such as are Christs, and beleeve in him. How then may we in heart abide with it?
• 5. Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, Jam. 4. 4. If any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. What more forcible mo∣tive can we have to drive us out of the world?
• 6. By having our hearts set upon the world the safety of our soul is endangered. Now What is a man profited, if he shall gain the whole world and lose his own soul?* 1.359 Or what shall a man give in exchange for his soul? Such is the vanity of the world, as it cannot be enough undervalued: and such is the excellency of the soul and of eternall life purchased for it, as they cannot be overvalued too much.
• 7. The world is not only vanity of vanities, but also vexation of spirit, Eccl. 2. 17.

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

§. 134. Of going to Christ.

IN every motion there are two terms: One from which, the other to which one* 1.360 tendeth. As in a race there are two goals, one from which, the other to which the runner maketh hast.

Two such terms or goals are here noted in this Text, that from which a Christi∣an goeth is the foresaid Camp or the world: that to which he goeth is Christ. For* 1.361 this relative HIM, unto him, hath reference to Iesus, v. 12▪ so as in taking our heart from the world, we must set it upon Iesus: for there is no other sure and safe subject to set it upon. We must beleeve on Iesus: we must love him, and sub∣mit our selves to him and his Gospel, and conform our selves thereunto, and maintain the same with the uttermost of our power, though it be to the loss of all that we have, even of life it self. Therefore before denying our selves the Lord premises this clause, come after me, and after it addeth this, and follow me, Matth. 16. 24. and to bearing ones crosse he addeth, come after me, Luk. 14. 27. Now by by denying ones self, and bearing his crosse, the same thing is meant, that going out of the Camp intendeth.

By going unto Christ a superabundant recompence is made for all that can be* 1.362 left by going forth out of the Camp. For Christ is that treasure and that pearl for which i•…•… a man sell all that he hath he can be no loser, Matth. 13. 44, 45, 46. Christ can supply all our wants, and ease all our griefs, and comfort us in all our troubles, and in the end bring us to eternall happinesse. Come unto me (saith he) all ye that labour and are heavy laden, and I will give you rest, Matth. 11. 28. He that cometh to me shall never hunger: and he that believeth on me shall never thirst, Joh. 6. 35. In the world ye shall have tribulation: but I leave with you peace, my peace I give unto you, Joh. 14. 27. & 16. 33.

Knowledge of Christ and •…•…aith in him cannot but draw men out of the Camp,

and stirre them up to make speed to this other goal, which is Christ.

All the benefit of going forth out of the Camp is lost if they go not to Christ.* 1.363 The best that can be said of them, is that which the Lord said of hypocrites, They have their reward, (Matth. 6. 2.) that is, some vain applause of vain men. This was all the reward that many of the Heathen had for their seeming contempt of the world.

This was the reward that Diogenes had for having no other house then a tub;* 1.364 and Bias for accounting nothing his but the endowments of his minde: and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them: and which King Codrus had for casting himself into his enemies pow∣er in the habit of a beggar. These and sundry others seemed to go out of the world, but none of them went to Christ: and thereupon had no other reward but vain applause of men.

The like may be said of Fran•…•…iscan Friers, who use to go barefoot and wear* 1.365 shifts of hair: and Friers flagellant, who use to whip themselves: and Friers mendicant, who go up and down to beg their food: and Hermites, who live in desolate places: and Anchorites, who mure themselves up within stone wals. Though these and other like them professe themselves to be Christians, and seem to go forth out of the Camp, yet they do not go to Christ, in that Christ requi∣reth no such thing of them, as they do to themselves. These have their reward here in this world, out of which they seem to go: but they can look for none in the world to come.

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

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

§. 135. Of Reproach.

BEcause they who go forth without the Camp to Christ, are by the world accoun∣ted very fools and plain ideots, and many waies reproached, the Apostle ad∣deth this clause, bearing his reproach: whereby he giveth them to under∣stand, that they have cause to look for reproach, and to arm themselves a∣gainst it.

The a 1.366 Verb which is derived from this b 1.367 Noun reproach, is sometimes taken in a good sense, and sometimes in a bad.

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

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

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

The object of reproach is a mans good name. This is that white or mark at* 1.368 which reproaches do aim in shooting out their venimous arrows of reproach. Now a good name is the most pretious thing that a generous minde hath. He preferreth it before wealth, health, liberty or life it self. The wounds of a good name do pierce deep into a mans soul. In this respect reproaches which wound a mans

good name are very grievous. Christ himself putteth reproach into the catologue* 1.369 of persecution, Matth. 5. 11. So doth his Apostles, 1 Pet. 4. 14. 1 Cor. 4. 12, 13. This is exemplified in the example of Ishmael, who is said to mock Isaac, Gen. 21. 9. But the Apostle calleth it persecuting, Gal. 4. 29.

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

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

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

For reproaches are manifested and cast upon persons many waies.* 1.370

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

There are, among others, two especiall reasons of reproaching such as go out of* 1.371 the Camp to Christ.

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

§. 136. Of bearing Reproach.

UPon the forenamed point concerning reproach, (that it is

• 1. A kinde of persecution.
• 2. A sword that pierceth deep into the soul.
• 3. The portion of all Saints in all ages.
• 4. Cast upon Saints without their defect, either by reason of the malice or undue suspition of reproachers.) Upon these and other like grounds, the Apo∣stle fitly addeth this word a 1.372 bearing, so as Christians must bear reproach.

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

It here intendeth two things.* 1.373

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

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

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

This is manifested two waies.

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

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

This is to bear reproach aright.

§. 137. Of Christs reproach.

THe particular reproach which the Apostle here adviseth to bear, is thus expres∣sed, * 1.374 His reproach, meaning the reproach of Christ.

It is called Christs reproach in sundry respects: as

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

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

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

• 1. It affordeth a limitation, in that it restraineth it to a distinct kinde of reproach,* 1.375 which is Christs reproach. It is not every kinde of reproach that can be counted a matter of glory, wherein a man may rejoyce; but Christs reproach. I may in this case say of reproach, as the Apostle doth of buffeting: What glory is it, if when ye be reproached for your faults, ye shall take it patiently? 1 P•…•…t. 2. 20.
• 2. It affordeth a direction in shewing how we ought to bear reproach, even as* 1.376 Christ did; for we are in this case to look unto Iesus, who despised the shame. Hereof see Chap. 12. v. 2.
• 3. It ministreth much comfort, in that no other thing is done to us then what is done to our head before us. Herewith doth Christ comfort his Disciples, Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater, in that Christ our Head hath a fellow-feeling of our reproaches, and accounts them as cast upon himself, and answerably will recompense us, and revenge our re∣proachers.
• ...

• 4. What greater motive can we have to incite us willingly and contentedly to* 1.377 bear reproach, then this, that it is Christs reproach? If honour, if profit may be motives to incite us to a duty, these motives are not wanting in this case. What can be more honourable then to be as Christ was? and if we be reproached with him here, we shall enjoy with him hereafter a Crown of Glory; What more ho∣nourable? What more profitable?

I might hereupon further note the folly, yea madnesse of such as reproach the* 1.378 Saints. They think they have to do but with mean, contemptible persons: but it appears that they have to do even with the Lord Christ himself; who can take •…•…ore vengeance of them even in this world, and after throw them into eternall perdition: for it is Christs reproach.

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

Verse 14.

For here have we no continuing City, but we seek one to come.

THis verse is added as a reason to enforce the former duty of going forth out of the Camp, as is clear by this causall particle a 1.379 FOR. The reason is taken from the instability of the things of this world. The reason is of great force to enforce a withdrawing of a mans heart from the world. For what wise man will set his heart upon that which is uncertain and unstable.

The Adverb translated b 1.380 here, is sometimes indefinitely used for a note of de∣monstration or admiration: thus, Here is the patience of the Saints: here are they that keep the commandments of God, Rev. 14. 12. It is also put for the time of doing a thing, (as Chap. 7. v. 8. §. 51.) and for place: and this more strictly for the particular place where one is: (as for that place where Peter was, when he said, It is good for us to be here, Matth. 17. 4.) or more largely for the whole earth, as here; for it is opposed to heaven: yet it may also be applied to the time of mens abode in this world.

c 1.381 A City is here put for that which is firm and stable: for a City consisteth of houses which are built upon their foundations, and useth to be fenced about with strong wals. Thus it is opposed to a Camp, which consisteth of tents, which are movable. That the word City is here so used, is evident by this epithete d 1.382 conti∣nuing added to it. This here implieth a present stability and an everlastingnesse therein: thus our substance in heaven is called an enduring or continuing sub∣stance, that is, everlasting, Heb. 10. 34. for such an one is the City to come which we seek.

The negative particle e 1.383 NO, sheweth that there is no such City to be found here in this world. In this world there is no firm and stable estate. The wise man hath largely proved this in Ecclesiastes: and experience of all ages hath evidenced as much. How are States that seemed to be most stable, clean ruined! This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream, Dan. 2. 31. Where is Nineveh? where Babylon? where Ierusalem? These were strong and stately Cities in their time. Soon are the things of this world removed from men: witnesse Iobs case, Iob 1. 14, &c. and soon may men be taken from the things of this world: witnesse his case whom Christ styled fool, Luke 12. 20.

This by the Divine providence is so ordered, on these and other like grounds.* 1.384

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

The manner of expressing this point under this Verb f 1.385 have, further sheweth, that we are in this world as pilgrims out of our Country: We have here no sure

dwelling place. The Patriarchs of old acknowledged themselves to be strangers* 1.386 and pilgrims on the earth; and answerably carried themselves. We must use this world only for necessities sake; making use of such things as in it are needfull for us, not placing our happinesse therein.

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

The truth is that no men at all, whether in the Church or out of the Church, whether Beleevers or Infidels have a continuing City here: yet is this in speciall* 1.387 appropriated to Beleevers in two especiall respects.

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

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

Hereby a worldling and a Believer may be differenced.

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

The Beleever hath here no continuing City.

§. 139. Of seeking a City to come.

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

This particle of opposition * 1.388 BUT, intendeth such an inference or use.

a 1.389 The Verb translated seek, is a compound. b 1.390 The simple signifieth to seek, and that with earnestnesse. It is used to expresse our earnest prayer to God, Matth. 7. 7. This compound carrieth an emphasis, and implieth a seeking with a desire to obtain: and is thereupon translated to desire, Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world, (Matth. 6. 32.) which is with great desire to obtain them. It is also used of Herods seeking for Peter when he was de∣livered out of prison, (Acts 12. 19.) which was with such a desire to 〈◊〉〈◊〉 him, as he commanded the Keepers of the prison to be put to death, because he found him not. Finally, It is used in such a sense as here, namely of the Patriarchs seeking a Country to come, Heb. 11. 14. So as the things above are with such diligence to be sought, as we may at length enjoy them. We must labour to enter into the rest to come, See Chap. 4. v. 11. §. 63, 64.

The opposition betwixt the former part of the verse and this, plainly proveth* 1.391 that there is a stable estate. Our English expresseth it under this particle ONE; and it is implied under a c 1.392 relative particle in the Greek: as if he had said, Though there be no stable estate here, yet there is one in the world to come. This stable estate is thus described, A City which hath foundations, Heb. 11. 10. It is so stable as it cannot be moved, Heb. 12. 28. It fadeth not away, 1 Pet. 1, 4. Nor moth, nor rust can corrupt, nor thief st•…•…al the treasures that are there, Matth. 6. 20.

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

• 1. Though the children of this world may seem about the things of this world to be* 1.393 wiser in their generation then the children of light, (Luke 16. 8.) yet herein their egregious folly appeareth, that they so dote upon this world where there is no sta∣ble estate, as they clean lose that stable estate which is to come: like those Israelites who upon some hardnesse in the wildernesse, would return into Egypt, and so neg∣lect Canaan, Num. 14. 4. Men here in this world can preferre perpetuall inheri∣tances before uncertain tenures: Yet the most sure inheritances that men can 〈◊〉〈◊〉 are uncertain.
• ...

• 2. This demonstrateth the wisdom of such, as being inlightned by Gods Word and guided by his Spirit, have learned to discern betwixt the Camps in this world and Cities in the world to come: and answerably preferre these before them. The world many times wondreth at their choice; but it is because they are blinde and cannot rightly judge betwixt things that differ: they who have their eyes rightly enlightned will say, Surely this is a wise and understanding people, Deut. 4. 6.
• 3. This may stay us against the uncertainty of all things here below: against los∣ses, casualties, yea and death it self: because we have in heaven a better and an endu∣ring substance, Heb. 10. 34.

This stable estate is here said, d 1.394 to come; for it is not here enjoyed, but prepared and reserved for us. In this respect this Apostle said, there remaineth a rest. See Chap. 4. v. 9 §. 56.

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

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

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

13.

Let us go forth therefore unto him without the Camp, bearing his re∣proach.

14.

For here have we no continuing City, but we seek one to come.

THese two verses set out the contempt of the world.

This point is

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

In propounding the point is set down,* 1.395

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

Herein is to be considered,

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

Hereof are two parts:

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

In the duty is expressed,

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

In setting out the burden is set down,

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

The proof is taken from the difference betwixt this world and the world to* 1.396 come.

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

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

It is set forth

• 1. By a metaphor, no City.
• ...

• 2. By the place, Here.
• ...

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

  In the assertion there is,

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

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

I. CHrist is to be imitated. This particle of inference therefore, intends thus* 1.397 much. See §. 132.

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

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

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

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

VI. Reproach for Christs sake is Christs reproach. So it is here called. See §. 137.

VII. Christs reproach must patiently be endured. This is to bear. See §. 136.

VIII. There is no stability in this world. As this was implied in the former* 1.398 verse under this metaphor Camp, so it is here again intended under this negative, no City. See §. 138.

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

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

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

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

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

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

Verse 15.

By him therefore let us offer the sacrifice of praise to God continually: that is, the fruit of our lips, giving thanks to his Name.

Verse 16.

But to do good, and to communicate forget▪ not: for with such sacrifices God is well-pleased.

THese two verses have an especiall reference to the tenth verse, where Christ is set forth to be the only true Altar in the Christian Church: there∣upon the Apostle exhorteth us to make use of that Altar; which is to of∣fer Sacrifice thereon. This Relative Particle a 1.399 Therefore, implieth as much.

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

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

Of b 1.400 the Verb translated, offer, See Chap. 5. v. 1. §. 6.

Of this Noun c 1.401 sacrifice, See Chap. 5. v. 1. §. 7.

These two, offer, sacrifice, are Legall terms: which are applied to Evangelicall duties, to shew

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

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

The Greek word translated d 1.402 praise, is here only used in the New Testament. e 1.403 Another like word is twice used, Mat. 21. 16. Luk. 18. 43. A Verb thence derived which signifieth f 1.404 to praise, is oft used, Luk. 19. 37. But g 1.405 a compound Noun of the same root is most frequently used, Rom. 2. 29. Eph. 1. 6, 12, 14.

By the express mention of praise, the Apostle giveth us to understand, that praise* 1.406 is an Evangelicall sacrifice, yea and one of the best sacrifices that can be offered up to God. See The Saints Sacrifice, on Psal. 116. 12. §. 85.

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

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

God is in speciall the object of praise, as is here implied under this phrase, Offer* 1.407 h 1.408 to God. Hereof see the Guide to go to God, § 240▪ in the end. See also the whole Ar∣mour of God, on Eph. 6. Treat. 3. Of Prayer. Part. 2. §. 60, 61.

In offering praise to God the Apostle advi•…•…eth that it be done, by Christ. For* 1.409 this relative i 1.410 him, hath reference to Iesus, mentioned v. 12. Of the particle tran∣slated k 1.411 by, See Chap. 3. v. 16. §. 164. It may here also be translated through. It im∣plieth the mediation of Christ, and that betwixt him that praiseth, and God that is praised. Herein the Apostle continueth his resemblance to the legall custom of the people of God; for they were enjoyned to bring their sacrifice to the Priest, by whom it was to be offered to God, Lev. 1. 9. & 17. 5. Herein was the Priest an especiall type of Christ: For Christ is the only true Priest of the New Testament: and by his mediation are our services made acceptable to God. Of offering praise to God through the mediation of Christ, See the whole Armour of God, Treat. 3. Of Prayer. Part. 2. §. 62.

There is yet another point which the Apostle in•…•…erteth about praising God, which is the continuance of it, under this word l 1.412 continually.

The Greek word translated continually, is a kinde of a compound Adje∣ctive; which word for word signifieth m 1.413 through all. If hereunto we adde that which is understood, namely n 1.414 time, thus, through all time, the sense will be full.

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

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

§. 143. Of Praising God with the Voice.

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

This phrase, * 1.415 that is, implieth an explanation of that which goeth before: Now the explanation here intended is not to clear difficult words or phrases; for the former

part of the verse is more clear and plain then that which followeth. But it is here to shew the extent of his intent in praising God: which is, that we content not our selves with inward thoughts of praising God: but that we must also manifest and testifie as much even by the words of our mouth: which he here calleth the fruit of our lips.

In this phrase the Apostle alludeth to a phrase which the people of God are brought in thus using, We will render the calves of our lips, Hos. 14. 2. That which the Prophet there calleth b 1.416 calves, the Apostle here styleth c 1.417 fruit: for the LXX on that place so translate it. In Hebrew the word that signifieth d 1.418 fruit; and that also that signifieth e 1.419 a calf, or a young heifer, come from one and the same root, which signifieth f 1.420 to bear fruit, Psal. 128. 3. and to grow, Isa. 11. 1. In this re∣spect the LXX might put one for the other: So they have translated this word, Ier. 50. 27.

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

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

The word g 1.421 fruit, used by the Apostle signifieth an effect: or that which should proceed from the lips: For as fruit proceedeth from a tree, so words, as fruit, from the lips.

h 1.422 Lips are here Synecdochically taken for the whole mouth, they being a part thereof; as it were, two leaf-doors, which let into the mouth, and let out from the mouth. This Synecdoche is frequently used: thus, My lips shall praise thee, Psal. 83. 3. With my lips have I declared, &c. My lips shall utter praise, Psal. 119. 13, 171. The like is used of the tongue, thus, God was exalted with my tongue, Psal. 66. 17. My tongue shall sing aloud of thy righteousnesse, Psal. 51. 14. The like also is used of the mouth, thus, My mouth shall shew forth thy praise, Psal. 51. 15. and thus, I will greatly praise the Lord with my mouth.

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

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

§. 144. Of giving thanks to Gods Name.

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

The Greek word translated a 1.423 giving thanks, is a compound. The simple Verb signifieth to b 1.424 speak or utter a thing. The Preposition with which it is compounded signifieth c 1.425 together. It may have reference to many persons consenting together in the expression of their minde: or to the heart and voice consenting together. For with the heart man beleeveth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10. 10.

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

• 1. To profess, Mat. 7. 28. Hence is derived that Noun which is translated d 1.426 pro∣fession, 1 Tim. 6. 12. Hereof see Chap. 3. v. 1. §. 27.
• 2. To promise or protest, Mat. 14. 7.
• 3. To confesse, Mat. 10. 32. In this sense is this word most frequently used in the New Testament.

Because praising God or giving thanks to God, confisteth especially in con∣fessing God to be what he is, to give what he giveth, and to do what he doth, therefore in Hebrew a word which signifieth to c 1.427 confesse, is much used to set out praising of God or giving thanks to God. Hereof see the Saints Sacrifice, on Psal.* 1.428 116. v. 17. §. 110.* 1.429

In imitation of that Hebrew phrase the Apostle here expresseth praise or thanks∣giving, under this word that signifieth confessing. Our English hath pertinently* 1.430 expressed the Apostles minde by translating it, thanksgiving.

In Grammaticall construction this word is here added as an epithete to lips, Thus, f 1.431 lips confessing: so as here he meaneth such lips as confess or give thanks: or the lips of those that confess and give thanks. Hereby is evidenced, that the fruit of the lips here intended is thanksgiving.

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

The object of thanksgiving is thus expressed, g 1.432 to his Name.

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

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

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

The Apostles interpretation of his own sense and meaning, implied under this* 1.433 generall phrase, that is, is an evident demonstration of the false collection of Rhemists, and other Papists, who inferre from this phrase, Sacrifice of praise, that their host (namely the great sacrifice of the body and blood of Christ) is the proper host here meant. Their host in their imagination is the very flesh and blood of Christ, a reall propitiatory sacrifice: but the Apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips, a thanksgiving to the Name of God.

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

Verse 16.

But to do good, and to communicate forget not: for with such sacrifices God is well pleased.

THe other Evangelicall sacrifice which hath reference to men, is inferred up∣on * 1.434 the former, which had reference to God by this particle a 1.435 But: which is commonly used as a note of opposition betwixt two contraries. But being set betwixt two duties, it intendeth an especiall care about the later: implying a neg∣lect therein. To manifest this more evidently, a particle of emphasis, especially, is sometimes added, thus, Let us do good unto all men, b 1.436 but especially unto them who are of the houshold of faith, Gal. 6. 10.

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

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

The Greek phrase translated c 1.437 forget not, is the very same that is translated, be not forgetfull, v. 2. §. 12. As that was there spoken in a particular reference to hospi∣tality, this may be here applied in a generall reference to charity: and the same emphasis every way here intended as was there.

There are two words here used to set out the duty of charity: both of them d 1.438 Nouns, though by our English they are translated as Verbs, thus, to do good, and to communicate.

e 1.439 The former is a compound derived from f 1.440 a simple Verb which signifieth, to do, and compounded with an Adverb that signifieth g 1.441 well; so as it implieth a well∣doing. The Latine hath a word that answereth it to the full, which our English according to the Latine, thus express, h 1.442 beneficence. The Greek useth two other words, compounded with two Adjectives; i 1.443 both of which signifie good: and the k 1.444 compound of one of them is translated, as here, to do good, Luk. 6. 33, 35. l 1.445 The compound of the other, to do well, 2 Thess. 3. 13.

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

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

m 1.446 The other Noun translated to communicate, signifieth a communication to others of such things as God bestoweth on us. The Greek word here used com∣eth from n 1.447 a Verb which signifieth to distribute to others, (Rom. 12. 13.) To com∣municate, (Gal. 6. 6.) and to make others partakers of that which we have, Rom. 15. 27. Answerably the word here used is translated contribution, (Rom. 15. 26.) distribution, (2 Cor. 9. 13.) fellowship, (2 Cor. 8. 4.) communication.

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

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

§. 146. Of Gods being well-pleased with spirituall sacrifices.

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

The causall particle a 1.448 FOR, giveth proof, that this last clause is added as a reason of the former points.

b 1.449 Sacrifices, being a word of the plurall number, hath reference either to the two words, beneficence and communication, which are the fruits of charity; or to the sa∣crifices of praise and charity.

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

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

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

In setting down these sacrifices, the Apostle useth this relative c 1.450 such; which may have reference to other sacrifices like to these. Of such other sacrifices, See Chap. 2. v. 17. §. 175. The main motive to press these duties consisteth in these words, God is well-pleased.

The Greek Verb translated d 1.451 well-pleased, is a compound. e 1.452 The simple Verb signifieth to please, Gal. 1. 10. f 1.453 The Preposition with which the Verb here used is compounded, signifieth well. The compound Verb carrieth much emphasis. It is used to set forth the effect of Enochs walking with God, and as a cause of Gods translating him, that he pleased God, Heb. 11. 5. There is an g 1.454 Adjective derived from the same root, which signifieth accepted, or acceptable, Rom. 12. 1. 2 Cor. 5. 9. Now such persons and things are acceptable to God and accepted of him, which do well please him.

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

Concerning charity and the fruits thereof, the Apostle saith, that it is an 〈◊〉〈◊〉

of a sweet smell, a sacrifice acceptable, well-pleasing to God, Phil. 4. 18. It is said in this case that God loveth a chearfull giver, 2 Cor. 9. 7. yea, if there be first a willing minde, it is accepted, according to that a man hath, 2 Corinth. 8. 12. Therefore to do good and to communicate must needs be well-pleasing to God.

A forcible motive this is to enforce the foresaid duty, Who would not do that* 1.455 which is well-pleasing to God? Every inge•…•…uous person that is under the com∣mand of another, will be ready to do that which is well-pleasing to him that hath authority over him, if at least he bear any good respect to him. So will a dutifull servant, an obedient child, a loyall subject. Should we not much more to God, who is our Master, Father, and supream Governour: who is just and righteous in all that he enjoyns us: who is wise in considering our strength and ability: who is gracious in accepting our desire and endeavour: who is bountifull in re∣warding the least good? Upon his being well-pleased, and an approbation of what a faithfull servant doth, followeth a bountifull remuneration: witness that which was said not only to him that well improved five talents, but also to him that did the like in two talents, Well done good and faithfull servant, thou hast been faith∣full over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord, Mat. 25. 21, 23.

Papists do utterly enervate and make void the force of this argument, by set∣ting* 1.456 it upon a matter of merit: for to do a thing which God requires of us, to me∣rit thereby a reward of God, is so far from well-pleasing God, as it makes it most abominable in his sight.

The ground of their gross errour resteth upon a phrase of the Vulgar Latine,* 1.457 which is incongruous and barbarous. The Rhemists thus translate it word for word, God is premerited. Hence they inferre that good works are meritorious. As the phrase both in Latine and also in English is such, as no true and skilfull Gramma∣rian would use; so their observation thereupon is such, as no sound and Orthodox Divine would raise.

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

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

15.

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.

16.

But to do good, and to communicate forget not: for with such sacrifices God is well-pleased.

THese two verses declare Evangelicall sacrifices.

Thereabout observe,* 1.458

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

The duties are of two sorts,

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

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

In propounding the duty six points are expresly set down,

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

The exposition is▪

• 1. Generally hinted in this phrase, that is.
• 2. Particularly expressed: And that,

• ...
  • 1. Metaphorically, in this phrase, Calves of our lips.
  • 2. Plainly: Wherein we have,
    • 1. The act enjoyned, Giving thanks.
    • 2. The object, To his Name.

In setting down the duty which respecteth men, we may observe,* 1.459

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

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

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

Doctrines.

• I. Use must be made of Christ. That is, Christ must be so used as he undertaketh* 1.460 for us. He undertaketh to be an Altar, Therefore we must offer on him.
• II. Saints are Priests. These are they to whom this duty of a Priest is enjoyned, Let us offer.
• III. There are spirituall sacrifices. These words, sacrifice, v. 15. and sacrifices, v. 16. are spiritually to be taken.
• IV. Praise is a speciall Evangelicall sacrifice. It is here so set down in the first place: Sacrifice of praise.
• V. God is the proper object of praise. It must be offered to God.
• VI. Praise is to be given to God through the mediation of Christ. This phrase, by Him, hath reference to Christ.
• ...

  VII. Praise is a duty to be performed continually. So much is here plainly ex∣pressed.

  Of all these seven Observations, See §. 142.

• VIII. An instructers minde is fully to be expressed. This phrase, that is, intendeth as much.
• IX. Praising of God must be published. They must be the fruit of our lips. See §. 143.
• X. Confessing God is a giving thanks. The expression of the Greek word, which signifieth to confess, by giving thanks, intends as much. See §. 144.
• XI. Thanks must be given to God as known by name. This expression of the object of thanksgiving, to his Name, implies thus much. See §. 144.
• XII. One duty must not cause another to be neglected. This is gathered from this* 1.461 particle But. See §. 145.
• XIII. Men are backward to works of charity. This made the Apostle say, forget not. See §. 145.
• XIV. Charity is a good work. It is here styled to do good. See §. 145.
• XV. What we have we must communicate to others. This other phrase, to commu∣nicate, intends as much. See §. 145.
• XVI. God is will-pleased with what he requireth. This is a generall intended un∣der this phrase, God is well-pleased. See §. 146.
• XVII. Praise and charity in speciall please God. These are the particulars which are here said to please God. See §. 146.
• XVIII. All manner of Christian duties please God. This particle of refe∣rence, such, implieth other-like duties besides those which are named. See §. 146.
• XIX. We must aim at pleasing God. This is the main scope of inducing this reason implied under this causall particle for. See §. 146.

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

Verse 17.

Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

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

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

The word translated, a 1.462 Them that have the rule over you, is the very same that was used, vers. 7. §. 96. The points there noted thereabouts may here be applied.

b 1.463 The Verb translated, Obey, properly signifieth to be perswaded of a thing, Rom. 8. 38. This may have reference, either to the Minde, or to* 1.464 the Will of man. He that is perswaded in his minde, believes the truth of it, Act. 17. 4.

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

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

The other word translated, c 1.465 Submit your selves, is a Compound. The simple* 1.466 Verb signifieth to yield, or give place, as Gal. 2. 5. e 1.467 The Preposition with which it is compounded signifieth under. This Compound implieth such a subjection as an inferiour, who counts himself under another, yields to him who is over him. This word is here only used in the New Testament. It being added to the other, may im∣ply the manner of obedience, which is, a reverend and due respect towards him whom we obey.

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

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

True it is, that civil Magistrates are ordained of God, and bear his Image: but* 1.468 there is a great difference betwixt a civil Magistrate, and a Minister of the Word. God gives the civil Magistrate authority to command obedience in his own name, and to be performed to himself. But the authority of a Minister so resteth in Christ, as in Christs name only he may require obedience to be performed to Christ himself.

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

3. The end of a Ministers function is the salvation of their peoples souls. Good reason therefore that obedience be yeelded to them by those who de∣sire to have their own soul saved. Of that respect which people ought to shew to their Ministers, See The whole Armour of God, on Ephesian•…•… 6. 20.* 1.469 §. 176.

The foresaid respective obedience required of people to their Minister by just

consequence, implieth, That Ministers carry themselves so, as their people may with good conscience obey them. Where the Law requireth, that Inferiours ho∣nour their Superiours: It intendeth also that Superiours carry themselves wor∣thy of honour. Of Ministers walking worthy their place, See The whole Ar∣mour of God, on Ephes. 6. 20. §. 179, 180, &c.

§. 149. Of a Ministers watching.

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

a 1.470 The Verb translated [watch] is in Greek a compound. b 1.471 The Noun whence it is derived, signifieth sleep. This compound being with a privative particle, signi∣fieth* 1.472 not to sleep, that is, to watch. It is for the most part applied to prayer, Watch* 1.473 and pray, Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These, together with my Text are the only places of the New Testament wherein this Greek word is used. c 1.474 There is a Noun thence derived, and translated watchings, twice used, 2 Cor. 6. 5. & 11. 27. There is d 1.475 another Greek word of a like notation very frequently used, and transla∣ted watch.

This act of watching is attributed to sundry functions: As

• 1. To Nurses who watch sick persons, and that day and night, and must be rea∣dy* 1.476 to give them what they need, to ease them wherein they do complain, to mi∣nister unto them what may be needfull or usefull for them. The Apostle resembles himself, as he was a Minister, unto a Nurse, 1 Thess. 2. 7.
• 2. To Shepherds: They are said to keep watch over their flock by night, Luk. 2. 8. Now they watch to keep their sheep from danger; to espy the sores and diseases of the sheep, that they may cure them; to provide good pasture for them; to bring them in season to their fold. Ministers are oft styled Shepherds, Cantic. 1. 8. Ephes. 34. 2.
• 3. To sundry Officers, and that both in time of peace and war: As to such as in the night time watch City-gates, go up and down the streets, watch in high∣wayes: which they do to discover theeves and robbers, and to prevent sundry dan∣gers. Likewise to Centinels in time of war, and to such as are placed in high watch∣towers, either to descry afarre off if any enemy approach: or in case a City be besieged, if any succour be coming to them. When Davids souldiers were sent out against Absolom, he had a watchman, 2 Sam. 18. 24. So had King Iehoram, 2 King. 9. 17. In reference to such a Watchman, God expresly saith to a Prophet, I have made thee a watchman, Ezek. 3. 17.* 1.477

These, and other like resemblances, do set out the care and duty of faithfull Ministers towards their people: and that in these, and other like par∣ticulars:

• 1. Ministers are oft awake when their people are asleep, and study and pray for their good, when they have no other witnesse, but their Candle by them, which wasteth it self to give them light; teaching them thereby to be willing to spend and be spent for the Instruction, Edification and Salvation of their people. This was the Apostles minde, 2 Cor. 12. 15.
• 2. As a tender Nurse they take great care of their peoples weaknesse. Upon their peoples complaint of their trouble and disquiet in conscience, they are ready to ease and quiet them in what they can; and to minister unto them what they know to be needfull for them, and usefull to them.
• 3. As faithfull Shepherds, they protect and defend their people from such as are as ravening wolves; even from the Devil himself, who as a roaring Lion walk∣eth about seeking whom to devour: And from the Devils ministers, Hereticks, Ido∣laters and prophane persons, who else would infect them. They are further ob∣servant of their peoples maladies to heal and cure them. They are carefull to pro∣vide good pasture for their sheep, and in seasonable times to keep them in their folds. They are also carefull to go before them, that so their people may follow them in the right way where they should go, Iohn 10. 4.
• ...

• 4. As vigilant Watchmen they descry the dangers whereunto their people are subject, and give them warning, that so they may prevent the same; and in case their people be as a City besieged, they will espy what succour is coming to help them, and encourage them to hold out, and not yield to the enemy.

The care and duty of faithfull Ministers, set out under this Metaphor, They* 1.478 watch, giveth proof of the Necessity and Utility of the Ministerial function. As necessary as Nurses are for sick persons, and Shepherds for sheep, and Watchmen to prevent danger, so necessary are Ministers for people. For people are sub∣ject to many spiritual maladies, and to sundry ravening wolves, and to all sorts of dangers, against which God hath instituted the Ministeriall fun∣ction.

The Utility of this function is manifested by the many benefits that accrew to* 1.479 people thereby. Thereby they are enlightned and directed to walk in the safe way, out of which like straying sheep, they would otherwise wander: Thereby wholsome food is provided for them: Thereby they are eased and quieted in their troubled consciences: Thereby they are protected from all manner of enemies, and preserved from manifold danger•…•….

Good reason therefore upon these grounds there is that people have their Mini∣sters in high account; that they obey them, and shew all manner of good respect un∣to them.

§. 150. Of mens Souls for which Ministers watch.

THis point concerning a Ministers watching is very much illustrated by that pro∣per* 1.480 subject whereabout they watch, here styled Souls. The Soul is the prin∣cipal part of a man; that whereby a living man is distinguished from a dead car∣casse, and a reasonable man from a bruit beast. Upon the soul of a man depends the happinesse or misery of the body. An holy soul makes an happy body: A wicked soul a miserable body. If the soul when it departs from the body be assumed to celestiall Glory, the body, when it is raised, shall be made a glo∣rious body: but if the soul, upon departing from the body, be cast into hell, the body at the Resurrection will likewise be cast thereinto.

This object [the Soul] of a Ministers watching, puts a difference betwixt the* 1.481 Ministerial function, and other functions: whereof some are for the outward estate of man. Civil Magistrates are for maintaining outward peace: Judges, Ju∣stices, all sorts of Lawyers, for maintaining mens rights in their Lands, Inheritan∣ces, Goods and Chattels; The manifold Trades of people, for Apparel, and such like things, as are needfull for the body; Physicians for preserving the health of the body, and curing the diseases thereof; but Ministers for their souls; for the present Edification, and future Salvation of them.

From hence we may well observe, That of all functions the Ministerial function* 1.482 is the most excellent in the kinde thereof, the most needfull, and the most benefici∣all. As the soul is more excellent then the body, then mens outward estates, then their corporal food, apparel, and other needfull things: So is the function of a Minister more excellent then other functions. The like may be said of the need and benefit of a Ministers function.

§ 151. Of Ministers giving an account.

A Motive to put on Ministers to watch for their peoples souls, is thus expressed, As they that must give account. Giving an account is the motive. The par∣ticle [a 1.483 AS] implieth the manner of performing the duty; even so as they that must give account.

The Greek word translated b 1.484 give, is a Compound. The simple Verb signi∣fieth to give, Matth. 5. 42. The Compound signifieth to return, or render a thing; and so it is oft translated, The Lord of the vineyard letteth out his vine∣yard to such as will render him the fruits thereof, Matth. 21. 41. So here, the Lord appointc•…•…th Ministers to be Guides to his people, and they return or render that due which he requireth of them.

Of the word translated c 1.485 Account, See Chap. 4. v. 13. §. 79.

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

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

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

It will be in this respect very usefull to have the account which we are to give un∣to* 1.486 our Lord in minde, and seriously to think thereon before▪hand, that we may be the rather moved to diligence in doing what is committed to our charge, and in doing it after a right manner; so diligently, so faithfully, so sincerely, so zea∣lously, so constantly, as they who in giving their account look to be ac∣cepted and rewarded of God; as the two faithfull servants were, Matth. 25. 21, 23.

This account to be given of souls, giveth proof of the weighty burthen that li∣eth* 1.487 upon a Ministers shoulders: He is to answer and account for their souls, who are under his charge. Now, who is sufficient for this? The consideration hereof hath made many afraid to enter upon this calling, as Moses, Exod. 4. 10. Jer. 1. 6. and others.

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

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

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

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

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

I suppose the former reference to be here especially meant, and that by reason

of this last clause in the verse, For this is unprofitable for you. So then, the obedience of* 1.488 people to their Ministers is an especial means of moving them to give up their account with joy: to give it up comfortably and chearfully, much rejoycing that they have an occasion to give up such an account, as they do: namely an account of bringing people unto Christ, and of saving their souls. Hereupon the Apostle exhorteth Christians, To hold forth the word of life, that he might rejoyce in the day of Christ, that he had not runne in vain, nor laboured in vain, Phil. 2. 16. In this respect he faith to other Christians, I rejoyce that I have confidence in you in all things, 2 Cor. 2. 16. And another Apostle thus, I rejoyced greatly, that I found of thy children walking in truth, 2 John v. 4. On this ground S^t Paul styles such as were obedient to the Gospel his joy and crown. Nothing (except the spiritual and eternal good of a Ministers own soul) can make a Minister more rejoyce then his peoples obedience to the Gospel preached by him: and that

• 1. In regard of the Lord Jesus, who is much honoured when his Gospel is obeyed.
• 2. In regard of people themselves, whose Salvation is promoted there∣by.
• 3. In regard of the Minister himself; who obtaineth thereby that which he doth most of all desire in his labours and watchings: namely, his peoples Edi∣fication.

To amplifie this motive the Apostle addeth the contrary, thus, And not with* 1.489 grief. There is no mean betwixt these contraries. A faithfull Minister that cannot rejoyce in his peoples proficiency under his Ministry, will grieve for their non-profi∣ciency, Lots righteous soul was vexed from day to day, because his Ministry was not regarded by them amongst whom he dwelt, 2 Pet. 2. 8. Ieremiah wished, That his head were waters, and his eyes a fountain of tears, that he might weep day and night for the disobedience of his people, and the judgements that followed thereupon, Jer. 9. 1. Paul speaking of such Professors, as by their walking shewed themselves enemies of the Cross of Christ, thus expresseth this complaint, I tell you even weeping, Phil. 3. 18. Christ himself was grieved for the hardnesse of the peoples heart, Matth. 3. 5.

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

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

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

The Greek word translated a 1.490 unprofitable, is here only used in the New Testa∣ment. It is a double Compound. b 1.491 The root from whence it is derived among other things, signifieth cost or charge. The first Compound is of a Verb that sig∣nifieth c 1.492 to pay, or lay out; and the foresaid Noun which signifieth d 1.493 cost; and in Composition signifieth e 1.494 profitable. This second or double Compound is with the pri∣vative particle, and so signifieth f 1.495 unprofitable.

This implieth, that no good at all can come to people by the grief of their* 1.496 Ministers: but rather much discommodity and great damage, and that in these respects:

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

In these and other like respects, it must needs be unprofitable to people to dis∣obey

their Ministers, and that Word preached by them, and to cause their Ministers to grieve for them.

Though this be in the extent thereof a very heavy doom, yet the Apostle hath* 1.497 set it down in milde and remisse terms: for what could he have said lesse, then, This is unpro•…•…itable for you? He doth not say, This is detestable, this is damnable, but only unprofitable. He speaks to such as he had great hope of, as he himself te∣stifieth, Ch. 6. v. 9. And he was perswaded that that very intimating of the judge∣ment was sufficient to make them take heed of this sin.

§. 153. Of praying for conscionable Ministers.

Verse 18.

Pray for us: for we trust we have a good conscience in all things, willing to live honestly.

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

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

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

The first particle a 1.498 FOR, being a causal Conjunction, giveth evidence, That that conscience which Ministers have in performing their duty for their peoples good, should the rather quicken and stir up the spirits of people to pray for them. Such a Minister was Paul, who desired them to whom he wrote, To strive together with him in their prayers to God for him, Rom. 15. 30. Such an one also was Peter, For whom earnest prayer was made for the Church, Act. 12. 5. These are the Ministers by whom people receive most good, and in that respect they ought to be prayed for. Both gratefulnesse to their Minister, and also providence to themselves requires as much, that so their Ministers may be continued the longer over them, and they themselves reap the more benefit by them.

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

THe substance of the reason consisteth in this, That their Ministers had a good conscience; the evidence whereof he expresseth in this word, a 1.499 We trust. This is the same word, though of another Tense, which was used Ch. 6. v. 9. §. 56. There it is translated, We are perswaded, and so it might be translated: for the trust which the Apostle here speaketh of, is such as ariseth from a full perswasion of a thing, See Ch. 2. v. 13. §. 119.

The perswasion that is intended, Chap. 6. 9. can be no other, then according to the judgement of charity, because it was of other men: but the perswasion here meant may be according to the judgement of certainty; because it is of a mans own self. For the spirit of man which is in him, knoweth the things of himself, 1 Cor. 2. 11.* 1.500 A believer may know that he hath a sound and true faith, as is proved in The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 36, 37, &c. In like manner may a man of a good conscience know that he hath a good conscience: and in that respect say with confidence, We trust we have a good conscience.

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

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

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

It is further observable, that in setting down this confidence of a good conscience, he* 1.501 useth the plural number, thus, We trust; shewing thereby that he hoped of others, as much as he knew of himself. For the rule of charity puts us on to believe all things, and to hope all things, 1 Cor. 3. 7.* 1.502

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

THe word translated a 1.503 Conscience, is a Compound. b 1.504 The simple Ve•…•…b from whence it is derived, signifieth to see (Matth. 2. 2.) and to know (John 13. 18. and a Proposition, which signifieth c 1.505 with: So as conscience implieth, Know∣ledge with, namely with some other thing. The Greek, Latine, and our English composition imply as much. Our English is taken from the Latine.

Conscience then implieth a double knowledge: One of the minde, which is a* 1.506 bare understanding of a thing. Another of the heart; so as the hearts witnessing of a thing together with the minde, is conscience. Where the Apostle saith, What man knoweth the things of a man, save the spirit of a man which is in him (1 Cor. 2. 11.) By Spirit, he meaneth Conscience. Hence it is, that some make the notation of Conscience in Latine, to be d 1.507 the knowledge of the heart.

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

Conscience is seated within a man, for it is applied to the heart, Heb. 10. 22.* 1.508 yea it is styled the heart, Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit, 1 Cor. 2. 11.

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

The function of Conscience is to witnesse, Rom. 2. 15. For this end it hath* 1.509 ability to know the things of a man. The witnesse of Conscience is the surest witnesse that can be. It is a faithfull witnesse that will not lie (Prov. 14. 5.) In Courts of men, a mans own Conscience is a witnesse beyond exception: yet may a man with his tongue belie himself, but he cannot do so with his Con∣science.

The witnesse which Conscience giveth, is of two kinds: either to accuse or to ex∣cuse, Rom. 2. 15. To accuse of evil, to excuse by freeing from evil unjustly laid to ones charge. The conscience of the Jews accused them, Ioh. 8. 9. S^t Pauls conscience excused him, Act. 23. 1.

From this principal function of the Conscience followeth trouble or peace to a* 1.510 mans soul. Trouble, if his conscience accuse him, as in the case of Iudas, Mat. 27. 4, 5. Peace, when it excuseth, Rom. 5. 1.

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

The Conscience, which the Apostle here speaketh of, is styled a good Con∣science.* 1.511 * 1.512

Three things especially concur to make up a good Conscience:

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

• 1. The matter whereupon a good Conscience worketh, is a conformity in the whole man to the holy will of God. Gods will made known to man, is mans rule, whereunto all his thoughts, words and actions ought to be confor∣mable.
• 2. Where this matter is to be found the Conscience will bear witnesse

• thereunto, and give a true testimony thereof: This is the proper act of Con∣science.
• 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity, will quiet the soul, and keep it from doubts, fears and vexation of spirit.

Such a good conscience was perfect in mans entire estate: but by his fall it was* 1.513 clean lost, and became an evil conscience. For,

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

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

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

Since mans fall a good Conscience must needs be a renewed Consci∣ence.* 1.514

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

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

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

That then is accounted since mans fall a good conscience, which

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

This is that good conscience which is here meant, and which Ministers and others* 1.515 must give all diligence to get.

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

The sense will remain the same, whether way so ever we read it. For according to the former reading, it plainly sheweth, That a good Conscience extends it self to all manner of duty. According to the latter reading, it sheweth, That

he that is carefull of every duty, hath a good Conscience.

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

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

§. 156. Of Willingnesse to do good.

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

This word a 1.517 willing, is in general the proper meaning of the Greek word, Mat. 1. 19. yet it doth also imply under it a desire of a thing; and our Translators do* 1.518 turn the Participle thus, desirous, Luke 23. 8. 2 Cor. 11. 32. Yea further, it implieth such an extent of will and desire, as putteth one on to endeavour the best* 1.519 he can to accomplish the same. That therefore which the Apostle doth here in∣tend under this word [willing] he thus expresseth in his Apology before Felix, Herein do I exercise my self, to have alwayes a conscience void of offence, Acts 24. 16.

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

God is a very indulgent Father, and well knoweth the weaknesse of his children.* 1.520 and their disability to accomplish their duty to the full. If therefore he observe them willing to do what is required, and earnestly desirous thereof, and withall faithfully and diligently to endeavour to do what they can, he accepteth the same, as if it were perfectly done.

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

§. 157. Of living honestly.

THat which the Apostle professeth himself and others to be willing unto, is thus expressed, to live honestly. The word translated a 1.521 to live, is a Compound, whereof see vers. 7. §. 108. It is usually put for ordering a mans conversation, and* 1.522 thus translated, We have had our conversation, 2 Cor. 1. 12. Ephes. 2. 3. and thus, Passe the time, 1 Pet. 1. 17. This English word to live, is oft used in the same sense, namely, for ordering a mans conversation. In this sense it is said, They live in •…•…rrour, 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life, and that in all manner of duties towards God or man, Act. 24. 16.

This Adverb translated b 1.523 honestly, is a very comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, That he did all things well, this word is used, Mark 7. 37. This hath respect to the* 1.524 manner of doing good things; So as he intendeth that their whole course of life was rightly and duly ordered.

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

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

.158. Of praying more and more fervently.

Verse 19.

But I beseech you rather to do this, that I may be restored to you the sooner.

THe foresaid general motion of praying for their Ministers, the Apostle doth* 1.525 here in particular make for himself; that they would pray for him in special. This is evident by the reason following, which concerned himself alone, thus ex∣pressed, That I may be restored.

In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility, and great fervency, a 1.526 I beseech. Of the composition and divers acception of this word, See Heb. 3. v. 13 § 143.

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

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

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

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

The Greek word translated b 1.527 the rather, is very emphatical.* 1.528

Of the Emphasis hereof, See Chap. 2. v. 1. §. 5. It sheweth, that there may be occasions of enlarging the heart in prayer, and of performing the duty more care∣fully and more fervently at sometimes then at others. It is noted of Christ himself, that in his Agony he prayed once, and twice, and thrice, Matth. 26. 39, 42, 44. Yea that he prayed c 1.529 more earnestly, Luke 22. 44. And it is noted concern∣ing Peter, That prayer was made without ceasing of the Church unto God for* 1.530 him, Act. 12. 5. This is further evident by long continuance in prayer, as Christ continued all night therein, Luk. 6. 12. And by joyning fasting with prayer, Act. 13. 3.

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

§. 159. Of restraining and restoring Ministers.

THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him, was his restraint at that time, implied under this phrase, That I may be restored. The word translated a 1.531 re∣stored, is a double Compound. b 1.532 The simple Verb signifieth, to set. The c 1.533 single Compound, to constitute or settle. Hereof see Chap. 5. vers. 1. §. 3. d 1.534 This double Compound signifieth a restoring of a thing or person from a re∣straint. It is used of Christs restoring a withered hand, Mark 3. 5. And of rest•…•…∣ring his Kingdom, Act. 1. 6. Hereby it appeareth, that the Apostle was not at this time restrained from them, either by imprisonment, or some other way. He was in prisons frequent, 2 Cor. 11. 23.* 1.535

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

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

The foresaid restoring is amplified by their desire of the speedinesse thereof, in this word, a 1.536 the sooner.

The Greek word is used sometimes positively, and translated shortly, v. 23. and quickly, John 13. 27. And sometimes comparatively, as here, & Ioh. 20. 4. There is b 1.537 a proper positive of the word, and that in sundry terminations, as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21.

This circumstance of the time is used, to shew, that people ought to be de∣sirous* 1.538 of enjoying the presence of their Ministers as much as may be: and there∣upon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be.

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

A speedy restoring of Ministers when they are restrained, is to be desi∣red by people, both in regard of their Ministers, and also in regard of them∣selves.

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

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

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

17.

Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you.

18.

Pray for us: for we trust we have a good conscience in all things, willing to live honestly.

19.

But I beseech you the rather to do this, that I may be restored to ▪you the sooner.

IN these three verses, special Duties of Ministers are declared.* 1.539

The Duties are two,

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

In setting down the former,

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

In laying down the Duty,

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

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

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

The Matter is manifested,

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

The Manner is,

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

This is,

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

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

The other Duty is Prayer, This is,* 1.540

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

In the Desire there is,

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

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

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

• 1. Propounded.
• 2. Proved.

In the Proposition, there is,

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

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

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

The Enforcement of the foresaid duty of prayer; is implied in this particle, but:* 1.541 and expressed in the words following: Wherein are manifested,

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

His desire is set out,

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

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

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

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

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

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

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

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

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

V. Ministers watch especially for mens souls. So much is here expressed. See §. 150.

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

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

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

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

X. Grief of Ministers for peoples not profiting is discommodious to people. See §. 152.* 1.542

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

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

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

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

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

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

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

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

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

§. 162. Of Ministers praying for their people.

Verse 20.

Now the God of peace, that brought again from the dead our Lord Iesus, that great Shepherd of the sheep, through the blood of the everlasting Co∣venant,

Verse 21.

Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom be glory for ever and ever. Amen.

THat which the Apostle required of the Hebrews on his behalf, he here per∣formeth* 1.543 for them, which is prayer. For this Text containeth an effectuall prayer for them. This is an especiall part of a Ministers Function. It is that which the Apostles do in all their Epistles. So did the Prophets use to pray for their peo∣ple. Samuel accounteth it a sin against the Lord to cease to pray for the people, 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church. He did sometimes spend a whole night therein, Luk. 6. 12. An effectuall prayer of his for his Church is registred, Ioh. 17. 6, &c.

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

Let such Ministers as desire the prayers of their people for themselves, imitate this and other faithfull Ministers of God in praying for their people earnestly, fre∣quently, in publick and private, ordinarily and extraordinarily. Thus will their watching and pains▪taking for their people be more acceptable to God, and profi∣table to their people.

A greater part of the Apostles prayer is spent in describing him to whom he* 1.544 makes his prayer: and that by two of his eminent properties; namely, his Good∣ness, in this phrase, The God of peace: and his Greatness, in this, Which brought again from the dead: So as a serious consideration of his excellencies, on whom we call, and particularly of his Goodness and Greatness, is an especiall means to quicken up the spirit unto due prayer. See more hereof on the Guide to go to God, or Explanation of the Lords Prayer, §. 4, 6.

§. 163. Of the God of peace.

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

person is the Prince of peace, Isa. 9. 6. and the third person is the Spirit of peace.

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

God is here and elsewhere thus styled, * 1.545 The God of peace, in that he is the pri∣mary Fountain and Author of all peace, and the Worker and Finisher thereof: and there is no true peace but of God; as is evident by this phrase, The peace of God, Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation, 2 Cor. 5. 19. and their message, the Gospel of peace, Rom. 10. 15.

Peace, according to the notation of the Greek word, signifieth a a 1.546 knitting in one. It is God the Creator of all that doth properly knit things in one.

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

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

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

The Apostle in the beginning of his prayer giveth this style, The God of peace,* 1.547 to him on whom he calleth, to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for. For what may not be expected from the God of peace, from him that is the Fountain of all blessing, from him who is reconciled and at peace with us, from him that paci∣fieth our conscience, from him that knitteth us together by the bond of peace?

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

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

§. 164. Of Gods raising his Sonne from dead.

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

This phrase, He brought again, is the interpretation of one Greek compound Verb. a 1.548 The simple Verb signifieth to bring. b 1.549 The compound to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death: but God his Father brought him again from death.

This phrase sets forth the resurrection of Christ. It is frequently attributed to* 1.550 God his Father, as, Act. 2. 32. & 4. 10. & 5. 30. & 10. 40. & 13. 30.

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

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

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

• 1. Many were the Types thereof, as,* 1.551
  • 1. Adams waking out of a dead sleep. God causeth a deep sleep to fall upon Adam, and took one of his ribs, and made a woman, Gen. 2. 21, 22. and then the man awoke. Thus by Christs death was the Church made a fit Spouse for him: and then was he raised.
  • 2. Isaacs delivery from being sacrificed, Gen. 22. 12. Heb. 11. 19.
  • 3. Israels passing through the red sea, Exod. 14. 29.
  • 4. Aarons dead rod which b•…•…dded and brought forth buds, and bloomed blossoms, and yielded Almons, Num. 17. 8.
  • 5. The bird that was dipt in blood and let go, Lev. 14. 51, 53. and the scape-goat, Lev. 16. 21.
  • 6. The translation of Enoch, (Gen. 5. 24.) and rapture of Eliah, 2 King. 2. 11.
  • 7. The raising of the son of the widow of Zarephath, (1 King. 17. 22.) and of the Shunamite, 2 King. 4. 35.
  • 8. The restoring of dry bones to living men, Ezek. 37. 10.
  • 9. The building of the second Temple, Ezr. 6. 14.
  • 10. Ionah his coming out of the Whales belly, Ion. 2. 10. Matth. 12. 40.
• 2. There were also sundry Prophesies of Christs resurrection, as these, He shall* 1.552 prolong his daies: He shall see of the travell of his soul: He shall justifie many, Isa. 53. 10, 11. This phrase, This day have I begotten thee, (Psal. 2. 7.) is applied to Christs resurrection, Acts 13. 33. So is this, Thou wilt not leave my soul in hell, Psal. 16. 10. Act. 2. 31. and this, The sure mercies of David, Isa. 55. 3. Act. 13. 34.
• 3. Christ foretold his resurrection, not only in dark terms, as Ioh. 2. 19. but also plainly, Matth. 12. 40, 41. & 16. 21. & 17. 23.
• 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts.
• 5. There were many eye witnesses thereof, as, Angels, (Luke 24. 4.) Women,* 1.553 (Matth. 28. 5.) All sorts of men, Foes, (Matth. 28. 11.) Friends, (Ioh. 20. 19.) He was seen of about five hundred brethren at once, (1 Cor. 15. 6.) Those bodies of the Saints which came out of the graves after his resurrection, were also witnesses thereof, Matth. 27. 52, 53.
• 6. Christs resurrection was a principall point that the Apostles Sermons pub∣lished in planting Churches, Act. 2. 24.
• 7. This is one of the Articles of the Christian faith expresly set down in all Chri∣stian Creeds: and beleeved by every true Christian.

• 1. God brought again his Sonne from the dead, to manifest the brightness of* 1.554 his glory. Christs passion was as a cloud that overshadowed his Divine glory: That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it began to shine forth at his resurrection; for he was declared to be the Sonne of God, with power, by the resurrection from the dead, Rom. 1. 4.
• 2. He did it to declare that full conquest which his Sonne had over all his ene∣mies. The last enemy was death: so as, his rising from death was a full demon∣stration of his full conquest. In this respect the Apostle saith that he was raised again for our justification, Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead, maketh this holy exaltation against death it self, O death where is thy sting? O grave where is thy victory? 1 Corinth. 15. 55.
• 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood: which was by ascending into heaven, and there making continuall intercession for us, Rom. 8. 34. This he could not have

• done, if he had not been brought again from the dead.
• 4. Christ was raised to give assurance of our resurrection, both former and later. Our former resurrection is our regeneration: concerning which it is said, that God hath begotten us again unto a lively hope, by the resurrection of Iesus Christ from the dead, 1 Pet. 1. 3. Our later resurrection shall be of our bodies: for Christ rose as an Head to make way for the resurrection of all his members. Here∣upon saith the Apostle, Christ is risen from the dead and become the first-fruits of them that sleep, 1 Cor. 15. 20.

• 1. This gives an instance of the greatness of Gods power, which the Apostle thus* 1.555 to the life expresseth, The exceeding greatness of his power to us-ward who believe, according to the working of his mighty power; which he wrought in Christ, when he raised him from the dead, Eph. 1. 19, 20. Where the Apostle maketh mention of Christs resurrection, he ordinarily addeth a word of power thereunto, as Rom. 1. 4. & 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power. For what are armies of men or beasts to death? If death seize on them, what are they? Death so brings down the lion, as the fearfull hare may pull him by the beard. Where death hath seized on any, we say there is no hope of life: yet this instance sheweth the contrary. The devil is said to have the power of death, Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection. Of all evidences of Gods power meditate on this, because of the greatness, clearness and manifold fruits thereof.
• 2. We have proof hereby of the perfection of Christs sacrifice. The grave was the prison into which Christ as our Surety was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice satisfied.
• 3. This ministreth much comfort to us against our naturall bondage under sin, Satan, death, grave, and hell. By Christs resurrection we are freed from all that bondage: For he rose as our Surety. Therefore we are said to be raised up together in Christ Jesus, Eph. 2. 6. And we may be assured that we also shall be raised.
• 4. The Apostle from the resurrection of Christ inserreth this duty, We should walk in n•…•…wness of life, Rom. 6. 4. And taking it for grant that we are risen with Christ, exhorteth to seek those things which are above, Col. 3. 1.

This mystery of Christs resurrection is in other places amplified by the circum∣stance* 1.556 of time, that it was within the space of three daies. This was answerable to the type, Mat. 12. 40.

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

Christs members may hereupon with much confidence rest upon Gods care in a* 1.557 seasonable providing for them, and in keeping them from utter destruction. Nor death, nor any other affliction shall clean swallow them up. After two daies will* 1.558 he revive us, in the third day he will raise us up. On this ground saith the Apostle, We are troubled on every side, yet not distressed: we are perplexed, but not in de∣spair: persecuted, but not forsaken: cast down, but not destroyed, 2 Cor. 4. 8, 9.

§. 165. Of our Lord Iesus.

HE whom the Father brought again from the dead, is set out by his Dominion, and by his title, Our Lord Iesus. a 1.559 Lord is a word of supream Soveraignty, as was shewed, Chap. 1. v. 10. §. 128.

The relative b 1.560 Our, compriseth under it such as are of the Church of God, of whom Christ is in speciall the Lord, as hath been declared, Chap. 7. vers. 14. §. 74.

Iesus was the proper Name of the Son of God incarnate, and signifieth a Savi∣our, as is proved, Chap. 2. v. 9. §. 73.

This part of the description sheweth, how much it concerneth us to know and beleeve the fore-mentioned resurrection. For he was raised from the dead, who was in speciall manner our Lord; under whom we are, and to whom we are sub∣ject: yea he who is our Saviour; For there is none other name under heaven given among men, whereby we must be saved, Act. 4. 12. All the good that we can any waies expect, resteth in this, Our Lord Iesus, whom God raised from the dead.

§. 166. Of Christ a Shepherd.

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

a 1.561 The Greek word hath its notation from a Verb that signifieth to b 1.562 •…•…eed▪ So also the c 1.563 Latine, for it is the speciall part of a Shepherd to feed his sheep, Ioh. 21. 16. Christ was of old foretold to be a Shepherd, Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd, Ioh. 10. 14, 16. Matth. 26. 31. answerably he was so styled by his Apostles, as here, and 1 Pet. 2. 25. & 5. 4.

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

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

• 19. A Shepherd will be accountable for his sheep, Gen. 31. 39. so also is Christ, Iohn 17. 12.
• 20. A Shepherd will keep the infected from the clean; so Christ, 1 Cor. 5. 4, &c.

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

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

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

§. 168. Of Christ the great Shepherd.

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

There is in Greek a double article, one prefixed before the word Shepherd: The other before the epithete great▪ thus, a 1.564 that Shepherd, b 1.565 that great one.

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

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

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

But none ever were such as Christ is: He only is the great Shepherd. In this re∣spect he is also styled, c 1.566 the chief Shepherd, 1 Pet. 5. 4. As he is called the great High∣priest, Heb. 4. 14. to distinguish him from other High-Priests, (See Chap. 2. v. 17. §. 173.) so here a great Shepherd, to distinguish him from all other Shepherds; and to move us every way to esteem him above others, and to preferre him before others.

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

§. 169. Of the Sheep of Christ.

TO shew that Christ is a Shepherd not at random for any sheep; but that he hath a peculiar flock belonging unto him, he is thus set out, That great Shepherd of the sheep. In this respect where Christ calleth upon Peter to feed those* 1.567 that were committed to his charge, he useth three times this appropriating rela∣tive MY: Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. So as this great Shepherd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, There shall be one fold (or a 1.568 flock) and one Shepherd, Joh. 10. 16.

The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Sonne redeemed, and the holy Ghost in some measure sanctified. The b 1.569 Greek word seemeth to be derived from a Verb that signifieth to go on: and may fitly be applied to Saints progresse.

These are called sheep in a double respect.

• 1. In regard of their reference to Christ. It was shewed, §. 166. that Christ was a Shepherd: Now these are they over whom Christ as a Shepherd sets himself; and of whom, as of a peculiar flock of sheep, he taketh speciall care.
• 2. In regard of that fit resemblance that is betwixt them and sheep: and that in sundry excellent qualities: As
  • 1. Meekness. Sheep are of all creatures the most meek: They are freest from* 1.570 rancor and revenge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no not to snarl against him: These are doggish properties. Such as have the Spirit of Christ in them have a meek spirit. It is said of Christ, He was oppressed, and he was afflicted, yet he opened not his mouth, Isa. 53. 7. Such is the disposition of the members of Christ.
  • 2. Harmlesness. Of all creatures they are the least harmfull. Though they suffer much they do no wrong.
  • 3. Patience. As sheep are dumb before the shearers, (Isa. 53. 7.) yea before their slaughterers▪ So are holy Martyrs.
  • 4. Dependance. Sheep do altogether depend upon their Shepherds care. Thus Beleevers cast themselves upon Christ, upon his protection and pro∣vision.
  • 5. Obedeence. Sheep follow their Shepherd, Ioh. 10. 4. They flock together, or go this way and that way according to the whisle or other direction of the Shep∣herd. So do Christs sheep, Ioh. 10. 16.
  • 6. Contentedness. They will feed upon any pasture; Yea even upon the fal∣low ground. Thus are Beleevers content with any state wherein the Lord shall set them.
  • 7. Cleanliness. They are not like swine, that delight to wallow in the mire: but if by occasion they fall thereinto, they will, as soon as they can, get out of it. Herein lies a difference betwixt a naturall man, and one that is truly regenerate. The former wilfully runneth into sinfull mire, and with delight walloweth therein: The later may by temptation fall into such filth: but through shame he will quickly recover himself, and seek to be cleansed.
  • 8. Sociableness. Sheep love to flock together and to feed together. So Saints love the society one of another.
  • 9. Profitableness. They are in every thing profitable. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death.

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

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

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

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

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

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

• 1. The Lord is the God of peace, through the blood of the everlasting Covenant.
• 2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting Covenant.
• ...

• 3. By vertue of the everlasting Covenant sealed by the blood of Christ, Christ became the great Shepherd of the sheep.

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

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

The word here translated, a 1.571 everlasting, is in Greek the same that is translated eternall, Chap. 5. v. 9. §. 51. It implieth a continuance without date. It is here attri∣buted to the new Covenant.

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

By blood is here meant the death of Christ.

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

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

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

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

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

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

Verse 21.

Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom be glory for ever and ever. Amen.

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

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

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

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

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

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

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

THe first branch is a very large one, comprising under it every spirituall bles∣sing that is needfull for a Christian.

a 1.572 The first word in Greek is a compound. b 1.573 The Adjective whence it is derived doth signifie sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rent or defective: as where it is said, that the sonnes of Zebede were c 1.574 mending their nets, Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault, Gal. 6. 1. Usually it signi∣fieth, as here, to perfect, 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods pre∣paring the body of Christ for a fit sacrifice, Hebr. 12. 5. and to the framing of the worlds, Hebr. 11. 3. Both Christs body, and also the worlds were perfectly made up.

It here intendeth a perfection; and giveth evidence that perfection may be prayed for, as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect.* 1.575 See more hereof in the Guide to go to God, or Explanation of the Lords Prayer, on the 3. Petit. §. 65, 68, 69.

The Noun translated d 1.576 work, is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, See Chap. 4. v. 3. §. 28. Here it is applied to that which man doth: and is extended to every kinde of work to be done by man, either in reference to God, or a mans neighbour, or him∣self: therefore he here addeth this generall particle every. For man is bound to do what work soever is required of him by God: as is proved, Chap. 8. v. 5. §. 16.

Though the extent aforesaid be very large, yet it must be limited within the com∣pass of that that is good. Therefore this epithete good is here added, to limit and restrain that generall every.

The notation of the e 1.577 Greek word is taken from another word that signifieth f 1.578 admirable, or worthy of all admiration: For in truth nothing is so worthy of admiration as that which is truly good.

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

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

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

§. 173. Of doing Gods Will.

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

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

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

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

§. 174. Of Gods working that which is well-pleasing in his sight.

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

• ...

  1. The ground thereof is, Gods working in them.

  a 1.579 The Greek word translated [working] is a word of sundry significations. It signifieth to do, to perform, to work, to make, &c. It is used not onely to set forth mans making a thing out of some matter, but also Gods creating of the world of nothing, as in this phrase, He made the worlds, Heb. 1. 2. It is a divine and migh∣ty work that is here intended: a kinde of Creation. For man is utterly unable of himself to do that which is well pleasing in Gods sight, and thereupon to do any good work, We are not sufficient of our selves to think any thing as of our selves, 2 Cor 3. 5. The Apostle therefore doth seasonably adde this of Gods working in them, to direct them whence to seek ability for doing that which he required them to do. Of mans disability to do Gods will, See, The Guide to go to God, or, An Explanation of the Lords-Prayer, on Petit. 3. §. 60.

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

• 2. The consequence following upon a good work, is thus expressed, That which is well-pleasing in his sight. The Greek word translated b 1.580 well-pleasing, is the same compound that was used, vers. 16. §. 146. It implieth, that God doth not onely like such a work, but also takes delight therein. In other places it is translated ac∣cepted, 2 Cor. 5. 9. and acceptable, Rom. 12. 1, 2. And c 1.581 an Adverb thence derived, Heb. 12. 28.

The Greek phrase, thus translated, d 1.582 in his sight, is the very same that is thus translated, Unto the eyes of him. Chap. 4. v. 13. §. 76. It implieth Gods distinct dis∣cerning and perfect knowing of a thing: even as of that which is before him, and in his sight. God is not well pleased with matters upon hear-say; or upon others ap∣proving of them; but upon his own sight. Thus is this very phrase used, 1 Ioh. 3. 22. This therefore ought to be our care, to order all our works as in the sight of God. This was the commendation of▪ Zacharias and his wife, That they were righ∣teous befo•…•…e God, or in his sight, Luk. 1. 6. It is said of Enoch, That he walked with God, that is, in Gods sight, Gen. 5. 24. Hereupon our Apostle maketh this inference, He pleased God, Heb. 11. 5.

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

§. 175. Of Gods continuing to work upon the regenerate.

THe prayer here made for perfecting them in every good work to do his will, and for working in them that which is well-pleasing in his sight, is for them in whom the good work of grace was begun: so as God continueth to work in and upon those that are effectually called and regenerate. Of such saith the Apostle,

It is God which worketh in you both to will and to do of his good pleasure, Phil. 2. 13. Thereupon we may be confident of this very thing, that he which hath begunne a good work in us, will perform it untill the day of Iesus Christ, Phil. 1. 6.

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

This sheweth a necessity of our continual dependance on God: and that so long as we live, we seek grace and blessing from him time after time: and that we re∣turn the glory not only of our first Conversion, but also of our continuall Edifi∣cation to him, that still we praise him both for preventing and also for assisting grace; and that we use all to the glory of his Name.

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

THe Apostle thus concludes this prayer, Through Iesus Christ. Of the Greek particle translated a 1.583 through, See Ch. 2. v. 9. §. 74.

Of these two Titles, Iesus Christ, joyned together, See Chap. 3. vers. 1 §. 29.

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

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

§. 177. Of adding Praise to Prayer.

TO the former prayer that the Apostle made, he addeth this form of praise, To whom be glory for ever and ever. This Relative, to whom, may have reference either to the God of peace, v. 20. or to Iesus Christ, who was mentioned imme∣diately* 1.584 before. They are both one God, and fountain of all blessing; and to ei∣ther of them severally; or to both of them joyntly, all glory is due. To God the Father of Christ is glory given, 1 Pet. 5. 10, 11. And to God our Saviour (which is Jesus Christ) is also glory given, Iude v. 25.

Of the meaning of the word translated b 1.585 glory, See Ch 2. v. 7. §. 60. It here in∣tendeth Praise, whereof see v. 15 §. 142.

We have a good patern for adding praise to prayer. Hereof see The Guide to go to God, or, An Explanation on the Lords-Prayer, §. 238.

Of this phrase, For ever and ever. See Ch. 1. v. 8. §. 108.

Such is the extent of these words, For ever and ever, as they imply, that glory is due to God beyond the continuance of this world, which shall have an end. There∣fore as we must ever give glory to God in all those respects which have been decla∣red in The whole Armour of God, Treat▪ 3. Part. 2. §. 72. So our desire must go be∣yond our own time here on earth. Our desire must be, that glory may be given to God by our posterity, generation after generation: yea that glory may be given to him after this world is ended, everlastingly.

This word Amen comprizeth under it the substance of the Prayer and Praise

that goeth before it: and is a ratification of every particular branch in both of them.

Hereof see more in The Guide to go to God, or An Explanation of the Lords▪ Prayer, §. 241, &c.

§. 178. Of the Resolution of Heb. 13. 20, 21.

20.

Now the God of peace, that brought again from the dead our Lord Iesus, that great Shepherd of the sheep, through the blood of the everlasting Co∣venant,

21.

Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom be glory for ever and ever. Amen.

THe Summe of these two verses is in one word, Prayer.

Wherein we have,

• 1. An Expression of the Prayer.
• 2. A Ratification thereof, in this word, Amen.

Of the Prayer there are two parts,

• 1. Petition.
• 2. Praise.

In the Petition there is,

• 1. A Description of the Person to whom it is made, v. 20.
• 2. A Declaration of the substance thereof.

The Person called upon is described,

• 1. By his Goodnesse, in this phrase, The God of Peace.
• 2. By his Greatnesse.

This is set out by an act of his Almighty Power. Herein is noted,

• 1. The Kinde of Act, Brought again from the dead.
• 2. The Object on whom it was wrought.

He is described,

• 1. By his Dominion over us, Our Lord.
• 2. By his Name, Iesus, which setteth him out, a Saviour.
• 3. By a special function.

This is set out,

• 1. By the Kinde of it.
• 2. By the Ground of it.
  • 1. The Kinde of function is,
    • 1. Set out by a Metaphor of a Shepherd.
    • 2. It is illustrated by the correlative Sheep, and by the Excellency of it, Great.
  • 2. The Ground of the foresaid function is a Covenant;

  Which is amplified,

  • 1. By the means of ratifying it, Bloud.
  • 2. By the continuance of it, Everlasting.

The Substance of the Prayer, setteth out,

• 1. The Matter desired.* 1.586
• 2. The Means of effecting it.
  • 1. The Matter is propounded.
  • 2. Expounded.

In propounding the Matter is expressed

• 1. The main thing desired, Make you perfect.
• 2. The object thereof, in this word, work, amplified,
  • 1. By the quality, good.
  • 2. By the extent, every.

In expounding the matter is set down,

• 1. The Rule, Gods will.
• 2. Obedience thereto, to do.

In setting down the means of effecting what is desired, is declared,

• 1. The Kinde of means, Gods working in them.
• 2. The Subject matter which he worketh, That which is well-pleasing. Am∣plified,
  • 1. By the Sincerity thereof, In his sight.
  • 2. By the Mediator in whom it is effected, Through Iesus Christ.

In the form of Praise is noted,

• 1. The Kinde of praise, Glory.
• 2. The Person to whom given, To whom.
• 3. The Continuance, For ever and ever.

§. 179. Of Observations raised out of Heb. 13. 20, 21.

I. PRayer is to be made by such as desire others prayers. This ariseth from the in∣ference of this prayer upon the Apostles desire of others to pray for him. See §. 162.

II. God is the Author of peace. In this respect he is styled, The God of peace. See §. 163.

III. God can raise from the dead. Here is a particular instance given thereof. See §. 164.

IV. Christ was raised from the dead. This is that particular instance that is here given. See §. 164.

V. The Sonne of God was raised from the dead by the Father. For this mighty work is here attributed to the Father in reference to his Sonne. See §. 164.

VI. Christ is a Lord. This title is here given unto him. See §. 165.

VII. Christ is in special the Lord of believers. Such are comprized under this cor∣relative our. See §. 165.

VIII. Christ is a Saviour. This Title [Iesus] imports as much. See §. 165.

IX. Christ is a Shepherd. So is he here styled. See §. 166.

X. Christ is the chiefest of all Shepherds. In this respect he is styled, The great Shepherd. See §. 168.

XI. Christ is in speciall the Shepherd of the Church. They that are of the Church are here styled, The Sheep, of whom Christ is a Shepherd. See §. 169.

XII. That which Christ undertakes for the Church is by virtue of Covenant. This phrase, Through the Covenant, being inferred upon this Office of Christ, Shepherd, gives proof hereof. See §. 170.

XIII. The New Covenant hath no date. It is here said to be everlasting. See § 170.

XIV. The Covenant is ratified by Christs bloud. To demonstrate this truth, bloud is here attributed to the Covenant. See §. 170.

XV. Perfection may be prayed for. The Apostle prayeth God to make them per∣fect.* 1.587 See §. 172.

XVI. Good works are to be done. The Apostle prayeth that they may do them. See §. 172.

XVII. Every good work is to be endeavoured after. So much is here intended un∣der this indefinite particle, every. See §. 172.

XVIII. Gods Will is mans Rule. To this end it is here set forth. See §. 173.

XIX. To do Gods will is to do a good work. This clause to do his will is here brought in, as a declaration of a good work. See § 173.

XX. God continueth to work in his Saints. This he doth after the beginning of their Regeneration. Therefore after he had prayed that they might do Gods will, he addeth this means of doing i•…•…, working in you; which hath reference to Gods con∣tinuing work. See §. 175.

XXI. That which God worketh is well-pleasing to him. Thus much is here plainly expressed. See §. 174.

XXII. That which is well-pleasing to God is done as in his presence. With respect thereunto. This is, in his sight. See §. 174.

XXIII. Things are well-pleasing to God through Iesus Christ. The infe∣rence of this phrase, Through Iesus Christ, gives a proof of this point. See §. 176.

XXIV. Glory is to be given to Christ, This Relative, to whom, hath especial refe∣rence to Christ. See §. 177.

XXV. Everlasting praise is due to Christ. This phrase, for ever and ever,' imports as much. See §. 177.

XXVI. What is prayed for must be believed. The addition of Amen intends as much. See §. 177.

§. 180. Of the Apostles earnest desire of his peoples using their best endeavour.

Verse 22.

And I beseech you, brethren, suffer the word of Exhortation, for I have writ∣ten a letter unto you in few words.

THis English copulative, And, is in Greek the ordinary conjunction of oppo∣sition, a 1.588 BUT, which implieth, that something is here wanting over and above that which he had declared before; which was, that God himself wrought in them that which was well▪ pleasing in his sight. But here he implieth that to Gods work their endeavour must be added, See Ch. 4. v. 11. §. 63. As if he had said, Though God work in you every good work, yet you also must do that which belongeth un∣to you, you must suffer the word of Exhortation.

This advice the Apostle enforceth by a pithy and meek entreaty, thus, b 1.589 I beseech you, This is the very same word that he used, v. 19. §. 158. ^b There it was used on his own behalf. He there beseecheth them to pray for his own restoring. Here he beseecheth them to do that which was needfull and usefull for themselves: even for their own spiritual edification.

Hereby he giveth instance, that Ministers must be as carefull to stir up people to* 1.590 seek their own good, as to seek the good of their Ministers. He that on his own behalf earnestly desired his people to strive in prayer to God for him (Rom. 15. 30.) thus expresseth his earnest desire of them to seek their own spiritual good, I beseech you, brethren, by the mercies of God, &c. Rom. 12. 1. And in another place, I I beseech you, brethren, by the Name of our Lord Iesus Christ, &c. 1 Cor. 1. 10.

• 1. There lieth as great a charge upon Ministers for the good of their peoples souls, as of their own souls, Ezek. 3. 17, 18, &c.
• 2. Herein they shall shew the sincerity and ardency of their affection towards their people; as he who said, My hearts desire and prayer to God for Israel is, that they might be saved, Rom. 10. 1. And again, I could wish that my self were accursed from Christ for my brethren, Rom. 9. 3. Yea further thus, I will very gladly spend and be spent for you, 2 Cor. 12. 15.
• 3. They shall hereby get to themselves the greater comfort in this world, Philippians 4. 1. And the greater reward in the Kingdome of Heaven, Dan. 12. 3.

Blessed are they who are of the minde of this Apostle, to beseech their people about those things which concern their spiritual edification and eternal salvation. See more hereof on Ch 6. v. 11. §. 76, 77.

To enforce his earnest desire herein he useth this affectionate title, c 1.591 brethren, Hereof see Chap. 3. vers. 1. §. 3, 4.

§ 181. Of suffering the word of Exhortation.

THat which the Apostle earnestly beggeth of those Hebrews, is thus expressed, Suffer the word of Exhortation.

The Noun translated a 1.592 Consolation, is derived from the Verb which signifieth be∣seech b 1.593. Hereof see Ch. 6. v. 18. §. 144.

It is sometimes translated Consolation or Comfort, 2 Cor. 1. 3, 4. and sometime

Exhortation, Rom. 12. 8. This phrase, Word of Exhortation, is used, Acts 13. 15. It is called c 1.594 word of Exhortation, because exhortation useth to be given by word of mouth.

Here this phrase may be taken for all manner of Instruction, whether In∣formation, Direction, Admonition, Incitation, Consolation, or any •…•…er the like.

The Verb translated d 1.595 suffer, is usually applied to such things as seem to a mans affection somewhat grievous, or distastefull: but yet in his judgement suffered or born with. It is used of Christs suffering the weaknesses and unbelief of his Di∣sciples, yet was some grief unto him, yet he suffered them, and saith, How long shall I suffer you? It is sometimes translated to endure, 2 Tim. 4. 8. Sometime to bear with, Acts 18. 14. Sometimes to forbear, Ephes. 4. 2. Here it implieth, that they were somewhat offended at the Apostles manner of instructing them, so as they did not so well take it as they should: Or at least he feared that they might di∣staste it. For he had been both earnest and severe in his Reproofs and Ex∣hortations. He intimateth, That they had forgotten the Exhortation, Chap. 12. 5. That they had need of patience, Chap. 10. 36. That their hands hung down, and their knees were feeble, Chap. 12. 12. But especially his Apo∣stolical severity is hinted, Chap. 6. 1, 2, &c. & Chap. 10. 25, 26, &c. There∣upon he is in the close of this Epistle very earnest with them, to suffer the word of Exhortation.

This implieth a backwar•…•…sse in people to receive that Word which is delivered unto them, though it b•…•… •…•…or their own spiritual good. Prophets and Apo∣stles much complain hereof, Deutey. 29. 4. 2 Kings 17. 14. 1 Corinth. 4. 18. Phil. 3. 18.

This therefore is a very needfull Caution; and for making the right use there∣of, people ought to be well perswaded of their Ministers, of their good will towards them; yea and of their desire of their best good. They ought to be like the Thessalonians, who received the Word which they heard, not as the word of men, but (as it is in truth) the Word of God, 1 Thess. 2. 13.

§. 182. Of the meaning of these words, I have written to you in few words.

THe reason which the Apostle renders to enforce his desire is thus expressed, For I have written a letter unto you in few words.

This phrase, I have written a letter, is the interpretation of one Greek word, which is a compound. The simple Verb signifieth a 1.596 to send. The Compound b 1.597 to send to, Matth. 21. 34, 36. Now because men by letters do use to send their minde to others, this word is vsed to set out a mans writing of a letter, and thus translated write, Acts 15. 20. c 1.598 A Noun hence derived signifieth a letter, or an Epistle, Col. 4. 16.

Of the word translated, d 1.599 in few words, See Ch. 2. v. 7. §. 59.

This Noun [words] is not expressed in the Greek, but necessarily understood, and well supplied.

The force of the Apostles reason may sundry wayes be enforced: As

• 1. Though his Epistles were long (for it is the longest of all the Apostles Epistles, except that to the Romans, and the first to the Corinths) yet the ex∣hortations of this Epistle were but few; for it is spent for the most part in matters of Doctrine; and in that respect they might the more patiently bear his exhortations.
• 2. His exhortations were but few and short in comparison of their need; for he might have filled large Treatises with his exhortations, if he had enlarged them according to their need. Now seeing he had so contracted himself, and called out such only as he thought most needfull and usefull, and comparatively were but few, they ought the more patiently to suffer them.
• 3. If the whole Epistle be comprized under this phrase, Word of Ex∣hortation, it is no very long one; but may very well be styled, A few words.
• ...

• 4. This Direction may be given unto them in reference to the Apostles Ser∣mons, and the preaching of other Ministers; as if he had intended that they should not content themselves with this bare Epistle, which was but in few words, but also suffer the Exhortations of their Ministers (whether himself or others) because thereby they might more largely, and more pertinent∣ly, according to several occasions, be instructed and exhorted by their Ministers from time to time. The Apostles Epistles lay down a foundati∣on, which was further to be built upon by the Ministry of such as God from time to time should set over them.

§. 183. Of the Resolution and Observations of Heb. 13. 22.

THe Summe of this verse is, A Direction for profiting by the Ministry of the Word.

We may observe,

• 1. The Inference of it upon that which went before, in this particle, AND, or BUT.
• 2. The Substance of it.

In the Substance is set down,

• 1. The Matter.
• 2. A Motive to enforce it.

In the Matter, there is considerable,

• 1. A thing desired.
• 2. The manner of desiring it.

The Manner is first propounded; and that in two branches,

• 1. A milde request, We beseech you.
• 2. The thing desired.

Herein we may distinguish,

• 1. An Act desired, Suffer.
• 2. The Subject of that desire, The word of Exhortation.

The Motive is taken from the brevity of that Word which he would have them to suffer; For I have written to you in few words.

Observations.

• I. To Gods work mans endeavour must be added. He had before prayed, that God would work in them. Here he requireth an endeavour on their part. See §. 180.
• II. What Ministers desire for themselves they must endeavour for their people. He did before beseech them to pray for him, v. 19. Here he beseecheth them to look to their own good. See §. 180.
• III. Directions are to be enforced with all mildenesse. Here the Apostle beseecheth that which he had power to command. See §. 108.
• IV. Ministers and people are as brethren. So the Apostle styleth here the people under his charge. See §. 180.
• V. To instructions exhortations are to be added. The word Exhortation implieth as much. See §. 180.
• VI. The Word delivered by Gods Minister is with much patience to be received. This word suffer, intends as much. See §. 180.
• VII. A Minister pressing only such things as are most necessary should make people the more to regard them. See §. 182.
• VIII. Larger exhortations out of brief fundamentall Points, are patient∣ly to be endured. These two last points arise out of the last words of the verse. See §. 182.

§. 184. Of sending true news.

Verse 23.

Know ye, that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you.

THe Apostle doth here in the close of his Epistle insert a matter of good news; which he thus bringeth in, a 1.600 Know ye. Hereby he giveth to understand, that the news was true: and upon his word they might knew it, and rest upon it. In this sense, saith Christ, Know that it is near, Matth. 24. 33. To like purpose saith the Apostle, I would have you know, 1 Cor. 11. 3. And again, I have sent unto you, that ye might know our affairs, Ephes. 6. 22. To this purpose words of credence are added unto knowledge, as, Indeed, John 7. 26. Assuredly, Acts 2. 37. Perfectly, 1 Thess. 5. 2. yea also certainty, Luke 1. 4. And these two words, believe and know, are joyned together, 1 Tim. 4. 3.

The news therefore which Christians send to others must be such as those others may know to be such: They must be sure and certain.

According to the news that are sent, people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles: and that they were assured thereof by Barnabas, they were glad, Act. 11. 22, 23. On the other side, when news was brought to Nehemiah, of the affliction of the Jews in Ierusa∣lem, he was much dejected and much humbled his soul in prayer for them, Neh. 1. 3, 4. This being the disposition of Gods people to be so affected with the news that they hear, according to the kinde thereof, if it should not be true they might be brought to mock God: and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation: and also to be made sorrowfull and humbled, when there is cause of rejoycing and praising God.

This affordeth a good Direction to those that are forward in sending news, especially about Church-affairs, that they send such news as they to whom they send may know it to be so and so.

§. 185. Of this Name Timotheus.

THe news that was sent, was concerning the delivery of Timothy.a 1.601 Timotheus is a name that savoureth of much piety. b 1.602 The former part of the name signifieth precious, or glorious. c 1.603 The latter part of the name signifieth, God: So as the joyning of them together may signifie one precious, or glorious to God: or otherwise it may signifie one to whom God was pre∣cious or glorious. It was a name that was given to many of the Heathens. It* 1.604 was the name of a great Conquerour at Athens: and of an Athenian Comedian: and of a Musician: and of an excellent Engraver: and of a skilfull Grammarian. We reade also of Timotheus a Captain of the host of the Heathen against the Jews, 1 Maccab. 5. 11.

I will not enquire after the first occasion of this name. It is a name well befitting Christians: and it may be that the mother of this Timothy, who is mentioned in my Text, being a Jewesse, and professing the Christian faith, (Acts 16. 1. 2 Tim. 1. 5.) might give this name unto him in pious devotion. Of giving fit names, See Domesticall Duties, Treat. 6. Of the Duties of Parents, §. 20.

§. 186. Of Timothies being set at liberty.

ABout this news the delivery of Timothy, five questions are moved:

• 1. Who this Timothy was.
• 2. Where he was bound, or otherwayes restrained.
• 3. How he was set at liberty.
• 4. At what time this might be.
• 5. Why this Apostle called him brother•…•…

• ...

  To the first, Questionlesse he was that man to whom Saint Paul directed two* 1.605 Epistles: even he whose mother was a Iewesse, and his father a Greek, whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have ta∣ken. Him, while he was a young man, Paul took to go forth with him, Act. 16. 1, 3. It is said of this Timothy, that he ministred to Paul, Act. 19. 24. that is, he accompanied Paul, Act. 20. 4. and went, and returned, and abode where Paul would have him. He is styled Pauls work-fellow, Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches, as, 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. Yea Saint Paul joyns the names of Timothy with his own, in sundry Epistles that he wrote to the Churches, as, 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus, where was a great Church, there to water what he himself had planted, and to order the affairs of that Church, 1 Tim. 1. 3.

  All these shew, that he was a Minister of the Gospel: of very special note, and of singular use to the Church of God: so as his liberty must needs be good news to Gods Church.

• 2. To the second, we cannot finde either in the Book of the Acts, or in any* 1.606 of the Epistles where this should be; but sure it is that he was some way or other restrained: otherwise the Apostle would not have said, that he was* 1.607 set at liberty. b 1.608 The Greek word used by the Apostle is a compound. b 1.609 The simple Verb signifieth to lose or unlose, Mark 1. 7. This Compound signi∣fieth to lose from a thing. It is used of putting away a mans wise (Matth. 1. 15. & 5. 31.) Of dismissing a company (Matth. 14. 15.) Of releasing a prisoner (Matth. 27. 15.) Of the souls departure from the body (Luke 2. 29.) Of forgiving a debt (Luke 6. 37.) Of loosing from an infirmity (Luk. 13. 12.) All these shew, that the Verb here used doth signifie some restraint from which Timothy was now freed. While he was restrained, he could not, as a freeman, do the work of his Ministry, nor go hither or thither, for the Church∣es service. Therefore upon this liberty and freedom the Apostle implieth, that he would come to them.
• 3. To the third, How he was set at liberty: there are many wayes whereby it* 1.610 might be effected: For,
  • 1. He might be restrained upon some accusation about civil affairs; but upon examination of the case be found not guilty: as Paul, concerning whom they said, This man doth nothing worthy of death, Act. 26. 31.
  • 2. He might be restrained for something about the Christian Profession; but when the case came to be heard, the Judge finding it to be a question therea∣bouts, might say as Gallio did, I will be no Iudge of such matters, Act. 18. 15. and so set him free.
  • 3. There might be some prudent man among his Judges, such an one as Gamaliel was, and he a means of his liberty, Act. 5. 40. Or God might stir up some faithfull friend for him, such an one as Ebedmelech was to Ieremiah, Jer. 38. 8, &c. Many other wayes might be for effecting his liberty: so as though the particular be not set down in Scripture, we may and ought to believe the gene∣ral, that he was set at liberty.
• 4. To the fourth, When he was delivered: This Question is the rather moved,* 1.611 because many are of opinion that the restraint and liberty here intended was after Pauls death, yea and after the Acts of the Apostles were written. But this would make too much against the Divine Authority of this Epistle, which maketh mention hereof. It hath been proved that this Epistle was penned by Paul: so as this must be in the time of Pauls life, and before Paul himself was imprisoned at Reme. It was while Timothy was in the strength of his age, and might do most service to the Church of God.
• 5. To the fifth, Why Paul call'd Timothy brother: This Question is moved, be∣cause* 1.612 Paul called Timothy son, 1 Tim. 1, 2, 18. 2 Tim. 1. 2. thereupon they do infer, That either Paul was not the Author of this Epistle: or that this was not that Timo∣thy to whom Paul sent his Epistles. But this is a very slender Objection, for in these Epistles he wrote to him as one that had a kinde of charge over him, and partly in

• regard of their age (Paul being an old man, and Timothy a young man) partly in re∣gard that Paul had been a means of Timothies regeneration, he cals him son. But at other times and in other Epistles he joyns Timothy with himself in sending his Epistles to the Churches, and calleth him brother, as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. & 3. 2. He stiles him brother for honour sake: and to make the Church to have him in higher account: yea and to testifie the humility of his own minde, how he esteem∣ed all Ministers of the Church, young or old, brothers, equal to himself in regard of the general function of a Minister.

By this instance of Timothies being set at liberty, it is evident, That Ministers may be restrained of their liberty, and restored again to their liberty, See v. 19. §. 159.

§. 187. Of Ministers desire to be present with their people.

UPon the fore-mentioned news of Timothies liberty, the Apostle inferreth this* 1.613 consequence, With whom I will see you.

Quest. How could this Apostle promise to see them, seeing it is implied that he was restrained of liberty? v. 19 §. 159.

Answ. He might have sure evidence of his liberty.

• 2. He might promise it by divine instinct.
• 3. He might promise it upon reserved condition, if he should be set at liberty.

This manner of expressing his minde, I will see you, is not upon such a peremp∣tory resolution of his own power to do it, as is condemned, Iam. 4. 13. but upon an intended submission to the will of God: for true believers have that in their minds, whether they expresse it or no. This Apostle did oft times in plain terms expresse that condition, as where he said, I will return again unto you, if God will. Act. 18. 21. And, I will come unto you shortly, if the Lord will, 1 Cor. 4. 19. The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews. God had made him a means of their conversion unto the Christian faith, and of their edi∣fication therein: and this put into him an entire affection of doing yet further all the good he could.

It was shewed v. 19. §. 159. that people ought to be earnesty desirous of the presence of their Ministers among them. Here we see a like earnest desire of a Minister to be present with his people. I long to see you, saith the Apostle, Rom. 1. 11. He there rendreth an especial reason thereof, in these words, That I may impart unto you some spiritual gift. By the presence of Ministers with the people, they may the better discern their peoples condition: and know what Instructions, what Admonitions, what Consolations are most needfull for them, or usefull unto them.

If an Apostle who had a general charge over many Churches, did thus desire to see such particular Churches, as he had planted: How much more ought special and peculiar Pastors, that have the charge of one only Congregation, be present therewith, and watchfull over the same? How doth this condemn Non-residency?

§. 188. Of Ministers associating themselves one with another.

THe Apostle was not only desirous to see the Hebrews himself, but also to bring Timothy with him. Thus much is intended under this phrase, a 1.614 with whom. For this Relative hath reference to Timothy.* 1.615

• 1. It appeareth that Timothy had been some time with these Hebrews before: and as an Evangelist had watered that seed which their first planter had sown: and tho∣row Gods blessing on his labour, drawn the hearts of the Hebrews to him: which made the news of his liberty to be the more joyfull unto them. This Apostle there∣fore to encrease their joy the more, is desirous to bring Timothy in his company to them. Both the one and the other were restrained, and therefore the sight of them both must needs encrease their joy.
• 2. The Apostle would go in company with him, that as occasion was offered, he might use his Ministry and service either in tarrying longer with the Hebrews, then the Apostle himself could: or in sending him to some other Church upon some spe∣cial imploiment.
• ...

• 3. The Apostle is desirous to go with him, that it might appear they two agreed in the same faith, and consented in the same doctrine; whereby the Churches might be the further confirmed and edified therein. For this end the Apostle oft joyned him with him in the inscription of sundry of his Epistles: as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. 2 Thess. 1. 1.

Great is the benefit of Ministers mutuall consent, and the manifestation of the same by associating themselves together, and accompanying one another as occa∣sion serveth. It is expresly noted that Christ sent out his seventy Disciples two and two, Luk. 10. 1. And that the Apostles sent Peter and Iohn to Samaria, Act. 8. 14. And that the Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, Act. 13. 2. When upon occasion Paul and Barnabas departed a∣sunder, Paul chose Silas to go along with him, Act. 15. 40.

As agreement and consent is very commendable and gracefull among all Chri∣stians, so especially among Ministers of the Word, and it is more earnestly to be endeavoured after, and more carefully to be manifested.

It is here further observable, that there was great difference many waies be∣twixt* 1.616 Paul and Timothy: and that in years, in Function, in esteem of the Churches.

• 1. Paul was an aged man when Timothy was a young man, 1 Tim. 4. 12.
• 2. Paul was an Apostle and a planter of Churches. Timothy but an Evangelist and a waterer of what Paul had planted, 1 Cor. 3. 6. 2 Tim. 4. 5.
• 3. Paul was counted a Father by the Churches; Timothy but an Instructer, 1 Cor. 4. 15, 17. Notwithstanding these differences Paul here speaks of him as of an equall with him; and gives him the title of Brother, and maketh it a matter of as great joy to the Church, that Timothy should come to them, as that himself should come. This is a worthy president for Ministers.

§. 189. Of preferring the substance before circumstance.

IN the promise of the Apostles coming to see the Hebrews with Timothy, this caution is inserted, a 1.617 If he come shortly.

The Greek Adverb translated b 1.618 shortly, is the very same that is translated sooner, v. 19. §. 159.

By this caution it appeareth that Timothy was not at that time present with this Apostle; but he shortly expected him.

If there should fall out any occasions of keeping the Apostle and Timothy one from the other (as that Timothy upon his delivery should again be restrained, or importuned there to abide with some Christians: or upon weighty occasions go to another place) the Apostle would not for want of his company be kept from the Hebrews.

This circumstance therefore much amplifieth the Apostles desire of seeing the Hebrews. He was very loth to go without Timothy, and greatly desirous of his company: yet herein he had rather deny his own mind and desire about Timothy, then about seeing the Hebrews.

Of the two desires this later was the more weighty. This was the main substance of his desire. The other concerning Timothies company was but a circumstance. He would not therefore suffer a circumstance to hinder the substance. If both might stand together he accounted it the best: but howsoever, he meant himself to see the Hebrews. Nay he would not suffer the foresaid circumstance of Timo∣thies company to procrastinate or put delay to his coming: and therefore saith, If he come shortly. It is a point of wisdom well to discern things that differ: and to preferre the things that are most needfull and usefull.

§. 190. Of the Resolution and Observations of Heb. 13. 23.

23.

Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you.

THe summe of this verse is, A declaration of good news.

Here of are two parts,

• 1. The kinde of news.
• 2. The consequence following thereupon.

In the kinde of news is expressed,

• 1. The evidence of it, in this phrase, Know ye.
• 2. The substance of it; Wherein is declared,
  • 1. The person whom it concerneth. He is described,
    • 1. By his name, Timothy.
    • 2. By his relation, our brother.
  • 2. The benefit, is set at liberty.

In the consequence there is,

• 1. A promise.
• 2. A caution.

In the promise, the persons whom it concerns: which are,

• 1. He that promiseth, I.
• 2. He for whom he engaged, with whom.

The thing promised is in these words, will see you.

The caution is in this phrase, if he come shortly.

Doctrines.

• I. Good news is to be made known. This ariseth out of the generall summe of the first part of the verse. See §. 184.
• II. News is to be told upon sure grounds. So as they to whom the news is sent may know it. See §. 184.
• III. Significant names are commendable. Such a name was Timothy. See §. 185.
• IV. Ministers are brethren. The Apostle saith in reference to this Timothy, our brother. See §. 186.
• V. Ministers may be restrained of liberty. This is here implied, in that he was set at liberty. See §. 186.
• VI. Ministers restrained may be set at liberty. This is plainly expressed. See §. 186.
• VII. Faithfull Ministers desire to be present with their people. This made this Apo∣stle to promise to see these Hebrews. See §. 187.
• VIII. Good Ministers will associate themselves together. This ariseth from this phrase, with whom. See §. 188.
• IX. Circumstances must not hinder a substance. This is gathered out of this cau∣tion, if he come shortly. See §. 189.

§. 191. Of Salutation

Verse 24.

Salute all them that have the rule over you, and all the Saints. They of Italy salute you.

THe Apostle upon testification of his desire to see them, manifesteth his inward entire affection and good will towards many among them; yea towards them all by saluting them: For salutation is a manifestation of the good will of one to another.

Our English word is taken from the a 1.619 Latine; which signifieth to wish for health or sarety.

b 1.620 The Greek word translated salute, properly signifieth to embrace; and so it is translated, Act. 20. 1. Heb. 11. 13.

Men use to salute one another in presence and in absence.

In presence, by words or gesture. This phrase, When ye come into an house, sa∣lute it, (Matth. 10. 12.) implieth a wishing well unto it: for it is thus ex∣pounded, Into whatsoever house you enter, first say, Peace be to this house, Luk. 10. 5.

By gesture one salutes another, when they kiss one another, 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another: or bow the knee, or put off the hat, or use other like gestures, according to the cu∣stom of the Country. These were such greetings as the Pharisees affected, Matth. 23. 7.

In absence one salutes another by message or writing. By message, when one is sent to another for that purpose: By writing, in a Letter or other∣wise.

Here the Apostle salutes in and by a Letter.

This doth justifie and commend the like practice amongst Christians: and that not only in absence, as here: but also in presence, as in other places.

As they who salute testifie their good will to others, so they that are saluted may take notice thereof: and thereby be moved, as occasion is offered to give testimo∣ny of their good will also.

Mutuall amity is hereby continued and increased.

Christians also do hereby grace their profession. Their spirits also are thus the more quickned to call upon God one for another: and likewise to praise God in one anothers behalf: So as Christianity doth not take away common duties of courtesie.

§. 192. Of saluting them that have the Rule in the Church of God.

THe persons saluted are first in particular, thus expressed, all them that have the rule over you. a 1.621 The same word is here used that was before used, v. 7. §. 96. & v. 17. §. 148. It was in those places proved that Ministers of the word, were espe∣cially comprised under this phrase.

It is further inferred from this generall particle b 1.622 ALL, that not only Ministers of the word, but other Rulers also, or Governours, whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church. This in∣terpretation may very well stand.

In that the Apostle by name setteth down these, and that in the first place, it giveth evidence of his especiall respect to them: and of his desire to have them take notice thereof: and withall of his desire that all to whom he wrote should take speciall notice of them to obey them, as was shewed, v. 17. §. 148.

§. 193. Of a Ministers equall respect to all Saints.

THe Apostle thought it not enough to testifie his good will to the Church-go∣vernours among the Hebrews, by saluting all them, but also giveth evidence of his like good-will to a 1.623 all the Saints, by saluting all them also.

Who are to be accounted Saints hath been shewed, Chap. 6. v. 10. §. 71. All that professed the Christian faith, and were thereupon members of the visible Church, go under this title.

As the title, Saints, so this generall particle ALL, giveth proof of the Apo∣stles impartiall respect. Though for honour sake he set the Governours in the first place: yet the whole Church and the severall members thereof were in his heart. He did bear an inward good-will towards them: and he was desirous that that his inward good-will should be made known to them by saluting them; even all of them of what rank or degree soever they were. In a like extent doth the Apostle manifest his impartiall respect to another Church, thus, To all that be in Rome, beloved of God, called to be Saints, Rom. 1. 7. Whether they were Gover∣nours or subjects, great or mean, rich or poor, male or female, husbands or wives, parents or children, Masters or servants, if they were Saints, they were all in a spirituall respect alike to him. For there is neither Iew nor Greek, there is neither bond nor free, there is neither male nor female; all are one in Christ Iesus, Gal. 3. 28.

Of Ministers impartiall respect to every one of their charge, See Chap. 6. v. 11. §. 78.

Besides the Apostle useth the generall phrase, All the Saints, that is, all pro∣fessors, because he could not distinguish betwixt such as were close hypocrites, and upright. Hereby also he taketh away occasion of making any to think that he thought better of others then of them. To conclude, hereby he shew∣eth his love to them all, and his desire of the good of them all.

§. 194. Of Faithfulness in declaring the salutations of others.

THe Apostle having commended to them his own salutation, presenteth also the salutations of others in these words, They of Italy salute you.

Italy is one of the fairest Regions in Europe. There are many very famous Cities in that Region: as Rome, Venice, Neapoles, Florence, Genua, and sundry others. There were Churches in many parts of Italy. It may be that there was a Church of the Jews in that part of Italy where the Apostle was, when he wrote this Epistle; and that he might mean them especially. Or if they were converted Gentiles, they were such as bore good-will to these Hebrews: and re∣joyced in this, that the Hebrews imbraced the Christian faith: and thereupon de∣sire that their good-will to the Hebrews might be testified; which is to salute them. Without all question they were such Christians as well knew the Hebrews, and whom the Hebrews well knew: and thereupon the Apostle thus sets them down in∣definitely, They of Italy.

This testifieth the Apostles faithfulnesse in performing that which was com∣mitted to his charge. Others desired him to commend their good-will to the Hebrews; and this he doth in this word, Salute you. The like is done concerning sundry particular persons by name, Rom. 16. 21, &c. 1 Corinth. 16. 19, &c.

This is the rather to be noted, because many exceedingly fail in this point of faithfulness. Friends desire to have their love commended to their friends in ab∣sence, by such as write or go to them, who clean neglect to perform that Christian duty of love.

If an Apostle made conscience of performing this duty, surely it is a duty whereof all Christians ought to make conscience.

§. 195. Of the Analysis of, and Observations from Heb. 13. 24.

24.

Salute all them that have the rule over you, and all the Saints. They of Italy salute you.

THe summe of this Text is in one word, Salutations.

These are of two sorts;

• 1. Such as are sent by the Author of this Epistle himself.
• 2. Such as are sent from others.

In the former branch are set down,

• 1. The salutation it self, Salute.
• 2. The persons saluted. These are of two sorts,
  • 1. Them that were Governours.
  • 2. The Saints.

Both these are amplified by their extent, in this generall particle, All. In the later branch are set down,

• 1. The point, Salute.
• 2. The persons, which are of two sorts,
  • 1. Saluting, They of Italy.
  • 2. Saluted, in this particle, you.

Doctrines.

• I. Christian salutations are commendable. An Apostle saluteth.
• II. Church-governours are especially to be respected. They are here first saluted.
• ...

• III. All sorts of Governours are to be respected. For ALL of them are here saluted.
• IV. Saints are to be respected. They are also here saluted.
• V. All sorts of Saints are equally to be respected. He saluteth ALL the Saints.
• VI. Christians are to salute one another. They of Italy were Christians, and they who were saluted were Christians.
• VII. Salutations sent must answerably be performed. So doth the Apostle here. He maketh known to the Hebrews those who saluted them.

§. 196. Of the Apostles Conclusion of his Epistle.

Verse 25.

Grace be with you all, Amen.

THis verse sets down the Conclusion of this Epistle. It is a Conclusion which S^t Paul constantly useth in every Epistle. Hereupon he himself thus saith, The salutation of Paul with mine own hand, which is the token in every Epistle: so I write, The grace of our Lord, &c. Sometimes it is set down more •…•…uccinctly, as thus, Grace be with you, Col. 4. 18. 1 Tim. 6. 21. 2 Tim. 4. 22. And Grace be with you all, as here, and Tit. 3. 15. Sometimes more largely, as The grace of our Lord Iesus Christ be with you, 1 Thess. 5. 28. and The grace of our Lord Iesus Christ be with you all, Rom. 16. 24. The grace our Lord Iesus Christ be with your spirit, Gal. 6. 18. Philem. v. 25. And Grace be with all them that love our Lord Iesus Christ in sincerity, Eph. 6. 24. The fullest expression hereof is this, The grace of the Lord Iesus Christ, and the love of God, and the communion of the holy Ghost, be with you all, Amen, 2 Cor. 13. 14. This form therefore of salutation or benediction is for the most part used by Ministers in dismissing their people from publique As∣semblies.

By Grace is here meant the free favour of God which compriseth under it all manner of blessings, as hath been shewed, Chap. 2. vers. 9. §. 78. & Chap. 4. v. 16. §. 96, 97.

Under this word Grace, he compriseth all manner of blessing which may be a fruit of the free favour of God towards them. As he desireth all good that may be needfull for them and usefull to them, so he desireth that it may flow out to them from the originall fountain which indeed will make every blessing sweet and comfortable unto them: and will make all redownd to their eternall happiness. This is the grace here especially meant.

Grace is also put for every gift freely wrought in us by the Spirit of God. The Apostle doth thus expresly distinguish these two, The grace of God, and the gift by grace, Rom. 5. 15.

The former is in God: the later is wrought in us. The former is the fountain and root of all good: the later is the fruit and stream that sprouteth out and flow∣eth forth from the said root and fountain. The former is styled by the Schools a 1.624 Grace which makes us accepted: the later b 1.625 Grace freely given: under which all those graces which fit and qualifie us for glory are comprised.

This later kinde of grace may also by consequence be implied as flowing from the former.

Thus this salutation or benediction is very comprehensive: It containeth what∣soever may make to their true happiness, and it giveth evidence of his ample and large desire of their good.

This phrase, with you, intendeth their participation of the foresaid grace: and* 1.626 also a continuance thereof. That is with one, which he hath and enjoyeth: yea that which abideth with him and is never from him: so as this is a great amplification of his foresaid good-will towards them, and desire of their good.

Yet further is this illustrated by this universall particle All, which giveth further evidence of his impartiall respect to every one of them: whereof see vers. 24. §. 193.

Of Amen, See vers. 21. §. 177.

§. 197. Of the Resolution of, and Observations from Heb. 13. 25.

25.

Grace be with you all, Amen.

THe summe of this verse is, An Apostolicall benediction.

Hereof are two parts.

• 1. The kinde of benediction.
• 2. The ratification thereof, in this word, Amen.

In the kinde of benediction there is set down,

• 1. The point desired, Grace.
• 2. The parties for whom; These are
  • 1. Implied, under this phrase, with you.
  • 2. Amplified, in this generall particle, All.

Doctrines.

• I. Discourses are to be ended with benedictions. This is gathered out of this conclu∣sion of the Apostles Epistle.
• II. Gods favour is especially to be prayed for. This is intended under this word, Grace.
• III. Grace is to be prayed for on others behalf. The Apostle prayeth for it in the behalf of those to whom he wrote.
• IV Blessing is to be desired for all sorts of Saints. These are they that are com∣prised under this word, All.
• V. What is prayed for must be beleeved. This is that which is intended under this title of ratification, Amen.

§. 198. Of the Postscript.

Written to the Hebrews from Italy, by Timothy.

THis Postscript cannot be imagined to be added by the Apostle that penned this Epistle: for it is contrary to sundry passages therein; Such as these.

• 1. It is promised in this Epistle, that Timothy should come to them, namely af∣ter the Epistle was sent, v. 23. How then could it be sent by Timothy?
• 2. Timothy was not with the Apostle when he sent this Epistle: For, he looked that he should come shortly to him. This Epistle then was not sent by him.
• 3. The Apostle promised to come himself with Timothy: How can we then think that he would send him before him with this Epistle?
• 4. It is not probable that the Apostle would date his Epistle from a large Regi∣on, as Italy was: but rather from some Church, or Town, or City therein.

We may from these premises inferre, That this Postscript is no part of Cano∣nicall Scripture.

The like have sundry Expositors on other Epistles observed, concerning Post∣scripts added to them.

Notes

• a 1.1

  Circa hoc du•…•… facit▪ Primò b•…•…rtatur eos ad bonum▪ Secundò •…•…rat pro i•…•…s. Thom. 〈◊〉〈◊〉.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Frater
• * 1.3

  What love is.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut•…•…rus inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frater: ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uterus, quòd fra∣tres 〈◊〉〈◊〉 in codem utero. Sic uxor dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lectus, a bed-fellow.
• * 1.5

  What brother∣ly-love is.
• * 1.6

  Grounds of Love.
• * 1.7

  Grounds of brotherly-love more eminent then of love.
• a 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  In and by the Gospel love is, 1. Renewed.
• * 1.10

  2. Much pres∣sed.
• * 1.11

  3. Cleansed from false glos•…•…es.
• * 1.12

  4. Freed from clogs.
• * 1.13

  5. Delivered with more efficacy.
• * 1.14

  6. Ever fresh.
• * 1.15

  7. It hath a new Object.
• * 1.16

  8. It hath a new Rule.
• * 1.17

  9. It hath a new Patern.
• * 1.18

  10. It is new in the excel∣lency of it.
• * 1.19

  XII. Rules.
• * 1.20

  1. Be well in∣structed in the truth of the Religion pro∣fessed.
• * 1.21

  A religando re∣ligio duci cre∣ditur, Aug. de vera r•…•…lig. c. 55.
• * 1.22

  2. Have a good opinion of Professors.
• * 1.23

  Judge by the rule of charity.
• * 1.24

  3. Be unani∣mous.
• * 1.25

  Cordis & anim•…•… uni•…•…s 〈◊〉〈◊〉 intelligitur sum∣matum in doctri∣natum in volun∣tatibus consensio. Beza in loc.
• * 1.26

  4. Be perswa∣ded of Gods and brethrens love to thee.
• * 1.27

  5. Well weigh the excellency of love.
• * 1.28

  Love greater then faith or hope.
• * 1.29

  In love God is best resembled.
• * 1.30

  6. Observe the worth of a Saint.
• * 1.31

  7. Think upon the good they do.
• * 1.32

  8. Ponder the prejudice of professors dis∣•…•…entions.
• * 1.33

  9. Remove im∣pediments: as 1. Self-love.
• * 1.34

  2. Undue sus∣pition.
• * 1.35

  10. Keep com∣munion with professors.
• * 1.36

  11. Do and take courtesies.
• * 1.37

  12. Pray.
• * 1.38

  1. The nec∣sity of bro∣therly love.
• * 1.39

  2. The beauty of it.
• * 1.40

  3. The vigor of it.
• * 1.41

  4. Power of it.
• * 1.42

  5. The season it giveth.
• * 1.43

  6. The opera∣tion it 〈◊〉〈◊〉 on others.
• * 1.44

  7. The com∣fort it bring∣eth.
• * 1.45

  8. The esta∣blishment it worketh.
• * 1.46

  9. The union of professors.
• * 1.47

  10. The worlds hatred of Saints.
• a 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.51

  Love must be perpetuall.
• * 1.52

  Taxation of decay in love.
• a 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obliviscor.
• c 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omnino ob∣liviscor.
• a 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.59

  The Remists out of Ioh. Di∣acams tell us, that Christ and Angels came to S^t Gregories ta∣ble of hospita∣lity in Pil∣grims weeds. Beleeve it who will.
• a 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Recordor.
• * 1.61

  Ignoti nulla cupido.
• a 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.66

  Beza, Genevens. alitque.
• * 1.67

  Calvin, Iunius, aliique.
• a 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.70

  Chrys. Theod. Oecum.
• d 1.71

  Hierom. Com∣ment. in Mat. 13. August. contr. Petag. & Coe∣lest. l. 2. c. 34.
• e 1.72

  Calv. Beza, aliique.
• f 1.73

  Anselm. 〈◊〉〈◊〉.
• g 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Polluere.
• d 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Impollutus.
• a 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adjecto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vendo. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui se prostituit, & corpus suum vendit, Merito∣rius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meretrix.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Delevit, de∣struxit, perdidit.
• g 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Delebitur.
• h 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad delendum.
• * 1.88

  Adulterium.
• k 1.89

  Ad al•…•…erius torum.
• a 1.90

  Strabo l 16. Geog. Euseb. de prap. Evang. l. 6. c. 8.
• b 1.91

  Pausan. in Beol.
• c 1.92

  Procop. l. 1. de bel. Gothic.
• * 1.93

  Poe•…•…a damni.
• * 1.94

  Poe•…•…a sensus.
• * 1.95

  Haec sunt jucun∣di causa cibus{que} mali, Ovid▪ 4. de Remed. Amor.
• a 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.102

  Unconsciona∣ble getting.
• * 1.103

  Immoderate getting.
• * 1.104

  Hoarding up all they can get
• * 1.105

  Hoarding up all for them∣selves.
• * 1.106

  Spending too sparingly.
• * 1.107

  Prodigall spa∣ring.
• * 1.108

  Covetousness is
• * 1.109

  1. A begui∣ling sin.
• * 1.110

  2. An unsati∣able sin.
• * 1.111

  3. A gawling sin.
• * 1.112

  4. An e•…•…sna∣ring sin.
• * 1.113

  5. A breeding sin.
• * 1.114

  6. A growing sin.
• * 1.115

  7. A devour∣ing sinne.
• * 1.116

  8. A crying sinne.
• * 1.117

  1. Use. Examination.
• * 1.118

  Why we are to examine our selves about covetousness.
• * 1.119

  How cove∣tousness may be found out.
• * 1.120

  2. Use. Humiliation by them in whom cove∣tousness re∣mains.
• * 1.121

  3. Use. Detestation of covetousness.
• * 1.122

  Cane pejus & angue.
• * 1.123

  4. Use. Admonition to seek after contrary gra∣ces.
• * 1.124

  Graces contra∣ry to covetous∣ness.
• * 1.125

  1. Confidence in Gods pro∣vidence.
• * 1.126

  2. Contented∣ness.
• * 1.127

  3. Charity.
• * 1.128

  Non beuè con∣veniunt, nec ca∣dem sede mo∣ra•…•…tur.
• * 1.129

  4. Liberality.
• * 1.130

  Synonyma.
• * 1.131

  5. Use. Dehor•…•…ation from rash cen∣sures about covetousness.
• a 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, suffi∣cer•…•….
• c 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. •…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.138

  〈◊〉〈◊〉.
• * 1.139

  Grounds of content.
• * 1.140

  〈◊〉〈◊〉. God order∣eth all things.
• * 1.141

  1. Faith in our special relati∣o•…•… to God.
• * 1.142

  3. Conviction of our unwo•…•…∣thiness.
• * 1.143

  4. Apprehen∣sion of our desert.
• * 1.144

  5 Applicat•…•…on of Gods pro∣mises.
• * 1.145

  6. Our right to Christ.
• * 1.146

  7. Meditation on our heaven∣ly inheritance.
• * 1.147

  1. Necessity of •…•…∣on.
• * 1.148

  1. The Equity thereof.
• * 1.149

  3. The Excel∣lency of Con∣•…•….
• * 1.150

  1. It makes the creature like hi•…•… C•…•…ea∣tor.
• a 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  2. It is com∣pounded of many graces.
• * 1.154

  4. The com∣modity of con∣tentednesse.
• * 1.155

  1. It quiets the soul.
• * 1.156

  2. It moderates desire.
• a 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.159

  3. It supplies losses.
• * 1.160

  4. It easeth burdens.
• * 1.161

  5. It complies with provi∣dence.
• * 1.162

  Cases wherein contentment is to be pra∣ctised.
• * 1.163

  1. Plenty.
• * 1.164

  2. Poverty.
• * 1.165

  3. A single li•…•…e.
• * 1.166

  4. The marri∣ed estate.
• * 1.167

  5. Want of children.
• * 1.168

  6. Many chil∣dren.
• * 1.169

  7. Losses.
• * 1.170

  8. Crosses in callings.
• * 1.171

  9. Reproach.
• * 1.172

  10. Afflictions.
• * 1.173

  Judgements on some to be ap∣plied by others.
• * 1.174

  Gods Word not to be read and heard as a bare History.
• * 1.175

  How to receive profit by the Word.
• * 1.176

  Pythagoras. Siquid Pythago∣rici affirmarent in disputando, cum ex his quae∣reretur, quare ita esset, respon∣dere volebant, Ipse dixit. Cic. de nat. D•…•…or. l. 1. Hinc proverbi∣um, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asrist. 2. subjunct. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mitto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remitto.
• a 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desum.
• e 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.187

  The force of a negative pro∣mise.
• * 1.188

  The •…•…mphasis of doubling and trebling a negative par∣ticle in Greek.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.190

  Non 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.191

  The same thing expres∣sed in divers words.
• * 1.192

  A general pro∣mise compri∣seth all parti∣culars of that kinde.
• * 1.193

  God unchan∣geable.
• * 1.194

  God more carefull then any parent.
• * 1.195

  Not Iob nor Lazarus forsa∣ken.
• * 1.196

  Complaints of Saints as forsaken.
• * 1.197

  Christ not forsaken.
• * 1.198

  Taxation of •…•…aiming.
• * 1.199

  Gods not for∣saking to be▪ extended to all distresses.
• * 1.200

  Beleevers shall never be for∣saken.
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Confiden•…•…es.
• b 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s•…•…u 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fiducia.
• c 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• a 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  Of varying from the He∣brew text.
• * 1.209

  See Chap. v. 6. §. 72.
• * 1.210

  Assurance of Gods presence maketh confi∣dent.
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many as one to God.
• b 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All in mans power not to be feared.
• * 1.215

  Practices against ones self not to be feared.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.217

  Vers. 5.
• * 1.218

  Vers. 6.
• * 1.219

  Vers. 5.
• * 1.220

  Verse 6.
• * 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Memoria. 2 Pet. 1. 15.
• * 1.222

  Four acts of memory.
• * 1.223

  Reasons of remembring Ministers.
• * 1.224

  Taxation of such as forget good Mini∣sters.
• a 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ducere, pr•…•…ire, praestare se du∣cem viae, praeesse, imperare.
• c 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.228

  Ductores. Beza. Pareus.
• * 1.229

  Dignity of Ministers.
• * 1.230

  Duty of Guides.
• * 1.231

  Honourable titles of Mini∣sters.
• * 1.232

  Need of Mi∣•…•….
• * 1.233

  Act. 8. 31.
• * 1.234

  Benefit of Mi∣nisters.
• * 1.235

  Gods care in providing guides.
• * 1.236

  Duties in re∣gard of Gods care about guides.
• * 1.237

  Our own guides to be remembred.
• a 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.240

  Imitari:
• c 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Symp. 8.
• e 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mimus.
• f 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simia.
• * 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.246

  Why living Saints to be imitated.
• * 1.247

  Why Saints departed to be imitated.
• * 1.248

  All professors are patterns.
• a 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver•…•…ere.
• d 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exi•…•…us.
• f 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• a 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.261

  The depen∣dance.
• a 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yesterday how farre ex∣tended.
• b 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Chap. 1. v. 8. §. 108. For ever how taken.
• d 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.266

  How Christ ever the same. Of the uses of Christs im∣mutability, See Chap. 1. v. 8. §. 145.
• * 1.267

  The depen∣dance.
• a 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What it is to be carried about
• * 1.269

  Men prone to be led aside.
• b 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doctrina 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, docere.
• * 1.271

  Seducers have their doctrins.
• * 1.272

  Necessity of a sound Ministry
• a 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.275

  Toleration of divers religions intolerable.
• * 1.276

  Men cannot be saved in any religion.
• a 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.278

  ^b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.280

  In what respect the Gospel is styled grace.
• a 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.287

  Popish distin∣ction of meats.
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Calco.
• * 1.291

  Superstitious use to be very busie.
• * 1.292

  Difference be∣twixt the rule of true religion and Supersti∣tion.
• a 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.294

  Christ the only true Priest, Sa∣crifice and Al∣tar.
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.300

  Rhem. Annot. on Heb. c. 13. v. 10. Sect. 6.
• * 1.301

  Rhem. Annot. on Rev. 6. 9. Sect. 1.
• a 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contract. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vivo. Ind•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, animal.
• c 1.304

  Animalia.
• * 1.305

  Beasts offered for Sacrifices.
• d 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…aceo.
• c 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, injicio.
• d 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉, Ca∣stra metor.
• * 1.315

  ▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Ch. 3. v. 7. §. 73.
• * 1.317

  Jesus the truth of types.
• a 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.320

  How Christ sanctifieth.
• c 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.322

  Christ sancti∣fied people by his own bloud.
• d 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.324

  What a Gate signifieth.
• * 1.325

  Jews malice occasioned Christs suffer∣ing without the Gate.
• * 1.326

  God turns mans malice to the accom∣plishment of his own pur∣pose.
• * 1.327

  Christs death reproachful.
• * 1.328

  Verse 10.
• * 1.329

  Vers. 11.
• * 1.330

  Vers. 13.
• * 1.331

  Verse 10.
• * 1.332

  Vers. 11.
• * 1.333

  Vers. 12.
• a 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.335

  Disce puer vir∣tutem ex me, Virg.
• * 1.336

  Why Christ to be imitated.
• * 1.337

  A benefit of Christs incar∣nation.
• * 1.338

  Christs care of his Church in being a pat∣tern to it.
• * 1.339

  Look on Jesus
• * 1.340

  All things done by Christ not imitable.
• * 1.341

  What Christ did as God.
• * 1.342

  How Apostles did what Christ did as God.
• m 1.343

  Salmoneus simulabat non imitabile ful men Vi•…•…g. 〈◊〉〈◊〉, •…•… 6. Papist•…•… pre∣sumption.
• n 1.344

  Coucil. Tri•…•…. de •…•…acram or∣dinis. c•…•…p. 3. Can. 4.
• o 1.345

  Co•…•…cil. Trid. de Absel▪ cap. 6. Can. 9.
• * 1.346

  What Christ did as God∣man.
• * 1.347

  Papists pre∣sumption.
• * 1.348

  Christs extra∣ordinary acts.
• * 1.349

  What temp•…•…∣rary things Christ did.
• * 1.350

  In what Christ to be imitated.
• * 1.351

  Be acquainted with the 〈◊〉〈◊〉 of Christ.
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.354

  What meant by world.
• * 1.355

  Two worlds.
• * 1.356

  How men go out of the Camp.
• * 1.357

  Mundi con∣umptus.
• * 1.358

  Motives to leave the world.
• * 1.359

  Matth. 16. 26.
• * 1.360

  Du•…•… termi•…•…l, A quo. Ad q•…•…em
• * 1.361

  How men go to Christ
• * 1.362

  Loss of world recompenced by going to Christ.
• * 1.363

  No good got by leaving the world if we go not to Christ.
• * 1.364

  Heathen go∣ing out of the world.
• * 1.365

  Papists going out of the world.
• a 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, probrum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •…•…onvicium. Heb. 10. 33.
• * 1.368

  Reproach is against ones good name.
• * 1.369

  Reproach a persecution.
• * 1.370

  Kindes of re∣proach.
• * 1.371

  Why Saints reproached.
• a 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.373

  How reproach is to be born.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.375

  Every re∣proach is not glorious.
• * 1.376

  Reproach to be born as Christ did. It is a comfort to be dealt with as Christ was.
• * 1.377

  Be like Christ.
• * 1.378

  Folly of re∣proachers.
• a 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 11. v. 10. §. 47.
• d 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nothing sta∣ble here.
• * 1.384

  Why no sta∣bility here.
• f 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.386

  Heb. 11. 13.
• * 1.387

  How Saints have here no City.
• * 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 3. v. 13. §. 142.
• a 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What seeking here meant.
• * 1.391

  There is sta∣bility.
• c 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.393

  Folly of world about things stable.
• d 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.395

  Verse 13.
• * 1.396

  Vers. 14.
• * 1.397

  Vers. 13.
• * 1.398

  Vers. 14.
• a 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.406

  Praise a sa∣crifice.
• * 1.407

  God the ob∣ject of praise.
• h 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.409

  Praise through Christ.
• i 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• n 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vitulos.
• c 1.417

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fru∣ctum.
• d 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fructus.
• e 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vitulus, juvencus.
• f 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fructum protulit
• g 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labia.
• a 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fimul.
• d 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• c 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mau•…•…vit.
• * 1.428

  Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confessus est.
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣fessio.
• * 1.430

  Psal. 136. 1. & 50. 14.
• f 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labi∣•…•… 〈◊〉〈◊〉.
• g 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.433

  Rhem. Annot. on Heb. 13. 15.
• * 1.434

  §. 142.
• a 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, facio.
• g 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bene.
• h 1.442

  beneficentia.
• i 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pla∣cere.
• f 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.455

  Do what well∣pleaseth God.
• * 1.456

  Against merit.
• * 1.457

  Deus prome∣retur.
• * 1.458

  Vers. 15.
• * 1.459

  Vers. 16.
• * 1.460

  Vers. 15.
• * 1.461

  Vers. 16.
• a 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.464

  See Chap. 6. v. 9. §. 56.
• c 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.466

  d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cedo.
• e 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.468

  Difference be∣twixt obedi∣ence to Civil and Ecclesiasti∣cal Magistrates
• * 1.469

  Ministers must walk worthy of honour.
• a 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Som∣nus.
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iu∣somnis, Vigil.
• * 1.473

  Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per 〈◊〉〈◊〉 inter∣positis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vigilo.
• c 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vigilia.
• d 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vigilo.
• * 1.476

  Who are watchers.
• * 1.477

  How Mini∣sters watch.
• * 1.478

  The necessity of Ministers.
• * 1.479

  The benefit of Ministers.
• * 1.480

  Excellency of soul.
• * 1.481

  Difference be∣twixt a Mini∣sters function and others.
• * 1.482

  Excellency of the Ministerial function.
• 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 〉.
• * 1.486

  Have an eye upon your ac∣count.
• * 1.487

  The weight that lieth on Ministers.
• * 1.488

  Peoples obedi∣ence makes Ministers give up their ac∣count with joy
• * 1.489

  Peoples not profiting cau∣seth Ministers to grieve.
• a 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sum∣ptus.
• c 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• d 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• f 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.496

  Ministers grief prejudici∣all to people.
• * 1.497

  A milde taxa∣tion.
• a 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.500

  A man knows his own con∣science.
• * 1.501

  What a man knows of him∣self, he may be∣lieve of others.
• * 1.502

  b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In prat. med. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nov•…•….
• c 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.506

  The notation of conscience.
• d 1.507

  Cordis scientia
• * 1.508

  Conscience i•…•… seated within a man.
• * 1.509

  The function of conscience.
• * 1.510

  The effects of conscience.
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.512

  The good con∣science.
• * 1.513

  An evil con∣science.
• * 1.514

  A renewed conscience.
• * 1.515

  The extent of a good consci∣ence.
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.518

  Desire of do∣ing good.
• * 1.519

  Endeavour ac∣ceptable.
• * 1.520

  God indulgent
• a 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.522

  A good con∣versation evi∣denceth a good conscience.
• b 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.524

  Good to be done in due manner.
• * 1.525

  Prayer desired for himself.
• a 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.528

  Prayer where more •…•…ervent.
• c 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.530

  ^d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Statuo.
• c 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Constituo.
• d 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Restituo.
• * 1.535

  Ministers may be restrained.
• a 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.538

  Presence of Ministers to be desired.
• * 1.539

  Vers. 17.
• * 1.540

  Verse 18.
• * 1.541

  Vers. 19.
• * 1.542

  Vers. 18.
• * 1.543

  A Minister must do what he requires.
• * 1.544

  Meditation on Gods excel∣lencies fits to prayer.
• * 1.545

  Rom. 15. 33. & 16. 20. 2 Cor. 13. 11. Phil. 4. 9. 2 Thes. 5. 23.
• a 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.547

  Knowledge of God of peace strengthens faith.
• a 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, duco.
• b 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reduc•…•….
• * 1.550

  Of the resur∣rection in ge∣nerall, See Ch. 6. v. 2. §. 20. Christ raised himself.
• * 1.551

  Types of Christs resur∣rection.
• * 1.552

  Prophesies thereof.
• * 1.553

  Witnesses of Christs resur∣rection.
• * 1.554

  Why God ral∣led Christ.
• * 1.555

  Gods power in Christs re∣surrection.
• * 1.556

  Christ raised within three daies.
• * 1.557

  God will sea∣sonably suc∣cour.
• * 1.558

  Hos. 6. 2.
• a 1.559

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pasto•…•….
• b 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pasco.
• c 1.563

  Pastor a pascendo.
• a 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.567

  The Church is Christs pe∣culiar flock of sheep.
• a 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣gredior.
• * 1.570

  Properties of sheep.
• a 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.575

  Matth. 5. 48.
• d 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.577

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.582

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.583

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.584

  Of Gods glory, See The Guide to go to God, §. 215, &c.
• b 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.586

  Vers•…•… 21.
• * 1.587

  Verse 21.
• a 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.590

  Ministers must stir up people to seek their own good.
• c 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.598

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.600

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.601

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.602

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pretium, Act. 5. 2. Honor Rom. 13. 7.
• c 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deus. Cic. l. 1. de offic. Suid. Plin.
• * 1.604

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pretio∣sus, 1 Cor. 3. 12
• * 1.605

  1. Who this Timothy was.
• * 1.606

  2. Where Ti∣mothy was re∣strained.
• * 1.607

  ^a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.610

  3. How Timo∣thy was set at liberty.
• * 1.611

  4. When was Timothy set free.
• * 1.612

  5. Why this Apostle called Timothy bro∣ther.
• * 1.613

  Promises sub∣mitted to Gods will.
• a 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.615

  Why Paul would go with Timothy.
• * 1.616

  Pauls humble minde.
• a 1.617

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.618

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.619

  Salutare, s•…•…∣lutem optare.
• b 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amplex•…•…r.
• a 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.622

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.624

  Gratia gra∣tum faciens.
• b 1.625

  Gratia gratis data.
• * 1.626

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.