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Full text of "A commentary on the whole Epistle to the Hebrews : being the substance of thirty years' Wednesday's lectures at Blackfriars, London"

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GOUGE ON HEBREWS. 



VOL. I. 



COUNCIL OF PUBLICATION. 



W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinbui-gh. 

JAMES BEGG, D.D., Jlinister of Newington Free Chuixh, Edinburgh. 

THOMAS J. CKAWrORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh. 

D. T. K. DRUMMOND, U.A., Minister of St Thomas's Epi^copal Church, Edinburgh. 

WILLIAM n. GOOLD, D.D., Professor of BibUcal Literature and Chuich History, Pieformed 

Presbyterian Church, Edinburgh. 
ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh. 

6cncnil debitor. 

REV. THOMAS SMITH, JLA., Edinburgh. 



COMMENTARY 



ON THE WHOLE 



EPISTLE TO THE HEBREWS. 

BEING THE SUBSTANCE OF THIETY YEARS' WEDNESDAY'S LECTURES 
AT BLACIiFRIARS, LONDON. 



BY THAT HOLY AND LEARNED DIAaNE 

WILLIAM 1:>0UGE, D.D., 

AND LATE PASTOR THERE. 
BEFORE WHICH IS PREFIXED 

A NARRATIVE OF HIS LIFE AND DEATH. 



VOL. L 



EDINBURGH : JAMES NIOHOL. 
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT. 

M.DCCC.LXVI. 



EDINBUEOn : 

PRINTED BY JOHN GREIB AND BON, 

OLD PHYSIC GARDENS. 



A NAREATIVE OF THE LIFE AND DEATH OF 
DOCTOR GOUGE. 



WILLIAM GOUGE was born in Stratford-Bow, in the county of Middlesex, November 1. 1575. His 
father, Mr Thomas Gouge, was a pious gentleman.' His mother was a virtuous and pious daughter 
of one Mr Nicholas Culverel, a merchant in London ; she was a sister of those two famous preachers, Mr 
Samuel and Mr Ezekiel Culverel. And her two sisters were married unto those two famous divines, Dr 
Chaderton, the master of Emmanuel College ; and Dr Whitaker, the Regius Professor of Divinity in Cam- 
bridge. So as by the mother's side he came of a stock of preachers. 

In his younger years he was first trained up in Paul's School, London, and afterwards was sent to a 
free school at Felsted in Essex, where he was trained up three years under the public ministry of his uncle, 
Mr Ezekiel Culverel, and thereby much wi-onght upon,* and if not first begotten, yet much built up in his holy 
faith, as himself often expressed ; and then was sent to Eton, where he was trained up six years. During 
which time, he was more than ordinarily studious and industrious ; for when other scholars upon play 
days took their liberty for their sports and pastimes, he would be at his study, wherein he took morp 
delight than others could do at their recreations.' At this time, when he was a scholar of Eton, he was 
possessed with an holy fear of God, conscionable in secret prayer and sanctifying the Sabbath, and much 
grieved at the ordinary profanation thereof by public sports and recreations, then too much allowed ; as 
he did often in his lifetime, with much thankfulness unto God, express. 

From Eton he was chosen to King's College in Cambridge, whither he went anno 1595: where he 
first addicted himself to Ramus his logic, and therein grew so expert, as in the schools he publicly main- 
tained him ; insomuch as on a time divers sophisters, setting themselves to vilify Ramus, to which end the 
respondent put up this question, Nunqnaw eril matinm, ciii Ramus est mai/nns? which some of the sophisters 
then hearing, and knowing the said William Gouge to be an acute disputant, and a stifl" defender of Ramus, 
came to the divinity schools, where he was hearing an act, and told him how they were abusing Ramus. He 



» Qai m ungueuUina tabonia ruaeiieruut, et paulo ilintins ^«xa»i. Tc„i^,u,r, Si-^^-S, ««; iiuyti,u,.~Arist. ad Nicom. Etit 
commorati sunt, odorem loci secuiu ferunt. — Sen, Epist. |l. ii. c. xii. 



VI A -NAUIUTIS li Of THE 

t'.ierenpon went into tho sophisters' schools, and upon the moderator's calling for another opponent, he stepped 
up, and brought such an argument as stumbled the respondent; whereupon the moderator took open 
him to answer, but could not satisfy the doubt. A sophister standing by said with a loud voice, ' Do you 
come to vilify Ramus, and cannot answer a Ramist's argument?' Whereupon the moderator rose up and 
gave him a box on the ear ; then the school was all hi an uproar, but the said William Gouge was safely con- 
veyed out from among them. 

In the time of his scholarship he was moderator of the sophisters' acts in the public schools, and began 
every act with a solemn speech of his ovm in Latin, whereby much grace was added to the act, which was 
not usual in those days. 

The said William Gouge took his degrees in order, performing for every one of them all the acts publicly 
ill the public schools, which the statute required.' 

He continued for three years together so close in the college, as he lay not one night out of the walls 
thereof. At three years' end he was made fellow, and then went to visit his friends. 

He was a very close student, for as he was a lover of learning,' so very laborious in his studies, sitting 
np late at night, and rising up early in the morning. 

He lived in the college nine years, and in all that time (but when he went out of town to his friends) he 
was never absent from morning prayers in the chapel, which used to be half an. horn- before six ; yet he used 
to rise so long before he went to the chapel, as he gained time for his secret devotions, and for reading 
his morning task of Scripture ; for he tied himself to read every day fifteen chapters in English of the sacred 
Scripture, five in the morning, five after dinner, before he fell upon his ordinary studies, and five before 
he v.ent to bed. He hath been often heard to say, that when he could not sleep in the night time, he 
would in bis mind run through distinct chapters of Scripture in their order, as if he had heard them read, 
so deceiving the tedionsness of his waking, and depriving himself also sometimes of the sweetness of his 
sleeping hours, though by a better and greater sweetness ; for he found the meditation of the word to be 
sweeter to him than sleep. 

This also he would do in the daytime, when he was alone, either within doors or without doors. For this 
end he did write in a little book, which ho always carried about him, the distinct heads of every particular 
passage in every chapter of the Bible ; that when in any place he meditated on the Scripture, and stuck, 
he presently helped himself by that little book. Whereby he made himself so expert in the text, as if 
he heard but a phrase of Scripture, he could tell tho place where it was. 

Besides, he had his times so to study the difiicult places of Scripture, as he might find out the true 
meaning of them, and by this means he attained to a great exactness in the knowledge of tho Scripture. 

He did not only cleave close to his own studies, but would also send for others whom he observed to bo 
ingenuous aud willing, to instruct tliem in scholastical ai-ts, whereby he was a great help to many, and brought 
them also to be better students. 

\Vhile he was a scholar in King's College, there was a Jew in Cambridge, who was entertained into sundry 
colleges to teach the Hebrew tongue,' and among others into lung's College. The said Wilham Gouge took 
the opportunity to be instructed by him, which many others of that college likewise did ; but many of them 
soon waxed weary and left him, only the said William Gouge held close to him as long as ho tarried. But 
when ho was gone, they that had left him, discerning their folly, came to tho said William Gouge, and en- 



' Adolescena admodum in sapicntite studiis cxcelluit et I 
ob id <nui<(/rri(» coguumentuin ubtinuit. — yicfphorui Je \ 'Ad iitcrnrum encrarum iutelligenliam nihil tam ncces- 
Macario, 1. ix. c. xiv. | sariuni quam cognitio linguie sanctio. — Dnuiui. 



LIFE AND DEATH OF DOCTOR GOUGE. VII 

treated bitn to instruct them in the grounds of Hebrew, which accordingly he did, whereby he became very 
expert therein. 

And as he was expert in the learned tongues, so likewise in the arts and all necessary literature, that 
he might have nothing of these to learn when be was to be a public teacher. 

Being chosen a reader both of logic and philosophy in the college, he made conscience of observing all the 
times appointed by the statute for reading, and never omitted any ; and his readings were with such exact- 
ness, as thereby he got much credit and applause from his auditors, but some envy from his successors, who, 
by his example, were now provoked to a more frequent reading of their lectures, which were seldom and slightly 
performed before. He was so strict and observant in the course of his life, as they then counted him an 
arch-Puritan, which was the term then given in scorn to those who were conscionable of their ways. 

In the first year of his fellowship he made his commonplace books for divinity, in which he made 
references of what he read. 

He had also white paper bound betwixt the leaves of the Bible, wherein he wrote such pithy interpreta- 
tions and observations on a text, as could not be referred to an head in his commonplace book. 

His mind was so addicted to the university, as he was resolved to have spent many more years than he 
did, if not all his life therein. 

But his father, after he had been two or three years Master of Arts, much against his mind, took him from 
the university upon a marriage which he had prepared for him. God by his providence turned this to the 
good of his church ; for by this means, though it were late before he entered upon his ministry, it is very 
probable that he entered upon and exercised that function many years sooner than otherwise he would. 

His wife was the daughter of Mr Henry Caulton. a citizen and mercer of London, but an orphan when he 
married her. 

To her care he committed the providing for of his family, himself only minding his studies and weighty 
affairs of his he. "enly calling. 

He lived with her twenty-two years in much love and peace, and had by her thirteen children, seven 
sons and six daughters, whereof eight lived to men's and women's estate, and were all well trained up and 
sufficiently provided for. 

It was his earnest desire and daily prayer to God, that his six sons that lived to men's estates might have 
been all preachers of the gospel, for he himself found such comfort and content in that calling as he thought 
there could be no gi-eater found in any other, having oft professed that the greatest pleasure he took in the 
world was in the employment of his calling; insomuch as he was wont to say to divers honourable persons, 
and particularly the Lord Coventry, keeper of the great seal, that he envied not his place nor employment. 

The government of his family was exemplary,' another Bethel ; for he did not only make conscience of 
morning and evening prayer, and reading the word in his family, but also of catechising his children and 
servants, wherein God gave him a singular gift ; for he did not teach them by any set form, but so as he 
brought them that were instructed to express the principle taught them in their own words. So that his 
children (as Gregory Nazianzen saith of his father) found him as well a spiritual as a bodily father.^ 
Yea, never any servant came to his house, but gained a great deal of knowledge. So likewise did sundry 
others whose parents desired the benefit of his instructing of them. 

He was in special manner conscionable of the Lord's day ; and that not only in the observation of the public 



' Doraua ejus, et couversatio quasi in speculo constituta, I ' Tvivfixrixii iuriv <rari(x iix", x«i ea/txTiKif. — Greg. 
magistraerat publicic disciplina). — Ilieroni/mus de Helioiioro. Naz. 
torn. i. 



V.ll A NARRATIVE OF THE 

duties, but also in continuing the sanctification theretf by private duties of piety in his family, and secret in 
his closet. 

As ho did forbear providing of suppers on the eve before the Sabbath, that servants might not be kept 
np too late ; so he would never suffer any servant to tarry at home for dressing any meat on the Lord's 
day for any friends, were they mean or great, few or many. 

After his public sermons were ended, divers neighbours (not having means in their own families) assem- 
bled in his house, where after such a familiar manner he repeated the public sermons, as divers have pro- 
fessed they were much more benefited by them in that repetition than in the fii-st hearing;' for he did 
not use word by word to read out of notes what was preached, but would, by questions and answers, draw 
from those that were under his charge such points as were delivered. After which his constant course was 
to visit such of his parish as were sick, or by pain and weakness disenabled to go to the public ordinances. 
With each of these he would discourse of some heavenly and spiritual subject suitable to their condition, and 
after that pray by them ; wherein he had a more than ordinai-y gift, being able, in apt words and expressions, 
to commend their several cases unto God, and to put up petitions suitable to their several needs. His 
usual course was to pray eight times in the public congregation on a Lord's day; for as he prayed before 
and after each sermon, so before and after his reading and expounding the Scripture, which he performed 
both in the forenoon and afternoon. And in his family his constant course was to pray thrice every 
Lord's day, and that in a solemn manner, viz., in the morning and evening, and after his repetition of the 
sermons. 

In the thirty-second year of his age he was ordained minister; and about a j-ear after, which was June 
1608, he was admitted minister into the church of Blackfriars, London, where he continued to his dying 
day, which was forty-five years and six months, never having any other ministerial emploj-ment, though he 
were offered many great ones. His manner of coming to Blackfriars was thus : the parish being destitute of 
a preaching minister, one Mr Hildersham, a pious and powerful preacher, being in company among some of 
the better sort of Blackfriars, told them that there was one who lived in Stratford Bow, and had no charge 
that might be fit for them. Hereupon divers of them went to Stratford Bow upon the Lord's day, where he 
frequently preached gi-atis, to help the minister that then was there ; and so well liked him, as upon their 
report, with an unanimous consent {nemitie coiitradicoiU'), he was chosen their minister. Ever since 
he was there chosen, he hath manifested a great good respect to the inhabitants of that place. Before 
his coming thither, they had not so much as a church of their own to hear the word of God in, nor any place 
to bury their dead ; but by means that he used, the church, the church porch, the minister's house, and 
churchyard (all which they had before upon courtesy), were purchased, so as now they all, as a proper in- 
heritance, belong to the parish of Blackfriars. Five years after his coming thither, the old church being 
found too little for the multitudes that thronged from all parts of the city to hear him, he was a means of 
purchasing certain rooms, whereby the church was enlarged almost as big again as it was before. The 
sum of purchasing, new building, and finishing the said church, amounted to above £'1500, which was procured 
partly by the collections at his lectures, partly by his letters written to his friends, and by the contributions 
of the parishioners, without any brief for public collections in other places. 

After this, there being sundrj' rooms under the said church, belonging to other landlords, he used means 
to purchase them also to the benefit of the parish ; the rather, to prevent all dangers that by evil minded per- 
sons might have befallen God's people in that church, by any contrivances in the rooms under the church. 

Thus they who had nothing of their own at his coming, have now the whole church, the church-porch, 



Nunquam eatia tlicitur, quod Dunquam sa 



LIFE AND DEATH OF DOCTOR GOUGE. 



the churchyard, a vault to bury their dead, a very fair vestry-house, and other rooms adjacent, the house 
wherein he himself dwelt so long as he lived. All these they hold as a perpetual inheritance. 

They have also a considerable lease of certain tenements for 300 years, all which were procured by his 
mesms. 

Such was his respect to his parish, as though he were oft offered places of far greater profit, yet he re- 
fused them all, oft saying that the height of his ambition was to go from Blackfriars to heaven. 

At his first coming to Blackfriars, being in the thirty-third year of his age, he constantly preached twice on 
the Lord's day, and once weekly, on Wednesday forenoon, which wa" for about thirty-five years very much 
frequented, and that by divers city ministers, and by sundry pious ana judicious gentlemen of the Inns of 
Court, besides many well-disposed citizens, who in multitudes flocked to his church; yea, such was the 
fame of Dr Gouge's ministry, that when the godly Christians of those times came out of the country unto 
London, they thought not their business done, unless they had been at Blackfriars' lecture. 

And such was the fruit of his ministry, that very many of his auditors, though living in other parishes, 
upon trial before sundry elderships, have confessed, that the first seed of grace was sown in their souls by 
his ministry. And herein God wonderfully honoured his ministry, in making him an aged father in Christ, 
and to beget many sons and daughters unto righteousness, for thousands have been converted and built up 
by his ministry. 

He used also monthly to preach a preparation sermon before the communion, on the eve before every 
monthly communion. 

He was indeed eminently faithful and laborious in the work of the ministry to his dying day, preaching 
so long as he was able to get up into the pulpit : ' As a tree planted in the house of the Lord, fruitful even 
in old age,' Ps. xcii. 13, 14. He was often wont to say in his latter days, that he could preach with more 
ease, than to get into the pulpit; the reason whereof was doubtless, as the increase of his asthma, which 
disenabled him to go, so the increase of his intellectuals, which enabled him to preach with more 
ease than in his younger days. ' 

His preaching it was always very distinct, first opening the true literal sense of the text, then giving 
the logical analysis thereof, and then gathering such proper observations as did thence arise, and profitably 
and pertinently applying the same ; so as his ministry proved very profitable to his hearers. Many have 
acknowledged, that in a logical resolution of his text, he went beyond all that ever they heard, as also in 
clearing of difiicult and doubtful places, as they came in his way. As his method was clear, so his expres- 
sions plain, always delivering the solid points of divinity in a familiar style, to the capacity of the meanest. 

And for his life and conversation it was most exemplary, practising what he preached unto others, and 
living over his sermons : so as his doctrine and his practice concurred,' and went hand in hand together. 

Before these times of examination before admission to the sacrament of the Lord's supper, he used to go 
to the houses of the better sort, and appoint a time for them and their whole families to meet together, 
when he might make trial of their fitness to the holy sacrament. Yea, he appointed sundry small families 
to meet together on a certain day, then to make trial of them also. In former times he never admitted any 
of the younger sort to the sacrament, till he found them in his judgment fit for it. 

Though he gave himself much to his studies, and carried himself peaceably, yet he wanted not those 
that did envy and malign him, and took all occasions of doing him what mischief they could. Instance 
Sergeant Finch his book about calling the Jews, which was only published by him, and the true author ac- 
knowledged ; yet, for publishing of it, was he committed nine weeks to prison. 

' .\»V«.- tai l^i's irut^xfinTts. — Tsid. Quod jiissit et ^e&sit.— Bernard. 



X A NAliRATlVE Of Till-; 

King James imagined that the sergeant had in that book declared, that the Jews should have a regimett 
above all other kingdoms, thereupon was beyond all patience impatient. And B. Neal and others putting 
him on especially against the publisher of the book, made him so fierce as he would admit no apology. 
Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgment about 
the calling of the Jaws, which he did in these ensuing propositions, which were found fairly written amongst 
his papers: 

1. All that I can gather out of the holy Scripture, for the calling of the Jews, importeth no more than a 
spiritual calling to believe in Jesus Christ, and embrace the gospel. 

2. This their spiritual calling may be called an outward glorious calling, in regard of the visibility ana 
generality of it, to put a diflereuce betwixt the promised calling of the nation, and the continual calling 
of some few persons ; for in all ages since the rejection of the Jews, some few here and there have been 
called. Thus the calling of the Gentiles in the apostles' time, when Christians had no pompons civil govern- 
ment, was an outward glorious calling, by reason of the visible famous churches which they had. 

8. It is probable that, at or after their calling, they shall not be scattered as now they are ; but be gathered 
together into churches, and be freed from the bondage and slavery wherein they have been many years to- 
gether. 

4. To give them a sovereignty over all the whole church, seemeth to me to be derogatory to that absolute 
sovereignty which Christ the head of his church hath, in whom the promises of the perpetuity of David's 
sceptre, of the extent of his dominion, of the subjection of all nations, are accomplished. 

5. To set down the distinct time, place, and other Uke cii'cumstances of their calling, needeth more than 
an ordinary spirit, and implieth too much curiosity. 

C. The point of the calling of the Jews, being no fundamental point of Christian religion, to be over- 
stiff in holding one thing or other therein, to the disturbance of the peace of the church, cometh near to 
schism. 

Upon which being e.xamined by the Archbishop Abbot, and his answer approved, he was released from 
his imprisonment. 

Ordinarily in the summer vacation he was with his family in the country, but not for his own ease, but 
rather for the good of God's chuixh. For, besides his preaching every Lord's day where he was, he got time 
to publish these treatises which are now in print, viz. The Whole Armour oj God ; Domestical Duties ; An 
Explanation of the Lord' s Pray cr ; God's Three Arroirs, viz., plague, famine, and sword, upon occasion of the 
judgments then raging; The Saints' Sacrifice of Thanlcs/jiviiv/, upon his recovery from a dangerous 
sickness. To which is now added his Commentary upon the whole Epistle to the Hebrews, the subject of 
his Wednesday lectures for many years. 

While he was settled in Blackfriars, he took his Bachelor of Divinity's degree in the j"ear 1611, which 
was the eighth year of his Master of Arts degree. 

And in the year 1G28, he took his Doctor of Divinity's degree. In which year eight ministers of 
London proceeded doctors, which was the occasion that Doctor Collins, the then re;/ius -professor, put up 
his degree, and procured it to pass in the Regent House before he had any notice thereof, or consent of 
bis ; whereby he did in a manner force him to take his degree, yet so as when he heard that it was passed, 
he readily went to Cambridge, and there kept all his acts, which the statute requirelh, as ho had done iu 
all his former degrees. 

Such respect was shewed to him, as in sundry public employments he was chosen a trustee or feoffee. 
As in the year 1610, he was chosen one of the trustees for Mr Whctenhall's three lectures. 

In the year 1020, he was chosen one of the trustees for impropriations, and for many other pious and 



LIFE AND DEATH OF DOCTOR GOUGE. 



charitable uses, wherein he ever shewed himself a faithful trustee. And in some cases by his great 
pains and cost, he procured to be settled for ever such pious donations, as otherwise would have been wrested 
away. 

The foresaid case of impropriations was this : 

There was a select society of thirteen persons that joined themselves together as trustees, to stir up such 
as were piously affected to contribute towards the buying in of impropriations, and giving them freely 
towards the maintenance of the ministers of the word : who were so faithful in their trust, as albeit they 
met very frequently, and spent much time in consultation about that business, yet they never spent 
one penny of what was given for refreshing themselves. Yea, though they had sundry agents and 
messengers whom they employed in affairs concerning the same far and near, yet they never took one penny 
out of the stock wherewith they were entrusted, for the same ; but themselves, at least most of them, contri- 
buted towards the discharge of all manner of bye-expenses. And when they had an opportunity of 
buying in a great impropriation, and had not money in stock to do it, they did amongst themselves give, 
and lend so much as might effect the work. Among others, the said Dr Gouge at one time lent £800 
gratis to that use, besides the monthly contribution which he gave. Within a few years, thirteen impro- 
priations were bought in, which cost betwixt five and six thousand pounds, into which their care was to 
put able, orthodox, and conscionable ministers. Their aim was to plant a powerful ministry in cities and 
market-towns, here and there in the country, for the greater propagation of the gospel. 

This was it that raised up envy against them, and made Dr Laud, then bishop of London, to consult 
with Mr Noy, the king's attorney-general, about breaking this society. Hereupon Mr Noy brought 
them all into the Court of Exchequer, and upon this ground, that illegally they made themselves a body, 
without any grant from the king. Upon debating of the case by counsel on both sides, the decree of the 
court was, that their actings were illegal, that their trust should be taken from them, that what they had 
purchased should be made over to the king, and the king should appoint such as he thought meet for the 
disposing of those impropriations, which they had bought in. 

The foresaid attorney, that strictly examined all their receipts and disbursements, found that they had 
laid out of their own money, at the time when they were questioned, a thousand pounds more than they 
had received, and thereupon obtained an order of the court, that those debts should be first discharged out 
of the revenues of the impropriations, before they should be disposed to particular uses. Thus was 
their trust clean wrested out of their hands, and from that time they have had nothing to do therewith. 

In the year 1G43, he was, by authority of parliament, called to be a member of the Assembly of 
Divines, wherein his attendance was assiduous, not being observed during the whole time of that session 
to be one day absent, unless it were in case of more than ordinary wealmess, ever preferring that public 
employment before all private business whatsoever. 

Wherein he was not one to make up a number, but a chief one, E/; tuv toXO huiyy.owoy/. 

He sat as one of the assessors, and very frequently filled the chair in the moderator's absence. And 
such was his constant care and conscience of spending his time,i and improving it to the best advantage, 
that he would fill up the void spaces of his assembly affairs with his own private' studies. To which end 
it was his constant practice to bring his Bible and some other books in his pocket, which upon every 
occasion he would be reading; as was observed by many. 

He was likewise chosen by a Committee of Parliament, among others, to make Annotalions upon the 
Bible, being well known to be a judicious interpreter of Scripture. How well he hath performed his trust, 

' Miyio-Tov iviixufta xt'":- Periie oiiiiio tempus arbitrabatur quod aluiliis hod impertiretur.— /'Kh. Sec. dc Avuntulo 
auo .Ej'ist. lib. iii. 



A NARRATIVE OF TUE 



is evident to all that read the annotations from the beginning of the first book of Kings unto Job, which 
was his part. 

In which the intelligent render will observe such skill in the original, such acquaintance with the 
sacred story, such judgment in giving the sense of the text, and such quickness and pertinency in raising 
observations, that without the help of any other comment, a man may accommodate himself with the 
sense, doctrines, and uses of most of those scriptures which came under his band, in those cursory annota- 
tions. 

AVhen the Book of Sports and Recreations on the Lord's day was appointed by public authority to be 
read in several churches throughout the nation, as divers other faithful ministers, be utterly refused to 
read the same, resolving to suffer the utmost, rather than manifest the least approbation of such a wicked 
and ungodly thing, so contrary to the express letter of the Scripture. 

By reason of his ability and dexterity in resolving cases of conscience, he was much sought unto for 
resolving many doubts and scruples of conscience, and that not only by ordinary Christian?, but also by 
divers ministers in city and country, and that J)y word of mouth, and writing, being accounted the 
father of London divines, and oracle of his time.' 

He was likewise a sweet comforter of troubled consciences, wherein he was exceeding skilful and dex- 
terous, as many hundreds in the city have found time after time, being sought unto far and near by 
such as groaned under alllictious and temptations; many of whom, through God's blessing on his labours, 
were restored to joy and comfort out of unspeakable terrors and torments of conscience. 

He was of a most sweet and meek disposition ; yea, such was his meekness of spirit, that it seemeth 
unparalleled, for though he had lived with his wife above twenty years together, yet neither child nor 
servant could ever say, that thej' observed an angry countenance, or heard an angry word proceed from 
him towards her, all her life. 

Some have observed, that in his visage towards his latter end, he did much resemble the picture which 
usually passeth for Moses his effigies. Certainly he was the exact effigy of Moses his spirit, and in this 
resembled him to the life, that he was one of the meekest men this generation knew. 

He was as a great peace-keeper, so a great peace-maker, having an excellent dexterity in composing 
differences; far he was from doing others wrong, and far from revenging wrong done by others. 

He suffered much both by the speeches and also by the actions of evil and envious persons; yet he 
would pray for them, rather than in any harsh way requite them. He accounted revilers, and wrong- 
doers, to do more hurt to themselves than to him. 

Sundry scandalous and false aspersions have been cast upon him, particularly by such as have been 
guilty of those crimes, which they have laid to his charge.^ For some who have lived by an unwarrant- 
able trade of usury, for justifying their own unwarrantable practice, have not stuck to impute the same 
to him, from which he was ever free ; never putting any moneys out to use, either by himself, or any 
other for him ; neither directly or indirectly, as he hath been often heard to say, as in his life, so not 
long before his death. 

He was ever charita"blo, especially to the godly poor, according to the direction of the apostle Paul,' 
in Gal. vi. 10, where he exhorteth ns to ' do good nnto all, especially unto them who are of the house- 
hold of faith.' Ho maintained some poor scholars at the university, wholly at his own charge, and contri- 
bnt«d liberally towards the maintenance of others. 



' Sicut olim de Ilieroniino, cujus taiila erat uorainis celo- I • Regium est, cum bene focoris, male andire — Sen. 
britoa, lit ad uiium ex omnibua totius orbis regionibua veliit ' Non sunt profundcmln? opes sed dispensandte. 
certiusimum quoJdiira ornculum concurreretur. — Sraa. \ Ambroa. 



LIfE AND DKATH OF DOCTOK GiilOK. xiil 

He was of such a charitable and bountiful disposition, that though his father left him a competent 
estate, yet such were his disbursements yearly for his kindred and others who stood in need of relief, that 
from the death of his father, till his children came to be of j'ears, and to call for their portions, he laid up 
nothing of all his comings in, so that they who out of envy cry up his estate to be greater than it was, do 
consequently cry up his bounty and charity ; because whatsoever his estate was, it was wholly laid out for the 
relief of such as stood in need (necessary expenses for his family only excepted), which, as it doth appear 
from the doctor's papers, so in his lifetime he expressed as much to some of his children. And truly, 
as in other things he excelled others, so in this, even himself.' 

He was very conscionable in spending his time, from his youth to his very death. He did use to rise very 
early both winter and summer. In the winter, he did constantly rise so long before da}-, as he performed all 
the exercises of his private devotions before daylight ; and in the summer time, about four of the clock in 
the morning, b}' which means he had done half-a-day's work before others had begun their studies. If he 
heard any at their work before he had got to his study, he would say (as Demosthenes spake concern- 
ing the smith), that he was much troubled that any should be at their calling before he at his. 

He was a man of much temperance and sobriety ; as in his eating and drinking, so in his apparel. 

As for recreations, howsoever many pious persons do spend time therein, and that lawfully, in warrant- 
able recreations, yet he spent none therein,^ insomuch as he was never expert in any kind of exercise for 
recreation. He hath been often heard to say, that he took not any journey merely for pleasure in all his 
hfetime ; study and pains having been always, both in youth and age, his chiefest pleasure and delight ; 
yea, it was his ' meat and drink to be doing the will of his heavenly Father,' wherein he took as much 
pleasure and delight as natural men do in their eating and in their drinking, or in their sports and pastimes. 

Such was his carriage and conversation, that there was scarce a lord or lady, or citizen of quality, in or 
about the city, that were piously aflfected, but they sought his acquaintance, and were ambitious of his 
company, wherein they took much content, and found much benefit to their soul's welfare. 

And whereas many persons of quality came out of their good respect to visit him, he would endeavour 
so to order their conference as it might be profitable to edification ; or if their visits were merely compli- 
mental, he accounted' it a great burden unto him. 

He was always of a very friendly and courteous disposition, whom the meanest, not only of his parish, 
but of the city, found easy of access ;^ and as easy to be entreated, yea, ready to do what he could to all. 

Among other graces, humility was eminent in him ; for he was not observed to be pufi'ed up either with 
the flocks of multitudes unto his ministry (which were many and great), nor with any applauses of men ; but 
would still say, he knew more of himself to abase him than any could know to extol him. 

He was much in communion with God, and contented not himself only with daily, constant, ordinary, 
holy exercises, but was also frequent in extraordinary duties. 

In the bishops' time, when it might not be permitted to keep a fast openly in the church, he was 
one of those ministers who frequently helped pious Christians in their private fasts. In times of fear and 
danger, he and others had sometimes weekly, sometimes monthly fasts, whereof many in his own house 
and vestry ; which he was eminently observed to perform with extraordinary reverence and awfulness of 
spirit. His confessions were accompanied with much sense of sin, brokenness of heart, self-abhorrency, 
judging of the creature, and justifying of God.* In petition very pertinent, judicious, spiritual, seasonable, 



* Kof^»s Tdi/ ri; n fMip^sritr, irTi xiti r'iiDut mat xati Wi{vu.at * Taiito mnjpr latis'eat igimseeutis, qtiauto major exag, 
lyxjarsia. — Plato, \ rutio est peecuta confiteutis. — Aug in J's. xciv. 



XIV A NARRATIVE OF THE 

accompanied with faitb and fervour ; like a true sou of Jacob, wrestling with tears and supplications, as 
resolving not to let him go without a blessing. 

But none like him in thanksgiving. After a man would think he had spent the last drop of his spirit in 
confession and prayer, oh, how would ho revive and gather up his spirits when he came to the work of 
thanksgiving ! wherein he would be so large, particular, warm, and vigorous, that in the end of the day 
he would quicken the auditory, as if then the work had been but newly to begin, and that only had been 
the work of the day : wherein he may bo a pattern to all his surviving brethren in the ministry. 

He was very inquisitive after the good and welfare of the church of God ; as at home, so abroad ; that 
accordingly he might order his prayers in their behalf, being ever mindful of them in his prayers. And when 
he heard it went ill with the church of God in any place, like another Nehemiah, he ' sat him down, and 
wept, and mourned, and fasted, and prayed unto the God of heaven in their behalf.' 

Great was his patience under the visiting hand of God, especially in his old age, when God visited him 
with painful maladies. Though by reason of the bitterness of his pains by the stone, and sharpness of 
urine, and that lethalis arundo (as he oft called it), that deadly arrow in his side (which he knew could 
never be plucked out of it but by death), I mean his asthma, which he got by an excessive cold in attend- 
ing upon public employment, — notwithstanding, I say, by reason of these, he hath been often heard to groan, 
yet was he never heard once to grumble. But he would oft say. Soul, be silent ; soul, be patient ; it is 
thy God and Father that thus ordereth thy estate. Thou art his clay ; he may tread and trample on thee 
as it pleaseth him. Thou hast deserved much more ; it is enough that thou art kept out of hell. Though 
thy pain be grievous, yet it is tolerable ; thy God afl'ords some intermissions, he will turn it to thy good, 
and at length put an end to all : none of these can be expected in hell. He would oft make mention of the 
extent of obedience, which, he said, was not only to endeavour to do what God requireth, but also patiently 
to bear what God's will is to lay upon his creature ; as Christ himself, ' though he were the Son, yet 
learned obedience by the things which he sufiered.' In his greatest pangs, he oft used this speech of Job, 
' Shall we receive good from the hands of God, and not evil ?' He often commended his soul unto Christ, 
and would say, ' I am persuaded that he is able to keep that which I have committed to him against that 
day.' When any of his friends went about to comfort him in those gifts which God had bestowed on him, 
and works which he had wrought by him, he would answer : I dare not think of any such thing for com- 
fort ; Jesus Christ, and what he hath done and endured, is the only ground of my sure comfort. Many 
that came to visit him in his weakness professed that they went away better than they came, by reason of 
those savoury and gi-aeious expressions that proceeded from him. 

Though towards his latter end his fits of the stone were frequent and sharp, having sometimes four or 
five in an hour, yet such was his desire to finish that so much desired Commentary of his upon the Epistle 
to the Hebrews, that so soon as the bitterness of the pain of a fit was over, ho returned to his work, and 
made some progress therein. And thus he continued labouring at his work, through much pain, till Tues- 
day, the 6th of December 1G53 ; about which time, as his natural strength was exceedingly decayed, so 
his intellectuals began to fail ; and for the three following days drowsiness seized upon him, insomuch 
that he could not hold up his head to look into a book, but slumbered away his time in his chair ; and upon 
the Friday, being the third day since he had given over his studies, inquiring what day it was, he cried 
out, Alas ! 1 have lost three days ! The day following being Saturday, he had no desire to arise out of 
his bed, neither indeed could, in regard of his wcnknoss, which was such as he said. Now I have not long 
to live in this world ; the time of my departure is at hand ; I am going to my desired haven : the appre- 
hension whereof was no little joy unto him ; for he had often said unto such of his friends as came 
to visit him in his sickness, I am most willing to die ; having, I bless God, nothing to do but to 



LIFE AND DEATH OF DOCTOR GOUGE. XV 

die.' Indeed, he seemed sometimes to be in Paul's strait between life and death, ' having a desire to depart, 
that he might be with Christ, which was best ;' but yet very desirous was he to finish his Commentary on the 
Epistle to the Hebrews, which he knew would be useful to the church of God, and in that respect was will- 
ing to live ; and God so far answered his desire in that particular, that he lived to finish it within half a 
chapter. But when he perceived that his time in this world could not be long, oh how sweet and joyful was 
the apprehension of death unto him ! which he often termed his best friend, next unto Jesus Christ. 

And that Saturday, though he kept his bed through weakness, yet was he more wakeful, and his spirit 
more lively and cheerful, than for several days before ; which questionless was from his joyful apprehension 
of his approaching departure. . 

His speeches that day were more than ordinarily heavenly ; speaking much in admiration of the free- 
ness of God's grace, and riches of his mercy in Jesus Christ. 

As while he lived he led an heavenly life, so about the time of his" death, by those comforts and joys 
which he found in his soul, he seemed to be in heaven while he was upon the earth ; and so continued, full 
of sweet comfort and heavenly expressions, to the last of his understanding and speech, which continued till 
Monday morning, when both failed him ; from which time he lay breathing, but shorter and shorter, till 
eight of the clock that night ; about which time, in the presence of all his children, and divers friends, he 
quietly slept in the Lord, making an happy change from earth to heaven, December 12. a7mo Chrisli, 
1653, — being seventy-nine years old, having served God faithfully and painfully in his generation. 



I'/ie Names of such Booh as this Author hath imtten. 

1. Of Domestical Duties, eight treatises, out of part of the fifth and sixth chapters of the Epistle to 
the Ephesians. 

2. The Whole Armour of God, on part of the sixth chapter of the Epistle to the Ephesians. 

3. A Treatise of the Sin against the Holy Ghost, out of Mat. xii. 31, 32, Mark iii. 28, 29. 

4. Two Catechisms, one handling the fundamental principles of Christian Religion, the other, brief 
answers to the chief Ai'ticles of Religion. 

5. A Guide to go to God, or an Explanation of the Lord's Prayer. 

6. God's Three Arrows, Plague, Famine, Sword, in three Treatises : 1. A Plaster for the Plague, on 
Num. xvi. 44 to the 50. 2. Dearth's Death, on 2 Sam. xxi. 1. 3. The Church's Conquest over the 

_ Sword, on Exod. xvii. 8 to the end. 

7. The Extent of God's Providence. A Sermon on Mat. x. 29-31, preached November 5. 1623, on 
occasion of the downfall of Papists in Blackfriars' ten days before, with the relation of the said downfall. 

8. The Dignity of Chivalry. A Sermon on 2 Chron. viii. 9, preached before the Artillery Company 
of London, June 13. 1626. 

9. The Saint's Sacrifice, or a Commentary on the 116th Psalm. 

10. Two Treatises. 1. The Sabbath Sanctification ; 2. A Treatise of Apostasy, on Luke xv. 31. 

11. The Saint's Support. A Sermon Neh. v. 19, preached before the Commons of Parliament, June 
29. 1645. 

' Vitam habuit in patientia, mortem in desiderio. 



XVI MST OF DOOKS. 

12. Mercy's Memorial. A Sermon on Exod. xiii. 3, preached in Paul's Church, Londun, Nov. 17. 
lG-14, being the day of Queen Elizabeth's inauguration. 

13. The Progress of Divine Providence. A Sermon on Ezek. xxxv-. 11, preached before the House 
of Peers, Sep. 2.1. 1G45. 

1-t. A Sermon on Ezekicl xxiv. 16, preached at the funeral of Mrs Margaret Duck, with a large rela- 
tion of her life and death. 

15. The Right Way. A Sermon on Ezra viii. 21, preached before the Lords, Sept. 12. 1C48, the day 
of humiliation for a blessing on the Treaty between the King and Parliament. 

16. A Large Commentary and Exposition on the whole Epistle of St Paul to the Hebrews. 



THE EPISTLE TO THE CHRISTIAN READER. 



CHRISTIAN Reader,— Thou bast here at length 
that so much desired and long looked for Com- 
mentary of Dr Gouge on the Epistle to the Hebrews, 
the largeness whereof may be a sufficient plea for the 
long stay thereof at the press. 

Though it be a poslhumus (a child brought into 
the world after the death of his father), yet I do assure 
thee it is his own. For though he set not upon this 
work for the fitting it to the press, till the latter end 
of his days, after he was seventy years of age, being 
kept from it by other public employments, as is well 
known, yet it pleased God so to lengthen out his life, 
that he lived to finish this Commentary upon the whole 
Epistle, excepting one half chapter ; the completing 
whereof, though it cost me some time and pains, that j 
it might be answerable to the rest, yet in respect both 
of its form and matter, it may well be accounted his 
own work. For as being his amanuensis to a great 
part of the work, I observed his method, so the matter 
and substance of that half chapter I found in his own 
notes, to which I have added no more than I thought 
necessary to make it like the rest. So that I may 
truly say, thou hast here Dr Gouge's Commentary 
upon the whole Epistle to the Hebrews ; and therein 
the substance of aliove a thousand sermons preached 
at that famous Wednesday Lecture in Blackfriar's, 
London, though now cast into a new mould by way of 
section. Yet I am persuaded, and that upon good 
grounds, that there is scarce a point in divinity 
which he handled upon any portion of Scripture in the 
whole course of his ministry, but he hath brought the 
substance of it into this Commentary. Several ser- 
mons, which upon the first view I thought fit to be 
published, and thereunto had designed them, I have 
since found fully handled in this Commentary ; wherein 
I conceive, thou mayest find as many points of 
divinity, cases of conscience and controversies, fully, 
clearly, though succinctly handled, as in any com- 
mentary whatsoever yet extant. 

As he was ever acknowledged by all scholars that 
heard him, or read any part of his works, to be most 
exact and accurate, iu the opening of the true sense 



of a text, in the resolving thereof, and raising of 
genuine observations from the same ; so in the giv- 
ing of the natural sense and meaning of the apostle in 
this epistle, and in the analysing, first of every chapter, 
then of every verse, and in raising of the proper 
deductions and conclusions from each word and par- 
ticle almost in this epistle, he hath shewed his skill to 
the utmost : it being the fruit, as of his younger, so 
of his elder years, ^ whenas he grew herein more and 
more acute and dexterous. 

Though the doctrines which he raised from each 
word and particle are not set down under the notions 
of doctrines, nor the reasons for the confirmation 
thereof under the terms of reasons, yet in the section 
where the Greek word or particle is opened, there are 
expressed, as the doctrines thence naturally arising, 
so the reasons for the contii-mation thereof, and likewise 
many practical inferences, ever holding il^ one part 
of his art to conceal his art ; especially in writing, 
though in preaching, as none more solid and judi- 
cious, so scarce any more clear and perspicuous, con- 
descending to the capacity of the meanest ; ever 
aflecting^ the simplicity of plain preaching, rather 
than obscure and lofty expressions. 

At the end of this Commentary, besides a large 
English table of all the material points treated of by 
the author, I have added an Alphabetical Index of 
above seven hundred Greek words, which thou mayest 
find learnedly and dexterously explicated, either by 
their etymologies, synonymas, or various acceptations 
(if they be crohuari/iara), or if not, yel thou hast the 
clearest and most familiar explication that each word 
is capable of. For it was one part of the author's 
excellency, that constantly in the course of his ministry 
he did endeavour to instil into the heads of his auditors 
the fullest sense of the Spirit in a familiar way, though 
veiled under many significant, simple, compound, or 
decomposite notions. Such was his depth of judg- 

' Discipulus est prioris posterior dies. — Seneca, ri^ajxai 
Ti usi ToXXx ^t^airxi/iiivos. — Solon. 

' Est caput artis artem dissimulare. — Erasm. 
^ Tov l^ituTuFfiov Tov u.T>.ovff~i^iiv KVi^vy f^ccmi . — Greg, Nyss. 
A 



EPISTLE TO THE CHRISTIAN READER. 



ment, that aft«r he had conferred place with place, he 
could suddenly methodise the different senses, and 
give forth the qnintcsseuee of all his collations, so as i 
the meanest capacitj' might bo edified by him. | 

That I may not exceed the bounds of an epistle, I 
shall only add this word concerning the narrative of 
my dear father's life and death. Though some things ' 
therein may seem scarce creditable, as his indefatigable 
pains, his unparalleled meekness, and the like, yet do 
I assure thee, there is not one particular expression 
in the whole, but upon mine own knowledge I can 
avouch for truth, having observed most of them my- 
self, and heard the rest often from his own mouth. ' 

Though ho be now dead, yet he still speaketh to 
us in this elaborate Commentary of his, of which he 
died in travail. Though it were bis Benoni, yet to 
the heedful reader it may justly become another Ben- 
jamin, a son of the right hand, to lead him fully into 
the bowels of the whole epistle. The author's sole 
aim in all his ministry being the same with Austin's,' 

' Sint castfe dclitite iriero, Scripturio turn; nee fallar in 
eis, ncc fallam ox eis.- Con/es. lib. ii. cap. 12. 



and in his Commentai-y like that of Jerome,' to hold 
out clearly the meaning of the Spirit, and not his owd 
fancies and conceits. 

And such was his happiness, that he had the incomes 
of the same Spirit in explaining the epistle, as the 
penman in writing, though not in the same measure. 
My prayer unto the God and Father of mercy is, that 
it may do as much or rather more good in the perusal, 
than it did in the first preaching, becoming a means 
of conversion to the unconverted, of edification, com- 
fort, support and establishment to all that are already 
brought into Jesus Christ. 

Thy servant in the work of the gospel, 

Tho. Gougb. 

Sr rui.cHRES, March 26. 1C56. 

' Propositum mihi erat non ad meam voluntafem Scrip- 
turas trahere, sed id dicere, quod Scripturas Telle intcUi- 
gebam. Commentatoris officium est, non quid ipse velit, 
sed quid sentiat ille quem iuterpretatur, exponere : alioqui 
si contraria dixerif, non tam interpres erit quam adv 
ejus quem nititur explanare- — llieron. ad Pammach. 



ON THIS LEARNED COMMENT. 



OuB welcome ship the wealth of heav'n hath brought, 

No Indian earth; and she so richly fraught, 

With worth our waiting pays ; an empty skiff 

Had sooner come, and with an easy whitf 

Of wind had sail'd ; our ship so fully laded 

Through the surges deeply plough'd, and slowly waded. 

His wares for houses claim our hearts ; may I 

Still rnnko my better part their library ; 

Yea, may these volumes turn'd into myself, 

Be chained faster to my soul than self. 

They burden shelves, in souls had they abndo. 

Like th' elements In place, they would not load. 

Nor crave I them alone ; our college cries 

To have a share in these commodities. 

These thousand sermons, Sion is content 

To quarter freely ; harmless regiment I 



Which with no foe contendest, but with sin, 

Which driv'st not students out, but draw'st them in, 

Which dost not eat, but art tho scholars' bread. 

And in a vacant desk can'st make thy bed ; 

Whose pistols only reasons are, whose swords 

Are framed only out of Scripture-words. 

Our Gouge who Christ i' the types so clearly shews. 

Gives light to th' Hebrews, knowledge to the Jews. 

Th' Hebrews so hard, a fort scarce ere obtain'd, 

We conquer now ; I'm sure the works we've gain'd. 

Finis in page the last, the end holds forth 

Of th' worthy comment, not the comment's worth. 

Its clear analysis the text unties, 

'Twas sad that death did th' writer analyse. 



ON THE EXCELLENT COMMENTATOR. 



The shady types are made in th' Hebrews plain. 

This comment clears the Hebrews, and again 

The life of Gouge expounds this comment, next 

We want one to explain his life; that text 

A pair of commentators join to clear, 

The dove and serpint both must comment thero : 



His pen goes sweetly, but had we our choice, 

We him would hear ; no music to the voice. 

He's gone ; yet sure, the worth of th' son will spread. 

Who serv'd his living father, serves him dead. 



A COMMENTARY UPON THE EPISTLE TO THE 
HEBREWS. 



SEC. 1. Of the authority of this epistle. 
That we may with the better warrant collect 
articles of faith and rules for life out of this epistle, it 
is requisite that we be well informed in the divine au- 
thority thereof, and also well weigh the excellency 
of it. 

These evidences following make clear the divine 
authority of this epistle. 

1. The matter of it, which is beyond the reach of 
human invention. So profound mysteries are revealed 
therein, as could not be known but by divine revela- 
tion. 

2. The manner of unfolding those mysteries, which 
is with such majesty and gravity as argueth a divine 
spirit. 

3. The congruity of it with other canonical scrip- 
tures, so as, if all Scripture be given by inspiration of 
God, Haaa y^atpn '^iO'TtiudToi, 2 Tim. iii. 16, then this 
also. 

4. The direct refutation of pernicious heresies, 
which, since the writing of this epistle, have been 
forged, so as it must needs be inspired by a foreknow- 
ing Spirit. 

5. The whole tenor of this epistle, and manner of 
expressing the legal ordinances therein, shew that this 
epistle was written while the temple stood, and Leviti- 
cal rites were in use, which was in the apostles' time ; 
80 as, if it had not been canonical, it would question- 
less have been discovered by them. 

6. The penman of it, whom we shall shew here- 
after to be Paul the apostle. 

7. The express approbation which St Peter gives of 
it, for he makes mention of an epistle which St Paul 
wrote to them, to whom he himself wrote his epistles, 
'iy^a-]/iv uij.h, 2 Peter iii. 15, 16, who were Hebrews, 
1 Peter i. 1 ; 2 Peter iii. 1. 

These proofs of the divine authority of this epistle 
shew how justly it is accounted canonical, as it hath 



been in all ages of the church ; for where catalogues 
of canonical scriptures have been made,* this epistle 
hath been put into the number, and they have been 
accounted heretics that have denied it to be canonical.^ 

Sec. 2. Of the excellency of this epistle. 

Admirable is the excellency of every part of sacred 
Scripture, which savonreth of more than an human 
spirit. And this epistle hath sundry excellencies, 
which in a peculiar manner do commend it unto us ; 
as, 

1. The mysteries couched therein. The greatest 
and profoundest mysteries of our Christian religion 
are therein propounded : concerning God the Father, 
Son, and Holy Ghost ; concerning the natures, per- 
son, and offices of Christ ; concerning the sufficiency 
of Christ's sacrifice, and efficacy of his intercession ; 
concerning the excellency of the new covenant ; con- 
cerning the life of faith ; and concerning the privilege 
of these latter times, &c. 

2. The variety of histories therein recollected. We 
have in it a rehearsal of most of the memorable his- 
tories from the beginning of the world to the last age 
thereof ; and not only of such as are registered in holy 
writ, but also of such as fell out since the prophets 
ceased to record any. 

8. Explication of legal types, and application of 
them to their distinct truths. No other book is here- 
in comparable to this epistle. 

4. Confutation of heresies.* It may be termed the 
maul of popery, which is a mass of heresies. Popish 
heresies are most against the offices of Christ, espe- 

' Athanas. in Synop3. S. Scrip.; Aug. de Doctr. Christ., 
1. ii. c. viii. ; Damasc. de fide, 1. iv. c. xviii. 

' Epiph. 1. i. hser. xlii. ; Philast. Catal. hferes. c. xlviii. 

' Vide Whitak. 'E^xvirnv, in quo fragmenta veterum hsere- 
eium, indioantur, ad constituendum ecclesisa pontificisa iTir- 
TXiriiv, collata. 



GOUGE ON HEBREWS. 



cially against his priesthood. Those heresies are so 
fully mot withal in this epistle, as if it had been written 
Binco popery began. God foreseeing what poisonous 
heresies would be broached, prepared this antidote 
against them. 

5. The pithy persuasions unto all holiness and new 
obedience ; the powerful encouragements to constancy 
and perseverance ; the di-eadful denunciations against 
apostasy and inipenitency ; the sweet consolations to 
such as for Christ's sake endure the cross, which are 
here and there throughout in this epistle mixed. 

Thus much in general to commend this epistle 
unto us. 

The title thereof is next to be considered. 

Sec. 3. Of thr title. 

The Epistle of Paul the apostle to the Hebrews. 

It is not probable that this title was set down by 
the first penman of this epistle ; for he might as well 
have premised his usual inscription with his name and 
calling (which apostles do in all other their epistles) 
as have prefixed the foresaid title. 

Titles before the apostles' epistles, and subscrip- 
tions after them, are not accounted canonical, as the 
epistles themselves, but supposed to be added by some 
that afterwards did transcribe the epistles. For there 
are gi-oss mistakings and palpable errors in many of 
them.' And though some of them may hit the mark, 
and declare the truth, j-et doth it not thereupon fol- 
low that they are canonical. Although everything 
that is canonical be most true, yet every truth is not 
canonical ; for that only is accounted canonical which 
was given by inspiration of God, SsoVvsi/ffT-os. 

Titles, thei'efore, and superscriptions added to the 
epistles of apostles, are no suflicient grounds of doc- 
trine, nor may articles of faith or rules for life be 
founded on them ; yet they give some light to the 
matter, and may be handled by way of preface. 

As for the title of this epistle, no just exception can 
be taken against it. Every particle therein is un- 
doubtedly most true. 

It plainly demonstrates both the parties, and the 
means of the author's declaring his mind. 

The parties are, 1, the penman or author; 2, the 
people to whom it was in special directed. 

Tlie author is described, 1, by his name, Paul; 2, by 
his calling, the apostle. 

The people are described hy their parentage, 
Hebrews. 

The means is by way of writing a letter, the epistle. 

Sec. 4. Of the author of this epislh. 

The proofs before produced for the divine authority 
of this epistle give evidence that an apostle, or some 
other extraordinarj' minister, immediately inspired and 

' See Cudworth's Supplement to Perkins's Comment on 
the Epistle to Gal. in the couclusiou. 



infallibly insisted' by the divine Spirit, was the author 
of it. 

Some have supposed it to be wi-itten by Luke the 
evangelist, or by Clemens ; ^ some by ApoUos, whose 
learning and eloquence, joined with great piety, is 
much commended,^ who also, in special, is said to 
have mightily convinced the Jews, Acts xviii. 24, 25, 
28. 

But the evidences following do more than probably 
evince that Paul the apostle was the author of this 
epistle. 

1. The ancient Greek churches accounted it to be 
St Paul's, and thereupon prefixed this title before it. 
The Epistle of Paul, &c.* And in the catalogue of St 
Paul's epistles this is reckoned up ; whereupon there 
are said to be fourteen epistles of St Paul. 

2. Both matter and manner of penning this epistle 
is agreeable to St Paul's other epistles.* 

3. That which St Paul styleth his ' token in every 
epistle,' 2 Thes. iii. 17, is also in the close of this 
epistle thus set down : ' Grace be with you all. Amen.' 
Indeed, in most of his epistles he styles it ' the grace 
of Jesus Christ ;' yet in both his epistles to Timothy 
and to Titus, it is as here. 

4. The mention which is made of Timothy, who 
was St Paul's associate, of whom he oft makes men- 
tion in his other epistles, and gives the same epithet 
to him that is hero, our brother Timothy. Compare 
with Heb. xiii. 23 ; 2 Cor. i. 1 ; PhUem". 1. 

To shew that that very Paul is here meant who 
was immediately called by Jesus Christ, and infallibly 
assisted by his Spirit, he is described by his extraor- 
dinary function, the apostle. Hereof see chap. iii. 1. 
Thus much of the author. 

Objections made against this penman of this epistle 
are answered in their due places. See Chap. II. Sec. 27. 

Sec. 5. Of the Ilebreus. 

The people to whom in special the apostle directed 
this epistle are styled Hebrews ; whereby that nation 
which descended from Abraham is meant. 

This title, Ilebreus, is oft used in the Old and New 
Testament. It was first given to Abraham himself. 
Gen. xiv. 18 ; then to Joseph, when he was a servant 
in Egypt, Gen. xxxix. 14, 17 ; afterwards to all that 
stock. Gen. xl. 15 ; Exod. ii. 6 ; 1 Sam. iv. 6, 9 ; 
Acts vi. 1 ; Philip, iii. 5. 

Abraham, the father of this people, was styled an 
Hebrew in two especial respects.* 

' Qu. ' assisted '? — Ed. 

• Originea, ut refert Kuseb. Hist. Eccl. 1. vi. c. xxv. 
' Bezii in Annot. mnjor. 

* nat;A.<i> T«E ' A<rtrTi\iu, &c. Ita scriptum invcnimus in 
omnibusnostriscodicibusexceptomio.— .B«a toe cilat.; Euteb. 
llist. Eccl. I. iii. c. iii. I'luriina patrum testimuuia. citan- 
lur ft Wliitakero. — Conlrov. i. de S. Script, q. i. c. xvi. 

'■ Vide Piscftt. ProleRom de authore hiijus Epist. 
« Vide August, de Civ. Dei. 1. xvi. c. iii. ; et Flor. Josep. 
Autiq. Jud. I. i. c. xiv. 



GOUGE ON HEBREWS. 



1. Because he came from Heber, who vmsproiiepns, 
the third from Shem, Gen. xi. 10, 14, 25. Sham, after 
the world was divided to the sons of Noah, was the 
first father of the blessed seed. Gen. ix. 26. After 
that the whole world began ngain to fall from God, 
and rebelliously conspired to build a tower that might 
keep them safe from another flood, so as God, to 
hinder that work, confounded their languages ; but 
Heber separated himself from that impious society, 
and thereupon the name Heber was given him, which 
importeth a passinrf over, or departiiui from. ; which 
name was gi¥en by a prophetical prediction before the 
thing was done, as Noah's name was. Gen. v. 29, or 
for a memorial of bis piety after he had given that 
proof thereof, as Israel's name was, Gen. xxxii. 28. 

Heber, separating himself from those rebels, is 
further manifested by his retaining the primary, pure 
language, when among all the rebels it was confounded. 
Gen. xi. 9 ; for that primary language is called the 
Hebrew tongue, which, in the confusion of tongues, 
Heber retained and propagated to his posterity."- 

Thus Heber became another father, and a preserver 
of the church. Hence is it that the first father, Shem, 
is said to be ' the father of all the children of Heber,' 
Gen. s. 21 ; that is, of the church which descended 
from Heber, which were the Hebrews. 

As Heber withdrew himself from the wicked world 
in his time, so did Abraham in his time, being called 
of God, Gen. xii. 1, and so became another father of 
the church ; whereupon, as he was called an Hebrew 
from Heber, so all his posterity were called Hebrews 
from him. 

2. The other respect why Abraham was called an 



Hebrew was, because 



from his own 



country to Canaan ; in which journey he passed over 
much land and sundry rivers, as Tigris, Euphrates, 
and Jordan : for the verb Hahar, l^y, transit, signi- 
fictb to pass over ; the noun Heber, "13^, transitus ; 
and the word Hebrew, ''"i^V, Iransilor, one that pass- 
eth over. 

The ancient Greek interpreters of the Old Testa- 
ment, commonly called the Septuagint, or Seventy, 
do thus interpret this title Hebrew, attributed to Ab- 
raham ;^ so do also sundry of the ancient fathers.^ 

By this name Hebrews, which was common to all 
the Jews,^ the posterity of Heber and of Abraham 
were put in mind of their fathers separating them- 
selves from profane persons and idolaters, and also 
were taught therein to imitate their fathers. 

Sec. 6. Of apostolical epistles. 

The means whereby the apostle declared his mind 
to these Hebrews was an epistle. 

' 131) ]Vch' lingua Heber. : n''"13V llE"^- Hebrrea lingua, 
quam in coufusione linguarum rotiuuit et projiagavit Heber. 

* aTtyytiy^i reu "Afi^afA ru -rsgaTJl, Geu. xiv. 13. 

' Orig. in Mat. xiv. ; Chrys. in 'Gen. xiv. Horn. 3-5. 

* Judicos initio vocarunt Hcbrseos. — Joseph. Antiq. Jicd. lib. 
i. cap. xiv. 



An epistle is a writing sent to absent friends, wherein 
is declared that which concerns them to know. 

The derivation of the Greek word shews it to be 
somewhat sent." The common use of the word shews 
it to be a writing or a letter sent, and sent to such as 
are absent ; because we cannot by word of mouth ex- 
press our mind to them. 

This is the benefit of an epistle, that thereby we may 
make known our minds one to another in absence as if 
we were present.^ All sorts of things use to be made 
known to absent friends by epistles. They are ordi- 
narily written in testimony of friends' mutual remem- 
brance one of another, and of that love and good 
respect which they continue to bear one to another. 
Thus much did St Paul testify in his epistle to 
Timothy, chap. i. 8. Epistles are oft sent to com- 
mend one to another (hereunto the apostle alludeth, 
2 Cor. iii. 1, in this phrase, ' Need we epistles of com- 
mendation ?'), and to intercede for others, as Paul for 
Onesimus in his epistle to Philemon. 

Epistles use to be more vulgar and loose than ora- 
tions or pleadings at a bar of justice f and among us, 
they use to be less accurate than sermons. Yet the 
apostles' epistles were no whit inferior to their ser- 
mons ; but in the matter contained in them, and in the 
manner of penning them, they were as full, ponderous, 
and accurate, as any other parts of sacred Scripture. 
All the mysteries of godliness are in them distinctly, 
plainly, and fully laid down. It is observed,* that the 
very inscriptions which the apostles premise before 
their epistles do with such an admirable and inimitable 
succinctness comprise the sum of the whole evangelical 
mystery, as they being kept safe, the church hath 
enough to oppose against all heretics ; what do then 
the whole bodies of those divine epistles ? 

The mysteries of the gospel are revealed by epistles, 
because that is the most familiar and friendly manner 
of making known a matter. Epistles use to be written 
to choice friends, as testimonies of singular afi"ection 
to them. 

Sec. 7. Of St Paul's affection to the Hebrews. 

By the way, we may here take notice of St Paul's 
great and entire respect which he bare to his country- 
men the Hebrews, in that he opens unto them the 
mysteries of salvation in the most friendly manner 
that could be, by writing an epistle unto them in parti- 
cular ; and sweetly persuading them to abide constant 
in the faith, that they might be the rather induced 
thereto. ■ And this he doth not only by general in- 
structions and exhortations in common to all of all 
sorts, but also by a familiar and friendly epistle in 
special directed to them. 

' 'E<r;rToA>i of imrrikXai, miito ad. 

" Bono literarum eadem fere absentee, quie si coram esse- 
mus consequemur. — Cic. Epist. Famil. lib. xv. epist. 14. 

' Quid simile habet epistola aut judicio aut concioni ? — 
Cic. Epist. Famil. lib. vii. epist. 21. 

■* Vide Annot. major, in Tit. i. 1. 



GOUGE OS HEBREWS. 



St Paul planted not any church of the Hebrews 
alone, as he did of the Corinthians, Galatiiins, 
Ephesians, and other Grecians, for he was after an 
especial manner the apostle of the Gentiles, Rom. 
xi. 18, yet he took all occasions to gain and establish 
the Jews; thereupon he saith, 1 Cor. vi. 20, ' Unto the 
Jews I became as a Jew, that I might gain the Jews.' 
Hereby he giveth proof of that which he professeth : 
Rom. X. 1, ' Jly heart's desire and prayer to God for 
Israel is, that they might be saved ;' and Rom. ix. 4, 
' I could wish thiit myself were accursed from Christ 
for my brethren, my kinsmen after the flesh, who were 
Israehtes.' 

Oh that this mind were in all Christians towards 
their brethren, their kindred, their countrymen, and 
others to whom by any special bonds of relation they 
are knit I This is the best use that can be made of 
such bonds, and the most principal end that we ought 
therein to aim at, namely, a mutual, spiritual edifica- 
tion. Happy are those countries that have many such 
countrymen, who, though they have charges over other 
countries, yet cannot be unmindl'ul of their own country ; 
but being absent from them, will notwithstanding write 
to them of the common salvation ; and that though 
the more abundantly they love them, the less they are 
loved of them ; yea, though they persecuted them with 
all eagerness wheresoever they met tbem. Thus Paul 
manifested a true Christian spirit, by overcoming evil 
with goodness. Behold a pattern worthy of all 
imitation. 

Sec. 8. Of the general intendment of particular 
epistles. 

Quest. Was this epistle written for the Hebrews 
only? 

Ans. Though it were in special manner directed to 
them, yet was it not written only for their use, but 
for the use also of the whole Christian church; and 
therefore it hath ever been read in all churches.' The 
apostle giveth a charge to particular churches, to whom 
in special he directed his epistles, to cause them to 
be read in other churches, Col. iv. 10; for the matter 
of apostolical epistles consisted of general doctrines 
and directions, fit for all Christians to know, believe, 
and obey. That which Christ saith of the word which 
he preached to his disciples in particular, Mark xiii. 
87, ' What I say unto you, I say unto all,' may be 
applied to the epistles of the apostles ; for in them 
they intended the good of all Christians. The parti- 
cular inscription of their epistles to particular churches 
or persons, was as the ordinarj' dedication of books to 
particular persons, which are intended to the good 
of all. 

St Luke dedicated his histories of the Gospel of 

' Memento npostolicoa opislnlas noii eis tantura scriptn?, 
qui tempore illo quo 8Cribebaiiturnudicbant,BPd ctiam nobis; 
non enim ob aliud in ecclcsia rccitantur.— .i4H<7. conlr. Cm- 
con, gram lib. i. cap 9. 



Christ and the Acts of the Apostles to one man, and 
by name to Theophilus, Luke i. 3, Acts i. 1 ; yet he 
intended them to the good of all. St Paul, in that 
epistle which he directed only to Titus by name, con- 
cludes with this general benediction, ' Grace bo with 
you all,' Titus iii. 15. The Epistle to Philemon was 
written upon a special occasion, yet so carried as 
sundry general instructions, meet for all Christians to 
Icnow, are couched therein. All Christians therefore 
are to read and hear the epistles of the apostles, as 
heedfully as they were bound to do, unto whom in 
special they were directed. 

As for this epistle to the Hebrews, it may seem, in 
sundry passages thereof, to be written in a prophetical 
spirit, to meet with sundry heresies that were in future 
times to be broached, rather than such as at that time 
were discovered. Such as these : a true, real, propi- 
tiatory sacrifice to be daily ofl'ered up, yea, such a 
sacrifice to be unbloody ; sons of men to be sacrificing 
priests properly so called; many intercessors and 
mediators to be under the gospel ; and sundry other 
which have been published by papists, long since this 
ei)istle was written. So as this epistle, in sundrj' 
respects, may be as useful to us who live in the time 
of popery, and are much infested with popish heresies, 
as to the Hebrews, if not more. Hitherto of the title. 

Sec. 9. Of the occasion of this epistle. 

The occasion of this epistle was twofold: 1, the 
immortal and insatiable malice of the unbelieving 
Jews against all that professed the name of Christ ; 
2, their inbred superstition about the Mosaical rites. 

So implacable was their hatred of all that main- 
tained the Christian faith, as in that cause they spared 
not their ovm countrymen, 1 Thes. ii. 14. St Paul, 
while he was of the Jewish religion, was highly esteemed 
of priests, rulers, and other Jews ; but when he became 
a Christian, none was more fiercely and violently per- 
secuted than he. So dealt they with all that were of 
that faith ; and where they had not sufticient power of 
themselves, they stirred up the unbelieving Gentiles 
against all that professed the Christian faith, especially 
if they were Jews, Acts xiv. 2, 19. Hence it came to 
pass that these Hebrews, to whom in particular this 
epistle was directed, suflVred much for their profession's 
sake, chap. x. 82, &c. AMiorefore to encourage them 
unto all perseverance in the faith, and to keep them 
from apostasy and falling away from the truth received, 
the apostle wrote this epistle, which is filled with many 
forcible encouragements, and with terrible denuncia- 
tions of sore vengeance against apostasy. St Paul's 
words were of old said to be thunders ;' which is most 
true in this epistle, where he \vrites against apostasy, 
chap. vi. 4, 6, 8 and chap. x. 20-28, &c., and chap, 
xii. 25, 29. This was one occasion of this epistle, to 
uphold them in the Christian faith. 

' Paulum quotiescunqne lego, videor mibi non verba audirc, 
sed tonitrua. — llieron. Apol. advert. Jwinian. 



GOUGE OX HEBREWS. 



2. The Jews that lived after the truth of the Mosaical 
types was exhibited, were notwithstanding so super- 
stitiously and pertinaciously addicted to those legal 
rites, as they would not endure to hear of the abroga- 
tion of them; but in maintenance of them, rejected 
the gospel. Yea, of those that believed in Christ, 
many thousands were too zealous of the law. Acts 
XV. 5 and xxi. 20. Wherefore, to root out that con- 
ceit, the apostle writes this epistle ; whereby he proves, 
that by bringing in the new testament of the gospel, 
the old covenant of the law was abrogated ; and that 
the law could not make perfect, chap, viii., ix., and x. 
And this was the other occasion of this epistle. 

Sec. 10. Of the scope and method oj this epistle. 

That main point which is aimed at throughout the 
whole sacred Scriptm-e, especially in the New Testa- 
ment, is the principal scope of this epistle, and the 
main mark whereat the apostle aimeth therein, namely 
this, that Jesus Christ is the all-sufficient and only 
Saviour of man. 

This was the sum of the first promise made to man 
after his fall. Gen. iii. 15. 

This was the truth of all sorts of types, whether 
they were choice persons, sacrifices, sacraments, sacred 
places, sacred instruments, sacred actions, or any other 
sacred things. 

This was the substance of the prophecies that were 
given by divine inspiration. 

This was intended by the great deliverances which 
from time to time God gave to his church and people. 

This was the end of writing the history of Christ 
by the evangelists. 

This was the sum of the sermons of the apostles, 
recorded in the Acts, and the ground of all their suf- 
ferings. 

Tliis is also the sum of their several epistles. 

That this may the more distinctly, clearly, and fully 
be demonstrated, the apostle doth to the life set out 
Christ's two natures, divine and human, in one person ; 
his three offices, princely, prophetical, and priestly ; 
together with the excellency and sufliciency of them. 
To this do tend all the divine instructions, refutations, 
exhortations, consolations, denunciations. 

The several points of this epistle may all be com- 
prised under two heads: 1, grounds of faith; 2, 
rules for life. 

The grounds of faith are laid down from the begin- 
ning of the epistle to the 2'2d verse of the 10th chapter. 
Yet sometimes he falleth into pertinent digressions, 
by way of exhortation, consolation, and reprehension ; 
to make them thereby to give the more diligent heed 
to those grounds of faith. 

The rules for life are set out in the latter part of 
the 10th chapter, beginning at the 22d verse, and in 
the three last chapters. 

The grounds of faith are alj about Christ. These 
are, 



1. Summarily propounded in the three first verses. 

2. Largely amplified in the other parts of this 
epistle. 

In the first general proposition, these grounds of 
faith are noted. 

1. Christ's divine nature. This is manifested in 
this title, Son ; and in this divine work, making the 
world, ver. 2. 

2. Christ's human nature. This is intimated under 
this phrase, pureed our sins, which presupposeth 
blood ; for blood only purgeth sin, chap. ix. 22, and 
blood demonstrateth Christ's human nature. 

3. The distinction of Christ's person from the per- 
son of the Father. This also is cleared by the title 
Son in this particle by, h, dia, twice used in the 
second verse, and by those phrases, brightness of hi» 
glory, image of his person. 

4. The union of Christ's two natures in one person. 
This phrase, by himself purged our sins, declares the 
sufierings of his human nature, and means it of his 
divine nature in one and the same person. 

5. His princely or regal office. This is set out in 
these three phrases, heir of all things ; upholding all 
things by the might of his power ; sat down on the right 
hand of the Majesty on high. 

G. His prophetical office. This is apparent in this 
phi-ase, God spake unto us by his Son. 

7. His priestly ofiice. For it appertains to a priest 
to purge away sins, and to be ever at God's right hand 
for us. 

These points are further prosecuted in this epistle. 
For, 

1. The divine nature, together with the princely 
office of Christ, are described in the 1st chapter. 

2. His human nature in the 2d chapter. 

8. His prophetical function in the 3d and 4th 
chapters. 

4. His priestly oflice, from the 14th verse of the 
4th chapter to tne 22d of the 10th chapter. 

The priestly office of Christ is simply and generally 
propounded in the three last verses of the 4th chap- 
ter, and also comparatively exemplified by two great 
types. 

The first is of Melchisedec, to whpm Christ is 
resembled, in the 5th, 6th, and former part of the 7th 
chapter. 

The other is of Aaron, before whom Christ is pre- 
ferred, from the 11th verse of the 7th chapter, to the 
22d of the 10th chapter. 

There are sundry digressions here and there in- 
serted, which we shall observe as we meet with them. 

The rules for life are, 1, persevering in the truth ; 
2, walking worthy thereof. 

Persevering in the truth is much insisted upon, from 
the 22d verse of the 10th chapter to the 14th of the 
12th chapter. 

Walking worthy thereof, is set out in sundry di- 
vine admonitions, from the 14th verse to the end ; 



U)VGE OX I{EBUE\V> 



[ClIAP. I. 



which in their distinct places shall particularly he 
noted. 

Sec. 11. (y the nieanimi of the first verse. 

God, uho lit sundry times, and in divers manners, 
spake in time past, unto the fathers by the prophets, 
hath in these last days spoken unto us by his Son, ivhom 
he hath appointed heir of all thinijs, by uhoin he also 
made the vorlds ; irho, being the brightness of his glory, 
and the e.rpress image of his pereon, and upholding all 
things by the word of his power, when he had by him- 
self purged our sins, sat down on the right hand of the 
Majesty on high. — Hah. i. 1-3. 

These words, as they contain the sum of the doc- 
trinal part of this epistle, so they serve for a preface 
thereto ; which is here premised, to stir up al! that 
should read it to a more diligent heeding thereof; for 
therein is set down the excellency of the New Testa- 
ment ahove the Old. 

True it is, that there is the same authority, even a 
divine authority, of both ; and that they are both a 
manifestation of God's will. Therefore God is said 
to speak by the ministers of both. God being the 
author of the one and the other, they are both of the 
like authority : and God speaking in both, both de- 
clare the will of God. God spake in times past, and 
God spake in these last days : the same God by the 
prophets and by his Son. 

The relation of this title God, 6 eih;, to the Son, 
sheweth, that the first person in sacred Trinity, the 
Father, is in particular meant ; yet the other per- 
sons are not excluded. For the Son, Exod. iii. 2, 6, 
and the Holy Ghost also. Acts xxviii. 2G, spake to 
the fathers. The same work may be done by the 
blessed Trinity, the order and manner of working 
Being rightly applied to each person. For as the Son 
is from the Father, and the Holy Ghost from the 
Father and the Son ; so the Father workcth by the 
Son, and the Son from the Father. Thus Jeliovah 
the Son is said to rain fire from Jehovah the Father, 
Gen. xix. 24. Some of the ancient fathers, assem- 
bled in a council, were so confident of the truth of the 
application of that title Jehovah, twice used, once to 
the Father, and again to the Son, as they denounced 
anathema against such as should expound it other- 
wise. ^ 

Thus though the Son spake to the fathers, yet may 
the Father, as here, be said to speak to the fathers 
by the Son ; and ' by him to make the worlds,' as 
ver. 2. 

How God of old manifested his will by parts, is 
thus further expressed, ' at sundry times.' This phrase 
is the exposition of one Greek word, but a compound 

' Si quis illuri, plnit Dominuf a Domino, non de Patre no 
Filio accipit. Bed cundem a so ipso depluisse dicir, Ann- 
Ihomasit. Pluit ftnim Hominiis Filing n I >oniiiio Patre. Sic 
Patros in concil. Sirm. ut Socrat. Hist. L'ecles. I. ii. c. 30. 



word. According to the notation of it, it signifieth, 
by many 'parts or parcels, ToXn/isew;, multifariam, 
miiltis vicibus, which necessarily implieth a distinction 
of times ; some at one time, some at another. There- 
fore it is not unfitly translated at many times. 

God made known to Adam a Saviour of the seed of 
the woman, to overcome the devil, Gen. iii. 16. He 
confirmed the same by sacrifices. Gen. iv. 4. To Noah 
God by the ark declared, that few should be saved in 
comparison of the multitude that should perish ; and 
that they who were to be saved, should be saved in 
the ark of Christ's church, 1 Peter iii. 20, 21. To 
Abraham God revealed his purpose of extending mercy 
to all nations. Gen. xxii. 18. To Jacob it was made 
known that the Messiah should come of the tribe of 
Judah, Gen. xlix. 10, Heb. vii. 14 ; to Moses, that 
he should be a prophet, Deut. xviii. 18 ; to David, 
that he should be a king, Ps. ii. 6, and a priest, Ps. 
ex. 4 ; to Isaiah, that he should be born of a virgin, 
Isa. vii. 14 ; to Micah, that he should be born in 
Lethlehem, Micah v. 2. Before the law, God gave to 
the fathers particular revelations fit for their times 
and their needs. Under the law, God delivered many 
ordinances, rites, types, ceremonies, and shadows, to 
foreshew evangelical truths, and to uphold their faith 
therein. For these ends also God sent divers pro- 
phets from time to time till the fulness of time. 

This manifesting of God's will by parts, is here 
noted by way of distinction and difl'erence from God's 
revealing of his will under the gospel ; which was all 
at one time, namely, the time of his Son's being on 
earth ; for then the whole counsel of God was made 
known, so far as was meet for the church to know it 
while this world continueth. In this respect Christ 
saith, John xv. 15, ' All things that I have heard of 
my Father, I have made known to you :' and John 
xiv. 26, ' The Comforter shall teach you all things, 
and bring all things to yonr remembrance, whatso- 
ever I have said unto you.' The woman of Samaria 
understood thus much, John iv. 25, when she said, 
' When the Messias is come, he will tell us all things." 

Obj. The apostles had many things revealed unto 
them. Gal. i. 12. 

Ans. Those were no other things than what Christ 
had revealed before while he lived. 

There is another dilference in the word following, 
ToXvr^orT'ji;, multimodis, translated ' in divers man- 
ners ;' for that God, who was pleased to reveal his 
will part by part, was also pleased to reveal it after 
divers ways. These were either extraordinary or or- 
dinary. Extraordinarily God manifested his mind 
sometimes outwardly, sometimes inwardly ; outwardly 
by voice or signs, bnt inwardly by revelation or 
inspiration. To give particular instances of all 
these : 

1. God oft himself spake with his own voice, and 
that when men were awake or at sleep. God spake 
to Adam when he was awake, Gen. iii. 9, &c ; and to 



Ver. 1-3.] 



GOUGE ON HEBREWS. 



Solomon in a dream when he was asleep, 1 Iviugs 
iii. 5. 

2. God spake hy the voice of angels to Lot, Gen. 
xix. 1, &c. This phrase, chap. ii. ver. 2, ' the word 
spoken by angels,' sheweth that God oft revealed his 
will to men by angels. 

3. God most freqaently declared his mind by chil- 
dren of men, whom he oft endued with an extraordi- 
nary spirit. This much is intended in this phrase, 
' God spake by the prophets.' 

4. God's mind was sometimes made known by 
signs. In this respect a voice is attributed to signs ; 
as when God thus said to Moses, ' If thej' will not 
hearken to the voice of the first sign, they will believe 
the voice of the latter sign,' Exod. iv. 8. Thus also 
God spake by his judgments ; whereupon saith a pro- 
phet, ' Hear ye the rod, and who hath appointed it,' 
Micah vi. 9. Under this head sacrifices may be com- 
prised ; for God spake to Abel and to Cain by their 
sacrifices. Gen. iv. 4, 5; so to David by his, 1 Chron. 
xxi. 26 ; and to Solomon by his, 2 Chron. vii. 1 ; 
and to Elijah by his, 1 Kings xviii. 24, 38. By sundry 
other types did God also use to speak to his people : 
Esod. xxix. 42, and xxx. 6; 1 Sam. sxviii. 6; Judges 
vi. 37, &c. Visions also may be referred to this head ; 
visions were visible representations of things presented 
to men's eyes, Isa. vi. 1, Ezek. i, 1. 

5. God used to declare his mind inwardly by reve- 
lations, Isa. xxxviii. 4, 5, and by inspiration. Thus 
' holy men of God spake as they were moved by the 
Holy Ghost,' 1 Peter i. 21. A difference betwixt 
revelation and inspiration was this, that revelations 
were of some particular matters, Dan. ii. 19 ; but in- 
spiration implieth a more general assistance, 2 Tim. 
iii. 16. 

6. The most usual and ordinary means of God's 
declaring his will to his people was by ordinary minis- 
ters (which were among the Jews, priests and Levites, 
Ezra viii. 4), and by the written word, Luke xvi. 31. 

This vai'iety of means whereby God spake to his 
people of old, is here intimated to shew that God doth 
now, under the gospel, more uniformly and constantly 
declare his mind ; for the word whereby God speaking 
of old is set out is in the Greek a participle, Xaknaag, 
and hath reference to the verb eXaXijire, ver. 2 ; word 
for word it may thus be translated : ' At sundry times, 
and divers manners, God, speaking in time past,' &c., 
' hath in these last days spoken,' &c. This relative 
expression of God speaking, implieth a difference be- 
twixt God speaking then and now. Then variously, 
so many ways as we heard before ; now uniformly, 
after one and the same manner, which is by preaching. 
So Christ made known the will of his Father, Mark 
i. 14, 38 ; so did his apostles, Mark vi. 12. Christ, 
after his resm-rection, made them also so to do through- 
out the whole world, Mark xvi. 15. So they did, Acts 
viii. 4 ; for ' it pleased God by preaching to save 
them that believe,' 1 Cor. i. 21. 



Ohj. Paul and other apostles wrote sundry epistles, 
whereby they declared the will of God. 

Ans. They wrote no other things than what they 
had preached. Such things they wrote, that they 
might remain upon perpetual record for the continual 
good of the church. 

God is said to speak, both of old and now, by way 
of resemblance, after the manner of men. Men by 
speaking use to manifest their mind. This is the 
most frequent and accustomed manner of expressing 
a man's inward conceptions, even such things as they 
would have others to know and take notice of. In 
allusion hereunto, God's manifesting his mind is 
styled speakinr/. At the beginning, when God mani- 
fested his mind every day, this phrase is used, God 
said, Gen. i. 6, which is all one as this, he spake ; and 
so it is translated, Ps. xxxiii. 9. 

The time wherein God declared his mind, part by 
part, and sundry ways, is here styled ' the time past,' 
TaXoci, nlim, old times, whereby he meaneth all that 
time that passed from the beginning of the world till 
the exhibition of the Son of God in the flesh. This 
is evident by the opposition of this phrase, in time 
past, to the last daijs mentioned in the next verse. 
The Greek word may thus be translated of old; whereby 
is hinted such a time as should be altered. What the 
apostle saith of the old covenant, may be applied to 
this old time, ' That which is old is ready to vanish 
away,' Heb. viii. 13 ; and we that live since that old 
time may say, ' Old things are passed away,' 2 Cor. 
V. 17. This sheweth that those were not times of 
perfection ; if they bad been perfect, no place should 
have been sought for other times. This style of those 
former times amplifieth the times whereunto we are 



They who lived in those times are styled fathers, 
7(iTi Tar^dniv ; and by them are intended such as lived 
before the fulness of time, who may also be called 
ancestors. For it is usual in all sorts of authors to 
set out ancestors under this title fathers ; because 
posterity by lineal degrees come from ancestors, as 
children fi-om fathers. Thus is this title expressly 
expounded, Luke i. 55 ; for mention being made of 
God speaking to the fathers, by way of exposition it 
is added, to ' Abraham, and to his seed.' Now, be- 
cause Abraham and his posterity were of old the only 
people of God, they are by a property styled fathers ; 
and God is said in an especial manner to be the ' God 
of the fathers,' Acts v. 30. Thus is this title a title 
of honour, yet here it is used by way of diminution, 
intending such as lived out their course, and ended 
their days before the joyful and glorious times foretold 
by the prophets, and expected by those fathers, were 
come, Luke x. 24 ; John viii. 56 ; 1 Peter i. 11. The 
greatest that then lived was less than the least of the 
kingdom of God, which began with the manifestation 
of the gospel, Mat. xi. 11. 

To these fathers God spake (as it is in the original) 



GOUUE ON HKBREVVS. 



[C'HAr. I. 



ii roTi rrpofrjTCiii, ' iu the prophets,' and so in the 

1 ext verso, sv uif, ' in the Son.' Both these phrases 
have an especial and distinct emphasis. The former 
iniporteth that God was after an especial manner in 
the prophets inspiring their minds, and ordering their 
tongues, so as they spake not their own words, but 
the very words of God. 

As for the Son, all the fulness of the Godhead 
dwelleth in him bodily, eu/jidrixui, Col. ii. 9. Not as 
iu mere men, by assistance, eflicacj', or power, but 
essentially and personally ; that is, by union of the 
deity with the humanity in one person. Many in- 
terpreters, both ancient and modern,' do change this 
particle iu to l/ij, whom our English do follow. The 
transmutation of these two prepositions is usual in 
all sorts of authors, especially in sacred Scripture. 
Not unfitly may it so stand in this place ; and because 
the prophets, who were indeed children of men, but 
sent of God, and by God instructed in his will, by 
speaking made known God's will, God is said to speak 
by the prophets. 

Sec. 12. 0/ prophcU. 

The title prophet in English, and Latin propheta, 
is taken from the Greek, n^o^^jrjij ii a^6 et <prifj,i, which, 
according to the notation thereof, siguifieth one that 
foretelleth things to come ; so doth also the Hebrew 
word.^ Now, he that foretelleth things to come, 
must needs be instructed therein by God ; for it is a 
divine property to foretell things future, Isa. xli. 22, 
and xlviii. 5. Hence is it that, in a large significa- 
tion, he that was chosen of God to be his messenger, 
and to declare his will unto people, was called a 
prophet. 

With this title prophet, sundry sorts of men were 
dignified and distinguished. As, 

1. Heads of families; for it was their duty to in- 
struct others in God's will. Gen. xviii. 19. Such an 
one was Abraham, Gen. xx. 7. 

2. Such as gave themselves to be more than ordi- 
narily instructed in God's will, that on all occasions 
they might declare it to others. Of these there were 
companies or societies, 1 Sam. x. 5, 10, and xix. 20. 
These had their colleges, 2 Kings xxii. 14. Among 
tbem some were masters or seniors, others juniors, 
called ' sons of the prophets,' 2 Kings ii. 8. 

8. Such as God used to pen sacred Scriptures, 

2 Peter i. 19. 

4. Such as were endued with a special gift of in- 
terpreting Scripture," 1 Cor. xii. 29. These were 
especially in the apostles' times. 

6. All sorts of true preachers and ministers of God's 
words, Mat. x. 41, and xiii. 57. 

' ChryBost. Theoph. Vatabl. Tr. 

' N33, Ka/iciiia<«»<»(. ti2i, propheta, Jei.xxviVi. 9. Pro- 
pheta Dei est enuncialor vcrborura Dei hominibus. — Aug. 
ijuait. 17 in Eio. 

' ProphctiB sunt quibua jam Bub apostolis per gratiam 
rlonabatur interpretatio scri]>lurarum. — Aug- Ep. C8. 



6. Most strictly and properly such are styled pro- 
phets as were immediately stirred up of God, and 
extraordinarily assisted by his Spirit to such weighty 
matters as could not but by divine assistance be 
efl'ected, John iii. 2. They are therefore set out by 
an ancient father under such a title as signifieth 
bearers of the Spirit.' 

Some of these read such writings as by no learning 
or skill of man could be read, Dan. v. 17. 

Others discovered secret counsels, 2 Kings vi. 
12. 

Others brought such things to men's minds as the 
men themselves had forgotten, Dan. ii. 24. 

Others interpreted dreams, Gen. xl. 14, and xli. 88. 
Though the dreams which set out things to come were 
other men's dreams,^ and in those dreams God shewed 
things to come to them that dreamed them (as to 
Pharaoh, Gen. xli. 25, and to Nebuchadnezzar, Dan. 
ii. 29), yet because they wanted understanding to con- 
ceive the meaning of those dreams, they cannot be said 
to have the spirit of prophecy, but they rather who 
expounded them ; for prophecy appertaineth especially 
to the mind and the understanding. 

Finally, Others did many extraordinary and miracu- 
lous works. Among these Moses excelled, and is in 
that respect said to be ' mighty in words and deeds,' 
Acts vii. 22. 

There were also others said to prophecy, and called 
prophets, but improperly. As, 

1. They who were used to foretell mysteries which 
they themselves understood not. Thus Caiaphas is 
said to prophesy, John xi. 51. 

2. They who, if they understood what they foretold, 
yet had no good liking thereto.' They neither feared 
God, whose counsel they revealed, nor regarded God's 
people, for whose sake that gift was conferred upon 
them. Such an one was Balaam, who ' taught Balak 
to cast a stumbling-block before the children of Israel, 
and loved the wages of unrighteousness,' and j-et is 
styled a prophet, 2 Peter ii. 15, 16. 

3. Tlicj- who pretended to know the counsel of the 
Lord, and to foretell what he had revealed to them, 
when there was no such matter. Such were Zede- 
kiah, and the four hundred that conspired with him, 
all called prophets, 1 Kings xxii. 6, 10. 

4. They who among the heathen noted such oracles 
and predictions of matters as were supposed in future 
times to fall out, as they were foretold. In such a 
sense Epimenidcs* is called a prophet, Titus i. 12. 

But to leave those who are improperly called pro- 

' Proplietic aunt T>w/txTtfifu, i e. portantcs spiritum, sive 
spiritualcB. — Ilieron. Com. in Saph. c. 3. 

' Lego Aug. do Gon. ad lit. 1, xii. c. 9. 

' Proiilietarum nonien secundum rejjulam scripturarum 
honia malisque commune est. — Ilieron. Comment, lib. iv. in 
Eiek. xiii. 

* Epimenidem proplietam voeavit, quia de oraculis scri|isit 
Btque rcaponsis, quse et ipsa futura prssnunoiont. — Hieron. in 
Tit. i. 17*. Heza Annot. in Tit. i. 12. 



Ver. 1-3.] 



GOUGE OX HEBREWS. 



phets, and to return to those who most strictly and 
properly were so called; God, for the clearer mani- 
festation of his divine power in them, raised them up 
out of all sorts of people : many of them were of the 
priests, as Jer. i. 1, Ezek, i. 3 ; and Levites, as 
2 Chron. xx. 14. Yea, also there were prophets of 
other tribes. Daniel was of Judah,-Dan. i. 6 ; Elijah 
of Gad, 1 Kings xvii. 1 ; Elisha of Ephraim, 1 Kings 
xix. 16 ; Jonah of Zebulon, 2 Kings xiv. 25 ; others 
of other tribes. As respect in choosing prophets was 
not had to any one tribe, so nor to age, for children 
were chosen prophets, 1 Sam. ii. 18, and iii. 4, &a., 
Jer. i. 6 ; nor to education, for an herdsman was 
made a prophet, Amos vii. 14; nor to sex, for women 
were prophetesses. Judges iv. 4 ; Isa. viii. 3; 2 Kings 
xxii. 14 ; Luke ii. 83. 

These extraordinary prophets were raised up, when 
the ordinary spiritual guides of the people, as priests 
and Levites, failed in a due performance of their duty ; 
as in Eli's time, 1 Sam. ii. 12, and in Jeremiah's, 
Jer. xxvi. 8, or when such employments were to be 
performed as ordinary ministers could not or would 
not perform. 

The employments were such as these : 

1. To tell kings, priests, princes, yea, and a whole 
kingdom, of their sins and rebellions against God. 
Micaiah told Ahab the truth, when all besides flattered 
him, 1 Kings xxii. 13, 14. Elijah told Ahab of his 
bloody sin, and denounced God's judgment against 
bim, 1 Kings xxi. 20, &c., when all the people con- 
spired to shed innocent blood with him. Jeremiah 
told king, priests, princes, and all the people, of their 
apostasy, Jer. i. 18. 

2. To restore religion, it being turned into idolatry. 
So did Samuel, 1 Sam. vii. 3, and Elijah, 1 Kings 
xviii. 21, &c. 

3. To foretell God's judgments beforehand, that 
believers might be prepared the better to bear them : 
that impenitent might be made the more inexcusable; 
and that the severity of God's judgments might be the 
more justified, Jer. v. 13, Ezek. v. 8. 

4. To make known God's mercies in the midst of 
judgments, and God's mind of doing good to them, 
after they have been scourged for their sins ; thereby 
to provoke them to return to the Lord, Isa. iv. 2, 
Hosea vi. 1, 2. 

5. To give evidences of the Messiah, thereby to 
establish the hope of such as should live and die be- 
fore that fulness of time, and to direct them how to 
build their faith on him ; and that by setting out his 
eternal deity, his true humanity, his conception, birth, 
growth, doctrine, miracles, passion, resurrection, as- 
cension, intercession ; his first and second coming ; 
his spiritual and eternal kingdom. Acts x. 48 : that 
such as should live when and after the Messiah was 
exhibited, might be assured that he was indeed the 
Christ. 

6. To assure the Jews of a recalling after their 



rejection ; and to reveal the calling of the Gentiles, 
Ezek. xxxvii. 19, Isa. ii. 2, 3, and liv. 1, 2, &c. 

The chief of these extraordinary prophets was 
Moses, after whose time they were very rare till 
Samuel's time ; but after kings were once anointed 
and set over the people, prophets were plentiful. 
There was never a king under whose reign there were 
not some prophets ; and so continued till the captivity : 
yea, in and after the captivity, till the second temple 
was new built, God aflbrded extraordinary prophets to 
his church, Ezra v. 1. 

Concerning the prophets here meant, all they whom 
God employed ordinarily or extraordinarily to declare 
bis mind to his people, are to be understood in this 
place. 

Of the evidences of the prophets' faith, see Chap, 
si. 32, Sec. 225. 

Sec. 13. Of the last days. 

It was a great benefit that the fathers received 
from God speaking to them by his prophets. But 
behold a greater reserved to their children, even to all 
sorts of Christians, whether Jews or Gentiles, com- 
prised under this particle us ; for he meaneth all 
behevers of the Christian faith, that have lived or 
shall live in these last days ;' that is, from the begin- 
ning of Christ's executing his ministerial function, to 
the end of the world. These have now continued 
above sixteen hundred years ; and how much longer 
they may continue, God knowcth. 

it hath pleased God that these last days should be 
many, that the world might the longer enjoy the bright 
light of the gospel, and that all that are ordained to life 
might in their due time be called. 

Quest. Why are they called the last days, as here, 
the last time, 1 John ii. 18 ; the ends of the world 
1 Cor. X. 11 ; and why in the beginning of this time 
was the coming of the Lord said to draw nigh, James 
V. 8 ; and the end of all things to be at baud ? 1 Peter 
iv. 7. 

Ans. 1. By the exhibition of Christ, the prophecies 
and promises that in former times were made of Christ 
were accomplished ; therefore, as the days wherein 
these promises and prophecies were first made known 
were counted the first days, so these wherein they 
were accomplished the last. 

2. The new covenant of grace is in these last days 
fully revealed by the gospel, and ratified by the death 
of Christ, so as no clearer revelation nor former^ 
ratification can be expected ; and in this respect also 
they are fitly styled the last days. 

3. No alteration of the state and order of God's 
church is to be expected after Christ exhibited ; but 
a final end of all by Christ's second coming unto 

' Ex hoc superiores existiraus, qnod nobis Dominus sit 
locutus, illis servi. — Chrys. in loc. Novissima hora dicitur 
tenipus firlei Go-nimm.—Hier. com. in Micah iv. 

» Qu. 'firmer?'— Ed. 



GOUGE ON HEBREWS. 



[Chap. I. 



judgment ; therefore these days may be accounted the 
ends of the world, and the end of all things to be at 
band. 

4. As God at first made all things in six days, and 
rested the seventh ; so he continueth to govern the 
world in six distinct times,' which may be accounted 
as six days of the great week of the world ; and 
eternity following an everlasting Sabbath. 

The first of these days was from Adam to Noah ; in 
it the covenant of grace was first made to man. 

To second was from Noah to Abraham ; in it that 
covenant was renewed. 

The third was from Abraham to David ; in it that 
covenant was appropriated to Abraham and his seed. 

The fourth was from David to the captivity of Israel ; 
in it that covenant was established in a royal line. 

The fifth was from their captivity to Christ's coming 
in the flesh ; in it, as the brightness of that covenant 
was eclipsed by the captivity, so it was revived by 
Israel's return out of the captivity, and re-edifying the 
temple. 

The sixth was and still is, and shall be from Christ's 
first coming in the flesh, to his second coming in 
glory, even to the end of the world. In it that 
covenant, most clearly and fully laid open, was most 
firmly and inviolably ratified. Now, when the sixth 
day, which is the last day, is come, then the end of 
the week may well be said to be at hand, and the 
coming of the Lord, following thereupon, to draw 
nigh. 

Sec. 14. Of Grid's speah-inr/ hi/ his Son. 

Ill these last days, that is, all the days of the gospel, 
it is said, he hath spoken. No limitation is here 
added, as before, in these phrases, ' at divers times 
and in sundry manners ;' so as God's spealcinr/ is here 
to be taken simply for a full revelation of his whole 
will; not one part by one messenger, and another by 
another. These words, at dirers times and in swulni 
manners, are extenuating words. God did once, fully, 
clearly, without such types, visions, and other obscure 
means, which were used in the time of the law, de- 
clare his whole counsel, so far as it is requisite to be 
known by man in this world. 

Quest. Hath not God also spoken in these last days 
by men, as apostles and others? 

Ans. 1. Till these last days, God spake not all by 
his Son incarnate. 

2. This Son of God first made known to his apostles 
all things that ho had heard of his Father, John xv. 
15, Acts i. 7. 

8. The Son sent his Spirit to instruct them, and 
that Spirit brought to their mind all things that Christ 
bad said to them before, John xiv. 26. 

' Sex nftrttibus liiimnnnm pcnus hoc fpchIo per snecossioncs 
tpmponim Dei njera insigniunt: qimnim prima eat ttb 
Adttmo usque ad Nocn, &c. — Aug. emit. Faust. Manic. 1. xii. 
c. viii. 



4. Whereas St Paul had heard nothing of Christ on 
earth, he was rapt into heaven, and there was by 
Christ himself instructed in the counsel of God, Gal. 
i. 1, 12; Acts xxvi. 16; 2 Cor. xii. 2. Hence is it 
that St Paul and others prefix this title before their 
epistles, ' An Apostle of Jesus Christ.' 

5. Other ministers declare that the apostles have 
revealed to them from Christ, 2 Tim ii. 2, Heb. ii. 3, 
so as now God hath made known all by his Son. 

This is a very great commendation of the gospel ; 
for never was there such a minister as the Son of 
God ; never shall there be, nor can be the like. The 
description of the Son of God here following proveth 
as much. The use hereof is distinctly set down by 
this apostle, chap. ii. 1-3. See in particular Chap, 
ii. 22, Sec. 112. 

Quest. Why doth he not say, The Son spake ; but 
God spake by the Son ! 

Ans. 1. To add the more authority, for their sake 
who were not well instructed in the deity of the Son.' 

2. Because he speaks of his Son incarnate. 

This he did, ^/i/V, to us, who have, do, and shall 
live in the last days ; who are the children and suc- 
cessors of the fathers ; being now in our time, as they 
were in their times, of the true church : so as the best 
things are reserved for us Christians, who are in that 
respect greater than thoy. The gospel is further 
commended to us by the immediate author thereof, 
the Son, even the Son of God, who became also a son 
of man, by assuming our nature; and so shewed him- 
self to be the true Immanuel, God with us.' So is 
this name expounded, Mat. i. 23. 

See. 15. OJ Christ's Soxship. 

The particle of relation his, inserted in our English, 
is not expressed in the Greek, yet necessarily under- 
stood, and therefore well supplied, for it hath rela- 
tion to God before mentioned. Indeed, a simple 
expression of the phrase thus, ' by the Son,' wants 
not emphasis ; for so it implieth a Son in a singular 
and peculiar excellency ; such a Son as none like 
him. True it is, that this title son is attributed to 
sundry creatures, and that in relation to God ; yet 
not properly, but only in regard of some special grace 
or dignity conferred npon them : and that, as God 
had given them their being, in which respect all crea- 
tures are God's sons ; or as he has set his image on 
some of them above others, as on angels, on Adam, 
on governors, and such as are adopted sons and re- 
generated ; but Christ is truly, ct/.j;il2f, 3Iat. iv. 88, 
the one, j7j, Mark xii. 6, own, 'taurou, Rom. vi. 3, 
proper, !6ioi, Rom. viii. 32, begotten, Ps. ii. 7, 

' Non dixit, Chrisfus locntus est. qiioninm adliuc aniniio 
corum dcbilcs erant, &c. — C/iryt. in loc. 

' 13Dy, Xohitaim 7N Deus. Sco my explnnation of the 
Lord's_Prnyer, entitled. A Guide to go to Ood, see. 7. Dono 
grntiae Spirilus S. filii Dei vocantur.— i^MT. Ci>mmtnt. in 
John, cap. i. 



Ver. 1-3.] 



GOUGE ON HEBREWS. 



only begotten, /j^dwyv/ni, John i. 18, Son of God's 
love, iJ/ss rrii dyuTri;, Col. i. 13. These and other like 
notes of distinction being expressly attriLiuted to Christ 
as the Son of God, give evident proof that he is 
such an one, as none but he is or can be ; whereas all 
others styled God's sons, have their title given them 
by favour, Christ hath it of due, even by nature.^ 

Christ is styled the Son of God in two especial 
respects : 

1. As the second person in sacred Trinity, true 
God. 

2. As God manifested in the flesh, God-man, Qsdv- 

In the former respect, he is the Son of God by 
eternal generation, as is evident in the first verse of 
this chapter, where we shall have a more fit occasion 
to speak of it. 

In the latter respect, as God-man, he is the Son of 
God by the union of his human nature with the fore- 
mentioned second person, who only is of all the per- 
sons the Son of God. For as neither the Father nor 
the Holy Ghost is the Son, so nor the Father nor the 
Holy Ghost did assume human natui-e, but the Son 
only. In regard of the nature, true it is, that God 
and man were united in one person : ' God was mani- 
fested in the flesh,' 1 Tim. iii. 16. But in regard of 
the person, the Son of God was also Son of man : 
' The word was made flesh,' John i. 14. In this re- 
spect an angel saith of him that was born of the 
Virgin Mary, Luke i. 35, ' He shall be called the 
Son of God.' 

So near is this union of God and man, as, though 
they be two distinct natures, and more different than 
any two other distinct things can be, yet they make 
but one person ; as man's body and soul, which are 
different natures, make but one person. In this re- 
spect the union of Christ's natures is called an 
hypostatical union, that is, such an union as makes 
one subsistence or one person. Hence is it that the 
properties and effects of the one nature are attributed 
to the other : John iii. 18, ' The Son of man is in 



Son of man properly designs Christ's human nature, 
which was not in heaven while it was on earth, as 
then it was ; but that person, in regard of his divine 
nature, was in heaven. So on the other side, God is 
said to purchase his church ' with his own blood,' 
Acts XX. 28. God, in regard of his divine nature, 
hath no blood ; but he assumed an human nature, 
which had blood, and in that respect blood is attri- 
buted to God, by reason of the personal union of 
man with God. Thus is Christ God-man, the Son 
of God ; and thus h.ath God in these days spoken to 
us in or by him. The Son, as God and second^ per- 
son, spake in times past by the prophets; yea, the 



' Ille quidetn natur.a filius est, noa vero adoptit 
Jlier. Comment, in Eph. i. 



Father also in that respect then spake by him.' For 
as God and second person he is o Xo'yo;, the word, and 
so was in the beginning, John i. 1. But in these 
last days he began to be God-man, and to be God's 
Son by union of his human nature with his divine. 
In this sense, therefore, the title Son is here used ; 
so as in these last days God spake to us by his Son 
incarnate. 

Of instructions and directions arising from this re- 
lation of Christ to God, see Chap. iii. ver. 6, Sec. 55. 

Sec. 16. Of CItrist beinr/ appointed. 

To magnify the ministry of the gospel, and thereby 
the more to commend unto us the gospel itself, the 
apostle goeth on in describing the author thereof, the 
Son of God ; and that both in a dignity conferred 
upon him, and also in his own divine worth. 

The dignity is thus expressed,' iii/ 'i^rixi, ' whom he 
hath appointed heir of all things.' This must needs 
be meant of Christ as mediator, even as the title Son 
before was meant ; for as God he was not deputed or 
appointed to a thing. 

God is said to appoint his Son, 

1. By ordaining in his eternal counsel that his Son 
should be heir. As Christ was ' delivered by the de- 
terminate counsel of God to be slain,' Acts ii. 23, so 
was he appointed to be heir, 1 Peter i. 20. 

2. By sending him into the world, or by giving him 
to be incarnate for that very end, Philip, ii. 7-9. 

3. By raising him from the dead, and setting him 
at his right hand in heaven. On these grounds, St 
Peter thus saith, ' God hath made him both Lord and 
Christ,' Acts ii. 36. 

This word appointed sheweth the right that Christ 
hath to his supreme dignity. That which is said of 
Christ's being priest, chap. v. 5, may be applied to 
this dignity : ' Christ glorified not himself ' to be an 
heir ; ' but he that said to him. Thou art my Son, to- 
day have I begotten thee;' appointed him heir. 

Sec. 17. Of Christ the heir, xXrisov6>j,ov. 

An heir,^ saith the apostle. Gal. iv. 1, is Lord of 
all. On this ground the son of the bondwoman was 
cast out, that he might not be heir with the son of 
Sarah, nor part share with him. Gen. xxi. 10, 12. 
This title heir setteth out a dignity and dominion 
together, with the best right thereto that can be. 

The dignity and dominion is the same that his 
Father hath. For an heir is a successor to his father 
in all that the fother hath. In this metaphor caution 
must be put that it be not extended too far, by ex- 
cluding the Father from any dignity or dominion. 

' Si attendaa distinctionem substantiarum, Filius Dei de 
eoelo descendit. Filius hominis cruciflxus est. Si unitate7u 
personiB, et Filius hominis descendit de coelo, et Filius Dei 
est cruciflxus. —^aj. cont. Maxim. 1. iii. c. xx. See Chap. iv. 
ver. 12, Sec. C9. 

» See ver. 4, Sec, 43, and ver. 14, Sec. ICO. 



OOUGE ON HKBREWS. 



[Chap. I. 



Indeed, among men, the son hath not such dominion 
and possession of an inheritance till the father relin- 
quish it (as Jehoshaphat gave the kingdom to Jeho- 
ram, his first-born, 2 Chron. xxi. 7 ; in which respect 
Jehoram is said to reign, 2 Kings viii. 16, even v^hilc 
Jehoshaphat was king), or till the father be through 
impotency excluded (as Uzziah when he became 
leprous, 2 Chron. xxvi. 21), or till he be forced from 
it (as Johoahaz was, 2 Chron. xxxvi. 2, 4), or be dead, 
as David, though ho were anointed and so made heir- 
apparent by God's appointment, yet would not take 
the kingdom npon him till Saul were dead, 1 Sam. 
xxvi. 10. But none of these can or may be imagined 
of God the Father : he neither will nor can give over 
his supreme jurisdiction, nor become impotent, nor be 
forced, nor die ; yet hath Christ an absolute jurisdic- 
tion, and a full possession of his inheritance together 
with the Father. The supreme sovereignty of the 
one, no whit at all hindereth the supreme sovereignty 
of the other : ' What things soever the Father doth, 
these also doth the Son likewise,' John v. 1!). The 
difference is only in the manner. The Father doth 
all by the Son, and the Son doth all from the Father. 
The apostle here sets out the dignity of Christ 
under this title Iwii ' rather than Lord, as Acts ii. 3G. 

1. To give proof of that relation which he noted 
before, that Christ was truly and properly a Son ; for 
he was the heir. 

2. To shew the perpetuity thereof ; for the heir 
ever abideth in the house. Gen. xxi. 10, John viii. 35. 

3. To manifest the right that we have to be adopted 
sons and heirs : John viii. 36, ' If the Son shall make 
you free, ye shall bo free indeed.' In this respect 
we are styled joint-heirs with Christ, suvx'kriscio/ioi 
Xj/ffroS, Rom. viii. 17. 

This dignity of Christ to be heir, is farther ampli- 
fied by the extent thereof, in these words, of all thinris. 
The Greek rruvruv may be restrained to persons, as 
being of the masculine gender ; or extended to things, 
as of the neuter. This latter includeth the former ; 
for if ho be heir of all things, then also of all persons, 
for he that is heir and Lord of all things, must needs 
also be so of all persons: besides, it is more proper 
to say an heir of things than of persons. Well, there- 
fore, hath our English taken away the ambiguity, by 
translating it, ' heir of all things ;' and thus it answers 
the prophetical promise, Ps. ii. 8, ' I shall give thee 
the heathen for thine inheritance, and the uttermost 
parts of the earth for thy possession.' 

Sec. 18. Of Christ the creator of the tiorhh. 

The apostle goeth on in setting out the dignity of 
Christ ; and to that excellency which appertained to him 
as mediator betwixt God and man, he addeth a greater, 
being proper to him as he is God almighty, in these 
words, ' By whom also he made the worlds.' 

' Hieredis utitur nomine, quod proprius sit filius, et quod 
dominationis illi nulla contingat amiasio. — Chrya. in loc. 



Though this word cTiiriCtv, made, be a common 
work, attributed in other places to men's works as 
well as to God's, yet in this place it is taken for that 
divine work which is proper to God alone, create, as 
Acts xiv. 15, and xvii. 2-1, so as it pointeth at that 
first great work of God which is mentioned Gen. i. 1. 

This is evident by the things made, comprised under 
this word uorlds, roii; aiutui. 

The Greek word, according to the proper notation 
and most usual acceptation' thereof, signifieth eter- 
nity. It is oft put for an age. 

The Hebrew hath a word D'?W, which is every way 
taken in the same sense. The root or verb whence it 
Cometh signifieth to hide. Thereupon time, the date 
whereof is hidden, is set out thereby, and that in these 
considerations following : 

1. Eternity, Ps. xc. 2. 

2. A long date, the end whereof was not known, 
Deut. xiii. 16. 

3. Continuance of legal rites till they ended in their 
truth, Exod. xii. 24. 

4. Continuance of rights till they determined in the 
jubilee, Exod. xxi. 6, Lev. xxv. 40. 

5. The time of a man's life, 1 Sam. xii. 22. 

By a metonymy, the same word setteth out the 
world, that was made in the beginning of time, and 
hath been continued throughout all times and ages. 

And because the world (which compriseth under it 
all things that ever were made) is distinguished into 
three parts : 

1. 'The invisible, glorious world of the blessed in 
heaven, called the highest world, P'Vn D'PIV, superior 
miiiidtis. 

2. The staiTy sky, wherein all that the Scripture 
styleth the host of heaven are contained ; and this is 
called the middle world, ps'nn D71V, medius niundus. 

8. The elements and all things compounded of 
them, or contained in them ; even all that space 
which is under the moon, and whatsoever is comprised 
therein. This is called the inferior world, '?2iyn D^IV, 
inferior mitndiis. 

In regard of this distinction of parts, the plural 
number, uorlds, is used. Answerably in Greek, a word 
of the same signification is used in the plural number, 
He made the worlds.^ 

These three words are distinguished into two, namely 
heaven and earth. Col. i. 16. 

Thus we see how, under this word worlds, all things 

I that ever were made, above and below, visible and 

invisible, are comprised, so as the making of the 

worlds setteth out the divine power of Christ. 

j Where it is said that God, hy him, made the worlds, 

the Son is not set out as a mere instrument in this 

'■ work, but as a primary and principal agent therein, 

j together with the Father, for ' what thing soever the 

' iii/f quasi iii'i it. — 4riat i. de calo. See my explanation 
of the Lord's prayer, entitled A Guide to go to God, sec. 224. 
I • T.t/j a'titai. Of uKtvfiitv, se8 Cliap. ii. Sec. 41. 



ver. 1-n: 



GOUGE ON HEBREWS. 



Father doth, these doth also the Son 
V. 19. That particle, 6/io/'w$, likewise, is not to be 
taken of doing different things like to another, for he 
there speaketh of the very same thing,' but of doing 
them by the same power, authority, dignity, with the 
same mind and will, after the same manner, to the 
same end, and that jointly together, the Father and 
the Son. Therefore, what the Father is said to do 
by the Son is in other places said to be done by the 
Son simply considered in and by himself, without 
relation to the Father, as John i. 3, ' All things were 
made by him,' Tdtra d! aurou syhiro ; and Col. i. 16, 
' All things were created by him,' rd •javra d! auroZ 
'ixnerai. 

The Father is said to do this and that by the Son 
for these reasons : 

1. To give proof of the distinction of persons. 

2. To set out the order of the persons : the Father 
first, the Son second. 

3. To declare their manner of working : the Father 
by the Son, and the Son from the Father, Gen. xix. 24. 

4. To shew the consent of the distinct persons, 
Father and Son. 

5. To demonstrate the identity of the essence of 
Father and Son, that both are one divine nature and 
essence, in that the same divine nature is attributed to 
both. This consequence is inferred upon a like ground, 
John v. 17, 18. 

As the Father is here said to make the worlds by 
his Son, so of God in reference to the Son indefinitely 
it is said, ' By whom are all things,' chap. ii. 10. 

The Son therefore is here declared to be true God. 

Sec. 19. Of Christ, the brightness of God's (jlory. 

Still doth the apostle proceed in setting out the 
divine glory of that Son by whom the Father hath 
made known his will to us under the gospel, in these 
words spoken of the Son in relation to the Father, 
' who, being the brightness of his glory,' &c. 

The word a^ravyaafLa, translated brightness, is 
metaphorical, but very fit for the point in hand. The 
verb whence it is derived- signifieth to send forth 
brijihtness, or hght, and the noun here used, such 
brightness as cometh from light, as the brightness, or 
light, or sunbeams issuing from the sun. 

No resemblance taken from any other creature can 
more fully set out the mutual relation between the 
Father and the Son. For, 

1. The brightness issuing from the sun is of the 
same nature that the sun is. 

2. It is of as long continuance as the sun. Never 
was the sun without the brightness of it.^ 

' TsiJ-a xura riv llivrixi ifiarifdiet. — Greff. Naz, Vid. Allff. 
cont. Serv. Adrian., cap. xiv. et xv. 

' irxvyiiiiti, splendorem reddere, seu lucem emittere. 

' Sicut flamma splendorem quern gignit tempore non 
preecodit ; ita Pater nunqiiam sine Filio fuit, — Ambr. de Fide, 



3. This brightness cannot be separated from the 
sun. The sun may as well be made no sun, as have 
the brightness thereof severed from it. 

4. 'This brightness is from the sun, not the sun 
from it. 

5. This brightness cometh naturally and neces- 
sarily from the sun, not voluntarily and at pleasure. 

6. The sun and the brightness are distinct each 
from other ; the one is not the other. 

7. All the glory of the sun is in this brightness. 

8. The light which the sun giveth to the world is 
by this brightness. 

How distinctly and clearly doth this metaphor set 
out the great mysteries of our Christian faith con- 
cerning God the Father and Son ! For they are, 

1. Of one and the same essence, John. s. 80. 

2. Co-eternal, John. i. 1. 

3. Inseparable, Prov. viii. BO. 

4. The Son is from the Father : God of God, 
Light of light, very God of very God.' 

5. The Son is begotten of the Father by nature, 
not by will, favour, or good pleasure,' Rom. viii. 7, 32, 

6. The person of the one is distinct from the other. 
For the Father is not the Son, nor the Son the Father, 
John V. 17. 

7. The incomprehensible glory of the Father most 
brightly shineth forth in the Son, John xvii. 5. 

8. All that the Father doth in relation to creatures 
he doth by the Son. As in these respects Christ is 
fitly and justly styled brightness, so in regard of his 
surpassing excellency, he is said to be the brightness 
of glory. Of the Hebrew and Greek words translated 
(jlonj, see chap ii. 7, sec. 60. 

Glory attributed to a thing, in the Hebrew dialect, 
importeth the surpassing excellency thereof: as a 
crown of glory, Prov. xvi. 31 ; ^133 XD3, ijloria solium, 
a throne of glory ; rilNQn DC, gloria; nomen, a name 
of glory, Isa. Ixiii. 14 ; a most excellent and glorious 
crown, throne, and name. Thus to set out the sur- 
passing excellency and most glorious majesty of God, 
he is styled ' the God of glory,' Acts vii. 2 ; 'the 
Father of glory,' Eph. i. 17. And his Son, ' the 
Lord of glory,' ' the liing of glory,' 1 Cor. ii. 8, 
Ps. xxiv. 7. Never was any brightness like to the 
brightness here mentioned ; well therefore might it in 
regard of the excellency of it be styled ' brightness of 
glory.' Glory and excellency are set together, Isa. 
iv. 2, signifying the same thing. See more of glory. 
Chap. ii. Sees. 60, 93. 

Our English doth here well insert this relative par- 
ticle his in reference to the Father, thus, ' the bright- 
ness of his glory,' for the particle his, expressed by 
the original in the next clause, ' his person,' may have 

' eiJ; 'iK 6lm : xx) fas ix ipuri;, 6£»j iXn/ivoi ix Ssou iXn- 
litaZ. — Fidci Confes. Synod. Nicoen. 

' Generatio non in voluntatis possibilitate, sed in jure 
quodam et proprietato paterni videtur esse secreti. — Ambr. 
de Fide, lib. iv. cap. iv. 



GOUGE ON HEBREWS. 



[Chap. I. 



reference to both the branches, as ' his glory, his 
person.' This much amplifioth the point in hand, 
and sheweth that the Sou was iu his Father's greatest 
excellency no whit inferior to him, but every way 
equal.* He was brightness, the brightness of his 
Father, yea, also the brightness of hi% Father's glory. 
What excellency soever was in the Father, the same 
was likewise in the Sou, and that iu the most trans- 
plendent manner. Glory sets out excellency^ ; bright- 
ness of glory, the excellency of excellency. 

Sec. 20. OJ Christ the excellency of his Father's 
person . 

To make the fore-named mystery the more clear, 
the apostle addeth another resemblance in these words, 
and the express intake of his person. 

This in the general importeth the same thing which 
the former did ; so as the two metaphors are like the 
two visions which Pharaoh saw in a dream ; they are 
doubled to shew that the point intended thereby is 
most certain aud sure, Gen. xli. 32. 

This phrase, the express imarie, is the exposition of one 
Greek word, ya^a;i.rr,o, which may thus filly be trans- 
lated character. The verb whence the word is derived, 
^asuTTii)/, insciilpere, signifieth to enr/ravc; and the 
word here used, the stamp or print of a thing en- 
gravened, as the stamp on money coined, the print on 
paper pressed by the printer, the mark made by a seal, 
or any like impression. There is another like word, 
y^a.cay/j.a, coming from the same root, oft used in the 
book of the Revelation, and translated ' a mark,' Rev. 
xiii. IC, 17, and xiv. 9, 11, and xv. 2 ; and in Acts 
xvii. 29 it is translated ' stone r/ravened.' But the former 
significations of the word, stamp, print, seal, or mark, 
are most proper to this place. Nothing can be more 
like another than the picture or image on the thing 
stamped or printed, is to the picture or image on the 
tool, mould, seal, or instrument wherewith it is made ; 
the one carrieth the very form of the other. Very 
fitly therefore is it by our English translated the ex- 
press imai/e. 

Sec. 21. Of the Son a distinct person. 

The next word is fitly translated person, r?; ivoa-- 
Tueiui airoZ. According to the proper notation and 
derivation of the word, it signifieth a substance or 
subsistence,^ which are in a manner Latin words, and 
Bet out the being of a thing ; even a particular and 
distinct being, w hich is most properly called a person. 
The simple verb from whence this compound is de- 
rived * signifieth to set, to settle, to establish, Mat. 
XXV. 33, xii. 25. 

' Iu hoc nppnri'bit ninjestatis (cqunlitns, si ncc inferiorem 
patrc, nee posteriorem euspexeris. — Jiem. evper Cant. Serm. 
Ixxvi. 

' See the Guide to go (o God ; or my explanation of the 
Lord's Prayer, sec. 216, &c. 

• irifrarK ab iiT'itTciatxi, tuhfittete. Substantia, subsis- 
tentia, * iVrr/i/, Blutun, stubilio. ' 



Essence or nature importeth a common being, as 
Deity or Godhead, which is common to the Father, 
Son, Holy Ghost. For the Father is God, the Son 
is God, and the Holy Ghost is God. But subsistence 
or person implieth a ditl'ereut, distinct, individual, in- 
communicable, property ; such are these three, Father, 
Son, Holy Ghost. For the Father is difl'erent from 
the Son and Holy Ghost, so the Son from the Father 
and the Holy Ghost, and so the Holy Ghost from the 
Father and the Son ; and every of those distinct in 
himself, and so incommunicable, as neither of these 
persons is, or can be, the other. 

Thus we see how these two words, subsistence and 
person, import one and the same thing ; yet our Eng- ' 
lish, for perspicuity's sake, hath rather used this title 
person, and that in imitation of the Latin fathers. 
For what in this mystery of the Trinity the Greek 
fathers called substances or subsistences, the Latin 
called persons.' They said that there were three sub- 
stances and one essence, as we say there were three ^ 
persons and one essence. 

This relative particle his, added to the word person, 
hath relation to God mentioned in the first verse, as 
if ho had more plainly thus said, ' the express image 
of the person of God.' 

This Christ is in a double respect : 

1. As he is the second person in the sacred and in- 
divisible Trinity. 

2. As he is Immanuel, God with us, God mani- 
fested in the flesh. 

As he is the Son of God, the second person in 
Trinity, the whole divine essence, and all the divine 
properties are communicated to him. In this respect, 
the two fore-mentioned resemblances of brightness and 
character, and also all other resemblances which, by 
the wit of man, can be imagined, come short in setting 
out the relation betwixt the Father and the Son. 
They are not only like each other, but they are both 
the very same in nature. Resemblances may be some 
help to us, who are better acquainted with earthly and 
sensible things than with heavenly and divine ; but 
they cannot possibly set out divine mysteries, espe- 
cially such as are of all the deepest and profoundest, as 
the mysteries of the trinity of persons in the unity of 
essence, and the union of God and man, two distinct 
natures, in one person. Therefore, sundry resem- 
blances are used : one to set out one point, another 
another ; and yet all that can be used cannot, to the 
life and full, set out the mystery. 

Again, As Christ's human nature is hypostatically 
united to the divine nature, Christ is visibly the 
character or express image of God. For in Christ 
incarnate the divine properties were made most con- 

' Quod de personis secundum nostram, hoc de substantiis 
secundum Oriecorum consuetudinem iutelligitur. Sic enim 
illi dicunt tres substantias unam cssentiam : quemadmo- 
dura nos dicimus tres personas unam essentiam.— ^wy. de 
Trin. lib. vii. cap. iv. 



Ver. 1-3] 



GOUGE ON HEBREWS. 



spicuous, as almighty power, infinite wisdom, truth, 
justice, mercy, and the like. In Christ, as God man, 
'dwelt all the fulness of the Godhead bodily,' Col. ii. 9. 
In this respect, the glory of Christ made flesh is said to 
be ' the glory as of the only begotten of the Father,' 
John i. 14 ; and in that flesh, saith Christ of himself, 
' he that hath seen me hath seen the Father,' John 
xiv. 9. Thus the resemblance here used is very fit ; 
for he that seeth the character or figure which is on 
the thing stamped or printed, sees therein the figure 
that is on the instrument wherewith it was stamped. 

Sec. 22. Of the benefits arising from the relation of 
the Son to the Father. 

By the resemblance of a character, we see what is 
to be sought in Christ, namely, whatsoever is in the 
Father. As the former metaphor implieth that the 
glory of the Father is invisible till it shine forth and 
shew itself ia the Son, so this likewise declareth that 
the Father's excellency is, as it were, hid, and could 
not be known unless it were revealed and laid open in 
this character or express image. Again, as the for- 
mer metaphor implieth that out of Christ, who is that 
brightness, there is no light at all, but mere palpable 
darkness (for God, who only is, as the sun, light in 
himself, and the fountain of all light to all creatures, 
doth by this brightness only shine out to us, John i. 
9), so this metaphor importeth that in Christ the 
Father is truly and thoroughly to be known ; for a 
character well made doth not only in part and ob- 
scurely, but fully and to the life, demonstrate the im- 
age that is on the stamp. It is truly and properly an 
' express image.' 

Sec. 23. Of the Jit resemblance of the Son to a cha- 
racter. 

To exemplify this latter resemblance of a character, 
as we have done the former of brir/htness in some par- 
ticulars, take, for instance, the character or stamp that 
is on coin, and the engravement that is on the tool 
wherewith the character on the coin is made. 

1. The character cometh from the engravement on 
the tool. 

2. The character is most like to that engi-avement. 

3. Whatsoever is on the engravement is also on the 
character. 

4. The engravement and the character are distinct 
each from the other. 

All these were before set down in the former meta- 
phor of brightness. Sec. 19, but yet this of a character 
is not unnecessarily added ; for by the vulgar sort it 
is better conceived, and it doth more sensibly set 
down the likeness and equality betwixt the Father and 
the Son than that of brightness doth, which is the 
principal end of using these resemblances. 

To apply this resemblance : It doth, so far as an 
earthly resemblance can, set out these mysteries fol- 
lowing concerning God the Father and God the Son. 



1. The Son is begotten of the Father, Ps. ii. 7. 

2. The Father is made manifest in the Son, Col. 
i. 15. 

3. The Son is equal to the Father, Philip, ii. 6. 

4. The Father and the Son are distinct each from 
other, John v. 82, and viii. 18. 

These mysteries are expressly revealed in the sacred 
Scriptures, otherwise all the wits in the world could 
not have found them out by the fore-mentioned, or by 
any other resemblances. Resemblances are for some 
illustration of such things as may upon surer grounds 
be proved. 

Sec. 24. Of Christ upholding all thinr/s. 

As a further demonstration of Christ's dignity and 
dominion, the apostle attributes another divine efl'ect 
to him. One was in these words, made the worlds ; 
the other in these, and upholding all things bij ike word 
of his poiver. 

The copulative particle and sheweth that, as the 
fore-mentioned resemblances of brightness and express 
image set out a divine dignity (for copulatives are 
used to join together things of like nature), so these 
words set out a divine dominion : they are all 
divine. 

The word upholding, tpi^aiv, is metaphorical, and by 
way of resemblance applied to Christ. It signifieth 
to bear, carry, or uphold a thing, as the friends who 
took up and brought to Christ a palsy man, (p'sootng, 
Mark ii. 8 ; and also to move, carry, order, and dis- 
pose a thing, as the winds drive and carry ships hither 
and thither.^ The LXX use this word to set out the 
Spirit's moving upon the waters at the first forming 
and creating things, Tln\J/j,a Qiou i'^sf^sro. Gen. i. 2. 
And the apostle useth it to set out the Spirit's guid- 
ing and disposing the prophets in penning the sacred 
Scriptures, <pi^6/Mm, 2 Peter i. 21. The word may 
fitly be here taken in all these significations ; for 
neither do cross the other, but all well and truly stand 
together. 

It is most clear that the divine providence is here 
described, being distinguished from the former work 
of creation. Now, God's providence is manifested in 
two things : 

1. In sustaining all things that he made. 

2. In governing them. 

In that this divine work of providence is attributed 
to Christ, he is thereby declared to be true God. 

To shew that that phrase which the apostle used 
before in a mutual relatiou between the Father and 
the Son about making the worlds thus, ' by whom he 
made,' derogateth nothing from Christ's supreme 
sovereignty or absolute power in that work, as if he 
had been used for a minister therein, here most simply, 
without any such relation, he attributeth the divine 
work to him, and extendeth it to all things that were 
made, excepting nothing at all, in this general phrase, 
' Vifle Erasmi Annotat. in Acta xxvii. 15, 17. 



GOrOE ON HEBRKWS. 



[Chap. 



TO. TatTOL, ' all things,' whether visible or invisible, in 
heaven, on earth, or under the earth, Col. i. IG. 

To give j'ct more evidence to Christ's true deity, he 
further adds this clause, ' by the word of his power.' 

Sec. 25. Of Chrisl's nord of power. 

The parlicle translated n-ord is not, in the Greek, 
that whereby Christ the Son of God is oft set out, 
Xoyo;, John i. 1 ; especially by St John both in his 
Gospel and Epistle, 1 John i. 1, but another, fij/ia. 
Mat. iv. 4, Heb. xi. 3, which importeth a command ; 
in wliich sense it is used, Luke v. 5, for Christ is 
herein resembled to an absolute monarch, who at his 
word hath what he will [ have] done. He needs no more 
but command. Thus it is said : Ps. xxxiii. 6, ' By the 
word of the Lord were the heavens made ;' and in the 
way of exposition it is added (vor. 9), ' He spake and it 
was done : ho commanded and it stood fast.' 

Yet further, to amplify the sovereignty of Christ, 
the apostle addeth this epithet of power, rri: dwddiug, 
which after the Hebrew manner is so expressed, to 
shew the prevalency of Christ's word ; nothing can 
hinder it, it is a most mighty word. For the Hebrews 
use to set out a surpassing excellency, and an exceed- 
ing vileness of things by substantives. Thus the most 
mighty voice, arm, hand, and rod of the Lord is styled 
a voice, arm, hand, rod of power ; and the mighty 
angels, angels of power. Yea, to amplify the al- 
mightiness of God's power, it is styled a power of 
might. On the other side, to set out the excessive- 
ness of evil, the most wicked spirits are called spirits 
of wickedness, and most rebellious men, children of 
disobedience. Thus we see what the emphasis of this 
Hebrew phrase is, which sets out the irresistible power 
of Christ's word, whereby he supports and disposelh 
all things. 

And that such is the power of Christ's own word, is 
evident by this reciprocal particle his, airoij, cum spiritu 
dense ; for it hath not relation to the Father, as it 
hath in this phrase, ' his person,' airo'i, cum spiritu 
tenui : but it retlecteth upon Christ's own person. 
The Greek makes an apparent distinction by a dif- 
ferent spirit over the head of the first letter. Our 
English oft makcth a difference, by adding to the 
reciprocal word this particle own, as if here it had 
been thus translated, ' by the word of his own power,' 
or ' by his own word of power.' 

Thus is the royal function of Christ set out to the 
life. 

Sec. 26. Of Christ's sufficiency for his priesthood. 

The manner of expressing the fore-mentioned excel- 
lencies of Christ is observable : they are set down in 
participles thus, ' who being, Ct, the brightness,' &c., 
and ' upholding, ^.=ow>, all things,' Ac. This sheweth 
that they have relation to that which follows, and that 
as an especial cause thereof. Now that which follows, 
sets out Christ's priesthood, and that in both the 



parts thereof, which are, 1, expiation of our sins; 
2, intercession at God's right hand. 

For the full efl'ecting of those, divine dignity and 
ability were requisite. Therefore to give evidence of 
Christ's sufficiency to that groat function, he premiseth 
that excellent description of Christ's dignity and 
dominion, and that in such a manner, as shews him 
to be a most able and sufficient priest. For these 
phrases, ' being the brightness,' and ' upholding all 
things,' imply the ground of this sufficiency, as if he 
had more fully and plainly said. Seeing Christ is, 
or because he is, the brightness, iS:c. And because be 
upholdeth all things, &c. By himself he purgeth our 
sins ; and having done that, he sat down on the right 
hand of the Majesty on high. Had he not been such 
a brightness, and bad he not had such power as to 
uphold all things, he could not have purged away our 
sins (this work required a divine efficacy), nor could 
he have sat at God's right hand. This advancement 
required a divine dignity. Thus we see what respect 
the apostle had to the order of his words, and manner 
of framing his phi-ases. 

Sec. 27. Of Christ's puri/inff. 

From the regal function of Christ, the apostle pro- 
ceeds to his priesthood ; the first part whereof is 
noted in these words, H7i6'» he had by himself puryed 
our sins. 

The purging here mentioned, compriseth under it 
the expiation which Christ made by his death on the 
cross, which was an especial act of his priestly func- 
tion, for it belonged to the priests under the law to 
ofl'er up sacrifices, whereby expiation was made for 
people's sins. 

The metaphor of purying is taken from the law, 
for ' almost all things are by the law purged with 
blood,' Heb. ix. 22. The word' here used is some- 
times put for the means of purging, John ii. 6, and 
sometimes for the act itself of being purged, Mark 
i. 44. To make puryation (as the Greek phrase here 
soundeth), is to do that which is sufficient to purge, 
and by a metonymy of the cause, it also impUeth the 
very act of purging. Now Christ, by shedding his 
blood, hath done that which is sufficient to purge 
away sin ; yea, that which he bath done, doth indeed 
purge the soul, when it is rightly applied. In both 
these respects it is said, ' The blood of Christ cleanseth 
from all sin,' 1 John i. 7. 

The purging therefore here meant, compriseth under 
it both the merit of Christ's sacrifice, whereby the 
guilt and punishment of sin is taken away, and also 
the efficacy thereof, whereby the power and dominion 
of sin is subdued. 

This word pwyed, expounds two words of the ori- 
ginal Greek, zai'aj/u.aov c(//);(r«^£kOs, which the Rhemists, 
in imitation of the vulgar Latin, translating, as they 
suppose verbatim, word for word, do extenuate the 
' *alx(ir/ii(. Sec Cliap. ix. 13, Sec. 75. 



Ver. 1-3.] 



GOUGE ON HEBREWS. 



sense and come short of the mind of the apostle. 
They translate it thus, purriatioiiem peccatorum fuciens, 
making purgation of sins. Herein first they miss 
the emphasis of the tense, aoristitm prius medii, which 
implieth a thing finished. The Latins wanting that 
tense, are forced to use the passive, and to change 
the case, thus, pwgatione facta,' or a periphrasis, by 
premising a conjunction of the time past, thus, post- 
quam purgationemfecisset. So our English, ' when he 
had purged ;' very fitly according to the sense. But 
we have in our tongue a particle, which, joined to the 
verb, doth fully express the emphasis of the tense and 
voice, thus, having purged. Besides, they that trans- 
late it by the present tense, thus, ' making purgation,' 
imply that Christ is still tempering the medicine, as 
if the purgation were not absolutely finished while 
Christ was on earth. I deny not but that Christ still 
continueth to apply the merit and efficacy of this 
purgation ; but there is difference betwixt making and 
applying a thing. 

The verb xaiJaw'^u, whence the Greek word xa^a- 
^/ff^'js is derived, is sometimes put for cleansing or 
purging the soul fj-om the guilt of sin, and it im- 
porteth justification, and is distinguished from sancti- 
fication ; as, where it is said, that Christ gave himself 
for the church, ' that he might sanctify it, having 
cleansed,' or purged it, /Va a\jrr,</ ayidsr), xa$a^iaac, 
Eph. V. 26.* Sometimes it is put for purging the 
soul from the inherent filth of sin ; as, where it is 
said, Christ gave himself for us, ' that he might re- 
deem us from all iniquity' (this notes out our justifi- 
cation), ' and purify' or purge us, x.ai -/.a^aoiar}, Titus 
ii. 14, this notes out om- sanctification. And some- 
times it compriseth under it both these benefits, as 
where mention is made of God's purifying or purging 
our hearts by faith, r^ 'z-iarii za^ag/ua; rag xct^diag, 
Acts XV. 9. Faith applies the merit of Christ's sac- 
rifice for our justification, and draws virtue from him 
for our sanctification. In this last and largest signi- 
fication is this metaphor of purging here used, whereby 
it appears that Christ's purging is a perfect purging. 

Sec. 28. Of our sins purged hg Christ. 

To discover the filth that by Christ is purged away, 
the purgation here mentioned is styled a pm-gation of 
sins,^ aij!,a^Tiuiii. Sin is the worst filth that ever be- 
smeared a creature. It makes the creature loathsome 
and odious in God's sight. It makes it most wretched 
and cursed, for it puUeth upon the sinner God's wrath, 
which is an unsupportable burden, and presseth the 
soul down to hell. By sin angels of light became 
devils, and by reason of sin they are called foul and 

' Trausferri poterii.t,purffalione peccatorum facta,neaedendo 
videatur purgare. Prius enim purgavit morte sua, deinde 
conaedit.— Eras. Annot. in hunc loc. 

' See Domest. Dut. Treat, i., sec. 36. 

' Of the notation of this word see Chap. viii. ver. 12, Sec. 
76 ; see Chap. x. ver. 12, Sec. 35. 



unclean spirits, Mark ix. 25, Rev. xviii. 2, Mat. x. 1. 
By purging away this kind of filth, Christ's sacrifice is 
distinguished from all the legal sacrifices and purifi- 
cations. None of them can purge away sin. Sin 
makes too deep a stain even into the very soul of man 
to be purged away by an external and earthly thing. 
That which the apostle saith, Heb. x. 1, ' of the blood 
of bulls and goats,' which were the greatest and most 
efficacious sacrifices of the law, may be said of all 
external means of purifying. It is not possible that 
they should take away sins ; therefore they are said to 
'sanctify to the purifying of the flesh,' Heb. ix. 18, 
not to the purifying of the soul. 

Quest. Was not legal uncleanness a sinful pollution ? 

Ans. Not simply as it was legal ; that is, as by the 
ceremonial law it was judged uncleanness. For, 

1. There were sundry personal diseases which by 
that law made those that were infected therewith un- 
clean, as leprosy, Lev. xiii. 3, running of the reins. 
Lev. xxii. 4, issue from the flesh, Lev. xv. 2, and 
other the like. 

2. There were also natural infirmities, which were 
counted uncleanness, yet not sins in themselves, as 
women's ordinary flowers, Lev. xv. 33, their lying in 
childhood. Lev. xii. 2. 

3. Casual matters that fell out unawares, and could 
not be avoided, caused uncleanness, Lev. v. 2, Num. 
xix. 14. 

4. So also did sundry bounden duties ; for the priest 
who slew and burnt the red cow, and he who gathered 
up her ashes, were unclean ; yea, and he who touched a 
dead corpse (which some were bound to do for a decent 
burial thereof). Num. xix. 7, 10, 11. 

Quest. 2. Was it not a sin to remain in such un- 
cleanness, and not to be cleansed from it ? 

Ans. It was ; and thereupon he that purified not 
himself was to be cut oft'. Num. xix. 13, 26. But 
this sin was not simply in the legal uncleanness, but 
in the contempt of that order which God had pre- 
scribed, Lev. xxii. 9, or at least in neglect of God's 
ordinance. 

The like may be said of an unclean person touching 
any holy thing. Lev. xxii. 3. It was sin if he came 
to knowledge of it. Lev. v. 3, because therein he 
wittingly transgressed God's ordinance. 

Quest. 3. Were not sins also taken away by the ob- 
lation of legal sacrifices ? 

Ans. True it is, that by the offering up of those 
sacrifices, people were assured of the pardon of sin, 
but not as they were external things, but as they were 
types of the all-sufficient sacrifice of Christ. It was 
then people's faith in the mystical substance of those 
sacrifices (which was Christ) whereby they came to 
assurance of the pardon of sin. 

It therefore remains a true conclusion, that sin is 
purged away by Christ's sacrifice alone ; so as herein 
the sacrifice of Christ surpasseth all other sacrifices. 

Whereas the apostle further addeth this relative par- 



20 



GOUGE ON HEBREWS. 



[Chap. I. 



tide ^/iCn, our, — ' our sins,' — he maketh a difference 
therein also betwixt the priests under the law, with their 
sacrifices, and Christ with his. For thB_y offered for 
their own sins. Lev. xvi. G, as well as for others ; but 
Christ had no sin of his own to offer for. His sacrifice 
was to purge away our sins ; our sins only, not his 
own. Thus is this phrase to be taken exclusively in 
relation to Christ himself ; but in relation to others, 
inclusively : none, no, not the best, excepted. For 
the apostle, using the plural number indefinitely, in- 
cludes all of all sorts, and, using the first person, puts 
in also himself, though an apostle, and so one of the 
most eminent Christians. 

Sec. 29. Of Christ' s 2ni,rging our sins hi/ himself. 
A third difference betwjxt Christ and the legal 
priest is in the sacrifice by which the one and the 
other purged people. The priest's sacrifice was of 
unreasonable beasts; Christ of himself : he ' by him- 
self purged our sins.' 

The 'first particle of this verse, oc, who, having re- 
ference to that excellent person who is described in 
the words before it and after it, noteth out the priest. 
This clause, 6i cavroii, bij himself, sheweth the sacrifice 
or means of purging. The Son of God,' the creator 
of all things, the sustaincr and governor of all, is the 
priest ; and this priest oflored himself, and so by him- 
self purged our sins. 

True it is that the human nature of Christ only was 
offered up, whereupon it is said that he was ' put to 
death in the flesh,' 1 Peter iii. 18, and ' suffered for 
us in the flesh,' 1 Peter iv. 1 ; yet by reason of the 
hypostntical union of his two natures in one person, 
he is said to ' give himself,' Eph. v. 2, and to ' offer 
up himself,' Heb. vii. 27 ; and thereupon it is s;iid 
that ' he put away sin by the sacrifice of himself,' 
Heb. ix. 20 ; and, as here, purged our sins by himself. 
Forasmuch as it was impossible that the Word should 
die, being the immortal Son of the Father, he assumed 
a body that he might die for all, and yet remain the 
incorruptible Word.^ 

Great is the emphasis of that phrase ; it sheweth 
that this work of purging our sins was above human 
strain, though an human act, or rather passion, were 
requisite thereto, as to suffer, to shed blood, to die ; 
yet a divine value and virtue must needs accompany 
the same, to purge sin. It must be done even by 
him himself, who is God-man. He himself must be 
offered up. In which respect it is s;iid that God 
' hath purchased the church with his own blood,' 
Acts XX. 28. 
This title himself, having reference to that person who 
' See more hereof iu Domest. Duties, treat. 1, sec. 81, on 
Eph. V. 25. 

• Cum non eaaet possibilo ipsum Verbum mori, quippe 
immortalem patris filiiim corpus sibi quod mori possit accepit, 
ita corpus Verbi particops factum, et moreretur pro omnibus, 
et inhabitans Verbum incorruptibilemaiieret. — Alhan<u. lib. 
<U Tncam. 



is both God and man, includes both the natures. 
This person, himself, offered up himself to purge our 
sins by himself. 'This is a great mystery ; the like 
was never heard of. The priest that offereth, the 
sacrifice that is offered, one and the same. The same 
m3-stery isimplied.unaertbis phrase, Christ 'sanctified 
the people with his own blood,' Heb. xiii. 12. But 
this of sanctifying or purging with or by himself hath 
the greater emphasis. More cannot be said to set out 
the invaluable price of our redemption, the indelible 
stain of sin, and available means of purging it. See 
Chap. ix. 12, Sec. 57. 

Sec. 30. Of Christ's (ilortj after his suffering. 

A fourth difference betwixt Christ and the Levitical 
priesthood, is in these words. He sat down at the right 
hand of the Mn/esti/ on high. 

Hereby is implied a continuance of Christ's priest- 
hood after his death. This is denied of the priesthood 
under the law, chap. vii. 23. But Christ having by 
his death offered up a sufficient sacrifice for all our 
sins, and by his burial sanctified the grave, and that 
estate wherein the bodies of believers after death are 
detained till the day of consummating all things, rose 
from the dead, and ascended into heaven, there to 
continue an high priest for ever. 

This then notes out another part of Christ's priest- 
hood. The former was of subjection and suffering, 
this of dignity and reigning. By that was the work 
wrought, and price laid down ; by this is the efficacy 
and virtue thereof applied, and the benefit conferred. 

Fitly is this added to the former, to shew that 
Christ was so far from being vanquished and swallowed 
up by his sufierings for our sins, as thereby way was 
made for an entrance into the highest degree of glory 
that could be attained unto. 

Sec. 81. Of Christ's sittin/f and standing in heaven. 

The apostle, in setting down the high degree of 
Christ's exaltation, well poised his words, for every 
word hath its weight. 

This, ixdiieiv, he sat down, importeth high honour, 
and a settled continuance therein. Sitting is a posture 
of dignity :' superiors sit when inferiors stand. Job 
xxix. 7, 8. Thus is 'the Ancient of days,' said to sit; 
and ten thousand thousands (ministering spirits) to 
stand before him, Dan. vii. 9, 10. In way of honour 
is the Highest thus set out, ' He that silteth upon the 
throne,' Rev. v. 13. In this sense saith God to his 
Son, 'Sit at my right hand,' Ps. ex. 1. The authority 
also and power which Christ hath over all is hereby 
noted. For in this sense is this phrase oft used, as 
Ps. ix. 4, and xxix. 10, and xlvii. 8, Rev. xxi. 5. 

Obj. Christ is said to stand on the right hand of 
God, Acts vii. 65. 

' Sedero raagistri demonstrat personam. — Aup. lib. Ixxx. 
Qui It. q. 64. Sedere Dei est potentialiter super omnem 
creaturam rationalem prresidere.— ^ uj. de eumt. diviu. 



Vek. 1-3.] 



GOUGE ON HEBREWS. 



Ans. Divers phrases may be used of the same thing 
in divers respects, and imply no contrafliction ; for, 
first, to speak according to the letter, a king may be 
said to sit on his throne, because that is his ordinary 
posture ; and to stand at some special times ; as Eglon 
arose out of his seat when Ehud said to him, I have 
a message from God to thee, Judges iii. 20. 

There are three limitations wherein different acts 
cannot be attributed to the same thing. 

1 . In the same part, Kara to duro, secundum idem. 
In the very same part a man cannot be sore and sound. 

2. In the same respect, Troof j-6 axiro, ad idem, a man 
cannot be alive and dead together in the same respect, 
but in diflerent respects one may be so; for 'she that 
liveth in pleasure is dead while she liveth,' 1 Tim. v. 6. 

3. At the same time, h ru auria xidr^, eodem tem- 
pore, one cannot sit and stand together at the same 
time ; at several times he may. 

Again, to take this phrase metaphorically (as it is 
here to be taken), Christ may be said to sit, to shew 
his authority (as before) ; and to stand, to shew his 
readiness to hear and help.' In this respect did 
Christ most fitly present himself standing to Stephen, 
Acts vii. 55. 

Sitting doth further set out continuance in a thing :^ 
where Jacob saith of Joseph, 'His bow sat in strength,' 
DKTll, et sedit, we fitly, according to the true sense, 
translate it thus, ' his bow abode,' &c.. Gen. slis. 24. 
In like manner where Moses saith to Aaron and his 
sons, ' ye shall sit at the door of the tabernacle seven 
days,' we, according to the true meaning' of [the 
word in that place, thus turn it, ' ye shall abide,' Lev. 
viii. 35. 

Standing also importeth as much, namely, continu- 
ance and perseverance in a thing.' To express this 
emphasis of the word, we do oft translate it thus, 
'standfast;' as 1 Cor. xvi. 13, 'Stand fast in the faith;' 
and Gal. v. 1, ' Stand fast in the liberty,' &c. Where 
the original Greek saith of the devil, John viii. 44, 'he 
stood not in the truth,' our English hath it thus, ' he 
abode not,' &c. 

Wherefore by both these metaphors (sitting and 
standing) Christ's abode and continuance in heaven, 
as our high priest, prince, and prophet, and that for 
us, is plainly set out. 

And to shew that this, his abode and continuance, 
hath no set date, this indefinite and everlasting phrase, 
for ever, is in other places added ; as chap. vii. 25, 
and X. 12. 

' Sedere judioantis est; stare adjuvantig. — Greg. Mn<t- Ilom. 
29, in. feat, ascen. vide plura ibid. Stare Deus dicitur cum 
infirmos austinet, &c. Stetit ad subvenieudum. — Aug. de 
Essent. Divin. 

'■* Locutio Scripturarum sessionem pro commoratione posuit. 
— Avff. qucest. super Lev. lib. iii. cap. xxiv. Vide plura ibid, 
hac de re. 

' Quid est, qui ttatii f Qui perseveratis : quia dicitur de 
qiiodam qui arcliangehis fuil, I't in veritate stetit.— ^!*?.«!3)t. 
n I'i cxxxiii. 



Finally, These metaphors note out Christ's rest 
and cessation from all his travails, labours, services, 
sufl'erings, and works of ministry, which on earth he 
underwent. Christ is now entered into rest, and so 
sitteth. 

This implieth that nothing now remaineth more to 
be done or endured for purchase of man's redemption, 
his sacrifice was full and perfect; therefore going out 
of the world, he saith, ' It is finished,' John xix. 30. 

Sec. 32. 0/ the dii-ine Majesty. 

To amplify the fore-mentioned dignity and sove- 
reignty of Christ, the place where Christ sitteth is set 
out in two phrases : 

1. ' On the right hand of the Majesty.' 

2. ' On high.' 

By the Majesty is meant God himself, as more 
plainly is expressed in other places, where Christ is 
said to be 'at the right hand of God,' Kom. viii. 34, and 
to be 'set down on the right hand of God,' Heb. x. 12. 

Majesty, /iiya'Aoie'Jr/i, importeth such greatness and 
excellency as makes one to be honoured of all, and 
preferred before all. It is a title proper to kings, 
who, in their dominions, are above all and over all. 
By way of excellency^ a king is styled majesty itself;^ 
as when we speak of a king, we say, Jlis Majesty ; 
when to him, Your Majesty. A word like to this 
coming from the same root, fj^syaXnoTr,-., Acts xix. 27, 
is translated ' magnificence,' which also is applied to 
God, and translated, as the word here, Majesty, 
2 Peter i. 16. 

To none can this title be so properly applied as to 
God himself, for all created greatness and excellency 
is derived from, and dependeth upon, God's greatness 
and excellency. Whereas majesty is attributed to 
created monarchs, it is because they bear God's image, 
and stand in God's stead. In this respect they are 
also styled cfods, Ps. Ixsxii. 6. 

In this place this title is used, 

1. To set out the high and supreme sovereignty of 
God, importing him to be ' King of kings, and Lord 
of lords ;' for, to speak properly, God only hath ma- 
jesty ; and therefore by a property is styled the 
Majesty. 

2. To magnify the exaltation of Christ, which is 
the highest degree that possibly can be, even to the 
right hand of him, or next to him, that only and justly 
is styled the Majesty. 

3. To shew an especial end of Christ's high advance- 
ment, which was to reign and rule. "This is the 
property of majesty ; and for this end was Christ ad- 
vanced next to the Majesty. 

This is further evident by the addition of this word 
throne, as some do read it, thus, ' He sat down on the 
right hand of the throne of the Majesty on high.'' 

' xxt' i|»;j;>i». ' In abstracto. 

Complnt. codfz. Of Christ's throne, see Vcr. 8, Sec. 106. 



riOUGE ox HEBREWS. 



[Chap. I. 



So is it read, chaps, viii. 1 and xii. 2, and that with 
an unanimous consent of all copies ; so in Mat. six. 28, 
and XXV. 81, and Acts ii. 30. So much also is here 
without question intended. 

Now to sit on a throne of majesty, is to have power 
of reigning and ruling. This is yet furtlier made clear 
by the end which the Holy Ghost setteth down hereof, 
Ps. ex. 1, which is to subdue his enemies ; wherefore 
the apostle thus expliiineth that phrase, 1 Cor. xv. 25, 
' He must reign till he hath put all his enemies under 
his feet.' For sitlinp on the rifiht hand of Majesli/, 
the apostle puts rek/ninff. So as to sit on the right 
hand of Majesty, and to reign, are equivalent terms. 

Sec. 83. Of Christ's advancement to God's right 
hand. 

This phrase right hand, attributed to God, must 
needs be metaphorically spoken ; for God is not a 
body, nor hath any parts of a body properly apper- 
taining unto him. He is a simple, pure, spiritual, 
indivisible essence. To imagine that God hath a 
body, or any parts of a body properly, is to make him 
no God.' Whosoever doth conceit any such thing of 
God, doth frame an idol for God in his heart. Such 
things are attributed to God in sacred Scripture for 
teaching's sake, to make us somewhat the better con- 
ceive divine things by such human resemblances as 
are familiar to us, and we well acquainted withal. 

As for this particular metaphor of a right hand, it 
is very frequently attributed to God ; and that in two 
respects : 

1. To set out his power ; 2. his glory. 

There is no part of the body whereby men can bet- 
ter manifest their power than by their right hand. 
By their hands they lift, they strike, they do the 
things which require and declare strength. Of the 
two hands, the right useth to be the more ready, 
steady, and strong, in acting this or that. Therefore 
after the manner of men, atC^wro'^Tadui;, thus speaketh 
Moses of God, ' Thy right hand, Lord, is become 
glorious in power : thy right hand, Lord, hath 
dashed in pieces the enemy,' Exod. xv. 6. In like 
manner many admirable works are in other places 
attributed to God's right hand, that is, to his power. 

Again, Because God's majesty is of all the most 
glorious, his right hand is accounted the greatest 
glory that can be.^ In this latter respect is the me- 
taphor here used. It is taken from monarchs, whose 
throne is the highest place for dignity in ii kingdom. 

To set one at the right hand of his majesty, is to 
advance him above all subjects, next to the king him- 
self : as Pharaoh said to Joseph, Gen. xli. 40, ' Thou 
shalt be over my house, and according to thy word 

' Si quia in Deo liumana mombra, sen motus animro more 
liumano inessc credit, proculdubio in corde suo idola fabri- 
cat. — Avg. de Etaent. Divinit. 

' Dextra domiiii gloriani Patrissignificat.— .4i/y. rfe Easml. 
Divinit. 



shall all my people be ruled : only in the throne will 
I be greater than thou.' 

In places of state, the middle useth to be the 
highest ; the right hand the next, the left the third.' 
In this respect the mother of Zebedee's children, 
leaving to Christ the highest place, desireth that one 
of her sons might be at his right hand, the other at 
his left, in his kingdom, Mat. xx. 21. Solomon, to 
shew he preferred his mother before all his subjects, 
set her on his right hand, 1 Kings ii. 16. So doth 
Christ manifest his respect to his spouse, Ps. xlv. 9. 
So doth God here in this place to his Son. For to 
sit on the right hand of the divine Majesty, is the 
highest honour that any can be advanced to. 

Sec. 34. 0/ Christ advanced as God-man. 

Christ's advancement is properly of his human na- 
ture.^ For ' the Son of man' is said to sit at God's 
right hand. Mat. xxvi. 64, and Stephen with his bo- 
dily eyes saw him there. Acts vii. 56. That nature 
wherein Christ was crucified, was exalted ;' for God, 
being [the Most High, needs not be exalted.* Yet 
the human nature, in this exaltation, is not singly 
and simply considered in itself, but united to the 
Deity; so as it is the person, consisting of two natures, 
even God-mau, which is thus dignified, next to God, 
far above all mere creatures. For as the human na- 
ture of Christ is inferior to God, and is capable of 
advancement, so also the person, consisting of a divine 
and human nature. Christ, as the Son of God, the 
second person in the sacred Trinity, is in regard of 
his deity no whit inferior to his Father, but every 
way equal ; yet as he assumed our nature, and became 
a mediator betwixt God and man, ho hnmbled him- 
self, and made himself inferior to his Father. His 
Father therefore exalted him above all creatures, Philip, 
ii. 8, 9. The Scripture expressly testifieth that the 
Father advanced his Son ; for he said to his Son, 
' Sit at my right hand,' Ps. ex. 1. ' He set him at 
his right hand,' Eph. i. 20. ' God exalted him," Acts 
V. 31. ' God hath given him a name which is above 
every name,' Philip, ii. 9. Now he that giveth is 
greater than he that receiveth." 

Sec. 35. 0/ heaven the place of Christ's exaltation. 
The place where Christ is exalted is here inde- 
finitely set down to be ' on high,' h uv}/>j>.o7j. Though 

' Ad dextram locari magnus est hones habitus, in medio 
vero maximus. — Alex. 1. ii. Genial, dierum. 

« Beatitudinis Christi munera acquisita non possunt se- 
cundum quod natura Deus est, sed secundum quod natura 
liomo factus est convenire. — Viriil. cont. Eulych. lib. v. 

" In qua forma crucifixus est, ipsa exaltatus est. — Aug. 
contr. Maxim. 

* 'O ei« i^aitntai ti itTrai, S'i„rTts i'- — Greg, Nyt. cont. 
Eunom. 

' In statu exaltationis Pater Filium ad dextram suam col- 
locavit, eique nomen donavit, &c. Donans autem major est 
acoipiente donum.— //»7ar. de Trin. lib. ix. 



Ver. 1-3.] 



GOUGE OX HEBREWS. 



the word be but of the positive degree, yet is it to be 
understood of the highest degree that can be ; so high 
as none higher. Therefore the superlative degree is 
elsewhere used to set out the very same place that is 
here meant ; as where the angels say, glory to God 
in the highest, iv v-^iaroig, Luke ii. 14. The apostle, 
to shew that this place, and withal this dignity where- 
unto Christ was exalted, far surpasseth all other, useth 
a compound word, i/'rsgii-vj/wffs, which is not through- 
out all the New Testament used, but in this only case ; 
and it implieth an exaltation above all other exaltations. 
The word is used Philip, ii. 9 ; it may be thus trans- 
lated, ' super-exalted.' Our English, to express the 
emphasis of that compound word, useth these two 
words, ' highly exalted.' If ever any were highly 
exalted, much more Christ. Therefore other trans- 
lators' thus express the foresaid emphasis, exalted 
into the highest height. The word is used to set out 
the highest exaltation that can be, even beyond all 
expression or comprehension. 

To shew that Christ's exaltation is indeed a super- 
exaltation, the apostle advanceth it far above all other, 
even the highest and most excellent creatures that be, 
Eph. i. 21. Thus he is said to be ' higher than the 
heavens.' See Chap. vii. 26, Sec. 110. 

More expressly this supereminent place is said to 
be the heavens, h roTg oxj^avoT;,"^ chap. viii. 1. The 
plural number is used to shew that he meaneth the 
highest heavens ; that which in Canaan's dialect is 
styled the heaven of heavens, 2 Chron. ii. G, and vi. 
18, Neh. ix. 6, even that which compriseth in it all 
the other heavens, it being over all. In relation to 
two inferior heavens, it is stj'led ' the third heaven,' 
2 Cor. xii. 2. For the Scripture maketh mention of 
three heavens. The first and lowest is the airy 
heaven, in which feathered fowls fly. Gen. i. 8 ; the 
second and middlemost is the starry heaven, in which 
the sun, the moon, and all the stars are contained. 
Gen. XV. 5 ; the third and highest is that where 
Christ now sitteth. This distinction giveth light to 
that phrase, ' far above all heavens,' Eph. iv. 10, 
whereby the supereminent height of Christ's exalta- 
tion is set forth. He there meaneth all the visible 
heavens, whether under or above the moon. For the 
human nature of Christ is contained within the third 
heaven, Acts iii. 21. 

This place, as well as the other fore-mentioned 
points, amplifieth the exaltation of Christ. 

Sum up the particulars, and we shall find verified 
what was said before, that every word hath its weight, 
and adds something to the excellency of Christ's 
exaltation. 

1. He sits: namely as a Lord ; and so continueth. 

2. He sits by the Majesty : a great honour. 

' In summam'tulit sublimitatem. — Beza. In^u^iu, Exalto 
supra quara dici possit. 

' 111 regia coelorum scdct Jesus ad de.xtram Patris. — 
Tertul. dc Resur. cum. 



3. He sits on the rirjht hand of the Majesty ; next 
to him above all others. 

4. He so sits on high : namely, as high as can be. 

' When he had by himself purged our sins ' (to do 
which, he humbled himself and became obedient unto 
death, even the death of the cross, Phihp. ii. 8), ' he 
sat down on the right hand of the Majesty on high.' 

Hitherto of the meaning of the words. The 
analysis or resolution of the three first verses foUoweth. 

See. 36. Of the resolution of the three fist verses. 

Ver. 1. Tlie three first verses of the first chapter 
contain the substance of all those mysteries which are 
more largely prosecuted in the body of the epistle. 

The sum of all is, the excellency of the gospel. 

The argument whereby the apostle doth demon- 
strate this point is comparative. The comparison is 
of unequals ; which are the law and the gospel. 

This kind of argument the apostle doth here the 
rather use, because of that high account which the 
Hebrews had of the law. 

1. The comparison is first propounded in the first 
verse and former part of the second verse. 

2. It is ampHfied in the latter part of the second 
verse. 

In the proposition the apostle declares two points : 

1. Wherein the law and the gospel agree. 

2. Wherein they difler. 
They agree in two things : 

1. In the principal author, which is God : ' God 
spake in time past;' and ' God hath spoken in these 
last days.' 

2. They agree in the general matter, which is, a 
declaration of God's will, implied under this word 
' spake,' or ' hath spoken.' 

The distinct points wherein they differ are five : 

1. The measure of that which was revealed. Then 
God's will was revealed part by part ; one part at 
one time and another at another ; but under the 
gospel all at once. 

2. The manner of revealing it : then after divers 
manners ; under the gospel after one constant manner. 

3. The time: that was the old time, which was to 
be translated into another, even a better time ; this 
is styled ' the last days,' which shall have no better 
after them in this world. 

4. The subject, or persons to whom the one and 
the other was delivered. 

The former were ' the fathers,' so called by reason 
of their antiquity ; but yet children who were in 
bondage under the elements of the world. Gal. iv. 3. 
The latter are comprised under this phrase ' unto us :' 
the least of whom is greater than the greatest of the 
fathers. Mat. xi. 11. 

5. The ministers by whom the one and the other 
were delivered : the law by prophets ; the gospel by 
the Son. 

Ver. 2. The amplification of the comparison is by 



GOUGE OX HEBREWS. 



[Chap. I. 



a description of the Son, and that by his excellency 
and dignity. This is the main substance of the 
greatest part of this epistle ; as it is in this and the 
next verse propounded, so it is prosecuted and further 
proved in the other verses of this chapter. 
In these two versos Christ is set out, 

1. By his relation to his Father. 

2. By his dinne works. 

His relation is noted, 1, simplv ; 2, compara- 
tively. 

Simply under two titles : 

The lirst title is Son : ' his Son ;' this pointeth at 
the divine essence. 

The second title, heir: this pointeth to his right of 
Bovereigntj' ; and it is amplified, 1, by the ground 
thereof, in this phrase, ' whom he hath appointed ;' 
2, by the extent thereof, in this, ' all things.' 

Ver. 3. The comparative relation is in two resem- 



1. Brightness: amplified by the surpassing excel- 
lency thereof, in this phrase, ' of his glory.' 

2. Character, or express image: illustrated under 
this phrase, ' of his person.' 

The works whereby Christ's excellency is described 
are of two sorts : 

1. Tbey are such as appertain to his divine nature. 

2. Such as appertain to his mediatorship. 

Of the former two sorts are mentioned : 1, creation ; 
2, providence. 

Creation is set forth, 

1. By the manner of working; in this phrase, bg 
uhom. 

2. By the general matter, the uvrlds. 
Providence is hinted in this word upholding. It is 

further illustrated by the extent, all things; and by 
the means, the uord : amplified by the power thereof, 
of his power. 

In Christ's work appertaining to his mediatorship, 



1. The order, in this phrase, when he had. 

2. The kinds. These concern, 1, Christ's humiha- 
tion ; 2, his exaltation. 

A special work of Christ's humiliation was to 
purge. 

This is amplified, 1, by the means, by himself ; 2, 
by the matter, otir sins. 

In Christ's exaltation is set down, 

1. His act, sat doiim. 

2. The place. This is noted, 1, indefinitely, an 
high ; 2, determinatcly, at the right hand. 

This is amplified by the person at whose right hand 
he sat, thus expressed, of the majesty. 

Sec. 87. Of the heads of doctrines raised out of the 
Ut verse. 

I. God is the author of the Old Testament. That 
which the apostle here setteth down in this first verse 
is concerning such things as are registered in the Old 



Testament, of which he saith, ' God spake ;' so as 
the Old Testament is of divine authority. 

II. God hath been pleased to make known his will. 
This word spake inteudeth as much. God's will is a 
secret kept close in himself, till he be pleased to make 
it known. In this respect it is said, that ' No man 
hath seen God at any time,' John i. 18 ; that is, no 
man hath known his mind, namely, till God make it 
known. 

III. Of old God made known his will by parts, 
One time one part, another time another part, namely. 
as the church bad need thereof, and as God in lus 
wisdom saw it meet to be revealed. 

IV. God's will was of old made known- divers ways. 
Of the divers ways, see Sec. 11 ; for God ever accom- 
modated himself to the capacity of his people. 

v. God's ivill was made known to men even from 
the beginning. So far, even to the beginning, may 
this phrase, in time past, be extended. Thus the 
church was never without some means or other of 
knowing the will of God. 

VI. The Old Testament was for such as lived in 
ancienter times, even before the fulness of time came, 
who are here called fathers ; who, together with their 
seed, were but a little part of the world. 

VII. God made sons of men to be his ministers be- 
fore Christ' s'time. Thus much is intended under this 

word prophets, as here opposed to the Son of God. 
To them God first made known his mind, that they 
should declare it to his people. 

VIII. God endued his choice ministers ii>ith extra- 
ordinary gijts. This word prophets intendeth as much. 

AH these points are more fully opened, Sect. 11. 

Sec. 38. Of the Jieads of doctrines raised out of the 
2d verse. 

IX. The best things are reserved for the last times. 
The opposition which the apostle here maketh betwixt 
the time past and these last days, demonstrateth as 
much. 

X. The gospel also is of divine authority. It is the 
gospel which the apostle intendeth under this phrase 
' hath spoken ;' and it hath reference to God, men- 
tioned in the former verse. 

XI. The gospel was revealed to men by the Sc^n of 
God. God spake by his Son. The Son of God in- 
carnate was the first publisher of the gospel, John 
i. 18. 

XII. Under the gospel, God's whole will is revealed. 
Herein lieth the opposition betwixt that phrase, ' at 
sundry times,' ver. 1, being spoken of God's former 
dispensing of his will by parts, and his revealing of it 
under the gospel, John xiv. 26, Acts xx. 27. Here- 
upon a curse is denounced against such as shall teach 
any other gospel. Gal. i. 8, 9 ; and against such as 
shall take from or add to this gospel, Rev. xxii. 18, 19. 

XIII. Under the gospel, there is one only way of 
making knoivn God's will. This appears by the oppo- 



Vkr. 4 ] 



GOUGE O.V HEE 



sition of this phrase, ver. 1, ' in divers manners.' 
That only way is preaching, as hath been before 
shewed, Sec. 11. 

XIV. Christ was a prophet, for God spake by him. 
He was (as he is styled, Luke vii. 16) a great prophet. 

XV. Christ hath an absolute jurisdiction. He is an 
heir ; an heu- to the gi-eat King of heaven and earth. 
This sets forth Christ's kingly office. 

XVI. Christ as mediator received his dominion from 
his Father. He • appointed him heir.' 

XVII. Christ's dominion extendeth itself to all things. 
T^is is expressly set down under this phrase, ' Heir 
of all things,' Ps. ii. 8. 

XVIII. Christ is the Creator, John i. 2 ; Col. i. 16. 

XIX. The Father created by the Son. This is ex- 
pressly here set down, and it is to be taken in respect 
of the distinction that is betwixt their persons, and the 
order of their working. The Father worketh by the 
Sod, and the Son from the Father. 

XX. All thinr/s in heaven and earth were created by 
the Son. The word worlds implieth as much ; for the 
plural number is used, to shew that the world above, 
and the world beneath, — even heaven, and all things 
therein, and earth, and all things therein, — were 
created by him. 

Sec. 39. Of the heads of doctrines raised out of the 
3d verse. 

XXI. Divine mysteries may he illustrated by sensible 
resemblances. These two resemblances, brightness, 
character, are for that end here produced. There is 
in many visible and sensible creatures a kind of divine 
stamp. In that they are sensible, we that are best 
acquainted with visible and sensible matters are much 
helped in apprehending things mystical that are any 
ways like them. 

XXII. The Son is of the same essence xvilh the 
Father. 

XXIII. Tlie Son is light of light, very God of very 
God. 

XXIV. The Son is co-eternal with the Father. 

XXV. The person of the Son is distinct from the 
person of the Father. 

XXVI. The incomprehensible glory of the Father 
most brightly shineth forth in the Son, so as the Father 
is made conspicuous in the Son. 

These and other like mysteries are very pertinently 
set forth under these two resemblances, brightness, 
character ; whereof see Sec. 19, &c. 

XXVII. Christ is the preserver and governor of all 
things. This phrase, upholding all things, intendeth 
as much. 

XXVIII. Christ ordereth all things by his command. 
The Greek word translated word importeth as much. 
See Sec. 2-5. 

XXIX. Christ's command is irresistible. It is here 
styled ' the word of his power,' whereby he disposeth 
all things according to his own will, Ps. cxv. 3. 



XXX. Christ is a true priest. The act o{ purging, 
applied to him, demonstrateth as much. For it is 
proper to a priest to purge, Lev. xiv. 14, &c., 
and xvi. 16. 

XXXI. Christ was a true man. This phrase, by 
himself, sheweth that the sacrifice by which Christ 
purged was himself, namely, his body, or his human 
nature. For Christ ' hath given himself for us an 
offering and a sacrifice to God,' Fph. v. 2. 

XXXII. Christ was God and man in one person. 
As man, he suffered and was made a sacrifice ; as 
God, he added much merit to his sacrifice, as it purged 
away sin, chap. ix. 14. 

XXXIII. Christ's sacrifice was effectual to take away 
sin. For it is directly said that ' he purged our sins,' 
chap. ix. 14. 

XXXIV. Christ was exalted after he had humbled 
himself. His purging sin, implieth his humbling of 
himself unto death. When he had done this, then he 
sat, &c. This implieth his exaltation, Luke xxiv. 
26, 46, Philip, ii. 8, 9. 

XXXV. Christ having finished his sufferings, ceased 
to suffer any more. He sat down and rested, Kom. 
vi. 9, 10. As God, when he had finished all the 
works of creation, rested. Gen. ii. 2, Heb. iv. 10, so 
Christ after his suiierings. 

XXXVI. Christ as our priest ever presents himself 
before God for us, namely, to make intercession for 
us. Christ's sitting implieth abode. This abode 
being at God's right hand, is before God, even in his 
sight. This is he that purged our sins, therefore he 
is there as our priest, and to make intercession for us. 
And because there is no hmitation of his sitting or 
abode, it is to be taken for a perpetual act. All these 
are plainly expressed in other places, as chap. ix. 24, 
and X. 12, Eom. viii. 34. 

XXXVII. Christ as mediator is inferior to the 
Father. The right hand is below him that sits on the 
throne, Mark x. 37. 

XXXVIII. Christ as mediator is advanced above all 
creatures. The right hand is the next place to him 
that sits upon the throne, and above all that stand 
about the throne, as all creatures do, 1 Kings ii. 19, 
Gen. xli. 40, Eph. i. 20, 21, Philip, ii. 9. 

XXXIX. Christ is a king. He sits on the right 
hand of the Majesty, or of the throne of the Majesty, 
chap. viii. 1. This is a royal kingly seat, Ps. ex. 1, 2, 
1 Cor. XV. 25. 

XL. The highest heaven is the place of Christ's rest 
and glory. This phrase, on high, intendeth as much. 
It is expressl}' said, that he is ' set on the right hand 
of the throne of the Majesty in the heavens,' chap, 
viii. 1. And it is also said, that ' the heaven must 
receive him until the time of restitution of all things,' 
Acts iii. 21. 

Sec. 39 [bis]. Of Christ's excellency. 

Ver. 4. Being made so much better than the angels, 



GOUUE ON HEBREWS. 



[Chap. I. 



as he hath by inheritance obtained a more excellent 
name than they. 

Though the apostle premised the three former verses 
as a, proem, and therein couched the sum of the doc- 
trinal part of this epistle, yet he passelh from that 
general sum to the particulars, so as he maketh the 
one depend upon the other, as is evident by the par- 
ticiple yeti/Miog, 'being made,' whereby that which 
followeth is knit to that which goeth before. 

This verse, therefore, is a trausition from the 
general to the particulars ; for it followeth as a just 
consequence and necessary conclusion from the pre- 
mises ; and it is premised as the principal proposition 
of all that followeth in this chapter. 

The excellency of Christ's person is the principal 
point proved from this verse to the end of this chapter, 
and that by an argument of unequals. The inequahty 
is betwixt Christ and angels ; he is infinitely preferred 
before them. 

The apostle in the former verses proved Christ to 
be more excellent than the excellentest men ; even 
such as God extraordinarily inspired with his holy 
Spirit, and to whom he immediately revealed his will, 
that they might make it known to others. Such were 
the patriarchs, prophets, and the heads of the people. 
But these, as all other men, notwithstanding their 
excellencies, were on earth mortal. Therefore he 
ascendeth higher, and culleth out the celestial and 
immortal spirits, which are called angels. 

Angels are of all mere creatures the most excellent. 
If Christ then be more excellent than the most excel- 
lent, he must needs be the most excellent of all. This 
excellency of Christ is so set out, as thereby the glory 
and royalty of Christ's kingly office is magnified. For 
this is the first of Christ's offices which the apostle 
doth in particular exemplify : in which exemplification 
he giveth many proofs of Christ's divine nature, and 
eheweth him so to be man as he is God also; and 
in the next chapter, so to be God as he is man also : 
' like to his brethren,' chap. ii. 17. 

The comparison here made betwixt Christ and 
angels, is not a mere simple comparison, thus, Christ 
is more excellent than angels ; but it is comparatively 
propounded as a comparison of a comparison, thus : 
Christ is ' so much better than angels, as he hath ob- 
tained a more excellent name.'' This comparative 
comparison much sets out the transcendency of the 
point, that he is beyond all comparisons, even infinitely 
better. 

The word translated made, ytvi/iivoi, is sometimes 
useddeclaratively,to shew that the thing spoken of is so 
and 80, as where it is said, ' when Jesus was in Bethany,' 
Itjgou yivo/jiitov ill BnOavicj,, Mat. xxvi. ; and some- 
times efficiently, as where it is said, Jesus was 'made 
an high priest,' dfp^isjei; yit6/ji,ivoc, Heb. vi. 20. How- 
soever, this word, in relation to Christ's deity, cannot 

' TtrnTx—SfK, Sec Chap. vii. 22, Sec. 98. 



be taken but in the first sense only, declaratively ; 
yet in regard of his human nature, and of his person, 
consisting of both natures, and of his offices, it may 
be taken in both senses ; for in those three respects 
he was advanced, and made so and so excellent. 
Now the apostle speaks of him, not simply as God, 
but as God-man, king, priest, and prophet. Thus it 
is fitly and truly translated heiiifi made, namely, by 
his Father, who begat him, sent him into the world, 
and advanced him above all the world. 

In this respect he is said to be better, that is, more 
excellent. For this comparison hath not so much 
relation to the goodness of Christ's person, as to the 
dignity thereof. In this sense is this word oft used 
in this epistle, and translated by some ' more excel- 
lent.' Yea, chap. vii. 7, it is opposed to less, and so 
signifieth greater: 'the less is blessed of the better,' 
that is, the greater in dignity or in office. So in our 
English, we style such as are more excellent to be 
better men. 

The Greek comparative, xsiiTTuv, is derived from a 
noun that signifieth power, x^dro; ; but it is frequently 
used for the comparative of the Greek positive, which 
signifieth rjooil, aya^oc, and in that respect it is oft 
translated hetier. It is a general word, and applied 
to sundry kinds of excellencies : as to such things as 
are more commodious, 1 Cor. vii. 38; and more use- 
ful to others, 1 Cor. xii. 31 ; and more beneficial to 
one's self, Philip, i. 23 ; and more eft'ectual, Heb. ix. 
23; and more comfortable, 1 Peter iii. 17; and less 
damageable, 2 Peter ii. 21 ; and more excellent, Heb. 
X. 34 ; and more eminent or greater in dignity, Heb. 
vii. 7; and thus it is here to be taken. 

Sec. 40. 0/ angeW exceUencies. 

The persons before whom Christ is here in excel- 
lency preferred, are styled angels : ' better than the 
angels.' 

The signification of this name aiiiiel, tie nature of 
angels, their special office and quality, is by this our 
apostle himself distinctly set down, ver. 7. Yet 
here it is meet that we consider some of the angels' 
excellencies, that so we may the better discern both 
the reason why the apostle doth give this instance of 
angels ; and withal the surpassing excellency of Christ, 
who excels such excellent creatures. 

Some of the angels' excellencies are such as fol- 
low: 

1. Atujeh are spirits. The substance whereof they 
consist is spiritual. This is the most excellent sub- 
stance that any creature can have, and that which 
oometh the nearest to the divine nature ; for ' God is 
a spirit,' John iv. 24. A spirit is of substances the 
simplest, and freest from mixture and composition ; 
the purest and finest, and every way in the kind of it 
the most excellent. A spirit is not subject to gross- 
ness, drowsiness, weariness, heaviness, fuintness, sick- 
ness, diminution, alteration, putrefaction, consumption. 



Vi;i!. 4..] 



G(JUC1E ON HEBREWS. 



or any like imperfections, which bodies, as bodies, are 
subject unto. 

2. Angels, as at first created, and so remaining, are 
after the imatje of God; the purest, holiest, and readiest 
to all goodness of any mere creature. In regard of 
their Ukeness to God, they are styled ' sons of God,' 
Job i. 6. In regard of their promptness to goodness 
they are thus set out, ' Ye that do his commandments, 
hearkening to the voice of his words,' Ps. ciii. 20. 

3. Angels are the most glorious of all God's creatures. 
In glory they sui-pass the brightness of the sun. To 
set out the gloiy of an angel, his countenance is said 
to be like lightning, and his raiment white as snow, 
and shining, Mat. ssviii. 3, Luke xxiv. 4. Upon an 
angel's approach into a dark prison, a light is said to 
shine in the prison. Acts xii. 7. The glory of the Lord 
(that is, surpassing, incomprehensible glory) is said 
to shine round about upon the apparition of an angel, 
Luke ii. 9. So resplendent is an angel's brightness, 
as it hath much affrighted worthy saints, Luke i. 12 
and ii. 9. Yea, St John was so amazed at the appa- 
rition of an angel, as he fell at his feet to worship him. 
Rev. xix. 10 and xxii. 8. 

4. Angels have the highest habitations of all creatures ; 
far above the moon, sun, and all the glorious host of 
the highest visible heaven. They are in the invisible 
heavens, where the divine glory is most conspicuously 
manifested. In regard of the place of their residency, 
they are styled ' angels of heaven,' Mat. xxiv. 36. 

5. Angels have the most honourable function ; for 
' they always behold the face of God in heaven,' Mat. 
xviii. 10. They are as the gentlemen of the bedcham- 
ber to a king ; they minister to the Most High in an 
especial manner, Dan. vii. 10. Their principal attend- 
ance is upon the Son of God made man, John i. 51 ; 
and upon his mystical body, ver. 14. 

Sec. 41. Of Christ's excellencies above angels. 

In all the fore-mentioned excellencies is Christ more 
excellent than angels. For, 1, Christ's divine nature 
is infinitely more excellent than an angelical spirit ; 
yea, his human nature, by the hypostatical union of 
it with the divine, hath likewise a dignity infinitely 
surpassingly an angel's nature. 

2. Christ is the express image of the person of his 
Father, which is more than to be created, as angels 
were, after God's image. 

3. Christ is the brightness of God's glory, therefore 
more glorious than the most glorious angels. 

4. Christ-is in heaven, at the right hand of the throne 
of the Majesty, therefore in place of residency higher 
than angels. 

5. Christ's function, to be a mediator betwixt God 
and man, is greater than any of the functions of 
angels. 

Therefore Christ is more excellent than angels in 
their greatest excellencies. Yet there is a greater ex- 
cellency wherein Christ doth farther excel angels, com- 



prised under this phrase, a more excellent name. This 
doth the apostle largely insist upon and copiously prove, 
and that upon this ground. Superstitious persons, 
especially the Jews, among whom many extraordinary 
things were done by the ministry of angels, had in all 
ages too high an admiration of angels ; so as they have 
deified them, and yielded divine worship unto tbem, 
whereby the glory of God hath been obscured, and 
Christ the less esteemed. It was therefore requisite 
to set out Christ's glory so as it might appear how, 
beyond comparison, Christ escelleth them ; which in 
the general is thus expressed, ' He hath by inheritance 
obtained a more excellent name than they.' 

Sec. 42. Of Christ's name. 

A name is that whereby a thing is made known and 
distinguished from others. Gen. ii. 19, 20. It is 
sometimes taken for a mere titular distinction, as 
where the degenerate and apostate Jews are called 
the people of God, the children of Israel. God ex- 
pressly saith, ' They are not my people,' Hosea i. 9; 
and Christ proveth that they are not Abraham's chil- 
dren, John viii. 39. Where it is said, Micah ii. 7, 
' thou that art named the house of Jacob,' a mere 
titular name is meant ; and where Christ saith of 
Sardis, ' Thou hast a name that thou livest, and art 
dead,' Rev. iii. 1. 

But the name here spoken of containeth a reality in 
it, Christ being indeed what he is named and said to 
be. It is not simply any of his titles, but that true 
relation which is betwixt God the Father and him ; 
such a relation as no mere creature is capable of. 
What it is, is expressly set down in the next verse, 
namely, to be the ' Son of God.' True it is, that 
through grace and favour, God vouchsafed this name 
to sundry creatures, but not so properly as unto 
Christ. See Sec. 15. 

This is that ' name which is above every name, at 
W'hich every knee should bow,' Philip, ii. 9, 10. By 
virtue of this name, he became a fit mediator between 
God and man, a fit saviour and redeemer of man, a 
fit king, priest, and prophet of his chiurch ; yea, and 
by virtue of this name, supreme sovereignty and ab- 
solute dominion over all creatures, infinite majesty, 
divine dignity, and all honour and glory is his ; all 
worship, service, subjection, and duty is due unto him. 
This name, therefore, must needs be, beyond all com- 
parison, a most excellent name ; and in this respect, 
Christ may well be said to have ' a more excellent 
name ' (&a^o3w7-sPov) than angels, because there is uo 
comparison between them. The comparative epithet, 
translated ' more excellent,' is derived from a com- 
pound verb, bioLfUui, that signifieth to difler in excel- 
lency, or to excel, 1 Cor. xv. 41. It is translated to ' be 
better,' Mat. vi. 26, or to ' be of more value,' Mat. x. 
31. The positive of this comparative, biapo^o:, sig- 
nifieth diverse or different, Rom. xii. 6. Of God's 
name, see Chap. ii. Sec. 112. 



GOUGE OX HKBREWJ 



[Chap. I. 



This word of comparison, more excellent, is not to 
be taken of an exceeding in the same nature and kind, 
as one man is more excellent than another ; but in 
difl'erent natures and kinds (the notation of the word 
imports as much), for Christ, as the Son of God, is of 
a divine nature, even the creator of all, and preferred 
before all created spirits, which, though they be the 
most excellent of created substances, yet not to be 
compared with the Son of God. His name is infinitely 
more excellent than theirs ; for, by reason of this 
name, he is the Lord of angels. 

Sec. 43. Of the right which Christ hnth to his 
name. 

The right which Christ had to his foresaid name is 
thus set down : ' He hath by inheritance obtained.' 
Ail this is the interpretation of one Greek word, xskXtj- 
fi)vo>?jx£», which by this periphrasis is set out to the 
full. The right of inheritance which Sarah would not 
that the son of the bondwoman should have, is set out 
by this word,' and is thus expounded : ' shall not be 
heir,' or ' shall not by inheritance obtain,' or shall 
not inherit,' ou /j.^ y.inoovoiir,ets, Gal. iv. 30. This 
right Christ hath in a double respect : 

1. As he is the true, proper, only begotten Son by 
eternal generation. For the Father, in communicat- 
ing his essence to him, communicated also this excel- 
lent name here intended. 

2. As his human nature was hypostatieally united 
to his divine nature ; for though, according to the 
flesh, he was not born of God the Father — in that re- 
spect he was without Father, uTaruo, Heb. vii. 8, born 
of a virgin — yet, that flesh being personally united to 
the only begotten Son of God, he was born the Son 
of God. In this respect an angel, speaking of his con- 
ception and birth, saith, ' That holy thing which shall 
be bom of thee shall be called the Son of God,' Luke 
i. 35. 

He was not then by grace and favour of no son 
made the Son of God, but as God, and as God man, 
he was the true begotten Son of God ; and in both 
these respects the name here spoken of, by right of 
inheritance, belonged to him. Of Christ the heir, see 
Ver. 2, Sec. 17. 

Sec. 41. Of the resolutiim nf the ith rfrxe. 

It was shewed before that the excellency of the gos- 
pel was much commended by the excellency of Christ, 
the author and matter thereof.^ Thereupon the apostle 
did set out Christ's excellency to the life. This point 
he prosecutcth in this and the verses following, so as 
the sum of all is, a proof of Christ's excellency. This 
proof is by an argument of the greater compared with 
the less. The greater or more excellent is Christ, the 
less or inferior are angels. Now, angels are the most 
excellent of creatures. He, therefore, that is more ex- 

' myntnifiti, haret ; «x>i(.»^i;», Jure haredilario consequi. 
• Soc. 46. 



cellent than they, must needs be most excellent. The 
argument may thus be framed : 

He that is greater than angels is most excellent ; 
but Christ is greater than angels ; therefore he is most 
excellent. 

This argument is first propounded in this verso ; 
secondly, exemplified in the versos following. 

In the general here propounded, two points are set 
down : 

1. The degree of Christ's dignity. 

2. Christ's right thereunto. 
In the degree observe, 

1. The creatures before whom Christ is preferred, 
aiifich. 

2. The extent, how far Christ is preferred before 
them, in this phrase, so much better. 

In Christ's right is set down, 

1. The kind thereof, he hath by inheritance obtained. 

2. The matter or thing obtained, a more ejccellent 



Sec. 4.5. Of the observations of the ith verse. 

I. Anf/els are the most excellent of creatures. This 
is the reason why the apostle brings them into this 
comparison. If there had been any creatures more 
excellent than angels, Christ's excellency had not been ( 
so far set out as now it is ; for it might have been ob- 
jected that, though Christ were more excellent than 
angels, yet he was not the most excellent of all, there 
being other creatures more excellent than angels. 

II. Christ's excellency abore anf/els is beyond all com- 
parison. This phrase, so much better, &c., implies as 
much. 

III. Christ's excellencies made him hionn to be what 
he is. They gave him a name whereby he is so made 
known as he is distinguished from all others. Thns 
God's excellencies are st^'led his name, Exod. zsxiv. 
5, 6. 

IV. Christ hath a just rir/ht to his excellency. His 
right is a right of inheritance, which is the best right 
that can be. 

V. According to that excellency, which of right be- 
longs to any, he is to be esteemed. This is the end of 
setting out Christ's excellencies and his right to them, 
namely, to work in us an high esteem of him. Thus 
magistrates, ministers, masters, parents, and others, 
are to be esteemed according to that name which they 
have obtained. 

Sec. 46. Of the meaning of these words, ' For unto 
which of the angels said he at any time.' 

Ver. 5. For unto which of the angels said he at any 
time. Thou art my Son, this day have I begotten thee ! 
And again, I will be to him a Father, and he shall be 
to me a Son. 

In this verse the particular instance of the fore- 
mentioned excellent name is given, which is Son, in 
reference to God. 



Ver. 5,] 



GOUGE ON HEBREWS. 



29 



This causal particle for, ya^, sheweth that that 
which followeth is a proof of that which went before. 
The proof is from an induction of a special name. 

The proof is taken from testimonies of Scripture. 
A testimony of Scripture is a sound proof. This was 
it whereunto a prophet thus directed God's people : 
' To the law and to the testimony,' Isa. viii. 20. 
Christ prefers it before the testimony of one risen 
from the dead, Luke xvi. 31 ; yea, before the testi- 
mony of John the Baptist, of his own works, and of 
his Father. For after he had produced those three 
testimonies, he advised to ' search the Scriptures,' and 
that because they testified of him, John v. 36-39. 

Obj. 1. A testimony is but an artificial argument, 
■which is counted.the last and lightest of all arguments. 

Ans. A testimony receivelh his force from the wit- 
ness-bearer. An human testimony is not counted 
infallible, because men are subject to ignorance, error, 
and manifold corruptions. But a divine testimony is 
infallible, in that it resteth on the highest and soundest 
ground of truth, which is the word of God ; for it is 
impossible for God to lie, Heb. vi. 18. See Chap. 
iii. 3, Sec. 26. 

As for sacred Scripture, it is all ' given by inspira- 
tion of God,' 2 Tim. iii. 16, and ' holy men of God 
spake as they were moved by the Holy Ghost,' 2 Pet. 
i. 21. 

The Scripture is as a long continued, approved 
record, it is as a law written, and hath continued 
many generations, and thereby gained the greater con- 
firmation. Thus this proof is more sure and sound 
than any logical or mathematical demonstration can 
be. Nothing more convinceth a believer, or more 
prevaileth with him, tlian a Scripture proof. 

Ohj. 2. Heretics allege Scripture to prove their 



Ans. This doth yet further confirm Scripture proofs, 
in that all of all sorts fly to it, as all fly to the law, 
and plead it. But did the Scripture ever make for 
any heresy ? The devil himself alleged Scripture, Mat. 
iv. 6, but was confounded thereby, and so have all 
heretics been in all ages. Of heretics perverting 
Scripture, see The Whole Armourof God, ixea.i.i\.,^isx\, 
viii. Of God's word, on Eph. vi. 17, Sec. 16. 

What cause have we in this respect to observe this 
direction, ' Search the Scriptures,' John v. 39, and 
in hearing the word preached, to ' Search the Scrip- 
tures, whether the things we hear be so,' as the men 
of Berea did. Acts xvii. 11. 

We ought hereupon to have our judgments grounded 
on the Scriptures, our opinions ordered, and our doubts 
resolved thereby. Nothing ought to be taken as an 
article of faith, but that which may be proved thereby. 
The kind of argument here used is negative, it stands 
thus : the Scripture nowhere declareth angels to be 
sons of God. Therefore that name belongeth not to 
them. 

In regard of an article of faith, a negative argument 



from Scripture is sound and good, because all articles 
of faith requisite to be believed are therein set down, 
so as if it be not to be found in the Scripture, we may 
well conclude that it is no article of faith. 

The name which here is denied to belong to angels, 
is thus set down under an interrogation, ' Unto which 
of the angels said he ?' &c. This interrogation im- 
porteth a strong negation, somewhat more than if he 
had in a plain negative thus said, ' Unto none of the 
angels said he,' &c. For hereby he putteth the matter 
to their consideration, and maketh them judges thereof, 
as if he had said. Think with yourselves, and call to 
mind what anywhere you have read in sacred Scrip- 
ture ; and tell me, if any such thing be spoken of an 
angel therein. 

The distributive particle w/uc/t, thi, unto which, im- 
plieth a number of angels ; and by way of grant, a 
difl'erence of degrees: as if he had said, Grant that 
there are difl'erent degrees of angels, and that some of 
them are more excellent than others ; yet to none of 
them, no not to the most excellent, said he. Thou art 
my Son, &c. 

The relative particle he hath reference to God the 
Father, as is evident by this, that he saith, ' Thou 
art my Son,' &c. Though David uttered the words, 
yet, as the assembly of apostles and disciples expound 
it, Acts iv. 25, ' God by the mouth of his servant 
David said.' 

This manner of expression, said he, hath reference 
to the Old Testament, which, before Christ's time, 
was the only written word of God. And the extension 
of time in this phrase, at any time, con, hath relation 
to the whole history of the Bible, from the beginning 
of Genesis to the end of IVIalachi. Not once in any 
part of any of these books is this name. Son of God, 
applied to angels. 

Sec. 47. Of the various acceptions of this title 'Son 
of God: 

True it is, that where sons of God are said to pre- 
sent themselves before the Lord, Job i. 6 and ii. 1, 
angels are meant. ^ Angels also are meant, where it 
is said, ' All the sons of God shouted for joy,' Job 
xxxviii. 7. They are also stj'led, ' sons of the 
iVIighty,' Ps. Ixxxix. 6 f or, as many do translate it, 
' sons of God.' It is manifest, then, that angels are 
called sons of God. Or if angels be not meant, then 
men are called sons of God.^ If either angels or men 
be called sons of God, how can it be accounted a 
prerogative proper to Christ alone to be God's Son ? 

Ans. This title, son of God, is in sacred Scripture 
used two ways. See Sec. 15. 

' Venerunt angeli Dei. — Orig. in he. Qui Dei filii nisi 
electi angeli '? — Greff. Mag. in loc. 

'^ D'''?N '33' Sancti angeli qui sunt stabiles et deificati. — 
Ham. in Fa. Ixxxviii. 

» Kilii Dei vel angeli vel sancti intelligeudi sixui.—Uier. 
comment, in Job i. 



;OrGE ON HEIiRKWS. 



[Chap. I. 



1. Most properly, by nature and eternal generation. 

2. By mere grace and favour, God accounting them 
to be his sons, and accepting them as sons. In this 
latter respect many mere creatures are styled God's 
bods;' but in the former respect, none but the second 
person in sacred trinity, who assumed our nature, and 
BO became God-man in one person. 

In this proper and peculiar respect angels are de- 
nied to be sous of God, and Christ alone affirmed to 
be the Son of God, as is evident by the words follow- 
ing, 'Thou art my Son,' &c. This was most pro- 
perly applied to Christ, to whom God the Father, in 
a most proper and peculiar respect, so said. That 
apostrophe of the Father to his Son, and emphatical 
expression of the relative thou, nnx, au, sheweth that an 
especial Son is meant ; such a Sou as none is or can 
be but he alone that is there meant. Of the diflerence 
betwixt Christ and other sons of God, see Sec. 15. 

Sec. 48. Of the scope of the second Psalm. 

This testimony, ' Thou art my Son, this day have I 
begotten thee,' is taken out of Ps. ii. 7. That psalm 
is wholly prophetical. There is never a clause therein 
but may most fitly be applied to Christ.^ 

The Jews, who make it altogether historical, and 
apply it only to David and his kingdom, shoot clean 
beside the mark, and mistake the sense of the psalm, 
and scope of the inditer thereof. Nor this text here 
alleged, nor the extent of the dominion promised (to 
the uttermost parts of the earth), nor the power pro- 
niished of dashing all to pieces, nor the exhortation to 
all kings to fear him, nor the title Jehovah, ver. 11, 
nor the vengeance nor the blessedness mentioned in 
the last verse, can historically and properly be applied 
to David. 

It is much more to the purpose of the Holy Ghost 
that if anything be there spoken of David, it be taken 
to be spoken of him as of a type of Christ, and so, not by 
way of allegory or allusion, but truly and principally, 
prophesied of Christ. 

For this we have good proof, even from those that 
were immediately and infallibly assisted by the same 
Spirit that inspired the penman of the psalm, and 
knew his just and true moaning.' For the two first 
verses are by a joint consent of all the apostles applied 
to Christ, Acts iv. 25, 2G. The 7th vorse is also ap- 
plied to him, as here, so Acts xiii. 33. The 8th verse 
is applied to him by an angel sent from heaven, who 
Baith, Luke i. 83, that of Christ's kingdom there shall 
be no end,* no limit or bound, but extended to the 
uttermost part of the earth. He shall reign over the 

' lUe natus, nos ndnptnii, illo ab icterno filius unigenitua 
per naturani ; nos a tempore fiicti per gratiam. — Aug. Enar. 
in Pi. Ixxxviii. 

• Aspice universas nationes,&c.,et, si audes, nega propheta- 
tum, &c. — Tertul. adv. Marcion, lib. iii- 

' A udacisest hunc Psalmum interpretari vellc post Petrum ; 
imo de co sentire aliud quam in Actibus Apostolicis diierit 
Petnu. — liter, comment, in P: 2. * Syr. f\'\0, terminut. 



Gentiles, Rom. xv. 12. Yea, the 8th and 9th verses 
are by Christ himself applied to himself. Rev. ii. 26, 
27, where he promiseth to him that kcepeth his works 
unto the end power over the nations, and he shall rule 
them with a rod of iron ; as the vessels of a potter, 
shall they be broken to shivers. The groimd of this 
promise is thus expressed by Christ himself ' even as 
t received of my Father.' To this Son of God, there- 
fore, did God the Father say, ' I will give thee the 
heathen,' &c., Ps. ii. 8, 9. 

The eleventh verse, of serving the Lord with fear 
and trembling, is applied to Christ, Philip, ii. 12 ; 
yea, and the beginning of the 12th verse, Philip, ii. 
10, 11. For to kiss the Son, and to bow the knee to 
him, and to confess him, are equivalent phrases, which 
in eflect import one and the same thing. 

The middle of the 12th verse, concerning their 
perishing, wth whom the Son is angry, is appUed to 
kings and great men. Rev. vi. 15, 16. 

The last clause, of trusting in him, and of blessed- 
ness thence arising, is oft applied to Christ, as John 
xiv. 1, and vi. 47 ; Mat. xi. 6, Rev. xix. 9. 

By all these particular apphcations it is most evi- 
dent that the second Psalm is a proper prophecy of 
Christ. Hence it foUoweth that the proof here alleged 
truly and properly concerneth Christ, and is very per- 
tinent to the purpose, as will further appear, by open- 
ing the meaning of these words, ' This day have I be- 
gotten thee.' 

Sec. 49. Of God's henettimj his Son. 

This testimony, ' Thou art my Son, this day have I 
begotten thee,' is alleged to prove that Christ excelleth 
the most excellent creatures ; and it sheweth that 
some high transcendent matter, which can no way be 
apphed to any mere creature, is spoken of Christ, and 
tliat is to be a Son eternally begotten of God the 
Father. 

To beget, in usual signification, is out of one's own 
essence to produce another like being. Thus Adam is 
said to beget a Son in his own likeness. Gen. v. 3. 
In allusion hereunto, these words be;ii't, begotten, are 
applied to the first and second persons of the sacred 
Trinity in a mutual relation of one to the other, and 
that for teaching's sake, to make ns by resemblances 
(such as we are well acquainted withal) somewhat ac- 
cording to our capacity, to understand of that mystery 
which is in itself unutterable, unconceivable, and in- 
comprehensible. 

No resemblances can to the life and full set out the 
profound mysteries of the Trinity of persons in the 
unity of nature, of the first person's begetting, of the 
second being begotten, of the third's proceeding. 

Comparisons and resemblances are but dark shadows 
of those bright lights. We may not expect that earthly 
and human things should in every respect answer 
heavenly and divine mysteries. They are only to help 
our dull and weak understanding. 



Ver. a ] 



GOUGE ON HEBREWS.. 



It is a great matter indeed to conceive a begetting 
which is not in time, but eternal,' as is God the Father's 
begetting God the Son, which implieth the Father's 
eternal communicating his whole essence to the Son. 
As this test, and Ps. ii. 7, so all the texts of Scripture, 
which stj'le Christ the begotten Son of God, prove the 
point in general. 

Sec. 50. Of the special kind of God's begetting. 
In the divine generation, these distinct points fol- 
lowing are observable : 

1. God is a Father, even the first person in Trinity, 
begetteth. In this respect the Son of God is called 

-the begotten of the Father, John i. 14. 

2. God the Father^ begat the Son of his very sub- 
stance, ' very God of very God.' The title God pro- 
perly taken and frequently applied to this Son, gives 
proof hereto, as John i. 1, Eom. ix. 5, and especially 
the title Jehovah, which is given to none but to the 
true God, Gen. xix. 24, John v. 14. 

3. God the Father communicated his whole essence 
to the Son.^ He begat another self of himself, even 
that which he himself is. In which respect this Son 
of God saith, ' I and my Father are one ;' ' The 
Father is in me, and I in him,' John x. 30, 38. 

4. God the Father's begetting his Son, is truly and 
properly eternal. It was before all time, it continueth 
throughout all times, it shall never have any date or 
end. la relation hereunto saith this Son of God, ' I 
was set up from everlasting, from the beginning, or 
ever the earth was. When there were no depths, I 
was brought forth ; before the hills was I brought 
forth,' &c., Prov. viii. 23-25. In this sense he was 
called ' the first-born,' Col. i. 15 : first-born, because 
he was begotten before all things ; and only-begotten, 
because he alone was properly begotten of God.* 

Some of the ancient fathers and later divines do in 
this sense take this word hodie, to-day ; for it signi- 
fieth the present time ; and in divine things there is 
a continual presence or presentness, as I may so 
speak ; neither is there anything past, as if it ceased 
to be ; or to come, as if it were not yet, or as if there 
had been a time when it was not.* The Greek word 

* ©ids a^' EayTflu lyivtift rov f^oyoyivtj ecfpi^Tots, xxi uKara- 
kriTTius, icui i^^xvTus. — Epiph. advers. At. Hoer., 69, sec. 15. 
Generationem Filii enarrabilem existentem nemo novit, &c., 
nisi solus qui generavit Pater, et qui natus est Filius. — Irm. 
advers. Hour., lib. ii., cap. xlviii. Revera magnum est mente 
concipere generationem, qute non fit ex aliquo tempore, sed 
seterna est. — Aug de Agon. Christian., c. xvi. 

' Unigenitum Filium de sua substantia genuit Pater 

Aug. Epist 66. 

' Gignit hypostasis.— ^<Aan Dialog, ii. de Trin. Ex ipsa 
essentia Patris est genitus — Chrysosl. Bom. ii. in Heb. i. 

Genuit de se alteram se. Genuit id quod ipse est Aug. 

Epist. Ixvi. Sic genuit ex se Filium. ut totura quod in se 
erat, esset et maneret in filio — Chrysol. Serm. Ix. 

♦ Primogenitus, ut ante omnia genitus ; unigenitus, ut 
Bolus ex Deo genitus. — Tertul. advers. Frax. 

' Quod dicit, ego hodii, Dens heri et eras non liabet, sed 



whereby eternity is set out (a/wv quasi ahi uv, Arist. 
lib. i. de Ccelo), signifieth a continual being of things. 
5. God the Father's begetting his Son manifesteth 
an equality of Father and Son ; for if the nature of 
both be inquired after, it will hereby be found to be 
God, and not one greater than another.' This also 
did the Son receive of the Father. He did not beget 
him equal," and then add to him, when he was be- 
gotten, equality ; but in begetting him he made him 
equal. For being in the form of God,^ to be equal 
with God was no robbery, Philip, ii. 6, but nature ; 
because he obtained it by being begotten, he did not 
usm-p it by a proud advancing of himself. Where 
equality is, there is the same nature, and one sub- 
stance. 

Sec. 51. Of the Father's and Son's one and the same 
essence. 

The Father's begetting of the Son giveth evidence 
to the two great mysteries of our Christian faith, which 
were implied under these two metaphors, brightness 
of his glory, and express image of his person.* 

The two mysteries are these : 

1. The Son is of the same essence with the Father. 

2. The Son is a distinct person from the Father. 
For the first : to beget doth in general imply a 

communicating of his essence that begetteth to him 
that is begotten. But the special begetting here in- 
tended declareth a communicating of the whole essence. 
Hence, by undeniable consequence, it foUoweth, that 
the begotten Son of God is of the same essence with 
the Father. 

To make this mystery the more clear, the Greek 
church used a compound Greek word, which signifieth 
consubstantial, o/Mousiog, or of the same essence ; a 
word which hath been used by the ancientest fathers,* 
and put into the Nicene creed* (which was ratified by 
the subscription of three hundred and eighteen bishops 
there assembled), and thus translated in our English 
Liturgy, ' Of one substance with the Father.' All 

semper hodie habet. — Arnob. in Ps. ii. ; Aug. Enar. in Ps. 
ii. Quo sempiternam generationem ut cathclica fides prs- 
dicat. — Hier. in Ps. ii. ; Haymo in Ps. ii. Per hodii ieter- 
nitatem intelligi yoXxdt.—Zanch. de trihus Eloh. lib. ii. cap. 
iv. ; MoUerus prcelecl. in Ps. ii. 8, aliique. Of this day, see 
Sec. 58, &c. 

' In Deo Patre et Deo Filio, si utriusque natura quseratur, 
uterque Deus ; nee magis magnus alter altero Deus. — Aug. 
Epist. Ixvi. ; Lege plura ibid. 

2 Qu. 'unequal"? — Ed. 

' In forma Dei jequalem esse Deo non ei rapina fuit, sed 
natura ; quouiam id nasceudo sumpsit, non superbiendo prse- 
sumpsit. — Aug. ibid. Ubi ajqualitas est, ibi eadem natura, 
unaque substantia. — Eier. lib. ix. Comment, in Quest. 28. 

* Quem constat de Patre naturaliter genitum, constat non 
aliud esse quam Deum. Hie itaque de Patre sempiternus 
existens, unam tenuit cum Deo Patre naturam, &c. — Ful- 



gent, ad Trasim. Reg. lii 



, cap. m. 



Mart. 

■' vtov rov Vlou Tov fAovoyivn Oftoovffioi Teo Uar^i. — Ruffin. Eccl. 

Bist. lib. i. cap. 1, 9 ; Epiph. advers. Boer. Art. Beer. Ixix. sec. 



liOI-dE ON HICnUEW? 



[I'lIAI'. 1. 



the places that set out the unity of the Father and the 
Son,' such as these, ' I came forth from the Father,' 
John xvi. 28 ; 'I and my Father arc one,' John x. 
80 ; and all the places that style the Son God, give 
proof hereunto. So do the divine incommunicable 
properties attributed to the Son ; as eternitj', Isa. ix. 
6, Col. i. 17 ; ubiquity. Mat. xviii. 20, and xxviii. 20 ; 
omnipotency, Philip, iii. 21 ; immutability, Heb. i. 
12 ; omniscience, John i. 48, and xxi. 17. The like 
may be said of divine effects done by the Son ; as 
creation, John i. 3; susteutation, Col. i. 17; miracles, 
John XV. 24 ; remitting sin. Mat. ix. 6 ; quickening 
the dead in sin, John v. 21 ; raising himself, Rom. 
i. 4 ; raising others, John v. 28, 29. 

Sec. 52. OJ the Father and the Son. distinct persons. 
The other mystery is this, the Son is a distinct 
person from the Father. 

These two relative considerations, be(/et, begotten, 
necessarily imply a distinction.^ It hath been before 
shewed that the distinction is not in nature, essence, 
or substance ; therefore the fathers have of old used 
this word person to shew wherein the distinction con- 
eisteth. Of this word person, see Sec. 21. 

That the Son is a person or subsistence, is evident 
by these phrases in Scripture which give him a par- 
ticular and proper subsistence ; as this title, / am, 
which Christ applieth to himself, John viii. 58 ; and 
this, ' The Son hath life in himself,' John v. 26; and 
this, ' What thing soever the Father doth, those also 
doth the Son likewise,' John v. 19 ; and many the like. 
That the person of the Son is distinct from the 
person of the Father, is manifest by these correlative 
titles,' Father, Son, and correlative actions, hei/et, be- 
gotten ; and such phrases as these : ' The Word was 
with God,' John i. 1 ; ' The Son is in the bosom of 
the Father,' John i. 18 ; 'I came forth from the 
Father,' John xvi. 28. And such as set out their 
distinct order and manner of working : as, ' God 
made the worlds by the Son,' vcr. 2 ; 'He hath 
chosen us in him,' Eph. i. 4 ; ' The Lord rained 
from the Lord,' Gen. xviii. 24 ; ' The Lord said unto 
my Lord,' Ps. ex. 1. 

For further clearing this great mystery of the gene- 
ration of the Son of God, let us consider the difference 
betwixt it and other generations and operations. 

Sec. 53. Of the difference betwixt the t/eneralion of 
the same person as Son of God and Son of man, 

1. The generation of the Son of God was eternal 

• Aliud non est liomooiision, quam quod dicit, ego Deo 
Ptttro exivi ; et ego et Pater unum sumus. — Anibr. de Fide 
contra A rr. cup. v. 

• Pater alius a Filio, duin alius qui general, alius qui 
generatur. — Ttrtul. adiers. I'rax ; Justin Mart. loc. cit. ; Ter- 
lul.aduert. Prar.; Lad. de vera Sap. lib. iv. c,ip. xxxix., aliique. 

• Pater et Kilius personarum sunt ab invicem proprietate 
(listincti — Aug. de Fide ad P. Diac. cap. i. ; Lege Fulg. ad 
Tramim. Rig. lib. iii. cap. iii. 



before the world, but of the Son of man in the last 
days of the world, 1 Peter i. 20. This was that ful- 
ness of time which the apostle mentioneth, Gal. iv. 4. 

2. The former was without mother, the latter with- 
out father. Thus may we reconcile these different 
terms, ' without father, without mother,' Heb. vii. 3. 

3. By the former, Christ did really and fully par- 
take of the divine nature ; he was true God, very God 
of very God ; yet being a distinct person, he became 
fit to assume man's nature. By the latter, he so really 
assumed man's nature as he became a true man, — man 
of the substance of his mother ; and that after such a 
manner as he was declared thereby to be true God, 
and in that respect ' called the Son of God,' Luke 
i. 35 ; yea, he was ' God manifested in the flesh,' 
1 Tim. iii. 16. 

4. By the former he became fit to be a mediator in 
all things which required divine dignity, authority, 
power, worth, merit, and efficacy ; by the latter he 
became fit to be a mediator in all such things as re- 
quired infirmity, ministry, service, or any kind of 
sufleriug. 

Sec. 54. Of the difference betuixt divine regeneration'' 
and predestination. 

There are among other divine operations three, 
which are in themselves very remarkable, yet not to 
be compared to the divine generation of the Son of 
God. Those three are these, predestination, creation, 
regeneration. A due consideration of the difference 
betwixt them and this, will much iUustrato this. 

1. The generation of the Son of God doth differ 
from predestination, which is an internal and eternal 
work of God, in that it is a personal act,, proper to 
the Father alone,* and that only in relation to the Son. 
But predestination is an essential act, if I may so use 
this word, common to all the persons. Father, Son, 
Holy Ghost; and that iu relation to angels and men. 

Besides, predestination, as all other works of God 
towards creatures, is an act of God's will, merely vol- 
untary; God might if he would have forborne to do 
it : ' Ho wrought all things after the counsel of his 
own will,' Eph. i. 11. But the divine generation, 
though it be a free act, without any constraint, yet is 
it not a work of counsel and will, but of nature and 
necessity.' The Father cannot but beget the Son. 

Sec. 55. Of the difference betuixt divine generation 
and creation. 

Besides the fore-mentioned differences, there are 
others also betwixt divine generation and creation. 
For, 

1. Creation was a work out of God, in and upon 

' Qu. ' generation '? — Ed. 

' Generatio solius patris propria est. — Fulgent. Res. 2. ad 
Ferrand. 

' Oeneratio non est voluntatis opus, sed naturae proprietas. 
—Cytil. T/ietau. lib. i. cap. iii. 



Ver. 5.] 



GOUGE ON HEBREWS. 



83 



creatures. But divine generation is an internal work,' 
in God himself, upon the very Creator, if I may so 
speak. 

2. Creation is a making of that which was not, and 
that out of nothing ; but divine generation is of that 
which ever was, and that of the very substance of God. 

8. Creation was a work in the beginning, (>en. i. 1. 
Divine generation was before that beginning, even 
eternal, Prov. viii. 22, 23. Not as ' In the beginning 
God created the heaven and the earth,' so In the be- 
ginning he made the Word,^ but ' In the beginning was 
the Word,' John i. 1. 

4. Creation had an end. Gen. ii. 1, 2. The divine 
generation continueth ever, without all end. 

5. Creation was of many things diverse from the 
Creator, not like to him ; the divine generation is of 
that which is most like, yea, of the very same essence. 

Sec. 56. Of the difference hetivixt divine generatinn 
and regeneration. 

There are other differences than those mentioned 
before, betwixt the divine generation of the Son of 
God, and the spiritual regeneration of sons of men. 

1. There is a time for regeneration; for the time 
was when they that are regenerate were no children 
of God, Eph. ii. 12 ; and many that yet are not born 
again shall be regenerate, John x. 16 and xvii. 20. 
But in divine generation, there never was a time 
wherein the Son of God was no Son.' 

2. Kegeneration presupposeth a former birth and 
being. The very word, which signifieth to be born 
again, John iii. 8, importeth as much ; but no such 
matter may be imagined of the divine, eternal gene- 
ration. 

3. Regeneration respecteth not the substance of 
the party regenerate, for the body and soul, and all 
the parts of the one, and powers or faculties of the 
other, are the very same before and after generation.'' 
But divine generation is in regard of the very essence 
oftheSonof God. 

4. Regeneration is an alteration of the person re- 
generate, and that in his condition and in his disposi- 
tion. In regard of his condition, of a child of wrath, 
Eph. ii. 3, he is made an heir of the grace of life, 
1 Peter iii. 7 ; in regard of his disposition, of dark- 
ness he is made light, Eph. v. 8. But in divine 
generation there is no alteration at all ; the Son is 
ever the same, ver. 12. 

5. In regeneration there is a growth and increase, 
1 Peter, ii. 2. But divine generation is ever most 
absolutely and infinitely perfect. 

' iiit lyinrKm iun i\uht ixurai. — Epiph.advers. hceres.Arrian. 
hceres. 69, sec. 26. 

= Non aicut in principio fecit Deua ccelum et terrain, ita 
in principio fecit Verbum, sed in principio erat Verbum. — 
Auff. Ep. 69. 

' lUe nunquam filius non fuit. Nos tunc Spiritum adop- 
tionia accepinius quando credidimus in iiliuni Yiei.— Bier. 
Commm. in Eph. i. • Qu. ' regeneration '?— Ed. 



6. Regeneration is of God's mere will and free 
grace, James i. 18. No mere man is by nature the 
son of God ;' but it hath been shewed that divine 
generation is of nature. See Sec. 50. 

Sec. 57. Of the difference heluixt divine and human 
generation. 

Many of the differences betwixt the divine genera- 
tion of the Son of God, and human generations of sons 
of men, are such as were noted before. I will there- 
fore give but a touch of them, as being pertinent to 
the present point, and add some others thereunto. 

1. The generation of the Son of God is eternal, 
but of sons of men temporal. 

2. That is an internal work of the Father, this ex- 
ternal. 

3. That is a perpetual permanent act, this transient. 

4. That importeth a necessary mutual subsistence 
of him that begettetb, and him that is begotten, in and 
with one another : ' Thou in me, and I in thee,' saith 
the Son unto his Father, John xvii. 21. But in 
human generation, he that begetteth subsisteth with- 
out him that is begotten. 

5. That setteth out an equality of persons ; in this, 
children as children are inferior to their parents. 

6. That doth not presuppose no-being, as if the 
Son of God had of no son been begotten a son ; this 
is a begetting of him to be a son, which was no son 
before. In human generation that is which was not 
before. 

7. In divine generation none is before or after the 



In human generation, he that begetteth is before the 
begotten, and that not only in order of cause, but also 
in time. 

8. That is without all passion : this cannot be so ; 
for as there is an action in that which begetteth, so a 
passion in that which is begotten. 

9. In that he which begetteth and he which is 
begotten is the very same in substance, o/ioouu/og. In 
this, father and son may be and are of the like nature 
or essence, o/jMoUioi, but not the very same. The one 
is both alius and aliud, another person, and another 
substance distinct from the other. They are two. ■ 

10. In that, the whole substance is communicated; 
in this, but a part. 

11. In that, there is no diminution at all ; in this, 
there is. 

12. In that, all is divine and supernatural, both 
the substance and also the manner of working ; in this, 
all is natural and sensible. 

Sec. 58. Of the particle ' this day,' applied to 
Christ's incarnation. 

Hitherto of this great mystery of divine generation 
set down in this phrase, ' I have begotten thee ;' we 

' Non est naturae filius sed arbitrio Dei. — Hier. Comment. 
Mat. V. lib. X. 

C 



lurUE ON HEBREWS 



[Chap. I. 



will further consider the just sense of the particle this 
day, annexed thereunto. 

It was shewed before, Sec. 50, how that might set 
out eternity, in that it importetb a continual present 
time, without respect to the time past or future.' In 
this sense it would best agree with this mystery of the 
divine generation, simply considered in itself. But 
here the apostle settcth out the Son of God, as ' God 
manifest in the flesh,' Immanuel, God with us, God- 
man, God-man in one person. 

Thus (as the Word was made flesh, and dwelt 
among us) ' God hath spoken unto us in these last 
days by his Son ;' thus hath God ' appointed him heir 
of all things ;' thus hath he purged our sins ; thus sits 
he down at the right hand of the Majesty on high ; 
yea, thus in the second Psalm, this Son of God (as 
God -man) is styled the Lord's Anointed ; thus God 
saith of him, ' I have set my King upon my holy hill 
of Siou ;' thus also he saith to him, ' Ask of me, and 
I will give thee the heathen for thine inheritance.' 

Seeing therefore that both the psalmist and the 
apostle speak of the Son of God incarnate, and made 
a Son of man, the particle this daij may not unfitly 
be applied to such times as the Son of man was on 
earth manifested to be the Son of God, especially at 
the time of his incarnation. For then was the Word 
first made flesh ; so as then might the Father say of 
a Son of man, ' Tiiis day have I begotten thee ;' that 
is, even now it is manifest that a son of man is the 
begotten Son of God. 

Besides, Christ's incarnation was so strange, his 
mother being a pure virgin, as she herself said, 'How 
shall this be ?' At that time therefore said the angel 
to the Virgin Mai-y, ' That holy thing which shall be 
born of thee, shall be called the Son of God,' Luke i. 
84, 85. 

After his conception, before his birth, his name 
was set down Jesns, and that upon this ground, ' He 
shall save his people from their sins,' Mat. i. 21, 
which none could do but the begotten Son of God. 

Answerably at the day of his birth an angel said, 
'To-day is bom a Saviour, which is Christ the Lord,' 
Luke ii. IL Could so much be said of any but of the 
begotten Son of God ? Here by an angel's voice the 
hodii, to-day, is expressly set down of the day of 
Christ's birth. Hereupon on that day a multitude of 
the heavenly host sang, ' Glory be to God in the 
highest,' Luke ii. 14. 

Where a prophet of old prophesied of the birth of 
this God-man, thus he sets it out, Isa. ix. 6, ' Unto 
us a child is bom, unto us a son is given ; and the 
government shall be upon his shoulder : and his name 
Bhall be called Wonderful, Counsellor, The mighty 
Gjd, The everlasting Father, The Prince of peace.' 



' Quod dictnm est, AodiV, procsentis eat temporis: potest 
tamen et seeunduni caruem hoc accipi dictum — Chri/t. llum. 
ji. in Ut\>. i. 



Can this possibly be meant of any but the begotten 
Son of God ? 

Thus we see how fitly this particle, this day, may 
be applied to the time of Christ's incarnation, which 
was first wrought in and by his conception, and then 
manifested to the world in and by his birth. 

Sec. 69. OJ the ■particle 'this day applied to Chmt's 
resurrection. 

There was another time wherein Christ was on 
earth manifested to be truly and properly begotten of 
God, and that was at his resurrection ; for when he 
had so far subjected himself to the power of his 
enemies, as to sufl'er them to do to the very uttermost 
what possibly they could — for men, ' after they have 
killed the body, have no more than they can do,' 
Luke xii. 5 — to shew that by his divine nature he 
could undo all, and make all void, he rose again from 
the dead. Thus was he ' declared to be the Son of 
God with power,' namely, ' by the resuirection from 
the dead, Rom. i. 4 ; 'for it was not possible' that 
the Son of God ' should be holden of death,' Acts ii. 
24. 

Sundry both ancient and later divines' do apply 
these words, ' This day have I begotten thee,' to the 
resurrection of Christ ; for by that power which Christ 
had to raise himself from the dead, it evidently 
appeared that he was indeed the begotten Son of 
God ; of such power as the Father had ; and therefore 
of the very substance of the Father: true God in 
power, true God in essence. This they do the rather 
thus apply, because St Paul himself seemeth bo to 
do. Acts xiii. 33. 

Concerning St Paul's particular application of this 
text to Christ's rcsuixection, much is disputed pro et 
con, for it and against it. 

There are two principal points which the apostle 
laboureth to prove in that sermon, Acts xiii. 17 : one, 
that God ' according to his promise raised unto Israel 
a Saviour,' verse 23 ; the other, that this Saviour 
being put to death, God raised him from the dead, 
verse 30. Now, in verse 83, the former of these two 
points seemeth to be proved by this testimony, ' Thou 
art my Son, this day have I begotten thee ;' and the 
latter by two other testimonies, verse 84, 85. But to 
which of those two points soever that text be applied, 
either to God's raising unto Israel a Saviour Jesus, 
or to God's raising this Jesus from the dead, it is 
most clear that the apostle produceth this text, ' Thou 
art my Sou, this day have I begotten thee,' unto the 
Son of God manifested in the flesh ; and that he 
applieth this day to that distinct time wherein God 
manifested his Son, or shewed him forth to the world.* 

' Ad resiirrcctionein si)ectnre vidctur. — Amb. de. Sacram, 
lib. iii. cap. i. Ita Uilarius et Theodorus Antioch. Flaminiut 
in Explan. Ps. ii., Valab. Annot. in Ps. ii. 7. Calvin Comm. 
in Acts xiii. 88, aliique pbtrimi. 

* Solcnnc et Icgitimum mauifestationis tempus Spiritus S. 
hie designat.— Ca<». Cvmmmt. in Ps. ii. 7. 



Ver. 5.] 



GOUGE ON HEBREWS. 



35 



Sec. 60. Of the 'many evidences of Christ's divine 
generation. 

Quest. 1. Were there not other times wherein Christ 
was manifested to be the Son of God, besides his con- 
ception, birth, and resurrection ? 

Ans. Yes, very many. He was manifested to be 
the Son of God, and that after his wonderful birth : 

1. By Simeon's and Anna's testimonies when he 
was presented in the temple, Luke ii. 29, 38. 

2. By the star that conducted the three wise men 
out of the east to him, and by their worshipping him, 
and ofl'ering gifts to him, Mat. ii. 2, 11. 

3. By his disputing with the doctors in the temple 
at twelve years old ; and telling his mother that he 
must be about his Father's business, Luke ii. 42, 

46, 49. 

4. By John the Baptist's testimony of him, Luke 
iii. 16, 17, John i. 29, and iii. 29, &c. 

5. By the Father's testimony of him at his bap- 
tism ; and by the Holy Ghost's lighting upon him. 
Mat. iii. 16, 17. The like testimony was given at 
his transfiguration, Mat. xvii. 5, and a little before his 
passion, John xii. 28. 

6. By his manner of resisting and commanding the 
devil away, Mat. iv. 3, &c. 

7. By discovering men's inward disposition, John i. 

47, and ii. 25, and vi. 70 ; and thoughts, Mat. ix. 4, 
and xvi. 7, 8. 

8. By his divine doctrine, John vii. 46. 

9. By his many mighty miracles, John xv. 24. 

10. By his manner of forgiving sin, Mat. ix. 2, 6. 

11. By the power which he gave to his disciples. 
Mat. X. 1, Mark xvi. 17, Mat. xvi. 19 ; yea, and by 
breathing the Holy Ghost into them, John xx. 22. 

12. By overthrowing them that were sent to appre- 
hend him, John xviii. 6. 

13. By his manner of giving up the ghost, and the 
wonders thereat. Mat. xxvii. 54, Mark xv. 39. 

14. By his ascension. Acts i. 9. 

15. By the gifts he gave after his ascension, Eph. 
iv. 8. 

16. By the functions of King, Prophet, and Priest, 
conferred on him, Heb. v. 5. 

By these and other notable evidences the eternal 
Son of God (who from the beginning did, as it were, 
lie hid in the bosom of the Father, and under the law 
was shadowed over), was manifested to be the begot- 
ten Son of God.' 

Sec. 61. Of the extent of ' this day.' 

Quest. 2. If there be so many days wherein Christ 
was manifested to be the Son of God, how is it said, 
eiifie^ov, ' this day,' as if there were but one only day ? 

Ans. This day is not always strictly referred to one 

' Significat eum qui fuerat ab initio absconditus in arcano 
Patris sinu, et obscure deinde sub lege adumbratus, ex quo 

prodiit cum Claris insignibus, cognitum fuisse Dei filium. 

Vat. Annot. in Paahn ii. 7. 



set day, consisting of twelve or twenty-four hours, but 
to a determined present time, which may consist of 
many hours, days, and years. 

Moses oft setteth down the time of Israel's abode 
in the wilderness under ' this day,' as Deut. x. 15, 
and xxvi. 16-18, and xxvii. 19. 

It is usually put for that time wherein they live, 
concerning whom it is spoken ; as 1 Chron. xxviii. 7, 
Jer. xliv. 2, Dan. ix. 7, Luke iv. 21. And it is used 
to distinguish present times from former times ; as 
1 Sam. ix. 9, ' He that is this day' called a prophet, 
was before that time called a seer.' In hke sense, 
yesterday is put for former times, as where the Lord 
saith, ' yesterday my people ;' ^ that is, ' of late my 
people,' or heretofore. Thus yesterday is opposed to 
this day ; as where Christ is said to be the same yes- 
terday (in former times before he was exhibited in the 
flesh), and to-day (now since his incarnation), and for 
ever, Heb. xiii. 8. 

That this day may have a long date, is evident by 
the apostle's own explication thereof; for where the 
psalmist had said, Ps. scv. 7, ' To-day if you will 
hear his voice,' the apostle, who lived above a thou- 
sand years after him, applieth this day to his own 
times, and saith, Heb. iii. 13, ' Exhort one another 
daily, while it is called to-day.' 

Thus we see how this day may, according to the 
use of it in sacred Scripture, be applied to a long date ; 
and particularly to the whole time of Christ's mani- 
festing himself in the flesh, to be the begotten Son of 
God, from the beginning of his incarnation to his 
ascension into heaven ; yea, and to future times also, 
by reason of the evidences which he giveth of his true 
deity. For he promised to send the Holy Ghost to 
his disciples, John xvi. 7, and to be with his church 
alway even unto the end of the world, ^ Mat. xxviii. 20. 
The accomplishment hereof is an undeniable evidence 
of Christ's true deity. 

How ' this day' may be extended to eternity, was 
shewed before in Sec. 50. 

Sec. 62. Of manifesting Christ's divine generation. 

Quest. 3. How can the limitation of this day to the 
time of Christ's incarnation, stand with Christ's eter- 
nal generation, set out under this phrase, ' I have be- 
gotten thee.' 

Ans. In Scripture, matters are then said to be done, 
when they are manifested to be done. Whereas, 
Heb. viii. 13, by bringing in a new covenant, the for- 
mer is said to be made old ; the meaning is, that it is 
manifested to be old. But more pertinently to our 
present purpose, Christ, at the moment of his concep- 

' DVn> hodie. 

' 'Dy ^lOriN' fferi popiilus mens — Micah ii. 8. 

' Pulchre Pater dicit ad Filium, Ego hodie genuite, hoc est, 
quando redemisti populum, quando ad cooli regnum vocasti, 
quando implesti Toluntatem meam, probasti meum te esse 
Filium. — Anib. de Sacr. lib. iii. cap. 1. 



iorciE o\ hb:rrew- 



[Chap. I. 



tion, is said to be ' called the Son of God,' Luke i. 35, 
because then he began to be manifested so to be. In 
this sense, this high transcendent propbec}', ' Unto us 
a child is born, unto us a Son is given, and the govern- 
ment shall be upon his shoulder ; and his name 
shall be called Wonderful,' &c., Isa. ix. G, 7, is to be 
taken. 

This manifestation of Christ's divine generation in 
set and certain times, by visible and conspicuous evi- 
dences, doth no whit cross or impeach the eternity 
and incomprehensibleness thereof. For to declare 
and manifest a thing to be, presupposeth that it was 
before it was manifested ; neither doth it necessarily 
imply any beginning of that before ; no more than 
those phrases, ' Before the mountains were brought 
forth, thou art God,' Ps. xc. 2 ; ' Before the bills I was 
brought forth,' Prov. viii. 25. 

The full meaning therefore of the apostle in alleg- 
ing this testimony, ' Thou art my Son, this day have 
I begotten thee,' may, for perspicuity's sake, be thus 
paraphrased, as if God the Father had thus said to 
God the Son : Thou, and thou alone, art my true 
proper Son, not by grace or adoption, bnt by nature 
and eternal generation ; and now I do in this last age 
of the world declare thee so to be by thine incarna- 
tion, doctrine, works, resurrection from the dead, 
and ascension into heaven, whereby it manifestly ap- 
peareth that thou infinitely dost surpass all the angels 



Sec. 63. OJ Solomon a ti/pe of Clirisl. 

To the fore-named testimony, which provetb Christ 
to be the begotten Son of God, another is added to the 
very same purpose,' as these copulative particles xal, 
and, -rraKiv, again, import. Hereby it is evident that 
sundry testimonies may be produced to prove the same 
point, Rom. v. 10, &c. 

1. This sheweth consent of Scripture. 

2. It more works, as many blows knock a nail up 
to the head. 

8. Many testimonies may better cleai- the point, and 
one place be a commentary to another. 

Though this be lawful, yet a mean must be kept 
theiein, and care be taken wisely to observe when 
there is need of adding testimony to testimony. See 
Sec. 77. 

This latter testimony is taken out of a promise 
made to David ; it is twice recorded, as 2 Sam. vii. 
14, 1 Chron. xvii. 18, and it is repeated by David 
the third time, 1 Chron. sxii. 10. 

The apostle faithfully quoteth the very words of the 
promise, which are these, ' I will be to him a Father, 
and he shall bo to me a Son.' 

Our English makes a little difference in translating 
the Hebrew and the Greek. For that thoy turn the 
Hebrew, ' I will bo his Father, and ho shall be my 
Bon,' which is in effect the same, his Father, and a 
Father to him, his Hon, and a Hon to hiw, are all one 



in sense. The two original languages do directly 
answer one another.' 

]n the repetition of this promise, 1 Chron. ii. 10, 
the order is inverted, for it is thus set down, ' He 
shall be my Son, and I will be bis Father.' This in- 
version of words no whit at all altereth the sense, 
but atfordetb unto us this observable instruction, that 
the Father was not before the Son, nor the Son be- 
fore the Father, nor in time, nor in order, both co- 
eternal, both equal : the glory equal, the majesty 
co-eternal, as it is in Athanasius his creed.'' There- 
fore in one place the Father is first set down, in 
another the Son ; for the Son was always with the 
Father, and always in the Father:^ with the Father, 
by an inseparable distinction of the eternal Trinity ; 
in the Father, by a divine unity of nature. This is 
further manifest by a distinct expression of both the 
relatives ; for he contents not himself to say, ' I will 
be a Father to him,' but he adds, ' he shall be a Son 
to me,' to shew that the Father never was without 
the Son. 

The fore-mentioned promise, as it is a promise, 
hath immediate relation to the Son of David, even to 
Solomon by name, 1 Chi-on. xxii. 9, and thereupon 
this threatening (' if be commit iniquity I will chasten 
him ') is added, 2 Sam. vii. 14, for Christ was not 
subject to sin. 

There be that say that Solomon in his sins might 
be a tjpe of Christ, as Christ is an head of a body, and 
considered with the body, as Mat. xxv. 40 ; Acts ix. 
4 ; 1 Cor. sii. 12 ; and so this threatening, ' If he 
commit iniquity I will chasten him,' applied to Christ ; 
or else as Christ was our surety, and took our sins 
upon him, and was chastened for.them.* 

But it is not necessary that all things which were in 
such persons as were types of Christ should be applied 
to Chi-ist. Not Solomon, nor David, nor ;Aaron, as 
sinners in regard of their sins, were types of Christ ; 
though he was ' in alljpoints tempted like as we are, 
yet without sin,' chap. iv. 14. No kind of persons 
were more proper types of Christ than the high-priests, 
yet were they not types in all things that pertained 
to them ; they were of the tribe of Levi ; they offered 
sacrifices for their own sins ; they oft renewed their 
sacrifices ; they had successors when they died. In 
none of these were they types of Christ. See Chap. 
L 6, Sec. 12. 

' ph '^ n<n^ Nini as^ \hn'nH ':n •Ej.i u.f,a, i«T. i„ 

treiri^a, xai etvris ttrTett fitoi us wov. 

* Cum I'atre semper, et in Patre eemper est Filius ; cum 
Patre per distinctioncm indissooiabilem Trinitatis retcrna." : 
in Patre per divinam unitatem naturte. — Amb. de fide, lib. 
iv. cap. iv. 

* Cbristus dupliciter potest intelligi liabere peccatum : ve! 
quia susccpit in so, et Init peccata nostra in suo corpore ; v<l 
quia peccata qua; hterent in corpore et in membris vickri 
possunt aliquo mode portinere ad caput. — P. Mart. Comment. 
in 2 Sam. vii. 14. Sic fere Osiander et Lava. Comment, in 
2 Paralip. xvii. 13, aliique. 



Ver. 5,] 



GOUGE ON HEBREWS. 



37 



But the excellent prerogatives heaped up together 
have not relation to Solomon alone. The preroga- 
tives as they are propounded to David in the name of 
the Lord, are these in order. 

1. I will set up thy seed after thee, which shall 
succeed out of thy bowels, 2 Sam. vii. 12. 

2. I will estabhsh his kingdom, ibid. 

3. He shall build a house for my name, 2 Sam. 
vii. 13. 

4. I will establish the throne of his kingdom for 
ever, ibid. 

5. I will be his Father, and he shall be my Son, 
2 Sam. vii. 14. 

6. I will settle him in my house, and in my king- 
dom for ever, 1 Chron. xvii. 14. 

7. He shall be a man of rest, and I will give ^him 
rest from all his enemies, &c., 1 Chron. xxii. 9. 

These, at least most of them, were Uterally meant 
of him, who by name is expressed, Solomon ; yet not 
singly and simply considered in himself alone, but as 
a type of Christ.' For David and his posterity had 
their royal dignity conferred upon them, not so much 
for their own sakes, as that they might be a foregoing 
type and a visible representation of Christ's royal 
dignity, and of that redemption and salvation which 
he should bring to the people of God. So as those 
excellencies which in the letter are spoken of David, 
Solomon, and others, are mystically, truly, and prin- 
cipally foretold of Christ, whereby the benefit of those 
promises was infinitely increased, and the comfort of 
true believers above measure enlarged. This the 
apostles, who were inspired with a divine Spirit, well 
knew ; and thereupon on all occasions applied those 
types to their intended truth, as here in this place. 

True it is that David's son by Bathsheba was 
named Solomon ;- but the mystical truth of his name 
(as of the name of Melchisedec, chap. vii. ver. 7) was 
manifested in Christ Jesus. Read the 72d Psalm, 
which carrieth this title, ' for Solomon,' and it will be 
found that Christ is the true Prince of peace, which 
Solomon's name importeth, and that all things there 
Bet down are fulfilled in Christ. 

But to compare the tj^pe and truth together in such 
particulars as are mentioned in the promise made to 
David, 2 S.im. vii. 12, these instances following are 
to be observed. 

1. Solomon was a man of rest ; and Christ was the 
Prince of peace, Isa. ix. 6. God ' gave Solomon rest 
from all his enemies,' such as were the Philistines, 
Aramites, Moabites, Ammonites, and others like them ; 
but Christ so judgeth among the nations as they 'beat 

' Promissi series Christum spopondit. — Amb. lib. iii. Com- 

'' Totutn psalimim, qui figurate tanquam in Salomonem di- 
citur, si legere vellet, inveniret Christum vere regem Paci- 
ficum: hoc enira Salomonis nomen interpretatur : in quo 
cognosceret completa omnia quaj ibi dicuntur, &c. — Aug. 
contra Faust. Munich, lib xiii. cup. vii. Lege Aug. Ennr. in 
Ps. Ixxi. and in Ps. cxxvi. 



their swords into ploughshares,' &c., Isa. ii. 4, and 
' the wolf shall dwell with the lamb,' &c., Isa. xi. 6-9; 
yea, God in giving Christ ' hath raised up an horn of 
salvation for us in the house of his servant David, that 
we should be saved from our enemies, and from the 
hand of all that hate us,' Luke i. 69, 71 ; not only 
fi-om men but from devils also, for he hath ' spoiled 
principalities and powers,' Col. ii. 15. 

2. God gave peace and quietness to Israel in 
Solomon's days ; but Christ is our peace, Eph. ii. 14 ; 
and it pleased the Father to reconcile all things to 
himself by Christ, Col. i. 20. 

3. Solomon was the seed that proceeded out of 
David's bowels, whom God set up after David ; but 
Christ was that promised seed that by an excellency 
and property was called the son of David, Mat. i. 1, 
who also by lineal descent proceeded out of David's 
bowels. An ancient father expounding this phrase, 
Out of thy bowels, thus. Out of thy belly (as the LXX 
and vulgar Latin do), hath this comment upon it : — 
If you simply take this of Solomon it is ridiculous, 
for then might David be thought to have brought forth 
Solomon as a mother. Hereupon he applieth this to 
the Virgin Mary, out of whose womb Christ came.i 
But that father mistook the mark, for the Hebrew 
word properly signifieth the bowels (as our English 
turns it) ; and it is elsewhere appHed to men, as Gen. 
XV. 4, 2 Sam. xvi. 11. And in 1 Chron. svii. 11 it 
is thus expressed, ' which shall be one of thy sons ;' 
therefore Solomon must not be clean excluded, but be 
immediately intended, yet as a type, and Christ most 
principally, as the truth and substance. 

4. God established Solomon's kingdom, but much 
more Christ's, ' whose kingdom cannot be moved,' 
Heb. xii. 28, as Solomon's was ; for first ten tribes 
fell away from his son, 1 Kings xii. 20, and after- 
wards the whole kingdom was translated from Solo- 
mon's race to Nathan's. Compare Mat. i. 12 with 
Luke iii. 27, where therefore it is further said, ' I will 
establish the throne of his kingdom for ever.' If this 
be applied to Solomon, it must be taken improperly for 
long date, but applied to Christ it is most truly and 
properly spoken : ' For he shall reign over the house 
of Jacob for ever, and of his kingdom there shall be 
no end,' Luke i. 33 ; so as this extent of the promise 
to everlastingness evidently proves that Christ is here 
principally intended.- 

5. Where it is further said that the promised sou 
of David should build an house for the name of the 
Lord, this is true of the earthly temple built of stone 
and timber, and garnished with gold, silver, silk, and 

> 1''JJDD : LXX, i,. rh Kcxix, <r»i/; Vet. Lat. ex ventre luo. 
Si in Salomone simpliciter edisseres, risum mihi incuties. 
Videbitur enim David peperisse Salomonem. At et hie 
Christus signiiicatur, ex eo ventre semen David, qui est ex 
David, id est Mariaj. — Tertul. adver. Marcion, lib. iii. 

'■* Thronus in sevum et regnum in sevum magis Christo 
competit, quam Salomoni temporali scil. regi. — Tert. loc. citat. 



(ioUUE ON HEBRKWv 



[Chap. I. 



other like ornaments, which was a typical house for 
God's name, 1 Kings v. 5; but Christ built the 
mystical, spiritual, ti-ue bouse of God, which is the 
church of the living God,' Heb. iii. 3, C, 1 Tim. iii. 15. 

Well, therefore, aud that most fitly and properly, 
may this part of the promise, ' I will be a Father to 
him, and he shall be a son to me,' be applied to Christ. | 
To Solomon it was spoken in a type ; to him indeed 
God was a father in favour and love, aud he was a 
son to God, as ho bare God's image, being a king, 
and through the grace of adoption and regeneration. 
But God is a father to Christ by begetting him, and 
communicating his whole essence to him ; and Christ 
is a son to God by being properly begotten of God, 
of the same essence with him.- 

Thus is this testimony as pertinent to the apostle's 
purpose as the former. Father and Svn being here 
properly taken in a like mutual relation of one to 
another. 

Quest. How then is this set down in the future 
tense, as of a thing to come, / will be, He shall he, 
seeing the divine generation is eternal ? 

Alls. As in the former testimonies, so in this, the 
apostle setteth out the Son of God incarnate, whereby 
he was visibly manifested to be the true, proper, only 
begotten Son of God, so as this promise is of a future, 
conspicuous declaration of an eternal relation ; as if 
the promise had been thus made, I will manifest that 
I am the Father of that Son which I will raise up to 
thee, and that he is my Son. In like manner saith 
the angel to the Virgin Mary, ' That holy thing which 
shall be bom of thee shall be called the Son of God,' 
Lnke i. 85. 

I 

Sec. 64. Of the resolution of the fifth reise. | 

The exemplification of the former comparison (ver. 4) I 
here begins, and continueth to the end of this chapter, i 

In this exemplification there are suudi-y proofs given, I 
both of Christ's excellency above angels, and also of i 
angels' inferiority to Christ. 

Christ's excellency is exemplified in eight particu- 
lars, which are these : 

1, That relation which is betwixt God the Father 
and the Son, in this verse; 2, that worship which is 
due unto Christ, ver. 6 ; 3, Christ's divine nature, 
ver. 8; 4, Christ's royal function, ver. 8; 5, the 
eminency of Christ's gifts above others, ver. 9 ; 
f), Christ's great work of creation, ver. 10 ; 7, Christ's 
immutabiUty, vers. 11, 12 ; 8, Christ's glory and dig- 
nity, ver. 18. 

' Quinsdem Dei magis Christiis edificaturus esset, horai- 
nem scil. sanctmn, iu quo imtioro templo inhabitaret Dei 
S|iiritU8, in Doi Filium mngis Christ us liabenJus essot, quam 
Siilomon Alius Dnvid.— 7>r<. loc. cWU. Salomon .•cdificavit 
templum Domino in typo quidem et in figura futuise eccle- 
sia), &c. — Aug. Enar. in Pa. cxxvi. 

* Quis est isto proprius Dei Filius, nisi cui dictum est, Filius 
mcus es tu, Ego hodie genui te? — Aml>r. lib. iii. Comment, in 
Liikt. 



The inferiority of angels is exemplified in three 
particulars : 

1, That duty which they owe to Chi-ist, namely, to 
worship him, ver. 6 ; 2, their created nature, ver. 7 ; 
3, their office to attend upon saints, ver. 14. 

In this verse the first branch of the exemplification 
of Christ's excellency above angels is set down. 

The sum of it is, the relation betwixt God the 
Father and Christ. 

In setting down hereof we are to observe, 1, the 
proof; 2, the point. 

The proof is taken from testimonies of Scripture, 
which are two. 

The first is taken out of Ps. ii. 7, wherem observe, 

1, The manner of producing the testimony; 2, the 
matter whereof it consisted. 

The manner is noted two ways : 

1. Negatively. Because no mention is made in 
Scripture of any angel to be God's son, the apostle 
concludes that no angel is God's son. 

2. Interrogatively, whereby he propounds the case 
to them to judge of it : ' Unto which of the angels 
said he,' &c. 

The matter of the testimony consisteth of a rela- 
tion, whereof observe : 

1, The circumstances; 2, the substance. 
The circumstances are two : 

1. An apostrophe of the Father to the Son, Thou art. 

2. The time. This day. 

The substance of the testimony sets out : 

1. The kind of relation, viy Son. 

2. The ground of it, / hare ber/otteii thee. 

The other testimony of Scripture is taken out of 
2 Sam. vii. 14. 

In producing this testimony observe : 

1. The connection of it with the former in this 
phrase. And aijain. 

2. The substance thereof. Wherein again observe, 
(1.) The manner of expressing it, by way of promise, 

1 will lie, &c. 

(2.) The matter thereof WTiich e.xpresseth, 
[1.] The relative, a Father. 
[2.] The co-relative, a Sou. 

Sec. 65. Of the doctrines arising out of the fifth verse. 

I. A ttslimony of Scripture is a sound proof. See 
Sec. 46. 

II. A neyntire argument from Scripture is a good 
argument. This is to be taken of articles of faith, and 
such things as are necessary to be known by Chris- 
tians ; for in such things the whole counsel and will 
of God is made known unto us by the Scriptures. 
Hereupon a curse is denounced against such as take 
from or add to the Scriptures, Rev. xxii. 18, 19. 

III. Christians ought to be so expert in the Scriptures 
as to know what is therein set doion, or tvhat not. This 
I gather from the apostle's interrogation, ' Unto which 
of the angels,' kc. Hereby he would have them judge 



Vkr. (].] 



OOUGE ON HEBRKWf 



of the truth of what he said, which they could not do 
unless they had been well exercised in the Scriptures. 

IV. No anael is properhj God's Son. For they are 
angels concerning whom the apostle propounded this 
question, and that by way of negation. 

V. Christ is the true and proper and only Son of God. 
This is the main scope of this testimony. See 
Sec. 15. 

VI. The Father achnowledgeth Christ to he his Son. 
This apostrophe, ' thou art,' c&c, expressly sets down 
the Father's acknowledgment. This is to strengthen 
our faith the more in this great article, as Mat. iii. 17, 
and xvii. 5. 

VII. Tlie true Son of God is begotten of God. The 
inference of the latter part of this testimony upon the 
former plainly proveth the doctrine of this gi-eat mys- 
tery. See Sec. 49, &e. 

VIII. The generation of the Son of God is an eter- 
nal generation. This is gathered from one significa- 
tion of the particle, this day. See Sec. 50. 

IX. God gave visible evidences of his Son's eternal 
generation. This also ariseth from this word, this 
day. See Sec. 58, &c. 

X. Stmdry testimonies may be alleged for one and 
the same point. Here the apostle joineth several tes- 
timonies by these conjunctives, and again. 

XI. God continueth to be the same to his Son. This 
word of promise, ' I will be to him a Father,' intends 
as much. As he is ever the same in his essence, so 
also in his will and affection towards his Son. 

XII. The Son of God is such to his Father as his 
Father is to him. The addition of this co-relative, 
' He shall be to me a Son,' upon the former part, ' I 
will be his Father,' imports so much. 

XIII. The truth of what was promised to Solomon 
as a type was accomplished in Christ. This applica- 
tion unto Christ of that which was first spoken unto 
Solomon proves as much. 

Sec. 66. Of bringing Christ into the world. 

Ver. 6. And again, when he bringeth in the first- 
begotten into the world, he saith, And let all the angels 
of Ood worship him. 

Here the apostle prodnceth another argument to 
prove the excellency of Christ above angels. The first 
clause, xa; 'xaXn, and again, importeth as much. Such 
a phrase was used before (Sec. 63) to note a connec- 
tion of two confinnations of one and the same argu- 
ment. Here it is used to distinguish two arguments 
produced for proof of the main point. 

The point is, that Christ is more excellent than 
angels. The argument is, because he is the only true 
Son of God. This argument was confirmed, first by 
one testimony out of Ps. ii. 7 ; and then by another 
argument out of 2 Sam. vii. 14. Before this latter, 
to shew that it tendeth to the same purpose that the 
former did, he promiseth this clause, and again. 

Here to that argument taken from Christ's dignity. 



he added another, taken from the subjection of angels 
to Christ. And because it proveth as much as the 
former did, he saith. And again. 

In the Greek a particle of opposition {hi, but) is 
used, which is here well turned into a copulative, and; 
for all the testimonies tend to the same scope. 

In the Greek also the words are somewhat otherwise 
placed than in our English, word for word thus, oVan 
hi iraXiv, &c., ' but when again he bringeth in,' &c. 
This may seem to imply that Christ was twice brought 
into the world. And there be that apply this to 
Christ's second coming in his glory, and all the holy 
angels with him. Mat. xxv. 81, and say that then again 
God brought him into the world.' But that second 
coming of Christ is not agreeable to the scope of that 
psalm out of which this testimony is taken, nor yet to 
the scope of the apostle in this chapter, which is to 
set out the dignity and excellency of the Son of God 
made flesh, and so sent into the world. 

Wherefore, to avoid that mistake, most translators^ 
and expositors turn it as our English hath done, and 
so place this particle again as it may have reference 
to this verb, Xiyn, he saith ; as if it had been thus 
expressed : 'And again he saith, when he bringeth in,' 
&c. 

The notation of the Greek word here translated 
world, ol-Mv/j.ivn", sheweth that he understandeth the 
habitable part of the earth, ■' where men abide ; so as 
the Son of God was unto sons of men to be as one 
among them. 

By bringing into the world is meant a manifestation 
in the world. Then was Christ fii'st manifested when 
he was incarnate, or born ;* as we say of a child new 
born, it is brought into the world. Yet is not this 
phrase to be restrained only to that time, or to that 
act ; but also to he extended to all those evidences 
whereby, in^the world, he was manifested to be the 
Son of God, especially to that dignity and dominion 
which the Father gave him over the whole world, in 
that he made him ' heir of all things,' ver. 2 ; ' gave 
him the uttermost parts of the earth for his possession,' 
Ps. ii. 8 ; yea, and ' all power in heaven and earth,' 
Mat. xxviii. 18, so as the bringing him into the world 
may imply a setting of him a king in the world, and 
over all the world, even over all things that be under 
God.^ 

By virtue of this high dignity and supreme sove- 
reignty, the Father subjected all creatures to his Son, 
as he was God manifested in the flesh. The angels 
themselves were not exempted ; for he hath set him 



' Loquitur de secundo Christi adventu, cum ad judican- 
dum veniet, quiB est secunda introductio in hunc mundum 
inferiorem. — Ribera, Comment, in Heb. i. 6. 

' Syr. Heb. Lat. aliique. 

' Ea mundi para quaj est habitabilis. — See Chap. ii. Sec, 
41. ' Introitum assumptionem carnis appellat. — Chrys. 

^ Introducit in orbem, cum ei committit orbem terrarum. 
— Chnjs. 



GOUGE ON HEBREWS. 



[Chap. I. 



' far above nil principality and power, and might, and 
dominion, and every name that is named, not only in 
this world, but also in that which is to come,' Eph. 
i. 21. 

If the 97th Psalm, whercunto the apostle hath re- 
lation, be observantly read, that which I have said will 
be found to be especially there intended ; for it is a 
prophecy of Christ's royalty, the magnificence whereof 
being set out in the six first verses, in the seventh he 
denounceth confusion on such as worship false gods, 
and chargeth all that, by reason of any divine excel- 
lency conferred on them, have this glorious title gods 
attributed unto them, to worship this true God, the 
Lord Christ, so exalted. 

Sec. 67. Of Christ the Jirst-hcijotteii. 

Him whom before the apostle styled the Son, the 
Son whom the Father begat, he here calleth the 'first- 
begotten,' TgUTOTOXOf. 

How Christ is begotten of the Father, hath been be- 
fore showed, Sec. 49, &c. Here we are to declare 
how he is the first- begotten ; for by way of excellency 
and property is this title here given unto him. 

The word translated Jti-st-bcf/otten is a compound of 
a verb that signifieth to bring forth, or to beget, rixroi, 
pario; and of an adjective that signifieth first, Tjoiiros, 
fi-inuix. It is translated also first-born. It is in 
encred Scriptare applied to sons of men, as well as to 
the Son of God. 

When it is spoken of mere men, it is translated 
first-bom. They are so called for order or honour's 
sake. 

In regard of order, sons of men are styled first-born, 
simply and relatively. 

1. Simply, for such as first open the womb, though 
no other come out of the same womb.' Thus is it ex- 
pounded Exod. xiii. 2. In this sense Israel, who at 
that time was God's only son, is styled his first-bora, 
Exod. iv. 22 ; and Jesus, as bom of the virgin Marj', 
is thus styled her first-born. Mat. i. 25. 

2. Relativelj', in relation to others that follow after 
out of the same womb; as 1 Sam. xvii. 13, 'Eliabthe 
first-born, and next unto him Abinadab,' &c. In re- 
gard of this relative consideration, some translate it 
thus, ' Eliab the eldest.' 

For honour's sake, they are styled first-born to 
whom the pre-eminency and privileges of the first-born 
do belong. 

The pre-eminency was, to be as a lord and ruler 
over the family. 

In this respect Cain is said to have the excellency, 
and to rule over his brother. Gen. iv. 7. 

The priviledge of the firstborn was to have the 
inheritance, or at least a double portion, Deut. xxiii. 
15-17. 

' Mo8 est divinarum Scripturarum ut primogenitum non 
Piim vocent quern friitrcs scqmintur, scd oum qui primus 
uatuB eit. — hier. Comment, in Mat. i. 



Both these, namely, the pre-eminency and the in- 
heritance, upon just ground might be transferred from 
the eldest to the better deserving son. Thus were both 
translated from Esau to Jacob, Gen. xxvii. 28, 29 ; 
and the former was translated from Reuben to Judah ; 
and the latter from Reuben to Joseph,' 1 Chron. v. 
1, 2. 

In relation to the honour of first-bom saints, as 
having reference to God, and mystically and spiritually 
styled first-born, Heb. xii. 23. 

This title is attributed to the Son of God in regard 
of his natures and person. 

1. In relation to his divine nature, he is the first- 
begotten of God, in regard of the eternity of his 
Sonship. Thus is he styled ' the first-born of every 
creature,' Col. i. 15 ; tliat is, begotten before any 
creature was made, even eternally. He is said to be 
born or begotten, to set out his divine nature (being 
the very same with the Father, whereas all creatures 
are made) ; and first-born or first-begotten, to shew 
that he was before all, even eternal. And thus is he 
also the only begotten Son of God, John iii. IG. 

2. In relation to his human nature, he is said to be 
the first-born of his mother, the virgin Mary, Mat. i. 
25, for he first opened her womb ; yea, he was the first 
that ever was conceived of the Holy Ghost, and born 
of a virgin. 

3. In regard of his person, consisting of two natures, 
God and man hypostatically united together, he is said 
to be ' the first-born from the dead,' Col. i. 18; or the 
' first-begotten of the dead,' Rev. i. 5 ; for as man he 
died, as God he raised himself from the dead, Rom. 
i. 4. He is said to be the first-begotten of the dead 
in respect of honour and order. 

(1.) In honour. In that he rose as a priest and Lord 
to ascend up into heaven, and to sit at his Father's 
right hand, there to make intercession for his church, 
Rom. viii. 34 ; and to rule and govern the same, Acts 
ii. 32, 33, &c. These are the privileges of the fij-st- 
born. 

(2.) In order. In that none rose to glory, never to 
die again, before him.^ Many were raised from the 
dead before he rose again ; but they were raised to 
such a life as they had before, a mortal life subject to 
death ; and, answerably, they died again. But Christ 
' being raised from the dead, dieth no more,' Rom. 
vi. 9. Very probable it is that they who were raised 
out of tlieir graves at Christ's resurrection went after 
him into heaven, and returned not to death again. In 



' I'rimogcnifus Esau, sod bencdictionom patris Jacob 
prajripuit ; priraogenitus Rcubin, sed tamen benedictio 
seminis Christi transfertur ad Judam.— //ler. Comment, in 
Isft. i. Primogenitus, inquit, non primo croatus, ut et geni- 
tu9 pro natura, nt primus pro perpetuitate, credatur. — Amb. 
de Fide ad Oral. lib. i. cap. iv. 

• Primogc^nitum a mortuis dicit, resurrectio cnim mortu- 
orumutjam non moriatur, ante ilium nulla. — Aug. Expos, 
qucttt. ex Epitt. ad Horn. 66. 



Ver. G.] 



GOUGE OX HEBREWS. 



this respect Christ is such a first-bora as many will 
follow after him, so as ho may well be said to be 'the 
first-born among many brethren,' Eom. viii. 29. 

Though Christ, in regard of his divine nature, and 
by virtue of his eternal generation, be the only begotten 
Son of his Father; and in regard of his human nature, 
by reason of the perpetual virginity of his mother, her 
only begotten Son ; yet may he well be said to have 
brethren, and that in two especial respects : 

1. Because the Son of God and sons of men are of 
one, even of one and the same nature ; therefore ' he 
is not ashamed to call them brethren,' Heb. ii. 11. 

2. Because he hath adopted them to be the sons of 
his Father ; for we children of men are said to have 
the ' adoption of children by Jesus Christ,' ' Eph. i. 5. 

In this respect Christ styles his disciples whom he 
had adopted 'brethren,' Mat. xxviii. 20. For he him- 
self renders this reason for calling them brethren, my 
Father is their Father, John xx. 17. 

That which the apostle here intendeth under this 
title first-begotten, is to set forth the excellency of the 
person of Christ as God-man, and that, 

1. In his priority, which is eternity as he is God, 
Prov. viii. 24, 25. 

2. In his dignity, being the most excellent of all, 
Gen. xlix. 3. 

3. In regard of his dominion over all, Ps. ii. 6, 7. 

4. In regard of the largeness of his inheritance, Ps. 
ii. 8. 

In these respects it might well be said to the most 
excellent of creatures, ' Let all the angels of God wor- 
ship him ;' for the eternal, the most excellent, the Lord 
of all, and the heir of a'l, is to be worshipped by all 
creatures, not the angels excepted. 

Sec. 68. Of saints being first-born. 

Obj. Sons of men, even mere men, are also styled 
first-bom, Exod. iv. 21, Jer. xxxi. 9, Heb. xii. 23. 

Am. They are not so styled absolutely, as considered 
in themselves, but relatively, as they are mystically 
united to Christ, and are his members. By virtue of 
that union, the privilege and prerogative of the Head 
is attributed to the members. In this respect they are 
said to be ' heirs of God, joint heirs with Christ,' Rom. 
viii. 17. Thus also hath he made them ' kings and 
priests unto God,' Eev. i. 6. 

2. Men are not styled first-bom properly, as Christ 
is the first-born ; but metapliorically, by way of resem- 
blance. Saints are to God as first-bom in regard of 
God's respect to them. God esteemeth them all his 
first-born ; he loveth them, he honours them, he gives 
an inheritance to them as to his first-born. Thus is 
the phrase expounded Jer. xxxi. 9, where God saith, 
' I am a Father to Israel, and Ephraim is my first- 
bom.' 

' .lus filionim acioiitionemque cajteria conciliavit. — Atha. 
term. 4, contra Ariun. 



3. Men are not styled first-bom simjjhj, aa so born 
from the womb, but comparatively, in regard of those 
that are without Christ, ' children of disobedience,' 
and 'heirs of wrath,' Eph. ii. 2, 3. Thus Israel was 
God's first-born, Exod. iv. 22, in comparison of the 
Egyptians and other people, that were aliens from the 
commonwealth of Israel, and strangers from the cove- 
nant of promise. 

4. No son of man is God's first-born eternally, before 
all times, but respectively, in reference to future times. 
Thus the whole stock 'of Israel (who were the first 
general assembly of saints, among whom God con- 
tinued his church till the Gentiles were called) are, in 
reference to the Gentiles, who were grafted in the 
stock for the Jews that were broken off, styled ' first- 
fruits,' Rom. xi. 16; and 'first-born,' Exodus iv. 
22, 23. 

Sec. 69. Of David God's first-born. 

Obj. 2. David, by a kind of property and excellency, 
is called God's first-born, Ps. Ixxxix. 27 ; where God 
thus saith of him, ' I will make him my first-born, 
higher than the kings of the earth.' 

Ans. Howsoever that may in some respects be applied 
to David, who was a true adopted child of God, the 
first of God's faithful ones that as king reigned over 
that ancient people of God, who was also the head of 
those kings on whom the kingdom over Israel was 
established, and more excellent than all the kings of 
the earth in his time ; yet those excellent prerogatives 
which are mentioned in that psalm, were but poor and 
slender in comparison of what they are, if they should 
be no other than what rested in David's person. 

We are therefore to know that David was an especial 
type of Christ, and that many super-excellent prero- 
gatives, which are proper to the only begotten Son of 
God, are there apphed to David, merely as a type of that 
Son of God, and as a dark shadow of his incompar- 
able and incomprehensible excellencies ; that so God's 
people, who lived before Chi'ist was exhibited, might 
have some representations (so far forth as in mortal 
men they could be set out) of Christ's surpassing 
glory, and infinite blessings that in him were brought 
to men. That therefore which is promised, Ps. 
Ixxxix. 27, is properly meant of Christ, and typically 
applied to David. 

Thus we see that (albeit sons of men in some im- 
proper respects are styled God's first-born) properly 
Christ Jesus is only his first-born; even that first- 
born who only is worthy to have the honour intended 
in these words, ' Let ail the angels of God worship 
him.' 

Thus it may appear that the honour of being first- 
born is due unto him. It is confirmed by divine 
testimony in this phrase, \syii, ' he saith ;' he, that 
is, God the Father. For it is the Father that taketh 
such and such care of the Son, and commandeth all to 
honour him. 



GUUGE ON HEBREWS. 



[Chap. I. 



Sec. 70. Of God's title fiiven to anf/els. 

Before the testimony alleged, this copulative particle 
xai, and, is prefixed thus, ' and worship him,' &c., to 
shew that this is not the only argument whereby 
Christ's divine excellency is proved ; but it is as one 
added to others, with which it may be coupled, and it 
implieth, that as all sorts of men, so and all angels 
also are to worship Christ. 

The testimony itself is taken out of Ps. xcvii. 7, 
the last clause of which verse is, as our English and 
sundry other translators turn it, ' Worship him, all ye 
gods.' 

The original Hebrew word D'n?S, which the LXX 
Greek translators turn amjeh, is one of God's titles. 
The first title that in sacred Scripture is attributed to 
God is this, O-nW Nia, Gen. i. 1, ' God created.' 

Among the leu titles that in the Old Testament are 
given as names to God,' two of them are common to 
creatures, which are tHN, Adon, and D'nPN, Elohim. 
The former of these is attributed to a governor of a 
family, or of a polity, and ordinarily translated Lord, 
as Gen. xviii. 12 and xl. 1. Governors bear God's 
image, are in his place, and therefore have his style 
given to them. 

The latter, being of the plural number, is attri- 
buted to God, to set out the plurality of persons, but 
oft joined with a verb of the singular number to note 
the unity of nature ; DTIPK IDN'1, Gen. i. 3. 

2. It is applied to idols. Judges xvii. 5. For wor- 
shippers of idols do account them gods; and to set 
out their superstitious conceit of them, they are styled 
gods. 

3. It is given to men of eminent place and excellent 
parts, Exod. xxii. 28, vii. 1, Ps. Ixxxil. 6 ; for these 
after an especial manner bear the image of God. 

4. It is ascribed to angels, Ps. viii. 5, because 
they are of all creatures the most excellent, and the 
fairest representation of God's excellency. See Sec. 
107. 

Therefore, not without cause is the word by the 
ancient Greek translators turned aiifirls ; and the 
apostle, who was guided by the same Spirit that the 
psalmist was, quoting it so, gives evident proof that 
angels are there meant. 

So again is the verj' same Hebrew word by the 
same Greek interpreters translated (iiuit'l, P.s. viii. 5, 
and justified by the apostle, Hcb. ii. 7. 

The Chaldee paraphrase doth in sundry other 
places so expound it.^ 

So much also will follow by just and necessary con- 
sequence ; for if all gods, that is, all creatures that 
in any respect may bo called gods, are to worship 
Christ, then angels also. 

' Vide Hioron cpist ad Marcol, de decern Dei nominibua. 

« Ps. Ixxxvi. 8, D'H^Xa; Targum., 3^J3N3 ; Job i. fi, 
DWK'33: r-wxm, K'SN^O <n<3; ISam. ixviii. 18, D'H^N; 
Targum, tOK7D. 



Sec. 71. OJ angels' relation to God. 

The angels here spoken of are called angels of God 
in sundry respects. 

1. They are of God, as created by him, the work oi 
his hands, Col. i. 16. 

They bear God's image, and of all creatures are 
most like unto God in the kind of their substance, 
which is spiritual, and in the glory thereof. In this 
respect they are styled sons of God, Job i. 6. 

3. They are God's special and principal servants, 
continually attending upon him, Ps. Ixviii. 17 and 
ciii. 20, 21, Dan. vii. 10, Mai. xviii. 10. 

4. They have ever remained stedfast with God, 
notwithstanding other angels ' left their own habita- 
tion,' Jude 6. Therefore, for distinction's sake, the 
good angels are called ' angels of God,' but evil angels, 
' angels of the devil,' Mat. xxv. 41, 2 Cor. xii. 7. 

Sec. 72. Of van/inff from the letter of the te.rt. 

Obj. This correlative o/ God, is not in the original 
Hebrew text, Ps. xcvii. 7. 

Ans. It is not against the text, but rather implied 
therein. For, 

1. They that are styled gods, may justly be said 
to be of God. 

2. Christ would not accept worship done to him by 
angels of the devil, Mark iii. 11, 12. Can we then 
think that the Father would command such angels to 
worship his Son ? And if angels of the devil be not 
there meant, then they must needs be angels of God 
which are intended in the place quoted. 

3. To take away all ambiguity, the LXX adds this 
relative particle his thus, ' Worship hiai, all ye his 
angels,' ayyiKai cturoS ; and the apostle, to make the 
point appear more clear, expresseth the correlative 
thus, ' angels of God.' See Chap. xiii. ver. 6, Sec. 
78. 

Because I shall oft have occasion to make mention 
of the seventy interpreters of the Old Testament into 
Greek, who are oft expressed by these letters LXX, I 
think it meet, at this first mention of them, distinctly 
to set down their history, as an ancient father' hath 
left it upon record, thus : Ptolemy, the son of Lagus, 
desirous that the library which he had made in Alex- 
antkia might be replenished with worthy books of all 
sorts, prayed the ttews at Jerusalem to have their 
Scriptures interpreted into the Greek tongue ; there- 
upon, thoy who were then under the Macedoniaas ,, 
sent to Ptolemy seventy elders, such as perfectly 
understood the Scriptures, and the Hebrew and Greek 
tongue, according to bis desire. He, willing to make 
proof of thom, and fearing lest they should conceal by 
their interpretation that truth which was in the Scrip- 
tures, by a mutual consent severed them one firom 
another, and commanded every one of them to inter- 
pret the same scripture ; and this they did in all the 
books. But when they met together in one before 
' Ironseus advers. hrerea. lib. iii. cap. xxv. 



Vi;r. (),] 



dUUE ON HEBREWS. 



Ptolemy, and compared their intei-pretations, God was 
glorified, and the Scriptures believed to be truly 
divine ; all of them rehearsing the same scripture, 
both in the same words, and in the same names, from 
the beginning to the end, that even the present Gentiles 
might know, that by the inspiration of God, the Scrip- 
tures were interpreted. 

Such additions of words or alterations of phrases, as 
make to a more perspicuous expression of the author's 
mind, may well be done by such as quote his sayings ;' 
for such as only cite testimonies for proof of a point 
are not so strictly tied to the words as translators are. 
It is enough for the former to retain and express the 
true meaning of the text which they cite, though it be 
in other words. 

Thus, change of phrase doth oft better express the 
mind and meaning of the author than a translation 
word for word ; therefore, a faithful interpreter stands 
not over strictly upon the letter. That which the 
apostles aimed at, was not to hunt after letters and 
syllables, but to prove doctrines. See Chap. Ill, 
ver. 9, Sec. 100. and Chap. IX. ver. 20, Sec. 106. 

This raay serve in general to answer the alteration of the 
person in expressing worship : for the psalmist useth the 
second person, as speaking to the angels, thus, ' wor- 
ship him, all ye angels,' linncn, 'x^osxvr^aars, adorate. 
And the apostle useth the third person as speaking of 
the angels thus, 'let all the angels worship him,' «goff«u- 
vrisdriaea,!/, adorent. Both phrases set forth one and 
the same sense. 

As for the difference, this reason may be given. 
The psalmist, endeavouring to set out the magnifi- 
cence of Christ in the best manner that he could, 
amongst other very elegant expressions, useth this 
rhetorical apostrophe to the angels, ' Worship him, all 
ye gods.' But the scope of the apostle is only to give 
a proof of Christ's excellency above angels. For this 
purpose, it was the fittest expression to set it down 
positively thus, ' Let all the angels of God worship him.' 

Sec. 73. Of all anrjeh alike subject to Christ. 
This general particle all is expressed because there 
are many angels ; for Michael had an army of angels 
to fight against the dragon and his angels. Rev. xii. 7, 
and Christ could have had ' more than twelve legions,' 
"that is, 79,992, to have guarded him, Mat. xxvi. 53. 
Daniel makes mention of ' thousand thousands,' yea, 
often thousand thousands,' Dan. vii. 10. And to 
shew that their number exceeds all number, the 
apostle styles them ' an innumerable company of an- 
gels,' Heb. xii. 22. But be they never so many, they 
are comprised under this particle all, so as all and 
every one of them must worship Christ. 

' Npc verbum do verbo curabit reddere fidua interpres.— 
Uor. de Art. Poet. Curaj fuit non verba et syllabas aucu- 
pari, sed aententias dogmatum ponere. — Hier. ad Fan. de opt. 
Gen. Interpret. See the Whole Armour of God on Eph. vi. 
17, treat, ii. par. 2, sec. 8. 



Yea, if there be distinct and different degrees among 
them, and several orders, all those degrees and orders, 
whether more or less eminent, superior or inferior, 
are comprehended under this universal particle all ; 
for, as the apostle noteth in the last verse of this 
chapter, they are ' all ministering spirits.' If they 
be ' all ministering spirits for them who shall be heirs 
of salvation,' much more are they all to worship 
Christ ; for he is the creator of all, even of thrones 
and dominions, and principalities and powers. Col. 
i. 16. He is the head of all, Col. ii. 10, and he is 
advanced far above them all, Eph. i. 21. 

If, therefore, these titles of distinction, principalities, 
powers, &c., give any pre-eminence to some of the 
angels above others, yet that pre-eminency doth not 
exempt them from this duty of worshipping Christ 
Jesus, at whose name ' every knee must bow, of things 
in heaven or earth,' Philip, ii. 10. 

Not without cause therefore this general particle all 
is here used : ' Let all the angels of God worship him.' 
He that saith all, excepteth none at all. 

Sec. 74. OJ worship. 

The evidence here noted whereby Christ is declared 
to be more excellent than all the angels is in this act, 
worship, enjoined to angels ; for he that is worshipped 
is thereby manifested to be far more excellent than 
they who worship him. Worshipping one is much 
diflerent from blessing one. That is an act of the in- 
ferior, this of the superior : 'Without all contradiction, 
the less is blessed of the better,' Heb. vii. 7. And 
without all contradiction the better is worshipped of 
the less, especially if worship be taken as here in this 
place. 

The Hebrew word used by the psalmist, nn^', pro- 
cuhitit, incwTatus est, and translated worship, cometh 
from a root that signifieth to bow down ; as Isa. li. 
23, ' Bow down, that we may go over thee.' It is 
most frequently used in the last conjugation, ^ which 
addeth much emphasis, and importeth both a reci- 
procal action, reflecting upon one's self, thus, ' He bowed 
himself,' 1 Sam. xx. 41, and also a thorough, serious 
performance thereof, even to the ground ; and there- 
fore the word earth is oft added thereto, to sliew a 
bowing as low as can be, even to the earth or ground, 
Gen. xxsiii. 3. It is most frequently used for an 
expression of honour and reverence to another, namely, 
to him unto whom or before whom this gesture is 
performed, which some translators set out by this para- 
phrase,^ ' They bowed themselves, presenting honour,' 
and others express it by this one word,^ adore or 
worship. 

' Hithpael. In hac conjugatione actio fere est recriproca. 
—Martin. Gram., Heb. cap. xvi., et vehementia signiiicatur. — 
Fatin- Instil. Heb. cap. xxxvii. 

' Inciirvarunt ae, honorem exhibentea — Tremel. et Jun. in 
Gen. xxxiii. 6. 

3 Adoravit. Vet. Lai, in Gen. xviii. 2, et .\ix. 1, et xxiii. 7. 



(iOrOE ON HEIiREWS. 



[Chap. 



The Greek word here used by the apostle is some- 
what answerable to the Hebi-cvv, for it is compounded 
of a word' that signifieth to kiss; for they that do 
honour or reverence to others, use to kiss their mouth,' 
as of old tbcy wore wont ; yea (as now), their* hands, 
knees, and (as it is done to the pope) feet and shoes ; 
yea, the very earth where they stand. 

The frequent mention of kissing, to set out reverent 
and humble subjection in sacred Scripture, sheweth 
that this was an accustomed gesture of testifying reve- 
rence and honour. 

When Pharaoh advanced Joseph next to himself, 
and would that all his people should yield reverent 
subjection to him, thus he expressed it : 'On thy 
mouth shall all my people kiss, Gen. xli. 40 ; that is, 
as the last English translators have turned it, shall be 
ruled, or as others,* shall obey, or shall be subject. 

Thus when Samuel had anointed Saul to be king, 
he kissed him, 1 Sam. x. 1, in testimony of reverence 
and subjection. In this respect Moses kissed his 
father-in-law, Exod. xviii. 7. And idolaters in this 
respect are said^ to ' kiss the calves,' Hosea xiii. 2 ; 
and they who would not yield honour and subjection 
to Baal are thus set out, ' Their mouth hath not kissed 
him,' 1 Kings xix. 18; yea, the reverence and obe- 
dience which is required of sons of men to the Son of 
God is thus expressed, ' Iviss the Son,' Ps. ii. 12. 

But to let pass the metaphor, the word used by the 
apostle doth usually signify, as here it is translated, 
worship. 

Worship is a reverent manifestation of that high 
esteem which we have of another, and it is divine or 
civil. 

Sec. 75. Of the difference betu-ecn divine and civil 
worship. 

Divine worship is that which is performed in acknow- 
ledgment of Deity, or any divine excellency in that to 
whom it is performed. This is due to God alone,* for 
it is written, ' Thou shalt worship the Lord thy God, 
and him only shalt thou serve,' Mat. iv. 10. That 
exclusive particle only must be referred to u-orship 
as well as to serve, or else it gives not a full answer to 
the devil's temptation ; for where the devil tempted 
Christ to worahip him, Christ repels it with this 

' Kin et Ktititi, oicidor. Gestus eornm qui venerantur ali- 
quem. Olim solcbaiit, 03 et oculos oculari ; nunc manus, 
genua, pedes. Populi orientales demittunt se pronos in 
ferrnm, eamque ubi ore attigerint, rursus se erigunt, et semel 
iterumque vunenibnndi saluntautesque incurvant corpora. 
Hinc rr^iffxuiiv^ ad(>ro, veneror. 

' 'Dir73 pE" "I'D'PJJ mper os tutim otculibilur omnia popu- 
liu meitt. [Gen xli. 40.— Ed ] 

' Qui adoraut deosculari sclent manuin.—//iVr. Comment, 
in Ilotea xiii. 

* LXX, U<^n,i„rm. Vet. Lat., Obediet. 
' Adorantes vitulos. — Hier. 

• Adorari non creaturaj, sed Domini est — Chnjt. Horn. 
xxxii. in John iv. 



answer, ' Thou shalt worship the Lord.' Nowthe sense 
of the answer lieth in this, that God only is to be wor- 
shipped ; therefore none else. Ncr apostle, Acts x. 
2G, nor angel, Rev. xix. 10, would accept such wor- 
ship tendered to them, because it was proper to God 
alone. Yea, Mordecai would rather hazard his own 
and -all the Jews' lives than yield such worship to a 
mere man, Esther iii. 2. The fiery furnace could not 
move Daniel's three companions to yield worship to an 
imago, Dan. iii. 18. 

Civil worship is that which is performed in acknow- 
ledgment of some eminency or excellency in them to 
whom it is performed.' Thus it hath been performed 
to angels in regard of their eminency in glory, Gen. 
xix. 1 ; to kings for their eminency in dignity and 
authority, 2 Sam. xxiv. 20. So also in like respect to 
other governors, Gen. xiii. 6 ; and to parents, Exod. 
xviii. 7, 1 Kings ii. 19 ; and to masters, 2 Sam. xviii. 
21. Such worship hath also been performed to men 
for the excellency of parts and gifts wherewith God 
hath endowed them, 2 Kings ii. 15. 

In all these and other places, where reverence is 
shewed to men, the very word which the psalmist useth, 
Ps. xcvii. 7, and is translated worship, is used ; so as 
of necessity we must distinguish betwixt the kinds of 
worship, when it is done to the Creator and when to 
creatures. 

In the psalm quoted, and in this text, it is most 
manifest that divine worship is meant, which angels 
are commanded to yield to Christ, whereupon by an 
undeniable consequence it followeth that Christ is in- 
finitely more excellent than angels. 

It is further observable that this duty of worship- 
ping Christ is not left as an arbitrary matter to the 
angels, to do it, or not to do it, but it is put as a duty 
upon them, and that by way of command : ' Let all 
the angels of God worship him.' If angels, much 
more men must worship Christ. See See. 128. 

Sec. 76. Of the resolution of the sixth verse. 

Ver 0. And again, when he bringeth in the first he- 
gotten into the luorld, he sailh, And let all the angels of 
God worship him. 

The second argument to prove Christ's excellency 
above angels is in this verse. It is taken from that 
worship which is due to Christ ; and it is so set down 
as withal the inferiority of angels to Christ is proved 
thereby. 

Two arguments, proving two distinct points, are 
here couched together. 

The first is to prove Christ's superiority. It may 
be thus framed : he who is to be worshipped is greater 
than Ihej^ who are to worship him. But Christ is to 
be worshipped by angels; therefore Christ is greater 
than angels. 

' Adoratio hominibus lionorificentisB causa exhiberi solet 
a patribus, sicut de Abraham scriptuin est, adoravit filioa 
lUlli.— .4ti^. (^uett. mper Exo. lib. ii. sec 99. 



Vek, 7.J 



GOUGE ON 



The second is to prove angels' inferiority. It may 
be thus framed : They who are to worship, are in- 
ferior to him that is to [be] worshipped by them. But 
angels are to worship Christ; therefore angels are 
inferior to Christ. 

In setting down these arguments, such a connection 
is used as was before, ver. 5, in producing two testi- 
monies, thus, and ai/ain. The main argument is set 
down in a charge, about which two points are noted : 

1. The time when the charge was given. 

2. The duty charged. 

The time is set out by an act of God, ' when he 
bringeth.' This is amplified, 1, by the object, 'the 
first begotten; 2, by the place, ' into the world.' 

In the duty is expressed, 1, the kind, worship; 2, 
the persons. These are of two sorts : 

(1.) They who are to perform the duty, angels. 
Angels are here described, 

[1.] By theu- generality, all. 

[2.] By their excellency, of God. 

(2.) The person to whom the duty is to be per- 
formed, is expressed in this relative him, namely, the 
first begotten. 

Sec. 77. Of the doctrines arising out of the sixth 
verse. 

I. Argument must be added to argument to prove 
the same point. For here is another argument than 
that which was produced, ver. 5, to prove the excel- 
lency of Christ. This is evident by this transition, 
and again. In the former verse, testimony was added 
to testimony, to confirm the same argument ; here 
argument is added to argument, to prove the same 
point. That which God saith to Moses concerning 
two signs, Esod iv. 8, ' It shall come to pass, if they 
will not believe thee, neither hearken to the voice of 
the first sign, that they will believe the voice of the 
latter sign,' may be applied to two arguments. See 
Sec. 63. 

II. TJie Son of God is begotten of the Father. See 
the 7th Doctrine on ver. 5, Sec. 65. 

III. Christ is the first-begotten of the Father. In 
what respects this is to be taken, is distinctly shewed, 
Sec. 67. 

IV. God visibly manifested his Son to men on earth. 
The word of bringing in implieth a manifestation. 

"Under world men on earth are comprised. Read 
John i. 14 ; 1 Tim. iii. 16 ; 1 John i. 1. 

V. God speaketh in the word. Ver. 1, Chap. iii. 7, 
Acts iv. 25. 

VI. Divine worship is due to Christ. Ps. ii. 11 ; 
Mat. ii. 11 and v. 2 ; Luke xxiv. 52. For Christ is 
the Son of God, true God ; and the Father wills ' that 
all men should honour the Son, even as they should 
honour the Father,' John v. 23. 

VII. Creatures are bound to worship Christ. The 
charge here set down importeth as much. 

VIII. The most excellent creatures must worship 



Christ. For angels are of all creatures the most 
excellent, and they are here enjoined to do it. 

IX. No degree among angels exempteth any of them 
from subjection to Christ. For this duty is enjoined 
to them all, none exempted. 

X. Angels are God's special attendants. In this 
respect they are here styled angels of God. 

Sec. 78. Of the coherence of the seventh verse. 

Ver. 7. And of the angels he saith, Who maketh hia 
angels sjnrits, and his ministers a fame of fire. 

To amplify the former argument, whereby the 
apostle proved the excellency of Christ above angels, 
taken from the inferiority of angels, manifested by 
their worshipping him, he addeth another evidence of 
their inferiority, manifested by their manner of serv- 
ing him. And to shew that there is as good ground 
and reason for this as for the former, and that angels 
are as much bound to this as to that, he premiseth 
in this verse the like preface as in the former, thus, 
' And of the angels he saith,' even he that said, ' Let 
all the angels worship him,' saith also, ' He maketh 
them spirits.' 

Thus may this verse have relation to that which 
goeth before, as a fit dependence thereon, and so this 
copulative and join two evidences of the inferiority of 
angels together. 

It may also have a fit reference to that which fol- 
loweth in the 8th verse ; and that as an evidence of 
the infinite disparity betwixt angels and Christ, which 
the apostle proveth by a third argument, taken from 
the high sovereignty of Christ, in the verses following. 
In this verse there is one part of the dissimilitude or 
disparity betwixt Christ and angels ; the other parts 
are in the 8th and 9th verses. The disparity is this, 
angels arej ministers, but Christ a Lord and ICng. 
The adversative particle but, in the beginning of the 
8th verse, which is a note of an assumption or of 
opposition, importeth this latter reference. 

In this preface, ' of the angels he saith,' there is 
some ambiguity in the particle translated of, w^hg, for 
properly and usually it signifieth to ; but it [is] apparent 
in the test quoted that he speaketh not to angels, for 
he useth not the second but the third person. The 
apostle therefore imitateth the Hebrew, who put the 
particle which signifieth to, for that which signifieth of 
or concerning (7^ jaro ?V), Gen. xx. 2, 2 Sam. sxi. 2. 

He expresseth the title angels, to shew distinctly 
what kind of spirits and ministers the psalmist meaneth, 
and also how pertinent the text which he quoteth is 
to the point in hand. 

There is in the Greek an ordinary note of assevera- 
tion, f/,h, as is oft translated verily. See Chap. iii. 5, 
Sec. 50. 

Sec. 79. Of the various acception of angels, spirits, 
ministers, fame of fire. 

This text is taken out of Ps. civ. 4, and word for 



GOUGE ON HEBREWS. 



[Chap. I. 



word translated by the apostle, as it was long before 
by the Greek LXX. But because many of the words 
are of diverse significations, sundry expositors do other- 
wise take thorn. For, 

1. The word translated angels, lt<^0, missus, nun- 
cius, legatus, angdus, is oft put indefinitely for mes- 
sengers ; even such as are sent of man. Gen. xxxii. 3, 
or of God, and these both corporal substances, Isa. 
xlii. 19, Blal. iii. 1, and also spii-itual, Gen. xxxii. 1. 

2. The word translated spirits, ninn, sptritus, is 
put for winds, Ezek. xxxvii. 9 ; for souls of men, Num. 
xxvii. 16 ; for angels, ver. 14 ; and for the Holy 
Ghost, Gen. i. 2, Mat. iv. 1. 

S. The Hebrew word translated ministers, D*mL''D, 
ininistri, is applied to such as do service to God, 
whether in the invisible heaven, as angels, or in the 
visible heavens, as stars, winds, clouds, and other 
meteors, Ps. ciii. 21, or on earth, as children of men, 
Isa. Isi. 6. 

The Greek word, XnTov^youc, according to the nota- 
tion of it,' setteth out such as are deputed to public 
services, in which respect their ministry is the more 
honourable. I find it five times used in the New 
Testament, in every of which places it importeth a 
public employment. Epaphroditus, who was publicly 
employed by the church, is so styled, Philip, ii. 25, and 
governors of commonwealths, Rom. xiii. 6, and an 
apostle of Jesus Christ, Rom. xv. 15, and Christ him- 
self, Heb. viii. 2, and the angels here in this place. 
The more honourable their function was, the more is 
Christ's dignity amplified thereby, in that such hon- 
ourable ministers were inferior to him. See Chap. 
vUi. 2, Sec. 3. , 

4. This phrase, a flame of fire, bnx'N, ignis flam- 
mans, or, flaming fire, as it is literally taken for 
flaming fire on earth, Ps. Lxxxiii. 14, and for the 
lightning falling down from heaven, Ps. xxix. 7, so it 
is mystically used to set out the glory of God, Dan. 
vii. 9, and the fierceness of his wrath, Isa. xxix. 6, 
2 Thes. i. 8, and for fervour and zeal, Ps. xxxix. 3. 

Sec. 80. Of the meaning of the 4:th verse of the lOith 
Psalm. 

In regard of the diverse acceptations of these words, 
some apply them to airy and fiery meteors, as to 
winds and lightning. Thus most of the Jewish, and 
many of our modern expositors^ take these words, as 
if we should translate them according to their sense, 
' Who maketh the winds his messengers, and the 
lightning his ministers.' Thus they invert the plain 
order of the words,^ putting that in the first place, 
namely, spirits or winds, which in the text is in the 
latter place, and angels or messengers in the latter, 
which are in the first. The like inverting of order is 

' Quasi, ytiiTtv^yti/i, qui publicum nuinus obierunt. 
* Vide Vatabl. Annot. iu Pa. civ. 4. Oalvinus, Musculus, 
Beza, FlaminiuB. Aliiqne in euiuietn Psa. 
' Prtedicatum loco eubjecti, et subjectum loco pricdicati. 



in the second clause, and in both places without any 
need. 

Ohj. In the former verse the psalmist speaks of 
the winds. 

Ans. It followeth not thereupon that he must needs 
speak of the winds in this verse, for the scope of the 
psalmist is not to treat only of the winds, but to set 
out the magnificence of God iu the variety of creatures. 
The scope of that psalm is in the first clause of the 
first verse noted in these words, ' Bless the Lord.' 

The sum thereof is in these, ' My God, thou art 
great,' &c. 

In the sequel of the psalm he exemplifieth that 
sum, in sundiy particular great and glorious works of 
God. 

He beginneth with that visible glorious work which 
God first made, the light ; to which he addeth the 
highest visible heaven, ver. 2 ; then he mentioneth 
the waters, clouds, and winds, under the foresaid 
heavens, ver. 3 ; and before he descendeth lower, to 
the earth, and the things thereon, he bringeth in the 
angels, whom God useth to do his works, in heaven 
and on earth, ver. 4. In the verses following he sets 
out God's gi-eat works on the earth and waters below. 
Thus we see how fitly the testimony quoted may, 
according to the most plain, proper, literal, and gram- 
matical sense, be applied to angels. To make this 
the clearer, the Greek interpreters set such an article 
before these two words, am/els, ministers, as declare 
those other words, spirits, flame of fire, to be attributed 
to them, rode dyysAouf, roii; Xnrou^oic. 

Many of the ancient fathers' acknowledge that which 
the Greek and the last English translators have set 
down to be the true literal meaning of the psalmist ; 
and thereupon infer, that both the nature and office 
of those celestial creatures is noted. For the word 
angel points at their office ; spirit, at their nature. 
In that they are or have a being, they are spirits ; in 
that they do this or that, they are angels. - 

Thus the testimony taken from the psalmist being 
apphed to angels, is most pertinent to the proof of 
the point for which the apostle doth produce it. But 
applied to winds and lightnings, it is little to the 
purpose. 

It is said that' the apostle applioth that which is 
spoken of winds and lightnings, to angels, by way of 
analogy and resemblance, comparing angels to winds 
and lightnings ; and in similitude referreth that to the 
invisible creatures, which the psalmist attributeth to 
visible.' 

• Hieron. August. Amob. Prosp. Theod. aliique. 

" Quroris nomen ejus naturae ? Spiritus est. Quteris 
oificium ? Angelus est. £x eo quod est, spiritus est : £x eo 
quod agit, angelus est. — Aug. JSnar. in Pi. ciii. 

' Sic fere Prosp. Argumentum a simili esse videtur, cum 
ad angelos transfert apostolus quod propria de ventis dictum 
eat.— Calvin in Dtb. i. 7. Chaldaaus item exponit Pe. civ. 4, 
per similitudincra. 



Ver. 7.] 



lOUGE ON HEBREWS. 



47 



Ans. 1. It is the best and safest to take the Scrip- 
tures literally, when the text will well bear it. 

2. Similitudes are no sound proof ; they are usually 
produced rather to illustrate a point, than to prove it. 
But here the apostle citeth the testimony for a proof of 
the inferiority of angels to Christ ; as to the like 
purpose he cited the former testimony out of Ps. 
xcvii. 7. 

3. The apostle being guided by the same Spirit that 
the psalmist was, was not ignorant of the true sense 
of the psalmist's words. We ought therefore to 
intei-pret them both ia one and the same sense, the 
rather because in the letter they do punctually agree. 

Sec. 81. Of angels' inferiority to Christ. 

These three words, made, angels, ministers, import 
inferiority. 

In that they are said to be made, they are declared 
to be creatures ; and also to be ordered to be such as 
they are, by him that made them ; which was the Son 
of God. So as this relative ivJw hath reference to 
this clause in the second verse, ' By whom he made 
the worlds.' 

This phrase, who maketh, nCJ?, 6 mZv, being of 
the present tense, leadeth us to a consideration of that 
primary work of creation, as if it were still in doing ; 
that so it might be the better heeded. For things in 
their first doing are most regarded. In like manner 
are the other phrases of the psalmist, in the verses 
going before, Ps. civ. 2, 3, all set down in the present 
tense. 

The word maketh, having relation to God, intimateth 
two things : 

1. Creation. For where God is said to have rested 
from all his works which he had made, Gen. ii. 2, and 
to have made the heaven and the earth. Rev. xiv. 7, 
it is meant created. Express mention is made of the 
creation of angels. Col. i. 16. 

2. Ordination, or disposing things to this or that 
use. Thus God is said to have made his Anointed the 
head of the heathen, Ps. xviii. 43, and to have made 
his saints kings and priests, Eev. i. 6 ; that is, to have 
ordered and disposed them to such and such digni- 
ties. 

In both these senses is this phrase, ' he maketh,' 
here used. He maketh them spirits, that is, he 
createth them spiritual substances ; he maketh them 
a flame of fire, that is, he ordereth and disposeth them 
to be as a tlame of fire in doing his will. 

That this word is here in both these senses to be 
taken, is evident by that which in the verses following 
isjspoken of Christ in opposition to angels. Here 
they are styled messengers and ministers ; but he, 
God and King, verse 8. They made ; but he the 
Lord and IMaker, verse 10. So as there is here noted 
as great a difference betwixt Christ and angels as be- 
twixt king and ministers. Creator and creatures. The 
inferiority therefore of angels to Christ is very great. 



Sec. 82. Of the title angel. 

The title angel, whereby they who are here spoken 
of are difl'erenced from other sorts of creatm-es, implieth 
also inferiority and subjection. 

The title (though used in most languages) is taken 
from the Greek tongue ; and according to the most 
proper notation of it, signifieth a messenger :' for it 
is derived from a verb that signifieth to tell, report, 
or declare a message. So also the Hebrew word, 
which signifieth an ambassador or messenger,* is put 
for an angel. So as in the original languages of sacred 
Scripture, any kind of messenger is styled angel, 
whether sent of God or man. 

The Hebrew frequently useth the word for a mes- 
senger of men, and that sent in public employments,^ 
commonly called an ambassador : or on any other 
message ; as he that brought the evil tidings to Job, 
i. 14 ; and John's messengers, Luke vii. 24.* 

Thus may the word be expounded. Acts xii. 15, 
where the disciples, upon a maid's affirming that Peter 
was at the door, say, ' It is his angel ;' that is, his 
messenger, or one sent from him. 

Angel being put for one sent of God, is put for a 
created or uncreated messenger. Created messengers 
are visible or invisible ; visible are extraordinary or 
ordinary. 

Ordinary created visible messengers of God called 
angels, are priests under the law, Mai. ii. 7, and 
ministers under the gospel. Rev. i. 20. 

Extraordinary ones were prophets. Judges ii. 1, 4. 
In particular, John, the forerunner of Christ, Mai. 
iii. 1, Mark i. 2. 

Invisible messengers of God are the celestial spirits 
that are here meant. All those spirits were at first 
made good ; and so messengers according to God's 
mind and heart ; but many of them sinned and kept 
not their first habitation, 2 Peter ii. 4, Jude 6, and 
became devils ; yet are they sent and used of God as 
messengers and ministers of his just vengeance ; and 
thereupon first called angels, 1 Cor. vi. 3. And 
where it is said that the Sadducees say, ' There is 
neither angel nor spirit,' Acts xxiii. 8, both good and 
evil angels is meant ; so also Rom. viii. 30. But for 
the most part where this title angel is attributed to 
an evil spirit, some note of distinction is added thereto, 
to demonstrate what kind of angel is meant; as 'angels 
of the devil,' Mat. xxv. 41 ; ' angels of the dragon,' 
Rev. xii. 9 ; ' angel of the bottomless pit,' Rev. ix. 
11 ; ' angels that sinned,' 2 Peter ii. 4 ; ' angels that 
kept not their first estate,' Jude 6. 

Sec. 83. Of the title angel given to Christ. 

There is one eternal, uncreated angel, oft mentioned 

* ayyiXa; NunciuS^ aTO TOU ayyiXXm^ nunciafe, 

^ 'INPD Angelus, Nunciua, Legatus. Nuncii Grseci Angeli 
dicuutur. — Aug. de Gen. ad lit. cap. xix. 
' D"?ty 'DS?D, Legati pads, Isa. xxxiii. 7. 

^ uyyi^o; luavvov. 



GOUGE ON HEBREWS. 



[Chap. I. 



in Scripture, even the Son of God, the second person 
in sacred Trinity. For it pleased the Father to com- 
municate his sacred counsel and sacred will to sons 
of men by his own Son ; who was in that respect a 
kind of messenger from his Father to men, and styled 
an angel ;' yea, and appeared to men before his incar- 
nation, in that form and manner which angels did ; 
yet are there manifest evidences to demonstrate that 
the Son of God is meant, when this title amjel is 
attributed to him ; such as these that follow : 

1. Archangel, Jude 9. By this title the prince 
and head of angels, which is Christ Jesus, is set out; 
for he is there called Michael, which name is given to 
Christ, Dan. x. 13, 21, and xii. 1, Rev. sii. 7. The 
notation of the name Michael, 7N'3'D, uho as God? 
importeth as much.^ He is also called Jehovah, Zech. 
iii. 2 ; it is said, that Jehovah buried Moses, Deut. 
xxxiv. 5, 6. And surely the same Jehovah, this 
Michael, suflered not Satan to discover the place where 
Moses was buried. AVe read but of one archangel 
in sacred Scripture. 

2. Head of principalities and powers, Col. ii. 10. 
This the apostle speaketh of Christ. 

3. Angel of the covenant, Mai. iii. 1. That angel 
in whom God's covenant with man is made and con- 
firmed.^ 

4., Angel of God's presence, Isa. Ixiii. 9. Or, word 
for word, ' angel of his face,' that is, the ' express 
image of his person,' who is ever before God's face to 
make intercession for us. 

5. God's proper title, which is Jehovah ; whereso- 
ever he that appeared as an angel, and is styled an 
angel, hath this title Jehovah attributed to him, there 
Christ Jesus is meant. On this ground it is evident 
that the angel which appeared to Moses in the bm-n- 
ing bush was Christ, because he is called Jehovah, 
Exod. iii. 3, 4. By a like evidence it is manifest that 
the angel which spake to Jacob in a dream was Christ, 
because he said of himself, ' I am the God of Bethel,' 
&c.. Gen. xxxi. 11, 19. 

6. When the name is declared to be secret or ivon- 
derj'id, as Judges siii. 8. Wonderful is one of the 
titles whereby the Son of God, true Jehovah, is set 
out, Isa. ix. G. 

7. When divine effects are wrought by him that is 
styled angel ; as, to deliver from all evil, Cien. xlviii. 
16 ; to put fear and terror into the heart of stout 
enemies, Exod. xiv. 19, 24, 25 ; and to bring Israel 
out of Egyjjt after such a manner as they were brought 
out. Num. XX. IG. 

8. When divine worship is rightly given to him that 
is called angel ; I say rightly, because divine worship 

' In inultia looia domiiuis uoslcjr atquo salvator angeluB 
Dei dicitur. — Uier. Comment, in Agg. i. 

» Quis sicut Deus, vel quia par Ueo? Michaelom Christum 
intelligo. — Aug. in Apoc. Horn. ix. 

' Salvator angolua tealuiacuti apollalur. — Uier. Com. in 
Mai. iii. 



may and hath been given to created angels. Col. ii. 
18, Rev. xix. 10, and xxii. 8, 9. But by divine wor- 
ship rightly and duly given, one of the angels that 
appeared to Abraham is manifested to be Jehovah, 
Gen. xviii. 2 ; and the angel with whom Jacob 
wrestled. Gen. xxxii. 2G ; for Jacob made supphca- 
tion unto him, Hosea xii. 4. 

This uncreated angel, the Son of God, true Jeho- 
vah, is not meant by the apostle in this text ; for he 
speaks in the plural number, amjels, as of many, and 
those made or created, yea, and ministers. Nor doth 
he mean sons of men ; for he styles them spirits, 
meaning angelical and celestial spirits, who are usually 
and properly called angels. These are here intended. 

Sec. 84. Of the names given to angels. 

That we may the better discern the excellency of 
these angels, and therewithal the excellency of Christ, 
who is preferred before them, I will distinctly note, 

1. The titles attributed to them in Scripture. 

2. Their nature ; for they are spirits. See Sec. 8G. 

3. Their properties ; for they are a flame of fire. 
See Sec. 93. 

4. Theii- functions ; for they are ministers. See 
Sec. 9G, &c. 

One, and but one, proper name is in sacred Scrip- 
ture attributed to an angel, that is, Gabriel, Dan. viii. 
16, and ix. 21 ; Luke i. 19, 26. According to the 
notation of this name, it signifieth a strong man of 
God. It may be a name common to any angel deputed 
of God to any special function, or sent on any special 
message. 

There is another name attributed to him that is 
styled archangel, who is Christ, as we shewed before, 
Sec. 83. 

There are other names mentioned in the books 
called Apocrypha : as Raphael, physic of God, Tobit 
iii. 17 ; Uriel, /ire of God, 2 Esdras iv. 1 ; Jeremiel, 
mercy of God, 2 Esdras iv. 36; Salathiel, ashed of God, 
2 Esdras v. 16. 

There are also sundry other names reckoned up by 
the Jewish rabbins, which, because they want suffi- 
cient authority, I pass by. 

Other titles are attributed to them in sacred Scrip- 
ture to set out their nature or offices, or excellency in 
one kind or another. They are these which follow : 

1. Spirits. This title declares the common nature 
of them all, which is spiritual. 

2. Ministers. This poiutoth at their general office, 
which is to minister to God himself, to the Son of 
God, and to sons of men, as we shall hereafter more 
distinctly shew. 

8. Men of God. So was the angel that appeared to 
Manoah styled. Judges xiii. 6, 9. He is called a man, 
because he appeared in the shape of a man ; and a 
man of God, because he came from God, and was sent 
by God. Though this angel were the Son of God, 
yet the title is given nnto him, as he appeared like an 



Ver. 



GOUGE OX HEBREWS. 



angel, and may be well reckoned among the titles 
given to angels. 

4. Sons of God, Job i. 6. Thus they are called, 
not only because they received their being from God, 
and are sustained by him, but also, being once made 
after the image of God, they still retain that image. 

5. Gods.^ So doth that word signify which we 
translate angels, Ps. viii. 5. It is attributed to angels 
to set out their excellency ; for excellent things are in 
Canaan's dialect styled gods, Ps. Ixxxii. 1, 6. The 
same title is given them Ps. xcvii. 7, and translated gods. 

6. Cherubim, Gen. iii. 24, Ezek. x. 1. Cherub 
taken indefinitely importeth a figure or image ; most 
usually a resemblance of a young man. So were 
angels set out when a resemblance or picture was made 
of them, and when they appeared in a visible shape. 
They appeared in the shape of a man, to shew they 
were creatures of knowledge and understanding^ (as 
men endued with reasonable souls are) ; and of a 
young man, to set out their beauty, vigour, strength, 
and other like excellencies appertaining to youth. 

7. Seraphims. This title is twice, and only twice, 
attributed to angels, Isa. vi. 2, 6. The title cometh 
from an Hebrew root,^ that signifieth to burn. It is 
attributed to those fiery serpents which in the wilder- 
ness bit and stung the people to death, Num. xxi. 6. 

Angels are called seraphim,* either from the par- 
ticular act of theirs in touching the prophet's lips with 
a burning coal, Isa. vi. 6, or else more indefinitely 
from their fervent zeal in executing the will of their 
Lord. In allusion hereunto, it is thus written : ' He 
maketh his angels spirits ; his ministers a flame of 
fire,' Ps. civ. 4. 

8. Watchers.^ He that is styled a watcher, Dan. 
iv. 13, was an angel, and by the ancient Greek trans- 
lators of the Old Testament is so called. The plural 
number, watchers," is used Dan. iv. 17. This title 
is given to angels, 

(1.) In regard of their nature ; for they being spirits 
are not subject to heaviness, drowsiness, and sleepi- 
ness, but wake and watch continually day and night. 

(2.) In regard of their function, which is ' alwaj's 
to behold the face of God,' Mat. xviii. 10, and to be 

' D'npS. In Hebi-seo pro eo quod est ab angelis, qui 
dicuntur, D'Dxbo, Deum habet, hoc est, D»n'?X.« 

^ Cherubim interpretantur scientim multitudo — Hier. Com- 
ment, in Ezek. xxviii. Ita fere Chrys. de iiicompr. Dei Nat. 
Horn. iii. See Chap. ix. ver. 4, Sec. 32. 
_ ' eipE*, seraphim. Prseterhuuc locum in Soripturis canoni- 
cis alibi legisse me nescio. — Ilicr. in Isa. vi. 

* Seraphim interpretaui m ;,- .,7^ : qnnd nos dicers pos- 
sumus incendenles, she . ;vt;, iHud quod alibi 
legimus, 'qui facit auK.; . ,; u,, et miiiistros suos 
ignem urentem.'— /iici-. Cuj,u„u.l. m Uu. vi. Sic Clirys. loc. 
«''"'• ^ TJ?, «yya«. 

* P"l'y. 1'y, significat angelos, quod semper vigilent, et 
ad Dei imperium sint parati.— //!«-. Comment, in Dan. iv. 



understand i 



it stands in llie original, tliough 



ever ready at hand to do his will, Ps. ciii. 20. This 
they cannot do without continual watching. 

(3.) In regard of that constant continual care which 
they have to keep saints from the manifold dangers 
whereunto they are subject. Saints have enemies 
which continually watch night and day to do them 
some mischief : ' Your adversary the devil,' saith an 
apostle, 1 Peter v. 8, ' as a roaring Hon, walketh 
about, seeking whom he may devour.' The good 
angels therefore continually watch to keep them safe 
from his clutches. In relation to their continual 
watchfulness, angels are said to be ' full of eyes round 
about,' Ezek. i. 18. 

9. Holy ones. So they are called Dan. iv. 13, 17. 
There these two titles, u-atcher and holy one, are ap- 
plied to one and the same person. This title is given 
unto them in regard of that holiness wherein they 
were at first created, and m which they still abide ; 
which maketh them to delight in hohness, and to 
practise holiness. Therefore they are justly styled 
holy angels, Mark viii. 38, Mat. xxv. 31. 

10. God's host. Angels are so called, ' Gen. xxxii. 
ii. ; Ps. ciii. 21 ; Luke ii. 13 ; and that because God 
useth them as an host to protect his saints, 2 Kings 
vi. 17 ; and to destroy his enemies, 2 Chron. xxxii. 
21 ; Eev. sii. 7. 

11. Thrones; Soo'ra/, Col. i. 16. This word must 
needs be expounded metonymically (if it be applied as 
many ancient and later divines apply it,^ to angels) ; 
for thrones, properly taken, are royal seats, made for 
kings to sit upon, and then especially when they shew 
forth their magnificence. In this proper signification 
many judicious divines' take this word thrones to be 
used, Col. i. 16, and apply it to the invisible heavens, 
where God especially setteth out the glory of his 
majesty. Therefore heaven is said to be God's 
throne. Mat. v. 34 ; and for excellency's sake the plural 
number may be used. But applied to angels, they 
are so called in regard of their dignity and excellency ; 
being fit to sit on thrones, at least in comparison to 
other creatures. Thus, tropically, thrones are put for 
such as sit, or are worthy to sit, on thrones. 

12. Dominions; KuoioTr,T£i, Col. i. 16. This title 
is fitly added to the former, to shew that God, who 
hath conferred such excellency and dignity on angels, 
as the fore-mentioned title thrones implieth, hath also 
given them dominion and rule ; whereby, as lords 
under God, they order and govern matters and per- 
sons in the world. The devils have a dominion and 
government over wicked ones ; in which respect they 
are styled ' rulers of the darkness of the world,' Eph. 
vi. 12, and that for executing greater vengeance on 

' Castia Dei quae vidit Jacob in itinere, nulla dubitatio 
est, quin angelorum fuerit multitudo : ea quipi)e in Scrip- 
turis militia Cttli nominatur. — Axg. qucest. super Gen. cap. 

2 Chrys. Hier. Theoph. Aug. Erasm. Zanch., aliique. 
s Calv. Comment, in Col. i. 16. Dan. Isagog. Chr Par. 
ii. cap. 14. 

D 



50 



GOUGE ON HEBREWS. 



[Chap. I. 



them. In like manner may good angels have domi- 
nion for procuring and effecting greater good. 

13. Piindpatilics ; a^-^a.). Col. i. 16. This title 
is Bomewhnt more special than the former. Domi- 
iiioim indfCiiiiloly and generally note such as have au- 
thority, without respect to any particular jurisdiction ; 
hvit pniivijialilies are such as have a special and peculiar 
jurisdiction. In this sense the apostle admonisheth 
Christians to be ' subject to principalities,' Titus iii. 1, 
that is, to such as have authority over them in parti- 
cular ; for every one is not bound to be subject to 
every dominion. This title is attributed to good 
angels, Eph. iii. 10, Col. i. 10, because God doth 
oft set some of them over particular polities, and 
kingdoms, and persons. It is also applied to evil 
angels, Eph. vi. 12, Col. i. 15, because for their 
greater advantage they take to themselves special ju- 
risdiction over particular places and persons. 

14. Pollers; i^ouaScci, Col. i. IG. The Greek 
word properly signifieth that right which governors 
have to exercise their authority :' so is our English 
word power oft used; as John x. 18, where Christ 
thus saith, ' I have power,' i^ouaiav "^yjti, ' to lay down 
my hfe, and I have power to take it again ;' and where 
Peter saith to Ananias, of the price which he had for 
his land, ' Was it not in thy power ?' h rp arj i'^oveicf, 
Acts V. 4. This title then sheweth that angels have 
a good right to that government which they take upon 
them. 

OliJ. These titles, principalities and powers, are at- 
tributed to devils, Eph. vi. 12, Col. ii. 15. 

Ans. The same titles may be applied to different 
persons in different respects. This great title God is 
attributed to the Creator, to angels and men ; yea, 
and to the devil too, 2 Cor. iv. 4. The different 
respects wherein the foresaid titles are given to good 
and evil angels are these : 

(1.) Good angels are principalities and powers by 
God's special appointment. God hath given them 
the dominion which they have, and a right thereunto. 
Devils have thehs by a divine permission ; yet they 
are but usurpers thereof. 

(2.) Good angels are principalities and powers over 
saints especially, and most properly for their good ; 
but devils are over the wicked, in which respect they 
are said to be ' rulers of the darkness of this world,' 
Eph. vi. 12 ; and that in judgment, to execute ven- 
geance on them ; and in this respect God may be said 
to make them principalities and powers, to bo his exe- 
cutioners to inflict the sorer vengeance. 

15. Miijhtx; ium/isii, Rom. viii. 38. This title 
imports strength and ability to accomplish what they 
undertake. In this respect they are said to be ' mighty 
in strength ;' ns »13J, or, as our English translate it, 
to ' excel in strength,' Ps. ciii. 20. Many instances 
are throughout the Scriptures given of their might 
and strength. 

' iliTtxi, lieere. Inde, iJtuWa,' licentia, jus, pottitat. 



Sec. 61. 0/ the like excellencies of every anf/el. 
Concerning the fore-mentioned titles, two things are 
to be observed : 

1. That many of them are not simply and properly 
to be taken (as if angels were indeed flames of fire, 
or fair youths, or sat on thrones), but by way of simi- 
litude, the more conspicuously to set out sundry 
excellencies in them. 

2. That the distinct titles do not so much set out 
distinct persons, or orders, or degrees among the 
angels, as distinct properties, gifts, and excellencies in 
them ; as is evident by this phrase applied to angels 
in four several apparitions : ' they four had the face 
of a man and the face of a lion on the right side ; and 
they four had the face of an ox on the left side ; they 
four also had the face of an eagle,' Ezek. i. 10. So 
as one was not as a man alone, and another as a lion, 
and a third as arl ox, and a fourth as an eagle ; bnt 
all four had one likeness. Hereby it was implied, 
that every angel was prudent as a man, courageous as 
a Hon, laborious as an ox, swift as an eagle. In like 
respects the same person was called a prophet, a man 
of God, and a seer, 1 Sam. iii. 20 and ix. 6, 11. And 
the same thing a dream, a vision, a revelation, Dan. 
ii. 28 ; see chap. ii. 

Thus much of the titles attributed to angels. 

Sec. 86. Of the nature of angels. 

Angels are created spirits subsisting in themselves. 
Every word m this brief description so makes to the 
nature of angels, as it distinguisheth them from all 
others. 

1. They are spirits ; so they are expressly called in 
thisverse andverscl4. This importeth both their being, 
and also the kind of their being. Spirits are sub- 
stances, and have a true real being, as the souls of 
men have, which are styled spirits, Eccles. xii. 7, 
Heb. xii. 9, 23. 

The offices deputed by God to angels, the great 
works done by them, the excellent gifts wherewith 
they are endued (as knowledge, wisdom, holiness, 
strength, &c.), do plainly demonstrate that they are 
true real substances. 

Hereby they are distinguished from all mere imagi- 
nations and phantasies, which are conceptions in men's 
minds of such things as never were, nor ever had any 
true being at all ; as those intelliflenliw which, philoso- 
phers conceit, do turn the celestial orbs. 

They are also hereby distinguished from physical 
qualities, philosophical accidents, and from mere mo- 
tions, affections, inspirations, and such other things 
as have no true real being at all. 

The title spirit doth further import their kind of 
being to be spiritual, which is the most excellent btini,' 
that can be. Heroin it is like to the divine being ; 
for ' God is a spirit,' John iv. 24. 

Hereby the being of angels is distinguished from all 
kind of corporeal substances, which are sensible, i 



Vkk. 7.] 



GOUGE ON HEBREWS. 



visible, subject to drowsiness, wearmess, 

fainting, diminutions, decay, destruction, and sundry 

other infirmities, to which spirits are not subject. 

2. They are created. This was proved before, 
Sec. 81. 

Hereby angels are distinguished from their Creator, 
who is a spii'it, but uncreated. Angels are styled 
gods, and sons of God (as was shewed Sec. 70), and 
endued with sundry excellencies above other crea- 
tures ; yet, being created, neither are they to be ac- 
counted truly and properly gods, nor anything proper 
to the Deity is to be attributed or done to them. 

3. They subsist in themselves. Though they have 
their being from God, and are preserved, sustained, 
and every way upheld by God, so as they have their 
subsistence from God, yet God hath so ordered it as 
it is in themselves. Angelical spirits have neither 
bodies nor any other like thing to subsist in. 

Hereby they are distinguished from the souls of 
men, which are spirits, Luke xxiii. 46, Heb. xii. 23, 
but have their subsistence properly in their bodies. 
This phrase. Gen. ii. 7, ' God breathed into man's 
nostrils the breath of life, and he became a living 
soul,' imports as much. So doth this philosophical 
principle. The soul in infusing it into the body is 
created, and in the creation of it is infused.^ 

True it is that the soul may be separated from the 
body, and retain the spiritual being which it hath ; 
but so as it longeth after the body, and is restless till 
it be reunited to the body : ' We would not be un- 
clothed,' that is, we do not simply desire a putting oil' 
the body from the soul, ' but clothed upon,' that is, 
have immortality put upon our bodies, without sepa- 
rating their souls from them, 2 Cor. v, 4. As for the 
souls which are separated from their bodies, they cry, 
' How long, Lord, holy and true,' Rev. vi. 10. This 
shews a desire of union with their bodies again. 

Angels being God's special messengers, they were 
thus constituted spirits subsisting in themselves, that 
they might be the more fit messengers and ministers 
to execute God's will more readily, more speedily, and 
every way more thoroughly. For, being spirits, they 
are not hindered by such incumbrances and infirmities 
as bodies are ; and, subsisting in themselves, they 
need not such otymia, such instruments and parts of 
a body, as the souls of men do. 

This of the nature of angels. 

Sec. 87. Of the knowledge of anr/els. 

The properties of angels are many, and those very 
excellent ones. Some of the principal are these which 
follow : 

1. Great knowledge. For they are intellectual or 
understanding creatures, able to conceive any mys- 
teries that are or shall be revealed. They understand 
according to the spiritual power of an angelical mind, 

' Creaudo infunditur, ct infuuilendo creatur. 



comprehending all things that they will together most 
easily.^ Angels, being in heaven, know all the counsel 
of God that is there made known. That which Christ 
saith of them. Mat. xviii. 10, ' In heaven they do 
always behold the face of my Father,' implieth that 
they are privy to the whole counsel of God revealed 
in heaven ; yea, on earth also they frequent the as- 
sembly of saints. Thereby they come to know the 
whole counsel of God on earth made known to the 
church. In this respect the apostle saith, that 'Unto 
the principalities and powers in heavenly places is 
made known by the church the manifold wisdom of 
God,' Eph. iii. 10. They are very inquisitive after 
all divine mysteries ; for of those things which pro- 
phets foretold, and apostles preached, it is thus said, 
' which things the angels desire to look into,' 1 Peter 
i. 12. This restrictive phrase, ' no, not the angels,' 
Mark xiii. 32, importeth the great measure of know- 
ledge which angels have ; for it followeth, ' nor the 
Son :' ' Of that day and that hour knoweth no man, 
no, not the angels which are in heaven, neither the 
Son.' By the two last phrases it is implied that if 
any creatures knew that secret, surely the Son and 
the angels would know it. 

Obj. It is an impeachment of their knowledge not to 
know all things. 

Ans. It is no impeachment of a creature's know- 
ledge not to know such things as belong not to him to 
know ; which are such as ' the Father hath put into 
his own power,' Acts i. 7 ; and many things to come, 
Isa. xli. 23 ; and the thoughts of men's hearts, 
1 Kings viii. 39 ; and any secret which belongs to the 
Lord, Deut. xxix. 29. 

Satan deluded our first parents by suggesting to 
them a conceit of knowledge of more than was meet 
to be known. 

The gift of knowledge which angels have is the 
rather necessary, because their main function is to 
be God's messengers, to declare and execute his 
will ; which they cannot well do without knowledge 
thereof. 

Sec. 88. Of the prudence of angels. 

A second property of angels is prudence. This is 
usually joined with knowledge ; for knowledge works 
prudence, and prudence directeth knowledge. An 
apostle, therefore, thus coupleth them together, ' Who 
is a wise man, and endued with knowledge ? ' James 
iii. 13. Wisdom presupposeth knowledge, yea, also 
it ' findeth out knowledge of witty inventions,' Prov. 
viii. 12. It maketh men find out more and more 
knowledge, and that of more than ordinary and vulgar 
things. In regard of that excellent wisdom which 
angels have, Tyrus, which was counted very wise, is 
styled a cherub, that is, an angel, Ezek. xxviii. 3, 4, 

' Secundum potentiam spiritalem mentis angelicse, cuncta 
qiioo -voluerit, simul notitia facillima compreliendeutem — 
A iiij. de Gen. ad lit. lib. iv. cap. xxsii. 



52 



GOUGE ON HEBREWS. 



[Chap. I. 



16, 17. The ancient Grecians styled all sorts of 
angels Aa/'/xoi/s:, b}' reason of their wit and wisdom.' 
That prudence which good angels have, is the more 
necessarj', because the evil angels, against whom good 
angels have a charge to defend saints, are exceeding 
crafty and subtle. The devil hath his wiles, his mani- 
fold windings and turnings ; he is as crafty as a fox. 
There is need, therefore, of a prudent Hushai to bring 
to nought the plots of such a crafty Ahilhophel. 

Sec. 89. Of the 2mrity of angels. 

A third property of angels is purity. Their purity 
is a perfect purity, without mixture of any impurity or 
sin. This is set out by that pure and white linen 
wherewith thoy are said to be clothed. Rev. xv. fi. In 
this respect they are styled 'holy angels,' Mark viii. 38. 

Under this head is comprised their sincerity ; for 
' in their mouth is found no guile : they are without 
fault before the throne of God,' Rev. xiv. 5. What- 
soever those heavenly spirits make show of, they in- 
deed intend and do it from the heart. 

Hereunto may be added their integrity, which is an 
universal subjection to every part of God's will. In 
all places they attend upon their Lord, and always be- 
hold his face. Mat. xviii. 10, to know what his will is 
that [they] may do it. They are therefore said, Ps. 
ciii. 20, to ' do his commandments, hearkening to his 
word.' Hereby they shew that they are yet still ready 
further to do whatsoever he shall require. 

These properties are necessary to make angels fit 
to appear in the presence of the pure and holy God in 
heaven. But ' there shall in no wise enter into 
heaven any thing that defileth,' Rev. ssi. 17. God is 
' of purer eyes than to behold evil ; he cannot look on 
iniquity,' Hab. i. 13 ; ' Neither shall evil dwell with 
him,' Ps. V. 4. 

Sec. 90. Of the glory of angels, 

A fourth property of angels is, glory. They are 
vei'y glorious. Such is the briglitness of their glory 
as it is resembled to lightning, JIat. xxviii. 8. Just 
men are said to shine as the sun in the kingdom of 
their Father, Mat. xiii. 43 ; much more angels. 

Children of men on earth cannot cndiiro the bright- 
ness of an angel's presence when he appearcth in his 
glory. When Balaam saw an angel stand in the way 
before him, ' he fell flat on his face ;' and his ass did 
what it could to shun the angel, Num. xxii. 31-83. 
The keepers of Christ's sepulchre, at the sight of an 
angel, did ' shake and become as dead men,' Mat. 
xxviii. 4. Not only wicked men have been dazzled, 
amazed, and allrightud with the appearance of an 
angel, but also pious men, men of great faith and 
courage. The shepherds that durst tarry all night 
with their sheep in the field, at the sight of an angel 

' Aai/iut, quasi iiiti/iv; doctiis, pm'/us, prudent. Illte vir- 
tutes nomina sortiuntur, quio sniiientiam, &c., consignatis- 
eime indicent. — Chryi. de incomp. Dei Nat. Uoni. iii. 



were 'sore afraid,' Luke ii. 9. Zechariah, a good 
priest, at the like sight, ' was troubled, and fear fell 
on him,' Luke i. 12. John the divine was so amazed 
at the sight of an angel as he ' fell at his feet to wor- 
ship him,' Rev. xix. 10, and xxii. 8 ; yea, Daniel, ' a 
man greatly beloved,' at the sight of an angel, ' was 
afraid, and fell upon his face,' Dan. viii. 17. The glory, 
therefore, of angels must needs be surpassing great. 

Angels are the chiefest servants and most principal 
attendants on God. Now, courtiers, who are the king's 
special attendants, as gentlemen of his bed-chamber 
and privy-chamber, use to be, for the honour of their 
sovereign, most gorgeously attired. In allusion to 
that ancient custom, thus saith the Lord, ' Behold, 
they that wear soft clothing are in kings' houses,' 
Mat. xi. 8. Answerably, it is requisite that angels, 
even for the glory of their Lord, be of all creatures the 
most glorious. 

Sec. 91. Of the power of angels. 

A fifth property of angels is, power. They are 
mighty in power. Hereupon there are attributed to 
them these and such like titles : ' mighty,' 2 Thes. 
i. 7 ; ' strong,' Rev. v. 2. And they are said to ' ex- 
cel in strength,' Ps. ciii. 20. They are resembled to 
horses and chariots of fire, 2 Kings vi. 17. Horses 
and chariots are powerful ; horses and chariots of fire 
are invincible. 

Angels protected Elisha against an army of enemies ; 
yea, one angel destroyed in one night 185,000 soldiers 
in their one camp, 2 Kings xvii. 35. Do not these 
evidences demonstrate that angels are mighty in power, 
and that both to offend and defend ? 

It is necessary that they should be so, because the 
church and children of God, over whom the angels 
have a charge, have in this world against them not 
only mighty, malicious, fierce, cruel children of men, 
but principalities, powers, rulers of the darkness of 
this world, spiritual wickedness in high places,' £ph. 
vi. 12. 

Sec. 92. Of the speed of angels. 

A sixth property of angels is speed, or quickness in 
motion ; ■ by reason of their extraordinary speed, they 
are said to have wings to fly, Isa. vi. 2. In the time 
of Daniel's making a prayer, an angel came from the 
highest heaven to him on earth ; for in the beginning 
of Daniel's supplication the angel was sent forth, and 
while he was praying the angel was come to him ; in 
which respect the angel is said to fly swiftly, Daniel 
ix. 21, 23. 

They must needs be exceeding swift, swifter than 
any corporal substances in these especial respects. 

1. They cannot be hindered by any bodily impedi- 

' Of the power of the devil, see the Whole Armour of 
God, on Eph. vi. 12, sec. 12, 14, 20. 

' Angeli terram circuiiicunt adinstar avium, Hitr. in 
Ecc 8. 



Veu. 7.] 



GOUUE ON HEBREWS. 



ments ; no corporal substance can any whit stay 
their course, or slacken their enterprise ; they can 
pass through and pass over all such things as would 
stop and hinder any bodies ; as castles, cities, stone 
walls, iron gates, rivers of waters, seas, woods, or any 
other like things. 

2. They have no corporal gravity, nor any other 
like quaUty to slacken their motion. 

3. They need not such space of time to pass from 
place to place, as bodies need ; even on a sudden they 
can be in divers places which are millions of miles 
asunder ; as the highest heaven and earth is. 

4. They have a greater propensity and forwardness 
to do any task enjoined by their Lord, than other 
creatures : this is a gi-eat means of putting them on 
to do what they are enjoined with all celerity. 

On these grounds we may well think that the sun 
in his course cannot be swifter than they, nor the 
sight of the eye, nor the Jightning from heaven more 
quick than they. 

It is necessary that angels be so quick. 

1. Because the extremes of heaven, and betwixt 
heaven and earth, are far remote, one from another : 
and oft occasions are offered for angels to go suddenly 
from one extreme to another. 

2. Because many samts in the world (whose dis- 
tress requires present succour) are very far distant 
one from another. 

8. Because devils are swift unto mischief ; and it 
is meet the good angels be as quick to protect, as 
evil ones to annoy. 

Sec. 93. Of the zeal of angels. 

A seventh property of angels is zeal. Their zeal is 
most fervent ; in this respect they are called seraphim, 
Isa. vi. 2, 6.' Saraph signifieth to burn ; thence seraphim, 
such as burn with zeal. Hereunto the Holy Ghost 
alludeth in this phrase, a flame of &ce ; for zeal is a 
fervour :^ it is attributed to fire, to set out the burn- 
ing heat of it ; and it is ordinarily used to set out the 
ardour or fervency of the affections. Now, because 
angels are forward and fervent in accomplishing what 
they undertake ; zeal may well be reckoned up among 
their properties. 

Zeal puts hfe and heat into them, and that in every 
thing that they do ; it makes earnest in whatsoever is 
good ; it makes them (to use the word as it is oft used 
in a good sense) impatient at every dishonour done to 
God, and wrong to any of his saints. 

This zeal is necessary for them, by reason of the 
fiery fury and mahcious madness of devils and their 
instruments, in plotting and practising against God 
and his glory, and against saints and their good. It 
is requisite that angels, being messengers of God and 
ministers for saints, be, in maintaining the cause of 

' ei-|B>, ussit ; D'Q-IB', urmtea. 

' lieb. X. 27- Tu^is ^SXoj, ignis fervor- ^ir. fervere, inde 



God and his saints, as zealous as devils and wicked 
ones are furious against that cause. 

Sec. 94. Of angels' constancy. 

The eighth property of angels is constancy. They 
are unalterably constant in good ; their constancy hath 
respect both to their condition, and also unto their 
disposition. 

In regard of their condition, they are immortal, 
everlasting, and never decay. In this respect (as well 
as in other repects) men and women after the resur- 
rection, when there shall be no more death or any 
alteration, are said to be equal unto the angels, Luke 
XX. 36. Their nature giveth proof hereof. For 
spirits are not subject to decay. 

In regard of their disposition, as it hath hitherto, 
so it will for ever remain good, and very forward there- 
unto ; they never yet yielded to any evil, nor ever waxed 
weary of any good, nor ever repented them of doing 
the good which they had done. They have hitherto 
constantly persisted, and will for ever hereafter with 
hke constancy persist, in doing the will of their Lord ; 
and that without any interruption or intromission for 
a time, or without revolt and apostasy for ever. In 
regard of their constancy, they are said to serve God 
day and night, Eev. vii. 15, and always to behold 
his face. Mat. xviii. 10. 

Their unalterable constancy is requisite, because 
their Lord whom they serve is Jehovah, that changeth 
not, Mai- iii. 6, even ' the Father of lights, with 
whom is no variableness neither shadow of turning,' 
James i. 17. Should the good angels decay or fall 
away, where should the immortal and immutable God 
have constant servants ? Man proved a rebel against 
his Lord : so did many of the angels, which are turned 
into devils. By reason of their fall, God established 
the good angels that stand, and this is the true cause 
of their unalterable constancy. 

Sec. 95. Of divine expressions of the excellency oj 
angels. 

The excellency of angels is further set out by 
sundry divine expressions, whereby excellent things 
are illustrated by applying them to angels, as ' the 
tongue of angels,' 1 Cor. xiii. 1 ; ' angels' food,' Ps. 
Ixxviii. 25. Thereby is meant the most excellent tongue 
and the most excellent food that can be ; as if angels 
did speak with a tongue, they would speak with such 
a tongue ; or if they did eat any food they would eat 
such food. 

The excellency of God is set out by such like 
phrases as, ' a prince of God,' Gen. sxiii. 6 ; ' an 
host of God,' 1 Chron. xii. 22 ; 'a city of God,' 
Jonah, iii. 3; 'a mountain of God,' Ps. xxxvi. 6.; 
' cedars of God,' Ps. Ixxx. 10. By these phrases it 
is declared, that the more excellent anything is, the 
more it appertaineth to God ; and the more anything 
appertains to God, the more excellent it is. If God's 



iOUUE OX UEliREWS. 



[Chap. I. 



excellency be thus set forth, surelj' the excellency of 
angels must needs be very much amplified by the 
fore-mentioned phrases. 

Sec. 9G. O/ihe/imctiotis of anr/els in relation to God. 

The functions of angels are comprised under the 
signification of this word angels, which signifieth mes- 
sengers : and under that other word ministers. 

Their functions are many ; they may all be brought 
to three heads, for they are such as are performed, 

1. To God their supreme Lord. 

2. To the Son of God, their head. 

3. To sons of men, Christ's members. 

First, The functions which angels perform to God 
are these : 

1. They attend God's presence. This they do for 
the honour of his majesty, and to set out his magni- 
ficence ; this, their attendance, is thus set out, 1 
Kings xxii. 19, ' I saw the Lord sitting on his 
throne, and all the host of heaven standing by him 
on his right .hand and on his left.' Bj the host of 
heaven, angels are meant. 

2. They follow the Lord whithersoever he goeth. 
In this respect they are styled the ' chariots of God ; ' 
that is, such as follow him for his service. That angels 
are thereby meant, is evident by the psalmist's own 
expression of himself, Ps. kviii. 17, ' The chariots of 
God are twenty thousand, even thousands of angels ; ' 
and the Lord is there said to be ' among them,' be- 
cause they are ever about him whithersoever he 
goeth. 

8. They are God's messengers, to be sent up and 
down on God's errands. Their usual title angel im- 
porteth as much ; and so much is expressly set down, 
Ps. civ. 4. In this respect they are said to ' minister 
to him,' Daniel vii. 10. 

4. They are much employed about declaring the 
will of God. By angels God delivered his law on 
mount Sinai, Acts vii. 53, Gal. iii. 19. To this hath 
the apostle relation, Heb. ii. 2. 

Olij. God himself ' spake all these words,' Exod. 
XX. 1. 

Ans. God was indeed the true, primary, principal 
author of the law. Angels were his ministers in de- 
livering it ; they were as heralds, who in the presence 
of the king publish his proclamation. The word 
spoken by prophets is styled ' the word of the 
Lord,' Isa. i. 10. Of that which prophets uttered it 
is said, ' Thus saith the Lord,' Exod. xi. 4. Angels 
were God's ministers in delivering his law sundi-y 
ways. See more of this in Chap. ii. Sec. 9. 

(1.) They were attendants on God when it was de- 
livered. They earnestly desire to be where God's 
counsel is made known ; thoy were therefore in the 
assemblies of God's people where the mysteries of the 
gospel were published, Eph. iii. 10. 

(2.) They were witnesses and approvers of the law. 
In this respect saints are said to judge the world, 



1 Cor. vi. 2, in that they are witnesses and approvers 
of Christ's judgment. So Mat. xix. 28. 

(3.) They were as the mouth and voice of God in 
delivering the law. In this respect, saith the apostle, 
' As though God did beseech you in us, we pray you 
in Christ's stead to be reconciled unto God,' 2 Cor. 
V. 20. In this sense, saith the apostle, the word 
spoken by angels was stedfast, Ileb. ii. 2. 

It is also manifest that in sundry other particulars 
God used to make known his will by angels, as Gen. 
xvi. 7, 9, and xix. 1 ; 1 Kings xix. 5 ; 2 Kings i. 8 ; 
Daniel vii. 16 ; Luke i. 13, 26, and ii. 10 ; Acts i. 
11, and V. 19, 20, and viii. 20, and x. 3 ; Rev. i. 1. 

5. They are God's ministers, to execute and per- 
form what God will have done. In this respect angels 
are said to ' ascend and descend on the ladder that 
reached from earth to heaven,' Gen. xxviii. 12, and to 
' do his commandments, hearkening to the voice of 
his word,' Ps. ciii. 20. This is further evident by 
the many particular employments mentioned in sacred 
Scripture whereunto God put them : as to bring Lot 
out of Sodom, Gen. xix. 1, &c. ; Israel out of Egypt, 
Num. sx. 10 ; to stop Balaam's course. Num. xxii. 
22 ; to stop lions' mouths, Daniel vi. 22. 

6. They are executioners of God's judgments ; 
witness the angel that slew seventy thousand with the 
pestilence in three days, 2 Sam. xxiv. 15, 16; and 
the angel that slew an hundred and eighty-five thou- 
sand in one night, 2 Kings xix. 35. In this respect 
angels are said to have the vials full of the wrath of 
God, Rev. XV. 7. They are mighty and terrible, and 
one angel is able to do more than millions of men ; 
therefore God useth them for the greater terror to , 
men. 

7. They are special instruments of praising God. 
Excellently are they set forth in performing this duty. 
Rev. vii. 11, 12. And they are said, Rev. iv. 8, in 
extolling the name of the Lord, not to rest day or 
night, that is, never to cease in performing that duty. 
Because this is an especial work of theirs, the psalmi.st 
oft calls upon them to perform it, as Ps. ciii. 20, and 
cxUi. 2. Not as if they were negligent therein ; ' but ' 
thereby he sheweth how ready they are to perform it, 
and so commends them for it, and therein makes them 
examples to others. 

Sec. 97. Of the functions of angels in relation to 
Jesus Christ. 

Tlie functions which angels perform to the Son of 
God distinctly are especially such as they perform to 
him being incarnate, even as he is also Son of man. 

In general it is said, that the angels ascend and 
descend upon the Son of man, John i. 51 ; relation 
is therein had to Gen. xxviii. 12. By that ladder 
Christ is meant, who by his human nature touched 
the earth, and by his divine nature reached up to 

• Qui monet ut facias quod jam facis, ille monendo 
Laudat, et hortatu coinprubat acta suo. — Ooid <U Trial. 



Veu. 7.] 



GOUGE ON HEBREWS. 



heaven. The angels ascending and descending imports 
the continual service they do to him ; and that they 
are deputed of the Father thereunto the apostle proveth, 
Hab. i. 6, and the psalmist also, Ps. xci. 11. 

Particular functions expressed to be done by angels 
to Christ are these. 

1. To foretell his conception, Luke i. 80, 31. 

2. To declare his birth, Luke ii. 9-11. 

3. To prevent his danger, Mat. ii. 13, 14. 

4. To minister unto him in his need, Mark i. 13. 

5. To protect him from enemies. Mat. xxvi. 53. 

6. To contu'm and comfort him in his agony, Luke 
xxii. 43. 

7. To open his grave at the time of his resurrec- 
tion. Mat. xxviii. 2. 

8. To witness his resurrection to them that looked 
for him, Luke xxiv. 5, 6, 23. 

9. To confirm his ascension into heaven, Acts i. 

10, 11. 

10. To accompany him into heaven, Ps. Isviii. 17, 
18 ; Eph. iv. 8. 

11. To attend and magnify him in heaven, Rev. v. 

11, 12. 

12. To reveal what he will have done, Piev. i. 1, 
and xxii. 16. 

13. To fight with him against his enemies, Rev. 
xii. 7. 

14. To gather out of his kingdom all things that 
offend. Mat. xiii. 49, 50. 

15. To accompany him at his last coming, Mark 
viii. 38; Blat. xxv. 31. 

16. To execute his last judgment, Mat. xiii. 49, 50. 

Sec. 98. Of the function of amjch in relation to the 
bodies of men in this life. 

The functions which angels perform to men are per- 
formed to them especially as they are adopted of God, 
and members of Chi-ist ; for all saints have angels at- 
tending on them.' 

Functions of angels to such have respect to them 
in this world, or in the world to come. In this life 
they tend to the good of their bodies or of their- souls, 
and that either by procuring positive good things, or 
preventing and redressing of evils. 

In general, it is the function of angels to attend on 
saints, and to minister unto them,* ver. 14. In this 
respect they are styled ' their angels,' Mat. xviii. 10. 
They are as those servants who are appointed by a 
king to attend his children, and thereupon are called 
the prince's servants. 

Particular functions of angels which concern the 
good of saints' bodies in this Ufe, are these that fol- 
low : 

1. Angels are as stewards, to provide for men in 

' Omnes sancti angeloa habent.—Chn/s. in Mnt. xviiii. 
Horn. GO. 

^ Ipsi angeli nobis servire dicuntnr, dum propter nos in 
ninisterium mittuntur.— ^»jr. medit. lib. ii. cap. iii. 



time of need. Hereof we have a memorable history, 
1 Kings xix. 5-7. 

2. They are as physicians, to cure their maladies, 
John V. 4. 

3. They are as nurses, to bear them, as it were, in 
their arms, and to keep them from hurt, Ps. xci. 
11, 12. 

4. They are as guides, to direct- them in the right 
course, and to keep them from wandering. Gen. xxiv. 
7, and sxxii. 1. 

5. They are as soldiers, to guard them, and to keep 
them safe from danger, Ps. xxxiv. 7. Hereof we have 
a great instance, 2 Kings vi. 17. They are also as 
soldiers, to destroy the enemies of the church, 2 Kings 
xix. 35. 

6. They are as rescuers, saviours, and deliverers, 
to pull saints out of danger, and to set them free. Acts 
V. 19, and xii. 7, 8, &c. 

To these may be referred their restraining of things 
hurtful by nature from doing hurt, Dan. vi. 22. 

Ohj. How may these extraordinary instances be 
ordinarily applied ? 

Ans. 1. Extraordinary instances do shew what 
angelsare able and ready to do at the pleasure of the 
Lord. 

2. They shew what God will put them to as he 
seeth cause ; so as on these grounds we may expect 
the like, if God see it good. 

3. These extraordinary instances are as pertinent to 
our pm-pose as that reason which the apostle useth, 
Heb. xiii. 2, to press the duty of hospitality, namely, 
their receiving of angels unawares. 

4. These are visible and sensible demonstrations of 
their invisible and sensible care over us. 

5. The argument follows from the gi'eater to the 
less ; for if angels did such extraordinary matters for 
saints, much more may we expect ordinary matters. 
Such an argument is pressed, James v. 1 7, to quicken 
us up to pray. 

Sec. 99. Of angels' functions over men's souls in 
this Ufe. 

In regard of men's souls in this hfe, angels are, 

1. As prophets or teachers, to instruct them,' Dan. 
viii. 16, 17, and ix. 22; Luke i. 14, 15, 34, 35; 
Acts i. 11. 

2. As consolators, to comfort them in their fears 
and perplexities. Gen. xxi. 17 ; Isa. vi. 6, 7. 

3. As coadjutors, to stand with them against Satan, 
Jude 9 ; Zech. iii. 1. 

4. As fellow-members, to rejoice at the conversion of 
sinners, Luke xv. 10. 

5. As tutors, to punish them for their ofl'ences, that 
so they might be roused out of their sins, and brought 

" Sam. xxiv. 16. 



' Sancti angeli hominum saluti ministraut— CAcys. de 
Patien. Job, Horn. iii. 



56 



GOUGE ON HEBllKWS. 



[Chap. I. 



Sec. 100. Of angeW functions to saints in the life 
to come. 

In regard of saints after this life, angels are, 

1. As watchers, to attend the separation of body 
and soul, and instantly to take their souls and carry 
them to heaven,* Luke xvi. 22. 

2. As keepers,- at the last day to gather all the 
elect together. Mat. xxiv. 31. 

8. As fanners or fishers, to separate the evil from 
the good. Mat. xiii. 49. 

4. As companions in heaven, to join with saints in 
praising God, Rev. vii. 9-11. 

The fore-mentioned distinct functions of angels do 
lead us on further to consider the benefits which wc 
reap by them. 

Sec. 101. 0/ the benefits which saints receive hy the 
ministry of angels. 

The benefits which we receive by the ministry of 
angels concern the good of our bodies or of our souls, 
and that in this life and in the life to come. They 
may all be reduced to these heads : 

1. An exceeding high honour to have such attend- 
ants ; for they are ' ministering spirits for us,' ver. 
14. It was counted the highest honour that could be 
done to him whom the king delighted to honour, that 
one of his noble princes should wait upon him ; but 
all the noble princes of God attend on saints. Well, 
weigh their fore-mentioned properties (Sec. 87), and 
this honour will conspicuousl}' appear to be the greater. 
Surely this is an undoubted evidence that saints are 
the spouse of Christ, members of his body, and adopted 
to be God's children, and heirs of his kingdom. These 
are the true and proper grounds of this high honour. 
Mortal kings use so to honour their spouses and 
children. Adam in his innocency had not such hon- 
our. 

2. Protection from dangers ; for ' the angel of the 
Lord encampeth round about them that fear him, and 
delivereth them,' Ps. xxxiv. 7. And God hath given 
them a charge to keep his saints in all their ways, itc, 
Ps. xci. 11, 12. There are many, many dangers 
from which we are, time after time, protected by angels, 
though we do not visibly see it. That which the 
Scripture revealeth, wo may as safely, and ought as 
confidently, believe as if visibly we saw it. The bene- 
fit of this protection is the greater, in that it is against 
spiritual enemies and spiritual assaults, Eph. vi. 12. 
This is a great amplification of the benefit ; for good 
angels arc more in number than devils, and stronger 
in power. Thoy are more prudent than devils are 
Bubtle ; they are more speedy in coming to our suc- 
cour than devils are, or can be, in coming to annoy ns ; 
they are more fervent and zealous for our good than 
devils are, or can bo, fierce and malicious to our hurt ; 

' AnReli nunc hie, nunc ibi esse potuorunt, (jui liinc illinc 
quera Ueus voluit abatulorunt. — Avg. de cura pro mor. gcrend. 
cap. XV. ' Qu. 'reapers'?— Ed. 



they do more carefully and constantly watch for onr 
safety thau devils do, or can do, for our destruction, 
though, like roaring lions, they walk about seeking 
whom they may devour. In regard of these angelical 
protectors, we may say, as Elisha did, 2 Kings vi. 16, 
* They that be with us are more than they that are 
against us ;' yea, though all the wicked of the world 
and all the fiends of hell be against us. 

3. Supply of all our wants. They can do it ; they 
are willing and ready to do it ; yea, they do indeed 
actually do it, though we do not sensibly discern it. 
Abraham's servaat saw not the angel which went be- 
fore him and prospered his journey, yet an angel did 
so. Gen. xxiv. 7. Angels invisibly do many good ofiSces 
for us. As devils do oft work in us doubting and de- 
spair, so the good angels do oft put life and spirit into 
us, whereby we are comforted and established. An 
angel strengthened Christ in the extremity of his 
agony, Luke xxii. 43. The like they do to the mem- 
bers of Christ : they are sent forth to minister for 
them, ver. 4. Surely their ministry extendeth to such 
things as are needful for saints and useful unto them. 

Sec. 102. Of the resolution of the seventh verse. 

Ver. 7. And of the angels he saith, Who maketli his 
angels spirits, and his 7ninisters a flame of fire. 

In this verse is laid down the second argument,' 
whereby the apostle proveth angels to be inferior to 
Christ, and thereupon Christ to be more excellent than 
angels. The argument may be thus framed : They who 
are made spirits and ministers are inl'erior to him that 
made him so ; 

But angels are made spirits and ministers by Christ ; 

Therefore angels are inferior to Christ. 

That angels are so made, is in express terms set 
down. 

That Christ made them so is implied in this phrase, 
ivho malccth, for it hath reference to the last clause of 
the second verse. 

The sum of this verse is, a description of angels. 

Two points are observable therein : 

1. The connection of this verse with the former in 
this phrase, ' And of the angels he saith.' 

2. The description itself. This consists of two 
parts : 

The first sets down the nature of angels, spirits. 
The second, their office, ministers. 
Both those are amplified, 

1. By their principal eflicient, the Son of God, who 
made them. 

2. By their quality, in this metaphor, aflame of fire. 

Sec. 103. Of the observations arising out of the 
seventh verse. 

I. God hath made known what is to be known of 
angels. This he hath made known in his word ; for 
theroauto the apostle refers us in this phrase, ' And 
' Of the first argument, see Sec. 76. 



Ye 



R. 8.] 



GOUGE OX HEBREWS 



of the angels lie saith ;' even he that made known in 
his -word what is to be known of his Son, made known 
also what is to be known of angels. Angels are invi- 
sible, spiritual, and celestial substances, so as we could 
not know anything to the purpose concerning them, 
except God had revealed it. Search therefore the 
Scriptures, thereby to learn what thou wouldst know 
of them, and content thyself with that which is revealed 
in the Scriptures concerning them. 

II. Christ is the Creator of angeh. This relative 
who hath reference to Christ, This doctrine is ex- 
pressly set down, Col. i. 16. 

III. Christ is theLord of angels. He ordereth and 
disposeth them to such offices and services as he 
pleaseth. The particle of the present tense, ivho 
maketh, implieth a continual act of providence. In 
this respect Christ is said to be ' the head of all 
principality and power,' Col. ii. 10. 

IV. Angels are spirits. They are here expressly 
80 called. See Sec. 86. 

V. Angels are ministers. See Sec. 96, &c. 

VI. Angels are very fervent in their enterprises. 
This metaphor, a flame of fire, imports as much. See 
Sec. 93. 

Sec. 104. Of the connection of the eighth verse ivith 
the former. 

But unto the Son he saith, Thy throne, God, is for 
ever and ever ; a sceptre of righteousness is the sceptre 
of thy kingdom. — Heb. i. 8. 

The inferiority of angels to Christ being sufficiently 
proved in the former verses, the superiority and dignity 
of Christ is further prosecuted in the six verses fol- 
lowing. 

The first particle hit, importeth an opposition 
betwixt this that is here set down, and that which 
went before, for the dominion of Christ is here opposed 
to the subjection of angels. 

The Son here meant is that very Son of God, of 
whom mention was made before, vers. 2, 5, 6. See 
Sees. 15, 49, 51. 

This phrase he saith is not in the original, yet of 
necessity to be understood, to make the sentence per- 
fect. The learned languages, when they have occa- 
sion in divers sentences together to use the same verb, 
account it an elegancy to leave it out in the latter 
clauses. It is here to be taken in the same sense 
wherein it was taken vers. 6, 7, and it implieth that 
there is as good proof of the dignity of Christ as there 
was of the inferiority of angels, even divine testi- 
mony ; God that testiiieth the one testifieth the other, 
he saith of the one as well as he saith of the other. 

Sec. 105. Of the main scope of the iSth Psalm. 

The testimony intended under this phrase, he saith, 
is taken out of Ps. xlv. 6, 7. That psalm is an ex- 
press prophecy of Christ. 

Many take that psalm to be a congratulatory hymn 



upon the marriage of Solomon, and so expound it his- 
torically. Most of the Jewish rabbins apply it wholly 
that way. But there are many points therein, which 
cannot with any probabiHty be applied to Solomon. 
To let pass sundry other passages in other parts of 
the psalm, few of the points noted in the two verses 
which the apostle hath quoted out of that psalm can 
fully come up to Solomon. Nay, some of them can- 
not well and truly be applied to him, as this apos- 
trophe, God, as here (see Sec. 107), simply set 
down ; nor that continuance of time comprised under 
this phrase (see Sec. 108), for ever and ever ; for Solo- 
mon's throne did not properly for ever continue. 
Besides, his sceptre was not in all things a sceptre of 
righteousness ; witness the many wives and concubines 
that he had, many of them being strangers, which was 
directly against the law ; witness also the idolatry that 
he yielded to, 1 Kings xi. 1, &c. ; and witness the 
heavy burdens which he laid upon the people, inti- 
mated 1 Kings xii. 4. Finally, the extent of that 
anointing above all others, mentioned in the psalm, 
cannot properly be applied to Solomon, though he had 
many endowments above sundry other men. Such 
transcendent excellencies are applied to the person 
intended in this psalm, as some of the Jews themselves 
do apply them to the Messiah, and two or three times 
use this phrase, Iving Messiah, in applying sundry 
passages to him. 

It is sufficient for us Christians to persuade us, 
that the Son of God and his excellency is set out in 
this psalm, because an apostle guided by the same 
Spirit that the psalmist was, doth so directly and 
expressly apply it to Christ, as here it is applied. 

Sec. 106. Of Christ's throne. 

The manner of setting out Christ's dignity is very 
elegant and emphatical. It is by a rhetorical apos- 
trophe : ' Thy throne, God.' It imports a joyful 
congratulation of Christ's glory and dignity, for this 
relative thy hath reference to the Son, mentioned 
in the beginning of the verse. An apostrophe, when 
it is used in commendation of a person, addeth much 
emphasis, and putteth life into the speech. It doth 
in a manner single out the person to whom it is de- 
clared, to be observed of all. As here it is applied to 
Christ, it further shews, that Christ's excellencies may 
be spoken of to himself even face to face, for they are 
his due, and there is no fear of vain-glory in him. 
Rev. iv. 10, 11. See 125 in the end. 

A throne is a royal seat, a seat proper to a king. So 
much is intended by this phrase, ' Only in the throne 
will I be greater than thou,' Gen. xli. 40. That was 
spoken by a king upon advancing one above all his 
subjects ; only he excepts his own royal dignity, which 
he setteth out under this word throne. These two 
words, throne, kingdom, are oft joined together ; thus, 
'the throne of his kingdom,' 2 Sam. vii. 13, Deut, 
xvii. 18 ; and it is called a ' ro\al throne,' Esther v. 1 ; 



GOUGE ON HEBREWS. 



[Chap. 



a ' kingly throne,' Daniol v. 20. A throne is mcto- 
nj-mically put for a kingdom, 2 Sam. vii. 16, 1 Kings 
i. 37. Kings used to sit on their throne when they 
would set out their royalty, 1 Kings xxii. 10, 19, Acts 
xii. 21 ; and when they executed public judgment, 
1 Kings vii. 7. In this respect it is styled a ' throne 
of judgment,' Prov. xx. 8 ; and thrones are said to be 
prepared for judgment, Ps. ix. 7 and cxxii. 5 ; and 
God is said to ' sit on a throne judging,' Ps. ix. 4. 
In allusion to this right, Christ thus saith to his dis- 
ciples, 'Ye shall sit upon twelve thrones judging,' 
Mat. xix. 28. 

This metaphor is here applied to Christ, to set out 
his kingly office, together with his dignity, royalty, 
and majesty ; for the throne whereon Christ is said to 
sit is styled a ' throne of majesty,' Heb. viii. 1 ; yea, 
also, Christ's supreme function of judging is hereby 
intimated, for God ordained him to be judge. Acts 
X. 42. 

Now, Christ is truly and properly a king, the most 
high, supreme sovereign over all. And this he is, 

1. As he is true God ; for the Lord is king, Ps. x. 
IG ; God is king, Ps. xlvii. 7, 8. 

2. As he is the Son of God, the second person in 
sacred Trinity, Ps. xcviii. 6, Isa. xxxiii. 22. 

8. As he is God-man, the Messiah, Zech. ix. 0. 

This last respect is here especially intended ; for it 
is the main scope of the apostle to set out the 
excellency of Christ as God manifested in the flesh, 
preached unto the Gentiles, and believed on in the 
world. 

Sec. 107. OJ the title God applied to Christ. 

The title God, &ihs, is here properly to be taken. 
It setteth out the divine nature of Christ. It is thus 
oft attributed to Christ in the Now Testament ; as John 
i. 1, llom. ix. 5, 1 Tim. iii. 1(5, Hob. iii. 4. 

The word used Ps. xlv. G (whence this testimony is 
taken) is of the plural number, D*n7X (as was shewed 
on ver. G, Sec. 70), and attributed to creatures ; see 
Sec. 118. When it is applied to creatures, it is 
spoken of many together ; as to idols, Exod. xxii. 20; 
or angels, Ps. viii. 5; or men, Ps. Ixxxii. 1, G. If 
at any time it be applied to one single creature, some 
circumstance or other is added thereto, to demonstrate 
that a creature is intended thereby ; as where it is 
applied to one calf, it is styled a 'god of gold,' Exod. 
xxxii. 81 ; and the name of the idol is expressed, 
Judges xvi. 28, thus, ' Dagou their god.' So where 
Moses is styled god, his name is expressed; and the 
person to whom he was a god, namely, Pharaoh, 
Exodus vii. 1. But in this place there is no circum- 
stance that restrains it to a creature ; therefore it is 
to be applied to him that is truly, properly, and 6ssen- 
tially God. 

This apostrophe, God, may be used by the 
psalmist, inspired and guided by the holy God, as by 
himself spoken to the Messiah, as Ps. Ixviii. 7, or the 



first person in Trinity may be brought in speaking to 
the second, even the Father to his Son, as Ps. ex. 1. 
All tends to the same end, namely, to declare Christ 
to be true God. 

This is further manifest by the title Jehovah, which 
is a name so proper to the true God, as it is not in any 
part of Scripture attributed to any but to the true 
God ;' and it is attributed to the Son of God, and that 
as a distinct person from the Father, Gen. xix. 24. 
So as the Son is most true God, most properly so 
called in this and sundry other places. So he is called 
Lord, ver. 10, Sec. 128. 

Sec. 108. Of the everlastingness nf Christ's kingdom. 

These words, ' for ever and ever,' s/'j rJv a'lSna mD 
aiSvoj, have reference to the throne of Christ, whereby 
his kingdom is set out ; so as it declai-es the everlast- 
ingness of Christ's kingdom. 

The Greek word here translated ercr is the same 
that was translated ivorlds, ver. 2. According to the 
notation of the Greek word, ali! tSv, it signifieth ever- 
being, namely, one and the same; see Sec. 18. Some- 
times the singular number is singly used, as Mark 
iii. 29, t!( rov aiSita ; and sometimes doubled, as hero. 
Ofttimes the plural number is singly used, as Luke i. 
82, iii •ro-jc aiuva; ; but most frequently doubled, £/'; 
To-jg aiSita; riv aiuvuii, especially in the book of the 
Revelations, whore it is fifteen times doubled. 

The doubling of the word addeth emphasis, and 
ratifieth the certainty of the point, as the doubling of 
Pharaoh's dreams did, Gen. xli. 32. 

This word hath reference sometimes to former times, 
and intendeth eternity without beginning, as Eph. iii. 
11, xara. 'r^ihan Tt^v aiuvov, and is translated ctcrtnd. 
It hath also reference to future times, and intendeth 
everlastingness ; as John vi. 51, 'He shall live for 
ever,' ^^ffsra/ iii rov aiUta,. Sometimes it implieth a 
continuance to the end of the world, as Luke i. 55 ; or 
the end of a man's life, as John viii. 35. 

Though the word crer, singly used, may synecdocbi- 
cally be put for a time that hath a date or period, \< : 
whenever it is doubled it signifieth an everlasting ct'ii 
tiuuauce, without any date or end at all. 

In the Hebrew test, which is here quoted, there is 
a particle' added to the word ever, which in that use 
always intendeth a proper everlastingness, without any 
period or end at all, and thereupon translated ' for evor 
and ever.' 

Christ, in regard of his divine nature, as the Sen 
of God, is a king for ever in the largest sense, haviiii; 
respect to former and future continuance, before and 
after all times, even ' from everlasting to everlasting,' 
Ps. xc. 2. 

' Of the title Jehovah, see the Church's Conquest, on 
Exodus xvii. 15, sec. 72. 

' ^V1 D^IV- In BecuUim et upqiie, notat tempns longius 
quam seculum : aiteruum. In immensum augct orationis 
pondus. 



Vek. 8.] 



GOUUE ON HEBREWS. 



But in regard of his office, as God-man, aud 
mediator betwixt God and man, this continuance hath 
respect to the future, and implieth an everlasting con- 
tinuance. And that, 

1. From his ascension, when he was actually set 
upon his throne in heaven. This exaltation of Christ 
is frequently noted to be after his humiliation and 
subjection unto death. Acts ii. 86, and v. 30,i31; 
Rom. viii. 34 ; Philip, ii. 8, 9. 

2. From his incarnation. For so soon as his 
human nature was united to his divine (which was at 
his first conception) he had right to his royal dignity. 
Thereupon it is said, ver. 6, ' when he bringeth in 
the first-begotten into the world,' &e. So soon as he 
was born he was acknowledged a king, and answer- 
ably he was worshipped, and presents brought to him. 
Mat. ii. 2, 11. 

3. From the beginning of the world, even so soon 
as man fell, as Mediator he was also King. That 
which was said of Christ in regard of his sacrifice, he 
was a ' Lamb slain from the foundation of the world,' 
Rev. xiii. 8, may be applied to his royalty, he was a 
King from the foundation of the world. For in every 
point of his Mediatorship he was the ' same yesterday, 
and to-day, and for ever,' Heb. xv. 8 ; that is, in all 
former times, in the present time, and for all future 
times. This was Christ in four especial respects. 

f (1.) In regard of God's decree, which wasj before 
all times. 

(2.) In regard of God's promise. Gen. iii. 15. 

(3.) In regard of the efficacy of Christ's mediator- 
ship, for it was eflectual to all purposes so soon as 
God had promised him. 

(4.) In regard of the vii-tue of faith, which is ' the 
substance of things hoped for,' Heb. xi. 1. 

From what time soever we take the rise or begin- 
ning of Christ's kingdom, as he is Mediator, the con- 
tinuance of it is everlasting ; it hath no date at all, 
Ps. cxlv. 13 ; Daniel vii. 4 ; Luke i. 33. 

Sec. 109. Of Christ's givinrj up his kingdom to his 
Father. 

Against the eternity of Christ's kingdom may be 
objected, that Christ shall deliver up the kingdom to 
God the Father, and that the Son himself shall he 
subject unto him that put all things under him, 1 Cor. 
XV. 24, 28. 

Aus. 1. That which is spoken of Christ's deliver- 
ing up the kingdom to the Father, is meant of that 
full victory and conquest which Christ shall get, and 
thereby, as it were, bring unto his Father a settled and 
an established kingdom. In this respect he may be 
said to settle his Father in his kingdom, in reference 
to such as rebelled against him or fell from him. 

2. That phrase of delivering up the kingdom to 
the Father may be understood of the manner of Christ's 
regiment by his ministers, ordinances, and other like 
means; all things being accomplished by these for 



which they were ordained, they shall cease, and in 
this respect be said to be delivered up to God. 

3. All enemies being subdued, Christ hath no oc- 
casion of using authority over them. There is no 
fear of their rising against him. 

4. As for this phrase, ' The Son also himself shall 
be subject,' it is to be taken in regard of his human 
nature aud office of mediation, in which respect he is 
subject to the Father. 

If hereupon it be objected that in these respects 
Christ was always subject to the Father, I answer, 

That the excellency of his deity being till then as 
it were clouded under the veil of his flesh and of his 
office, it did not so conspicuously, fully, and perfectly 
appear, as at the end of the world it shall. This sub- 
jection then is to be taken comparatively, in refer- 
ence to that infinite difterence which then shall be 
manifested betwixt the divine and human nature of 
Christ. 

When the Son of God assumed human nature to 
the unity of his divine nature, ' the Word was made 
flesh,' John i. 14, and ' God was manifested in the 
flesh,' 1 Tim. iv. 16. Now though it pleased the 
Deity to make itself in a manner visible in that flesh, 
John xiv. 9, yet was the flesh as a veil obscuring the 
surpassing brightness of the deity. And although 
by divine words and works uttered and done in this 
flesh, by enduring that heavy burden which was laid 
on it for our sins, by the resurrection of it from the 
dead, by the ascension of it into heaven, and by the 
high exaltation of it at the right hand of God, the 
deity did by degrees more and more ^!brightly and 
clearly shew itself forth, yet still the flesh remained 
as a veil and a cloud. But when the enemies of all 
sorts shall be subdued, then will the deity of the Son so 
brightly and conspicuously shew itself, as the humanity 
shall be no veil unto it, but rather it shall appear to 
be infinitely inferior to it, and in this respect subject 
unto it ; so as the human nature of Christ shall not 
lose any dignity which it had before, but the divine 
nature shall more clearly manifest itself in itself, and 
(as we speak) in its own likeness. The subjection 
therefore of the Son is to be taken of the clear mani- 
festation of the excellency/ of the deity, not of any 
diminution of the dignity of the humanity. 

5. The subjection before mentioned may be under- 
stood of the body of Christ ; and Christ, because he is 
the head of that body, be said to be subject ; for this 
subjection to the Father is set down as a high degree 
of honour and happiness. To what higher degree 
can any creature attain unto than to be God's sub- 
ject '? Now because the whole body of Christ shall 
not be fully brought into the protection and tuition of 
the Father before that day, therefore by a kind of ex- 
cellency the Son, in regard of his mystical body, is 
said then to be subject. 

6. All may be taken of Christ's kingdom of inter- 
cession and grace, whereof the church, so long as it 



GOUGE OX UKBREWS. 



[Chap. I. 



was militant, had nfied, but not of his kingdom of 
glory, in which his church shall triumph. 

Sec. 110. O/the necessity of Christ's continual silting 
upon his throne. 

There is an absolute necessity that Christ's throne 
should bo ' for ever and ever,' because there never 
was nor can be any worthy, meet, or able to succeed 
Christ in the throne, and to go forward with that work 
which he had begun ; wherefore, that his good begin- 
ning might not prove vain, it was necessary that he 
should have an everlasting kingdom. Among men a 
good supply may be made, and one man may go on 
with that good work which another hath begun, and 
perfect the same. David made great prepai'ation for 
the temple, 1 Chron. xxii. 2, &c., and sxviii. 11, &c., 
but his son Solomon perfected the temple after the 
death of his father, 2 Chron. v. 1. But there is one 
only true natural Son of God, one Mediator between 
God and man, so as there can be none hke to him to 
succeed him on the throne. Besides, Christ ever 
liveth, and therefore needeth no successor ; but aO 
men are mortal, and are not suHered to continue by 
reason of death. This reason the apostle rendereth 
of the difference betwixt the priesthood of men, which 
was changeable, and the unchangeable ' priesthood of 
Christ, Heb. vii. 23, 24. 

This everlastingness of Christ's kingdom doth much 
commend the same, and sheweth it to be far more 
excellent than all the kingdoms of men, and that it 
shall stand when all others are brought to nought. 
Christ shall be the conqueror over all. 

In this respect he is to be feared above all, and to 
be trusted unto more than all, Daniel vi. 26, and vii. 
14 ; 1 Tim. iv. 10. 

Sec. 111. Of Christ's Sceptre. 

There is another sign here used to set out Christ's 
kingdom, that is, a ' sceptre: ' indeed the Greek word 
(il ja/3oo5. See Chap. ix. 4, Sec. 28) used by the 
apostle, signifieth a wand, or stick, or staff; it is by 
the Septuagint oft used, as here, for a sceptre. So 
the Hebrew word t23C, is indefinitely put for a staff 
or a stick, but more especially for a sceptre, as Gen. 
xlix. 10 ; Num. xxiv. 17. 

In the book of Esther there is oft used a compound 
Hebrew word,^ which signifieth such instrument as 
kings used to sway, which is properly a sceptre ; this 
is so proper to a king as he is called a sccptro-holder 
or sceptre-bearer,^ Amos i. 5-8. As a throne and a 

• »«■«(«/!««>. Quod pralerire non potest, i.e. pcrpetuum. 
Perpetuum aulem sacerdolium dicitur sacerdotis perpetui 
respectn.— ^«a Annot- in Ueb- vii. 24. 

« ta'aiC compoiiitur ex nC el tSaC virga el principe ; 
Bigniiicatque virgam qualcm princepa solet tenere, Dimirum 
»x«TT(»», tceplrum. 

' t33C 1Din rKtirTftvx'i, teeplritehem, r*nrT(»fi(ii, icep- 
trum fereiu. Sicut Tnronus regni est symbolum et tessera, 



crown, so a sceptre are all ensigns proper to a king, 
and that to set out his majesty and authority. There- 
fore, when a king was chosen, and inaugurated, and 
anointed, they^were wont to put a sceptre into his 
hand. 

A king, by swaying his sceptre this way or that 
way, manifesteth his mind. When he inviteth any to 
como to him, or would have silence made, or vouch- 
safe grace and favour to any, or declare his dislike of 
a thing and displeasure, he doth it by the motion of 
his sceptre, so as his mind may be discerned thereby. 
When Ahasuerus would give an evidence of his favour 
to Esther, he held out his sceptre to her, Esther v. 2, 
and viii. 4. Because a sceptre is proper to a king, 
by a metonymj' i: is oft put for a kingdom or royal 
dignity, as Gen. xlix. 10, Num. xxiv. 17. And the 
destruction of a king and kingdom is set out by break- 
ing a sceptre, Isa. xiv. 5, Zech. x. 11. 

That a royal sceptre is here meant, is evident by 
the word kingdom annexed to it, ' the sceptre of thy 
kingdom.' And that by this sceptre the government 
of a kingdom is here meant, is manifest by the epithet 
of righteousness added thereto, a ' sceptre of righteous- 
ness,' that is, a righteous government of a kingdom. 
In this respect a king is said to have a sceptre to rule, 
Ezek. xix. 14. 

There are two things whereby the apostle com- 
mendeth the foresaid sceptre : one is, the dignity of 
it ; the other is, the equity of it. 

The diiinity is the greatest that can be implied in 
this word kingdom. A sceptre of a kingdom is a royal 
sceptre, such as kings only sway. Other commanders 
may have sceptres (though not so properly as a king), 
for mention is made of ' sceptres of rulers ' in the 
plural number, as Isa. xiv. 5, Ezek. xix. 11. Such 
a sceptre may be a sceptre of a city, of a tribe, of a 
province, or of such a jurisdiction as he possesseth 
who holdeth the sceptre. 

The equity of the former sceptre is thus set out, ' a 
sceptre of righteousness,' which implieth that the 
king who swayeth the sceptre, ordereth all things in 
his kingdom most justlj' and righteously. 

Order of matter requireth that the latter clause 
should be in the former place, thus, ' the sceptre of 
thy kingdom is a sceptre of righteousness ; ' but the 
learned languages place an elegancy in transposing the 
parts of a sentence. 

According to the order of matter, we will first speak 
of the kingdom of Christ, and then of the equity 
thereof. 

Sec. 112. Of Christ's kingdom. 

Christ's kingdom is expressly mentioned in this 
phrase, ' the sceptre of thy kingdom. ' The relative 
particle thy hath reference to Christ, as was before 
shewed on this phrase, ' thy throne,' Sec. lOG. 
ita etiam virga tarn regise quam judiciarite potestatie est indi- 
cium. — Battl magn. expUc. P». xliv. 



Ver. 8.] 



GOUGE ON HEBREWS. 



Frequent mention is made of Christ's kingdom, and 
that before he was exhibited in the flesh, and since. 

Before it was typified, as by the kingdom of other 
kings of Judah, so in particular by the kingdom of 
David, 2 Sam. vii. 12-16; Isa. ix. 7, and ivi. 5; 
Jar. xxiii. 5, 6, and xxsiii. 17. 

This kingdom of Christ was also prophesied of 
before bis incarnation, Gen. xlix. 11-13 ; Num. xxiv. 
17 ; Daniel ii. 44 ; Micah iv. 8. After his exhibition 
in the flesh, this kingdom of Christ was published by 
bis forerunner, Mat. iii. 2 ; by Christ himself, Luke 
iv. 43, and viii. 1 ; and by his apostles, Luke ix. 2. 
This kingdom did the apostles most set forth after 
Christ's ascension. Acts viii. 12, and xx. 23, and xxviii. 
81. Christ's kingdom is that estate where Christ 
ruletb." 

As God, by his absolute power he reigneth over all 
creatures everywhere, Ps. ciii. 19. 

As Christ is God-man, God manifested in the flesh, 
' all power is given unto him in heaven and earth,' 
Mat. xxviii. 18 ; yet hath Christ a peculiar kingdom, 
wherein be reigneth over a select people called out of 
tbe world, who are a willing people, Ps. ex. 5. 

This kingdom is sometimes called ' the kingdom of 
God,' Mark i. 14, 15 ; and that in five especial re- 
spects : 

1. By a kind of excellency; for excellent and 
eminent things are said to be of God, as Gen. xxiii. 
6 ; Ps. Ixxxvii. 3 ; 1 Chron. xii. 22 ; Ps. Ixxx. 10, 
and xxxvi. 6 ; Gen. xxx. 8. 

2. In relation to tbe king thereof, Christ Jesus, who 
is true God, John i. 49, Kom. ix. 5. 

3. In opposition to kingdoms of men, Dan. v. 21, 
John xviii. 36. 

4. In regard of tbe laws, privileges, and immunities 
thereof, which are all divine and of God, Deut. iv. 8, 
Rom. xiv. 17. 

5. In reference to the end thereof, which is God's 
glory, Philip ii. 9-11. 

It is also called ' the kingdom of heaven,' Mat. iii. 
2, and iv. 17 ; and that in five other respects: 

1. To distinguish it from the kingdoms of the world, 
which the devil shewed to Christ, Mat. iv. 8. 

2. To shew the kind of laws, ordinances, and ap- 
purtenances thereof, which are all heavenly, Heb. 
ix. 23. 

8. To demonstrate tbe qualification of the subjects 
thereof, whose inward disposition and outward con- 
versation is heavenly, Heb iii. 1, Ps. iii. 20. 

4. To set out the extent thereof. It doth not only 
reach from Euphrates to Sihor, as Solomon's kingdom 
did, 1 Kings iv. 21, or from India to Ethiopia, over 
an hundred and twenty-seven provinces, as Ahasuerus 
bis kingdom did, Esther i. 1, but to heaven itself, 
yea, and that throughout the whole earth and tbe 
whole heaven, Ps. cxxxv. 6, Mat. xxviii. 18. 

' Of Christ's kingdom, see my Gnide to go to God or 
E.\i)lun. of tlie Lord'a Prayer, 2 Petit., sec. 35. 



5. To manifest the end of calling men into the 
church, which is Christ's kingdom of grace on earth, 
that they might be fitted for heaven, which is the 
kingdom of glory. Col. i. 12, 13, 1 Peter i. 3, 4. 

Well may the estate where Christ ruletb be accounted 
and called a kingdom, because all things which con- 
stitute a kingdom appertain thereto ; such as these : 

1. An high supreme sovereign, who is a true, proper 
king, an absolute monarch, which Christ is, Isa. ix. 6 ; 
Ps. ii. 6 ; 1 Tim. vi. 15. 

2. There be subjects that take him for their king, 
and willingly subject themselves to him, Ps. xviii. 44, 
and ex. 8. 

8. There is a distinct particular dominion or state, 
in which that king reigneth and ruleth, Ps. ii. 6. 

4. There be laws and statutes whereby this kingdom 
is governed, the most righteous, equal, and prudent 
laws that ever were. These are registered in God's 
word, the holy Bible : read what is said of them, 
Deut. iv. 8 ; Ps. xix. 7 ; 2 Tim. iii. 15-17. 

5. There [be] privileges and immunities appertain- 
ing to this kingdom, such as never any kingdom had 
the like. Some of tbe privileges are these : 

(1.) A right to the things of this world, 1 Cor. iii. 
22, 28. 

(2.) A free access to the throne of grace at all times, 
Eph. ii. 18, and iii. 12, Heb. iv. 16. This privilege 
will appear to be a great one, if we well weigh the 
readiness of him that sits on the throne to accept us ; 
the abundance of blessings that are there treasured 
up, and the assurance that the subjects of this king- 
dom have to attain their desires. 

(3.) A right to Christ himself, and in bim to all 
things that are bis. And what is not bis ? Eom. viii. 
82. 

(4.) Aright to heaven itself, 1 Peter i. 4; Luke xii. 
32 ; Mat. xxv. 34. 

The immunities of Christ's kingdom are such as 
these : 

1. Freedom from all inconvenient and burdensome 
laws, whether ceremonial, judicial, or moral, Rom. 
vii. 4, Gal. iv. 5. 

2. From sin, Rom. vi. 18, 22. We are freed from 
sin, — 

(1.) In regard of tbe guilt of it, Rom. viii. 83. 
(2.) In regard of the dominion and power of it, 
Rom. vi. 14. 

(8.) In regard of tbe punishment of it, Eom. viii. 1. 

3. From the sting of death, 1 Cor. xv. 53. 

4. From tbe power of Satan, Heb. ii. 14. 

Who would not be of this kingdom ? What care 
should they have that are of it to abide in it, and to 
say, ' The lines are fallen unto me in pleasant 
places ; yea, I have a goodly heritage,' Ps. xvi. 6. 
How sedulous should they be to bring others there- 
into. Cant. viii. 8. How conscionable ought tbe 
subjects of this kingdom to be in walking worthy 
thereof, Eph. iv. 1, Col. i. 10. 



(.luUHE ON JIEUUKWJ 



[(.'HAP. I. 



Sec. 118. Of the riijhtcousncss of Christ's kingdom. 

The Greek word' joined by the apostle to the 
sceptre hero mentioned, siguifieth rectitude, straight- 
ness, evenness ; it is opposed to crookedness, rough- 
ness, unevcnuess. So doth the Hebrew word^ also 
signify ; it is titly applied to a sceptre, which useth 
to be straight and upright, not crooked, nor inclining 
this way or that way ; so as that which is set out by 
a sceptre, namely, government, is hereby implied to 
be right and upright, just and equal, not partially in- 
clining to any side. The government of a good king 
is frequently set out by this phrase, 'He did that 
which was right,' TJ"n, 1 Kings xv. 5, 11, and xxii. 
43 ; and it is opposed to declining to the right hand 
or to the left, 2 Kings xxii. 2. According to the tiue 
meaning of the word in this place, it is not unfitly 
translated ' righteousness ;' and so it is expounded in 
the next verse. These two words in Hebrew, which 
signify righteousness, pIV, and rectitude or equity, 
D^t^"Dl, are oft joined together, as importing the same 
thing, Prov. ii. 9, Ps. Iviii. 1. 

This phrase, a ' sceptre of righteousness,'^ is a 
rhetorical phrase, very elegant and emphatical. It 
impHeth a most jnst and equal ordering all things in 
the kingdom, so as nothing but that which is right, 
without all appearance of any unrighteousness, is to 
be found in Christ's administration of his kingdom. 
The substantive rv/htcoiisncss,* is oft put for the 
adjective righteous ; and that to declare the super- 
lative degree thereof, as Deut. xxiv. 13: Ps. cxix. 172; 
Isa. i. 20 ; Jer. xxxiii. 15 ; 2 Tim. iv.'s ; Heb. vii. 1. 

Hereby it appeareth that Christ doth most right- 
eously order the affairs of his kingdom. In this re- 
spect ho is styled a ' righteous judge,' 2 Tim. iv. 8, 
and a ' righteous branch ;' and ' this is his name 
whereby he shall be called, The Lord our righteous- 
ness,' Jer. xxiii. 5,0;' Justice and judgment are the 
habitation of his throne,' Ps. Ixxxix. 14. His laws 
and statutes are all righteous, Ps. xix. -7, &c. His 
word, which in special is counted to be his sceptre, 
teacheth all righteousness, maketh his subjects right- 
eous, and leadeth them in that only right way which 
briugcth them to the crown of righteousness. There 
is no true righteousness but that which is found in 
this kingdom. The members of this kingdom are the 
only true righteous men, all others are but righteous 
in show. The rewards which Christ giveth, and the 
judgments which ho oxecuteth, are all righteous. 

Thus he brings most glory to himself, and doth 
most good to others, which are two main ends whereat 
Christ aimeth. 

Happy are those men, happy are those subjects 
which arc of this kingdom, and governed by the laws 
thereof. 

' Ivfirris, rectUudo, infill rectus, e,h tZ et Tltnfti. 
" IIC'D. * Sec Sec. 26, on Ihis plirasp, vonl o/powr. 

* Abstractum pro coiicrcto. In regno Cliristi est pura 
U8titia. — Jiaitl. Nag. Lxplk. Ps. xliv. 



Blessed be the Lord which delighted in his church 
to set his Son on the throne thereof; and to put this 
sceptre of righteouness into his hand ; because the 
Lord love d his church for ever, therefore made he his 
Son king, to do judgment and justice. 

How should this allure us to come to this kingdom, 
to abide therein, to [be] subject to the laws and ordi- 
nances thereof. 

Oh the folly of those who will not have this man to 
rule over them, Luke xix. 14, 27, but will break his 
bands, Ps. ii. 3. They are like to the trees, Judges 
ix. 14, 15. 

Sec. 114. Of the e.r tent of righteousness. 

Thou hast loved rii/hteousness, and hated iniquitij ; 
therefore God, even thy God, hath anointed thee icith 
the oil of (jladnrss above thy fellows. — Heb. i. 9. 

In the beginning of this verse, the apostle further 
amplifieth the righteousness of Christ's kingdom. It 
might be thought that the mention of the everlasting 
throne of Christ had been sufficient to the apostle's 
purpose, which was to demonstrate Christ's excellency 
above angels. But to move the Hebrews the rather 
to submit themselves to Christ's government, he doth 
not only give au hint of Christ's righteous sceptre, 
but also produceth all that the prophet had foretold of 
Christ's righteous government ; and that both in re- 
gard of the canse thereof, which was his love of right- 
eousness, and also in regard of the parts thereof, which 
are to love righteousness and hate iniquity, that so 
they whom he instructed herein might themselves 
follow after righteousness, and avoid and fly from all 
iniquity. It was a great matter that he had spoken 
of, the government of Christ's kingdom, therefore he 
returns to it again.! 

The manner of laying down this exemplification is 
the same that he used in propounding the point itself, 
namely, by way of apostrophe, speaking unto Christ 
himself, ' Thou hast loved,' &c. This adds much 
emphasis. 

Though our English use one and the same word 
in the former verse, and in this verse too, namely, 
riyhteousnesx ; yet both by the psalmist in Hebrew, and 
by the apostle in Greek, two several words are used. 

In the three learned languages, Hebrew, Greek, 
and Latin, one and the same word is put for justice 
and righteousness.'^ 

The notation of the Greek word used by the apostle 
will bo a good help to find out the nature of the thing. 

A learned philosopher makes the notation of the 
word translated riyhteoiis, to be from dividing into 
two equal parts,'' because by justice or righteousness 

' Quod jam magnum quiddam locutus est, itornm illnd 
so curnie festiunt. — Chri/s. Jlom. 3, in cap. i. ad llrb. 

' \>'Vi,'iiiitLuttm,justUia. 

^ AVtf^ta^Jraf VixtLin »ti Si';^« Wtiv, wvtrt^ Rr Itrtt itvti %txai-v. 

— Arist. Elhic. lib. v. cap. vii. Ju.-<tilia ust virtus, quu .^u,i 
cuique tribuuntur. — Aug. dt lib. arhit. lib. i. Sic Arist. loc. 
citat. Sic Cic. de Finib. lib. v. Aliique plurimi. 



Vkk. 9.] 



GOUUE ON UEUREWS. 



matters are so equally poised and distributed, as 
every one batli that which belongs to him, or is meet 
for him. Thus it compriseth both reward and re- 
venge ; the one and the other being by righteousness 
BO ordered as it is meet to be ordered. The notation 
of our English word rir/hleousiiess is agreeable to the 
meaning and sense of that notation ; for righteousness 
is to do right to every one. Thus both philosophers 
and divines, ancient and modern, have defined it : 
righteousness is a virtue whereby to every one his 
due is given. On the contrary, wrong done to any 
is called unrighteousness or injustice, abi/.m. 

Thus is that righteousness whereby Christ ordereth 
the aftairs of his kingdom, as was shewed before, 
See. 113. 

Of righteousness put for God's faithfulness, see 
Chap. vi. 10, Sec. 61. 

Sec. 115. Of Christ's love of rirfhieousiiess. 

That which puts on Christ to sway his sceptre 
righteously, and righteously to govern his people, is 
not so much any advantage which himself expects 
from his subjects, as an inward inclination in himself 
thereunto, and a delight therein. So much doth this 
word love, ' Thou hast loved righteousness,' intend. 
In this did the man after God's own heart manifest 
his love of God's commandments, in that he delighted 
in them : 'I will delight myself,' saith he, 'in thy 
commandments, which I have loved,' Ps. cxis. 47 ; 
yea, they who love a thing will also earnestly and 
zealously put themselves on to practise and exercise 
the same. So much is intended in this phrase, ' My 
hands will I lift unto thy commandments, which I 
have loved,' Ps. cxix. 48. When the soul of a man 
is duly affected with righteousness, and his heart set 
upon it to love it, he will take all occasions to practise 
it ; nothing more puts on one to do a thing than love : 
' My soul hath kept thy testimonies, and I love them 
exceedingly, saith the psalmist,' Ps. cxix. 167. 

This love of righteousness rested not only in that 
which was in Christ, and practised by him, but also 
it extended itself to the righteousness of his subjects ; 
even to their righteous disposition and righteous con- 
versation : so as the righteous government of this King 
is manifested both in his own righteous ordering the 
affairs of his kingdom, and also in his subjects order- 
ing their affairs, when they have to do with their 
sovereign and their fellow- subjects. Christ loveth and 
delighteth in the righteous, and will thereupon reward 
their righteousness : thus saith the psalmist to this 
purpose, ' The righteous Lord loveth righteousness ; 
his countenance doth behold the upright,' Ps. xi. 7. 
And again, ' The Lord loveth the righteous,' Ps. 
cxlvi. 8. 

Sec. lie. 0/ Christ's hatred of itiiquifij. 
To Christ's love of righteousness is added his latrcd 
of iniquity, because these two are contrary one ;o 



another. Men use to be contrarily affected to contrary 
objects ; vain intentions and God's law are directly 
contrary one to another ; thereupon saith the psalmist, 
' I hate vain thoughts, but thy law do I love,' Ps. 
cxix. 113. We are commanded to ' hate the evil and 
love the good,' Amos v. 5. 

The word translated iniqidly is a general word, which 
signifieth a transgression of the law, dtio/j,!a,,^ and it is 
so translated, 1 John iii. 4 ; it is also translated 
unrighteousness, and directly opposed to righteousness, 
2 Cor. vi. 14 ; for righteousness is a conformity to 
the law, which is the rule of righteousness, so as 
transgression must needs be contrary thereunto. 

The word iniquity is of as largo an extent as un- 
righteousness, and implieth an unequal dealing, which 
is contrary to the rule or law of God. 

This sheweth that Christ was so far from dealing 
unjustly and doing any unrighteousness, as he hated 
it even in others. 

Hatred is directly contraiy to love; and as love 
importeth a delight in a thing, so hatred a loathing 
and detesting of it. A prophet giveth this advice, 
' Hate the evil,' Amos v. 15 ; an apostle thus ex- 
presseth it, ' Abhor that which is evil,' Kom. xii. 9. 
Therefore that which God hateth is said to be an 
abomination unto him, Isa. i. 13, 14 ; Prov. vi. 16. 

By this hatred of iniquity an evident proof both of 
the truth of Christ's love and also of the greatness 
thereof is given ; it was so great as it made him hate 
the contrary. This is a great amplification of love, 
and it shews that they which hate not iniquity do not 
in truth and fervency love righteousness : it is there- 
fore set down as a note of an unrighteous man, that 
he abhors not evil, Ps. sxxvi. 4. 

Hereby may righteous magistrates, righteous minis- 
ters, righteous masters, and all righteous persons be 
proved. 

That which is said of righteousness itself may be 
applied to persons qualified therewith. Christ loveth 
the righteous, and hateth the unrighteous : ' The way 
of the wicked is an abomination to the Lord ; but he 
loveth him that followeth after righteousness,' Prov. 
XV. 9. So may we do, so must we do ; we may, we 
must love the righteous, 2 John 1, and hate the 
unrighteous, Ps. cxxxix. 21, 22; not simply their 
persons, but their evil qualities. In regard of men's 
persons, we are commanded to love our enemies, yea, 
though they be wicked ; even such as curse us and 
persecute us. Mat. v. 44. But in regard of their 
quality, we must hate even the garment spotted with 
the flesh, Jude 23. 

Christ's love of righteous and hatred of unright- 
eous persons, manifesteth the righteous government 
of his kingdom, in that he dealeth with every one 
according to his works, rewarding the righteous (which 
is a fruit of his love) and punishing the unrighteous, 
which is an effect of his hatred, and both according 
^ ' avo(^5i coinponitur ab a. pricaiivo et vifios.—Lcj;. 



6t 



GOUGE ON HEBREWS. 



[Chap. 



to their works, which is the evidence of his justice and 
righteousness. 

Thus is Christ set forth as righteous in himself, and 
righteous in the administration of his kingdom. He 
is a righteous person and a righteous king, who also 
maketh his kingdom and the subjects thereof all 
righteous. 

Sec. 117. Of the meaning of this relative particle 
< therefore: 

Upon the former description of Christ's righteous- 
ness this inference is made, ' Therefore God hath 
anointed thee.' This may be taken as the cause of 
Christ's righteousness, or as a consequence following 
from thence. . 

The Hebrew phrase, 13 'V, is oft used to set out 
the cause of a thing, as Gen. sviii. 5, omav P"'?^, 
' Therefore are ye come,' that is, for this cause. The 
same phrase is translated with a causal particle. Gen. 
xxxviii. 26, n*nnrN7 \2"7V, ' Because I gave her not,' 
&c. It is also used to d<»clare a consequence or 
an effect, as Ps. i. 5, IDp-.s'? p'hv, ' Therefore the 
ungodly,' &c. So Gen. ii. 24, 3rV' 12-"?V, ' There- 
fore shall a man leave,' &e. The Greek phrase, bla 
TouTo, also used by the apostle, is sometimes put for 
a cause, as Mat. xiii. 13, ' Therefore spake I to them 
in parables;' and it is thus translated, 'for, this cause,' 
John xii. 27, 1 Tim. i. 16. It is also put for an 
effect or consequence, as Mat. xiv. 2. 

It may in the one or the other sense be here taken. 
As a cause, it implieth that God's anointing Christ, 
that is, pouring his Spirit upon him, made him to be 
so fit and able a king as he was. As an effect, it in- 
tendeth that Christ, being most righteous, and every 
way able and fit to govern the kingdom, God therefore 
anointed, that is, deputed, him thereto. 

In this respect it must have reference to Christ's 
human nature, or to his person as mediator, God-man : 
thus, ' God gave the Spirit unto him, not by measure,' 
John iii. 84 ; and ' the Spirit of the Lord was upon 
him,' Luke iv. 18. 

This word of inference, therefore, may also be taken 
as a manifestation of God's anointing him : thus, 
Christ loved righteousness, therefore it was manifest 
that God anointed him ; as where Christ saith, ' (Jiere- 
fore the kingdom of heaven is like unto a certain 
king,' Mat. xviii. 23 ; it is manifest that the king- 
dom of heaven is like, &c. 

This relative therefore, as it noteth a cause, hath 
reference to the former part; thus, God hath anointed 
thee, therefore thou lovest righteousness. As it de- 
claroth a consequence, it halh reference to the latter 
part; thus, ' Thou lovest righteousness, therefore God 
hatli anointed thee,' that is, saw it meet to anoint thee. 

None of these senses cross the other, but they may 
well stand together ; for God may anoint Christ, and 
depute him to his function, because he loveth right- 



eousness ; and Christ may manifest his love of right- 
eousness because God hath anointed him. 

Finally, both the Hebrew and Greek phrase, trans- 
lated therefore, is sometimes used for ornament's sake, 
or to begin a sentence, as in EngUsh we use this 
phrase, Now then. It is also used to couple sentences 
together. Gen. xxxiii. 10, John vii. 22, 

Sec. 118. Of the meaning of this phrase, ' God, thy 
God: 

The author of the anointing here mentioned, is set 
out very emphatically (at least as our English and 
some other translators express it) by a rhetorical 
figure, doubling the same word in the same sense, 
thus, ' God, even thy God.' Hereby it is intimated 
that the matter here set down is true, faithful, and 
worthy of all observation and acceptation. In like 
manner doth the Lord set out himself in relation to 
his church, saying, Ps. 1. 7, 'I am God, even thy 
God.' This he doth that his people might take the 
more thorough notice thereof, and that their faith 
might be the more strengthened thereupon. 

The notation of the Hebrew title thus translated 
God, implieth God to be of might and power,' and is 
by some translated the strong God.^ 

The Hebrew noun is of the plural number, D'nPN, 
but the verb anointed, to which the Hebrew title hath 
reference, is of the singular number, "inC'O, which in- 
timateth a plurahty of persons, and unity of essence. 

The title God, as here used, in the first place, may 
be of the vocative case, as it is in the former verse, and 
translated O God ; and by an apostrophe applied to 
Christ ; for this particle even (which is a note of ap- 
position, joining two words together, which have 
reference to one and the same thing) is neither in 
the Hebrew nor Greek text, but inserted by our Eng- 
lish translators. In Hebrew, D'n^N, Greek, ©so;, 
and Latin, Deus, this title is both in the nominative 
and vocative case, the very same for syllnbles and let- 
ters. In the nominative case it is spoken of the 
Father, as our English sets it down ; in the vocative 
case it is spoken to the Son. Many of the ancient 
fathers' and pater-e\fositor&* take it in the vocative 
as spoken to the Son. 

It may be objected that thence it will follow that 
God is of God. 

Jns. I deny not, but that it will so follow, and 
therein is nothing against the orthodox faith ; for the 
Sou of God is very God of very God ; see Sec. 19. 
In regard of his divine essence he is very God, Kev. 
iv. 8. In regard of his distinct persons, as the Son 
in relation to his Father, he is of God ; in this re- 

> ^N al) ^*X polens, forlis. 

' Aquila, Ux^i"' Treinel. et Jan. Deum fortem. ' 
xiv. 22. ' August. Chrys. Theopli. Harm, aliiiii 

* Bucer, MoUer. Scultet. aliique. Deus, unxit to 1 
tuuB. Deus uugitur a Deo. Sic acciidte, sic intelligite, sic 
a Ortecis evidentissimum est. — Aug. Enarr. in P>. xliv. 



i 



Ver. 9.] 



UOUGE ON HEBREWS. 



spect, as we may say, Son, thy Father, so God, 
thy God. 

Besides, the Son of God assumed man's nature ; 
hereby God and man became one person. Thus he 
is God, and God is his God. He is God in regard of 
his divine nature, and God is his God in regard of 
his human nature, yea, and in regard of both natures 
united in one person. 

In this latter respect, as Christ is God-man, God 
may be said to be his God three ways : 

1. As Christ's human nature was created of God, 
and preserved by him like other creatures. 

2. As Christ is mediator, he is deputed and sent 
of God, John iii. 34, and he subjected himself to God, 
and set himself to do the will of God, and such works 
as God appointed him to do, John iv. 3i and ix. 4. 
In these respects also God is his God. 

3. As Christ God-man was given by God to be an 
head to a mystical body, which is the church, Eph. 
V. 22. God thereupon entered into covenant with 
him in the behalf of that body, Isa. xlii. 6 and xlis. 8. 

! Thus he is called the messenger, Mai. iii. 1, and 
mediator of the covenant, Heb. viii. 6. Now God is 
in an especial manner their God, with whom he doth 
enter into covenant ; as he said unto Abraham, ' I 
will establish my covenant between me and thee,' &c., 
' to be a God unto thee,' &c.. Gen. svii. 7. As God 
made a covenant with Abraham and his seed, so also 
with Christ and his seed, which are all the elect of God, 
even the whole catholic church. This is the seed 
mentioned, Isa. liii. 10. So as by special relation be- 
twixt God and Christ, God is his God in covenant 
with him. God also is, in especial manner, the God 
of the elect through Christ. 
f This special relation, thy God, having reference to 
; Christ, is under the gospel, God's memorial; as under 
I the law his title was, ' the God of Abraham, the God 
[ of Isaac, and the God of Jacob.' For with them God 
I made his covenant, and in them with their seed. Gen. 

xvii. 7, and xxvi 3, 4, and xxviii. 13, 14. 
1 This title, ' the God of Abraham, Isaac, and Jacob,' 
God assumed to himself, Esod. iii. 15, 16 ; and the 
seed of those patriarchs oft called on God by that 
title, and pleaded it before him, to enlarge their de- 
sires, and to strengthen their foith. This they did by 
calling to mind that relation w hich was betwixt God and 
their fathers, with whom God had made an everlast- 
ing covenant, to extend to them and then- seed, Exod. 
. xxxii. 11, 1 Kings xviii. 36, 1 Chron. xxix. 18. 

How much more may we have our desires enlarged, 
and faith strengthened, in that relation which is be- 
twixt God and Christ, and how may we plead it, and 
say, God of thy Son Jesus Christ, remember thy 
covenant made with him and in him. Hereupon it 
is that Christ saith, ' Verily, verily, I say unto you. 
Whatsoever ye shall ask the Father in my name, he 
will give it you,' John xvi. 23. When the children 
of Israel were in great distress, ' the Lord was gra- 



cious unto them, and had compassion on them, and 
respect unto them, because of his covenant with Abra- 
ham, Isaac, and Jacob,' &c., 2 Kings xiii. 23. How 
much more will God be gracious to us because of his 
covenant with his Son Christ ! This is the truest and 
surest ground of Christian confidence and boldness in 
approaching to the throne of grace. 

The psalmist, who lived many hundred years before 
the apostles, having by the Spirit of truth registered 
this relation betwixt God and the promised Messiah, 
giveth evidence thereby, that the understanding and 
believing Jews conceived that Messiah to be true God, 
the Son of God ; and that God was the God of that 
Messiah in special, and by virtue thereof, ' the God 
of Abraham, Isaac, and Jacob,' Exod. iv. 5 ; ' the 
Lord God of Israel,' Exod. v. 1 ; ' the Lord God of 
the Hebrews,' Exod. ix. 1 ; ' the God of the Jews,' 
Kom. iii. 29 ; ' the God of Jeshurun,' Deut. xxsiii. 
26 ; ' the Lord of Elijah,' 2 Kings ii. 14 ; ' the God 
of Daniel,' Dan. vi. 20 ; ' the God of Shadrach, 
Meshach, and Abed-nego,' Dan. iii. 28 ; ' Gentiles,' 
Rom. iii. 29 ; 'my God,' Exod. xv. 2 ; ' oiu- God,' 
Exod. V. 8 ; ' thy God,' Deut. x. 14 ; ' your God,' 
Gen. xliii. 23 ; 'his God,' Exod. xxxii. il ; ' their 
God,' Gen. xvii. 8. All these, and other special rela- 
tions to God, do give evidence of God's singular re- 
spect to those who are in covenant with him, and 
whose God he is. 

In reference hereunto they are called God's pent- 
lium,^ a peculiar treasure unto him, his proper stock 
or flock, Exod. ix. 15, Mai. iii. 17. They are also 
called a peculiar people, 1 Peter ii. 9. All this ariseth 
from that special relation which Christ hath to God, 
that God is his God : ' Ye are Christ's, and Christ is 
God's,' saith the apostle, 1 Cor. iii. 21. Hereupon 
it was that Chi-ist said, ' I ascend to my Father and 
your Father, and to my God and your God,' John 
XX. 17. 

Sec. 119. 0/ God's anointing his Son. 

God, who was in special the God of his Son, is 
here said to have anointed him, E%jfff£'. See Chap, 
iii. 6, Sec. 54. This is metaphorically spoken in 
reference to an ancient, continued inaugm-ating and 
settling of kings in their kingdom, which was by 
anointing them, or pouring oil upon their heads : as 
Saul, 1 Sam. x. 1 ; David three times, iirst by 
Samuel, 1 Sam. xvi. 13 ; secondly, by the men of 
Judah, 2 Sam. ii. 4 ; thirdly, by the elders of Israel, 
2 Sam. V. 3 ; Solomon twice, 1 Kings i. 39, 1 Chron. 
xxix. 22; Jehu, 2 Kings ix. 6; Joash, 2 Kings xi. 12; 
Jehoahiiz, 2 Iviugs xxiii. 30 ; yea, they who chose 
Absalom to be king anointed him, 2 Sam. xix. 10. 
In allusion hereunto kings are styled ' anointed,' even 
the Lord's anointed, 2 Sam. xix. 21, Lam. iv. 20. 

Anointing being performed by God's appointment, 
implieth two things, 

' 11730. Id quod proprium et singulariter charum est. 

E 



C6 



JOrCiE ON HEBREWS. 



[Chap. I. 



1. A deputation to the kingdom.' 

2. An ability to execute the royal function. 

Both these are evident in the first kin? that was 
set oyer Israel. By Samuel's anointing Saul, Saul 
was deputed to the kingdom ; and being anointed, ' the 
Spirit of the Lord came upon him, and God gave him 
another heart,' 1 Sam. vi. 9. 

That wherewith kings were anointed was oil. Samuel 
took a vial of oil and poured it on Saul's head, 1 Sam. 
X. 1. He also took an horn of oil and anointed David, 
1 Sam. svi. 13. So did Zadok anoint Solomon, 
1 Kings i. 39 ; so did he that anointed Jehu, 2 lungs 
ix. 6 ; and others that anointed other kings. All 
these were anointed with external material oil ; but 
to shew that anointing had a mystical signification, 
they who had not such oil poured on them are called 
the Lord's anointed, Ps. cv. 15. 

Oil, and anointing therewith, being ■ mystically 
taken, as here they arc, setteth out the Spirit, and the 
gifts and gi-aces thereof. Li this respect Christ saith 
of himself, ' The Spirit of the Lord is upon me, be- 
cause he hath anointed me to preach,' &c., Luke iv. 
18. And the apostle Peter saith of him, ' God 
anointed Jesus of Nazareth with the Holy Ghost, and 
with power,' Acts x. 38. 

This is in special to be applied to the human nature 
of Christ, yet so as united to the divine nature, both 
making one person ; for God, singly and simply con- 
sidered in himself, never was nor can be anointed, no, 
not metaphorically, as here the word is taken. God 
cannot be deputed to any function. God needs not 
the Spirit to be poured on him, nor needs he any gift 
of the Spirit to be enabled to anything that he doth. 
He is of himself all-sufficient. 

But Christ, as man, and as mediator between God 
and man, was by God his Father deputed unto his 
royal function, Ps. ii. G, as ho was to his priestly 
office, Heb. v. 5 ; yea, and in that respect also, God 
gave him the Spirit, though not by measure, John 
iii. 84. 

Both the Hebrew name Messiah, and the Greek 
name Christ, do signify anointed. They remain me- 
morials of the anointing here specified. See Chap, 
iii. ver. 6, Sec. 64. 

Bee. 120. OJ the fit resemblance of anointing icith oil. 

Very fitly is this metaphor of anointing with oil 
used to set out the mystery of the Spirit and the gifts 
thereof, especially if it be extended to the mystical 
body of Christ, in reference both to the head thereof 
and also to the members ; for the oil wherewith Christ 
was anointed was like the oil poured on Aaron's head, 
' It ran down upon the beard, and went to the skirts 
of his garment,' Ps. cxxxiii. 2, 8. So the Spirit 
poured on Christ, as head of the church, ran down 
upon his body, and upon the several members thereof. 

' Of God's deputing Christ to his fuuctiou, see Cliap. 
ii. 3, Sec. 2. 



This is to be observed, because many of the par- 
ticular resemblances here following cannot be applied 
to the anointing of the head alone, but may be applied 
to the anointing of the body and members. 

The resemblances betwixt oil and the Spirit shall be 
set forth in ten distinct particulars. 

1. Oil is a nourishing kind of food, as honey and 
butter. Hereupon it is often joined with them. Job 
xxix. C, Ezck. xvi. 13. It is also joined with meat 
and drink, Ezra iii. 7 ; with meal, 1 Kings xvii. 12 ; 
with bread, Hosea ii. 5 ; fine Hour, Lev. ii. 4 ; and 
with wine, 2 Chron. xi. 11. AU these are nourishing 
food. Oil is very wholesome to be eaten : it much 
helpeth digestion ; it is therefore eaten with raw herbs 
and other cold things. It is also a means to expel 
such things as annoy the stomach ; and it is an anti- 
dote against poison. 

Nothing is more nourishing and wholesome to the 
soul than the Spirit and the graces thereof. It mak- 
eth God's word to give a good relish ; it helps the 
soul well to digest the word ; yea, it makes it sweet 
and pleasant, JPs. cxix. 103. The Spirit expels car- 
nal lusts of all sorts, and it is a most sovereign anti- 
dote against all poisonous corruptions. 

2. Oil is of singular use to supple hard, swelling 
tumours, to ease pains in the flesh or bones, to keep 
sores from rankling, and to heal wounds, Luke x. 84, 
Isa. i. G. 

The Spirit mollifieth hard hearts, assuageth per- 
plexed spirits, caseth troubled consciences, and heal- 
eth the wounds of the soul made by Satan's assault, 
Isa. Ixi. 1-3. 

3. Oil is useful to strengthen weak joints, to make 
them quick and nimble. They, therefore, that strive 
for the mastery in wrestling, running, and other like 
exercises, use to anoint their joints. 

The Spirit helpeth our infirmities, Rom. viii. 26. 
It putteth life and spirit into us ; for it is a spirit of 
life, Rom. viii. 2. 

4. Oil makes the countenance fresh and comely ; 
it makes the face to shine, Ps. iv. 15 ; Mat. vi. 17. 
It revives the spirit within, and makes it cheerful. 

It is the Spirit and the graces thereof that makes 
men comely and amiable before God, angels, and 
saints. Of the inward joy of the Spirit we shall spoak 
in the next Section. 

5. Oil hath not only a sweet smell in itself, but also 
it sendeth forth a fragrant and pleasing savour. The 
house was filled with the sweet savour of the ointment 
that was poured on Christ's head, John xii. 8. 

The Spirit, both in Christ, Cant. i. 2, and also in 
his members, causcth a sweet savour. Ministers are 
a sweet savour of Christ, 2 Cor. ii. 15. The prayers 
of saints are sweet as incense, Ps. cxli. 2, Rev. viii. 
3 ; their beneficence is as an odour of a sweet smell, 
Philip, iv. 18. 

6. Oil maintains the light of lamps. It causetb 
them to give light, and, by a continual supply of oil, 



Ver. 9.] 



GOUGE ON HEBREWS. 



67 



lamps continue to burn, and to send forth their light. 
Under the law, oil was prepared for the light of the 
tabernacle, Exod. xxv. 6 ; and this preparation was 
continued day after day. Lev. xxiv. 2, 3. 

It is by the Spirit whereby our minds are enlight- 
ened, and by the continual operation thereof the light 
of understanding increaseth more and more. It is 
therefore called ' the spirit of revelation in the know- 
ledge of Christ ;' and it is given ' that the eyes of our 
understanding might be enlightened,' Eph. i. 17, 18. 
Believers also are said to ' have an unction from the 
Holy One to know all things ; the same anointing 
teacheth them of all things,' &e., 1 John ii. iiO, 27. 

7. Oil is of a searching and piercing nature ; it will 
pierce even into the bones, Ps. cix. 18. 

But the Spirit is of ail things the most searching ; 
for ' the Spirit searcheth all things, yea, the deep 
things of God,' 1 Cor. ii. 10. 

8. Oil was one of the things which of old were 
offered unto God for sacrifices. When Jacob set up a 
pillar as an altar, he poured oil upon the top of it. 
Gen. xxviii. 18, and xxxv. 11. Under the law, it was 
offered up with their meat-offerings. Lev. ii. 1, 16. 
Hence is it that Jotham bringeth in the olive-tree thus 
speaking, ' Should I leave my fatness wherewith, by 
me, they honour God and man,' &c. The fatness of 
that tree is oil. God was honoured thereby in that it 
was offered up to him for sacrifice ; man was honoured 
thereby in that he was consecrated by it to an high 
office, as of a king, or priest, or prophet. 

Christ was a ' sacrifice to God for a sweet-smelling 
savour,' Eph. v. 1 ; and the very bodies of his mem- 
bers are a living sacrifice to God, Rom. xii. 1, Philip, 
ii. 17. So are their works of charity, Philip, iv. 18 ; 
and their praising of God, Heb. xiii. 15. 

9. Oil, and anointing dead corpses therewith, pre- 
serveth them from putrefaction. Of old, therefore, 
they were wont to anoint dead corpses therewith, Mark 
xvi. 1, Luke xxiii. 56. The Spirit subdues corrup- 
tion and keeps men from sending forth ill savours, as 
filthy communication, and a filthy conversation. 

10. Oil is a most precious thing. This epithet 
I'liriotis is oft attributed to ointment, as 2 Kings xx. 
IH; Ps. cxxxiii. 1; Eccles. vii. 1; Mat. xxvi. 7. 
Kings were wont to treasure it up among other pre- 
cious things, Isa. xxxix. 2 ; and among things useful 
and necessary for man, 2 Chron. xxxii. 28, Hosea 
ii. 8. 

What more precious than the Spirit of G-od, than 
the gifts and graces thereof! What more needful, 
and what more useful I 

Sec. 121. Of oil of ffladneas. 

The oil wherewith Christ was anointed is here 
called the nil of /jladness. Wo heard before that this 
oil setteth out the Spirit of God, and the gifts and 
graces thereof. Now, joy is in Scripture said to be 
'joy of the Holy Ghost,' 1 Thes. i. 6 ; 'joy in the 



Holy Ghost,' Rom. xiv. 17 ; and joy is reckoned up 
among the fruits of the Spirit, Gal. v. 22. So as it 
is that Spirit that is in Christ and his members which 
maketh this to be oil of gladness. 

This phrase oil of gladness is an Hebraism, like to 
that which is before set down, ver. 8, sceptre of 
righteousness . See Sec. 113. 

This Hebraism here intendeth two things : 

1. The excellency of this gladness. No external 
joy is to be compared to it. 

2. The quantity of that joy, it is exceeding great ; 
it far surpasseth all the joy that ever was or can be, 
which is further manifested in this phrase following, 
' above thy fellows.' 

This epithet gladness is here attributed to this oil 
in relation to Christ the head, and to all believers his 
members. 

It hath relation to Christ in two respects : 

1. As it quickened him up and made him joyful in 
all his undertakings for our redemption. Christ being 
by his Father deputed to his function, most willingly 
and joyfully undertook it and managed it : ' As a 
bridegroom coming out of his chamber, he rejoiced as 
a strong man to run his race,' Ps. xix. 5. When he 
cometh into the world, he saith, ' I delight to do thy 
will, my God,' Ps. xl. 8. When he was in the 
world, he said, ' My meat is to do the will of him that 
sent me, and to finish his work,' John iv. 34. 

2. Gladness hath relation to Christ, by reason of 
the fruit that sprouted out from thence. His coming 
into the world, and doing, and enduring what he did, 
was matter of rejoicing to others ; in which respect, 
the prophet exhorteth ' the daughter of Zion to shout, 
and to be glad and rejoice with all the heart,' Zeph. 
iii. 14, Zech. ix. 9. And the angels that brought 
the first news of Christ's bii-th, do thus proclaim it : 
' Behold, I bring j'ou good tidings of great joy, which 
shall be to all people,' Luke ii. 10. 

2. This epithet gladness hath relation to the mem- 
bers of Christ in two respects : 

(1.) As the things whereof in Christ they are made 
partakers are matters of great joy ; for so many and so 
great are the benefits which behevers receive from 
Christ, by virtue of that anointing, as they very much 
rejoice their hearts. Many of these benefits are ex- 
pressly set down, Isa. Ixi. 1-3. Other benefits are in 
other places distinctly noted, as redemption from sin, 
reconciliation with God, justification in his sight, 
adoption, regeneration, sanctification, and the end of 
all, eternal salvation. If any things in the world cause 
true joy and gladness, surely these effects which flow 
from the anointing of Christ will do it. 

(2.) As the members of Christ are quickened up by 
that Spirit which cometh from him, do and endure 
readily, willingly, cheerfully, joyfully, what the Lord 
calls them unto, as Ps. cxxii. 1, 1 Chron. xxix. 9, 17. 
It is said of those on whom the Spirit rested, that 
' they received the word gladly,' and mutually com- 



GOUGE ON HEBREWS. 



[Chap. I. 



municated together with gladness. On a like ground, 
the eunuch whom Philip baptized, and Paul's jailor, 
are said to rejoice, Acts viii. 39, and xvi. 3-1. 

This fruit of joy gives evidence of a believer's union 
with Christ, and of the abode of Christ's Spirit in him, 
for the Spirit is as oil, of a diflusing nature. Hereby 
we may gain assurance to our own souls, and give 
evidence to others of the spirit that is in us. So did 
the Jews of old, 1 Chrou. xxix. 9, and Christ's dis- 
ciples, Luke X. 17, and Christians in the primitive 
church, H.b. X. 34, Philip, ii. 17, 18. 

To shew ourselves true members of Christ, we ought 
further so to carry om-selves in our several functions, 
as we may cause others to rejoice. So did Solomon,^ 
1 Kings v. 7, and Hezekiah, 2 Chron. xxix. 3G, and 
the apostles. Acts xv._31. This we shall do bydiligence, 
faithfulness, justice, equity, uprightness, mercifulness, 
and by disposing of our aflairs to the good of others ; 
so did Christ. 

Sec. 122. Of the fellowship hetwixt Christ and saints. 

The abundant measure of the Spirit in Christ is 
further amplified by comparing it with that measure 
which is in others. It far exceeds all others. 

The persons with whom the comparison is made, 
are styled Christ's fellows. Bolh the Hebrew' and 
and Greek- word imply such as partake of one and 
the same condition. See Chap. iii. 1, Sec. 17. 

Hereby in special professors of the true faith are 
meant : 

In general, this word fellows may be extended to 
all, men and angels. All are styled his fellows, in 
regard of that low degree whereunto the Sou of God, 
Creator of all things, humbled himself by assuming a 
created substance, so that as ho was a creature, 
angels were his fellows ; yea, it is said, chap. ii. 9, 
that he was ' made a little lower than angels, for the 
Bufifering of death,' yet all the gifts and endowments 
of all the angels are not comparable to those which 
Christ had : ' He was crowned with honour and glory 
above them,' chap. ii. 7. 

But to let the angels pass, we will insist upon the 
comparison, as it hath relation to the church, and to 
the several members thereof. These may be said to 
be Christ's fellows in eight distinct respects : 

1. As fellow-creatures. Job i. 12, Heb. ii. 14. 

2. As joint-members of the same mystical body. 
Christ is indeed the head, Eph. i. 22, 23, but the 
head is a part of the body, and the body is said to be 
the fulness of Christ, Eph. i. 23. 

8. As made under the law. Gal. iv. 4. 

4. As a Son of one and the same Father, John 
XX. 17. Hereupon he and they are fellow-brethren, 
chap. ii. 11, 12. 

' '^'yZPiO a '\'2T\ conjunetut ent. Usurpaturde iis qui sunt 
cjuaJem conditioiiis. Eccl. iv. 10. 

» ftirix'ui, participea consorlet, a fiirlx,!", habere cum nliix, 
partem h there, participem esse. See Chap..ii. 14, Sec. 139. 



5. As co-heirs or joint-heirs, Kom. viii. 17. 

G. As subject to the same infirmities, chap. iv. 1.5. 

7. As liable to death, chap. ii. 14, 15, ix. 27, 28. 

8. As honouring his members to reign with him, 
2 Tim. ii. 12, 1 Cor. vi. 2. 

As this fellowship betwixt Christ and his members 
setteth out the low degree of Christ's humiliation, so 
the high degree of the exaltation of saints. 

For the Son of God to be a fellow with sons of men 
is a great debasement, and for sous of men to be fel- 
lows with the Son of God, is as great an advancement. 

What love hath Christ shewed to us herein ! 

How are we bound to Christ hereby ! 

Should not we imitate Christ, and condescend to 
men of low estate ! Rom. xii. 16. 

Sec. 123. Of the pre-eminency of Christ's gifts above 
others. 

This phrase, above th;/ fellows, sets down a fifih proof 
of Christ's excellency above angels. 

Though it pleased Christ to condescend so low as 
to become a fellow with us, yet even in that low estate 
did his Father so dignify him, as he poured his 
Spirit on him more abundantly than on all others 
whatsoever. ' Thou art fairer than the children of 
men,' saith the psalmist of him, Ps. xlv. 2. The 
phrase may be extended to all manner of excellencies : 
' He is mightier than I,' saith he, that was greater 
than any born of women before him. Mat. iii. 11. 
None of the angels ever had such gifts as Christ. 
They learned of the church what Christ revealed to 
the church, Eph. iii. 10. Both men and angels had 
their stint and measm-e, but ' God gives not the Spirit 
by measure unto Christ,' John iii. 34. ' It pleased 
the Father that in him should all fulness dwell,' Col. 
i. 19. ' In him are hid all the treasures of wisdom 
and knowledge,' Col. ii. 3. 

Christ is an head from whom the members must 
be supplied, so as he receives not for himself alone, 
but for his whole bodj' : ' Of his fulness have we all 
received, and grace for grace,' John i. 16. 

Particular members of the mystical body may have 
the fulness of vessels, but this is the fulness of a 
fountain. 

Here lieth a main difference between the Mediator 
and mere men. The most that can be said of the best 
of them is, that they have but enough for themselves, 
as the wise virgins said, Mat. xxv. 9. Christ alone 
is that overflowing spring who hath enough for all 
others, John i. 10. 

This is the true treasure of the church, which was 
typified by the ark. The ark was as a little chest or 
cabinet, in which jewels and other precious things 
and treasures are kept. In this respect it set out 
Christ to be as a treasure, in which all the precious 
things tending to salvation are hid. 

This is matter of great comfort in regard of our 
own emptiness or scantiness. This is enough to 



Ver. 



GOUGE ON HEBREWS. 



embolden ns to go to Christ. He is not like to those 
pits where they who are sent unto them can find no 
water, Jer. xiv. 3. 

Oh the folly of papists, who ' forsake the fountain of 
living waters, and hew them out cisterns, broken cis- 
terns, that caQ hold no water,' Jer. ii. 13. 

Had we sense of our own spiritual need, and faith 
in the all-sufficiency of Christ, we should ourselves 
readily go to him, and bring unto him all such as are 
in any spiritual need ; even as they did who flocked 
to Christ in regard of their spiritual' maladies. 

Sec. 12-4. Of sundry heresies confuted bij that which 
is noted of Christ. 

An ancient father- hath out of the testimony taken from 
Ps. xlv., and applied by the apostle to Christ, confuted 
sundry ancient heresies, after this manner following. 

The apostle hath here smitten the Jews, and Paulus 
Samo^atenus, and Arians, and Marcellus, and Sabel- 
lius, and Marcion, and Photinus also. How so? The 
Jews, by shewing them that there are two persons and 
one God ; other Jews, I say the disciples of Paulus 
Samosatenus, while he here sheweth that testimony 
that speaketh of an eternal and uncreated substance. 
For that he might shew that a thing made differeth 
from the eternity of the Creator, he saith, ' Thy throne, 
God, is for ever.' He smiteth the Ai-ians, in shew- 
ing that he was neither a servant nor creature ; and 
Marcellus and others, because the two persons, accord- 
ing to their subsistencies, are distinct one from another. 
He smiteth the Marcionites, while he sheweth, that 
not the deity but the humanity was anointed. 

Sec. 125. Of the resolution of verses 8, 9. 

Ver. 8. But unto the Son he saith, Thy throne, 
Cod, is for ever and ever ; a sceptre of righteousness is 
the sceptre of thy kingdom. 

Ver. 9. Thou hast loved righteousness, and hated 
iniquity ; therefore God, even thy God, hath anointed 
thee with the oil of gladness above thy fellows. 

Two proofs are here couched together of Christ's 
excellency above angels. See Sec. 64, ver. 8. 

One is taken from his divine nature. 

The other from his royal dignity. 

The sum of this verse is a testimony of Christ's 
excellency. Therein observe two points : 

1. The proof produced. 

2. The points proved. 

In the proof is observable, 

1. The manner of producing it. 

2. The kind of proof. 

The manner of producing it is by way of opposition, 
implied in the particle but ; the opposition is to that 
which he had said before of angels, that they are mini- 
sters, but to the Son, he is a King. 

' Qii. ' bodily '?— Ed. 

' Chrys. Iloni. 3 in cap i. ad Hcb. Istos etiam haireticos 
l{ eodem testimonio refellit. — Theophylactus Enar- in Heb. 



The kind of proof is a testimony ; hereof see Sees. 
46 and 65. 

In the testimony are to be considered both the 
persons and the point. 

The persons are of two sorts : 

1. The author that giveth the testimony. 

2. The object to whom the testimony is given. 
The author is not expressed in the original, but yet 

necessarily implied ; and our English hath made a good 
supply in this phrase, He saith. • 

The object to whom the testimony is given, is ex- 
pressed under this word of relation, Son, unto the 
Son. 

The points proved are, 

1. Christ's divine nature, God. 

2. His royal dignity. This is first propounded, 
then amplified. 

(1.) It is propounded, impHcitly, under two signs, 
a throne, a sceptre ; and expressly under this word 
kingdom. 

(2.) It is amplified by two properties : 

[l.J Eternity, /oc ever and ever. 

[2.] Equity, righteousness. 

In the ninth verse is an illustration of the foresaid 
righteousness. 

In this illustration are two branches : 

1. The cause of Christ's righteous dealing. 

2. A consequence following thereupon. 

The cause is double ; each cause is set out by a 
distinct affection, and a distinct object. 

The former affection is love, the latter hatred. 

The object of the former is righteousness, of the 
latter iniquity. As the afl'ections love and hatred are 
contrary, so the the objects, righteousness and iniquity. 
In this respect they may well stand together, and that 
as two causes. For love of righteousness moves a 
man to deal righteously, so also doth hatred of 
iniquity. 

In the consequence we are to observe, 

1. The manner of expressing it. 

2. The matter whereof it eonsisteth. 

The manner is by an apostrophe to Christ, God. 
The matter consists of an honour done to Christ. 
This is set out, 

1. By the author that doth him that honour. 

2. By the kind of honour done to him. 

The author is God, amplified by a special relation 
to Christ, his God. 

The kind of honour eonsisteth of two parts : 

1. Deputing Christ to a royal function. 

2. Enabling him well to manage it. 

Both these are implied under this metaphor, an- 
ointed with oil. 

They are also both amplified by the quality and 
quantity of them. 

The quality is gladness. 

The quantity is beyond all others, above thy fellows. 

All these points are amplified by an apostrophe 



GOUGE ON HEBREWS. 



[Chap. I. 



which runneth through the whole testimony, and is 
seven times expressed in these notes, 0, thy, thou, 
thee ; thy is four times expressed. 

Sec. 126. 0/ the doctrines arising out of the 8lh and 
2th verses. 

I. More excellent things are spoken of the Son of 
God than of anyels. This particle lut, being here 
used in opposition to that which was before said of 
angels, declares as much. See Sec. 104. 

II. God would have the excellencies of his Son to he 
known. ' For to the Son he saith,' namely, that others 
might hear it and know it. So Ps. ii. 6, 7 ; John v. 
20, 23. 

III. Christ is tmc God. The title God is here 
properly applied to him. See Sec. 107. 

IV. Christ is a king. The ensigns of a king, 
throne and sceptre, are attributed to him ; yea, an 
express mention is made of his kingdom, see Sec. 112. 
Christ, therefore, is every way to be esteemed as a 
king. 

V. Christ as king judgeth. A throne is a place of 
judgment, 1 Kings vii. 7. Christ now judgeth the 
world, John v. 22, 23. But his full and final judgment 
will be at the end of the world, Acts xvii. 31. 

VI. Christ is an everlasting king, see Sees. 108, 
110. His throne is for ever and ever. 

VII. Christ hath a peculiar kingdom. This rela- 
tive thy is discriminative and appropriative. It putteth 
a difference between his and others' kingdom ; it 
sheweth that this kingdom is proper to Christ. See 
Sec. 112. 

VIII. Christ orders the matters of his kingdom as 
he will. The sceptre attributed to Christ intendeth, 
that as a king by moving his sceptre he manifesteth his 
mind, and that answerably obedience is yielded to him. 
See Sec. 111. 

IX. Christ orderelh the afj'airs of his kingdom most 
ujirightly. His sceptre is in that respect styled a 
sceptre of rectitude. See Sec. 113. 

X. Righteousness is to he loved. 

XI. Iniquity is to be hated. Both these are here 
commended in Chrisfs example. 

XII. Love of righteousness jmt Christ on to deal 
uprightly. The inference of this verso upon the for- 
mer, dcmonstratoth as much ; see Sec' 115. Love of 
righteousness will put us on to do the like. 

XIII. Love of righteousness and hatred of iniquity go 
together. They arc here joined together in Christ ; and 
wheresoever the one is, there will bo the other. Right- 
eousness and iniquity are so directly opposed, and 
contrary each to anotlier, as they do in a manner force 
from men contrary affections. See Sec. 116. 

XIV. God is in an especial manner the God of 
Christ. See Sec. 118. 

XV. God hath the power of deputing and enaJling 
men to their function. Anointing, which is here attri- 
buted to God, implieth both these. See Sec. 119. 



XVI. Christ was deputed by God to his function. 

XVII. Christ was enabled by God well to execute his 
function. God, that anointed him, did both these. 
They are both grounds of faith to trust in Christ, and 
of obedience to submit to him. 

XVIII. The Spirit was in Christ. This may be 
gathered from the metaphor of oil. To give a visible 
evidence hereof, the Spirit from heaven descended 
like a dove, and lighted upon Christ, Mat. iii. 16. 
Hence is it that the Spirit is also communicated to 
believers, for they are members of his body. 

XIX. The Holy Ghost causelh gladness. He is this 
' oil of gladness.' See Sec. 121. 

XX. Christ with much alacrity did and endured 
whatsoever he undertook. See Sec. 121. 

XXI. The Son of God made himself equal to sons of 
men. They are ' his fellows,' Ps. xii. 9 and Iv. 18. 
See Sec. 122. 

XXII. The gifts of Christ far surpassed the gifts o 
all others. See Sec. 123. 

XXIII. Christ's glory may, and must, be declared 
even to himself. This I gather from the apostrophe, 
whereof see Sec. 106, and 125 in the end of it. 

Sec. 127. Of the fit application of Ps. cii. 25 to 
Christ. 

And, Thou, Lord, in the beginning hast laid the foun- 
dation of the earth ; and the heavens are the works of 
thine hands. — Heb. I. 10. 

The first particle, and, being copulative, sheweth 
that the apostle goeth on in proving the point in hand, 
so as 

A sixth proof of Christ's excellency is here pro- 
duced. It is taken from a divine work proper to God, 
which is creation. The kind of argument is, as the 
former, a divine testimony ; it is taken out of Ps. cii. 
25. The argument may be thus framed : 

The Creator is more excellent than creatures ; 

But Christ is tlie Creator, and angels creatures ; 

Therefore Christ is more excellent than angels. 

That Christ was the creator is here proved ; that 
angels are creatures was proved, ver. 7. See Sees. 
81, 86. 

Against this proof concerning Christ, two things are 
excepted : 

1. That the title Lord is not in the Hebrew text. 

2. That the psalm out of which the proof is taken 
makes no mention of Christ. 

To the first, I answer, that though it be not ex- 
pressed, yet it is necessarily understood. For this 
relative thou must have an antecedent. The ante- 
cedent in the verso immediately before is God, to 
whom the prophet by an apostrophe turneth his 
speech, ' God ;' and in two verses before, this title 
Lord is twice expressed. Neither is there any other 
antecedent to which this relative thou can have any 
show of reference. Now, because the psalmist had in 
the verse immediately before named God, he needed 



Ver. 10.] 



GOUGE ON HEBREWS. 



not name him again. He was sufficiently understood 
under this relative tliou; but the apostle, quoting this 
verse alone, must, to make the sense full, and to shew 
whom he meant, insert this title Lord. This he did 
the rather because the LXX (those ancient Greek in- 
terpreters of the Old Testament, which the Greek 
churches then used, as we do now the English trans- 
lations) had inserted it. 

To the second exception, that the psalmist maketh no 
mention of Christ in that psalm, I answer three things : 

1. That the three persons in sacred Trinity are one in 
essence, mind, will, and work, John v. 17-20. What 
the one doth, the other also doth, so as the same act 
may be appUed to any one of them. 

2. Wheresoever mention is made of any act of God 
in reference to a creature, it is most properly the act 
of the Son, for the Father doth all by the Son. In 
particular, ' by him he made the worlds,' ver. 2. 

3. The kingdom of Christ is expressly described in 
the latter part of the psalm, ver. 12, &c. And that 
for the comfort of the chui-ch, to support her in her 
great distress, being much overwhelmed with sore 
affliction by reason of the Babylonish captivity. To 
exemplify this in a few particulars : AVho had mercy 
on Zion ? Who built up Zion ? Was it not the 
Lord Christ ? Whose name do the converted Gen- 
tiles fear ? Whom do the kingdoms serve ? Is it 
not the Lord Christ? Ps. cii. 13, 15, 16, 22. 

It is therefore evident that this test (as the former 
were) is most fitly applied to Christ. 

The apostle had before, ver. 2, said, that God by 
the Son made the worlds. Here, to shew that the 
Son was not (as Arius taught) an instrument or 
minister in that gi-eat work, but the principal author, 
he doth in special thus apply it to the Son : ' Thou, 
Lord, in the beginning hast laid,' &c. 

The first particle, and, hath reference to the first 
clause of the 8th verse, namely, to these words, ' Unto 
the Son he saith ;' which words are here understood 
as if he repeated them again, 'And unto the Son he 
Baith, Thou, Lord,' &c.; 'Unto the Son' there 'he 
saith. Thy throne,' &c. ; ' And unto the Son' here 'he 
Baith, Thou, Lord,' &c. There is the same author 
of that and this testimony. 

The Greek word Lord, Kuo/s, is apparently of the 
vocative case, and further declared to be by an apos- 
trophe directed to the Lord, by this particle of the 
Becond person, thou. See Sec. 106. 

Sec. 128. Of the title • Lord' applied to Christ. 

The Greek word translated Lord, Kig/o;, being ap- 
plied to God, is ordinarily put for Jehovah, which is 
the most proper name of God,' and never attributed 
to any but to the true God. True it is, that in the 
Hebrew there is another name of God, IHN, Exod. 
xxiii. 17, Joshua, iii. 11, which is translated Lord, 
and ofttimes attributed to man, as Gen. xviii 12, and 

' See the Church's Conquest on Exod. xvii. 15, sec. 72. 



xlv. 8 ; yet usually this name, when it is put for God, 
is pointed with such pricks or vowels as Jehovah is, 
'^"l?? and with these points it is never attributed to any 
but to God. 

In this text the title Lord is, without question, the 
interpretation of Jehovah ; for the title Jehovah is in 
that psalm seven times used, as ver. 1, 12, 15, 16, 19, 
21, 23, and once Jah, HJ, ver. 18, which is an abbre- 
viation of Jehovah. 

Wherefore the title Lord doth here intend Jehovah, 
and being applied to Christ, setteth out his divine 
nature, and declareth him to be true God, even that 
God who hath his being of himself, and ever con- 
tinueth of and by himself, the eternal and immut- 
able God, even ' he which is, which was, and which 
is to come," Kev. i. 4; 'the Lord that changeth 
not,' Mai. iii. 6, who, in regard of his self-existency, 
giveth to himself this title, H^ns X'S ^'^^?, ' I am that 
I am;' and also this, n^HX, 'I am,' Exod. iii. 14. 
Thus this title Lord in relation to Jehovah giveth 
further proof of the true and proper divinity of Christ. 

To Christ, by an excellency and property, is this 
title Lord frequently attributed. David, long before 
Christ's incarnation, in the Spirit called him Lord, 
Mat. xxii. 43. The angel that brought the first news 
of his birth, styles him ' Christ the Lord,' Lukeii. 11. 
Both his disciples and others in his life so called him. 
After his resurrection, when he was discerned by John, 
John said to Peter of him, 'It is the Lord,' John xxi. 7. 
Christ himself thus saith, ' Ye call me Lord, and ye 
say well, for so I am,' John xiii. 13. It was usual with 
the apostles in their epistles thus to style him ' the 
Lord Jesus,' Kom. i. 8 ; and he is said to be ' the one 
Lord Jesus Christ,' 1 Cor. viii. 6. A prophetess 
called him Lord, anon after he was conceived, even 
while he was in his mother's womb, Luke i. 43. 

Christ is Lord in sundry respects. 

1. As God, in regard of his divine nature. God 
said, ' I am the Lord,' Exod. vi. 2. 

2. As the Son of God, in regard of his person ; for 
of the Son in relation to the Father it is said, ' The 
Lord rained fire from the Lord,' Gen. xix. 24. 

3. As God-man, in regard of the hypostatical union 
of Christ's two natures in one person. Thus saith 
Thomas to Christ on earth, ' My Lord and my God,' 
John XX. 28. 

4. As king of the church, in regard of that authority 
and dignity whereunto God hath advanced him : ' I 
have set my King upon my holy hill of Sion,' saith the 
Father to the Son, Ps. ii. 6 ; ' God hath made him 
both Lord and Christ,' Acts ii. 36. 

On these grounds divine worship hath been yielded 
unto him on earth as unto the Lord. In his infancy, 
Mat. ii. 11 ; in his man-age, Mat. viii. 2; after his 
resurrection, Mat.xxviii. 9; in the time of his ascension, 
Luke xxiv. 52 ; and now also, Christ being in heaven, 
and sitting as Lord on his throne, is worshipped, Rev. 

' i »», KCii h, XXI i i^x^fiivts. 



GOUGE OX HEBREWS. 



[Chap. I. 



iv. 10, and v. 11. Thus he is still, nnd ever shall be, 
worshipped as the true Lord by his church. 

Answerably all other divine respect is to be yielded 
to him. He is to [be] loved with all the soul, with all 
the heart, with all the mind, and with all the strength. 
Accordingly is he to be feared, admired, adored, called 
upon, believed in, served, obeyed, subjected unto, 
praised for all things, in all things glorified, preferred 
before all, advanced above all, and every way esteemed 
as a Lord, even our Lord, the most high supreme 
Sovereign over all. 

Sec. 129. Of Christ's ctcrnihj. 

The eternity of this Lord is further set out in this 
phrase xar a.o-^ai, ' in the beginning,' namely, in the 
beginning of time, so as that which was before that 
beginning, was without beginning, properly eternal. 
Thus is the eternity of God manifested in the very 
first word of the holy Bible, Gen. i. 1, and the eternity 
also of the Son of God, John i. 1. He that in the be- 
ginning laid the foundation of the earth, was before that 
foundation was laid, and before that beginning. In that 
respect saith the Son of God of himself: 'The Lord pos- 
sessed me in the beginning of his way, before his works 
of old : I was set up from everlasting, from the bcgiu- 
ning, or ever the earth was,' &c., Prov. viii. 22, 23, &c. 

As the eternity of the Creator is by this phrase, in 
the beginning/, intended, so the plain contrary concern- 
ing creatures is expressed. Creatures being made in 
the beginning, then first began to bo ; they were not 
before, therefore not eternal. But the Creator then 
being, and making the world, was before the beginning, 
and had no beginning ; therefore eternal. Here, then, 
is manifested the difference betwixt the Creator and 
creatures in reference to the beginning. The Creator 
then was even as he was before. He did not then begin 
to be, but manifested himself to be what he was before ; 
but creatures then began to be what they were not before. 

As the former reference of this phrase, in the he- 
(jinninrj, to the Son refutes Samosatenus, Macedonius, 
Arius, and other heretics, tliat denied the eternity of 
the Son of God, so the latter reference thereof to 
creatures refutes Aristotle' and other philosophers, who 
held the world to be eternal, which is a point not only 
improbable, but also impossible," for then should there 
be no creatures. A creature cannot be but created. 
If no creature, then all a creator, even one and the 
same with God himself. Eternity and unity arc con- 
vertible terms. There can be but one eternal, as there 
is but one almighty, one infinite ; yet from that posi- 
tion of the world's eternity, there would bo more than 
one infinite ; for there must be an infinite number of 
souls of men and other things if the world were eternal 
in Adam's time, and all that have been since added to 
the world would make up more than infinite. 

' Arist. do Ccelo, lib. iii. cap. ix. x. 

' Mundiim ab astcrno constare improbnbile et impossibile 
c&i.—Arig. Quail, ex Vet. Tetl., q. 28. 



That gross error of the world's eternity is so express 
agaiubt the light of nature, as by many solid arguments, 
drawn from natural principles, other heathen philoso- 
phers have refuted it. 

There were other heretics who had this conceit, that 
the matter of the elements of which the world was 
made, was not made of God, but was co-eternal with 
God.' This conceit of the eternity of prima materia, 
the first matter out of which they say all things were 
at first created, is as much against the light of God's 
word and the light of nature, and as derogatory to the 
eternity of God, as the former of the world's eternity. 
Eternity is one of God's incommunicable properties. 
Whatsoever is made eternal beside God is made equal 
to God, yea, a very God. 

Sec. 180. 0/the extent of heaven and earth. 

In setting down the creation, two words are used, 
which comprise in them all things that were made, 
namely heaven and earth, and that by two tropes : one 
is a metonymy, whereby the continent is put for all 
things contained therein ; the other is a synecdoche, 
whereby a part is put for the whole. The earth is 
the middle centre of the whole world, and the heaven 
is the uttermost circumference that compasseth all 
about, so as all between them are comprised under 
them. In this large sense these two words are oft 
used, as Gen. i. 1, 2 Kings xix. 15, 2 Chron. ii. 12, 
Ps. cxxi. 2, Jer. xxsii. 17. 

Under this word earth, the sea and all waters below 
are comprised ; for the earth and sea make but one 
globe, Gen. i. 9, 10. They were divided at first, and 
so continue, for the better use of man, and of other 
creatures living on earth. Thus not only all things 
that move upon the earth, or grow out of the earth, or 
are within the eai'th, but also whatsoever is in the sea, 
or swims thereupon, is to be understood under this 
word earth. 

There is mention made in Scripture of three heavens. 

1. The air, wherein birds and fowls do fly, wherein 
are the clouds also, so as all the space betwixt the 
earth and the moon is called the first heaven. 

2. The firmament, wherein are all sorts which are 
called the host of heaven, Deut. iv. 19, is the second 
heaven. 

3. That invisible place where are the angels and glori- 
fied saints, and the human nature of Christ, and where 
God doth most manifest his glory, is the third heaven, 
2 Cor. xii. 2. Boyond this is nothing at all. In re- 
gard of this distinction of heaven, the plural number 
heavens is used. 

Thus we see how these two words, earlli, heavens, 
may be put for all creatures. 

As for the order of the words, in setting earth before 
heaven, the Holy Ghost is not over strict or curious in 

' Seleuciani, vel Hermiani elcmentorum materiam de qua 
factn3 est mundus, non a Deo factam dicunt, sed Deo coeler- 
nam. — A ug. U<crcs. Uar. 59. 



Ver. 10.] 



GOUGE OX HEBREWS. 



his method. Though for the most part the heaven 
for excellency's sake be set before the earth, yet many 
times, as here, earth is put before heaven, Judges v. 4, 
Ps. kviii. 8, Isa. xlv. 12, Jer. li. 15. 

Some probable reasons may be given of putting 
earth before heaven, as, 

1. The earth was made before the visible heavens, 
Gen. i. 10, 14. 

2. The earth is set down as a foundation of the 
world, and foundations use to be first mentioned, 
1 Kings vi. 37, 38, Ezra iii. 11, Zech. iv. 9. 

3. The earth is the centre of the world, the heavens 
the circumference thereabout. He beginneth there- 
fore with the centre, and proceeds to the circumference. 

4. The earth is man's habitation. Acts xvii. 2G. 
From thence he beholdeth the heavens. Speaking, 
therefore, to men, he first sets out the place of their 
habitation. 

Sec. 131. Of the earth leing a foundation. 

The creation of the earth is thus set out : ' Thou 
hast laid the foundation thereof.' This is the inter- 
pretation of one Greek word, ih/j,eX'iuirag. A founda- 
tion,' from whence the verb is derived, sigaifieth 
that which is put under other things to support 
and bear them up. It useth, therefore, to be sound, 
solid, strong, and laid on firm and sure ground, 
Luke vi. 48. It is most frequently put for the 
foundation of an house, which beareth up all the 
rest of the building, 1 Cor. iii. 10-12. A foundation 
remaineth firm, stable, unmoveable. The word here 
used is also translated thus : ' grounded,' ■rihfj.sXicj/j^Bvoi, 
Eph. iii. 18, and ' settled,' 1 Peter v. 10. It is there 
joined with two other words which signify a fast fixing 
of a thing, ' stablish, strengthen, and settle,' erri^l^ai, 
eSiiZaai, ^efiiXiuirai. 

This phrase, laid the foundation, applied to the 
earth, implieth two things : 

1. That the earth is the lowest part of the world. 
It being the centre, whatsoever is about it is over it. 
Hereupon this word beareth is oft attributed to the 
earth, as Deut. iv. 39 ; Joshua ii. 11 ; 1 Kings viii. 
23 ; Isa. H. 6 ; Jer. sxxi. 37 ; Acts ii. 19. 

2. That the earth is immoveable. This inference is 
thus made upon this very phrase, 'Who laid the founda- 
tions of the earth, that it should not be removed,' Ps. 
civ. 5. 

In these and other like respects is this metaphor 
foundalion oft attributed to the earth, as Job xxxviii. 4, 
Ps. Ixxxii. 5. And the earth is said to be estabhshed, 
and thereupon to abide, Ps. cxix. 90, and Ixxviii. 69. 
By the stability of the earth sundry benefits accrue to 
the inhabitants thereof. 

1. The constancy of the motions of the heavens, 
and of the host thereof, is better observed, and the 

1 9i^iXiav of Tiiitxi, ponere ; ^t/ii\ix solent stnctiira: 
urtr'ihirliti, mpponi, seu imo loco pon i, nt cmlera strves possit 
CIS stiperslrni. 



admirable effects arising from thence, are the better 
discerned. 

2. The stability of the earth is very useful to plants, 
beasts, and men, that abide thereon. The damages 
and mischiefs that fall out upon earthquakes give 
further proof hereof. 

It is a gross error of Aristarchus, Samius, Coper- 
nicus, and other philosophers,' who imagine that the 
earth continually moveth, and that the heaven and the 
host thereof do but seem to our sight to move, as the 
banks and trees thereon do to such as are in a boat rowed 
with oars, or in a ship under sail. This conceit can- 
not stand with the metaphor of a foundation, here 
and in other places applied to the earth. 

Sec. 132. Of heaven the work of God's hand. 

That which is here spoken of the heavens in rela- 
tion to God, ' the heavens are the works of thy hands,' 
is to be taken metaphorical^, by way of resemblance 
to men, who use with their hands to make what they 
make. Of the second temple it is thus said, ' Zerub- 
babel hath laid the foundation of this house, his hand 
shall finish it,' Zech. iv. 9; and wonders are said to be 
done ' by the hands of the apostles,' Acts xiv. 3. 
Men work with their hands, Eph. iv. 27 ; and they 
do other things with their hands. Hereupon idolaters 
are said to make idols with their hands, Isa. sxxi. 17, 
and idols are styled ' the work of men's hands,' Isa. 
sxxvii. 19, Jer. x. 3, 9 ; yea, the benefit that ariseth 
from the thing men do, is called ' the fruit of their 
hands,' Prov. xxxi. 31, and ' the labour of their hands,' 
Ps. cxxviii. 2. 

In allusion hereunto, the things which God doth or 
maketh are said to be the work of his hands, and his 
hands are said to make them. Job x. 38. Because 
men know not how any should see without eyes, hear 
without ears, speak without a mouth, tread without 
feet, do this or that without hands ; eyes, ears, mouth, 
feet, hands, and other parts of man are attributed to 
God, 1 Pet. iii. 12 ; Num. xii. 8 ; Lam. iii. 34; Ps. 
cxix. 73. 

But to shew that properly God hath no hands, his 
works are oft said to be without hands, Dan. ii. 34, 45, 
and viii. 25, Job xxxiv. 20. Yea, herein lieth a dif- 
ference betwixt the things of God and men, that they 
are without hands, but these with hands, Col. ii. 11 ; 
Eph. ii. 11 ; Heb. ix. 11, 24. Yea, in proper speech 
the heaven itself, that here metaphorically is said to 
be the work of God's hand, is elsewhere said to be 
made without hands, 2 Cor. v. 1, Acts xvii. 24. 

Sec. 133. Of anthropomorphites. 

The anthropomorphites" do hereupon err, not know- 

%)a Tuvri; TiTa/ii.cv <ri}.<i>.—Arisl de Ccelo, lib. ii. Cfip. xiii. 

* Anthropomorphitas vocant, quoniam Deum sibi fiDgunt 
cogitatione carnali in similitudinem imaginis corniptibilis 
hoininis. — Auff. de Bcera. Horn. 1. Deum ipsum omninb 



GOUGE ON HEBREWS. 



[Chap. I. 



ing the Scriptures nor tho power of God, in that they 
literally and properly apply to God such parts of men 
as are metaphorically, and only by way of resemblance, 
for teaching's sake, attributed to him. They feign God 
to themselves by a carnal cogitation to be after the 
image of a corruptible man, and that God is altogether 
a body, imagining that whatsoever is not a body is no 
substance at all. But they are much deceived, for 
spirits are not only true substances, but every way the 
most excellent substances ; bodiliness doth but add 
grossness, heaviness, drowsiness, and sundry other 
weaknesses to a substance. 

Concerning the members of God which the Scrip- 
ture frequently mcntioneth, that no man should be- 
lieve that we, according to the form and figure of 
flesh, are like to God, the same scripture saith, that 
God hath wings, which wo have not. Therefore when 
we hear of wings, we understand protection, Ps. ix. i. 
So when we hear of hands, we must understand opera- 
tion ; and if the Scripture mentions any other like 
thing, I suppose it to be spiritually understood. 

Sec. 184. Of the reasons why the heavens are said 
to be the works of God's hands. 

The heavens are here, and in other scriptures, ex- 
pressly said to be the works of God's hands. In that, 

1. They were made as well as the earth. There 
be that grant that the earth and the things here below 
had a beginning ; but imagine that the heavens and 
the things therein were eternal, without beginning. 
The very first verse of the Bible expressly disproves 
this error, for there it is expressly said, that the 
heaven was created ; so also in sundry other places. 

2. God himself made the heavens. They were the 
work of his onto hands, made by his own power, not 
by angels, as the Mcnaudrians, Saturuinians, Cerin- 
thians, Merinthians, and other heretics thought.' Nor 
were they made by the casual concurrence of certain 
motes, which they caU rt^o»ii,asDemocritus, Leucippus, 
and other Epicurean philosophers dreamed. They 
imagined their ainmi to be small, indivisible bodies, 
such as appear in the sun-beams when the sunshineth 
through an hole. They say, that by the conjunction 
of these all things at first were made, and that into these 
all things at last shall be dis.'iolved. 

3. The heavens were made without inBtruments, 
even with God's hands, and nothing else. It is one 
of the Epicurean philosopher's arguments against the 

pus esse prwaumunt.putantes quicquid corpusnon est.prorsus 
nullam esse substantiain. — Aug. Ep. 112. Do membris Dei 
qute assidue Scripturn commemornt, ne qui^qunm secundum 
carnis hujus formam ct figuram nos esse crcderet similes 
Deo, propterea ot endem Scripturo et alas Deum Imbere 
dixit, quas nos utiquo non liabcnius, &c. — Aug. Ep. HI. 

' Menander mundum asscrcbat nb angelis factum. Sa- 
turninus ansclos septem fecisse mundum dicebat. Sic 
Ccrinthiani, Merinthiani, aliiqua. — Aug. de Bare: ArUt. de 
Ccelo. lib. iii. cap. iv, Cic de Nal. dear. lib. i., Idan dt tin. 
bon. et mat. lib. i. 



making of the heavens, that there could not be suffi- 
cient instruments for effecting so great a work : 
' What iron tools,' saith he, ' what levers, or crows, 
what ministers could be had to help on so vast a 
fabric ?'' blind and stupid philosopher, that can 
no better discern between divine and human works, 
betwixt the first creating of things by God, and the 
after-making of things by man ! God had no need of 
any help at all. 

4. The heavens are as a canopy to cover all the 
earth. For the use of hands, especially when both 
hands are used, is to stretch a thing and to spread it 
abroad. The Lord in express terms saith, ' My hands 
have stretched out the heavens,' Isa. xlv. 12. These 
phrases of stretching forth and spreading out the 
heavens art oft attributed unto God, as Isa. xl. 22 ; 
Jer. xli. 15 ; Ps. civ. 2 ; Job ix. 8, and xxxvii. 18. 

5. Great diligence was used in making the heavens. 
Mention of hands in the plural number implieth thus 
much, for careful and diligent persons will put both 
their hands to what they do ; slothful and careless 
persons will use but one hand, and put the other into 
their bosom or pocket, Prov. ix. 24, and xxvi. 15. 

6. The heavens being said to be the work of God's 
hand, imply the great power of God, who with his 
hands, that is, by himself, can make so fair and great 
a work as the heavens are. Therefore the heaven is 
called ' the fii-mament of his power,' Ps. cl. 1. And 
God is said to have ' made the heaven by his great 
power and stretched out arm ;' and thereupon it is 
inferred, that ' there is nothing too hard for him,' Jer. 
sxxii. 17. 

7. The heavens bear the clearest evidence of God's 
excellencies, Ps. viii. 3, and six. 1. Of a picture 
made by Apelles, which was admirable in all men's 
eyes, they said. This is the work of Apelles's hands. 

Sec. 135. Of the resolution of the tenth verse. 

Ver. 10. And, Thou, Lord, in the beginning hast 
laid the foundation of the earth ; and the heavens are 
the works of thine hands. 

The connection of this verse with the former, set 
out by this copulative particle and, manifesteth an 
addition of another argument to prove the same point. 
Hereof see Sec. 77. 

The sum of this text is, the creation of things. 

Two special points thereabout are here noted: 

1. Tho Creator that made all. 

2. Tho creatures that were made. 
In setting out tho Creator, observe, 

1. Tho manner of attributing this work unto him, 
by an apostrophe, thou. See 106, and 125, and 127 
in the end. 

2. The title given unto him. Lord. 
In the creatures note, 

1. WTiat is common to all. 

' Quic ferramcnta ? qui vcctes? quie machinie 7 qui mi- 
nistri tanti operis fuerunt ?— Cic. de Nat. dcor. 



Ver. 11, 12.] 



GOUGE ON HEBREWS. 



2. Wherein they are distinguished one from another. 
Two things are common to all : 

1. The same Lord that made all, implied in this 
copulative ami. 

2. The same time wherein all were made, in the 
heginninfj. 

There are also two things wherein the creatures 
differ: 

1. Their distinct kinds, earth, heaven. 

2. Their distinct ends. 

One to be as a foundation, laid the foundation. 

The other to be as a cover over all, and conspicu- 
ously to manifest the glory of God, in this phrase, the 
uork of thine hands. 

Sec. 136. Of the observations arising of the tenth 
verse. 

I. Christ is Jehovah. The title Lord importeth as 
much. See Sec. 128 

II. Christ is the Creator of all, John i. 2, Col. i. 16. 

III. The heginning of time ivas at the creation ; for 
this phrase in the heginning hath reference to the crea- 
tion. Before that there was no time. See Sec. 129. 

IV. Christ was eternal. He made the things that 
were made in the beginning. So as he was before 
them, and before the beginning, therefore without be- 
ginning, and eternal. See 119. 

v. 1 he earth was made. For when the foundation 
of it was laid, it was made. See 131. 

VI. The earth is immoveable. See 131. 

VII. The heavens were made as well as the earth. 
See 132. 

VIII. The same Lord that made earth made also the 
heavens. The copulative particle arid, which here 
knits heaven and earth together, demonstrates the 
truth of these two doctrines. 

IX. All creatures are within the compass of heaven 
and earth. These two kinds are here put for all crea- 
tures whatsoever. See 130. 

X. Christ can establish and turn about what he will. 
The earth is a massy and ponderous piece, and hath 
nothing to rest upon but the air ; yet it is there laid 
as a foundation, and remains unmoveable. The hea- 
vens are of an incomprehensible bigness, yet he maketh 
them continually to run about. 

Of other observations arising from this phrase, the 
work of thine hands, see Sec. 131. 

Sec. 137. Of the difference betwixt Christ's and crea- 
tures' immutability. 

They shall perish, but thou remainest ; and they all 
shall wax old as doth a garment ; and as a vesture shall 
thou fold them up, and they shall he changed: but thouart 
the same, and thy years shall iiot fail. — Heb. I. 11, 12. 

Out of Ps. cii. ver. 26, 27, the apostle produceth an- 
other proof of Christ's excellency, taken from his immuta- 
bility and unchangeableness ; and to shew that even 
herein Christ surpasseth all creatures, the point is set 



down by way of opposition : the creatures are mutable, 
but Christ is immutable ; therefore more excellent. 

This relative they being in Greek of the masculine 
gender, auroi, hath particular reference to the heavens, 
oii^ocioi', in the latter end of the former verse ; which 
word is also of the same gender. Yet withal it in- 
cludeth the earth before-mentioned, and all things in 
heaven and earth, not the angels themselves excepted ; 
for it is the most principal scope of the apostle to ad- 
vance Christ above angels, as ver. 4-7. 

Obj. There are many creatures that shall never 
perish :' ' The earth abideth for ever,' Eccles. i. 4. 
That which is said of the sun's and moon's continu- 
ance for ever, Ps. Ixxii. 5, 17, and Ixxxix. 37, may be 
applied to heaven and all the host thereof : ' The sun 
and moon endure throughout all generations ;' ' It shall 
be established for ever as the moon,' &c. The angels, 
also, even the good angels, are still, and ever will con- 
tinue, as they were at first created. They were the 
evil angels that ' kept not their first estate, but left 
their own habitation,' Jude 6. 

Ans. 1. This phrase for ever is sometimes put for 
the world's continuance, Mat. xi. 14. Thus, though 
the fore-mentioned creatures continue firm and stable 
all the time of this world, yet at the end of the world 
they may be altered, as the earth, and heaven, and 
hosts thereof. See Sees. 137, 139. 

2. As for angels, they have indeed from the begin- 
ning continued, and shall everlastingly continue in the 
same estate and condition ; yet there is a great difier- 
ence betwixt Christ's immutability and theirs ; for, 

(1.) Christ was as he is from all eternity, Ps. xc. 2, 
Prov. viii. 22, &c. But angels had a beginning. Col. 
i. 16, before which they were not what now they are. 

(2.) Christ was originally of and by himself as he is ; 
angels not so. Christ made them angels. He might 
have made them mortal and mutable creatures. 

(3.) Christ, by his own power and wisdom, con- 
tinueth the same as he is. Angels are confirmed and 
established by Christ, Eph. i. 10. 

(4.) Comparatively it is said of Christ, ' Who only 
hath immortality,' 1 Tim. vi. 16. The creatures' ex- 
cellencies, compared with the excellencies of Christ, 
are as the light of the moon and stars ; and as arti- 
ficial lights compared to the light of the sun, none of 
them are seen in the bright shining of the sun, so the 
immutability of the creatures is as no immutability 
compared to Christ's. 



Sec. 137. Of the different manner of creatures per- 
ishing. 

The Hebrew word translated joe)(s/(, IIDX, is put for 
any kind of perishing, whether by degrees or at once. 
Things that rot, consume by little and httle. In this 
sense this word is apphed to the memorial or name of 
wicked men, which is said to perish, ^3}<, Ps. ix. 6, 

' See the Guide to go to God, or an explanation of the 
Lord's Prayer, sec. 226. 



GOUGE ON HEBREWS. 



[Chap. I. 



in that by little and little they are clean forgotten, and 
thus said to rot, 3pT, Prov. x. 17. Things that rot 
by degrees come to nought. 

At once ; things arc said to perish when they are sud- 
denly destroyed. Thus a righteous man is said to 
perish, Isa. rii. 1 ; that is, suddenly to be taken away, 
as Ezckiel's wife was with a stroke, Ezek. xxiv. 16. 

So the Greek word used by the apostle acroXoDfra;, 
is sometimes put for a sudden destruction, as Luke 
xvii. 27-29, where it is applied to those that perished 
by the flood, and by fire and brimstone from heaven. 

It is also put for withering by degrees, as the grace 
of a flower perisheth, James i. 11. 

There are some who conceive that earth and heaven 
do waste by degrees, and through continuance of ages 
do wax old and fail. They say that there is not now 
that clearness of light nor vigour of stars that was in 
former times, and that the strength of the eai-th doth 
every year decay.' 

Others are of opinion that the heaven and all the 
host thereof still retain that virtue, vigour, and strength 
which they had when they were first made ; and that 
the earth, though in the superficies of it, whereon men 
and beasts tread, and which is daily digged and ploughed 
up, may have some of the strength thereof exhausted, 
yet in the main body and innermost part of it, it still 
remaineth the same, and so shall do to the end of the 
world. See Sec. 139. 

Yet in that at length they shall be changed, they 
may be said to perish ; in this sense it is said, that 
' heaven and earth shall pass away,' Mark xiii. 31. 

Thus one way or other all creatures perish. 

Lifeless and senseless creatures in the earth and 
water ; vegetable plants ; fish, fowls, beasts, and other 
creatures that have sense, together with the bodies of 
men, perish by little and little ; the heavens, with 
their hosts, and the substance of the earth, shall on a 
sudden be changed ; devils are in their quality altered 
from that they were at first made, so also souls of 
men. God's angels are in their nature alterable ; 
there is a possibility for the third, which is the in- 
visible and highest heaven, to be destroyed, if it 
seemed good to the supreme Sovereign so to deal with 
it. In these respects all creatures may be said to 
perish. 

Sec. 188. Of Ihe manner of setting out Christ's im- 
mutahilily. 

Both the psalmist and the apostle turn from the 
creatures to the Creator, the Lord Christ; and by con- 
tinuing the apostrophe (whereof see Sees. lOG, 127), 
direct their speech to him, saying, ' Thou rcmainest.' 
This they do by way of opposition, as this particle but, 

' Miindum viilcmus passion! suhjecluni.et per secnia scnec- 
tute defiecr« crutlimiis ct (iiiiri. — Auy. quasi, fx Vel. Tett. 
q. 28. Non est nunc ilk clnritns luminis, ncc sunt illas stel- 
Inrum vires quie fuerunt, tirrii) cliain vires deficiunt qno- 
ie.iima.— Moll, prcelect. in P: cii. 27. 



hi, sheweth ; intimating thereby that Christ, in that 
which is here truly spoken of him, excelleth all crea- 
tures. See Sec. 141. This is further manifest by 
the express mention of the pronoun thou, nnx, ai,. 

The verb whereby the constancy and immutability 
of Christ is set down, in Hebrew, signifieth an unmove- 
able standing or abiding, T^V, stelit immotus. It is 
applied to idoh fast fixed, so as they cannot be re- 
moved, Isa. xlvi. 7 ; to a mountain, Ps. xxx. 7 ; and 
to the word and counsel of God, Ps. xxxiii. 9, 11. 
Fitly, therefore, is it here used to set out Christ's 
stability. 

The Greek word, bia/jihug, is a compound word, 
and the composition adds much emphasis. The simple 
verb implieth a steady standing or abiding, but the 
compound a permanent or unalterable remaining to bo 
so or so. They who observed a constant abiding of 
creatures in that frame wherein at first God made 
them, thus express it : they continue, or remain as 
they were, 2 Peter iii. 4. 

Though the Hebrew and Greek words in their sig- 
nification do fitly answer each other, yet there is some 
diilcrence in their tenses. The Hebrew is of the 
future tense, ' shalt remain,' lDJ?n ; the Greek is of 
the present tense, or ' remainest,' diaf/.'tvsi;. But this 
difference may easily be reconciled. For, 

1. It is usual with the Hebrews to change tenses,' 
especially the perfect, present, and future tenses ; as, 
Exod. XV. 1, ' Then sang Moses ;' Hebrew, nC'D Tt;'», 
^[oses canil, ' Moscs shall sing.' So Isa. iii. 16. 

2. The difference betwixt the present and future 
tenses of the fifth conjugation in Greek is only in the 
accent, so as the accent being altered, the Greek maj' 
be of the same tense that the Hebrew is.* 

8. Either tense makes to the point in hand. The 
present tense, 'thou remainest,' implieth a continuance 
in that which Christ was before ; the future, ' thon i 
shalt remain,' implieth also as much. Either of them 1 
being taken (as in this testimony they are) in opposi- 
tion to things that perish, do demonstrate an unchan^'o 
able constancy in Christ. Hereof see more, Sec. 11-. 

Sec. 189. Of creatures waxing old. 

To make that point of the mutability of creatures 
more clear, two resemblances are used : one taken 
from the waxing old of a garment, the other from the 
folding up of a vesture. 

This particle all is added, to shew the extent of that 
relative thrg in tlie beginning of this verse. Of this 
extent) see Sec. 136. 

The resemblance of waxing old is taken from such 
things as by continuance do use to waste. The Hi>- 
brew, v3', is attributed to an old person. Gen. x^ 
12 ; to bones, Ps. xxxii. 3 ; to flesh and skin wa>' 
Lam. iii. 4 ; to man's form or beauty, Ps. xlix. i i , 

' Enallnge tcmporia. W 

' ii«/<i'>i<(, pricsent ; Jia/xmrt.'futu. ,| 



Ver. 11, 12.] 



GOUGE ON HEBREWS. 



to garments, shoes, sacks, and bottles. Josh. ix. 4, 5, 
13 ; to a vintage, Isa. xssii. 10. 

The Greek word ■xoi.'Kaiu6rjao>Tai is applied to money 
bags, Luke xii. 33 ; and to the covenant veiled over 
with legal rites, Heb. viii. 13. A noun, '^aXaiog, 
coming from the same root, is attributed to garments 
and bottles, Mat. ix. 16, 17 ; and to leaven, 1 Cor. 
V. 8. 

All the fore-mentioned instances by experience are 
known to consume by degrees ; so do all things here 
below. As for the heavens, they may be said to wax 
old as doth a garment, in that they are appointed to 
an end, — to an end, I say, of what they are now, 
2 Peter iii. 10. The longer, therefore, they have con- 
tinued, the nearer they approach to that end ; as a 
garment, the longer it is worn, the nearer it is to its 
end. 

The comparison betwixt heavens and garments is to 
be taken not simply of the manner of their coming to an 
end, by decaying and wasting more and more ; but in- 
definitely, in regard of the end itself, namely, that they 
shall have an end. 

The other comparison, ver. 12, is added to give 
further light to the point in hand. It is joined with 
a copulative and, xai, ' And as a vesture,' &c. 

These two words, riarmcnt, vesture, in general intend 
one and the same thing. The former, (/armeiit, both 
in Hebrew' and Greek,- siguifieth anything that one 
useth to put upon his body ; so doth also the latter,^ 
vesture. It is put for a covering over a woman's head, 
1 Cor. xi. 15. 

In reference to this latter, it is said, Thou shalt fold 
them up, iX/jf/;, volres. The Greek word here used 
is not elsewhere in the New Testament. 

1. Some take it for such a folding up of a large 
broad vesture as bringeth it into a very small compass, 
and maketh it appear very little in comparison of that 
which it seemed to be before. So the heavens, which 
are now spread over the whole world, shall be brought 
to little or nothing. It is said, that ' The heavens 
shall be rolled together as a scroll,' Isa. xxxiv. 4. A 
scroll was a fair piece of paper or parchment, or rather 
many pieces stitched and pasted one to another, where- 
in such things as use now to be printed were written, 
and then rolled up, as inventories of wills are ; and 
being rolled up, they were compacted in a small 
volume, and nothing therein written could be discerned. 
Mention is made of such scrolls or rolls, Ezra vi. 1, 2, 
Isa. viii. 1, Jcr. sxxvi. 2, Ezek. ii. 9. 

2. Others take the word for turning a thing; as when 
a garment is some while worn on the one side, the 
other side is turned. To this they apply these words, 
' We look for new heavens and a new earth,' 2 Peter 
iii. 13 : now, not in the substance, but in the quality 
thereof more glorious than before. 

*13X 2 i/^umtv ah tyvvfit indiio. 

» my> a c-a?, induu. 






xicn a 5r<j(/3aAX!iv, circtimji- 



Thus the phrase of rolling up, or turning the hea- 
vens, doth not intend an utter abolition, but a clear 
renovation of them. 

The Hebrew word gives proof hereunto ;' for it 
properly signifies, as by our English it is translated, 
to chaiu/e. Hereupon sundry expositors suppose an- 
other Greek word,^ somewhat like this, to be used by 
the apostle, a word that signifieth to chaivje. But 
seeing the former word, translated fold up, may in- 
clude that sense, why should any think of altering the 
text from the agreement of all the Greek copies there- 
in, and of the Seventy whom the apostle follows, and 
of sundry Greek fathers ? 

This that hath been distinctly and largely set down 
by the Holy Ghost, of the alteration of creatures, and 
that both simply thus, ' They shall perish,' and also 
symbolically, under the resemblances of a garment 
waxing old, and a vesture folded up, doth much am- 
plify the unchangeable constancy of Christ ; for con- 
traries laid together do illustrate each other,' as black 
andwhite, coarse and fine, pain and ease, heaven and 
hell ; so also vanity and stabiUty, mutability and 
immutability. 

Sec. 140. Of Christ's power about altering creatures. 

The author of the mutability of creatures is the 
Lord Jesus, to whom it is here said, ' Thou shalt fold 
them up.' He that createth all, hath an absolute 
power to preserve, alter, and destroy all, as it-pleaseth 
him. It was this Lord Jesus that said, ' Every liv- 
ing substance that I have made will I destroy,' Gen. 
vii. 4. And again, ' I will shake the heaven, and the 
earth shall remove out of its place ;' I will clothe the 
heaven with blackness ;' ' I create new heavens,' &c., 
Isa. xiii. 13, and 1. 3, and Ixv. 17. 

This Lord Jesus, being true God, is the most high 
supreme sovereign of all ; he doth all, ' that men may 
know, that he whose name alone is Jehovah, is the 
most high over aU,' Ps. kxxiii. 18. 

As he hath supreme authority, so he hath also 
almighty power ; he is able to bring to pass what he 
will : ' By the word of the Lord were the heavens 
made,' Ps. xxxiii. 6, and by the same word they may 
be changed. 

Therefore it is here added, ' and they shall be 
changed.' Because the Lord Jesus hath a mind to 
change them, they shall be changed ; for who hath 
resisted his will ? All things are alike to him. 
Whether is it easier to say to that that was not, ' Let 
there he light ' in the heaven. Gen. i. 14, or to say, 
' Let the heavens be folded up and changed ' ? Upon 
the same gi'ound that the former was efi'ected, the 
latter also shall be accomplished. 

As the power of the Lord Jesus in creating and 

' P|?n, mulaius est. InJe Pl'pnn miitavit. — Erasmus, Jieza, 
Rihera. ■ aXalm. — Chrysost. Theophylact. 

3 nafaXXBXa tZ ivavri's. fiiXuTO. <pxi<i:cSa.i, dixit Arist. Khet., 
lib. iii. cap. ii. 



78 



GOUGE ON HEBREW* 



[Chap. I. 



preserving (ill things tendeth much to the strengthen- 
ing of our faith in the accomplishment of all his pro- 
mises, and in obtaining our lawful desires of such 
things as are needful and useful, and in protecting us 
from matters hurtful and dangerous ; so his power in 
altering and abolishing what he pleaseth, is of use to 
make us stand in awe of him, and to be afraid of 
oflfending his majestj', and provoking his wrath. 

The Lord's power in creating and preserving things 
for strengthening our faith is pressed, Ps. cxlvi. 5, 6, 
Isa. xxxvii. 16, &c., Jer. xsxvii. 17, Acts iv. 24. 

His power in altering and abolishing the heaven and 
other things, for working fear and awe in us, is 
pressed, Isa. xiii. 13, and xsxiv. 1, 4, Luke xxi. 26, 
2 Peter iii. 10, 11. 

The former sheweth that he is the Lord of Hfe, and 
hath power to save and defend, therefore trust on him, 
Ps. cxsiv. 8. 

The latter, that he is the Lord of death, and can 
destroy, therefore fear him, Luke xii. 5. 

Sec. 141. OfChrid's immutahility. 

The immutability of creatures being distinctly set 
out, the apostle returneth to the main point intended, 
which is Christ's immutability. It was before gene- 
rally set down in this phrase, ' Thou remainest,' Sees. 
136-138. Here it is illustrated in these two other 
branches, ' thou art the same, thy years shall not 
fail.' 

Though all these three phrases in general intend 
one and the same thing, namely, immutability, yet, 
to shew that there is no tautology, no vain repetition 
of one and the same thing therein, they may be dis- 
tinguished one from another. 

1 . The first, thou remainest, pointeth at Christ's 
eternity before all times ; for it implieth his being be- 
fore, in which ho still abides. 

2. The second, thou art the same, declares Christ's 
constancy. There is no variableness with him ; thus, 
therefore, he saiih of himself, ' I am the Lord, I 
change not,' Mai. iii. 6. 

8. The third, thy years shall not fail, intendeth 
Christ's everlastingness ; that he who was before all 
times, and continueih in all ages, will bejond all times 
BO continue. 

Thus these three phrases do distinctly prove the 
three branches of this description of Christ, ' which is, 
and which was, and which is to come,' Rev. i. 4. 

This name that Christ assumeth to himself, I am, 
and this, I am that 1 am, Exod. iii. 14, and this also, 
Jehovah, Exod. vi. 3, do demonstrate a perpetual 
continuing to he the same. In this respect he thus 
saith, ' I the Lord, the first, and with the last, I am 
he,' Isa. xll 4, or, as some translate it, I am the 
same ; for it is the very same word both in Hel)rew 
and in Greek that is here translated the same.^ This 
immutable constancy of the Lord is confirmed by this 



testimony, ' with whom is no variableness nor shadow 
of turning,' James iii. 17, no show or appearance of 
alteration. 

This may be exemphfied in all the things that are 
Christ's. 

1. His essence and being. This is especially here 
intended. So also Exod. iii. 14. 

2. His counsel. Immutability is expressly attributed 
thereunto, Heb. vi. 17. 'It shall stand,' Ps. sxxiii. 
11, Prov. six. 21, Isa. xlviii. 10. It shall stand im- 
mutably, inviolably. 

3. His attributes. Sundry attributes for teaching's 
sake,' by way of resemblance, are ascribed to the 
Lord. In this respect it is said, ' his compassions 
fail not,' Lam. iii. 22 ; ' his mercy endureth forever,' 
Ps. cxviii. 1 ; 'his love is everlastmg,' Jer. xxxi. 3 ; 
' his righteousness endureth for ever,' cxi. 3. So his 
truth, Ps. cxvii. 2 ; so his judgments, Ps. cxix. 160. 

4. His word endureth for ever, 1 Peter i. 25. This 
is manifested in the law, whereof not one tittle shall 
fail, Luke xvi. 17, and in the gospel, which is an ever- 
lasting gospel. 

5. His bonds whereby he binds himself to ns are 
unalterable, as promises and oaths. These are the 
two immutable things intended, Heb. vi. 18, and his 
covenant also, Jer. xxxiii. 20, 21. 

See more hereof. Chap. xiii. 8, Sec. 112. 

Sec. 142. 0/ objections against the Lord's immuta- 
hility answered. 

Ohj. Christ was made man in the fulness of time, 
and died. Gal. iv. 4, 1 Cor. xv. 3 ; yea, ' being in the 
form of God, he made himself of no reputation,' 
Philip, ii. 6, 7, or he brought himself to nothing.* 
From hence it is inferred that he was changed in his 
very essence. 

Ans. Immutability attributed to Christ is properly 
meant of his divine nature, which was no way altered 
by assuming his human nature ; for he became man, 
not by conversion of the Godhead into flesh, but by 
taking of the manhood into God,^ so as he remained 
in his divine nature, when ho was incarnate, the very 
same that he was before, without any addition, 
diminution, or alteration. 

Of other objections answered, see Chap. vi. 17, 
Sec. 136. 

Sec. 143. Of Christ's everlastingness. 

The last phrase whereby Christ's immutability is 
set out, is this, ' thy years shall not fail.' Years are 
not properly applied to the Lord ; for eternity admits 
no distinction of times, as things temporary do, 2 Pet. 
iii. 8. The Holy Ghost doth herein speak of the Lord 
as we mortal creatures use to speak one of another ; 

> ini'tori txinanivit, a xitic vacuus, inanin. 
•■•tutm ii"{ eitK—Sym. Athan. 



Ver. 11, 12.] 



GOUGE ON HEBREWS. 



79 



for the continnance of temporary things which have a 
beginning, and shall have an end, are distinguished 
by hours, days, weeks, mouths, and years. The 
longest ordinary distinction of times is a year. That 
continuance which exceedeth that date useth to be set 
forth by multiplying years, as two years, ten years, an 
hundred years, a thousand years, and so forward. 
The fewer of these distinctions that any pass over, 
the shorter their continuance is ; the more they pass 
over, the longer is their continuance. If still they 
continue year after year, and that without date or 
end, so as still their years continue and cease not, 
they are counted everlasting, their years fail not, ovx 
sxXs/'vj/oiKr/. 

In this respect, that we might the better discern 
the continuance of the Lord, years are attributed to 
him, as Job x. 5, ' Are thy years as the days of man?' 
Are they so short, or have thej- an end as man's days? 
' Can the number of his years be searched out ? Job 
xxxvi. 26. They are without number, and cannot be 
found out. His years are throughout all generations, 
Ps. cii. 24. They ever continue. In this respect 
the psalmist saith to the Lord, ' From everlasting to 
everlasting thou art God,' Ps. xc. 2. Fitly, there- 
fore, is this phrase, shall not fail, added to the years 
which are spoken of the Lord. 

The Hebrew word,' Ps. cii. 27, is diversely taken. 

1. It signifies the perfecting of a thing, as when 
the bud of a flower is grown to the maturity thereof, 
it is said to be perfect,^ Isa. xviii. 5. The perfection 
of God's law is set out by an adjective derived from 
this root, Ps. xix. 7. 

2. The finishing of a thing, and that in a fair 
manner, is expressed by this word, thus the work of 
Solomon's pillars are said to be finished,^ 1 Kings vii. 
22. 

3. Consuming and destroying a thing is declared 
by the same word, thus the rebellious people in the 
wilderness are said to be consumed,* in that they were 
destroyed, Deut. ii. 16. 

It is in this testimony used in the middle sense for 
ending and finishing a thing, and being negatively 
used, it implieth that the years of the Lord shall never 
be finished nor have any end. Thus they shew him 
to be everlasting. He shall for ever continue as he is. 

The Greek word here used by the apostle, ixXs/- 
•vj/ouff;, intendeth as much as the Hebrew doth. It is 
applied to the expiring of a man's life, Luke xvi. 9, 
' when you fail,' exX/tjjte ; that is, when you cease to 
be in this world, when you depart or die. Christ 
expresscth the perseverance of faith by such a negative 
phrase, as is in this text, thus, ' that thy faith fail 
not,' iJ-r, ijiXilTri, Luke xxii. 32. 

Sec. 144. 0/ Christ's everlasting continuance as he 
is mediator. 

As by way of resemblance this description of ever- 

' ion" a DDn 2 |-|-\a on ^ Qnn < ion. 



lastingness, 'Thy years shall not fail,' may be applied 
to the deity of Christ, so most properly to his human 
nature, to his mediatorship, as he was God-man ; to 
all his offices, to the merit, virtue, and efficacy of all 
that he did and endured for man's redemption, to his 
mystical body, and to the gifts and graces which he 
bestoweth on his members. 

1. In regard of his human nature, his years shall 
not fail, in that ' being raised from the dead he dieth 
no more,' Kom. vi. 9. He continueth ever, he ever 
livetb, Heb. vii. 24, 25. 

2. As mediator he is said to ' live ever to make 
intercession for us,' Heb. vii. 25. 

3. As king he shall reign for ever, and there shall 
be no end of his kingdom, Luke i. 38. 

4. He is ' a priest for ever,' Ps. ex. 4. 

5. In respect to his prophetical olfice, he is styled 
an ' everlasting hght,' to instruct and direct his people, 
Isa. Ix. 19, 20. 

6. In regard of the merit and virtue of what he 
did and sufi'ered, he is the same for ever, Heb. xiii. 8. 

7. His gifts are without repentance, Eom. xi. 29. 
They are such as he never repenteth the giving of 
them ; and thereupon he never takes them away. As 
for such apostates as have clean put them away, they 
never had any true, sound, sanctifying, saving grace, 
1 John ii. 19. 

8. That body whereof he is the head must also con- 
tinue for ever. If the years of the head shall not fail, 
can the years of the body fail ? On this ground it is 
that the gates of hell shall not prevail against the 
church. Mat. xvi. 18. 

Sec. 145. Of the uses of Christ's immutalility. 
The eternal and everlasting immutability 6f Christ 
our Kedeemer and Saviour is many ways of singular 

1. It demonstrateth Christ to be' true God, Mai. iii. 6. 

2. It distinguisheth him from all creatures (as here 
in this text), from idols especially, Isa. xli. 4 and 
xliv. 6. 

3. It strengtheneth our faith in all his divine pro- 
perties, promises, and former works, Ps. xliv. 1, 2, 
and xc. 1, 2; Gen. xxxii. 10-12; Heb. xiii. 5, 6. 

4. It instructeth us in an especial use of God's 
former dealings with men, which is in like good courses 
to expect like blessings, and in like evil courses to 
expect like judgments : for the Lord is ever the same, 
and ever of the same mind ; what in former times 
was right in his eyes and acceptable unto him, is so 
still, Rom. iv. 23, 24. What formerly ofl'ended him 
and provoked his wrath, still so doth, 1 Cor. x. 5, 6, 
&c. 

5. It assureth us of his continual and perpetual 
care of his church. Mat. xxviii. 20, yea, and of the 
church's perpetual continuance. Mat. xvi. 18. 

6. It encourageth us against all attempts of enemies, 
present and to come, Ps. ex. 1, Rev. ii. 10. 



GOUGE ON HIiBKKWS. 



[Chai-. 



7. It teacheth us to do what in us lieth for per- ) 
petuating his praise ; and for this end both to set forth 
his praise ourselves all our days, Ps. civ. 33, and also 
to tench our posterit}' so to do, Ps. Ixxviii. 5, 6. 

8. It dirocteth us how to be like to Christ, namely, 
in constancy and unchangeableness in our lawful pro- 
mises, oaths, vows, and covenants, Neh. v. 12, 13 ; 
Ps. XV. 4 ; Eccles. v. 4 ; Jer. xxxiv. 10, 18, and in 
our warrantable enterprises, 1 Cor. xv. 58. 

9. It admonisheth us to submit ourselves to the 
Lord's ordering providence; all our strivings against 
the same cannot alter this purpose, 1 Sam. iii. 18. 

10. It establisheth such as have evidence of their 
election and calling, against all Satan's assaults and 
fears arising from our weak flesh, 2 Peter i. 10. 

Sec. 146. Ofilif. resolution o/Heb. i. 11, 12. 

Vor. 11. They shall perish, hut thou remainest ; and 
they all shall wax old as doth a garment ; 

Ver. 12. And as a vesture shalt Ihou fold them up, 
and they shall be changed : hut thou art the same, and 
thy years shall not fail. 

Christ's excellency is further set out in these two 
verses. See Sec. 64. The proof thereof is taken from 
Christ's immutability. The sum of this text is in these 
two words, Christ's immutability. The argument to 
prove Christ's excellency herein, is drawn from a 
comparison. The comparison is betwixt Christ and 
creatures. The argument may be thus framed ; — 

He who is immutable is more excellent than the 
things that are mutable ; 

But Christ is immutable, and all creatures mutable ; 

Therefore Christ is more excellent than all creatures. 

There are parts of text. 

1 . The mutability of creatures. 

2. The immutability of Christ. 

The mutability of creatures is declared two ways : 

1. Simply, 'They shall perish.' 

2. Symbolically, by two resemblances. 

One resemblance is taken from a garment, ' as a 
garment.' 

The other from a vesture, ' as a vesture.' 

The former importeth a corruption by degrees, 
' waxeth old.' 

The latter implioth a renovation, 'fold them up.' 

This latter is amplified, 

1. By the efficient, which is Christ, ' Thou shall.' 

2. By the ell'cct, ' They shall be changed.' 

The immutubihty of Christ is set out in three 
branches : 

1. His eternity, ' Thou remainest.' 

2. His stability, ' Thou art the same.' 

8. His perpetuity, ' Thy years shall not fail.' 

Sec. 147. Of the doctrines arisim/ out of Ileb. i. 
11, 12. 

I. Creatures decay. This is to bo applied most 



properly to things sublunary, which are in the air, 
earth, and waters. See Sec. 137. 

II. Tlie longer creatures continue, the nearer they 
are to their end. They wax old. See Sec. 139. 

III. Such creatures as decay not shall be renewed. 
This phrase /o/(/ed up intends as much. See Sec. 139. 

IV. All creatures are subject to alteration. This 
general particle all demonstrates as much ; either they 
shall decay or be renewed. 

V. Comparisons make points more clear. For this 
cud these two comparisons, of a vesture and garment, 
are here produced. 

VI. It is Christ that altereth creatures. This phrase, 
' Thou shalt fold them up,' is directed to Christ. Sea 
Sec. 140. 

VII. Creatures are at Christ's dispose. What Christ 
will alter ' shall be changed.' See Sec. 140. 

VIII. Christ is whatever he was. This phrase thou 
remainest implieth as much. See Sees. 138, 141. 

IX. There is no alteration in Christ. He is the 
same. See Sec. 141. 

X. Christ u-ill for ever continue the same. ' His 
years shall not fail.' See Sec. 143. 

Sec. 148. Of the VvQth Psalm applied to Christ. 

But unto which of the angels said he at any time. 
Sit on my right hand, until I make thine enemies thy 
footstool? Are they not all ministering spirits, sent 
forth to minister for them who shall he heirs of salva- 
tion?— Heb. I. is, 14. 

The apostle further proceedeth in setting out Christ's 
excellency above angels. This here he doth by de- 
claring the dignity whereunto his Father advanced 
him above'angels. 

This he here bringeth in by way of opposition, as 
the first particle but ' implieth. This opposition may 
have reference to that meanness which he had before 
said of the creatures about their perishing. But here 
a far greater matter is said of Christ ; or it may have 
reference to that which follows after, as if it had been 
thus expressed, He said to Christ, ' Sit on my right 
hand.' But to which of the angels did he say any 
such thing ? Or this particle of opposition, but, may 
be here put for the copulative and, and so have refer- 
ence to the former proofs of Christ's excellency above 
angels ; for it is a seventh proof of that point. See 
Sec. 64. 

The apostle bringeth in this proof after the same 

! manner that he did a former, ver. 5. ' To which of 

the angels said he at any time ?' Hereof see Sec. 46. 

The proof is taken from a different degree betwixt 
Christ and angels. The argument may be thus 
framed : 

Ho that sitteth at God's right hand is far more ex- 
cellent than ministers ; 

But Christ sitteth at God's right hand, and angels 
1 are ministers ; 

■ Ji. Seo Chap. ii. 6, Sec 50. 



i 



Ver. 13, 14] 



GOUGK ON HEBREWS. 



Therefore Christ is far more excellent than ancels. 
The former part of the nssumption is in ver. 13. 
The latter part in ver. 14. 

This proof is set out by a divine testimony, taken 
out of Ps. ex. 1. 1'hat psalm is wholly prophetical. 
The prophecy therein contained is of Christ, especially 
of his kingly and priestly functions; for proof of them, 
it is oft quoted in the New Testament, as Mat. xxii. 
44 ; Heb. v. G, 10, and vii. 17, 21. 

There is also in this psalm an express prophecy of 
the calling of the Gentiles, ver. 6, which manifesteth 
the enlargement of Christ's kingilom. 

Concerning the point in hand, the psalmist ex- 
pressly sheweth the persons by whom and to whom 
that which in the text is set down was first spoken, in 
these words, ' The Lord said unto my Lord.' 

The former title, Lord, which is in the Hebrew 
nin', Jehovah, is spoken of the Father ; the latter, 
*3"1S?, of the Son, who was that Messiah whom the 
Jews expected. It was God the Father that said to 
God the Son, ' Sit at my right hand.' Indeed, the 
latter word, translated Lonl, is sometimes applied to 
men, as Gen. xxxii. 4. But it is in this place uttered 
by a king, who was under no man as to his Lord ; 
therefore it must be meant of him that was God. 

Christ, by this argument, proveth himself to be the 

Son of God, in that David, who was his father after 

the flesh, giveth him this title, )»// Lonl, Mat. xxii. 43. 

It appears that the teachers of the Jews held this 

psalm to be a prophecy of Christ, in that they denied 

not this testimony to be meant of Christ, when Christ 

produced it to prove the Messiah to be more than a 

I son of man. Otherwise they would readilyhave de- 

1 nied the proof, and said that David did not there speak 

■ of his Son, rather than be put to silence as they were, 

. Mat. xxii. 4G. 

Sec. 149. Of God's selling Christ on his right hand. 

The main substance of the proof is in this phrase, 

' Sit on my right hand.' This is to be taken of 

(,'liiist as mediator, God-man ; for in that respect 

lintli God exalted him. Him whom God raised from 

tin; dead, he set on his right hand, Eph. i. 20, Rom. 

viii. 34. But he was true man that was raised from 

, the dead ; therefore he was true man that was so ex- 

' alted next unto God, ' far above all principality, and 

power, and might, and dominion, and every name that 

is named, not only in this world, but in that which is 

to come,' Eph. i. 21. 

Of this phrase, sit at God's right hand, and of the 
dignity thereby intended, see Sees. 31-34. 

The ground of this high dignity was of God. 
Jehovah, the only true God, said to him, ' Sit on my 
rij^ht hand.' Christ pet not himself there ; he glori- 
fied not himself to sit at God's right hand, but Jehovah, 
that said to him, ' Sit on my right hand,' glorified 
him herein : ' God hath highly exalted him, and given 
him a name which is above every name.' 



God was pleased thus h'gbly to exalt his Son in 
sundry respects : 

1. In regard of that entire love which, as a Father, 
he did bear to a Son, John iii. 35, and v. 20. 

2. In regard of the low degree of Christ's humili- 
ation, Philip, ii. 8, 9 ; Eph. iv. 9, 10. 

3. In regard of that chargd which Christ undertook, 
to provide for his church, and to protect it. Hereunto 
is he the better enabled by that high advancement, Mat. 
xsviii. 18-20 ; John xvi'i. 2. 

4. In regard of the saints, who are Christ's members, 
that they might with stronger confidence depend on 
him, Ps. kxx. 17, 18 ; 2 Tim. i. 12. 

5. In regard of his enemies, that he might be the 
greater terror unto them, and be more able to subdue 
them, Ps. ex. 2. 

Sec. 150. Of Christ's conlimtance at God's right 
hand. 

To the greatness of Christ's dignity is added his 
continuance therein, which is until one principal end 
of his hi,r;h advancement shall be accomplished, which 
is the subduing of all his enemies. 

This word lailil, bmc a», though it point at a time 
how long Christ shall retain his dignity, yet it setteth 
not down a date thereof or a period thereto ; for it 
bath not always reference to the future time as ex- 
cluding it, but to that whole space of time that is to 
pass to the accomplishing of the thing mentioned, in- 
cluding in it all that space of time ; and that because 
the question is concerning it alone ; as where Christ 
saith, ' Till heaven and earth pass, one jot, or one 
tittle, shall in no wise pass from the law,' Mat. v. 18, 
his meaning is not that the law shall pass when heaven 
and earth pass awaj', but that so long as the world 
continueth, the law shall remain to be the rule of 
righteousness. 

This word witil oft implieth r.ather a denial of a 
determination than an affirmation thereof, as 2 Sam. 
vi. 23, where it is said that ' Michal had no child 
until the day of her death.' None will imagine that 
after her death she had any, but because the question 
of having a child must be about the time of her life, 
this phrase, ' until the day of her death,' is used. In 
the same sense a like phrase of the virgin Mary's 
bringing forth the Lord Jesus is used. Mat. i. 25. 
Joseph ' knew her not till she had brought forth her 
first-born son ;' that is, he never knew her. 

Thus is this word until here to be taken : ' Sit on 
my right hand until I make thine enemies my foot- 
stool.' Sit till then, and ever after that ; so as here 
is implied an everlasting continuance of Christ's dig- 
nity. If until all his enemies be subdued, then for 
ever ; for what shall hinder it when there be no ene- 
mies ? Will his subjects hinder it ? AViU his mem- 
bers that are advanced with him hinder it ? AVill 
good angels, whose ministry is made the more glo- 
rious thereby, hinder it ? Will his Father, whose 



GOUGE ON HEBREWS. 



[CllAP. I. 



love nnd respect to him is unchangeable and everlast- 
ing, hinder it ? 

Ol'j. Subduing of enemies is here set down as the 
end of Christ's sitting at God's right hand. When that 
end is accompUshcd, there will be no need of his sit- 
ting there. 

Alls. Though subduing of enemies be one end, yet 
it is not the only end. Sundry other ends have been 
noted before. Sec. 149. 

It will be requisite that Christ, having to the full 
accomplished all things that were to be done or en- 
dured for man's full redemption and eternal salvation, 
should for ever retain that dignity whereunto he was 
advanced after he had accomplished all. To depart 
from any part of his dignity at any time would bo 
some impeachment of his glory. 

Otij. 2. It is expressly said that when the end 
Cometh, ' the Son shall deliver up the kingdom to 
God the Father.' And ' when all things shall be sub- 
dued unto him, then shall the Son also himself be 
subject,' &c., 1 Cor. xv. 24, 28. 

The answer to these words is set down before, Sec. 
109. 

Sec. 151. Of Christ's enemies. 
The time of Christ's sitting at God's right hand 
being thus expressed, ' until I make thine enemies 
thy footstool,' plainly declareth that Christ hath ene- 
mies, and shall have enemies so long as this world con- 
tinueth. These enemies are not only such as directly 
oppose Christ himself, as the scribes and pharisees, 
priests and rulers among the Jews, who at length 
brought him to that shameful death upon the cross. 
Acts ii. 23; or as Saul, who afore his taking up into 
heaven, ' thought with himself that he ought to do 
many things contrary to the name of Jesus,' Acts 
xxvi. 9 ; and Julian, who with his breath breathed 
out this scornful title against Christ,' Vicisti Galiliee, 
O Galiteun, thou hast orcrcmne ; but also such as 
revile, wrong, oppress, or any way persecute the 
church of Christ, or any of the menibnrs oi his body. 
It was in relation unto them that Christ said to Saul, 
when he ' breathed out threatening and slaughter 
against the disciples of the Lord,' ' Saul, Saul, why 
persecutest thou me?' Acts ix. 1, 4; for believers 
are so united unto Christ, as members unto an head, 
Eph. i. 22, 23 ; and thereupon it is, that ' he that 
toucbeth them toucheth the apple of his eye,' Zech. 
ii. 8. 

That we tr>ay the better discern who and what these 
enemies are, I will endeavour to rank them out, as it 
were, in battle array. 

In a well set array there is a general, and under 
him colonels, captains, lieutenants, majors, corporals, 
ancients, trumpeters, drummers, scouts ; and of sol- 
diers there useth to bo a vanguard, main battalion, 
rear, right and left wings, and ambushmeuts. 
' Tlieodorot. Eccl. Hist. lib. iv. cap. xxv. 



The general is ' that great dragon and old serpent, 
which is called the devil and Satan,' Rev. xii. 9. 
Colonels, captains, and other commanders and officers, 
who whet on and embolden all such as take part with 
Satan, are all sorts of infernal spirits and tiends of 
hell. The van is made up of atheists, idolaters, per- 
secutors, and other like open and impudent enemies 
of the church. Tlie battalia consists of all manner of 
profane and licentious persons. In the right wing 
are all the lusts of the flesh, in the left all the honours 
and pleasures of the world. In the rear follow sin, 
death, grave, and hell itself, with such like mortal 
enemies, and their deadly instruments. In ambush- 
ment lie hypocrites, false brethren, coiTupt teachers, 
and treacherous politicians. 

There being such enemies, it much concerns us to 
be very watchful against them, and to take heed of 
security ; and we ought to be ' strong in the Lord, and 
in the power of his might,' Eph. vi. 10. Yea, we 
ought always to be prepared, and stand armed with 
the whole armour of God, Eph. vi. 13, &c. 

Ohj. Christ on his cross ' having spoiled principali- 
ties and powers, made a show of them openly, triumph- 
ing over them in it,' Col. ii. 14, 15. ' And when he 
ascended up on high, he led captivity captive,' Eph. 
iv. 8. By captivity are meant such spiritual enemies as 
held men in captivity. B}- leading captive is meant 
a conquest and triumph over them. If Christ dil 
this on his cross, and at his ascension, how do they 
still remain enemies ? 

Ans. 1. Though they be made captives, yet still 
they retain the mind and disposition of enemies, and 
so are indeed enemies. 

2. Though they be overcome and triumphed over, 
yet the Lord voluntarily sufl'crs them, to try what 
they can do. He suffers them to fight and to assault 
his members, but so as he himself remains the mode- 
rator of the fight, to pull them back, to beat tin m 
down as ho pleaseth ; as bear-herds that have tluir 
bears at command, will sufter them to figlit with tlnir 
dogs. But when the church is fully perfected, thi ii 
shall they bo so destroyed as they shall not samuch 
as assault any of the members of Christ. 

Sec. 152. Of the church's encouragement aijainst h, r 
enemies. 

It is a ground of great comfort and encouragement 
to the church, that her enemies are Christ's enemii s ; 
she may be sure of sufHcient protection. To Cini>t 
all the fiends of hell, and all the wicked in the world, 
are nothing. 

He that in the days of his flesh, with a word of his 
mouth, caused a multitude that came to apprehend 
him, to ' go backward, and fall to the ground,' John 
xviii. G, can, with a blast of his nostrils, now that ho 
is at the right hand of his Father, drive all his ene- 
mies into hell, how many and how mighty soever 
they be. 



Ver. 13, U.] 



GOUGE ON HEBREWS. 



Besides, the Lord Christ hath an absolute command 
over all in heaven aud earth, to use them as his in- 
struments to annoy his enemies. ' They fought from 
heaven, the stars in their courses fought against 
Sisera,' Judges i. 20. The waters above and below 
met together to drown the old world, Gen. vii. 11. 
Fire and brimstone fell from heaven and destroyed 
sundry cities. Gen. xix. 24. The earth opened and 
swallowed up sundry rebels, Num. xvi. 32. Frogs, 
lice, flies, gi-asshoppers, and sundry other creatures, 
destroyed the Egyptians, Exod. viii. 6, &c. The sea 
overwhelmed Pharaoh with his whole host, Exod. 
xiv. 28. The Lord can make his enemies destroy 
one another, 2 Chron. xx. 23, 24. Thus there wants 
no means for the Lord when he pleaseth to destroy 
his church's enemies. 

But yet, if by reason of the foresaid army of ene- 
mies, they seem terrible unto us, it will be useful to 
take notice of an army more mighty and better pre- 
pared and furnished for our defence ; for Michael 
hath his army, as well as the dragon hath his, Eev. 
xii. 7. 

This latter army, in opposition to the former, may 
be thus set forth : the general is the Lord Christ; his 
colonels, captains, and other officers, which direct and 
eucounige Christ's soldiers, are all sorts of angels. In 
the van are martyrs, confessors, and such as manifest 
more might and courage in suffering, than the stout- 
est enemies in persecuting. In the battalia stand all 
zealous professors of the truth : in the one wing, against 
the flesh and the lusts thereof stands the Spirit, and 
the gifts and graces of it ; in the other wing, against 
the world and the vanities thereof, stands faith, hope, 
and the powers of the world to come, with all manner 
-'' Messings accompanying the same. In the rear, 
i.ist sin, death, and the other mortal enemies, 
'Is Christ's obedience, passion, burial, resurreo- 
W.-.1J, ascension, intercession, with the merit, virtue, 
efficacy, aud power of them all. To prevent all 
amhushments, are such as are made wise by the word 
of God, as David was, Ps. cxix. 98, and Neh. vi. 
7, &c. 

Now set army to army, squadron to squadron, foot 
to foot, weapon to weapon, and judge on which side 
there is greatest assurance of victory. On the fore- 
mentioned grounds we have cause to say, ' Fear not, 
they that be with us are more than they that be with 
them,' 2 Kings vi. IG. 

Sec. 153. Of God's putliiiff dou-n Christ's eucmiea. 

Concerning the foresaid enemies, the Father sailh 
to his Son, ' I make, Si, thine enemies thy footstool ;' 
or as it is Ps. ex. 1, ' I will make,' rrC'S, &c. The pre- 
sent and future tenses are oft put one for the other. 
Both being used by the same Spirit, one by the pro- 
phet, the other by the apostle, implieth that God doth 
now, and ever will continue, to subdue the enemies of 
Christ. 



Ohj. It is said, 1 Cor. xv. 25, that ' Christ must 
reign until he haih put all enemies under his feet.' 

Ans. 1. Though the Father and the Son be distinct 
persons, yet they are of one and the same nature, and 
in that respect the same action is attributed to the 
one and the other ; ' My Father worketh hitherto, and 
I work ; ' and ' what things soever the Father doth, 
these also doth the Son likewise,' John v. 17, 19 ; for 
as they are one in essence, so in mind, and will, and 
works. 

2. Matters are spoken of Christ, sometimes in 
relation to his divine nature, sometimes to his human 
nature, and sometimes to his office or mediatorship, 
which he performeth in his person as God-man. 

In relation to his divine nature, he himself putteth 
all enemies under his feet, 1 Cor. xv. 25. 

In relation to his human nature, which retains tho 
essential properties of a man, the Father makes 
Christ's enemies his footstool ; for the human nature 
is finite, only in one place at once. All the excel- 
lencies thereof, though far surpassing the excellencies 
of other creatures, are in measure with a certain pro- 
portion. That which is said of God's giving the 
Spirit to Christ not by measure, John iii. 39, is to be 
understood comparatively in reference to all other 
creatures ; they have the measure of vessels, Christ 
hath the measure of a fountain, which may be ac- 
counted without measure. Notwithstanding this 
fulness of Christ, in relation to his human nature, 
God is said to advance him, to assist him, to do this 
and that for him ; so here God is said to make his 
enemies his footstool. This act of God may also have 
relation to the office of Christ as he is mediator ; for 
in that respect he is under the Father, and depends 
upon the Father, and is assisted by the Father. Be- 
cause, sometimes, in relation to Christ's human nature, 
this act of subduing Christ's enemies is attributed to 
the Father ; and sometimes in relation to his divine 
nature, it is attributed to himself, this apostle useth 
an indefinite word of the passive voice, he made, ' till 
his enemies be made his footstool,' Heb. x. 13. 

For the phrase here used and applied to the Father, 
it declareth this act of subduing all manner of enemies 
to be a divine act, done by a divine power ; so as all 
the power of al! enemies, if it could be united together, 
could not stand against this power. ' Who would set 
the briars and thorns against God in battle? He 
would go through them, he would burn them together,' 
Isa. xxvii. 4. This is it that makes the devils to 
tremble, James ii. ] 9, Luke viii. 28. 

Did wicked men, persecutors, profiine persons, and 
all that oppose Christ, his church, his gospel, or 
ordinances, know and believe as much as the devils 
do in this case, they could not but tremble. A great 
encouragement this is to the members of Christ, that 
the church is assisted with a divine power, able to 
subdue all the enemies ; so as they need not fear what 
I any of them or all of them can do. 



GOUGE ON HEBREWS. 



[Chap. I. 



Sec. 154. Of iiinliiiir/ enemiea a fnotxloi!. 

The manner of expressing the destruction of Christ's 
enemies is in this phrase, llii/ Jholstool, ' I will make 
thine enemies thy footstool.' 

Both the Hebrew' and the Greek ^ double the word 
foot, and thus express it, ' the footstool of thy feet ;' 
the Liitin^ also doth herein imitate them. 

The Hebrew word translated Jootstnol, is six times 
used in the Old Testament, and hath always the 
word Jeet added to it, as 1 Chron. xxviii. 2; Ps. 
xcix. 5, and cssxii. 7, and ex. 1 ; Isa. Ixvi. 1 ; Lam. 
ii. 1. 

The LXX, who trnnslated the Hebrew into Greek, 
do herein follow the Hebrew ; so do the penmen of 
New Testament, who wrote in Greek ; and that in 
eight several places, as Mat. v. 35, and xxii. 44 ; 
Mark xii. 86 ; Luke xx. 43 ; Acts ii. 35, and vii. 49 ; 
Heb. i. 13, and x. 13. Once the word footstool is 
singly, used without the addition of that other phrase 
of feet, James ii. 3, i-h ro i/c-OTo'o/on aim. 

The addition of the word/w/, ' under the footstool 
of thy feet,' importeth emphasis, and implieth the 
lowest dejection that can he. But because this addi- 
tion soundeth not well in our English, our translators 
leave it out. 

A footstool is that which one puts under his feet, 
and sets his feet upon. It is in Scripture used two 
ways. 

1. In reference to a place. 

2. In reference to persons. 

1. To set out a place where one delights to set his 
feet, or to abide. 

2. To set out such persons as in indiijnation one 
tramples under his feet. 

When this metaphor of a footstool in relation to 
God is applied to a place, it intendeth his gracious 
presence. Thus the earth in general is styled his 
footstool, Isa. Ixvi. 1. From thence Christ maketh 
this inference, that men swear not by the earth, be- 
cause it is God's footstool. Mat. v. 34, 35. 

In particular the temple is styled God's footstool, 
1 Chron. xxviii. 2. In this respect the church is 
advised to ' worship at his f jotstool,' Ps. xcix. 5. 
And the church complaineth. Lam. ii. 1, that God 
' remembered not his footstool.' 

2. When in relation to God this metaphor of a 
footstool is applied to persons, it intendeth such 
encmios as God utterly suhdueth, and on whom he 
cxeculeth just and severe revenge, as Ps. ex. 1 ; which 
text is oft quoted in the New Testament, namely, by 
Christ, Mat. xxii. 44, by Peter, Acts ii. 35, aiid by 
Paul in this place. This apostle doth plainly express 
the meaning of it in this phrase, ' he hath put them 
under his feet,' 1 Cor. xv. 25. 

The metaphor is taken from the practice of men, 

' T^n"? mn. » i^,Tc%» rC, <r.s;;. «•-. 

' bcabellum pedum luorum. 



who, when they have uttc riy vanquished their deadly 
enemies, in testimony of that full conquest and aliso- 
lute power they have over them, yea also of their 
indignation against them, and revenge of them, will 
set their feel upon them, and trample on them ; so 
did Joshua make the cap'ains of his army put their 
feet upon the necks of the kings of those cursed 
Canaanites whom they subdued, Joshua x. 24. Thus 
Jehu also trod Jezebel under foot, 2 Kings ix. 33. 
Thus also it is said of Christ, ' I will tread them in 
mine anger, and trample them in my fury, Isa. 
Ixiii. 3. 

By this it appears that Christ's enemies shall be 
utterly subdued. In allusion hereunto, David, as a 
type of Christ, thus saith, ' Thou hast given me the 
necks of mine enemies, that 1 might destroy them that 
hate me ; I did beat them small as the dust before the 
wind, I did cast them out as the dirt in the streets,' 
Ps. xviii. 40, 42 ; and again, ' he it is that shall tread 
down our enemies.' 

This is so done that the whole mystical body of 
Christ might have rest and quiet, which were not pos- 
sible unless such malicious and mischievous enemies 
were totally and finally subdued. 

This is a strong inducement for us to stand and 
fight against these enemies, and to expect and wait 
for this day of conquest ; for this gives us assurance 
of a full and final conquest. The phrase importeth 
as much. 

Sec. 155. 0/ the apostle's manner of proving his 
point, rer. 14. 

The second part of the assumption (mentioned Sec. 
148) is here proved. It was this : angels are minis- 
ters ; that it may be the better discerned what kind of 
ministers they are, their nature, that they are spiriti, 
and their office ministeiinr/, and their warrant sent 
forth, and their charge for whom they minister, such 
n.< shiill be heirs oj salvation, are expressl}' set down, 
ver. 14. 

The manner of setting down these points is empha- 
tical, it is by way of interrogation. An interrogation 
about things alliimcd implies a strong affinnation ; as 
if it were a matter unquestionable, undeniable, and so 
clear, as whosoever duly considereth it, cannot but 
acknowledge it to be most true. Where God saith to 
Cain, 'If thou do well, shalt thou not be accepted?' 
Gen. iv. 7, he declares it to bo so manifestly true, 
that Cain himself could not deny the truth of it. By 
such a manner of declaring a matter, he that pro- 
pounds the point leaves it to the judgment of him to 
whom the question is propounded to judge of the truth 
thereof. 

Sec. 15G. Of the ercellcnci/ of the minixlers here 
mentioned, ami of tlieir irarrant. 

In setting down the ministry of angels, the apostle 
mentioueth their nature, that they are spirits, to 



Ver. ]3, U.] 



GOUGE OX HEBREWS. 



85 



amplifj- their ministry. This epithet, iiiiiiisli'iiiKj, m 
Greek, Auro-j^yixa, is derived from that word which is 
translated ministers, Xurcv^yoi, ver. 7. It sheweth 
that their ministry is a special and public function, 
and that an honourable one also, and yet they are 
inferior to Christ. See Sec. 79. 

Spirits, CTfu/.tara, are the most excellent substances, 
of all creatures the most glorious, of best understand- 
ing, and greatest prudence ; the purest, the strongest, 
freest from all bodily infirmities, such as cannot be 
hindered by any incumbrances. Of all these excel- 
lencies, see Sec. 86, &c. 

The act attributed to them in this word to ininisttr, 
is in Greek i'rom another root, and so expressed as it 
also implieth an office, thus, ii; o/azov/av,i ' for the 
ministry ;' so is this phrase translated, 1 Cor. xvi. 15, 
2 Tim. iv. 11. A public officer of the church is set 
out by a title that is derived from dia/.ovog, the same 
root, and translated deacon, Philip, i. 1,1 Tim. iii. 8. 
Thus it inteudeth as much as the former did. Both 
of them are joined together, ij diay.oua Xsirousy/a;, and 
thus translated ' administration of service,' 2 Cor. 
ix. 12. This word then declareth that angels do not 
only some services for snints, but that they have an 
office to minister for them, as deacons had for the poor, 
Acts vi. 1, 3. That angels have a charge is evident, 
Ps. xci. 11, 12. 

The ground of their function or warrant to execute the 
same, is inthisphr<isesf»< /b)Y/i, aCTorsX/.o/xsva, namely, 
from God. The composition of the Greek word, clto 
and ir-i'/.^.iiv, iujplieth that they were sent from one. 
Now who can that be but their Lord in heaven ? 
For they have no other Lord that hath power to send 
them. They are therefore sent of God ; so are they 
oft said to be, as Gen. xxiv. 7, 40; Num. xx. 16 ; 
Dan. iii. 28, and vi. 22. In this respect they are 
styled ' angels of God,' ver. 6. See Sec. 71. 

This shews that they assume not this oifice to them- 
selves. 

It also shews that upon God's pleasure they under- 
took it, Ps. ciii. 20. 

All the fure-mentioned points are applied to all the 
angels, as is evident by this general particle all, ' Are 
they not all ?' Thus much is implied in the seventh 
verse, where the creation and ministry of angels are 
joined together, ' He maketh his angels and his minis- 
ters,' &c. If amjels, then iiiiiiintcrs ; if made, then 
vnnisteis. What was said of the subjection of all 
angels to Christ, Sec. 73, may be applied to the minis- 
try of them all unto the members of Christ. 

Sec. 157. Of particular amjeh atlciuliiirj particular 

Concerning the ministry of angels, a question may 
be moved. Whether every heir of salvation have a pro- 
per and peculiar angel attending upon him ? Some of 

' Of tliis Greek word, see Chap. ii. 12, Sec. 70. 



the ancient fathers,' schoolmen,- and papists,' hold the 
affirmative, for which they protluce these arguments. 

Jn/. 1. Jacob thus saith of his angel : ' The angil 
which redeemed me from all evil, bless the lads,' Gen. 
xlviii. 16. 

Ans. 1. How could this angel be Jacob's proper 
angel, when Jacob pravs that he would bless his 
grandchildren ? By this he should be their angel as 
well as his. 

2. That angel was Christ. Christ is the common 
protector of us all ; besides, it is Christ that redeemeth 
his from all evil, which no angel can do. 

3. Finally, Jacob hath in speech reference to Gen. 
xxxi. 11, 13, where the angel that appeared to him 
styled himself ' the God of Bethel,' which was Christ 
Jesus, and also to the angel that wrestled with him, 
of whom he saith, ' I have seen God face to face,' 
Gen. xxxii. 24, 30. This likewise was Christ. 

Ar;/. 2. Christ styled the particular angels of little 
ones their aiif/els, Mat. xviii. 10. Therefore every 
one hath a particular angel for his patronage.^ 

Ans, 1. It fuUoweth not, for Christ useth the plural 
number, their anfjels, which may imply many angels 
for every one, as one for one. 

2. They are called theirs, because they are appointed 
by their Father, among other functions, to take care 
of his little ones ; not only of one by one, but also of 
one by many, as an host did of Jacob, Gen. xxxii. 1, 
and also of many by one, as Acts v. 19. 

Anj. 3. The Christians said ia reference to Peter, 
'It is his angel,' Acts xii. 15.^ 

Ans. 1. That might be a sudden speech of men 
astonished, and then no sufficient ground for a sound 
argument. 

2. They might be misled by a common error of the 
times, as Christ's disciples were, Mat. xvii. 10, Acts 
i. 6. 

3. They might use that phrase to put off the maid's 
persisting to affirm that Peter was there, with that 
vulgar opinion ; as if one should importunately say of 
my friend whom I knew to be dead and buriod, that 
he saw him alive, I to put him off should say it was his 
ghost then. 

4. They might think it to be an angol sent from 
God to comfort and encourage Peter, and by Peter 
desired to carry them word thereof, and yet not one 
that continually waited on him as his peculiar pro- 
tector. 

5. The word amiel signifieth a messenger (as is 
before shewn, Sec. 82). Thus it may be taken for a 
man sent as a messenger from him. 

' Magna clignitas aniniarum, ut unaqusque habeat ab 
ortu nativitutis iu custoUiam sui augelura delegatum. — Hier. 
ill Mai. xviii. 

- Thorn, liar. i. q. 113, art. 2. 

3 Douay Aniiot. on Geu. xxviii. 16. 

* Khen'i. Annot. on Mat. .Kviii. 10. 

» Ehem. Anuot. on Acts xii. 15. 



GOUGE ON HEBREWS. 



[Chap. I. 



This conceit of every one's liaving a proper, peculiar 
angel to attend upon bim for his patronage, is not to 
be harboured in our breast. For, 

1. It liath no ground or warrant in God's word. I 
may in this case say, ' To which of the angels said 
God at any time,' Wait on such an one, and never 
leave him, night nor day ? 

2. One and the same angel hath attended upon 
divers persons, and brought several messages to the 
one and the other, as Gen. xviii. 21, Luke i. 19, 20. 

3. One and the same angel hath delivered sundiy 
persons at once. Acts v. 18, 19. 

4. Many angels have jointly together protected the 
same person, 2 Kings vi. 17, Ps. xci. 11. 

5. It lessens the comfort which Christians may 
receive from the guard of an host of angels, as Gen. 
xxxii. 1, or from legions of angels, as Mat. xxvi. 53, 
or from the innumerable company of angels, as Heb. 
xii. 22. It impaireth that comfort by appropriating 

single angel to a single person. 

6. It Cometh too near to the heathenish conceit of 
a good and e\il genius,' to attend each particular per- 
son. For there is as great probability for one devil 
as a tempter, continually to assault every one, as for 
one good angel to protect him. 

7. The dill'erence about the time of particular 
angels first undertaking this particular function,' is 
against them that hold it an argument of the uncertain 
truth thereof. Some' hold it to be at the time of one's 
nativity. Others at the time of one's baptism. Others 
at the time of one's conversion.' Some at one time, 
some at another. I find none of them to make men- 
tion of any angels guarding an infant in the mother's 
womb. An infant even in his mother's womb is subject 
to many dangers, and then needs such a guardian as 
well as after. But to let this conceit pass, it is enough 
to know and believe what the word of God hath re- 
vealed about this point, that the holy angels of God 
have a charge over us, and take an especial care of 
us, not one only but many. 

Sec. 1.58. Of the persons for iclwm angels minister. 

The foresaid ministry of angels is in special for 
saints, the members of Christ, who believe in him ; 
these are here styled ' heirs of salvation.' In this 
respect angels are by a property called ' their angels,' 
Mat. xviii. 10. And they are said to ' encamp about 
them that fear the Lord,' Ps. xxxiv. 7. This is further 
evident by the many services which angels do to them 
and for thim. Whereof, see Sec. 98, See. 

Saints are God's children, and joint-heirs with 
Christ, Kom. viii. IG, 17. God therefore appoints 
those his servants to attend them. They are all 
members of the mystical body of Christ, in which 

' Pliito ill Politic. ' Lege Origou. in Mat. Tract. 5. 

» Rliem. Annot. on Mat. xviii. 10. 

' Cum quis eusceperit fidfm, tunc Christus tradit cum 
angelo.— Origen in Mai. Tract. 6. 



respect that charge which extendeth itself to Christ 
and all his members is set down in the singular 
number as spoken of one ; thus, over thee: ' He shall 
give his angels charge over thee,' Ps. xci. 11. 

Of the benefits which redound to saints by angels' 
attendance on them, see See. 101. 

The persons to whom angels minister are thus de- 
scribed, ' who shall be heirs of salvation,' or as it is 
in the Greek, rsu; /ji,iy.>.oiTa; x/.r}ic,vcfi,iTv eurriiiav, 
' who shall inherit salvation ;' so as they are set out 
by that estate whereunto they were ordained, and by 
the right which they have thereunto. Salvation is that 
whereunto they are ordained, and their right is a right 
of inherit;ince. 

Sec. 159. Of sal rat ion. 

The word here translated salvation is frequently 
used in the New Testament. I find it three times put 
for temporal preservation or deliverance ; as Acts vii. 
25, where this phrase, bihMOi CDDjs/av, give salvation, 
is thus translated (according to the true meaning) 
' deliver ;' and Acts xxvii. 84, where the same word 
is turned ' health ;' and Heb. xi. 7, where this phrase, 
E/'s ffwrjjw'av, ' to the Salvation,' is thus expounded, ' to 
the saving.' 

The Hebrew word, nVIC" vel nvicn, which the LXX 
use to interpret by the word in this text translated 
salvation, sets out for the most part some temporary 
preservation and deliverance. But in the New Tes- 
tament it sets out (except the three fore-mentioned 
places) the eternal salvation of the soul ; and that as 
it is begun and helped on in this world, Luke xix. 9, 
2 Cor. xvi. 2 ; or perfected in the world to come, 
1 Peter i. 5, 9. 

There is another Greek word, ournsm, derived from 
the same root, and translated salvation, four times 
used in the New Testament,— namely, Luke ii. 30 and 
iii. G, Acts xxviii. 28, Eph. vi. 17, — but for the most 
part put metonymically for the author and procurer of 
salvation, the Lord Jesus Christ. 

The primary root, ffi.-, from whence all the Greek 
words are derived which' signify' not only safe, exempt, 
and free from all evil, danger, and fear, but also en- 
tire and perfect; so as itsetiethout both the privative 
part of blessedness, full freedom from sin, Satan, death, 
hell, and all fears ; and also the positive part thereof, 
integrity, and perfection of soul and body, and of all 
gifts and graces appertaining to them ; and withal im- 
mortality, agility, beauty, and other excellencies even 
of the body, Philip, iii. 21. 

By the salvation here mentioned is meant that 
blessed and glorious estate which is in heaven reserved 
for the whole mystical body of Christ. 

Well may that estate be called salvation, in that all 
that have attained, or shall attain, thereunto, are de- 
livered out of all dangers, freed from all enemies, and 
set safe and secure from all manner of evil. 
' Qu. ' doth '?— Ed. 



Ver. 13, 14.' 



GOUGE ON HEBREWS. 



87 



Into heaven, where that rest, safety, security, and 
salvation is enjoyed, no devil, no evil instrument, can 
enter to disturb the same : ' There shall God wipe 
away all tears from their ej'es ; and there shall be no 
more death, neither sorrow, nor crying, neither shall 
there be any more pain,' Eev. sxi. 4. All content- 
ment, agreement, tranquillity, unanimity, joy, pleasure, 
and what can be desired, shall be there everlastingly 
enjoyed.' There shall be a continual communion 
with glorious angels, glorified saints ; yea, with Christ, 
the head and husband of his church, and with God 
himself, whom we shall in his glory so far behold as 
our nature is capable of beholding such glory. This 
beautiful vision will not only fill our heads with ad- 
miration, but our hearts with joy and delight. These 
are the things ' which eye hath not seen, nor ear 
I heard, neither have entered into the heart of man,' 
1 Cor. ii. 9. 

Sec. 160. Of our rifiht to salvation bi/ inheritriiice. 

The right which saints have to salvation is thus ex- 
pressed, roug fiiXXoiTag nXriooi/o/nTv, ' who shall inherit,' 
so as the right is by inheritance. 

The Greek word that signifieth to inherit, jiXjjsoi/o- 
,'Mui, is compounded of a noun, xXr,eog, that signifieth a 
l')t or portion, and a verb, vif/.ui, to give, distribute, or 
M't apart. For an inheritance is a lot or portion given 
:uid set apart for one ; most properly, such a portion 
;is a father sets apart for his sons to possess and enjoy, 
■ fM,liua xvii. 14, 1 Kings xsi. 3. Of all titles an in- 
li' ritiince useth to bo the surest, that which hath no 
n:ito. See ver. 2, Sec. 17. 

In this respect this metaphor of inheriting is applied 
til eterual life. Mat. xix. 23; to a kingdom, i\Iat. xxv. 
■ii ; to the promises, namely, to those blessed things 
in heaven which are promised, Heb. vi. 12 ; and to 
all things, namely, all the joys of heaven. Rev. xxi. 7. 

Salvation is also called an inheritance. Acts xx. 32, 
Eph. i. 14, 18, Col. iii. 24, 1 Peter i. 4 ; and they to 
whom salvation belongs are called heirs. Gal. iii. 29, 
Titus iii. 7, James ii. 5. 

This right of inheritance is the best thing that any 
can have. The groimd of it is the good will, grace, 
and favour of a Father, Luke xii. 32 ; and that from 
all eternity. Mat. xxv. 34. The persons to whom it 
belongs are children of God, Rom. viii. 17 ; such as 
are begotten again, 1 Peter i. 3, 4; and adopted, 
Rom. viii. 15, 17; and united to Christ, John xvii. 21. 

The time of enjoying that inheritance is everlasting, 
Heb. ix. 1.5, 1 Peter i. 4. Herein heth a diiference 
between leases, which have a date, and inheritances, 
which have no date. 

The quahty of this inheritance is incorruptible and 
undefiled. 



' Of eternal salvation, see Chap. v. 9, Sec. 60, 51 ; of tlie 
glory (if it, see Chap. ii. 10, Sec. 03 ; that it is a reward, Chap. 



Sec. 161. Of the time and certainlij of inheriting 
salvation. 

The fruition of the aforesaid privileges is expressed 
is the future tense, iLitXnwai, ' shall inherit.' Saints 
are, while here they live, heirs. They have a right to 
salvation as soon as they are regenerate. The first- 
born is an heir while he is a child, before he come to 
possess the inheritance, Gal. iv. 1, 5, 7. We are 
therefore said to be ' begotten again to this inherit- 
ance,' 1 Peter i. 3, 4. And it is said to saints, ' Ye 
shall receive,' dvoy.rj-^l'eah, the reward of the inherit- 
ance. Col. iii. 24, namely, when this life is ended; 
for the soul, when it leaves the body, presently enjoys 
the inheritance. The apostle intcndeth the spirits of 
saints where in the time present he saith, ' they in- 
herit the promises,' Heb. vi. 12. And at the resur- 
rection, both body and soul shall enjoy the same ; for 
to such as are raised, and have their bodies and souls 
united, will the great God say, ' Inherit the kingdom,' 
Mat. xxv. 34. 

Though the possession of this inheritance be to 
come, while the heirs thereof here live, yet it is sure 
and certain. What title so sure among men as 
inheritance ? Much more sure is this inheritance 
of salvation than any earthly inheritance can be. 
For, 

1. It is prepared for us from the foundation of the 
world. Mat. ssv. 34. 

2. It is purchased by the greatest price that can be : 
' The precious blood of the Son of God,' Eph. i. 14, 
1 Peter i. 19. 

3. It is ratified by the greatest assurance that can 
be, the death of him that gives it, Heb. ix. 14. 

4. It is sealed up unto us by that Holy Spirit of 
promise, which is ' the earnest of our inheritance,' 
Eph. i. 13, 14. 

5. God's promise is engaged for it, therefore they 
who possess it are said to 'inherit the promises,' 
Heb. vi. 12. 

6. The faith of believers addeth another seal thereto, 
John iii. 33. 

7. It is reserved in heaven for us, 1 Peter i. 4. In 
heaven ' neither moth nor rust doth corrupt, nor thieves 
do break through, nor steal,' Mat. vi. 20. 

Sec. 162. Of instructions and directions arisinrj from 
the inheritance of salvation. 

Such an inheritance as salvation made sure to us, 
afibrds sundry instructions and directions. Instruc- 
tions are such as the>e : 

1. It commends God's philanthropy, his peculiar 
love to men, who by nature are children of wrath and 
heirs of hell, yet made to be partakers of the inheri- 
tance of salvation, Eph. ii. 2, 3 ; Col. i. 12 ; Titus 
iii. 3-5. 

2. It takes away all conceit of merit by man's 
works ; for an inheritance is the free gift of a father. 

3. It is enough to uphold our spirits against penury, 



GOUGE ON HEBREWS. 



[Chap. I. Ver. 13, 14. 



ignominv, nnd all manner of misery iu this worlJ. An 
Leir that, as louy as he is a child, tlifferelh nothing 
[from] a servant, hut is under tutors and governors, 
yet, because he is lord of all, will not be dejected, but 
will support himself with this, that he hath a fair in- 
heritance licl Miging to him. 

4. It is a great encouragement against all tilings 
that may threaten death, yea, and against death itself, 1 
in that death brings us to the possession of this excel- ' 
lent inheritance. 

Directions are such as these : j 

1. Subject thyself to thy Father's will, and to that 
government under which he sets thee, because thou 
art his heir. Gal. iv. 2. 

2. Raise up thy aflections to the place of thine in- 
heritance, and set thy heart thereon, Col. iii. 1 ; 
Mat. vi. 21. 

3. ' Love not the world, neither the things that are 
in the world,' 1 John ii. 15. Salvation is not there 
to be liad. 1 

4. Moderate thy care about earthly things ; thou 
hast a heavenly inheritance to care for. 

5. Sufl'er with joy all things for thy profession's 
sake, knowing that thou hast an heavenly inheritance, 
Heb. X. 34. 

6. Search thine evidences about this inheritance. 
There is great reason that in a matter of so fji'tat con- 
se'juence, thou shouldst be sure of thy evidence for 
thy right hereto, 2 Peter i. 10. 

7. Expect with patience the time appointed for the 
enjoying this inheritance. Through faith and patience 
the promises are inherited, Heb. vi. 12. 

8. Walk worthy of this high calling, Eph. iv. 1, 
and of God who hath called thee to his kingdom and 
glory, 2 Thes. ii. 12. 

9. Be ever thankful for this privilege especially. 
Col. i. 12 ; 1 Peter i. 3, 4. 

10. De.>pise not any of these he'iTS because they are 
here poor and mean, James ii. 5. Ishmael was cast 
out because he mocked the heir, Gen. xxi. 9, 10. 

Sec. 163. Of the resolution of the 13lh and lilh 
verses. 

In these two last verses, the eighth and last proof 
of Christ's excellency is set down. See Sec. 64. 

Tho sum of them is a difl'erence betwixt Christ and 
angels. 

The parts are two : 

The first is the dignity of Christ, vor. 13. 

The second is the inferiority of angels, ver. 14. 

Id setting down Christ's dignity, both the manner 
and matter is observable. 

Tho manner is in this phrase, ' Unto which of tho 
angels said he at any time ?' Hereof see Sec. 64. 

The matter declares two things : 

1. Tho kind of dignity. 

2. The continuance thereof. 

In the kind, we may observe, 1, the ground of it. 



God's will, God said Sit ; 2, the greatness of it. This 
is set down, 

1. By an act, sit ; 2, by the place. 

The place is set out under a metaphor, ' on my 
right hand.' 

This shews, 1, Christ's inferiority to God. 

2. His superiority above all creatures. 
The continuance noteih out a double end : 

1. The time how long : until. 

2. The reason why : to malce thine enemies, &C. 
In expressing this latter end, observe, 

1. A conce.isum, or thing taken for granted, enemies. 

2. A consequence, which is their utter destruction, 
in this phrase, ninlce thy footstool. 

In describing the inferiority of angels, two things are 
remarkable : 

1. The manner, by an interrogation, .he theij not? 
&c. 

2. The matter. Wherein is dechired, 

1. The nature of angels, spirits. 

2. Their function. 

Both these are amplified by this particle of univer- 
sality, all. 

The function of angels is set out, 

1. By the kind thereof, ministering; 2, by the end. 
In the end is expressed, 1, an act, to minister. 

2. The persons, for whom. These are described, 

1. By their privilege, salvation. 

2. By their right thereunto, inheiit. This is illus- 
trated, 

1. By the time of enjoying their inheritance, which 
is to come. 

2. By the certainty thereof. Both these are im- 
plied under a note of the future tense, fiiXXaira;, 
shall. 

Sec. 164. Of the doctrines arising out of the V6lh and 
lith verses. 

Of the doctrines arising out of these words, ' To 
which of the angels said he at any time,' see Sec. 65. 

I. Gfd the Father is the author of Christ's exalta- 
tion. He said Hit. See Sec. 149. 

II. Christ as mediator is inferior to the Father. 

III. Christ as mediator is advanced above all crea- 
tures. These two doctrines are gathered out of this 
phrase, ' On my right hand.' See Doct. 87, 38, on 
ver. 4, Sec. 38. 

IV. Christ hath enemies. The mention of enemies 
shews as much. See Sec. 151. 

V. Christ's enemies ihall be subdued. God under- 
takes as much : 1 put. See Sec. 153. 

VI. Christ's enemies shall be tUterly subdued. The 
metaphor of making them his footstool proves this. 
See Sec. 154. 

Ver. 14. VII. Emphasis is to be added to weighty 
matters. This is manifest by the manner of expressing 
this point, by an interrogation, .ire they not ? 

VIII. Angels are spirits. 



I 



Chap. II. Ver. 1.] 



GOUGE OX HEBREWS. 



IX. Angels are miniiUrs. These two are expressed 
in ibis phrase, iniiiisteiiiuj spirits. See Sec. 156. 

X. Angels' miiw.lry is especialh/ for saints. Saints 
are here intended under this phrase, which shall be 
heirs. See Sec. 158. 

XI. Ever;/ angel, of what degree soever, is a minister 
to saints. The general particle all implies as much. 
See Sec. 156. 



XII. Sahaiion helongs to saints. See Sec. 159. 

XIII. Salvation belongs to saints hij right of inherit- 
ance. See Sec. 160. 

XIV. 'J he fruition of saints inheritance is to come. 
See Sec. 101. 

XV. Saints are sure of salvation. These two last 
doctrines arise out of the note of the future tense, shall 
be. See Sec. 162. 



CHAPTER II. 



Sec. 1. Of I he resolution, of the second chapter. 

The apostle having distinctly and largely set out 
the excellency of Christ's divine nature aud royal 
function in the former chapter, in this he sets out 
his humnn nature, and the excellency of it. 

Elegantly he passeth from the one to the other by 
a transition, ^^herein he sheweth an especial use to be 
made of the former point. 

This is indeed a digression, in regard of the matter 
of doctrine ; but a most pertinent and profitable di- 
gression, and that in the five first verses of this 
chapter. In the rest of the chapter, the other article 
concerning Christ's human nature is distinctly demon- 
strated. 

The sum of the transition is an exhortation to give 
good heed to the gospel. 

This exhortation is first propounded, verse 1, and 
then enforced in the four next verses. 

Two points are noted to enforce the duty. One 
is the damage ; the other, the vengeance which may 
follow upon the neglect of the gospel. 

The damage is intimated in this phrase, ' Lest we 
should let them slip.' 

The vengeance is first propounded in this phrase, 
' How shall we escape ;' and then aggravated. 

The aggravation is demonstrated, 1, by an argu- 
ment from the less; 2, by the excellency of the gospel. 

The argument from the less is concerning the word 
of angels, who are in the former chapter proved to be 
far inferior to Christ; which point is illustrated, 
ver. 5. 

The excellency of the gospel is set out, 

1. By the matter which it holdeth out, salvation, 
ver. 3. 

2. By the means of maliing it known. These 
means are, 1, the publishers; 2, the evidences thereof. 

The publishers were of two sorts : 1, the principal 
author ; 2, ear-witnesses thereof, ver. 3. 

The evidences were signs, &c., ver. 4. 

About Christ's human nature two things are demon- 
strated : 

1. The low degree of Christ's humiliation in assum- 
ing our nature: ' Thou madest him lower than angels,' 
ver. 7. 

2. The high exaltation thereof through Christ's 
assuming it: 'Thou crownedst him with glory,' ver. 7. 



For the better manifestation of these principles, the 
apostle proves the main point, that Christ was man, 
by sundry arguments. 

The first argument is a divine testimony ; that is, 
1, propounded, ver. 6-8; 2, applied to the person 
here spoken of, ver. 9. 

The second argument is taken from the end of 
Christ's incarnation, which was ' to taste death for 
every man.' This could he not have done if he had 
not been man, ver. 9. 

A third argument is raised from the equity and 
meetness of the matter, ' It became him,' ver. 10. 
God would bring his children to glory by suffering. 
It was therefore ' meet to make the Captain of their 
salvation perfect through sufferings ;' which could not 
be unless he bad been man. 

A fourth argument is taken from a special function 
which Christ undertook, namely, to sanctify the elect: 
' He that sanctitieth, and they who are sanctified, must 
be all of one,' ver. 11. Hence the apostle maketh this 
inference, ' He is not ashamed to call them brethren,' 
ver. 11. This may also he taken as a proof of the 
point, Christ's own witness thereof, confirmed in the 
next verse. 

The fifth argument is taken from that opportunity 
which Christ, being man, had to exercise his three 
great offices of prophet, prince, and priest. 

1. His prophetical office is set out in a divine pre- 
diction, ' I will declare thy name,' ver. 12. It is 
further amplified by the ground of his encouragement 
to hold out therein (which is expressed in a divine 
testimony, 'I will put my trust in him,' ver. 13); 
and by the fruit or effect thereof, expressed in another 
like testimony, 'Behold I, and the children,' &c., ver. 
13. These testimonies are further proofs of Christ's 
human nature. 

2. Christ's kingly office is set out in two especial 
effects thereof; one to ' destroy the devil,' which ho 
did by death, and therefore was man, ver. 14. 
The other to ' deliver them who were in bondage, 
ver. 15, which deliverance also he wrought by death. 
The two effects of Christ's kingly ofrijo are proved 
by the main point in hand, and set down by an 
opposition of two different natures, of angels and of 
Abraham. Christ destroyed not the devil for angels, 
but for men: he delivered not angels, but men; there- 



90 



GOUGE ON HEBREWS. 



[Chap. II. 



fore he 'too knot the nature of angels, but men,' 
ver. 16. 

3. Christ's priestly office is set oat in this phrase, 
an high priest ; and it is amplified, 

(1.) By two needful qualities, merciful, Jaithf id. 

(2.) By two useful efl'ects : to make reconciliation, 
Ver. 17; to be able to succour, ver. 18. It was re- 
quisite in these respects that he should be man. 

Sec. 2. Of the inference made upon Christ's crcellency. 
There/ore ice ouyht to give the more earnest heed to 
the things which ue have heard, lest at any time we 
should let them slip. — Heb. ii. 1. 

In the five first verses of this chapter, the apostle 
declares a duly to be performed in regard of that 
excellent teacher which God sent (namely, his Son, 
more excellent than the excelieiitest mere creature) 
to reveal his gospel to men. This duty is to give 
more than ordinary heed unto that gospel. Thus 
much is intended under this particle of inference, 
therefore ; or as it is in the Greek, bia. roDro, for this, 
even for this cause. Because God had vouchsafed so 
excellent a teacher, he must be the more carefully 
attended unto. Of this particle of inference, see 
Chap. i. Sec. 117. 

Tliis here hath reference to all the branches of 
CUrist's excellency mentioned in the former chapter. 
Because he is God's Son, therefore give heed. Because 
he is the heir of all, therefore give heed. Because 
he made the worlds, therefore give heed. The like 
may be inferred upon all the other special excellencies 
of Christ. They are so many grounds of the apostle's 
exhortation ; and the inference may be added as a 
conclusion of every one of them severally, as here it 
is of all of them jointly. 

The emineucy of an author in dignity and authority, 
and the excellency of his parts in knowledge, wisdom, 
and other gifts, do much commend that which is 
spoken by him. If a king, prudent and learned, take 
upon him to instruct others, due attention and diligent 
heed will be given thereunto. ' The queen of the 
south came from the uttermost parts of the earth to 
hear the wisdom of Solomon,' Mat. xii. 42. She 
counted Solomon's servants, who stood continually 
before him and heard his wisdom, to be happy, 1 Kings 
X. 8. Job was the ' greatest of all the men of the 
east, and he was a perfect and upright man : thereupon 
' when the ear heard him it blessed him,' Job i. 1, 3, 
and xxix. 11. But behold a greater than Solomon, a 
greater than Job, is here intended by the apostle : 
' Therefore we ought to give the more earnest heed,' 
Heb. xii. 25. It was usual with the prophets to pro- 
mise before their prophecies such phrases as these, 
' The word of the Lord ;' ' Thus saith the Lord,' 
Hosea i. 1, 2, and iv. 1, Exod. iv. 22, and v. 1, and 
that purposely to work the more heed and attention 
in people to that which was spoken. This may be a 
forcible motive diligently to exercise ourselves in all 



the holy Scriptures ; because ' all Scripture is given 
by inspiration of God. 

Sec. 3. Of the necexsitij of performing duty. 

The foresaid inference is by the apostle made a 
matter of necessity, as the phrase, ue ought, im- 
porteth. 

The Greek verb is impersonal, diT, and may be thus 
translated, it behoreth ; and so it is translated Luke 
xxiv. 46. In regard of the necessity which it in- 
tendeth, it is oft translated must, and that in a double 
relation : one to God's decree, the other to God's 
charge. The former respecteth God's determinate 
counsel, his secret and absolute will ; the latter his 
revealed word and approving will. 

In the former relation it is said, ' Thus it must be,' 
Mat. sxvi. 54. 

In the latter thus, ' A bishop must be blameless,' 
1 Tim. iii. 2 ; that is, it is his duty to be so. 

Here it is used in this latter relation to duty, and 
in that respect well translated ice ought ; that is, it is 
our duty, yet so as a necessity lieth upon us. It is 
not an arbitrary matter, left to our own will to do or 
not to do ; but by reason of the sovereignty and power 
which God hath over us, and charge which he hath 
laid upon us, wc are bound to observe it. It may be 
said of hearing the gospel what Paul said of preaching 
it, ' Necessity is laid upon me ; yea, woe is unto me, 
if I preach not the gospel,' 1 Cor. ix. 16. It may be 
said in this case what Christ said to every of the seven 
churches of Asia, ' He that hath an ear, let him hear,' 
Rev. ii. 7, 11, 17, 29, and iii. 6, 13, 22. 

As God's ordinance and charge requireth as much, 
so our own good, our best good, the spiritual edifica- 
tion and eternal salvation of our souls. As it is o u' 
duty in regard of God's commandment, we ought i 
obey God, so it will be our wisdom so to do. ^\ 
ought to do the things which make to our own happi- 
ness. 

Sec. 4. Of inciting ourselves to that whereitnto ue 
stir up others. 

It is observable how the apostle ranks himself in 
the number of those on whom he layeth this neces- 
sity. He speaketh not to them in the second person, 
ijc' ought, but in the first person and plural number, 
ue ought : I and you, you and I, even all of us. It 
is noted as a property of a good husband, who would 
have that to be well etl'ected whereupon he puts others, 
to go along himself, and to put to his own hand, 
that by his own practice and pattern he might the 
more quicken them whom he employeth.' This dif- 
ference useth to be put betwixt a man careful about 
his undertakings, and a man careless thereui. This 
latter may in a morning say to others. Go, sirs, to such 
a task, and he himself lie in his bed, or pursue his 

' Of practising ourselves, that whereunto we incite otliers, 
see The Saintt' Sacrifice, on P4. cxvi. 19, Sec. 121. 



Ver. 1.] 



GOUGE ON HEBREWS. 



pastime ; but the other saith, Gaw, sirs, that is, go 
we, let us go together, I will go with you. This ought 
to be the care of such as incite others to duty ; they 
must also speak to themselves, and quicken up their 
own spirits thereto. Hereby they shall much more 
effectually work upon their hearers ; for when hearers 
observe that their teachers lay no more on them than 
upon themselves, they willingly put their shoulder 
under the burden. A teacher's example prevails much 
with hearers, John xiii. 15. Joshua's pattern is per- 
tinent to this purpose ; for thus be saith of himself, 
and of such as were under his charge, ' We will serve 
the Lord,' Joshua xxiv. 18. 

Sec. 5. Of giving heed to the gospel. 

The duty which the apostle presseth upon himself 
and others, as a matter of necessity, is to ' give earnest 
heed to the things which they had heard.' Hereby 
he means the gospel, which he styles salvation, and of 
" which he saith, ' It was first spoken by the Lord, and 
afterwards by his apostles,' ver. 3, 4. Of these ex- 
cellencies of the gospel, we shall speak in their due 
place. 

By expressing the matter in the time past, ' things 
which we have heard,'' he giveth us to understand that 
j the gospel had been formerly preached unto them, even 
before he wrote this epistle ; so as he wrote no new 
doctrine, but rather endeavoured to establish them in 
that which they had received. He counts it safe to 
write the same things to them, Phihp. iii. 1 ; even the 
same which they had heard before. Hereby he 
watered what had been sown amongst them. Whether 
the seed of the gospel had been cast among these 
Hebrews by himself or some other, he doth not de- 
clare ; but certain it is, that that precious seed bad 
been cast among them. They had heard the gospel ; 
he doth here water it, that the crop may be the more 
plentiful. 

For this end, he calls upon them to give heed 
thereto, 'j^oai^av, adhihere sc. animnm. This is the 
interpretation of one Greek word, but a compound one, 
which signifieth to set a man's mind on a thing. 

I find it used in the New Testament in a double 
relation : 1, to things hurtful ; 2, to things useful. 

In the former respect it signifieth to beware, or to 
take heed of a thing ; as 'jrgoff£;^£rs, ' Beware of false 
prophets,' Mat. vii. 15 ; '^r^oai-^iTi iauToTs, ' Take heed 
to yourselves,' Luke xxi. 34. 

In the latter respect it signifieth to give heed, or to 
attend ; as, ' They gave heed to those things which 
Philip spake,' Acts viii. G ; and ' Lydia attended to 
the things which were spoken of Paul,' Acts xvi. 14. 
It is also of attending to the duties of one's calling. 
Hob. vii. 13 ; 1 Tim. iv. 13. It is here taken in the 
latter sense, and intendeth more than a bare hearing 
of a matter. 

This being applied to God's word, is o] 
'roTi axovirhTffij aorist. particip. past. 



manner of slighting it, whether by contempt or neglect 
of it. He that despiseth the word of the Lord, Num. 
XV. 31, and they that speak against it, Acts xiii. 45, 
and they that turn away their ears from the truth, 
2 Tim. iv. 4, and they that make light of the offer of 
grace, Mat. xxii. 4, 5, and they whose hearts are to 
the word as the wayside, or the stony or thorny ground 
to the seed. Mat. xiii. 19, &c., do all of them that 
which is contrary to this duty ; they do not give such 
heed to the word as is here required. The duty here 
intended is a serious, firm, and fixed setting of the 
mind upon that which we hear; a bowing and bending 
of the will to yield unto it ; an applying of the heart 
to it, a placing of the affections upon it, and bringing 
the whole man into a holy conformity thereunto. 
Thus it compriseth knowledge of the word, faith 
therein, obedience thereto, and all other due respect 
that may any way concern it, 2 Tim. ii. 7 ; Mat. xv. 
10, and xiii. 23 ; Acts iv. 4, and xvi. 14. 

The comparative particle, ■n-ioiasorlou:, ' more ear- 
nest,' further sheweth that a diligent attention is here 
intended. The positive in Greek, ■^riPiaaov, signifieth 
that which is more than usual or ordinary ; that which 
excelleth or exceedeth. It is translated ' advantage,' 
Rom. iii. 1, and ' above measure,' Mark x. 26. It 
hath reference both to that which is good, and also to 
that which is evil, and signifieth an exceeding in the 
one and in the other. In setting out Christ's gift, it 
is translated ' abundantly,' •^eoiason iy^oiaiv, John x. 10 ; 
and in aggravating Paul's rage, it is translated ' ex- 
ceedingly,' 'nioiesui. Acts xxvi. 11 ; and in Peter's 
over-confident profession, ' vehemently,' 'va Tioiasou, 
Mark xiv. 31. 

The comparative degree addeth much emphasis, and 
intendeth a greater care and endeavour about the 
matter in hand than in any other thing ; as if he had 
said, More heed is to be given to the gospel than to 
the law ; more to the Son than to any servant ; for 
he speaks of the gospel preached by Christ. 

It may be here put for the superlative degree, and 
imply the greatest heed that may possibly be given, 
and the best care and diligence and utmost endeavour 
that can be used. Thus it is said of the Scriptures, 
' We have a more sure word,' /Ss/Sa/oVseoi/, that is, a 
most sure word, 2 Peter ii. 19. Thus this very word 
in my text is oft put for the superlative degree ; as 
where Paul saith of himself, ' In labours more abun- 
dant (vi^ifsoTsoioi), in prisons more frequent,' that is, 
most abundant, most frequent, 2 Cor. xi. 23. 

Hereby, as he doth incite them for the future to 
make the best use that possibly they can of the gospel 
that had been preached unto them, so he gives a secret 
and mild check to their former negligence, implying 
that they had not given formerly such heed as they 
should have done to so precious a word as had been 
preached unto them, but had been too careless there- 
abouts, which he would have them redi-ess for the 
future. 



GOUGE ON HEBUEWS. 



[ClIAP. II. 



Sec. 6. OJ the daiiun/e of iieiikcliiir/ the (jn^jiel. 
To ei)fi)i-ce that dilig.'DCo in giving heed to the | 
gospel, the apostle addelh the damage which mnj- 
lollow upon neglect thereof, in these words, ' lest at ' 
ail}' time we should let them slip. I 

The Greek word T.a^aiiu>i/j.iv, translated let slip, is ; 
not elsewhere to be I'uund iu the New Testament. It 
siguilieth to ftmv besides,^ as waters that flow besides 
a place. The word preached, if it be not well heeded, 
w.ll pass clean besides us, and do us no good at all. 

The word also may signify to flow through a thing, i 
as water put into a colander or riven di^h, it slips 
through or runs out ; thus it is quickly lost and duth 
no good. The Greek word here used is' used by the 
Greek LXX, Th iJ-n -a.^iu>i;, Prov. iii. 21, and op- 
posed to keeping sound or safe. 

A forgetful memory may fitly be resembled to a 
colander ; a colander lets out water as fast as it re- 
ceiveth it. 

An apostle resembles a forgetful hearer to ' one 
that beholdeth his natural face in a glass, and goeth 
away, and straightway forgetteth what manner of man 
he was,' James i. 23, 24. Both resemblances tend 
to the same purpose, which is, to demonstrate the 
unprofitableness of negligent and careless hearers. 

The fault here intimated is contrary to that duty 
which is enjoined, in these words, ' settle it in your 
hearts,' Luke xxi. 14. 

Because this act of slipping out, or sliding by, is 
here spoken of persons, not of things, as if it had been 
thus translated, ' lest we slip out,' thus some expound 
it, lest we perish, as waters that slip out of the channel 
are soon dried tip. This interpretation is confirmed 
by these kind of speeches : ' We must needs die, 
and are as water spilt on the ground, and cannot be 
gathered up again,' 2 Sam. xiv. 14; 'I am poured 
out like water,' P.<. xxii. 14 ; ' The waters fail from 
the sea, and the flood decayetb and drieth up,' Job. 
xiv. 11 ; ' They are dried up, they are gone away from 
men,' Job. xxviii. 4. 

In the general both senses tend to the same pur- 
pose, namely, to demonstrate the damage that followeth 
upou neglect of the gospel. 

The preaching of the gospel is by God's institution 
' the power of God unto salvation,' Rom. i. 10. The 
damage, that it proves altogether fruitless. 

In the former sense the gospel is to them that hear 
it as lost. In the latter sense they themselves that hear 
it are lost, and miss of the salvatiun which the gospel 
bringeth unto them. Snch hearers were they of 
whom these and other like complaints have been 
made : ' Oh that my people had hearkened unto me ! ' 
Ps. Ixxxi. 13 ; ' Forty years long was I grieved with 
this generation," Ps." xcv. 10; 'I have laboured in 
vain, I have spent my strength for nought,' Isa. xlix. 
4 ; ' Jerusalem, Jerusalem, how oft would I have 

' rufi, printer, fuai,Jluo. 



gathered thee together, even as a hen gathereth her 
chickens under her wings, and je would not !' Mat. 
xxiii. 37. 

This phrase, lest at any time, is the interpretation 
of one Greek word, which though sometimes it im- 
ports a doubtfulness, or a peradventure, as we speak, 
and is translated kit hiijilij, Luke xiv. 29, if peradven- 
ture, 2 Tim. ii. 25, yet it doth not so always. AVhere 
it is said, ' lest at any time thou dash thy foot against 
a stone,' Mat. iv. 6, it is most certain that if the 
angels kept us not, we should dash our ftot against 
stones. And where it is said, ' lest at any time they 
should see with their eyes,' Mat. xiii. 15, it is certain 
that they whose eyes are closed shall not see with 
their ejes. And also where it is said, ' Tike heed 
lest there be an evil heart,' vcr. 12, assuredly there 
will be an evil heart in them that do not take heed. 
So assuredly they who are negligent hearers of the 
gospel will lose the profit thereof. And though for a 
while they may retain it in their minds and memories, 
yet it will some time or other be lost, unless they give 
"the more diligent heed thereto. Fitly, therel'ore, is 
this circumstance of time expressed, ' lest at any time.' 
Of this phrase see more Chap. iii. 12, Sec. 125. 

Sec. 7. 0/lhe resolutions and instructions o/Heb. 
ii. 1. 

Therefore tuc ovght to give thu more earnest heed to 
the Ihini/s whieh we have heard, lest at any time toe 
should let them slij}. 

This text doth iu part set out the use to be made 
of the gospel. There are two observable things there- 
in to bo considered : 

1. The inference of it upon that which goes before, 
dia toZto, therefore. 

2. 'J'he substance thereof in the rest of the verso. 
Concerning the substance there is observable : 

1. A duty prescribed. 

2. A motive used to enforce the same. 
About the duty we may distinctly note, 

1. The matter whereof it consisteth. 

2. The manner of expressing it. 
In the matter is distinctly noted, 

1. An act enjoined, '^ioesytiv, to give heed. 

2. The object thereof, anouciiiei, the things which 
tie hare heaid. 

Both these are amplified by the persons who exhort 
and are exhorted, ij.aa,-, ««. 
The manner declares, 

1. The necessity of the point, &u, ought. 

2. The diligence to bo used, !r£»/ffaori;w;, more 
earnest. 

The motive is taken from the damage that is like 
to follow upon neglect of the duty prescribed, /irj-on, 
lest. 

That damage, as it is propounded, admits a doable 
consideration : 

1. The loss of the word that is heard. 



Ver. 2-t.] 



GOUGE OX HEBREWS. 



93 



2. The loss of the parties tbat negligently Lear it, 
lest, wasajlui^ji/, ti-e .■i/ioiihl let them slip. 
This is amplified by the time, at any time. 

Doctrines arising out of verse 1. 

I. Use is to he added to doctrine. The five first 
verses of this chapter do expressly lay down a main 
use of the doctrine of Christ's excellency set out in 
the former chapter. 

II. Tlie more excellent tJie teacher is., the more is his 
word to he rerjarhd. This ariseth out of this infer- 
ence therefore. Because God spake to us Christians 
by his Son, therefore we must the more heed him. See 
Sec. 2. 

III. Due attention is to he </iven to God's word. The 
aft whereby the duty here required is expressed in 
this phrase, ' give heed," proves as much. See Sec. 5. 

IV. Greater attention is to be given to the rjospel. 
It is the gospel whereunto this word of comparison, 
more earnest, hath reference. See Sec. 5. 

v. Mutters of weight again and again delivered are 
to ho attended, unto. This is intended under the ex- 
pressing of the object here set down in the time past, 
have heard. ' The things which we have heard.' See 
Sec. 5. 

VI. We are hound to perform duttj ansv:erahh to the 
i; means afforded. There is a necessity intimated in 
11 this word ought. It is no arbitrary matter ; a neces- 
\\ Bity lieth upon us so to do. 

i VII. In provla'ng others to duty, lue ought to incite 

'! ourselves. See Sec. 3. The apostle includeth him- 
self together with others, by using the first person of 
the plural number, we. See Sec. 4. 

VIII. The henejil ofthegospel, if it heslighthj heedcrl, 
may he lost. See Sec. 6. 

IX. il/ert that hear the gospel may he lost. These 
two last doctrines I gather from the various acceptions 
ol' the word translated let slip. See Sec. 6. 

X. The fault of losing the henefit of the gospel is in 
l':ose that har it. The manner of inferring the motive 
11 1 111] the duty thus, lest loe shoxdd, declares as much. 

. Sec. G. 

'-. I. What is not at once lost, may he lost at another 
v. This is intended under this phrase, lest at any 
tunc. See Sec. 6. 

See. 8. 0/ the apostle's manner of enforcing his 
matter. 

Ver. 2. For if the word spoken hy angels was sled- 
fast, and every transgression and disobedience received a 
just rocnmpence of reward ; 

Vor. 3. How shall ue escape, if ue neglect so great 
sid ration ; uhich at the first began to be spoken by the 
Lord, and was confirmed unto us by them that heard 
him ; 

Ver. 4. God also bearing them witness, both with signs 
and uonders, and vilh divers miracles, and gifts of the 
Holy Ghost, according to Itis oun uill. 



The first particle of tliis text, as our English sets it 
down, being a causal conjunction y«f,/!/r, sheweth that it 
follows as a reason of thiit w-hich went before; a reason 
to per.suade the Hebrews to attend diligently to the 
gospel. The apostle useth one motive before, Sec. 6. 
He addeth this to enforce them the further to observe 
his instruction, and that not only by adding one reason 
to another, as two blows strike a nail deeper in than 
one, but by producing another more forcible motive 
than the former. 

The former motive waa taken from a damage, namely, 
loss of a benefit which might have been received by 
well heeding the gospel ; but this is vengeance, sore 
vengeance, even sorer than the vengeance which was 
wont to be executed under the law, as the interrogation 
in the third verse doth plainly demonstrate. 

The next particle h, if though it be a conditional 
conjunction, yet doth it not always leave a matter in 
suspense and doubt, as if there were question thereof 
whether it should be so or no. It is oft used to lay down 
a sure, certain, infallible, undeninble ground to infer an- 
othertruth thereupon. Where Christsaith, 'Iflsaythe 
truth, why do ye not believe me ?' John viii. 46. He 
maketh no question of what he spake, whether it were 
true or no, but layeth it down as an unquestionable 
point that he spake truth, and thereupon he aggravated 
their unbelief. 

If this manner of arguing be put into a syllogistical 
form, this will appear most clearly thus : 

If I speak truth, you ought to believe me ; 

But I speak truth ; therefore ye ought to believe me. 

So here, if slighting the woid of angels were sorely 
puuished, much more shall the slighting of Christ's 
word be punished. 

This manner of arguing shews that the apostle's 
argument is taken a minori ad majus, from the less 
to the greater ; for it was a less sin to slight the word 
of angels than the word of Christ. 

Of this kind of conditional expression, see Chap. iii. 
5, C, Sec. GO : see also The Saints' Hacrijice on Ps. 
exvi. 14, sec. 90. 

Sec. 9. Of the word spolcen ly angels. 

Viy the word spoken by angels, 6 &i dy/iXuv XaXrihii 
\6yo;, is in general meant that message or errand, as 
we speak, which angels brought from God to men, 
even so much of God's will as he was pleased to reveal 
to men by the ministry of angels. 

Of angels and their several functions, see chap. i. 
Sees. 70, 71, 82, &c. 

Some restrain the word here intended to the law 
delivered on mount Sinai, and for that purpose allege 
Acts vii. 53, and Gal. iii. 19. 

Again, some say that the law is not here meant, and 
that upon these grounds : 

1. That God himself delivered it; for it is ex- 
pressly said in relation to the moral law, ' God spake 
all these words,' Exod. xx. 1 ; and in the preface of 



94 



GOUGE ON HEBREWS. 



[Chap. 



that law, be tliat gave it saith, ' I am the Lord Ih}- 
God,' &c., Exod. XX. 2. 

2. That Christ the Son of God delivered it, for of 
him spcaketh this apostle in these words : ' Whose 
voice then shook the earth,' Heb. xii. 26. He there 
hath reference to the law. 

3. That Moses delivered it ; for it is expressly said, 
' The law was given by Moses,' John i. 17. 

The seeming differences about the giving of the law 
may easily be reconciled by a due observing of the 
different respect wherein the one and the other is said 
to deliver the law. 

1. The Son of God is true God, even Jehovah, as hath 
been shewed out of the former chapter, Sees. 107, 1*28, 
BO as what is done or said by the Son, is done or said 
by the true God. Besides, the Father doth what he 
doth, and speaketh what he speaketh, by the Son ; and 
the Son doth and speaketh all from the Father. So as 
the law may well be said to be delivered by God, and by 
the Son of God, without any seeming contradiction at all. 

2. As for that which is spoken of Moses, that the 
law was given by him, it is to be taken ministerially 
and secondarily. God having published the law on 
mount Sinai, afterwards wrote it in two tables, which 
he gave to Moses, and Moses in his name gave it to 
the people. In like manner God made known all the 
other laws, both ceremonial and judicial, to Moses 
fii'st, and then Moses from the Lord declared them to 
the people. 

3. Whatsoever can be said of angels delivering the 
law, it must needs be taken ministerially. This phrase, 
' They received the law by the disposition of angels,' 
may be thus taken, ' in the troops of angels,' or ' among 
the hosts of angels.' The Greek word translated dis- 
position is of the plural number, ii; /^larayac, and 
sometimes signifieth companies disposed together, or 
set in order.' It is said that in the delivering of the 
law, ' the Lord came with ten thousands of saints,' 
Deut. xxxiii. 2. These saints were holy angels, even 
those ' twenty thousand thousands of angels,' men- 
tioned on the like occasion, Ps. Ixviii. 17. 'This phrase 
also, ' the law was ordained by angels,' Gal. iii. 19, 
may be taken to be amonfj angels, who attended the 
Lord in delivering the law, as they will attend him in 
his coming to judgment. Mat. xxv. 81. Hereof see 
more on the first Chap. sec. 96. The apostle, there- 
fore, may hero have reference to the law, and that may 
be one ' word of angels ' here meant. But this must 
not be restrained only to the giving of the law, but 
rather extended to other particulars also, which at 
other times angels delivered from God to men ; for 
before the gospel was established in tlie Christian 
church, God frequently delivered his will to men by 
the ministry of angels, as we shewed in the first 
chapter. Sec. 90. And wheresoever any judgment was 
executed upon any person for any light esteem of that 

' }.*raTrii<,inordinet dispoiiert; ii>r>rri/rrf-;sr» — Herod 



message which was brought by an angel, the same may 
be here understood and applied to the point in hand. 

Sec. 10. 0/ the respect due to God's word by any 
minister delivered. 

Some' take the word angels in the larger sense, for 
any manner of messengers from God that brought his 
word to his people. 

Of this large extent of an'/eh, see on the first chap- 
ter. Sees. 79, 82. 

If angels be here thus largely taken, under the word 
of angels may be comprised everj^ declaration of God's 
will by any minister, whether ordinary, as prophets' 
and Levites, or extraordinary, as prophets, or celestial, 
as the heavenly spirits. For the word or message of 
any messenger sent of God is to be received as spoken 
by God himself, Isa. xiii. 20, Gal. iv. 14, 1 Thes. ii. 13. 

In this sense the comparison will lie betwixt the 
ministry of God's word before the exhibition of Christ 
and after it, and proves the ministry of the word since 
Christ was exhibited to be the more excellent. 

This comparison will well stand with the main scope 
of the apostle, which is to incite Christians to have 
the gospel and the ministry thereof in high esteem. 

But that which the apostle hath delivered in the 
former chapter, and further delivereth in this chapter, 
ver. 5, 7, 16, of celestial angels, clearly manifesteth 
that such heavenly spirits are here principally intended. 

By just and necessary consequence it may be in- 
ferred that the word of all God's ministers before the 
time of the gospel was such as the word of angels is 
here said to be, ' stedfast,' &c. 

See. 11. Of the stedfastness of God's irord. 

Of the foresaid word of angels, it is said that it was 
' stedfiist,'' BiZaiog, that is, firm, stable, inviolable, 
that which could not be altered, that which might not 
be opposed, gainsaid, or neglected. It is attributed to 
God's promise, which never failed, Rom. iv. 16, to an 
anchor that fast holdeth a ship, Heb. vi. 19, and to a 
testament ratified by the testator's death, which no 
man altcreth, Heb. is. 17, Gal. iii. 15. 

The reason hereof resteth not simply on the autho- 
rity or infallibility of angels who delivered the word, 
but rather on the authority and infallibility of the 
Lord their master who sent them. For the word of 
an angel was the word of God, as the word of the 
Lord's prophet was the word of the Lord, 1 Sam. xv. 
10, and as the word of an ambassador or of an herald 
is the word of the king or of him that appointed him ; 
for if they be faithful, as good angels are, they will de- 
liver nothing but that which is given them in charge ; 
and that they will also deliver in the name of their 
master that sent them. 

' Heinsius Exerc. Sncr. in loc. ' Qu. 'Priofts'? — Ed. 

' See Chap. iii. ver. 6, Sec. (i8. Of the word /}i^«i««. see 
Sec. 26 ; aud of the uoun fii^imm. Bee Chap. vi. 16, Sec. 
121. 



Ver. 2-4.J 



GOUGE ON HEBUEWS. 



The word of angels therefore being the word of the 
Lord, it must needs be stedfast. For with the Lord 
• there is no variableness, neither shadow of turning,' 
James i. 17. ' I am the Lord,' saith God of himseU', 
' I change not,' Mai. iii. 6. 

Sec. 12. Of the sled/astness of the several kinds of 
God's laius. 

Some object the abrogation of the law, which is 
said to be delivered by angels, against the stedfast- 
ness thereof. 

For a fuller answer hereunto, I will endeavour to 
shew in what respect the several kinds of God's law 
may be said to be stedfast, notwithstanding any 
abrogation of any of them. 

God's law is distinguished into three kinds ; judi- 
cial, ceremonial, and moral. 

1. The judicial law was stedfast so long as the 
policy to which the Lord gave it continued. 

2. The ceremonial law was stedfast till it was 
fully accomplished in the truth and substance thereof, 
and in that accomplishment it remains everlastingly 
stedfast. 

3. The moral law, which is here taken to be espe- 
cially intended, was ever, and ever shall be, a stedfast 
iind inviolable law. It ' endureth for ever,' Ps. xis. 
!i. This is it of which Christ thus saith, ' It is easier 
fi'i- heaven and earth to pass, than one tittle of the law 
to fail,' Luke xvi. 17. 

Indeed, Christ bath purchased for such as believe 
in him, a freedom from the law, in regard of sundry 
circumstances, such as these : 

1. In regard of an end for which it was at first 
instituted, namely, to justify such as should in them- 
selves perfectly fulfil it. The end is thus expressed, 
' The man which doth those things shall live by them,' 
Uuui. X. 5. 2'lie wan, namely, he himself, in his own 
ji rs(in ; not by another, nor a surety for him. IVhich 
dutli, namely, perfectly, without failing in any parti- 
cular. Those Ihinr/s, namely, all the things in their 
substance and circumstances, that are comprised in 
ill'' law. Our freedom from the Liw is thus expressed : 
' Wo have beheved in Jesus Christ, that we might be 
justified by the faiih of Christ, and not by the works 
of the law,' Gal. ii. 16. 

2. In regard of the penalty of the law, which is a 
curse for every transgression ; according to this tenor 
till roof, ' Cursed is every one that continueth not in 
ill! things which are written in the book of the law to 
ilo them,' Gal. iii. 10. Our freedom from this curse 
is thus set down: ' Christ hath redeemed us from the 
cniso of the law, being made a curse for us,' Gal. iii. 
1:; ; and thus: 'There is no condemnation to them 
which are in Christ Jesus,' Rom. viii. 1. 

8. In regard of the rigour of the law, which accepts 
no endeavours without absolute perfection. The 
tenor of the curse imports as much ; for it pronounceth 
every one cursed that continueth not in all things. 



Gal. iii. 10. Our freedom from this rigour is thus 
exemplified : ' If there be first a willing mind, it is 
accepted according to that a man hath, and not 
according to that he hath not,' 2 Cor. viii. 12. 

4. In regard of an aggravating power which the 
law hfith over a natural man. For a natural man 
committeth sin, even because the law forbids it ; and 
in despite of the law ; and thus the law makes ' sin 
exceeding sinful,' Rom. vii. 13. From this we are 
freed by the grace of regeneration, whereby we are 
brought to ' delight in the law of God, after the 
inward man ;' and ' with the mind to serve the law of 
God,' Rom. vii. 22, 25. But notwithstanding our 
freedom from the moral law in such circumstances as 
have been mentioned, that law remaineth most sted- 
fast and inviolable in the substance of it ; which is an 
exact form and declaration of that which is good and 
evil, just and unjust, meet and unmeet; and of what 
is due to God or man ; and of what is a sin against 
the one, and a wrong unto the other. 

Herein lieth a main difference betwixt the divine 
law, and all human laws. These are subject to 
alterations and corrections, or amendments ; for 
which end parliaments and councils are oft cou- 
vocated 

Sec. 13. Of the respects wheiein the word of angels 
mis stedfast. 

The word of angels may be said to be stedfast in 
three especial respects. 

1. In the event ; in that whatsoever they declared 
by prediction, promise, or threatening, was answerably 
accomphshed. 

Of predictions, take these instances. Gen. xvi. 11, 
12, and xxxi. 11, 12 ; Zech. i. 9, &c. ; Mat.xxviii. 5, 
7 ; Acts X. 3, &c. ; Rev. i. 1. 

Of promises, take these, Gen. xviii. 10 ; Judoes 
xiii. 3 ; Mat. i. 20 ; Acts xxvii. 23. 

Of threateniugs, take these, Gen. xix. 18 ; 2 Kings 
i. 3, 4. 

These particulars are sufficient to prove the point 
in hand. As for the general, I dare boldly say, that 
never was any matter of history, or promise of good, 
or threatening of judgment, declared by an angel, but 
answerably it was accomplished ; and in that respect 
an angel's word was stedfast. 

2. The word of angels was stedfast in regard of 
the bond which bound them to whom any duty was 
enjoined, or direction given, to observe the same. For 
they were extraordinarily sent from God ; yea, they 
were the chiefest of God's messengers. Saints there- 
upon believed their word, and obeyed their charge. 
As Manoah, Judges xiii. 8, 12 ; Elijah, 1 Kings x.x. 
8; 2 Kings i. 15; the Virgin Mary, Luke i. 88; 
Joseph, Mat. i. 24, and sundry others. 

3. Their word was stedfast in regard of the penalty 
which was inflicted on such as believed not, or obeyed 
not their word. Hereof see Sees. 16, 17. 



GOUGE ON HEBREWS. 



[Chap. II. 



Sec. 14. Oj Ihc ih'ffijrcnce lelwccn (ra)isrjrcssion and 
disi'liedience. 

Upon the stedfastiiess of God's word, though 
spoken by angels, it is inferred that ' every trans- 
gression and disobedience received a just recompenee 
of reward.' This inference is joined to the sted- 
fastness of their word by a copulative particle, Kal, 
and ; which shcweth that this penalty is a motive to 
give good liced to their word, as well as the stedfist- 
ness thereof, and that it is an efi'ect that will assuredly 
follow thereupon. For because the word of angels 
was stedi'ast, therefore every transgression was pun- 
ished. 

There are two words in this inference, hamely, caja- 
jSaci:, tiansriressioii, and rraiay.or,, disobedience, which 
in the general may intend one and the same thing ; 
and yet here be also distinguished by their degrees, 
yea, and by their kinds. The verb rracafSanuv, from 
whence the first word in Greek is derived, properly 
Bignifieth to puss over a thiuri ; metaphorically having 
reference to a law, or any other rule, it signifieth to 
swerve from that rule, or to violate and break that 
law, rraoalSahiiv tjji/ iiroXri-J, Mat. xv. 8. In this 
metaphorical sense this word is oft used in relation 
to the law of God, and put for any breach thereof, 
as Kom. iv. 15, Gal. iii. 19. It is put for the first 
sin of Adam, Rom. v. 14, aud for Eve's special sin, 
1 Tim. ii. 14. 

The other word, according to the notation of it in 
Greek, intimateth a turning of the ear from that which 
is spoken ; and that with a kind of obstinacy and 
contumacy ; as where Christ saith of an obstinate 
brother, ' if he neglect to hear,' ra^axoiiarj, Mat. sviii. 
17, or obstinately refuse to hear. 

I find the word •za^ay.orj, here translated disobedience, 
twice opposed to a willing and read// obedience, Ij'nay.rin, 
namely, of true saints, 2 Cor. x. 6, and of Christ, 
Rom. V. 19. This opposition importeth a wilful dis- 
obedience ; or a contumacy, as some* here translate 
the word. 

Others^ under the former word transfjression, com- 
prise sins of commission ; and under the latter word, 
disobedience, sins of omission. For the verb from 
whence the latter word is derived, signifieth to neglect 
or refuse to hear. Mat. xviii. 17. 

There is questionless a difil'erence betwixt these two 
words, either in the degrees, or in the kinds of dis- 
obedience ; in which respect the universal, or (as here 
it is used) distributive particle, rraira, erer;/, is pre- 
mised ; to shew that no transgression, great or mean, 
in one or other kind, passed unpunished. 

Let not any think, by mincing his sin, to escape 
pniiishment. A prophet having reckoned up a cata- 
logue of sins, some greater, some lighter, makcth this 
inference, ' If a man do the like to any one of these 

' Bozn. 

' trccfafiaeis, Iransgreasio prohililionum ; racaxif,, omissio 
praeeplorum — I'arxus in loc. 



things, he shall surely die,' Ezek. xviii. 10, 13. 
Every particular branch of God's law is as a distinct 
link of a chain ; if any one link fail, the whole chain 
is broken. The will of the law-maker is disobeyed in 
every transgression, James ii. 10, 11. Heroin lieth 
a main ditl'erence betwixt a faithful servant of God, 
and a formal possessor ; the former makes conscience 
of every sin, the latter of such only as are less agree- 
able to his own corrupt humour, or such as he con- 
ceiveth most damageable to himself. 

Sec. 15. Of punishments on transtjressors. 

The memorable judgments executed on the Israelites 
after the law was given unto them on mount Sinai, do 
give evident proof of the divine vengeance which was 
executed on the transgressors thereof. Many of those 
judgments are reckoned up together, 1 Cor. x. 5, <S:c. 

I will endeavour further to exemplifj- the same in 
particular judgments executed on the transgressors of 
every one of the particular precepts, or of denunci- 
ations of judgments against them. 

1 . Moses and Aaron, for their transgressions against 
the first commandment, because they believed not, but 
rebelled against God's word, died in the wilderness, 
and entered not into Canaan, Num. xx. 12, 34. 

2. The Israelites that worshipped the golden calf, 
Exod. xxxil. 6, 28, and joined themselves unto Baal- 
Peor, Num. xxv. 8-5, and the sons of Aaron, that 
offered strange fire, Lev. x. 1, 2, were all destroyed 
for their idolatry against the second commandment. 

3. The blasphemer against the third commandment 
was stoned. Lev. xxiv. 11, 23. 

4. He that gathered sticks upon the Sabbath day 
was also stoned for violating the fourth commandment. 
Num. XV. 32, 8G. 

5. Korah, Dathan, and Abiram, with such ns took 
part with them, perished for breaking the fifth com- 
mandment in rising up against Moses and Aaron, their 
governors in state and church. Num. xvi. 8, 82, 35. 

6. A murderer was to be put to death, and not 
spared, Num. xxxv. 31. 

7. Zimri and Cosbi were suddenly slain together 
for their impudent filthiness, and the people that com- 
mitted whoredom with the daughters of Moab, Num. 
xxv. 1, 8, 9. 

8. Achan, for coveting and stealing what God had 
forbidden, was destroyed, with all that belonged to 
him, Joshua vii. 21, 24, 25. 

9. A false witness was to be dealt withal, as he had 
thought to have done to his brother, Deut. six. 19. 
His doom is this, ' He shall not be unpunished ; he 
shall perish,' Prov. xix. 5, and xxi. 28. 

Not to insist on any more particulars, these and all 
other transgressions, together with their punishment, 
are comprised under these words, ' Cursed be he th it 
contirmetb not all the words of this law to do them,' 
Dent, xxvii. 2G. 

Instances of particular judgments on such as be- 



Ver. 2-4.] 



GOUGE ON HEBREWS. 



97 



lieved not, or disobe5-ed the message that was brought 
unto them by angels, are old Zaeharias, who was 
struck dumb, Luke i. 20, and Lot's wife, who was 
turned into a pillar of salt. Gen. sis. 17, 26. 

' Now all these things were our esamples, and are 
written for our admonition, upon whom the ends of 
the world are come, 1 Cor. s. 6, 11. 

Angels are not now sent to us ; yet are the minis- 
ters of God's word sent unto us of God. The Lord 
that sends is rather to be respected than the mes- 
sengers that are sent. That, therefore, which is here 
said of recompensing disobedience to the word of 
angels, may be applied to all disobedience against any 
minister sent of God, John siii. 20, Luke s. 16. 

Sec. 16. Of the reward of transr/ressors. 

The judgment on transgressors is thus espressed, 
' received a just recompence of reward.' 

This phrase, recompence of reward, is the interpre- 
tation of one Greek word, /i/ffJaTo&ff/at, but a compound 
word, and so compriseth under it two words, whereof 
the one, d'TroSidotai, signifietb a rendering ; the other, 
/iieDog, a reward. The verb whence it is derived, /j^icSo- 
boTih, signiiieth to give a reward. 

These two words, render, reward, are sometimes 
distinctly set down without composition, as d^odos toi. 
[iiskti; boZwu rU /j.i'sky, Mat. xx. 8, Rev. si. 18. 

He that hath the office or power to give or render 
a reward is styled (iiaSaTodorrjC, a rewarder, Heb. si. 6. 
Sec. 23. 

The word used in this test, I find three several 
times in this epistle, as here, and chap. s. 35, Sec. 
132 ; and si. 26, Sec. 123 ; in all which it implieth a 
reward whereby somewhat is recompensed. 

The word /a/ eSo;, translated reward, is diversely taken, 
according to the persons to whom, and work for which, 
it is given. If to a person accepted of God, for a work 
approved by him, it importeth such a reward as com- 
priseth under it grace, mercy, blessing. If to a wicked 
person, for an evil work, it intendetb a fearful revenge, 
and compriseth under it anger, terror, curse. Christ 
useth this word in an indefinite sense, which in one 
case may be applied one way, in another case another 
way. ' My reward is with me,' saith Christ, ' to give 
every man according to his work,' Rev. xii. 12. As 
men and their works are diiferent, some good, some 
evil, so is Christ's reward diiferent. The reward of 
the good is eternal life ; and of the evil, indignation 
and wrath, Rom. ii. 6-8. 

In regard of this difference, we read of /t/ir^ov dixdiov, 
' the reward of a righteous man,' Mat. x. 41, and of 
/i/ffJoD 7^5 airA.la.g, ' the reward of iniquity,' Acts i. 18, 
or ' the reward of unrighteousness,' which is also 
called ' the wages of unrighteousness,' 2 Peter ii. 13, 
15. In this latter sense the word is here used, and 
importeth revenge. 

Judgment exL-cuted on the wicked for their wicked- 
ness, is called a reward, because it is as due unto him. 



as the reward which useth to be given to a diligent 
and a faithful labourer is due to him. 

This word in Greek is used to set out that which 
the labourers in the vineyard recjeived for their labour, 
and is translated hire, rh fiiaiov. Mat. sx. 8. 

There is another Greek word, o-^<j!iviov, translated 
wages (' the wages of sin is death,' Rom. vi. 23), 
which doth somewhat more fully set out the reason of 
this word reward, applied to workers of evil. It is 
taken from the allowance or pay which is given to 
soldiers. Annona qua niiUtihus in sinr/nlus menses da- 
hatur. In this proper signification it is used, Luke 
iii. 14, and translated wages or allowance. * It is also 
used, 1 Cor. is. 7, and translated charges. That word 
is likewise used for allowance due to a minister of the 
word, 2 Cor. si. 8. 

Both this word turned wages, and also the other, re- 
ward, intend that which is due to the thing for which 
it is given. Reward is due to the evil works of unbe- 
lievers upon desert ; but to the good works of believers 
upon God's gracious promise and faithfulness in mak- 
ing his word good. 

Sec. 17. Of the jnst punishment of transgressors. 

To shew that punishment on transgressors is most 
due, this epithet, hSixov, just, is premised, thus, ' a 
just recompence of reward.' Therefore, the damna- 
tion of such is also said to be just, &ixam, Rom. iii 
8, and that ' it is a righteous thing with God to re 
compense tribulation to them,' 2 Thes. i. 6. And in 
this respect the judgment of God is said to be right- 
eous, Rom. ii. 5. It is but one word in Greek, ir/.aia- 
x^ieia, that setteth out ' a righteous judgment.' It is 
compounded of these two words, righteous, judgmeit 
and shews that righteousness is inseparable from God's 
judgment : his judgment is always righteous. 

It must needs be so, because God, that rendereth 
the recompence, is a most just judge. Gen. sviii. 25, 
Ps. is. 8, Rom. iii. 6. 

"Why, then, may some say, are not all transgressors 
punished ? for experience of all ages giveth proof that 
many transgressions and transgressors have from time 
to time been passed over. 

To remove this scruple, we must distinguish be- 
twixt believers and others. 

Christ, as a surety, hath received a just recompence 
of reward for all the transgressions of all such as have 
believed in him, or shall believe in him. Besides, the 
Lord, in wisdom and love to such, olt taketh occasion 
from their transgressions, to inflict temporary punish- 
ments on them, not in revenge, nor for satisfaction, 
but for their spiritual profit, Heb. xii. 10. 

Unbelievers that receive not a recompence of reward 
for their evil deeds in this life, have their recompence 
treasured up to the full against that day which is 
styled ' the day of the righteous judgment of God,' 
Rom. ii. 5. 

' Tx i^uvia, salaria, stipend'.a merita milil.'oe. 

G 



GOUGE ON HEBREWS. 



[Chap. II. 



Thus sooner or later, in one kind or other, ' every 
transgression and disobedience receiveth a just recom- 
pence of reward.' 

Transgression is said to receive a reward, because 
the transgressor receiveth it, and that for his trans- 
gression. 

Transgression, therefore, by a metonymy of the 
effect, is put for a transgressor. A transgressor is 
said to receive the reward here intended, not as a will- 
ing act on his part, but as it is a due debt, and so to be 
received ; for punishment is as justly due to a trans- 
gressor, as any good reward to him that doth that 
which is required of him. Punishment is a satisfac- 
tion for a transgression, even as for a debt that is 
due ; in which respect sins and transgressions are 
styled debts, Mat. vi. 12 ; and they on whom the pun- 
ishment is inflicted, are in the Greek • and Latin - 
dialect said to junj the punishment ; because, by en- 
during punishment, a kind of satisfaction is made ; 
and they who make the satisfaction, pay the debt. 
This pajment doth not necessarily imply a voluntary 
act, but an act that is most due and just. The sense, 
the grief, the smart, the pain of a punishment or judg- 
ment, lieth on him that is punished or judged. These, 
therefore, may well be said to receive the rccompence 
that is or shall be inflicted. ' They that resist shall 
receive to themselves damnation,' Kom. xiii. 3. They 
cannot avoid it ; will they, nill they, they shall have 
it. He that is just in giving to every one their due, 
inflicts it. 

Thus every word in this clause setteth out the 
equity of the judgment here denounced. 1, it is a 
reward ; 2, it is a rendering of that which is due ; 
3, it is juM ; 4, it is received as that which is due 
and just. 

Sec. 18. Of the certainty of jiidf/ment. 

Ver. 3. From the just punishment which was in- 
flicted on such as transgressed the word of angels 
under the pedagogy of the law, the apostle makes this 
inference, ' How shall we escape if we neglect,' &c. 

The manner of expressing this inference (by an in- 
terrogation Tsus, how) addeth much emphasis ; and 
sheweth that the consequence inferred is a just conse- 
quence, and without all question most true ; even so 
as they themselves cannot deny it. It is somewhat 
like to this expression, ' Thinkest thou this, man, 
that judgest them which do such things, and doest 
the same, that thou shalt escape the judgment of 
God ?' Rom. ii. 3. See on Chap. i. Sec. 46 and 145. 

The word translated excuse, ixpu^o/jLiHa, useth to 
have reference to some evil of puni.><hment, or to some 
danger or damage ; and implieth a flying from it, or 
an avoiding of it. 



• Pccnns peni 
luerc, vapularo 



idere, cxpendere, depenJere, dare, persolyere, 



I find the Greek word seven times used in the New 
Testament ; twice for escaping out of the danger wherein 
men were. And it is translated, according to the nota- 
tion, of the word fled ; as where the jailor thought 
that his prisoners had been //«/, Acts xvi. 27 ; and 
where the exorcists //fJ out of the house where a de- 
moniac set upon them. Acts xix. IG. Once it sets 
out a preventing of danger intended by man ; as, 
where the apostle saith, ' I escaped his hands,' 2 Cor. 
xi. 83. Once also it sets out a preventing of divine 
judgment, Luke xxi. 30. Three times it is nega- 
tively used, to shew, that in such and such cases, 
judgment cannot be avoided, but shall assuredly be 
inflicted, as Rom. ii. 3, 1 Thes. v. 3, and in this 
place. 

This manner of expressing the sure and sore ven- 
geance here intended, is like to that commination 
which is denounced against the transgression of the 
third commandment, in these words, ' the Lord will 
not hold him guiltless,' Exod. xx. 7. He shall assu- 
redly be found guilty, and answerably judged. It is 
alsoHke to Heb. x. 29, and xii. 25." To shew that 
he himself as well as others, and others as well as him- 
self, are all, without exception of any, hable to the 
judgment, he expresseth the first person and plural 
number, we, miT;. 

This shews that there are degrees both of sin and 
judgment ; for, according to the heinousness of sin, 
will be the heaviness of judgment. ' Jerusalem was 
in all her ways corrupted more than Samaria or 
Sodom : therefore she did bear her own shame, for 
the sins which she committed more abominable than 
they,' Ezek. xvi. 47, 52. ' It shall be more tolerable 
for Tyre and Sidon than for Choraziu and Bethsaida, 
and for Sodom than for Capernaum, at the day of 
judgment,' Mat. xi. 22, 24. 

Hereby is the wisdom of God manifested, in put- 
ting diflerence betwixt the kinds of sin ; and his jus- 
tice, in proportioning punishment according to the 
kinds of sin. 

It will be therefore our wisdom, as to take heed of 
every transgression, so to take due notice of the ag- 
gravation of a transgression, to make us the more 
watchful and circumspect thereabout 

Sec. 19. Of netflcctinrj salvation. 

Neglecting, a/i.£Xr,6airic, is the act under which 
the thing here taxed is expressed. Ne/jlect may seem 
to intend a small degree of sin, especially as it is op- 
posed to contempt, and when it is distinguished from 
diligent care ; for we say of him that is not so diligent 
in his duty as ho ought to be, that he is negligent. 

In this extenuating sense, saith the apostle, oix 
a/MiXridca, ' 1 will not be negligent to put you in re- 
membrance,' 2 Peter i. 12 ; I will let slip no opportu- 
nity. St Paul in this sense adviseth Timothy, /ti^ 
a/iiXu, not to ' neglect the gift that was in him,' 
1 Tim. iv. 14. 



Vek. 2-1..] 



GOUGE ON HEBREWS. 



99 



Thus may tbe word be here pertinently used, and 
that in regard of the worth of salvation here men- 
tioned ; for in the least degree or in the meanest man- 
Der to disrespect so precious, so needful, so useful a 
thing as salvation, is a great point of folly, of ingra- 
titude, yea, and of rebellion. And it sheweth, that 
they to whom this salvation is brought, ought not any 
way to disesteem it ; they ought not to neglect it. 

The word neglect may further, according to the no- 
tation of the Greek, imply a despising or despiting 
of a thing. For the simple verb fj^kXn, of which this 
is compounded, signifioth to have an especial care of 
a thing. It sets out that care which God hath of 
his children, for ' he careth for you,' auru fii>.ei 'irigi 
i/^Mv, 1 Peter v. 7. What greater care can there be, 
than that which God taketh of his ? 

The compound with a privative particle, a/isXih, as 
the word in my test is, letteth out a disposition so far 
from tender care and great respect, as it implieth the 
clean contrary ; namely, an utter rejecting (as where 
God saith of the Jews whom he cast otf), xayoj ruik- 
Xrisn auTuu, ' I regarded them not ;' or I cared not for 
them, Heb. viii. 9 ; yea, and a plain despising of a 
thing, and a scorning of it ; as where it is said of them 
that were invited to the wedding of the king's son, d/is- 
XrisavTii, ' they made light of it,' or they cared not 
for it. That this intended a despising of it, is evi- 
dent by the effects that are noted to follow thereupon ; 
which were, preferring their farm and merchandise 
before the king's son's marriage ; the entreating of the 
king's servants that were sent to them despitefully, 
and slaying them,' Mat. xsii. 5, 6. Doth not the 
hog, that prefers garbage, ofl'al, or any filthy refuse, 
before silver, gold, and pearl, contemn these precious 
things ? Do not dogs, that fly in the faces of such as 
bring things of great worth unto them, despise them ? 
This word then of neijleclinc/, here used and applied by 
the apostle to so precious a thing as sah^ation, can in- 
tend no less than a despising thereof. This therefore is 
a great aggravation of theii- sin, who live under the gos- 
pel, and any way slight the same. And it nearly con- 
cerns us to whom this salvation is tendered, to take 
heed of neglecting the same. 

Sec. 20. Of the word of salvation. 

That precious thing which is here said to be ne- 
glected, is ffwTjjg/a, salvation. Hereof see Chap. i. 
Sec. 159. 

The eternal salvation of the soul is the salvation 
here aimed at. But by a metonymy, the gospel that 
revealeth that salvation is here meant. 

As here, xar s^o^ri]/, by an excellency, it is called 
salvation ; so more especially it is styled ' the gospel 
of salvation,' Eph. i. 13; the 'word of salvation,' 
Acts xiii. 26 ; the ' power of God unto salvation,' 
Rom. i. 16 ; ' The grace of God which bringeth sal- 
vation,' Titus ii. 11. The time of the gospel is also 
called ' The day of salvation,' 2 Cor. vi. 2. Ministers 



of the gospel are ' they which shew unto us the way 
of salvation,' Acts xvi. 17. 

That under this word salvation, the gospel is here 
meant, is evident, by the opposition thereof to ' the 
word spoken by angels,' ver. 2. That word was be- 
fore the time of the gospel, and it is comprised under 
this title, law. Now, here he prefereth the gospel 
before the law ; therefore the gospel must needs be 
bere meant. 

Fitly may the gospel be styled salvation in sundry 
respects, as, 

1. In opposition to the law, which was a 'ministra- 
tion of condemnation,' 2 Cor. iii. 9. But this of 
salvation, Eph. i. 13. 

2. In regard of the author of the gospel, Jesus 
Christ, who is salvation itself, Luke ii. 30. 

8. In regard of the matter of the gospel, Acts xsviii. 
28. Whatsoever is needful to salvation is contained 
in the gospel, and whatsoever is contained in the 
gospel maketh to salvation. 

4. In regard of God's appointing the gospel to be 
the means of salvation : ' For it pleased God by 
preaching the gospel to save those that believe,' 
1 Cor. i. 21. 

5. In regard of the end of the gospel, which is to 
' give knowledge of salvation,' Luke i. 77, 1 Peter i. 9. 

6. In regard of the powerful efi'ects of the gospel : 
It is ' the power of God to salvation,' Rom. i. 16. 

Quest. If salvation be appropriated to the gospel, 
how were any of the Jews that lived before the time 
of the gospel saved ? 

Ans. They had the gospel, Heb. iv. 2, Gal. iii. 6. 
In this respect Christ is said to be ' slain from the 
foundation of the world,' Rev. xiii. 8; to be ' ever the 
same,' Heb. xiii. 8. 

The first promise made to man, in the judgment 
denounced against the devil immediately after man's 
fall. Gen. iii. 15, contained the sum of the gospel. 
Abel's sacrifice. Gen. iv. 4, and Noah's, Gen. viii. 20, 
21, and others, and the sundry types of the cere- 
monial law, and sundry prophecies and promises in 
the [prophets, set out Christ, the substance of the 
gospel ; but not so clearly, so fully, so powerfully as 
the ministry of the gospel. 

In this respect, not simply, but comparatively, 
salvation is appropriated to the ministry of the gospel ; 
and a main difl'erence made betwixt it and the ministi-y 
of the law, 2 Cor. iii. 6, 7. 

Oh how blind are they who trust to any other 
means of salvation than the gospel ! Such blind 
beetles were Jews, who would be justified and saved 
by the law ; and papists, by their works ; and enthu- 
siasts, by the inspiration of their own brains ; and the 
vulgar sort, by their'good meaning. 

It will be our wisdom to give good entertainment 
to the gospel, to be well instructed therein, to believe 
in it, to subject ourselves thereto, and to be con- 
formable to it in the whole man. 



GOUGE ON HEBREWS. 



[Chap. II. 



Our labour herein is not lost. Salvation is a 
sufficient recompence. I suppose tbere is none so 
desperate, but, like Balaam, ho could wish to die the 
death of the righteous, and that his last end might bo 
like his. Num. xxiii. 10. Lot our care be to use the 
means, as well as to desire the end. To us is the word 
of this salvation sent, Acts xiii. 20. If we neglect the 
gospel, we put away salvation, and 'judge ourselves 
unworthy of eternal life,' Acts siii. 46. 

Sec. 21. Of the great salvation of the r/ospel. 

The excellency of the aforesaid salvation is set out 
in this word, rnXixaurrig, ' so great.' The relative 
riXixo;, whence this is derived, is sometimes joined 
with a word of wonder, thus ; ^a-j,u.a<!T6g ^Xixog, Mirus 
qiiantus, how wondrous great. In hke manner this 
word here, so wondrous great. 

It is a relative, and withal a note of comparates ; yet 
hath it here no correlative nor redditiou to shew how 
great it is. 

I find in other places a reddition joined with it ; as 
where mention is made of a very great earthquake, it 
is thus e.xpressed, rriXixouTog m;, so mighty an earth- 
quake ; such an one as was not since men were upon 
the earth. Rev. xvi. 16. 

This manner of setting down the word without a 
co-relative wants not emphasis, for it implieth it to be 
wonderful great ; so great as cannot bo expressed. 

Where the apostle maketh nieution of a very great 
danger, wherein he despaired even of life, he thus 
sets it out, ' God delivered us from so great a death,' 
2 Cor. i. 10, so great, as one would have thought 
none could have been delivered from it. In like 
manner, this phrase here intimateth, that this salva- 
tion is so great, as never the like was brought uuto 
men before, nor can a greater be expected hereafter. 

Well may the salvation brought unto us by the 
gospel be styled, so <ircat, in three especial respects : 

1. In regard of the clear manifestation thereof. 
The types, prophecies, and promises under the law 
were very dark and obscure, in regard of the clear 
preaching of the gospel. Now salvation is so clearly 
revealed, as a clearer manifestation thereoi is not to be 
expected in this world. The veil which was upon the 
heart of the Jews is taken away under the gospel ; and 
now we all with open face behold as in a glass the 
glory of the Lord, 2 Cor. iii. 15, 16, 18. 

2. In regard of the largo spreading forth of this 
gospel. Thus said the Lord to his Son of old con- 
cerning this point ; ' It is a light thing that thou 
shouldest bo my servant, to raise up the tribes of 
Jacob, and to restore the preserved of Israel ; I will 
also give thee for a light to the Gentiles, that thou 
mayest be my salvation unto the ends of the earth,' 
Isa. xlix. 0. 

8. In regard of the efficacy and the power of God. 
Prophets complained of the little fruit that they reaped 
of their labours, thus : ' I have laboured in vain, I 



have spent my strength for nought,' Isa. xlix. 4 ; 
' Who hath believed our report ?' Isa. liii. 1 ; ' The 
word of the Lord was made a reproach unto me, and 
a derision daily,' Jer. xx. 8. But the apostles in most 
of their epistles give thanks for the efficacy of the 
gospel in those churches to whom it was preached ; 
as Rom. i. 8 ; 1 Cor. iv. 1, 4, 5 ; Philip, i. 3, 5 ; 
Col. i. 3, 4 ; 1 Thes. i. 2, 3 ; 2 Thes. i. 3 ; 1 Peter 
i. 3 ; 2 John 4. 

This on the one side doth much amplify the bless- 
ibg of the gospel ; and it ratitieth the promise which 
God of old thus made to his church, ' I will do better 
unto you than at the beginning,' Ezek. xxxvi. 11. 
For under the gospel, ' God hath provided a better 
thing for us,' Heb. xi. 40, namely, 'a better covenant,' 
Heb. viii. 6 ; ' a better testament,' Heb. vii. 22 ; 
' better promises,' Heb. viii. 6 ; ' better sacrifices,' 
Heb. ix. 23 ; ' a better hope,' Heb. vii. 19. 

So great are the things by the gospel revealed unto 
the church, as in former ages were not made known, 
Eph. iii. 5. 'Many prophets, and kings, and righteous 
men desired to see these things, but saw them not,' 
Mat. xiii. 17, Luke x. 24. After this salvation, not 
only the prophets have inquired, but also 'the angels 
desire to look into it,' 1 Peter i. 10, 12. 

On the other side, this great salvation is a great 
aggravation of all neglect thereof. On this ground 
Christ aggravateth the Jews' contempt of the gospel 
in his time ; and plainly telleth them, that ' the men 
of Nineveh, and the queen of the south, shall rise up 
in judgment against them, because a greater than 
Jonas and a greater than Solomon was among them,' 
Mat. xii. 41, 42. ' This is the condemnation, that 
light is come into the world, and men loved darkness 
rather than light,' John iii. 19. 

This nearly concerns us, who live in this last age 
of the world, wherein this great salvation hath broken 
through the thick cloud of antichristianism, and 
brightly shined forth to us ; and who live in that place 
of the world where able ministers and powerful 
preachers abound. 

As God in this his goodness hath abounded to us, 
so should we abound in knowledge, in faith, in hope, 
in charity, in new obedience, and in all other gospel- 
graces. St Paul upon the apprehension of the abound- 
ing of God's grace towards him over and above others, 
maketh this inference, ' I laboured more abundantly 
than they all,' 1 Cor. xv. 10. Greater blessings 
require greater thankfulness. God had abounded to 
Judah in blessings more than to Israel ; thereupon a 
prophet maketh this inference, ' Though thou Israel 
play the harlot, yet let not Judah ofl'end,' Hosea iv. 15. 

Sec. 22. Of Christ the preacher of the (jospel 

The excellency of the fore-mentioned salvation is 

set out by the first publisher thereof, who is here 

styled the Lord, &id toZ K-jsIcu. Of this title Lord, 

given to Christ, see Chap. i. ver 10, Sec. 123. It is 



Vee. 2-4 ] 



GOUGE ON HEBREWS. 



here used to set out the dignity of the author of the 
gospel ; thereby to commend it the more unto us. 

Obj. God was the author of the word which angels 
spake unto his people, and in that respect that word 
was divine. Can there be any greater authority of a 
word than to be divine ? 

Ans. Though there be no greater authority than 
a divine authority, yet there may be sundry dilfer- 
ences between the things that are divine. For, 

1. Of divine truths there may be degrees : some 
may be of greater moment, or of greater consequence 
than others. To pay tithes under the law was a divine 
injunction; but 'judgment, mercy, and faith,' were 
' weightier matters of the law,' Mat. xxiii. 23. 

2. There were difl'erent kinds of revealing divers 
truths, some more obscurely, some more clearly, 2 
Cor. iv. 14, 18. 

3. Some divine truths were more strongly eon- 
firmed than others. Priests under the law were 
' made without an oath, but Christ with an oath ; ' so 
as Christ's priesthood was more strongly confirmed, 
Heb. vii. 20, 21. 

4. More excellent ministers may be used in dis- 
pensing some divine truths than in others. ' Behold 
a greater than Jonas is here,' ' Behold a greater than 
Solomon is here,' saith Christ of his own ministry. 
Mat. xii. 41, 42. 

In all these doth the latter word, here spoken of, 
excel the former. 

1. In the very matter thereof. Such mysteries are 
revealed by the gospel, as ' in other ages were not 
made knosvn,' Eph. iii. 5. ' The law made nothing 
perfect, but the bringing in of a better hope did,' 
Eph. vii. 19. In this respect the gospel is here 
styled salvation, rather than the law. 

2. In the manner of revealing. The gospel is far 
more clear and effectual, 2 Cor. iii. 18. See Sees. 
20, 21. 

8. In the ratification. The gospel is much more 
firm than the law. See Sec. 86. 

4. In the minister. None comparable to the Son 
of God, the first preacher of the gospel. See Chap. i. 
Sec. 14. 

If Christ the Lord vouchsafed to be a minister of 
the gospel, who shall scorn this function ? The pope, 
cardinals, sundry bishops, and others that pretend to 
be Christ's vicars, are far from performing that which 
Christ did in this kind ; and many that lay claim to 
Peter's keys, are far from observing the advice which 
he, for the right use of them, thus gave : ' Feed the 
flock of God which is among you, taking the oversight 
thereof, not by constraint, but willingly ; not for 
filthy lucre, but of a ready mind ; neither as being 
lords over God's heritage, but being ensamples to the 
flock,' 1 Peter v. 2, 3. Many took more lordship upon 
them over God's tloek, than Christ the true Lord did 
while he was on earth ; yet it was he that brought 
this great salvation. 



Of Christ's being a prophet, see verse 12, Sec. 112. 
Of his being a minister, see Chap, viii., Sec. 8. 

Sec. 23. O/jireaching the gospel. 

The relation of the foresaid salvation is expressed in 
this word XaXucSai, spoken : namely, by voice or word 
of mouth. ' The mouth speaketh,' saith Christ, rh 
aro/jba XaXir, Mat. xii. 34. And of God it is said, 
iXdXndi bia SToixoLToi ; ' He spake by the mouth of his 
holy prophets,' Luke i. 70. So men are said to speak 
with the tongue, yXiimaaic, XaXi, 1 Cor. xiii. 1. 
And words are said to be spoken, ra ^ri/xara to\j 
0£o3 AaXsr, John iii. 34, and xiv. 10. 

The correlative to speaking is hearing ; ' We do hear 
them speak,' Acts ii. H. For by hearing that which 
is spoken by one is best understood by another ; and 
by a right understanding of the truth and good of that 
which is spoken, it comes to be believed. Hence is it 
that God hath appointed speaking of his word to be 
the ordinary means of salvation, 1 Cor. i. 21. 

Speaking the word is oft put for preaching it, and 
so translated, as Acts. viii. 25, ' When they had 
preached the word of God,' XaX^jtrairE?. And Acts 
xiii. 42, the Gentiles ' besought that these words might 
be preached,' Xakri^nmi. 

Thus, by our former English and others, it is trans- 
lated in this text ' which at the first began to be 
preached,' &c. Without all question, so much is here 
intended by the apostle. For he must needs mean 
such a speaking of the word as might make it power- 
ful to that great salvation which he mentioned before. 
For that pui-pose, no speaking is comparable to preach- 

Preaching is a clear revelation of the mystery of 
salvation by a lawful minister. 

No man can attain salvation except he know the 
way thereto. ' People are destroyed for lack of know- 
ledge,' Hosea iv. 6. But what good doth any reap 
by knowledge, unless he believe what he knoweth ? 
' The word preached did not profit them, not being 
mixed with faith in them that heard it,' Heb. iv. 2. 
' But how shall any believe in him of whom they have 
not heard ? and how shall they hear without a 
preacher ? and how shall they preach except they be 
sent?' Rom. x. 14, 1.5. 

He who is sent of God, that is, set apart, according 
to the rule of God's word, to be a minister of the 
gospel, doth himself understand the mysteries thereof, 
and is enabled to make them known to others ; he 
also standeth in God's room, and in God's name 
makes offer of salvation, 2 Cor. v. 20. This moves 
men to believe and to be saved. This is the ordinary 
way appointed of God for attaining salvation. This 
course Christ, who was sent of God, took ; ' He went 
throughout every city and village preaching, and 
shewing the glad tidings of the kingdom of God,' 
Luke viii. 1. He commanded those whom he sent 
so to do, Luke ix. 2, Mark xvi. 15. 



102 



(jIUULiE OK HEBKEWf 



[Chap. II. 



So did they whom he immediately sent, Acts v. 42 ; 
BO have done others after them ; and so will do all 
true and faithful ministers of Christ to the world's 
end. 

Preaching being a means sanctified of God unto 
salvation, how diligent and faithful ought ministers of 
the gospel to be in pre.iching the same ! Thereby 
they may save themselves and them that hear them, 
1 Tim. iv. 16. But idol and idle ministers, such as 
cannot or cure not to preach the word, do much hin- 
der men from this great salvation. How beautiful 
ought the feet of them to be that preach the gospel of 
peace, and bring glad tidings of good things ! Rom. 
X. 15. If this great salvation, the effect of preaching, 
were duly weighed, ministers would be diligent in 
preaching, and people patient in hearing the same. 
For this is a strong motive to enforce the one and the 
other. Both preaching and hearing have need to be 
pressed upon men's consciences. 

See more of preaching God's word. Chap. siii. 
Sec. 97. 

Sec. 24. 0/ Christ's first publishing the gnspd. 

The first that clearly and fully preached the gospel 
of salvation, was the Lord Christ. It took beginning 
to be spoken by him ; according to the Greek phrase, 
^rig a.^'//iv XaZoZaa Xa'/.uisiai. Till he came and 
preached, people sat in darkness, and in the shadow 
and region of death ; but when he began to preach, 
they saw great hght, Mat. iv. 16. 

It cannot be denied but that the substance of the 
gospel, and therein salvation, was preached from the 
beginning of the world (as hath been shewed before. 
Sees. 20, 21), but so dark was that kind of light, as, 
like the Ught of the moon when the sun shineth, is 
accounted no light. The day taketh his beginning 
from the rising of the sun, and the light that cometh 
from thence. So salvation, here spoken of, taketh 
beginning from Christ's preaching the gospel. 

Besides, Christ is the substance and truih of all the 
shadows, figures, types, prophecies, and promises of 
that salvation which was set out by them. When 
Christ the Lord came, and declared himself to be the 
substance and truth of the law, he might well bo 
accounted the first publisher of salvation. 

Obj. It is said of the ministry of John the Baptist, 
_' The beginning of the gospel of Jesus Christ,' Mark 

Ans. John's ministry, in reference to the ministry 
of the law and the prophets, may be said compara- 
tively to be ' the beginning of the gospel ; ' because 
it was in the very time wherein Christ, the substance 
of the gospel, was exhiliited. John was Christ's mes- 
senger, sent before his face, to prepare the way before 
him, Mark i. 2. Thus it is said, tliat all the prophets 
and the law prophesied until John, Mat. xi. 13. 

In John's time was Christ actually exhibited. He 
was baptized by John, Mat. iii. 18, &c. And John 



declared him, pointing him out, as it were, with the 
finger, sajing, ' Behold the Lamb of God,' John i. 29. 
John also heard of the works of Christ, Mat. xi. 2. 
In this respect it is said, that, ' Among them that are 
born of women, there hath not risen a greater than 
John the Baptist,' Mat. xi. 11. 

John's ministry was a middle ministry between the 
law and the gospel, between the prophets and Christ. 
He took part of both kinds. He preached that the 
kingdom of heaven was at hand. Mat. iii. 2. But 
Christ, that ' the kingdom of God is come unto you,' 
Mat. xii. 22. 

Thus in regard of the fulness of the gospel, and of 
a distinct and clear manifestation of all things that ap- 
pertained to this great salvation, Christ most truly and 
properly is said to be the first that preached it. 

Behold here the benefit of Christ's being sent into 
the world. Then first came that true, full, and bright 
light of the world : ' He that followeth this light, shall 
not walk in darkness, but shall have the light of life,' 
John viii. 12. Fitly to the point in hand may I apply 
that which is said, John i. 18, ' No man hath seen God 
at any time : the only begotten Son, which is in the 
bosom of the Father, he hath revealed him.' 

Sec. 25. Of confirming the uord. 

Though Christ's own publishing of the gospel were 
sufBcient to make it ' worthy of all acception,' yet is 
it said to be ' confirmed,' sZiZaiuOri. That is confirmed 
which is further proved or fulfilled, or made more sure 
and certain. Thus Christ is said to confirm the word 
of his apostles with signs, ^eZaioMToc, Mark xvi. 20 ; 
and God, by sending his Son, to ' confirm the promises 
made to the fathers,' ^iZaiuacu, Rom. xv. 8. That 
also which is kept from failing or from being altered, 
is said to be confirmed. So God doth confirm his 
unto the end, (SiZaiuien, 1 Cor. i. 8; and establijh 
them, jSsQaillv, 1 Cor. i. 21 ; and we are called upon 
to be estabUshed with grace, IStiaioiJaOai, Heb. xiii. 3. 

But that which Christ spake ncedeth not in any 
such respect to be confirmed. He is a ' faithful and 
true witness,' Rev. iii. 14. He is ' the way, the truth, 
and the life,' John xiv. 6 ; that only true way that 
leadeth imto Ufe. So as there was no fear of any un- 
certainty, or of any failing in his word. 

Christ's word therefore was confirmed for these and 
other like reasons. 

1. Because ho was not at all times, in all places, 
present with his church, to urge and press his word 
upon them. For this end he sent forth in his life- 
time disciples to preach, Luke ix. 2 and x. 1. And 
after his ascension he gave apostles and others, ' for 
the perfecting of the saints,' Eph. iv. 11, 12. 

2. Because of our weakness, Christ confirmed his 
word, to support us, ' that we might have strong con- 
solations.' For this end God confirmed his promise 
by an oath, Heb. vi. 17, 18. 

8. Because of the commendable custom of men. 



Ver. 2-4.] 



GOUGE ON HEBREWS. 



who use to confirm their own words by the consent 
and testimony of others. Thus St Paul, in his incrip- 
tions of his epistles, joins with himself Sosthenes, 
1 Cor. i. 1 ; Timothy, 2 Cor. i. 1 ; Silvanus and 
Timothy, 1 Thes. i. 1 ; Timothy with the bishops 
and deacons, Philip, i. 1 ; all the brethren which 
were with him. Gal. i. 2. 

4. Because by God's law and man's, ' at the mouth 
of two or three witnesses, every word shall be estab- 
lished,' Dent. xix. 15. 

Thus Christ's word was confirmed, 

1. In that there were many witnesses of the same 
truth wherein they all agreed, Luke xxiv. 48, Acts 
ii. 32. 

2. In that such as despised him in his lifetime, after 
his resurrection and ascension were wrought upon, 
Acts ii. 87. 

3. In that by reason of the power of the Spirit in 
them, they who preached the gospel of Christ after 
him were ' received as an angel of God, even as Christ 
Jesus,' Gal. iv. 14. 

4. In that many who never heard Christ themselves, 
believed that word that Christ had preached, but was 
made known to them by others, 1 Peter i. 8. 

Thus it appears that this confirming of Christ's 
word addeth nothing to the authority thereof. The 
church may confirm the sacred Scriptures to be the 
word of God, yet confer nothing to their authority. 
Divine mysteries may be confirmed by human testi- 
monies, yet no authority brought thereby to those 
mysteries. 

God being pleased thus to confirm the gospel to us, 
it ought to be a stedfast word to us (see Sec. 11); we 
ought with all stedfastness of faith to receive it, and 
to continue stedfastly therein, as the Christians of the 
primitive church did in the apostles' doctrine. Acts 
ii. 42. 

Sec. 26. Of apostles. 

They by whom Christ's word was confii-med, were 
they that heard him, uto tuv axouadtTuv. Hereby are 
meant such as Christ chose to be his disciples, who 
continually followed him, who heard his sermons and 
saw his works ; whom he made apostles, Luke vi. 13. 

An apostle, a-TronToXog, according to the notation 
of the Greek word,' signifieth one that is sent from 
another. Thus an apostle saith, ' Christ sent me,' 
artisTuXi, 'to preach the gospel,' 1 Cor. i. 17. 

The Greek word is used for a messenger, and so 
translated, Philip, ii. 25. 

Most frequently in the New Testament an apostle 
is put for such an one as was sent and deputed to a 
peculiar function ; which was an extraordinary func- 
tion, endowed with many privileges. 

Apostles therefore were distinguished from other 



legaln 



ii», ami mandatis miltere. MiUere 
qui miltiiuT mm mandatia. 



ministers, both by the manner of calling them, and 
also by the privileges confirmed ' on them. 

Their calling was immediate from Christ himself. 
That may be applied to all the apostles which St Paul 
saith of his own particular calling : ' An apostle, not of 
men, neither by man, but by Jesus Christ,' Gal. i. 1. 

Their special privileges were these : 

1. To plant churches, and to lay the foundation. 
In this respect saith the apostle, ' I have laid the 
foundation,' 1 Cor. iii. 10. 

2. To be immediately inspired, John xiv. 26, Gal. 
i. 12. 

8. To be infallibly assisted by the Holy Ghost, John 
xvi. 13 and xxi. 24. 

4. To be limited to no place, but sent out into the 
whole world, Mat. xsviii. 19. 

5. To have a power to give the Holy Ghost, Acts 
viii. 17. 

6. To confirm their doctrines by miracles, Mat. x. 1, 
Acts ii. 43 and v. 12. 

7. To understand and speak all manner of tongues, 
Acts ii. 11. 

8. To execute visible judgments on notorious sinners, 
Acts V. 5 and xiii. 11. 

These privileges evidently demonstrate that the 
apostles were extraordinary ministers, of extraordinary 
abilities, whereby they were the better fitted to their 
extraordinary work. 

This gives evidence of the wisdom of Christ in 
ordering the aflairs of his church, and of his care 
thereabouts, in that he enableth, provideth, and pre- 
pareth for his church such ministers as may be fittest 
for the present estate and condition thereof. It is an 
especial part of wisdom to take due notice of the pre- 
sent particular charge which is under one, and answer- 
ably to provide for it. It is noted as a point of 
prudence in Saul, that ' when he saw any strong man, 
or any valiant man, he took him unto him,' 1 Sam. 
xiv. 52, namely, to be a leader, and to have a com- 
mand in his army. Christ in his wisdom doth not 
only find such, but also he makes such as the present 
state and need of his church requireth. 

Sec. 27. Of confirminq the qospel to them that then 
lived. 

About confii-ming the gospel, this clause is added, 
£/'s jj/i&s, 'to us.' Hereby the penman of this epistle 
includes himself in the number of those to whom the 
gospel is here said to be confirmed, as he did before in 
the number of those whom he exhorted to give diligent 
heed to the gospel, and to beware that they let not slip 
what they had beard ; and whom he told, that they 
should not escape if they neglected so great salvation. 

From this expression, 'confirmed to us by them 
that heard him,' we may well infer that this epistle 
was written in the apostle's days ; yea, and by one of 
the apostles. 

1 Qu. ' conferrod ' ?— Ed. 



GOUGE ON HEBREWS. 



[Chap. II. 



Of the author of this epistle, see the title, Sec. 4. 

But, on the coutrary, it is bj- many' hence inferred 
that neither Paul nor any other of the apostles was the 
author thereof, because he saith thut it was confirmed 
to them by the apostles. Whence they gather, that 
the penman hereof received not the gospel from Christ, 
which Paul did. Gal. i. 12 ; and all the other apostles, 
Mat. xxviii. 20, Acts i. 8. 

Many answers may be given to this objection. 

1. The two Greek pronouns of the first and second 
persons plui-al, jj/xe/";, i/.as/j, have so small a difference, 
and that in one only letter, as one may soon be put 
for the other. Judicious Bcza- saith that he hath 
oft noted this mistake. If, therefore, the second 
person plural were here put, thus, ' was confirmed to 
you,' tig i/jLoig, that scruple is clean taken away. 

2. This phrase, unto us, may be referred to the 
time as well as to the persons; as if it had been 
thus translated, until us, or to our (Inijs, fw; I'li 
ilfia; ; implying that the gospel, from Christ's own 
preaching thereof, was confirmed by the apostles to 
their very days. 

8. The apostle may use the first person, as he was 
a member of that mystical body, whereof they, to 
whom he wrote, were also members, and by virtue of 
that communion, included himself; though it did not 
in'particular concern himself. Thus he puts himself 
in the number of those who shall be living at Christ's 
last coming, where he saith, ' we shall not all sleep,' 
1 Cor. sv. 51, yet he himself slept many hundred 
years ago. So 1 Thess. iv, 17. 

4. The gospel might be confirmed to Paul by other 
apostles, though it was immediately revealed unto him 
by Jesus Christ. Not that that confirmation wrought 
in him any greater assurance of the truth thereof, but 
that it established the church more therein, by the 
mutual consent of other apostles with him ; to this 
purpose, saith the apostle, ' I communicated unto 
them the gospel, &c., lest by any means I should 
run, or had run in vain,' Gal. ii. 2. 

5. The confirmation here intended may have re- 
ference to the miracles which were wrought by the 
apostles. Thus might the gospel be confirmed, not 
only to other believers, but also to the apostles them- 
Belves ; even by the miracles which they themselves 
and others also did. To this purpose tends the 
prayer of the apostles. Acts iv. 29, 80. 

6. The words do not necessarily imply that the pen- 
man of this epistle, or any other person, was confirmed, 
but rather that the gospel itself was confirmed. Here- 
of see Sec. 25. 

Sec. 28. Of God working miraclea. 

The apostle yet further proceeds in setting down 
another confirmation of the gospel. It was first 
preached by Christ, then confirmed by the apostles, 
and now again by God himself, roZ QioZ ; namely, by 
' Cajetan, Calvin, Hosman. ' Beza Annotat. major, in loc. 



such divine works as could not be performed, but by a 
divine power, the very power of God. For God hath 
restrained the power of all creatures within a eompa-^s. 
They cannot do anything above or beyond the course 
of nature, much less against it. This prerogative the 
Lord of nature hath reserved to himself; ' that nitii 
may see and know and consider, and understand to- 
gether that the hand of the Lord hath done this,' 
Isa. xli. 20. ' The things which are impossible with 
men, are possible with God,' Luke xviii. 27. ' For 
with God all things are possible, Mark x. 27. ' No- 
thing shall be impossible with him,' Luke i. 87. 

As God can and doth daily work by means, so, 
when it pleaseth him, he can work without means, by 
extraordinary means, and by contrary means. 

1. Without means, God made tlie world. Gen. i. 
3, Ps. xxxiii. 9. Moses remained alive forty days 
and forty nights, and neither ate bread nor drank 
water, Deut. is. 9. So Elijah, 1 Ivings xix. 8. And 
Christ, Mat. iv. 2. 

2. The extraordinary means which God hath used 
have been manifold ; as, 

(1.) In the very thing itself or kind of means. 
Manna, wherewith the Lord fed the Israelites forty 
years together, was a grain that fell from heaven, 
Exod. xvi. 4, &c. The like was never heard of before, 
or since. 

(2.) In the quantity of the means. The meal and 
oil wherewith the prophet Elijah and the widow of 
Zarephath and her household were nourished for three 
years together, was in the kind of it ordinary, 1 Kings 
xvii. 12, &,c. ; but that so little meal as could make 
but one little cake, and so little oil as was but sulH- 
cient for that cake, should feed so many, so long, was 
extraordinary and miraculous. The like may be said 
of the five loaves and two fishes wherewith Christ fed 
five thousand men, besides women and children, Mat. 
xiv. 17, &c. 

(8.) In the quality of the means. That Daniel and 
his three companions, should for throe years, feed on 
pulse only, and drink water only, and yet their coun- 
tenances appear fairer and fatter than they who did 
eat of the choicest meat and drink that could be pro- 
vided for that end, was also miraculous, and appeared 
to be an especial work of God, Daniel i. 5, &c. 

(4.) In the manner of providing means. That ravens 
should be Elijah's caterers, constantly to provide him 
bread and flesh in the morning, and bread and flesh 
in the evening, was extraordinary, 1 Kings xvii. 6. 
So also that water, upon striking of a rock with Moses 
his rod, should flow forth and run like a river, Exod. 
xvii. 6, Ps. cv. 41. 

3. That the three servants of God should be pre- 
served safe in the midst of an hot fiery furnace, was 
against means, or by contrary means ; for fire is an 
ordinary means to consume things cast thereinto, 
Daniel iii. 27. The like may be said of Daniel's pre- 
servation in the den of lions, Daniel vi. 22. 



Ver. 2-4.] 



GOUGE ON HEBREWS. 



All these, and other like works, that are heyond the 
course of nature, are done by God himself. Of them 
all it may be said, ' This is the finger of God,' Exod. 
viii. 19. 

Sec. 29. 0/ creatures' disability about miracles. 
Sundry objections are made against the foresaid 
truth, but they may all easily and readily be an- 



Obj. 1. Christ, in the days of his flesh, wrought 
miracles. 

Ans. Christ, in the lowest degree of his humilia- 
tion, retained his divine dignity, and ever remained to 
be true God, ' one with the Father," John x. 30. 
' He being in the form of God, thought it not robbery 
to be equal with God, but made himself of no reputa- 
tion,' Philip, ii. 6, 7. ' What thing soever the Father 
doth, these also doth the Son likewise,' John v. 19. 
Christ, by his miracles, proved himself to be true God, 
Mat. ix. 6. This, therefore, confirmeth the point, 
that Christ the true God wrought miracles. 

Obj. 2. Prophets, apostles, and others, who were 
mere men, wrought miracles, as Moses, Exod. iv. 8 ; 
Elijah, 1 Kings svii. 21, 22 ; Elisha, 2 Kings iv. 25 ; 
all the apostles. Mat. x. 1. 

Ans. God wrought those miracles by them. They 
were but God's ministers and instruments therein. 
Peter acknowledges as much. Acts iii. 12, 16. There- 
upon, Peter, when he miraculously cured Jilneas, 
thus saith unto him, ' jEneas, Jesus Christ maketh 
thee whole,' Acts ix. 34. 

Obj. 3. Wicked men have wrought miracles, as 
Judas, Mat. x. 1, 4; and such as followed not 
Christ, Luke ix. 49 ; and they of whom Christ saith, 
' Depart from me, ye that work iniquity,' Mat. vii. 
22, 23. 

Alts. God may and oft doth use wicked men to 
confirm his truth by miracles, as well as to preach it. 

Obj. 4. Miracles may be wrought against the truth ; 
for in the law it is said, ' If there arise among you a 
prophet, or a dreamer of dreams, and giveth thee a 
sign or a wonder ; and the sign or the wonder come to 
pass, whereof he spake unto thee, saying, Let us go 
after other gods; thou shalt not hearken,' Deut. xiii. 
1-3. 

Ans. 1. In the text there is only a supposition 
made, if there be; which doth not necessarily imply 
that such a thing may be. 

2. There may be signs and wonders done, which are 
not true miracles. 

3. Their foretelling of a thing may be upon mere 
conjecture, as fortune-tellers guess at things to come. 
But herein is nothing extraordinary. 

4. God may work by such evil instruments, in 
such an evil cause, to try whether his people will be 
drawn by any means from a known truth. This may 
seem to be implied in these words, ' For the Lord your 
God proveth you, to laiow whether yon love the Lord 



your God, with all your heart, and with all your 
soul,' Deut. xiii. 8. 

Obj. 5. The sorcerers in Egypt wrought miracles. 
For it is said that ' they also did in like manner with 
their enchantments,' Exod. vii. 11, 12, 22, and viii. 
7 ; they did as Moses had done before ; they turned 
the rods into serpents, and water into blood ; and 
they brought abundance of frogs. 

Ans. In outward appearance, there was some like- 
ness betwixt the things which Moses did, and which 
the sorcerers did ; but in the truth and substance of 
the things, there was a very great diflerence. 

The things which Moses did were true and proper 
miracles ; but the things which the sorcerers did, they 
did only appear unto man's eye to be so ; ' for the 
devil can present to the ej'e of man shows and shapes 
of such things as indeed are not. But suppose that 
the things which the sorcerers pretended were real ; 
that there were true serpents, true blood, true frogs ; 
the devil might secretly bring from other places such 
things, and present them before Pharaoh, and before 
them that were present with him : and this not above, 
much less against, the course of nature. 

Obj. 6. A woman that had a familiar spirit raised 
Samuel after he was dead, 1 Sam. xxviii. 11, 12. 

Ans. That which appeared to be like unto Samuel, 
was not Samuel himself, but the devil presented unto 
Saul a shape like unto Samuel ; in which the devil 
himself spake unto Saul. Though he pretended to fore- 
tell things future, yet he did it but by guess. He saw 
the Philistines very well prepared, and he observed 
that God had utterly forsaken Saul ; and thereupon 
took the boldness to foretell, that the Lord would de- 
liver Israel into the hand of the Philistines, and that 
Saul and his sons should be with Samuel, who was 
then dead ; that is, they should be dead also, 1 Sam. 
xxviii. 19. 

Obj. 7. St Paul saith, that the coming of antichrist 
is ' after the working of Satan, with all power and 
signs,' 2 Thes. ii. 9. 

Ans. In the next clause it is added, 'and lying 
wonders.' This last clause shews that the signs be- 
fore mentioned were but counterfeit, not true miracles. 

Papists, who are the antichristians, do exceed above 
all others in counterfeiting miracles, which are but 
plain deceits and illusions. 

It remains, notwithstanding all that hath been or 
can be objected, that God alone doth true miracles. 
' Whatsoever the Lord pleased, that did he in heaven, 
and in the earth, in the seas and all deep places,' Ps. 
cxxxv. 6, and so can he still do. 

While we have God for our God, we need not fear, 
nor faint by reason of any danger or want for means ; 
but when we know not what we do, to ' lift up our 
eyes upon him,' 2 Chron. xx. 12, and in faith to say, 

' Magorum serpentes, qui per Moysis serpentem devoran- 
tur, imaginarii fuerunt — Aug. de Mirab- S. Scrip, lib. i. 
cap. xvii. 



JUL'GE ON IIElillEWS. 



[Chap. II. 



' God will provide,' Gen. xxii. 8. We ought on this 
ground to ho of the mind of those three faithful ser- 
vants of God, who hy a king were threatened with a 
burning fiery furnace, and say, ' Our God whom we 
serve is able to deliver us from the burning fiery fur- 
nace, and he will deliver us.' Ps. xlvi. is worthy our 
serious and frequent meditation for this purpose. It 
is by many styled Luther a Psalm; because Luther 
oft said it and sung it, especially in the time of any 
trouble. So trust to the power of God in all straits, 
as ye subject to his will, and prescribe no means to 
him ; but refer the manner of working to his wisdom. 
For he hath said, ' I will never leave thee nor forsake 
thee,' Heb. xiii. 5. 

Sec. 30. Of God's bearing witness to his word hy his 
works. 

Of those works, which could not be done but by God 
himself, it is said, that God 'did bear witness' thereby. 
For such works do evidently demonstrate that such a 
word is divine, God's word sent from God himself. 
The greater the works are, the more excellent and 
more sure is the word that is ratified thereby. 

To bear witness to a thing is to confirm the truth 
of it. 

The word which the apostle here useth is a double 
compound, o-onTriixaoTv^oZvroi. The simple verb, /*««- 
ru^(iv, signifieth to witness a thing, John i. 7. The 
compound, sm/^a^Tu^erf, to add testimony to testi- 
mony; or to add a testimony to some other confirma- 
tion, as 1 Peter i. 12. The double compound, ffunEw;- 
IMu^TuPiTv, to give a joint testimony ; or to give witness 
together with one another. So much signifies another 
like Greek compound, aufi/j-a^Tuiuii, used by the apos- 
tle, Rom. viii. 16, and translated ' bear witness with.' 

Thus God by his works did witness with his Son, 
and with his apostles, to that gospel which they 
preached. God's works give a most clear and sure 
evidence to that for which they are wrought or pro- 
duced. When the people saw how God had led 
them through the depths, and how the waters had 
covered their enemies, ' then they believed his words,' 
Ps. cvi. 9-12. When others saw the fire that upon 
Elijah's prayer fell from heaven, they fell on their 
faces, and said, ' The Lord he is God, the Lord he is 
God,' 1 Kings xviii. 39. When the widow of Zare- 
phath saw her son that was dead restored to life by 
Elijah, she said, ' Now by this I know that thou art a 
man of God, and that the word of the Lord in thy 
mouth is truth,' 1 Kings xvii. 24. On such a ground 
said Nicodemus to Christ, ' We know that thou art a 
teacher come from God ; for no man can do these 
miracles that thou doest, except God be with him,' 
John iii. 2. When the Jews had seen the miracle 
that Jesus did, they said, ' This is of a truth that pro- 
phet that should come into the world,' John vi. 14. 
On this ground doth Christ oft produce his works to 
witness who and what he was : ' The works which the 



Father hath given me to finish, the same works tha 
I do, bear witness of me that the Father hath sen 
me,' saith Christ, John v. 36. And again, ' The 
works that I do in my Father's name, they bear wit 
ness of me ;' thereupon he addeth, ' Though ye be 
lieve not me, believe the works,' John x. 2.5, 38. 
; This witness that God hath given, gives good evi 
i dence of his special care over his church, in that b( 
I laboureth so much to establish her in the word of sal 
vation. For he thought it not enough to have the 
gospel once published, though it were by his Son ; or to 
have it further confirmed by other witnesses, and those 
many ; but he further addeth other witnesses, even 
his own divine works ; which may well be accounted 
witnesses, for they have a kind of voice ; according to 
that which the Lord himself saith, ' It shall come to 
pass, if they will not believe thee, neither hearken to 
the voice of the first sign, that they will beheve the 
voice of the latter sign. 

Papists, upon this kind of witness by miracles, do 
exceedingly insult against protestants, and that in two 
especial respects. 

1. In regard of a pretence of many miracles wrought 
for confirmation of their church and their doctrines. 

2. In regard of the want of miracles among pro- 
testants ; whence they infer, that we have neither true 
church nor true ministry. 

To the first ground of their insultation, I answer, 
that they prove themselves thereby, if at least the 
kind of their miracles be thoroughly examined, to be 
plain anticbristians. For whosoever shall judiciously 
read their legends and authors,' that have written of 
their miracles, shall find them so ridiculous, as they 
plainly appear to be lying wonders ; and the apostle 
saith, that the coming of antichrist is after such a 
manner, 2 Thes. ii. 9. 

As for the other part of their insultation, I answer, 
that we have all the miracles that Christ and his 
apostles did to confirm our church, our ministry, and 
doctrine. For our church is built upon Christ the 
chief corner-stone, and upon that foundation which 
his apostles laid. And our ministry is according to 
the order which Christ and his apostles have ascribed' 
unto us ; and our doctrine is the same which Christ 
and his apostles preached. What need we, then, any 
other confirmation than that which is here set down 
by our apostle ? Indeed, if we joined new articles of 
faith, or preached another gospel than they did, or 
had another way of ordaining ministers than they 
have warranted unto us, miracles would be necessary 
for confirming such new things. 

Sec. 81. (]f signs, ironders, and miracles. 
The means whereby God did bear witness to the 
gospel, are set out in four words : signs, wonders, 

' Brist. in Motiv. Coster. Encliir. cap. ii. Boz. do Sif,'ii. 
cap. i. * Qu. ' prescribed ' ? — En. 



Ver. -l-i.] 



iOUGE ON HEDllEWS. 



miracles, gifts. The three former set out the same 
things. 

1. Sipns, according to the notation of the word, im- 
ply such external visible things, as signify and declare 
some memorable matter which otherwise could not be 
so well discerned, nor would be believed. ' We would 
see a sign from thee,' say the pharisees to Christ, 
Mat. xii. 38. And they desired him that he would 
'shew them a sign,' Mat. xvi. 1. 

These two words, nee,' slicw, imply that a sign is of 
some external visible thing that may be shewed and 
seen. And extraordinary it must be, because it useth 
to be for confirmation of some secret and divine mat- 
ter. Thus the pharisees would have a sign ' from 
heaven,' Mat. xvi. 1, which must needs be extraordi- 
nary. Thereupon sir/iis and voiiders are oft joined to- 
gether, as John iv. 48, Acts ii. 43, and iv. 30, and vii. 
86. Our last translators do oft translate this Greek 
word, which properly signifieth sir/ns, they translate 
it miracles, as Luke xxiii. 8, John ii. 11 and John 
aii. 2. 

2. The Greek word translated wonders, is used by 
all sorts of authors for some strange thing, that may 
seem to foretell some other thing to come. ' I will 
shew wonders in heaven,' saith the Lord, Acts ii. 19. 
Those strange things which by the ministry of Moses 
were done in Egypt, in the Red Sea, and in the 
wilderness, are set out under this word wonders. Acts 
vii. 86. Our English doth fitly translate the Greek 
word wonders. By reason of the eflect, they cause won- 
der ; and by reason of the strangeness of them, they 
are wonderful, Mat. xv. 31 ; Mark vi. 51; Acts iii. 10. 
Our English word miracle, according to the notation 
of the Latin word whence it is taken, signifieth a 
matter of wonder. 

8. The Greek word here translated miracles, properly 
signifieth powers. It is derived from a verb that sig- 
nifieth to he able. This word in the singular number 
is put for a man's ability. Mat. xxv. 15, for bis strength, 
2 Cor. i. 8 ; and also for strength in the sun. Rev. i. 
16; and in sin, 1 Cor. xv. 56. It is also put for 
virtue in one, Mark v. 30 ; and for the power of man, 
1 Cor. iv. 19 ; of a prophet, Luke i. 17 ; of the spirit, 
Eph. iii. 16 ; of Christ, 2 Cor. xii. 9 ; and of God, 
Mat. xxii. 29. In the plural number it is put for 
angels, Rom. viii. 88, 1 Peter iii. 22, which excel in 
strength, Ps. ciii. 20 ; and for the firm and stable 
things in heaven, Mat. xxiv. 29 ; and for extraordi- 
nary works. Hereupon they|are styled in our,English 
mighty deeds, 2 Cor. xii. 12 ; mighty works. Mat. xi. 
20-23; wonderful works. Mat. vii. 21 ; and frequently, 
as here in this text, miracles. Acts ii. 22, and xix. 11, 
1 Cor. xii. 10, 28, 29. For miracles (as hath been 
shewed, Sec. 28) cannot be wTought but by an extra- 
ordinary power, even the power of God himself. Fitly 
therefore is this word jioucrs used to set out miracles; 
and fitly is it here, and in other places, translated 
miracles. 



Sec. 32. Of the distinction betwixt sii/ns, wonders, 
miracles. 

Some distinguish these three words into three sorts 
of mu-acles, each exceeding others in greatness or 
degrees ; as 

1. Signs, the least kind of miracles, as healing 

2. Wonders, a greater kind, as opening the eyes of 
the blind, ears of the deaf, giving speech to the dumb, 
and other like, which cause wonder. 

3. Powers, or miracles, the greatest kind of them ; 
as giving sight to the born blind, raising the dead, 
even one four days dead, and dispossessing the 
devil. 

This distinction is too carious. For every true 
miracle requires a divine and almighty power ; and to 
the Lord it is as easy to give sight to him that was born 
blind, as to restore it to him that had it before : 
' There is no restraint to the Lord to save by many 
or by few,' 1 Sam. xiv. 6. 

Besides, the penmen of the New Testament do pro- 
miscuously use these words for the same things. 
Sometime all sorts of mu'acles are comprised under 
signs, John xx. 30 ; sometimes under powers, and 
translated mighty tmrks, Mat. xi. 20; sometimes under 
signs and wonders, as Acts ii. 43; and sometimes under 
all the three words that are here mentioned, as Acts 
ii. 22, 2 Cor. xii. 12. 

I suppose that all these three words may have 
reference to the same mighty works. 

This variety of words setteth out the diverse pro- 
perties of the same things. 

Signs shew that they must be external and visible, 
that they may the better signify and manifest some 
other thing, not so visible. 

Wonders shew that by reason of the strangeness of 
them, being above or against the course of nature, 
they cause wonder. 

Powers (here translated miracles) shew that they are 
done by an extraordinary and almighty power. 

Thus the same extraordinary things were in the Old 
Testament set out by divers words, dreams, visions, 
revelations. Dreams, because men in their sleep dream 
of them. Visions, because some visible objects were 
represented to them. Revelations, because God 
thereby revealed some unknown matter to come. 
Thus ' God, that revealeth secrets, made known to 
Nebuchadnezzar what should be in the latter days in 
a dream by vision,' Dan. ii. 22. Thus are divers 
names given to angels, which do set out distinct pro- 
perties in the same angels, rather than several persons, 
as hath been shewed, Chap. i. Sec. 85. 

Sec. 83. Of a miracle. 

A miracle, according to the notation of the Latin 
word miracuhim, from whence this English word is 
taken, signifieth such a thing as causeth wonder, or is 
in itself wonderful. In the common use of it, it sig- 



GOUGE ON HEBREWS. 



[ClIAP. II. 



nifieth a wonder in the highest degree, which ariseth 
from something that is supernatural. 

From the fore-mentioned three words, and the end 
of setting them down here, this description of a miracle 
may be raised. 

A miracle is a visible, wonderful work, done by the 
almightj' power of God, above, or against the course 
of nature, to con6rm some divine truth. 

1. A miracle is a work or a true act, not a mere 
show or appearance of that which is not. Herein it 
differs from such an appearance as was represented to 
Saul, 1 Sam. xxviii. 12 : and from all juggling delu- 
sions ; such as the sorcerers of Egypt used, Exod. vii. 
11, 12, and viii. 7. 

2. It is a visible work, such an one as men may 
pee, and thereupon be moved therewith, as the 
Israelites were, 1 Kings xviii. 39. The pretence of 
transubstantiation, wherein no visible alteration of the 
creature is to be seen, is against the nature of a 
miracle, which is a sign. 

3. It is above the course of nature, or against it. 
Herein lieth the very form of a miracle ; whereby it 
is distinguished from other wonders, which may be 
extraordinary, though not simply supernatural ; such 
as the second beast did, liev. xiii. 13. 

4. It is done by the almighty power of God. No 
man, no angel, whether good or evil, can alter the 
course which the Creator hath set to his creature. 
That power God hath reserved to himself. Pretended 
miracles wrought by the power of the devil, are but 
pretended. 

5. The proper end of a true miracle is to confirm a 
divine truth ; this was proved before, Sec. 30. All 
the miracles boasted of by papists, for proof of any of 
their heretical and idolatrous positions, or practices, 
are counterfeit. 

Sec. 84. Of the ditrrsiln nf miracles. 

The miracles whereby the gospel was confirmed are 
here said to be tlirers, rroiy.iXan. This may be referred 
to the multitude of them. For though very many of 
them be registered in the New Testament, yet it is 
said that Christ did many other signs, John xxi. 80. 

To the multitude of Christ's miracles may this also 
be applied, ' There are many other things which Jesus 
did, the which, if they should be written every one, I 
suppose that even the world itself could not contain 
the books that should be written,' John xx. 25. 

But this word direfx hath reference most properly 
to the diflerent kind of miracles ; as, curing diseases, 
restoring senses and limbs, raising the dead, dispos- 
sessing devils, &c. 

This word is attributed to such things as are many 
in their number, and various in their kinds : as to 
pleasures, Titus iii. 8 ; to lusts, 2 Tim. iii. 6 ; to 
doctrines, Heb. xiii. 9 ; to temptations, James i. 2 ; 
yea, and to such diseases as Christ cured. Mat. iv. 24. 
All these are said to be divers; and they are every way 



so diverse, as neither the number nor the several 
kinds of them can be reckoned up. 

Concerning the diversity of miracles, whereby the 
gospel was confirmed, God had therein respect to 
men's backwardness in believing, and to the manifold 
oppositions against the gospel. If a few miracles 
would not serve the turn, there were many; if this 
or that kind of miracles wrought not on men, yet 
other kinds might, according to that which is recorded 
of the diverse signs which God commanded Moses to 
shew: ' It shall come to pass, if they will not believe 
thee, neither hearken to the voice of the first sign, 
that they will believe the voice of the latter sign. 
And it shall come to pass, if they will not believe also 
these two signs, that thou shalt take of the water of 
the river, and pour it upon the dry land, and it shall 
become blood,' Exod. iv. 8, 9. 

Though Pharaoh's heart were out of measure hard, 
and by nine several plagues was not moved to let 
Israel go, yet by another, which was diverse from all 
the rest, he was moved, Exod. xii. 30, 31. Many 
blows, especially with divers hammers, one heavier 
than another, will drive a great spike up to the head 
into such a rough piece of timber as a few blows with 
one light hammer could not make entrance thereunto. 

It appears that it was the multitude and diversity of 
miracles that wrought upon the Jews in that they said, 
' When Christ cometh, will he do more miracles than 
these which this man hath done ?' John vii. 31. 

This is one end why God in all ages hath furnished 
his church with variety of ministers, endued with divers 
gifts, that the church might he more edified thereby. 
When Barnabas, a son of consolation. Acts iv. 86, 
little moves people, Boanerges, sons of thunder, may 
work upon them, Mark iii. 17. Sometimes an Apollos, 
an eloquent man, and mighty in the Scriptures, and 
fenent in the spirit, may much help such as believe 
through gi-ace, aud may convince the gainsayers. Acts 
xxiv. 25, 27, 28. 

Sec. 35. Of the fll/ls of the Holy Ghost. 

The fourth means whereby God confirmed the 
gospel were (jifis of the Holt/ Ghost ; that is, such gifts 
as the Spirit of God wrought in men. 

The Greek word /Mtsia/jLoTg, here translated gifts, pro- 
perly signifieth dirisiotis or distributions. This very 
word in the singular number is translated dividing 
asunder, a^jj /isj;n/iov, Heb. iv. 12. 

Another word, inoiSTr,;, derived from the same root 
that this is, is transhited a divider, Luke xii. 14. 

The verb /«.£;/^e;v signifieth to divide (as where it is 
said of Christ, ' He divided, ifi'isiei, the two fishes 
among them,' Mark vi. 41) or to distribute, as where 
it is said, ' God hath distributed (c/iieidf) to every man,' 
1 Cor. vii. 17 ; so 2 Cor. x. 13. 

Now, the church being as a body consisting of many 
members, the Holy Ghost doth divide and distribute 
gifts needful for the whole body to and among the 



\'i;r. 2-1.] 



GOUGE ON HEBREWS. 



Several members thereof, to one one gift, to another 
another, 1 Cor. xii. 8, &c. Hence in Greek they are 
called divisions, ij,i^iaij.h, or distributions ; and because 
they arise not from ourselves, but are given by an- 
other, and that most freely, they are not unfitly trans- 
lated (lift!:. 

In other places another word {■^ao!s/j,ixra) is used to 
set out the very same things that are here intended, 
and it properly signifieth free rjifts, Eom. xii. G. 

The word that signifieth distributions is here trans- 
lated gifts, because they confirm the gospel (which is 
the main end why mention is here made of them), as 
they are gifts extraordinarily given by the Holy Ghost. 

Ghost is an ancient EngUsh word, that signifieth the 
same thing that spirit doth. The word that in Greek 
signifieth spirit, n>Eu,!ia, is oft translated yhost, espe- 
cially when it is spoken of the departing of a man's 
soul or spirit from his body. Of Christ it is said, ' He 
gave up the ghost,' Mat. sxvii. 50, John xix. 30. 

He that here and in many other places is called Holy 
Ghost, is also called Holy Spirit, nesC/ia ay/on, Luke 
xi. 13, Eph. i. 13, and iv. 30. Here the third person 
in sacred Trinity is meant. 

This epithet hohf is attributed to the Spirit, 

1. In regard of his divine property, in which respect 
I the Father, John xvii. 11, and Son also is styled holy, 
I Acts iv. 27, 30. 

! 2. In regard of his special function or operation, 

I which is to make holy. In this respect he is called 
I ' the Spirit of holiness,' Kom. i. 4, and sanctification 
I is appropriated unto him, 2 Thes. ii. 13, 1 Peter i. 2. 
1 Of the Holy Ghost, see more, Chap. iii. 7, Sec. 74. 

Though every good gift be of the Holy Ghost, Gal. 
V. 22, yet here such extraordinary gifts as in the 
apostles' times were conferred on any are especially 
meant, such as were before Christ's exhibition fore- 
told, Joel ii. 28, 29, and after Christ's ascension were 
abundantly poured out. Acts ii. 8. 

That extraordinary gifts are here intended is evident, 
in that they are here joined with signs, wonders, Ifcd 
miracles, and because they are brought in for the very 
same end, namely, for confirmation of the gospel. 

Those miracles were extraordinary, and gave evident 
proof of the divine calling of them who are endued 
therewith, and of the divine truth of that doctrine for 
which they were given. 

By the gifts of the Holy Ghost poured on them, 
who on the day of pentecost were assembled together, 
an apostle proves to the Jews that that Jesus whona 
they had crucified was both ' Lord and Christ,' Acts 
ii. 33, 36. By like gifts did he confirm the calling of 
the Gentiles, Acts xi. 15-17. 

Those gifts were diverse, as well as the miracles before 
mentioned. This is particularly exemplified, 1 Cor. j 
xii. 4, &c. They are distributed into three general 
heads : 1, gifts ; 2, administrations ; 3, operations. 

1. Under i/ifts, yaikij.a.ra, are comprised such abih- 
' Of this epHhet holy, see Chap. iii. 1, Sec. 6. 



ties as the Spirit freely giveth unto men to perform 
the duties of their functions. Of these gifts the 
apostle reckoneth up sundry particulars, as wisdom, 
knowledge, faith, &c. 

2. Under administrations, biay.o'iiat, are comprised 
such callings and functions as God hath ordained for 
the good of his church. Of these sundry kinds are 
reckoned up, 1 Cor. xii. 28. 

3. Under operations, in^yriiJ.a.ra., such fruits and 
effects as issue from the forenaraed gifts, well employed 
in men's several functions. The notation of the word' 
intimates as much. 

Sec. 36. Of the difference betwixt the wonders under 
the law and under the rjospel. 

There were indeed at the delivery of the law thunder 
and lightning, and other great signs, distinctly set 
set down, Esod. xix. 16, &c., and Heb. xii. 18, &c. 
Moses also did very great wonders, Deut. xxxiv. 11, 
12, Ps. Ixxviii. 12, "&c., Acts Vii. 36. So did other 
prophets, especially Elijah and Elisha ; but the gospel 
was confirmed with more and greater miracles, John 
vii. 31, and is. 32, and xv. 24. 

The miracles which Christ did excelled all the mira- 
cles done before him, in five especial respects : 

1. In the ground or power of doing them ; for Christ 
did what he did by his own power, in his own name, 
Mark i. 27, and ii. 5, 6, &c. ; but others did their great 
works by power received from God, and in the name 
of the Lord. The Lord sent Moses to do all the signs 
and wonders which he did, Deut. xxxiv. 11. 

2. In the very matter and kind of works which 
Christ did. Never any restored sight to one that was 
born blind but Christ, Jnhn ix. 32. This very work 
was greater than all the works that Moses did in 
Egypt, the Ked Sea, and wilderness; and than the 
standing still of the sun and moon upon -loshua's 
prayer, Joshua x. 12,13; or than the sun's going back 
at Isaiah's prayer, 2 Kings xx. 11 ; or than the mira- 
cles done by the ministry of Elijah and Elisha ; for in 
these and other miracles recorded before Christ's time 
there was but an alteration of the ordinary course of 
nature ; but in giving sight to a man that never had 
sight before, was a new creation. Besides, we never 
read of any devils dispossessed before Christ's time. 
This is most certain, that never any raised himself from 
the dead by his own power before Christ ; but herein 
Christ ' declared himself to be the Son of God with 
power,' Rom. i. 4. 

3. In the manner of working his gi-eat works. Christ 
did what he did with authority and command, Mark 
i. 27, and ii. 11, and v. 41 ; others did what they did 
with prayer and submission to God's will, 1 Kings 
xvii. 20, 2 Kings iv. 33, and v. 11. 

4. In the end. Christ's end in working miracles 
was to set out his glory together with his Father's, to 
shew that he was the Son of God, true God, Mark ii. 

' hi^yuy, eficaciter ogere. 



GOUGE ON HEBREWS. 



[ClIAP. II. 



10, and that men might be bronght to believe in him. 
This is evident by the question which Christ pro- 
pounded to the man that was born blind, and had 
Bight given him by Christ. The question was this : 
' Dost thou believe on the Son of God ?' John ix. 85. 
The prophets did what they did with respect to God 
alone, and to shew that what they did or spake was 
by commission from the Lord, 1 lungs xviii. 80, 87. 

5. In the e.rteiit. Christ's cures of many men's 
bodies extended also to the cure of their souls. This 
is evident by the pardon of sin which he gave to the 
man whom he cured of his palsy, Mat. ix. 2 ; and also 
by this exhortation to another man whom he cured, 
' Behold, thou ai-t made whole ; sin no more,' John 
V. 14. 

But the gifts of the Holy Ghost which are here 
mentioned, do beyond all exception demonstrate that 
the gospel had a greater conlii-mation than the law, 
because never were such gifts given before Christ's 
time. Of these gifts, see Sec. 85. 

Sec. 37. Of God's will in ordering tiorks and gifts. 

The fore-mentioned diversity of miracles and disfri- 
bntion of gifts, were ordered and disposed, xard rriv 
avTou yiXzaiv, 'according to the will' of God. This 
act of distributing is attributed to God, 1 Cor. vii. 
17; to his Son, Eph. iv. 7 ; and to his Spirit, 1 Cor. 
sii. 11. And for kind, number, and measure of gifts, 
all are ordered by the will of this one God, ' according 
to his oun will,' auroD, not another's. The Greek word 
intends as much. 

The will of God is that rule whereby all things are 
ordered that he himself doth, and whereby all things 
ought to be ordered that creatures do. 

Hereupon God's will is distinguished into his secret 
and revealed will. This distinction is grounded on 
these words, ' The secret things belong unto the Lord 
our God, but those things that are revealed belong unto 
ns,' Deut. xxix. 29. 

The secret will of God is called his ' counsel,' Isa. 
xlvi. 10; 'the counsel of his will,' Eph. i. 11 ; 'his 
purpose,' Rom. viii. 28; ' his pleasure,' Isa. xlvi. 10; 
' his good pleasure,' Eph. i. 9 ; ' the good pleasure of 
his will,' Epb. i. 5. 

The other is commonly called God's word, and 
that after the manner of men, because the ordinary 
means whereby men make known their minds is the 
word of their mouth; therefore the revelation of God's 
will is called God's word, whether it be by an audible 
voice from God himself, as Mat. iii. 17 ; or by the 
ministry of angels, ver. 2 ; or by the ministry of men, 
Hosea i. 2. 

This is also called ' the good, and acceptable, and 
perfect will of God,' Rom. xii. 2. 

This revealed will of God is that which is princi- 
pally intended in the second petition of the Lord's 
prayer. 

Hero God's secret will is meant ; this is that supreme 



and absolute will of God, by which all things are, and 
without which nothing can be, Ps. cxv. 8, Eph. i. 11, 
Rom. xi. 34. 

This is God's only rule ; he hath nothing else to 
regulate any purpose or act of his but his own will. 
As therefore he disposeth all things, so in special the 
gifts of the Holy Ghost, ' according to his will.' See 
verse 9, Sec. 78 ; and Chap. vi. 17, Sec. 130. 

The grounds following do demonstrate the equity 
hereof. 

1. God is the fountain whence all gifts flow: ' Every 
good gift, and every perfect gift, is from above, and 
Cometh down from the Father of lights,' James i. 17. 
All are his. Hereupon he thus presseth his right 
against such as were not contented with that portion 
which he gave them : ' Is it nut lawful for me to do 
what I will with mine own?' Mat. xx. 15. 

2. God is the most supreme sovereign over all, he 
is the Lord and Master of all ; he therefore hath power 
to order the places, and duties, and parts of all, as he 
pleaseth, according to his own will. In reference here- 
unto thus saith David, ' The Lord God of Israel chose 
me before all the house of my father, to be king over 
Israel for ever. For he hath chosen Judah to be the 
ruler : and of the house of Judah, the house of my 
father : and among the sons of my father, he liked 
me to make me king over all Israel : and of all my 
sons, he hath chosen Solomon my son to sit upon his 
throne,' &c., 1 Chron. xxviii. 4, 5. 

8. God is the wisest of all. He is wise in heart. 
Job ix. 4; yea, mighty in wisdom. Job xxxvi. 5; 'his 
understanding is infinite,' Ps. cxlvii. 5 ; he is ' only 
wise,' Rom. xvi. 27. He therefore best knoweth 
what is fittest for every one ; and he is fittest to order 
it according to his will. 

4. God's will is the rule of righteousness. What- 
soever is ordered thereby, and agreeable thereto, is 
righteous ; and whatsoever cometh from it is altogether 
righteous : ' The Lord is righteous in all his ways.' 
Qi^ ordering therefore of matters must needs be 
according to right and equity. 

5. The Lord fitteth gifts and functions one to an- 
other ; such gifts as are needful for such a function, 
and such a function as is fittest for such gifts. The 
Lord gave talents to every of his servants, ' according 
to bis several ability,' Mat. xxv. 15 ; and having called 
Bezaleel to the work of the tabernacle, he ' filled him 
with the Spirit of God in wisdom, and in understand- 
ing, and in knowledge, and in all manner of workman- 
ship, to devise cunning works,' Exodus xxxi. 2, 8, &c. 

This teacheth us every one to be content with our 
own measure which God hath proportioned to us, for 
we may be assured thereupon that it is the fittest and 
best for us. Hast thou a small measure ? Bear it 
patiently, that measure is fittest for thee. Hast thou 
a great measure ? Use it couscionably, that is fittest 
for thee. If thou grudgest, thou grudgest against the 
most high, wise, righteous God, the fountain of all 



Vek. 2-4.] 



GOUQE ON HEBREAVS. 



blessings. Remember Aaron's and Miriam's fault, 
and God's answer thereto, Num. xii. 2, 8. Let the 
coLsideration hereof suppress in thee all murmuriug 
and repining against that measure which others have 
received. 

Obj. We are exhorted ' earnestl_y to covet the best 
gifts,' 1 Cor. xii. 31 ; and to ' seek to excel,' 1 Cor. 
xiv. 12 ; and to ' grow up in all things,' Eph. iv. 15. 

Ans. None of these, nor any such like exhortations, 
are contrary to Christian contentedness. For, 

1. Though a man covet a more excellent gift than 
God hath ordained for him, yet when he seeth that 
God hath bestowed such and such a gift upon him, 
less than his desire, he may quietly subject himself to 
God's wise disposition, and rest contented therewith ; 
for the will of God being now made known to him, he 
may persuade himself, that the gift he hath is best for 
him. 

2. Seeking to excel, is not ambitiously to strive for 
the highest places and greatest offices in the church, 
as Diotrephes did, 3 John 9 ; but evei-y one to strive 
in his own place to do most good in God's church. 
This therefore is the full exhortation, ' Seek that you 
may excel to the edifying of the church,' 1 Cor. xiv. 
12. So as this teacheth us how to make the best use 
of the place wherein God hath set us, and of the parts 
which he hath given us. 

3. A continual growth in grace is no more opposite 
to Christian contentedness, than the growth of the 
little finger is to the place wherein it is set. Growth 
and contentedness may well stand together ; yea, they 
always go together. Growth in grace received, sheweth 
our good liking thereof, and that we think it the fittest 
for US, and are thereupon stirred up to nourish and 
cherish it, to keep it from decay, and to increase it 
more and more. 

Sec. 38. 0/ the resolution of the Id, M, and ith 
verses oj the second chapter. 

The sum of these verses is, a motive to enforce a 
diligent heeding of the gospel. Two general points 
are to be observed : 

1. The inference. 

2. The substance. 

Ver. 2. The inference is in this causal particle, yd^, 

The substance setteth out an argument, a minore ad 
mnjus, from the less to the greater. 

In laying down that argument we are to observe, 

1. The manner of propounding it. 

2. The matter whereof it consisteth. 

The manner is by way of supposition ; in this con- 
ditional particle, ti, if. 

The matter declares the two parts of the argument. 

The argument is comparative. 

The first part thereof setteth out just vengeance on 
trHnsgressors of the word of angels. This is the less, 



The second part setteth out greater vengeance on 
transgressors of the gospel, ver. 3, 4. 
In the former we have, 

1 . A description of that whereupon vengeance was 
executed. 

2. A declaration of the kind of vengeance. 
The thing described is set out, 

1. By the means of making it known, XaXrtskii >.o'- 
yoi, the word spokei 



2. By the ministry thereof, ii' ayj'iKm 



ngels. 



the stedfastness of it, iyivsro /SsSa/os, was 
sted/ast. 

In the declaration of the vengeance is set down, 

1. The fault. 

2. The punishment. 

The fault is expressed in two kinds : 

1. Transgression, 'ira^dZaeii. 

2. Disobedience, 'za^ax.ori. 

Both these are manifested by their extent, in this 
particle every, vaaa. 

The punishment is set out, 

1. By the kind of it, (Lieiantoioaiav, recompence of 
reward. 

2. By the equity, in these two words, hdixov, just, 
'iXaZsv, received. 

Ver. 3. In the second part of the comparison we 
are likewise to observe : 

1. The manner of setting it down, by an interroga- 
tion, nZg, how ? 

2. The manner. Herein is declared, 

1. The judgment. 

2. The cause thereof. 

In the judgment are noted, 

1. The persons liable thereunto, in this pronoun of 
the first person plural, ri/^Tg, ive. 

2. The kind of judgment is expressed in this word, 
sxipeu^Ofii^a, escape. 

The cause is, 1, propounded ; 2, aggravated. 
In the proposition there is noted, 

1. The act wherein the sin consisteth, d/aXrjgaiiT-si, 
ne<flect. 

2. The object. Which manifesteth, 

1. The benefit neglected, aurri^ia;, salvation. 

2. The excellency of that benefit, TrfKixavTng, so great. 
The aggravation thereof is manifested, 

1. By the publication of that salvation. 

2. By the ratification thereof. 

The publication of salvation is here commended by 
the principal author thereof; who is set out, 

1. By his dignity, iid roZ Kuslov, the Lord. 

2. By his ministry. Herein is expressed, 

1 . The kind of it, in this word spoken, XaXeTaSai. 

2. The pre-eminence of it, at jirst began, af^^ijv 
XaCoZaa. 

The ratification is there expressed, lZiZai<Ji6n, was 
confirmed. About which is further set down, 

1. The persons that confirm it. 

2. The means whereby it was confirmed. 



GOUGE ON HEBREWS 



[Chap. II. 



The persons admit a double consideration : 

1. Who confirmed it. 

2. To whom it was confirmed. 

The persons confirming it were,' 1, men ; 2, God. 

The men were such as heard Christ, i'rh fuv axoXi- 
aa.»Twv. 

The persons to whom they confirmed it are expressed 
in this pronoun of the plural number and fii-st person, 
t<.', iig f;/j,&i, to us. 

Ver. 4. The other person confirming is set out, 

1. By his title God, ro~^ 0tou. 

2. By the kind of ratification, bearing them witness, 

In setting down the means of ratification are noted, 

1. The kind of them. 

2. The rule whereby they are ordered. 

The kind of means are of two sorts : I, works ; 2, 
gifts. 

Works are here set out, 

By their distinct sorts, which are three : 1 , signs, 
arifiilois ; 2, wonders, riiaai ; 3, miracles, i\)ta.u,im. 

2. By their variety, in this word divers, 'r 017.1X0.1 i. 

Gifts are described, 1, by their author, the Holy 
Ghost, IlvsiittaVo; aylov. 

2. By their distribution, /j.i^iefi.o!' g. This is implied 
in the Greek word used by the apostle. 

The rule is thus manifested, according to his own 
will, Kara, rnt i>i>.»iff«. 

Here obstrve, 

1. The kind of rule, will. 

2. The property of it, bis own, ai/rou. 

Sec. 39. Of the doctrines arising out of the 2d, dd, 
and ith verses of the second chapter. 

I. Motive may he added to motive. To that motive 
in the former verse, taken from the damage of not 
heeding the gospel, in these verses another motive is 
added, taken from the vengeance that will follow 
thereupon. For men are hardly brought to believe 
divine truths. 

II. Suppositions may imply unquestionable tniths. 
The manner of the apostle's arguing by way of sup- 
position, if, proveth as nuich. See Sec. 8. 

III. Anyels were of old God's ministers to his church. 
They ' spake his word.' See Sec. 10. 

IV. God's word is sUdfast. So is it here expressly 
said to be. See Sees. U, 12. 

V. Divine vengeance may he a motive to forhear sin. 
The inference of the vengeance upon the word spoken 
proves as much ; for it is here to that verj' end 
alleged. 

VI. There are different kinds of sin. The distinc- 
tion betwixt transgression and disobedience imports 
thus much. See Sec. 14. 

VII. No sin shall pass unrevcngcd. This general 
particle, every, intends this. 

VIII. Punislimenl is due to transgression. It is 
therefore styled' a recoinpence of reward.' See Sec. IG. 



IX. Divine vengeance is most just. So it is here 
expressly said to be. See Sec. 17. 

X. Transgressors shall receive vengeance, will they 
nill they. This verb received intimates this point. 
See Sec. 17. 

XI. Revenge of sin is most sure. This interrogative 
how intimates as much. See Sec. 18. 

XII. Tliere are degrees of sin and judgment. The 
inference of the latter part of the comparison upon the 
former, declares the truth of this point. For neglect 
of the gospel is made a greater sin than neglect of the 
law ; and a greater judgment is thereupon infen-ed. 
See Sec. 18. 

XIII. It is very dangerous to neglect the gospel. 
There is no way of escaping for such. See Sec. 19. 

XIV. The greatest as ivell as the meanest, falling info 
the same sin, are liable to the same judgment. This 
pronoun we includes the apostle himself and all to 
whom he wrote. See Sec. 18. 

XV. The gospel brings salvation. It is thereupon 
styled salvation. See Sec. 20. 

XVI. The salvation wrought by the gospel is very 
great. This word so great intends as much. It is 
far greater than that which by the ministry under the 
law was brought to people. See Sec. 21. 

XVII. Christ uas ^a preadier. He is here said to 
preach. See Sec. 22. 

XVIII. The word is made profitahle by preaching. 
For this end Christ preached it. See Sec. 23. 

XIX. Christ was the first preacher of the gospel. 
This is here expressly asserted. See Sec. 24. 

XX. God would have his word confirmed. See 
Sec. 25. 

XXI. 3Iany preachers of tlte same truth confirm it 
the more. Thus, by other preachers, the gospel 
which Christ first preached was confirmed. See Sec. 
25. 

XXII. Apostles succeeded Christ. These were they 
who heard him. See Sec. 26. 

XXIII. Preachers confirm the gospel to others. It 
was confirmed unto us, saith the text. See Sec. 27. 

XXIV. God addeth his witness to the ministry of 
his serva7its. This is here expressly set down. See 
Sec. 28. 

XXV. God only can work miracles. This is here 
set down as God's proper act. See Sec. 28. 

XXVI. Miracles are above the potver of creatures. 
This foUoweth from the former by just consequence. 
See Sec. 29. 

XXVII. ]Vorks are witnesses to God's word. God, 
by his works, bare witness to his apostles. See Sec. 
30. 

XXVIII. Signs, by visible objects, confirm divine 
matters. 

XXIX. Wonders, by the strangeness of them, do the 
like. 

XXX. Miracles also do so hy a divine power marii- 
fested in them. These three last doctrines arise out 



Veu. 5.] 



GUL'CiE OX HEmiEWS. 



of the notation of those words, si'/ns, wonders, mi- 
racles. See Sees. 31, 32. 

XXXI. Divers miracles were wrought to confirm the 
gospel. See Sec. 84. 

XXXII. Mens gifts are of the Holy Ghost. He 
gives them, 1 Cor. xii. 11. Therefore they are here 
styled ' gifts of the Holy Ghost.' See Sec. 35. 

XXXIII. Extraordinary gifts were abundantly given 
at the first preaching of the gospel. The church had 
need of them. See Sec. 35. 

XXXIV. Gifts of the Holy Ghost were confirmations 
of the gospel. They are in this respect joined with 
miracles. See Sec. 35. 

XXXV. Men's functions and abilities are of God. 
Ihid. 

XXXVI. 2'he gospel had greater confirmation than 
the law. See Sec. 36. 

XXXVII. God hath no other rule than his own will. 
This relative, his own, implies as much. 

XXXVIII. God orders men's parts and places accord- 
ing to his will. See Sec. 37. 

Sec. 40. Of the inference of the fifth verse upon that 
which goeth before. 

Ver. 5. For unto the angels hath he not put in sub- 
jection the uorld to come, whereof ice speak. 

In this verse the apostle hath an eye to that main 
point which he insisted upon in the former chapter ; 
(which was, that Christ is more excellent than angels), 
and also to the argument in the verse immediately 
going before, whereby he proved that more heed is to 
be given to the word of Christ, than to the word of 
angels. 

In reference to the former chapter, a ninth argu- 
ment is in this verse added to those eight which were 
produced in the former chapter, to prove the foresaid 
excellency of Christ above angels. See Chap, i., Sec. 64. 

In reference to the former part of this chapter, this 
verse containeth a reason why Christ's word is to be 
preferred before the word of angels : namely, because 
God hath given a greater authority to Christ, than ever 
he did to angels. The first particle of this \exse,for, 
sheweth that a reason is contained therein. 

This reason is here set down as a double transition. 

The first is from Christ's excellency in reference to 
his divine nature, unto his excellency in reference to 
his human nature. 

The other is, from the apostle's exhortatory digres- 
sion, unto his doctrinal point about Christ's excellency. 

In the former chapter the apostle sets out the excel- 
lency of Christ being God, yet so as he considered 
him also to be man, oven God-man. 

In this chapter he sets out the excellency of Christ 
being man, yet so as he considereth him also to be 
God, even God-man. 

The reason here produced is comparative. The 
comparison is of uneijuals : for it is betwixt Christ and 
angels. 



1. The inferiority of angels is declared in this 

verse. 

2. The superiority of Christ is proved. Verses 6-9. 
The manner of expressing the inferiority of angels is 

like that which was used Chap. i. Sec. 46. It is ex- 
pressed negatively, ' Unto the angels hath he not put,' 
&c. 

In this place the kind of argument is the stronger, 
in that it is denied to them by him who only hath 
the supreme and absolute power to confer jurisdiction 
upon any, or to withhold it from any, and that is God. 
For this relative he hath reference to him that is men- 
tioned in the verse immediately going before, thus, 
' God bearing witness.' 

The argument may be thus framed. 

He to whom God hath put in subjection the world 
to come, is more excellent than they to whom he hath 
not put it in subjection ; but God hath put the world 
to come in subjection to Christ, and not to angels ; 
therefore Christ is more excellent than angels. 

The latter part of the assumption is in this verse. 

The former part in the verses following. 

Sec. 41. Of the world to come. 

The word translated world, oiy.ov/j.ivni'j properly sigui- 
iieth a place inhabited. For it is derived from a noun 
that siguifieth a house or habitation, 'oixog, and from 
a verb that signifieth to dwell or inhabit, oixiu. It is 
another word than that which was used. Chap. i. 
verse 2, and translated worlds, a'iZjmi. For that word 
hath reference to the time wherein all things were 
made and continue (see Chap. i. Sec. 18). But this 
hath reference to the place wherein men dwell. It is 
the same word that is used Chap. i. Sec. 66. But 
it is here used in another sense. There it was put for 
the earth, but here it is metonymically put for inha- 
bitants, not in earth only, but in heaven also. And 
in reference to earth, by a synecdoche, the better part 
of inhabitants thereon are meant, namely, saints, Ps. 
xxxvii. 11, Mat. v. 5. In this sense another word 
translated world is also used, y.6aij.o;, 2 Cor. v. 19. 

The world, then, in this pliice, is put for the church, 
which compriseth under it the whole number of God's 
elect, called or to be called. In this sense it is also 
called 'the kingdom of God,' Mat. vi. 83 ; ' the king- 
dom of his Son,' Col. i. 13; 'the kingdom of heaven,' 
Mat. iii. 8. 

That this word world is in this place so used, is 
evident by this epithet to come, added thereto. For 
this world is to be considered, either in the inchoation 
and progress thereof, or in the consummation and per- 
fection of it. 

In the former respect it is styled ' the world to 
come,' /isXXouffav, in reference to the saints that lived 
before Christ was exhibited in the flesh, and longed to 
see this world. Mat. xiii. 17 ; John viii. 56 ; 1 Pet. i. 
10, 11. Thus John the Baptist, after he was born 
and exercised his ministry, is said to be ' Elias to 



lU 



GOUGE ON HEBREWS. 



[Chap. II. 



■ xiome,' Mat. xi. 14, in reference to a former prophecy, 
aial. iv. 5. 

In the latter respect, this world is said to come, in 
reference to such saints as have grace begun in them, 
but cannot have it perfected till this life be ended. 
.So as in regard of the perfection, both of particular 
members, and also of the whole mystical body, this 
world, even now since Christ exhibited, is truly said 
to come. Thus is this title, to come, oft used, as 
Mat. xii. 32; Eph. i. 21. 

In like respects all things under the gospel are said 
t/O ' become new,'' 2 Cor. v. 17. 

Sec. 42. Of aiiprojuiatiiKj the 'world to come' to the 
Matter times. 

Considering that the saints who lived before Christ 
•was exhibited, were members of the true church and 
■nystical body of Christ, this question may be moved. 
How, in reference to them, the world is said to come ? 

Ans. Many things, in case of difl'ercnce betwixt 
:;he time of the law and gospel, are to bo taken 
twmparatively, and that, as in other cases, so in this 
particular. 

1. Christ, under the law, was in so many types and 
tshadows typified out unto saints then living, as they 
«onld not so fully and clearly discern him, as now we do. 

2. Their faith in the Messiah was grounded on pro- 
aiises of his to come ; but our faith is settled on Christ 
itctually exhibited. He is now in his human nature 
really settled on his throne ; and in that respect this 
'£^irhl, that was then to come, is more fully made sub- 
ject to him. 

3. In regard of the number of those that under 
the gospel are made subject to Christ, the Christian 
i-hurch may be counted a world, and that in com- 
:;iarison of the number of those that were under the 
iaw- For they made but a small nation. 

'Sec. 43. Of being put in subjection. 

This phrase, put in subjection, is the interpretation 
-..-^Tone Greek word, i/crlrags, but a compound one, which 
;.«ignilieth, to put under. 

The simple verb, Tdmiv, signifieth to appoint, place, 
<eKxei in order. It is used to set out God's ordaining 
jwrsonstolife, — 'As many as were ordained (rfray^jtw) 
to eternal life, believed,' Acts xiii. 48, — and men's de- 
termining matters. Acts xv. 2, tTa^av ; and appoint- 
ing place and times, ira^aro. Mat. xxviii. 10, Acts 
j^viii. 23. 

The preposition Oto, with which the word is com- 
vouud, signifieth under. Answerably it is translated, 
'put under.' We see not yet all things put under 
Siiai, {/':TOTiTay/j,ha, verse 8. Now they who are by him 
sSiiat liath authority put under another, are brought to 
ifci in subjection to him. It is therefore in this sense 
applied to subjects and servants, 1 Pet. ii. 13, 18 ; to 
■ Of llie things under tlio Rospcl called niK, see my sermon 
•as Ezck. ixx\ i. 1 1 , entitled, The Progras of God's Providence. 



wives, 1 Pet. iii. 1 ; to children, Ltike ii. 51 ; to the 
church, Eph. v. 24. 

It here importeth two things ; — 

1. Sovereignty and authority on God's part, who is 
here said to put under. This is exemplified, verse 8. 
Thus may such as are most unwilhng to be brought 
under, be put in subjection, as the devils themselves, 
Luke X. 17, 20. 

2. Duty on the church's part, in a willing sub- 
mitting of itself to Christ. In this respect wives are 
charged to submit themselves to their own husbands, 
'as the church is subject unto Christ,' Eph. v. 22, 24. 

In both these respects are the good angels subject 
unto Christ, 1 Pet. iii. 23. 

Sec. 44. Of the suhjeclinn denied to angels. 

This honour, to have the church put into subjection 
to them, is expressly denied to augels; so saith this 
text, ' he hath not put in subjection unto angels the 
world to come.' That honour, which God, the most 
high, supreme sovereign over all, vouchsafeth not to 
a creature, is denied to him ; he hath no right to it. 
Were it meet that he should have it, the wise God 
would bestow it on him. 

Angels are of creatures the most excellent ; (Of the 
excellency of angels, see Chap. i. Sec. 40, 85) ; yet 
this world to come, consisting of such inhabitants as 
are mystically so united to Christ, as they make one 
body with him (which body is called Christ, 1 Cor. 
xii. 12), are too excellent to be put in subjection to 
any but Christ, who is the true and only head of the 
church. Though angels be more excellent than any 
children of men, singly and simply considered in them- 
selves, yet children of men, as they are united to 
Christ, and make one body with him, are far more 
excellent than all the angels. It is therefore very 
incongruous that they who are the more excellent 
should be put in subjection to those who are less ex- 
cellent, yea, to those who ai-o appointed to be minis- 
ters and, as I may so speak, servants unto him.' 

Sec. 45. Of arguments for angels' authority over llie 
church answered. 

The fore-mentioned point will appear more clear 
by answering such arguments as are alleged to prove 
the authority of angels over Christ's church. 

.irg. 1. Angels are styled 'thrones, dominions, 
principalities, and powers,' Col. i. IG, all which titles 
imply superiority and authority over others. 

Ans. 1. Those titles ai-e used to set out the excel- 
lency and dignity of angels, rather than their autho- 
rity and command over others. They who have do- 
minion, principality, and power, and who sit on 
thrones, are among men the most excellent. These 
titles, thou, shew that angels ai-e the most excellent 
among all creatures. 

A 'IS. 2. If authority be yielded unto them, yet that 
' Qu. 'them'? Ed. 



Veh. 5.] 



GOUGE OX HEBREWS. 



authority is only deputative in reference to that mes- 
sage or work which is enjoined on them ; such an 
authority as kings' ambassadors and messengers have. 

Aty. 2. They are called princes of particular coun- 
tries, as of Persia and Gra3cia, Dan. x. 13, 20. Now 
princes have subjects put into subjection unto them. 

Am. 1. Persia and Grajcia were then of this world; 
but we speak of the world to come, which is the 
church. 

Alls. 2. It cannot be proved that those princes there 
meant were angels ; they were the monarchs of those 
nations ; as Cambyses or Darius of Persia, and Alex- 
ander of Greece. 

A r<j. 8. Michael the angel was prince of the Jews, 
Dan.'x. 12, 21. 

Ans. Indeed Michael is styled an archangel ; but 
thereby is meant the head of angels, the Lord Jesus 
Christ. See Chap. i. Sec. 83. 

Arg. 4. Evil angels are ' rulers of the darkness of 
this world,' Eph. vi. 12; why may not then good 
angels be rulers of the world to come ? 

Ans. 1. Evil angels usm-p power and authority above 
that which is meet, which the good angels will never do. 

Ans. 2. The children of this world put themselves 
in subjection to evil angels, and so become their 
slaves, but the children of the world to come will sub- 
ject themselves to none but to Christ, no, not to the 
good angels. 

Arij. 5. The men of this world are put in subjection 
to Christ ; therefore the subjection of the world to 
come is no good proof of Christ's excellency. 

Ans. 1. Though the men of this world are put into 
subjection to Christ, yet not after such a manner as 
the world to come, who are put in subjection to Christ 
as members to their head, so as from their head they 
receive such a spirit as makes them willingly and 
cheerfully submit themselves to him ; but the men of 
this world are per force made subject to Christ, as to 
an absolute, supreme, almighty Lord over them, who 
can and will keep them under. 

Ans. 2. The question here being principally about 
the church, the apostle thought it sufficient to exem- 
pUfy the point in the world to come. 

Sec. 46. Of the unlawfulness of icorshippinij ani/els 
or any other creatures. 

God having reserved this as a privilege to his 
chnrch, not to bo put in subjection to angels, how 
basely and unworthily do they carry themselves, who, 
pretending to be of this world to come, do notwith- 
standing put themselves into subjection to angels ! So 
do such as worship angels. It appears that men were 
too much addicted to tliis kind of superstition in the 
apostles' time, for it is condemned by an apostle, and 
the vain pretence for it is discovered. Col. ii. 18. That 
pretence is styled ' voluntary humility,' which is, as of 
old it was called, will-humility and hypocritical humi- 
lity. Indeed it is an high presumption against God, 



who only is to be worshipped, and against his Son 
Christ, who only is advanced to the right hand of God 
(see Chap. i. Sec. 13), and against the saints, who arc 
of this world to come, and in that respect not put in 
subjection unto angels. To make pretence of worship 
for which there is no warrant in the word of God, 
favoureth too rankly of intolerable insolency. Angels 
themselves, who well understand what is due or not 
due unto them, have utterly refused to be worshipped 
by men, Rev. xix. 10, and xxii. 9. 

In this it is manifest that papists are not of this 
world to come, because in their doctrine they maintain 
that angels are to be worshipped, and in their daily 
practice do worship angels. 

The pope of Rome doth also heroin shew himself 
to be plain antichrist, in that he putteth all that ad- 
here to him in subjection to himself, as to Christ's 
vicar, and as to the head of the church, which is 
Christ's prerogative, given unto him by the Father, 
Eph. i. 22. J?o what bishop said God at any time. 
Be thou the head of my church ? or, Let my church 
be put in subjection to thee ? Is not this to ' oppose 
and exalt himself above all that is called God, or that 
is worshipped ' ? 2 Thes. ii. 4. 

Let us, brethren, ' stand fast in the liberty where- 
with Christ hath made us free,' Gal. v. 1. Let us not 
slavishly put ourselves in subjection to any to whom 
God hath not put us in subjection, but let us reserve 
ourselves free for him alone to whom God hath put us 
in subjection. He is the only Lord of om- conscience, 
to him only let us be in subjection. 

Sec. 47. Of addiny this clause, ' whereof we speak.' 

This correlative tvherenf hath reference to the word 
world going before, for they are both of the same 
gender, namely, the feminine. The word here trans- 
lated iiorld, is the very same that is used, chap. i. ver. G, 
in this phrase, ' When he bringeth in the first begotten 
into the world.' The world may there be taken in a 
larger extent than here, by reason of that restrictive 
epithet, to come. 

Though world in the former place may comprise 
under it the whole earth and all the inhabitants 
thereon, yet doth it most especially intend the militant 
church. For as Christ gave himself for the church, 
Eph. V. 25, so God in special gave Christ to his 
church ; and he brought his first-begotten into the 
world for his church's sake. Had not the church 
been in the world, God would not have brought his 
first- begotten into the world. 

Besides, the world there spoken of may well be 
accounted the same that is here meant, even the 
' world to come ;' because God's first-begotten was 
then brought into the world, when it began to be 
actually that world to come which was before prophe- 
sied of. It was the exhibition of Christ that made it 
another world, a new world, a world to come ; in 
that Christ, by being brought into the world, accom- 



[Chap. II. 



plisheil all the types, shndows, prophecies, and 
promises concerning himself. The world then was 
accounted the world to come. 

In regard of the sense and intent of the apostle, 
this phrase, ' whereof wo speak,' may also have 
reference to the last days, mentioned in chap. i. ver. 2. 
For this world to come is iu those last days, in which 
God speaks unto us by his Son. 

It may further have reference to the last clause of 
the last verse of the first chapter. For the ' heirs of 
salvation' arc the most special and principal inhabi- 
tants iu this world to come : yea, they are the only 
true members thereof; so as in speaking of the world 
to come he speaks of the heirs of salvation. 

Finally, All that in the former part of this chapter 
is spoken of the gospel, and of the duty that belongs 
to those that enjoy the privilege thereof, and of the 
manifold means whereby God confirmed it unto us, 
all these things concern this world to come. So as in 
all these also he speaketh of the world to come. 

The apostle here useth a verb of the present tense 
(thus, ' whereof we speak'), not of the preter tense, 
or time past (whereof we have spoken), to shew that 
all his discourse appertains to this world to come. 

Sec. 48. Of lly moliilion nf the fifth rme <f the 
second chapter. 

The sum of this verse is, a restraint of angels' 
authority. 

Two points are herein to be observed, 

1. The inference set out in this causal particle /"oc. 

2. The substance, wherein is noted, 

1. The kind of authority here intimated. 

2. The restraint thereof. 

In setting down the kind of authority he sbeweth, 

1. The persons whom it concerns. 

2. The act wherein it consistetb. 
The persons are, 

1. Propounded in this phrase, uoHd to come. 

2. Amplified in this, iihereof ire speah\ 

The authority is thus expressed, put in siil'jecti('n. 
In the restraint we are to observe, 

1. The persons, both who restrains, he, and also 
who are restrained, finz/elt. 

2. The form of restraint in these words, halh not 
put, U. 

Sec. 49. Of the instruction arisiii// out of Heb. ii. 5. 

I. l^ie wore excellent the persona are, the ijreater hecil 
is to be ijircn to their uord. This ariscth from the 
causal particle for. Therefore more diligent heed is 
to be given to Christ's word than to the word of angels, 
because be is more excellent than they. 

II. (lod i/ires authoritij and diynitij. This relative 
//(■ hath reference to (iod, who putteth iu subjection 
whom he will and to whom he will. 

III. None have riyhl to an;/ authority that have it \ 
not of God. Because God bath not put the world to ' 



' come in subjection to angels, therefore angels have no 
authority over the world to come. 

IV. There u-as a church to come after the e.rpiratioti 
of the Jewish siinaiioi/ne. In this respect the Christian 
church is here called the world to come. 

V. The full perfection of the church is i/et e.rpected. 
, For this phrase uorld to come hath also reference to 
I a time yet to come ; and that after the last day. 

I VI. Anijels have not aulhorttij over Christ's church. 

I It is Christ's church of whom the apostle here saith, 

' that it is not put in subjection to angels. 

I VII. The prcroiiftlivc of the Christian church is a very 
ureal one. For it is much spoken of by the apostle. 
This is it that is mainly intended iu this phrase, 
ivhcreof ice speak. He is here and there, even every- 
where, speaking of it. 

Sec. 50. Of the apostle's manner of jirodiicinij a 
divine testimony. 

Ver. G-8. But one in a certain place testified, saijiny, 
What isman, that thou art mindful of him? or the Son 
of man, that thou visitest him > Thou madest him a 
little lower than the anyels ; thou croirnedst him with 
f/lory and honour, and didst set him over the works of 
thy hands : Thou hast put all thinys in suhjection under 
his feet, it'c. 

The apostle here begms to set out the excellency 
of Christ's human nature ; in amplifying whereof, he 
eontinneth to the end of this chapter. 

In the four verses following, he proveth Christ to be 
more excellent than angels. Now, angels are of all 
mere creatures the most excellent. Christ therefore 
must needs be the most excellent of all. 

This argument of unequals the apostle began in the 
former verse, where he gave proof of the inferiority of 
angels. Here he sbeweth that that which was denied 
to angels is granted to Christ. Therefore he bringeth 
in that which is spoken of Christ, with this particle 
of opposition, hut, is ;' which is here made the note of 
an assumption, thus, God put not the world to come 
in subjection to angels, but to Christ he did. Though 
that assumption be not in express terms set down, yet 
to make it the more clear and evident, the apostle 
sets it down in a divine testimony, which in general 
terms he thus produceth, ' One in a certain place 
testifieth.' If upon that which was asserted in the 
former verse, it should be demanded, seeing God hath 
not put in subjection to angels the world to come, to 
whom hath be put it '? The answer is this, ' One (Wc) 
iu a certain jilace testifieth,' &i'. He expresseth not 
the author, but indefinitely saith, one (or a certain 
man, as the Greek particle here used is translated in 
other places, Luke ix. 57, and xiii. C) ; nor the book, 
but saith, crou, ' in a certain place.' This is the 
interpretation of one Greek particle, which being 
accented (ct/J), signifieth, i(7iw?Mat. ii. 2, ortchither? 
' See ver. 8, See. C3, and Chap. i. 18, Si.c. 140, niul Cliap. 
xi. 1, Sec. 2. 






Ver. 6-8.] 



GOUGE ON HEBREWS. 



117 



1 John ii. 11 ; but without an accent it signifieth a 
certain place, as here, and chap. iv. 4, and xi. 8. 

This was usual with the penmen of sacredScripture. 
Sometimes they only set down a text of Scripture, 
giving no note of author, or place, as Rom. x. 18. 
Sometimes this indefinite phrase is used, ' lie saitli,' 
Heb. xiii. 5. Sometimes this, 'The Holy;|Ghost saith,' 
Heb. iii. 7. Sometimes this phrase, ' It is written,' 
Mat. xxi. 13. Sometimes this, ' In the law it is 
written,' John viii.|17. Sometimes 'a prophet' is in- 
definitely set down, Mat. i. 22. Sometimes the name 
of the prophet is expressed. Mat. ii. 17. Sometimes 
the ' book of Moses,' Mark xii. 26 ; and the ' book of 
Psalms,' Acts i. 20. Once ' the second Psalm' is 
mentioned. Acts xiii. 33. 

Scriptures might be thus indefinitely quoted, because 
the churches to whom the evangelists and apostles 
wrote, were so well acquainted with the Scriptures, as 
the naming of a scripture might be sufficient for them 
readily to find it out, because they well knew where 
it was written ; or it may be that the apostles did it 
purposely, to move them more diligently to search the 
Scriptures, that so they might the better acquaint 
themselves therewithal. /> 

It is said of the Jews, that they were so versed in 
the Hebrew text (which was their mother language), 
as they could readily tell how many times such and 
such a word was used in the Hebrew Bible ; and that 
they trained up their children to be as expert therein. 
To them there needed no more but the very naming 
of a text of Scripture. 

Were our people as expert in the Scriptures, which 
we have translated in our mother tongue, a great deal 
of pains might be spared by our ministers in quoting 
the book, chapter and verse, wherein the text that we 
quote is set down. 

Let us be stirred up so diligently to exercise our- 
selves in the holy Scriptures, and to be so well ac- 
quainted therewith, as it may be sufficient to hear a 
testimony or a phrase of Scripture, though the par- 
ticular place be not expressed. 

Sec. 51. OJ the Scriptures testifijiiif/. 

This word translated testified, o/E.aaorugaro, is a 
compound word. The simple verb, ,a,aPTuo£rv, signifieth 
to testify, John iii. 11 ; or to bear witness, John i. 7. 

The compound, dia/j-a^rwieSai, addeth emphasis, 
and implieth more than a bare affirming or witnessing 
a thing. It also signifieth a confirming and adding 
further witness to a truth.' It is therefore added to 
preaching. He commanded us to preach and to tes- 
tify, Acts X. 12. After that Peter hadjpreached to 
the Jews, it is atlded, that, ' with many other words 
he did testify,' Acts ii. 10. 

I find this compound word fourteen times used 

in the New Testament. In every of those places it 

carrieth an especial emphasis, as where Dives desires 

■ Soc verse 4, Sec. 30. 



that Lazarus, who was then dead, might be sent to 
his brethren, 'to testify]unto them,' Luke xvi. 28, that 
is, by an unquestionable evidence to convince them of 
hell's torment. 

Here it implieth a confirmation of the point in 
question, namely, that the world to come was pat in 
subjection to Jesus. It is one special end of sacred 
Scripture to testify the truth, such truths especially as 
concern Jesus Christ, John v. 39 ; Luke xxiv. 27 ; Acts 
X. 43. , _ 

The psalm out of which this testimony is taken, is 
the eighth psalm. That it testifieth of Jesus,_ is 
evident by the many passages that are therein applied 
to Christ in the New Testament : as this, ' Out of the 
mouth of babes and sucklings thou hast ordained 
strength ;'■ or as the LXX (whom the Evangelist fol- 
loweth) y.arr,^Tiaa clivov, ' hast perfected praise,' Mat. 
xxi. 10. And this, ' Thou hast put all things under 
his feet,' is three times applied to Jesus, as 1 Cor. xv. 
27, Eph. i. 22 ; and here, in this text, where the 
apostle proves that this can be meant of no other, 
verses 8, 9. Thus he first produceth the testimony 
itself, verses G-8, and then applieth it to Jesus, the 
person intended therein, verses 8, 9. 

Take we a brief view of the whole psalm, and it will 
evidently appear that Christ is set out therein. 

The main scope of the psalm is, to magnify the 
glory of God ; this is evident by the first and last 
verses thereof. That main point is proved by the 
works of God, which in general he declares to be so 
conspicuous, as very babes can magnify God in them 
to the astonishment of his enemies, verse 2. 

In pai-ticular, he first produceth those visible glo- 
rious works that are above ; which manifest God's 
eternal power and Godhead, verse 3. Then he ampli- 
fieth God's goodness to man (who had made himself 
a mortal miserable creature, verse 4), by setting forth 
the high advancement of man above all other creatures, 
not the angels excepted, verses 5-8. This cannot be 
found verified in any but in the man Christ Jesus. 

This evidence of God's goodness to man so ravished 
the prophet's spirit, as with an high admiration he 
thus expresseth it, ' What is man,' &c. Hereupon he 
concludeth that psalm as he began it, with extolling 
the glorious excellency of the Lord. 

Sec. 52. ty the Scripture's siilJicieiU aiithoritij in 
itself. 

Though, in setting down this testimony, the apostle 
nameth not the author or penman of the psalm, yet in 
the title it is expressly said to be, 'A Psalm of David.' 
The apostle concealeth his name, not upon any doubt 
that he had of David's penning it, or in any disrespect 
(for he expressly nameth him, chap. iv. 7 ; and put- 
teth him into the catalogue of God's worthies, chap. xi. 
32) but to shew that the sacred Scripture hath sutticient 
authority in itself, and needs not any farther authority 



118 



GOUGE ON HEBREWS. 



[Chap. II. 



from any man. Many books arc compiled iu the Bible, 
whose penmau or publisher is not named, as the book 
of Judges, and lluth, the two books of Kings and 
Chronicles, Esther, and this epistle. 

The apostle hath quoted this testimony word for 
word, not varying from the psalmist in sense or syl- 
lables, cspcciallv as the LXX have translated it (see 
Chap. i. 6, Sec' 72.) 

By this expressing of his mind in the very words 
of Scripture, he maketh the point to be more hooded 
and regarded. 

Sec. 53. Of Christ's wcaiiiicss anijili/i/liiii his iiienl/icss. 

The main intent of the apostle in quoting the fore- 
said testimony, is, to set out the excellency and dignity 
of Christ; yet he beginneth with his low degree, man, 
son of man. 

This he doth in three especial respects. 

1. That ho might set out Christ's excellency, as he 
was man ; for in the former chapter, he had set forth 
his exceUencj' as he was God. 

2. That his excellency might be the more magnified. 
For the low degree whoreunto Christ subjected himself^ 
doth much amplify his glorious exaltation, as Philip ii. 
8, 9. To this very end the Holy Ghost doth oft set 
down the low degree of those whom God hath highly 
advanced. Israel was advanced above all nations ; to 
magnify God's goodness therein they are oft put in 
mind of their former low condition ; yea, they are 
enjoined to make an annual commemoration thereof, 
Dcut. xxvi. 1, 2, etc. David doth this way amplify 
God's goodness to himself, Ps. Ixsviii. 70, 71 ; so doth 
the Virgin Mary, Luke i. 48. 

'6. That the exception made against Christ's mean- 
ness might appear to be but a frivolous exception. 
For the apostle here grants that Christ in his human 
estate was as mean as the meanest ; j-et withal in- 
ferreth that it was no hindrance to the height of his 
exaltation. 

Some suppose that that which is here spoken of 
as man, is meant of the first man in his pure and in- 
nocent estate j^because God then gave him ' dominion 
over the fish of the sea, and over the fowl of the air, 
and over the cattle, and over all the earth,' &c.. Gen. 
i. 20. 

Ans. 1. I deny not, but that' such a dominion in 
regard of sundry of those particulars which are men- 
tioned, Ps. viii. 0-8, was given to the man here de- 
scribed. But it doth not hence follow that the first 
Adam should bo hero meant ; for he forfeited that 
dominion by his transgression. 

2. The first title which is given to the man here 
meant, cannot be applied to the first Adam in his pure 
estate : for then he was not a mortal miserable man. 

3. Adam was not a son of man, as this man is here 
said to be ; Adam was not born of man, but created 
of God, Gen. ii. 7. 

4. Adam being made immortal, he was not then iu 



that respect lower than angels, as the man bore meant 
is said to be, verse 'J. 

5. The glory and honour with which this man is 
here said to be crowned, far exceeded all that glory and 
honom- which was then confei-red upon Adam. 

0. All thint/s, simply taken without any restraint (as 
here they are taken) were not put in subjection to 
Adam. Angels were never put in subjection to Adam, 
but they are to this man, verse 8. 

In the two latter respects no mere mnu sii.ca the 
fall, nor the whole stock of mankind, simply con- 
sidered in itself, can be here meant. It remains, 
therefore, that the man here spoken of is more than 
man, even the man Jesus Christ, who is God-man. 

Yet I will not deny but that the whole mj'stical 
body of Jesus Christ may be here included ; namely, 
all that by faith are united unto Christ ; for all they, 
together with their head, have this title Christ given 
unto them, 1 Cor. xii. 12. In this respect the dlj- 
nities belonging unto Christ, as the head of that boJ.\ , 
appertain also to the body of Christ. Hence it is thu 
all things ai-e said to be theirs, because they arc 
Christ's, 1 Cor. iii. 22, 23, and they are said to be 
' quickeiicd together with Christ, and raised up to- 
gether, and made to sit together in heavenly places in 
Christ Jesus,' Eph. ii. 5, ; they are also ' heirs of 
God, and jomt heirs with Christ,' llom. viii. 17. 

Sec. 54. Of these titles, man, son of man. 

The person here spoken of is set forth by two titles, 
man, son of man. The fii-st of these titles, C'UN, in 
Hebrew siguitieth a mortal, miserable man. It cometh 
from a verb, t,''3N, aqrotavit desperate, that importeth 
a desperate case. It is oft translated desperate, as 
'desperate sorrow,' Isa. xvii. 11, and ' incurable sor- 
row,' Jer. XXX. 15. This word is used where ^the 
psalmist saith, ' Put them in fear, Lord, that the 
nations may know themselves to be but men,' Ps. is. 
20, that is, weak, mortal, miserable. Of this title 
man, in another sense, see my sermon on 2 Chron. 
viii. 9, Of the diijnitij of Chivalry, Sec. 3. 

The other title, son of man, is added as a diminu- 
tion, for man in the second place is Adam. Adam 
was the proper name given to the first man, the father 
of us all, and that by reason of the red eai-lh,' out of 
which he was made. Gen. ii. 7. After man's fall, it 
became a common name to all his posterity, by reason 
of that mortality which seized on them all, whereby 
they came to return to that out of which they were 
made, according to this doom, ' Dust thou art, and to 
dust shalt thou return,' Gen. iii. 19. Thus this title 
Adam sets out the common frail condition of man- 
kind ; so doth the Greek word here used, according 
to the notation of it. It signifieth one that looks up- 
ward.- Being succourless iu himself, he looks up for 
help elsewheie, as 2 Chron. xs. 12. In this respect 

' DIS, ruhruit; DDIX, terra tubru/a; DIS, homo. 

' ithirii dicilur iraji to itu af(t7t, a tuspiciendo snrsum. 



Ver. 6-8.] 



GOUGE ON HEBREWS. 



Bildad styleth him a worm, Job xxv. 6. This word 
son, annexed unto man, son of man, adds a further 
diminution, and implieth somewhat less than a mean 
man. 

This particle son prefixed, D1X t^, son of man, doth 
farther shew that he was born of man, and that he 
did not, as some heretics' have imagined, bring his 
body from heaven. See more of this title in my 
treatise Of the Sin afiainst the Holy Ghost, sec. 11. 

The meanness of Christ's estate here in this world 
is thus further described by a prophet : ' His visage 
was marred more than any man, and his form more 
than the sons of men,' Isa. lii. 14. Yea, Christ him- 
self is brought in, thus speaking of himself, ' I am a 
worm, and no man,' Ps. xxii. 6. 

To add more emphasis to his low degree, those 
titles are interrogatively thus expressed, ' What is 
man, the son of man ?' Hereby two things are in- 



1. The nothingness of that man in himself to de- 
serve anything at God's hand. This must be taken 
of the human nature of Christ, and that abstracted 
from the divine nature ; not of his person, in which 
the two natures were united. Or else it must be taken 
of the mystical body of Christ here warfaring on earth, 
consisting of weak, unworthy children of men. 

2. The freeness of God's grace and riches of his 
mercy, that was extended to such a mean, weak, un- 
worthy one. 

This cannot but cause much admiration, and that 
admiration is couched under the interrogation, ' What 
is man ?' 

If the eS'ects of God's kindness to man, which fol- 
low in the testimony, be duly observed, we shall find 
it to be a matter of more than ordinary admiration. 
It was a matter far less than this which made Job, 
with a hke expostulatory admiration, to say unto God, 
' What is man, that thou shouldst magnify him, and 
that thou shouldst set thine heart upon him?' Job 
vii. 17. 

Sec. 55. Of God's being mindful of man. 

That wherein God manifested his free grace and 
rich mercy to man is expressed under these two words, 
mindful, visit. 

Both these words have reference to God, as is 
evidmt by this apostrophe, ' Thou art mindful.' The 
psalmist Ijegins the psalm with an apostrophe to God 
thus, ' Lord our Lord,' and continueth the same 
to the end of the psalm, so as he must needs here be 
taken in this verse to direct his speech unto God. 
This apostrophe doth also amplify the grace here in- 
tended, namely, that so great an one as the Lord should 
be so gracious unto so mean a man as is here described. 

Both the Hebrew 1^13tn, and the Greek word, 

/j,ifj,vrits!iri, translated mindful, do signify to remember. 

The Hebrew word is so translated, Ps. ix. 12, ' He 

' Marciauitae, Origeuists, Docette. 



remembereth them ;' and the Greek word, Luke i. 72,, 
' to remember his holy covenant.' 
To remember importeth two things. 

1. To hold fast what is once known. 

2. To call to mind what is forgotten. Of these 
two acts of memory, see Chap. xiii. Sec. 12, 24. 

This act of remembering is applied not to man only^ 
but to God also. 

To God it is most properly applied in the former 
signification ; for God ever fast holds in memory, and 
never forgets what he once knows : ' Known unto God 
are all his works from the beginning of the worlds' 
Acts XV. 18. 

Yea, also in the latter signification, that act of re- 
membering is attributed unto God ; as where it is 
said, ' Did not the Lord remember them ? and cam& 
it not into his mind?' Jer. xliv. 21. The latter 
phrase sheweth that the act of remembering attributed 
to God in the former clause, is meant of calling to 
mind what was formerly known. Job oft calleth or- 
God to remember him, "IST, in this sense, chap. vi. 7, 
and X. 9, and xiv. 13. In this respect God is said to 
have remembrancers, D'"l3ton, rememorantes, Isa, 
Ixii. 6, to whom he thus saith, ' Put me in remem- 
brance,' Isa. xliii. 26; and to this end he is said to 
have ' a book of remembrance,' !ll3t 130, memorim liber, 
Mai. iii. 17. But surely these things cannot properly 
be spoken of God ; they are to be taken tropically, by 
way of resemblance, after the manner of man. 

There is also a third act that is comprised under 
this word to remember, which is, seriously to think on,, 
and consider such and such a person or case. Thus 
is the foresaid Hebrew word, translated, Neh. v. 19, 
' Think upon me, my God.' So Gen. xl. 14, ' Think 
on me.' 

To apply all to the point in hand : God never forgat 
the man here spoken of, but still held him in mind^ 
and memory. And though by extremity of misery and 
long lying therein God might seem to have forgotten 
him (as the church complaineth, Lam. v. 20), yet by 
aflbrding seasonable succour, God shewed that he ever 
held him in memory, oft thought on him, and in his 
greatest need in special manner called him to mind - 
thus was God every way mindful of him. Behold how 
this mindfulness of God is set out to the life, Isa. xlix. 
15, 16. It is not man's low estate that makes God 
unmindful of him, Ps. csxxvi. 23, and cxvi. 6. This 
is a ground of comfort and confidence in our mean 
estate, Ps. Ixxix. 8. 

Sec. 56. Of God's risitin/i man. 

This other word, inpsn, Imo-Ai'jrTn, visitest, doth 
intend a further care of God. To visit one, signifieth 
to go to the place where he is, to see him ; and that 
not once only, but often. Thus the Hebrew word 
"ipS is used, Ps. Ixxx. 14 ; and the Greek word too. 
I'Xieyi.i^a.oh, Mat. xxv. 36. 

Now, because sight of misery works compassion, and 



;OUGE ON HEBREWS. 



[Chap. II. 



compassion moves to sueconr such as are in distress, 
to visit signifieth to succour one, as Jer. xv. 15, James 
i. 27. 

Both these words, mindful, rUil, are also applied to 
punishment and judgment. 

We shewed before that to be mindful of, and to 
remember, arc interpretations of one and the same 
original word. Now, God is said to ' remember 
iniquity' in judgment, and so to 'visit sins,' Jer. 
xiv. 10, Hosea viii. 13 and is. 9. 

But the persons visited, or the cause of visiting, or 
some circumstance or other, will apparently demon- 
strate what kind of visiting is meant, whether in mercy 
or judgment. 

It is most evident that the former kind of visiting 
is here intended. 

This latter word of rkilinf/, added to the former of 
being mindfiiJ, sheweth that, as God had this man in 
mind, so he was careful to aflbrd him all needful 
succour, and to testify all good respect to him, as is 
manifested in the words following. We are to be 
mindful of, and oft to go unto, and look upon such 
things as are dear unto us, and which we have in 
high account, so as God's special love of this man is 
herein set out. 

Sec. 57. Of Christ's being made low. 

In the seventh verse there is an exemplification both 
of Christ's low estate, and also of God's mindfulness 
of him, and gracious visiting of him. 

He still continues his apostrophe to God, to whom 
he saith, ' Thou niadest him a little lower,' &c. ; so as 
both the low degree, and also the high advancement 
of Christ and his mystical body, is ordered by God. 
God maketh low ; God setteth up on high, 1 Sam. 
ii. 7, Ezek. xvii. 24 ; should not this make us con- 
tent, that God ordereth our estate ? Job i. 21. 

Both the Hebrew, imDnn ,i IDn, deficit, and Greek 
word, riXdrzuaa:, ab iXarrota, mintio, translated ' made 
lower,' impleth the failing of a thing from that which 
it was before. The Hebrew word is used to set out 
the failing of the waters when Noah's flood decreased, 
Gen. viii. 4 ; and, negatively, it is applied to the 
widow's oil that did not fail, 1 Kings xvii. 14, 16. 
The Greek word is used of the Baptist, who said, ' I 
must decrease,' iXaTroZoSai, John iii. 30. Thus may 
this most fitly be applied to Christ, who, by reason of 
his incarnation and passion, is said to ' descend,' Eph. 
iv. 9 ; to ' come dowii,' John vi. 38 ; and to ' make 
himself of no reputation,' Philip, ii. 7. This he did 
by the appointment and will of his Father, who is 
here said to ' make him lower.' And this he did to 
accomplish all works of service and sufl'ering that were 
requisite for our redemption and salvation. 

Sec. 58. (]/ Christ's being made loirer than angels. 
That the humiliation of Christ might not be stretched 
fur, two limitations are here annexed : 



One, of the persons; the other, of the time or 
degree. 

The persons below whom Christ was put are here 
styled angels. 

The Hebrew word, D'n^X, is one of God's titles ; and 
by many thus translated, ' Thou madest him lower 
than God ;' but that title is also frequently attributed 
to men, and to angels, as hath been shewed before, 
Chap. i. Sec. 70. 

The main scope of the apostle, and his particular 
application of these persons to angels, ver. 9, plainly 
sheweth that that Hebrew title here belongeth to 
angels. Much hath been spoken in the former chapter, 
and in the beginning of this chapter, about the excel- 
lency of Christ above angels ; wherefore, to prevent 
what might be objected against that excellency, by 
reason of Christ's human nature, of the infirmities 
thereof, and of his suft'erings therein, it is granted, 
that indeed he was 'made lower than angels,' yet so 
as that mean condition which he underwent might be 
a means of bis advancement, even in his human nature, 
above angels ; to demonstrate thereby, that that means 
was 60 far from impeaching his greatness, as it made 
way thereto, and amplified the same. 

Besides, in mentioning angels, who are spiritual 
substances, he implieth that his human nature only 
was so humbled and made low ; so as he was not made 
lower than any other creatures besides angels. This 
is one limitation of Christ's humiliation. 

Yet if we consider that he who is ' the head of all 
principality and power,' Col. ii. 10, infinitely better 
than angels (as hath been shewed. Chap. i. Sec. 41), 
was made lower than angels, and became such a man, 
such a Son of man, as is intended in the former verse, 
we shall find that this degree of Christ's humiliation 
is a matter of the greatest admiration that evi r was 
given. Never was the like, never shall, never can, 
there be the like pattern given. Angels and men may 
stand amazed hereat. 

Who now should not be content to be abased to any 
low degree whereunto the Lord shall subject him ".' It 
is required that ' this mind be in us that was also in 
Christ Jesus,' Philip, ii. 5. He that hath made Christ 
low, hath power to make us low also. If we willingly 
submit ourselves to his pleasure in abasing us, he will 
also exalt us in due lime. 

Sec. 59. Of Christ 'hut little' loiver than the angels. 

Another limitation is of the time or degree of Christ's 
humiliation. I nse this disjunction of time or degree, 
because the Greek word used by the apostle, ^ia'/_!i ", 
hath reference to both ; to the time, and is trans- 
lated ' a little while,' Luke xxii. 58, and ' a little space,' 
Acts V. 34. To the quantity, Job vi. 7, Heb. xiii. 22. 
The Hebrew word, UJJD, used by the psalmist, hath, 
for the most part, reference to the degi'ee or measure, 
and is translated little, as Ps. xxxviii. 16, ' A little that 
a righteouB man hath,' &c. Yet is this Hebrew word 



Ver. ti-8.] 



GOUGK ON HEBREWS. 



121 



sometimes also used to set out the time, as Dent. vii. 
32, ' The Lord will put out those nations by little and 
little,' that is, some at one time, and some at another. 

On the other side the Greek word also is put for 
measure, as John vi. 7, ' Take a little.' Our English 
translators have observed that the Greek word may 
signify either time or measure, in that they put one in 
the text, and the other in the margin, thus, ' a little 
lower,' or ' a little while inferior.' 

Both these acceptions may well stand, and be applied 
to the point in hand. For Christ's humiUation may 
well be said to be a httle in mensure and in time, and 
both these simply and comparatively. 

1. Simply, because for measure it was no other than 
is 'common to man,' av6auirrr,og,anA for continuance it 
was, at the furthest, but from his conception to his 
ascension. 

2. Comparatively, it was but light in measure, 
having reference to his almighty power ; and but short 
in time, having reference to his eternity. 

Christ verily, as a surety for sinners, underwent the 
wrath of God and curse of the law. Gal. iii. 13, which 
was so heavy a burden as it troubled his sonl, John 
xii. 27, made him ' exceeding sorrowful to the death,' 
Mark xiii. 3-4, and it cast him into such an agony as 
• his sweat was as it were great drops of blood falling 
down to the ground,' Luke xxii. 44. It made him 
once and twice and again thus to pray, ' mj' Father, 
if it be possible, let this cup pass from me,' Mat. xxvi. 
89, and to cry out and say, ' My God, my God, why 
hast thon forsaken me ?' Mat. xxvi. 46. In these re- 
spects, if ever any on earth were such an one as the 
fore-mentioned Hebrew word signifieth, a miserable man 
in a desperate and incurable case, Christ, as a mere 
man, according to human strength, was in that his 
bitter agony. Yet in regard of the union of his divine 
nature with the human, that agony was neither des- 
perate nor incurable, but tolerable and momentary. 
He well endured it, and freed himself from it. Thus 
was it but little in regard of measure and time. 

Christ' humiliation was thus moderated, because it 
it was not for his own destruction, but for the salvation 
of others. In relation to his bitter agony, it is said 
that ' in the days of his flesh he offered up prayer and 
supplication with strong crying and tears : and that he 
was heard in that he feared,' Heb. v. 7. 

By God's ordering his Son's estate in bis sufferings, 
we may rest upon this, that he will answerably order 
the sufferings of the members of Christ, so as they 
shall neither be too heavy nor too long, they shall be 
but little in measm-e and time. This the apostle thus 
expresseth : ' Our light affliction, which is but for a 
moment,' &c., 2 Cor. iv. 17 : and again : ' There hath 
no temptation taken you, but such as is common to 
man ; and, ' God will not suffer you to be tempted 
above that you are able; but will, with the temptation 
also make a way to escape,' 1 Cor. x. 13. 

Their sufferings are by God inflicted, not in hatred. 



but in love; not for their destruction, but for their 
instruction. This is a forcible motive to patience. 

Herein hes a main difference betwixt the afflictions 
of Christ's members and others. Though God correct 
the former, yet his mercy shall not depart away from 
them ; but from others it may clean depart, 2 Sam. 
vii. 15. 

Sec. 60. Of God's croniiiiuj Chrht nith glory and 
honour. 

The point which the apostle principally aimeth at, 
is the excellency of Christ, which he doth here set out 
two ways : 

1. Singly in this phrase, ' crowned with glory and 
honour.' 

2. Relatively in this, ' set him over the works, &c. 
To shew the ground of this exaltation of Christ, 

the apostrophe to God is still continued thus : Thou 
crownesthim, liTiDVn, igrifidiiuiiac avrov. See Sec. 55. 

This metaphor of crowning h;ith reference to a royal 
dignity. To crown is properly to set a crown upon 
one's head ; and that act declareth one to be a king. 
Thus it is said of Solomon, ' Behold king Solomon 
with the crown wherewith his mother crowned him,' 
Cant. iii. 12. Of Christ's roval dignitv, see Chap. i. 
Sec. IOC, 111, 112. 

Of God's conferring upon Christ that royalty where- 
unto he was advanced, see Chap i. Sees. 119, 149. 

This metaphor of crowning may also have reference 
to Christ's labours and travails in his lifetime ; and to 
the reward which God gave him after he had fully ac- 
complished all, and gotten an absolute conquest over all 
his enemies. In public undertakings, the champion 
that hath well finished his task, and overcome, was, in 
way of recompence, crowned. Hereunto alludeth the 
apostle in this phrase, ' They which run in a race run 
all ; but one receiveth the prize. They do it to obtain 
a corruptible crown,' 1 Cor. is. 24, 25. Thus Christ, 
after he had run his race, and overcome, was crowned 
by his Father. To this tendeth that which is said of 
Christ, Philip, ii. 8, 9, ' He humbled himself, and be- 
came obedient unto death, even the death of the cross. 
Wherefore God also hath highly exalted him.' 

Thus may all the members of Christ expect, after 
they have finished their course, and overcome, to be 
crowned. The apostle, with strong confidence, ex- 
pected as much, for thus he saith, ' I have fought a 
good fight, I have finished my course, I have kept the 
faith ; henceforth there is laid up for me a crown of 
righteousness,' 2 Tim. iv. 7, 8. With the expectation 
hereof do the apostles incite Christians to hold out in 
doing the work of the Lord, 1 Peter v. 4, and in en- 
during temptations, James i. 12 ; for he that can and 
will perform what he hath promised, hath made this 
promise, ' Be thou faithful unto death, and I will give 
you a crown of life,' Rev. ii. 10. 

To amplify that royal dignity, those two worls, 
'/lory, honour, are added. 



tiOUGE ON UEBKEU> 



[Ci 



Glory is oft put for the cscoUeiicy of a thing (see 
Chap. i. ver. 8, Sec. 19), so as this dignity was the 
most excellent that an}' could be advanced unto. The 
Hebrew word, ^13^, (jloria, according to the notation 
thereof, 133, ijiuris fuit, iraporteth a ponderous or j 
substantial thing, opposed to that which is light and j 
vain. I 

The Greek word, 56~a [box'su, tio^a, stattti), sets out \ 
that which is well spoken of, or is of good report, and 
a glory to one. 

The other word, honour, "lin, ornaiit pli^, oniatus, 
decor, honor), in Hebrew implieth that which is comley 
or bright. It is translated beauty, Ps. ex. 8. 

The Greek word 7-;/i^ (a rhtv, in honore sen in pretio 
habere), intendeth that a due respect be given to such 
as we have in high account. Where the apostle ex- 
horteth to render unto others their due, he thus ex- 
eniplifieth it, ' honour to whom honour is due,' Rom. 
xiii. 7. The duties, therefore, which inferiors owe to 
their superiors are comprised under this word honour; 
as the duty of servants, 1 Tim. vi. 1 ; of childi-en, 
Eph. ix. 2 ; and of subjects, 1 Peter ii. 17. This, 
then, sheweth that as Christ is most excellent in him- 
self, so ho is highly to be esteemed by others. Hon- 
our is due unto him, therefore honour is to be yielded 
to him, Ps. xlv. 2, 8, 11, 17. We honour kings 
crowned with gold ; shall we not honour Christ 
crowned with glory ? These are tit epithets to set 
out the royal dignity of Christ. They shew him to be 
most excellent in himself, and to be highly esteemed 
by others. When the apostle saith of Christ, ' God 
hath exalted him, and given him a name which is 
above every name,' he sets out his (jlonj ; and where 
he addeth, ' that at the name of Jesus every knee 
should bow,' he sets out his honour. By tliis the 
ignominy of the cross is taken away. 

Sec. Gl. Of dominion ijircn to Christ. 

God contented not himself that he had advanced 
the foresaid man to a royal dignity, and that to the 
most excellent that could be, but also added dominion 
and jurisdiction unto him. For it is further said, in 
the apostrophe to God, ' and didst sot him over the 
works of thine hands.' 

This copulative and here joineth together the dis- 
tinct parts of Christ's advancement. I 

In this phrase, ' thou didst sot,' which is the inter- 
pretation of one Greek word, xarisTr^ea;, there is some 
difference from the Hebrew, in7*y'Dn, doininari fecisti 
rum, which is thus translated, ' thou madest him to 
Lave dominion.' 

The Greek word is somewhat more general than the 
Hebrew. It signifieth to appoint, or to set, or place, 
as Heb. V. 1. Every high priest is ordained,' xaOia- 
rarai, conslituilur, or appointed. And James iii. 0, 
' The tongue is set in our members,' or ' among our 
members.' 

But the Hebrew word more especially signifieth to 



rule, as Gen. iv. 7, ' Thou shalt rule ovei him,' 
13"X't3n. And in the third conjugation, ' to make to 
rule,' or to give power to rule,' as Dan. xi. 39, ' Ho 
shall cause them to rule,' D7't;'On, doniinari faciei eos. 
This conjugation is in the text in hand used by the 
psalmist. "WTien the preposition which signifieth over, 
iiri, is added to the verb that signifieth la set, as in 
this text it is, it intendeth as much as the Hebrew 
word doth, namely, to be set over others to rule them, 
or to be appointed to rule, or to be made to rule. So 
it is oft translated : Mat. xxv. 21, 28, ' I will make 
thee ruler over many,' irri rrof./.in a; y.ara(Srri<fji. This, 
then, implieth an higher degree of advancement, which 
is authority and rule. 

This point is further amplified by the extent thereof, 
in this phrase, ' over the works of thy hand?.' 

Of the meaning of this phrase, see Chap. i. Stcs. 
132, 131. 

The diflcrence betwixt this phrase, ' works of thy 
hands,' in this place, and the former, is this, that here 
it is taken in a larger extent than there. There it 
comprehended only the heavens ; but here all manner 
of creatures, both above and below, not any at all ex- 
cepted. The indefinite expression of ' the works of 
God's hands ' intends as much. 

This is further confirmed in the next verse by this 
general particle nil, ' all things,' catra, whereof see 
Sees. 07, 68. 

Sec. 02. Of the suhjeclion of all things to Christ. 

Ver. 8. To make Christ's rule the more absolute, 
this is further added, ' Thou hast put all things in 
subjection under his feet.' This is the rather added 
to make up that part of the assumption which seemed 
to be wanting, ver. 5. The whole assumption was to 
have been this, ' To Christ he hath put in subjection 
the world to come, but to angels he hath not put it 
in subjection.' The latter part is there set down, the 
former here ; at least in the full sense, though not in 
the very words : for instead of the world to come, he 
here saith all things, which is more than that. It is 
a logical and true principle, that under the greater, 
the less is comprised. Now, all things may well bo 
accounted the greater in reference to tht world 
come. 

Again, where he there said, unto them, he hi r 
saith, under his feet, which impheth a greater degror 
of subjection on their part who are put under, and of 
dominion on his part under whose feet they are put. 

This phrase, tinder his feel, implieth that they arc 
brought as much under him as any can be brought. 
They are not beside him, as the princes stood beside the 
king of Judah, Jer. xxxvi. 21, but under him ; not 
under, his hand, as soldiers under the hand of their 
captain, 2 Sam. xviii. 2, but under his feet ; not a/ 
his feet, as the ten thousand that went at Barak's feet. 
Judges iv. 10, but under his feet. Lower than under 



Ver. 6-8.] 



GOUGE OX HEBREW.- 



one's feet cannot au}- be put. Thus, therefore, do the 
people of God express the subjection of Gentiles under 
them : Ps. slvii. 3, ' He shall subdue the people un- 
der us, and the nations under our feet.' It doth 
withal imply that there is no fear of auj- creatures 
freeing themselves from subjection under Christ. 
They who are under one's feet are kept down from 
rising up against him. 

The phrase applied to Christ's enemies, implieth 
an utter subduing of them, and his just indignation 
against them, as hath been shewed. Chap. i. Sec. 154. 

Not enemies only, but all of all sorts are thus put 
in subjection under Christ, which intimateth that all 
yield obedience unto him ; some as his enemies, per- 
force, others wUlingly, Ps. ex. 2, 3 ; so as Christ's 
dominion is not a mere titular matter. As he hath 
power to command, so subjection is yielded to his 
command. 

It is therdfore a point of egregious folly to be like 
untj those who sent this message after this Lord, 
' We will not have this man to rule over us,' Luke 
xix. 14. All are put. under his feet; will they, nill 
they, they shall be subject unto him. ' Who hath re- 
sisted his will ?' Rom. ix. 19. 

In the days of his flesh, fishes, Luke v. G, winds, 
sea, Mat. viii. 27, diseases, Luke iv. 39, the worst of 
men, John ii. 15, and xviii. G, and devils themselves, 
Mark i. 28, were all subject unto him. Mark what 
a gentile said of the commanding and overruling 
power of Christ, Luke vii. 7, 8. 

As it is our duty, so it will be our wisdom, volun- 
tarily to submit to Christ, and to yield willing obe- 
dience to him. 

This is the property of his people, Ps. ex. 3. Thus 
shall we make a virtue of necessity. We are put 
under Christ's feet. There is therefore a necessity of 
submitting. But free and willing subjection is a virtue. 

Sec. 63. 0/ humiliation the way to exaltation. 

All the fore-mentioned branches of Christ's advance- 
ment, which are here, and Isa. liii. 12 ; Eph. iv. 10 ; 
Philip, ii. 10, and in sundry other places inferred 
upon his humihation, aftord unto us sundry consider- 
able observations, as, 

1. That working and sutfering are the ways to glory 
and honour. 

2. That works of service and sutl'ering were requisite 
for man's redemption and salvation, ver. 10. 

3. That God was mindful of his Son in his meanest 
and_ lowest estate (Sec. 55), accordipg to that which 
is written of the Son in relation to his Father, ' Thou 
will not leave my soul in hell ; neither wilt thou sufiVr 
thy Holy One to see corruption. Thou wilt shew mo 
the path of lift',' &c., Ps. xvi. 10, 11. 

4. That all the members of Christ's body have good 
ground to be confident, that after they have done and 
endured what God shall call them unto, they shall be 
recompensed with a crown of glorj-, 1 Peter v. 4. 



Christ therefore is to be looked on, as well advanced 
as debased ; in his exaltation and in his humiliation ; 
in heaven at his Father's right hand, as well as on 
the cross, or in the grave; crowned with glory, as well 
as with thorns, Heb. xii. 1. 

Thus will our faith be better settled and more 
strengthened, as Stephen's was, when he 'saw the 
Son of man standing at the right hand of God,' Acts 
vii. 56. 

Thus shall we with much patience, conteutedness, 
and cheerfulness, do and endure what God by his pro- 
vidence calleth us unto ; knowing that, ' If we sufler 
with Christ, we shall also reigu with him,' 2 Tim. ii. 
12. 

Sec. 64. Of the resolution o/Heb. ii. 6, 7, and first 
part 8th. 

Ver. 6-8. But one in a cei-tain place testified, saying. 
What is man, thai thou art mindful of him ? or the 
son of man, that thou visitest him ? Thou madest him 
a little lower than the ant/els ; thou crownedst him with 
glory and honour, and didst set him over the works oj 
thy hands: thou hast put all things in subjection under 
his feet. 

This test is a testimony taken out of Ps. viii. 4-6. 

The sum of it is, Christ's exaltation. 

About it two points are observable : 

1. The manner of bringing m the testimony. 

2. The matter contained therein. 
The manner is manifested two ways : 

1. By an indefinite pointing at, 1, the penman, one; 
2, the place, in a ceitnin place. 

In the matter two points are distinctly demonstrated : 

1. The low degree /rom which Christ was exalted; 
'2, the high degree to which Christ was exalted. 

That low degree is set down, 1, simply, ver. ; 2, 
comparatively, ver. 7. 

In the simple consideration of Christ's low degree, 
observe, 

1 . The titles under which it is couched. 

2. The manifestation of God's tender respect to him 
therein. 

The titles are two : 1, man ; 2, son of man. 

The manifestation of God's respect is in two phrases : 
1, mindful ; 2, visit. 

In the comparative expression of Christ's low de- 
gree are noted, 

1. The persons. 

2. The point. 

The persons are of two sorts : 

1. The efiicient or author who put him under, God, 
implied in this apostrophe, and under this relative 
thmi. 

2. The object or persons under whom he was put, 
angels. 

The point or comparison itself declares, 

1. The degree of humiliation, lower. 

2. A restraint or limitation thereof, little. This 



12*_ 



GOUGE ON HEBREWS. 



[Chap. U. 



hath reference both to the measure, and also to the 
continuance of bis humiliation, Uttle in measure, little, 
or short in time. 

In the high degree whcrcunto Christ was advanced, 
two things arc noted : 

1. The person that exalted him. Even the same 
that humbled him, lliou. 

•2. The kind of advancement. This cousisteth of 
twn parts : 

1 . Dignity ; 2, authority. 

His dignity is, 

1 . Propounded in this metaphor, croicned ; so as it 
was roj-al. 

2. Amplified, and that two ways : 

1. By the excellency of that crown ; civn-ii »/ glonj. 

2. By the esteem of others ; honour. 

:•?. His authority is manifested two ways : 
] . By his jurisdiction over others. 
■-». By others' subjection to him. 
His jurisdiction is set out, 

1. By the kind of it, set over. 

2. By the subjects over whom he is sot, the works 
oftliine hands. 

Others' subjection is set down, 

1. By the persons or things suljjected to him, all 
things. 

2. By the low degree of his subjection, under his 
feet. 

Sec. 65. 0/ the instructions raised out of Hcb. ii. G, 
7, and former part of the 8th, 

I. To alleije a proof of a point, is as much ns to allege 
the point itself. This I gather from the note of an 
assumption, di, hut. For in ordinary course this 
should have followed, ' But unto Jesus he hath put 
in subjection the world to come.' Instead thereof, 
the apostle produccth a testimony of Scripture that 
proves as much. 

II. Sacred Scripture receives no tiulhority front the 
penman thereof. This is one reason why the apostle 
nameth not the psalmist, but saith, ric, • one.' See 
Sec. 52. 

III. It is sujHcient to ipiote the words of Sciipture. 
This is suflicient, though no book, nor chapter, nor 
vei-se be quoted. See Sec. 50. 

IV. J'he Old Testament testi/ieih of Christ, 3;.=/Aac- 
Tusaro. See Sec. 51. ' ' \ 

V. Man of himself is a mean, mortal, and miserable ', 
creature. The Hebrew word translated man, intends ! 
thus much. See Sec. 54. 

VI. .yan comes of man. Every one is a ' son of [ 
man,' i/i; avrfstiTou, and descends from Adam. See 
Sec. 54. 

VII. Christ was a mean man. This title man is 
hero especially meant of Christ. See Sees. 54, 59. 

Mil. Christ was horn of man. Even he also was 
a son of man. See Sec. 54. 

IX. Nor Christ, nor any of his members arc ever 



out of God's mind. He is mindful of man, /iifivrisxri. 
Christ, the head, is here to be considered with all 
his members. See Sec. 55. 

X. Ood had an especial care of Christ and of his 
members. He visited them, Jir/«£Tr»|. See Sec. 
50. 

XI. // is God that maketh low. This apostrophe, 
' Thou hast made him lower,' f,y.uTTa<!a.:, is directed to 
God. See Sec. 57. 

XII. Christ mis made low. This positive is com- 
prised under the comparative, lower. 

XIII. The Lord of angels was made lotver than 
angels. This relative him, aurov, hath reference to 
him which is the head of all principality and power, 
Col. ii. 10. 

XIV. Christ's abasement was but a small abase- 
ment. 

XV. Christ was humbled but for a short time, S^ayy 
ri. These two last doctrines arise out of this particle 
of diminution, little. See Sec. 59. 

XVI. CJirist's exaltation followed upon his humili- 
ation. The order of setting the one after the other 
intimateth as much. 

XVII. The same Goi that made Clirist low, highly 
advanced him. The apostrophe made to God about 
Christ's humiliation, is continued to God about 
Christ's exaltation. 

XVIII. Christ is advanced to a royal estate. God 
crowned him, iaTspdvueev. 

XIX. Christ is advanced to glory, dC^a. See Sec. 
GO. 

XX. Honour, riij.n, accompanieth glory. See Sec. 
GO. 

XXI. Christ hath authority added to his dignity. 
See Sec. Gl. 

XXII. Christ's authority is over God^s creatures, 
even the works of his hands, /.ariarriTai M ra. i^ya. 
See Sec. Gl. 

XXIU. Every creature is put under Christ. This 
general, all things, rraura,, intends as much. 

XXJV. Creatures are under Christ as low as can be. 
This metaphor, under his feet, demonstrates as much. 
See Sec. 02. 

Sec. GO. Of the citent of this word ' all things.' 

Ver. 8. For in that he put all in subjection under 
him, Ac left nothing that is net put under him. Bui 
now we see not yet all things put under him. 

The apostle having largely and faithfully cited the 
very words of a divine testimony to confirm the ex- 
cellency of Christ, he proceedeth to declare the mean- 
ing thereof in such particulars as most concerned the 
party intended. 

The first particle, /"«)•, yaj, impheth an explanation 
of that which gooth before ; as if he had said, David 
there speaketh of Christ, for this is the meaning of 
his words. 

Herein lieth the force of the apostle's argument : 



Ver. G-8.] 



GOUGE ON HEBREWS. 



125 



David saith, All things are put under the feet of the 
man of whom he speaketh ; 

But all things are put under the feet of none but of 
Jesus : 

Therefore none but Jesus cnu be the man of whom 
David speaketh. 

If any creature at all be exempted from that general 
all thiiif/s, Christ is not absolutely supreme. 

To shew that the force of the argument lieth in this 
general, all things, the apostle resumes the word of 
the psalmist thus : ' In that he put all in subjection 
under him.' 

In this repetition, instead of under his feet, this in- 
definite phrase is used, wider him, which is in effect 
as much as the former ; for they who are absolutely 
put under one, are put under his feet. A man's feet 
are part of himself. The former is the more emphati- 
cal, but it was sufficient once to express that em- 
phasis. 

It cannot be denied but that this general, <dl, hath 
in sundry places restraints or limitations. 

1. It restrains to all kinds and sorts of things, as in 
this phrase, ' All things continue as they were from 
the beginning of the creation,' 2 Peter iii. 4. Many 
millions of particulars have perished, as of men, 
beasts, fowls, fishes, plants, minerals, &c., but yet the 
kinds of them remain. 

2. It is used synecdochically, as where the woman of 
Samaria saith, ' He told me all things that ever I did,' 
John iv. 29 ; she means many secret things. 

Where the word is taken in these or in any other j 
respects improperly, it may be discerned either by i 
some circumstance of the text, as where God saith he 
' will destroy all flesh,' Gen. vi. 17, and that ' all flesh 
died,' Gen. vii. 21, the context sheweth that such as 
were in the ark miast be excepted ; or by some other 
scripture, as this general, ' The blood of Christ 
cleanseth from all sin,' 1 John i. 7 ; hath an excep- 
tion of total apostasy, Heb. vi. G ; of the sin against 
the Holy Ghost, Mat. xii. 32 ; and of final impeni- 
tency, Luke xiii. 3. But where there is nothing in the 
text, nor in any other part of Scripture, nor in com- 
mon reason and understanding, to limit this general, 
it is to be taken in the largest extent, as John i. 3, 
Mat. si. 27, and in this place. 

Obj. The psalmist seems to restrain this general to 
things living on the earth and in the waters ; for he 
doth give instance in these particulars : ' All sheep 
and oxen, yea, and the beasts of the field, the fowl of 
the air, and the fish of the sea,' Ps. viii. 7, 8. 

Ans. He doth not restrain it to those creatures, but 
only exemplifieth it in them. Now, for an exemplifi- 
cation, it is sufficient to reckon up some particular in- 
stances, though all be not mentioned. Where the 
apostle reckoneth up seventeen fruits of the flesh, he [ 
addeth this clause, and .such like, to shew that there 
were many other besides those seventeen, Gal. v. i 
19-21. I 



Particular instances of some generals are so many 
as we may say of them what the evangelist did of 
Christ's works, ' There are also many other, the 
which, if they should be written every one, I suppose 
that even the world itself could not contain the Isooks 
that should be written,' John xxi. 25. 

2. The psalmist, alluding to Gen. i. 26, and ix. 2, 
resteth in those particulars which are there mentioned. 

3. As Moses, so the psalmist thought it sufficient 
to exemplify the dominion of man over such sensible 
creatures as were visible, and might be seen and ex- 
perimentally known to be put under man. 

4. The psalmist doth implicitly intend Christ, but 
the apostle plainly, directly, and explicitly speaketh of 
him : and his main scope was to advance Christ above 
all invisible creatures, even angels themselves. There- 
fore it concerned him to shew the uttermost extent of 
those all thin/fs, which he doth in this phrase, ' He 
left nothing that is not put under him,' that is, he in- 
cludeth and compriseth every creature, invisible or 
visible, above or below, celestial or super-celestial, 
terrestrial or sub-terrestrial, not angels, not devils ex- 
cepted. 

Sec. 67. 0/ all things jnd binder Christ. 

This phrase, ' not put under,' is the interpretation 
of one Greek word, ufvn-oray.rov, decompositum, which 
I find in three other places of the New Testament, and 
translated ' disobedient,' 1 Tim. i. 9; ' unruly,' Titus 
i. 6, 10.» 

The Greek word, as here taken, is most properly 
used of oxen, horses, and other beasts which will not 
be brought under the yoke. In other authors, the 
word is used to set out such as are sui juris, of them- 
selves, subject to none, or under the command of none. 
In this sense it may fitly be here taken ; for in refer- 
ence to Christ there is not any creature so of itself 
as it is not under his power, government, and com- 
mand. 

If it be taken in the former sense, it implieth thus 
much : there is none, be he never so refractory and 
stubborn, but is under the command of Christ, Mat. 
viii. 8, 9. And if otherwise they will not, they shall 
be forced to obey, as Mark i. 2'7. See more hereof 
Sec. 62. 

Because the point most questioned was about the 
persons or things put under Christ ; therefore the 
apostle yet further insisteth on that general all, and 
sheweth that it must be taken without limitation or 
exception of any. For this cause, by way of explan- 
ation, he addeth this clause, ' He left nothing that is 
not put under him,' that is, no creature is exempted 
from subjection under Christ. 

Sec. 68. Of subjection of all things den.'el 1o anij 

Against the extent of the foresaid subjection of all 
» TiTTuy. See Sec. 43. 



J26- 



iOUGE ON HEBREWS. 



[Chap. II. 



things, the apostle produceth an objection in these 
words, ' But now wo see not yet all things put under 
him.' 

There are seven words in that objection which carrj- 
an especial emphasis. 

1. But, &s, see ver. G, Sec. .50. This is an adver- 
sative conjunction, which oft implieth an objection, 
as Rom. iii. 5, ' ISut if our unrighteousness,' .tc. So 
here it intendeth an objection ; and such an one as in 
the matter of it cannot be denied to be true. 

2. Xoir. This conjunction is ordinarily used to 
set out the time present ; yet it is sometimes used as 
a mere supj)lemeut, or complement ; as Now then, Go 
to now. What now: so 1 Cor. xii. 1,2. Thus in Ilebrow, 
liny, Ps. ii. 10 and xxxix. 7. The Grecians use to 
put a note of diflVrcuce on this particle : when it sig- 
nifieth the time present, they use to put an accent 
over it, v\iv, as John iv. 23 ; but when tliey use it for 
a supplement, they set it down without any accent, 
n.». Here it is accented with a circumflex ; and it 
setteth out the time present ; namely, the time of our 
pilgrimage, while here we live on earth, even those 
days of our flesh, as the apostle styles this time, 
Heb. V. 7. 

3. Koi lift. These two words are but one in Greek, 
(ii/«raj ; and it useth to have reference to some remark- 
able matter or time ; as to Christ's suH'ering, .John 
vii. 6, 8, 30 ; to professors' martyrdom, Heb. xii. 4 ; 
to the full consummation of all things, 1 .John iii. 2. 
To that time, namely, to the continu.ance of the world 
nuto the last day, it hath reference in this place. 

4. We xee, iiw//.iv. This is here to be taken of 
seeing with the eyes of the body ; as where an angel 
saith of Christ, ' There shall ye see him,' o^isSi, Mat. 
xxviii. 7. In the passive it implieth a clear manifes- 
tation, as Heb. ix. 28, Sec. 142, ofSr,nirai. Of differ- 
ent kinds of seeing, see Sec. 72. 

It here intendeth a visible experience or proof of a 
thing ; and it implieth that men are hard to believe 
things which they see not ; because they did not 
visibly see all things under Christ, they deny it so 
to be. 

5. All thiii/is, ra <:rdvT%. This is to be taken in 
the largest extent ; no creature exempted ; as was 
before shewed, Sec. C6. 

fi. I'ul miller, i'rorsray/i'iva, see Sec. 43. This is 
to be taken of the lowest degi-ce of subjection ; even 
under one's feet ; as hath been before shewed. Sec. ()7. 

7. Jlini, au7!^. This relative hath an indefinite 
reference to him that was styled iiicai, ver. G, even as 
if he had said, to any man. 

No natural man out of Christ was ever so advanced. 
As for believers, who are true members of Christ, 
though in Christ, as they are united to him, they 
have a right to all things : ' All things are theirs,' 
1 Cor. iii. 21-23, yet ' now we see not all things 
put under' any of them. ' It doth not yet appear 
what we shall be," 1 John iii. 2. Vfe here, as heirs. 



are under tutors. This world is a place of probation. 
It becomes us to wait for the glory that is to come. 

Thus the apostle hath laid down the objection to 
the full; as if somewhat more largely he had thus 
expressed it : It hath not in this time of hfe, nor will 
be while this world continueth visibly seen, that all 
things, without any exception, have been put in sub- 
jection to any one man. 

The apostle denieth not the truth of anything in 
this objection, in regard of the matter thereof, but 
granteth every clause therein. Only he denieth the 
consequence inferred thereupon, which is this, that 
therefore all things are not put under Jesus. The 
falsehood of this inference is manifested in the next 
verse. 

It was not without cause that the apostle here pro- 
duced this objection ; for an objection against a truth 
gives an occasion to him that loveth, and desireth to 
maintain that truth, to answer it ; and a pertinent and 
a proper answer doth more clear and prove the truth, 
so as truth many times receives advantage from objec- 
tions made against it. It is therefore nsual with the 
penmen of sacred Scripture to propound and answer 
objections. Ezek. xii. 22, &c. ; and xviii. 2, &c. ; Rom. 
vi. 1, &c. ; 2 Peter iii. 4, &c. 



Sec. 69. Of Climl\ 



fur exceeding all 



The foresaid objection being in the matter and sub- 
stance of it true, dotli much amplify the dominion of 
Christ. For thereby it plainly appeareth, that Christ's 
dominion is such an one, as never any had the like. 
Experience giveth proof to the truth hereof. 

' Solomon rcigneth over all kingdoms from the river 
Euphrates unto the border of Egypt,' 1 Kings iv. 21 ; 
and ' Ahasuerus, from India even to Ethiopia, over 
one hundred and twenty-seven provinces,' Esther i. 1. 
Hut Christ's dominion hath no limits nor bounds. 

Nebuchadnezzar was a ' king of kings ;' his domi- 
nion was ' to the end of the eai-th,' Dan. ii. 37 and iv. 
22. The Lord gave to Cyrus all the kingdoms of the 
earth, Ezra i. 1. All the world was taxed by Ca;sar 
Augustus, Luke i. 1. But these phrases, 'the end 
of the earth,' ' all kingdoms of the earth,' * all the 
world,' are synecdoehically used, the whole being put 
for a part. Besides, no part of their dominions ever 
reached unto heaven, as Christ's doth. That which 
is said of Nebuchadnezzar's greatness reaching [unto 
heaven, Dan. iv. 22, is hyperbolical. 

Sec. 70. Of the prijie's usurped power over earth, pur- 
f/atory, hell, and henren. 

We may here take notice of the intolerable an-o- 
gancy of the pope of Rome, who challengeth an uni- 
versal jurisdiction in earth, purgatory, hell, and 
heaven. 

1. On earth he takes him to be, not only a mo- 
narch over the catholic church throughout the whole 



Vek. 9.J 



OOrOE ON HEBREWS. 



■n-orlil, but also to have power over all kingdoms, to 
set up and put down kings. The pope gave the West 
Indians to the Spaniards. Not only those flatterers 
and deifiers of the pope,' who lived before the Jesuits 
{who as cunning refiners undertook to allaj' the gross 
and palpable blasphemies of former papists, the sub- 
stance whereof the.y themselves maintained), but also 
Bellarmine himself,- one of the most subtle refiners, 
avoucheth, that the pope hath power to change king- 
doms ; and to take them from one, and confer them 
upon another, as the ehiefest spiritual prince. 

2. Concerning purgatory, it is said,' that the pope 
if he would might empty all purgatory. 

3. Coucerning hell, it is said,^ that though the pope 
should thrust an innumerable company of souls into 
hell, none may judge him for it. 

4. Concerning heaven, they comprise a supreme 
power of putting into, or casting out of heaven under 
the keys, which, papists say, Christ gave to Peter 
alone, and in Peter to his successor the pope. There- 
upon the pope takes upon him to canonize, and make 
glorious saints in heaven whom he pleaseth. 

The 8th Psalm (out of which the foresaid testimony 
is taken) is by sundry papists applied to the pope ; 
and also the first verse of the 24th Psalm. Doth not 
he who assumeth to himself these, and other things 
higher than these, exalt himself above all that is called 
God ; and therein shew himself to be plain anti- 
christ ? 2 Thes. ii. 4. 

Sec. 71. Of the resolution and observations of part 
of the eighth verse. 

8. For in that he ]'iit all in subjection under him, 
he left nothinri that is not put under him. But now 
ire see not yet all thinijs put under him: 

In this text is laid down the difi'erence betwixt 
Christ's dominion and others'. 

Hereof arc two parts : 

1. The extent of Christ's dominion. 

2. The icstraint of others' dominion. 

The former is set out by an explanation of that 
divine testimony which he had produced. Here then 
we may observe, 

1. A citation of the text itself. 

2. The explanation thereof. 

In the citation there is observable, 

1. The nianer of quoting it, thus, For in that. 

2. The luatter. Wherein four distinct persons are 
to be noted : 

1. The aaent, he put . 

2. The patients, all. 

' .Joli;iii. Capist. Panorrait. AlLan. Jacobat. Gratian. Joan. 
<lo Pacif. 

' liellarm. (U Rom. Pont. lib. v. cap. vi. — Papa potest mu- 
lare regna, et uni auferre, et alteri conferre, tanqnam sum- 
mtis princi'iLs spirilualia. 

" Pajift, si vellet, posset totum Purgatorium evaeuare, 
Jo/im. A „i/el. 

• Gratian. HO; Pcllarm. de Sanct, Beat. lib. i. cap. ix. 



3. The low degree, in subjection under. 

4. The person under whom they were put, him, 
that is, Christ. 

The explanation is in these words, ' He left nothing 
that is not put under him.' This shews the full ex- 
tent of all. 

The restraint of others' dominion is here set down 
by way of objection, yet so as the matter contained 
therein is not denied. Hereof see Sec. 68. 

In this objection observe, 1, the substance; 2, the 
circumstance thereof. 

The substance is, 1, generally intimated in this 
adversative conjunction, but, &i. 

2. It is particularly expressed, now we see not, &c. 

In that expression is set down, 

1. The main point objected, all things not put 
under him, axirf to. rravra uTorira.yij.iva,. 

2. The proof thereof, ire see not, i^(Zfji.iv. 

The circumstance concerns the time in two English 
words, now, get, o'J-co. 

The observations hence arising are these : 

I. There is a great difference hetwLvt Christ's domi- 
nion and others'. This ariseth from the general 
scope of this text. See Sec. 69. 

II. Points questioned must be clearly propounded. 
This ariseth from the inference of this explanation 
upon the former testimony, implied in this causal 
particle, /o)-. See Sec. 6G. 

III. It is God that puts one under another. This 
relative he hath reference to God. See Sec. 57. 

IV. Creatures are under Christ. They are put iu 
subjection under him. See Sec. G7. 

V. Creatures are as low as can be under Christ. 
This phrase, under him, is as much as under his feet. 
See Sec. 62. 

VI. No creature at all is exempted from siiljection 
under Christ. ' He left nothing that is not put under 
him.' See Sec. 67. 

VII. Objections against a point may he produced. 
This particle hut intendeth as much. See Sec. 68. 

VIII. Experience of all ages is a good proof. This 
phrase, ive see not, intends as much. Withal it im- 
plies another point, viz., 

IX. 3Ien hardly believe that which they see not. 

X. In this luorld no man ever had an absolute mon- 
archy. These particles, noio, yet, set out the time of 
this world. This phrase, not all things under him, 
denies an absolute monarchy. See Sec. 69. 

XI. The fidness of saints' glory is not here discerned. 
See Sec. 63. 

Sec. 72. Of seeing Jesus. 

Ver. 9. But tve see Jesus, who icas made a Utile 
lower than the angels for the suffering of death, crowned, 
with glory and honour ; that he by the grace of God 
should taste death for every man. 

The answer to the former objection is here so 
plainly and fully set down, as thereby it evidently 



128 



LiOLCiK ON HEliKE«> 



LChai'. II. 



appears what mmi was meant in the fore-quoted testi- 
mony, namely, Jesus, who is expressly named, and 
proved to bo the only man that was there intended. 
This answer is brought in by way of assumption, as 
this assuming note hul declareth, see Sec. 50 ; or, to 
explain the passage more clearly, it may be brought in 
with discretive notes, thus : though we see no other 
man, yet wc may discern Jesus so and so exalted. 

The word here translated, we sec, j3xi-o/j,tv, is some- 
times put for bodily sight, sometimes for spiritual. 

If the sight here in this verse mentioned be taken 
for bodily sight, it must be applied to the witnesses 
of Christ's resurrection, whereof mention is made, 
1 Cor. XV. 5-7, and of his ascension, Acts i. 9, 10, 
and to the visible evidences which he gave of his su- 
preme power in heaven. Acts ii. 33, and iv. 10, and 
ix. 5, &c. 

But all these visible evidences were accomplished 
before the time of the apostle's writing this epistle. 
And the apostle here speaking in the present tense of 
a present and continued sight, must needs be under- 
stood to speak of a spiritual sight. Though our 
English use one and the same word, namely, see, in 
the objection and in the answer; yet in the Greek 
there are two words differing in sense and syllables. 

The former is taken of the sight of the body. See 
Sec. 68. 

This latter, of the sight of the mind, Heb. iii. 19, 
Rev. iii. 18. 

Both the Greek words are oft used in the one and 
the other sense. The former word, ogdu, sets out the 
sight of the mind, Heb. xi. 27, James ii. 24 ; and 
this latter, /3Xfc-w, sets out the sight of the body. Mat. 
xi. 4, and xii. 22. 

But here it must be taken for the sight of the mind ; 
for Jesus is crowned with glory in heaven, where men 
on earth see him not. 

That we may the better discern how men are said 
to see Christ in glory, it will not be unseasonable to 
set out the different kinds of sight expressed in 
Scripture. 

There is a sight of the body, and of the mind : 
both these are exercised on earth and in heaven ; on 
earth, ordinarily and extraordinarily. To exempUfy 
these. 

1. All among whom Christ conversed in the da)-8 
of his flesh on earth, saw him with their bodily eyes 
after an ordinary manner, Mat. viii. 34. 

2. Stephen and Paul saw him with their bodily 
e3'es after an extraordinary manner. Acts vii. 50, 
1 Cor. XV. 8. We do not read of any other that saw 
Christ after his ascension. 

3. All of all sorts shall see Christ with their bodily 
eyes at the day of judgment, Mat. xxiv. 80, and 
xxvi. 04. 

4. Glorified saints shall see him with a beitifical 
vision in heaven, Rev. xxii. 4. 

The sight of the mind cousistoth in two things : 



1. In understanding things to be as they are, 
though they be invisible to the bodily e3'e, John ix. 39. 

2. In believing what they conceive to be true, Heb. 
xi. 27. 

Thus, as the body, so the soul hath two eyes, 
which are knowledge and faith. The former is here 
I especially intended , yet the latter is not to be excluded ; 
for true Christians believe what they know of Christ. 
As in Greek, to express the two fore-montioncd kinds 
of sight, there are two distinct words ; so also there 
are the like in sundry Latin translations, and might 
also in our English be distinguished, by translating 
the former thus, ' We see not ;' the latter thus, ' We 
perceive.' This latter word is so translated, 2 Cor. 
vii. 8. 

This metaphor of seeing, is used in spiritual matters, 
because we are as much assured of them, as if we be- 
held them with our bodily eyes : ' We believe, and 
are sure,' saith Peter, John vi. G9. Believers are as 
sure that Christ is now in heaven, at God's right 
hand, crowned with glory and honour, as Thomas was 
that Christ was risen from the dead, when he saw 
Jesus before him, and put his hand into Christ's side, 
John XX. 27, 28. 

Nothing can be more sure than that which God's 
word aifirmcth. Believers, who lived before Christ 
was exhibited, were in their souls certain and sure of 
everything that God had foretold concerning the Mes- 
siah. In this respect Christ saith, ' Abraham rejoiced 
to see my day ; and he saw it, and was glad,' John 
viii. 50. How much more may believers be sure oi 
those things which in God's word are revealed of the 
glory of Christ. Of such, saith Christ, ' Blessed ai-e 
they that have not seen, and vet have believed,' John 
XX. 29. 

As for this particular of Christ's being crowned 
with glory, it is testified by four evangelists, and by 
all the apostles whose writings are come to our hands ; 
and by the gifts that Christ conferred on sons of men, 
whether extraordinary. Acts ii. 83, and iii. 10, or 
ordinary, Eph. iv. 8, &c. Well, therefore, might tl .^ 
apostle say of himself and other believers, ' Wc f. 
Jesus.' They did as well know that Christ in beav> 
was crowned with glory, as they, who on earth saw i:, 
knew that he was crowned with thorns. 

What may be thought of them that live under the 
light of the gospel, whereby the groat mysteries ot 
Jesus Christ are fully and clearly revealed, and yet, 
if they be demanded, whether ever they saw Jesus 
crowned with glory, and sitting at God's right hand, 
and making intercession lor us, will be ready to an- 
swer, after such a manner as the Ephesians did. Acts 
xix. 1, 2, wc have not so much as heard of any such 
thing'? What may be thought of such, but that ' the 
god of this world hath blinded the minds of them 
which believe not, lest the light of the glorious gospel 
of Christ, who is the image of God, should shine unto 
them ' ? 2 Cor. iv. 4. If they be blessed, who have 



Ver. 9.] 



GOUGE ON HEBREWS. 



not seen, and yet have believed, John xx. 29, surely 
the case of those who do not now see Jesns crowned 
with glory and honour, must needs be a most wretched 
case. 

As for us, who can say, with this blessed apostle, 
' We see Jesus crowned,' what cause have we to bless 
God for this evidence of his good providence, that our 
Saviour, after all his sufferings, being entered into 
glory, that glory should be so clearly revealed, and 
we to see him crowned with glory ? Christ, who is 
in heaven, is to us on earth invisible, in regard of 
bodily sight ; yet by faith we see him, which is enough 
to work in us such a spirit as Moses, Heb. xi. 27, and 
Stephen had. Acts vii. 56. 

Let us therefore make use of this spiritual sight, 
till we come to the beatifical sight of Jesus. 

Sec. 73. Of this title Jesus. 

The person of whom the apostle here speaketh is 
here styled by his proper name Jesus, 'Ijjffoub, which is 
the Greek expression of Jeshua, and signifieth a sa- 
viour. Jesiis,^ in Hebrew, is the same that Saviour 
is in English ; so as these two phrases, ' Jesus, which 
is called Christ,' Mat. i. 16, and ' a Saviour, which 
is Christ,' Luke ii. 11, intend one and the same thing. 

This name Jesus was by God himself given to bis 
Son ; for before the conception of Christ, an angel 
from God thus saith to her that was to be his mother, 
' Thou shalt call his name Jesus,' Luke i. 31 ; and 
again, after he was conceived, but before his birth, it 
was said to his reputed father, ' Thou shalt call his 
name Jesus,' Mat. i. 21. Actually it was given to him 
at his circumcision, Luke ii. 21, as|our name nseth to 
be given to us at our baptism. 

By this name he was called in bis infancy, Mat. 
ii. 1, Luke ii. 27; in his childhood, Luke ii. 43; in 
his youth, Luke ii. 52 ; in his man-age. Mat. iii. 13; 
so all his lifetime : by friends, John i. 45 ; foes, John 
xviii. 5, 7 ; countrymen, John vi. 42 ; aliens, John 
xii. 21 ; at his death. Mat. xxvii. 37 ; after his death, 
and that by angels. Mat. xxviii. 5, Acts i. 11 ; by 
evangelists, Luke xxiv. 15; apostles, Rom. viii. 11; 
yea, and by devils. Acts xix. 15. 

This title Jcst(s is a most honourable title, intimat- 
ing that full salvation which he bringeth to his people. 
The angel that brought the message of his birth and 
name rendereth this reason thereof, ' He shall save 
his people from their sins,' Mat. i. 21. In this respect 
he is styled ' A Saviour,' Luke ii. 11 ; ' Our Saviour,' 
2 Tim. i. 10 ; ' The Saviour of the body,' Eph. v. 23; 
' The Saviour of the world,' John iv. 42"; ' The Saviour 
of all men,' 1 Tim. iv. 10; yea, 'salvation' itself, 
Luke ii. 30. 

By the name Jesus people were put in mind of that 
great end of his coming into the world, namely, to 
save them. 

Yet the envious Jews under this name scorned and 
' VK'in' ab V^\ salvavil. 



derided him, by adding his country thereunto ; thus, 
' Jesus of Galilee,' ' Jesus of Nazareth,' Blat. xxvi. 
69, 71 ; and in scorn this title was set over his head, 
' This is Jesus,' &c., Mat. xxvii. 37. 

The apostle, therefore, in setting forth the excel- 
lency of Christ, oft useth this name Jesus. It is 
oftener used alone, without any addition, in this epistle 
than in any other one epistle, that these Hebrews 
might be kept from that base conceit which their 
countrymen had of Jesus, and move them to have 
him in high esteem. 

There are two whom the Seventy in the Old Tes- 
tament style Jesus ; namely, Joshua the son of Nun, 
Josh. i. 1, and Joshua the son of Josedech, Haggai 
i. 14. Both these were accounted saviours of Israel, 
in regard of temporal deliverances, and therein were 
types of Christ. 

In the New Testament, where mention is made of 
Joshua, be is styled Jesus, as Acts vii. 45, Heb. iv. 8. 
There is mention of another also called Jesus, Col. 
iv. 11, who, being a Jew, was, as is probable, in 
Hebrew called Joshua. 

The apostle had before called Christ the ' Son of 
God,' ' the first begotten,' ' God,' ' Lord,' which are 
titles proper to his divine nature. But here he 
speaketh of his excellency as man ; and thereupon 
giveth him that title which setteth out the distinct 
reason why, being God, he assumed man's nature ; 
namely, that he might be a fit and able Saviour of 
man : fit, as he was man ; able, as he was God. 

Well may this title Jesus, in regard of the significa- 
tion of it, be given unto Christ. For, 

1. He was a true Saviour, Heb. viii. 2, not a typical 
Saviour, as Joshua and other like saviours, Neh. 
ix. 27. 

2. He was a most /we Saviour : ' According to hia 
mercy he saved us,' Tit. iii. 5 ; 'not for price,' 1 Pet. 
i. 18. 

3. He was an all-sufficient Saviour. He satisfied 
divine justice, assuaged divine wrath, endured the in- 
finite curse of the law, overcame death, hell, and him 
that had the power of them, ver. 14, Rev. i. 18. 

4. He was an unirersal Saviour ; the Saviour of all 
that are or shall be saved, 1 Tim. iv. 10. 

5. He was a total Saviour. He saveth soul and 
body, 1 Cor. vi. 20. 

6. He was an everlasting Saviour. He brings all 
that believe in him to everlasting life. As he is, so 
he was from the beginning, and ever will continue so, 
Heb. xiii. 8, Rev. xiii. 8, Heb. vii. 24. 

7. He was a perfect Saviour, Heb. vii. 25. He 
leaves nothing simply in the case of salvation for any 
other to do. 

8. Ho is the only Saviour, Acts iv. 12, Isa. Ixiii. 5. 
On these grounds it becomes us, 

1. To consider the need that we have of a Saviour. 
This will make us inquire how we may be saved, 
Acts xvi. 30. 

I 



130 



GOUQE ON HEBREWS. 



[Chap. II. 



2. To fly to Christ for salvalion. He invites all so 
to do, John vii. 87. Ho casts away none that come 
unto him, John vi. 87. 

3. To trust on him, Acts xvi. 81, 1 Tim. iv. 10. 

4. To rqjoice in him, Luko i. 47. 

5. To bless God for him, Luke i. G8. 

fi. To serve him who saveth us, Luke i. 74, 75. 
7. To do all in his name. Col. iii. 17. 
Of this title Jesus, joined with the other, Christ, 
see Chap. iii. 1, Sec. 2'J. 

Sec. 74. Of applying the testimony. 

That it may the more evidently appear that Jesus 
was especially intended in the foresaid testimony, the 
apostle applieth to him both that low estate to which 
the man mentioned by the psalmist was humbled, and 
also that high estate whereunto he was advanced ; and 
both these in the very words of the testimony : the 
former thus, ' Who was made a little lower than the 
angels ;' the latter thus, ' crowned with glory and 
honour.' The meaning of both these hath been before 
declared. See Sec. 57. 

This high exaltation of Christ is here again brought 
in, to prove that 'all things were put under him;' 
for the lirst particle of this verse, but, hath reference 
to the exaltation of Christ, as if they had been thus 
joined together: ' But we see Jesus crowned with glory 
and honour.' The thing questioned in the former 
verse was this, ' We see not yet all things put under 
him.' To that, in way of opposition, the apostle 
addeth this, ' But we see Jesus crowned.' This 
crowning of Jesus is a clear demonstration that all 
things are put under his feet, for h sheweth that he 
hath dignity and authority over them all. And it is 
here again, upon the mention of Christ's suffering, set 
down, to take away the scandal of Christ's cross ; for 
Christ crucified was ' uuto the Jews a stumbling- 
block, and unto the Greeks foolishness,' 1 Cor. i. 23. 
But the glory of Christ after his sufl'ering made his 
Bulfering to be accounted no despicable matter, but 
rather most glorious, it being the way to a crown of 
glory and honour. 

To shew wherein Jesus was made lower than angels, 
this phrase is inserted, ' For the suflering of death.' 

The preposition translated/))-, bia, is diversely used 
in the New Testament. It is sometimes set before 
the genitive case, and then it signifieth the efficient 
cause, aud that principal, as Rom. i. 5 ; or instru- 
mental, as Mat. i. 22 ; or the means whereby a thing 
is effected, as Acts v. 12. In all these senses it is 
translated by. See Chap. iii. IG, Sec. 164. 

Sometimes it is set before the accusative case, and 
is translated for ; then it signifieth the final cause, as 
Mat. xiv. 8, 9 ; and in this sense it is sometimes 
translated because, as Mat. xiii. 21. In the next verso 
both cases are joined to it, so as it signifieth both the 
final and the efficient cause. Here it is joined with the 
accusative case ; but the sentence is so placed between 



the humiliation and exaltation of Christ, as it may 
refer to either. Some refer it to the one, some to tho 
other. 

It being referred to Christ's humiliation, implieth 
the end of his being made less than angels, namely, 
' for death,' that he might sufl'er death, or that he 
might die. For Jesus, as God, was eternal, immortal, 
and could not die ; but as man he was mortal, he 
could, he did die. 

Some place Christ's humiliation below angels in 
his death, and thus translate it, ' lower than the angels 
by the sulleriiig of deatli.' Our English giveth an 
hint of this, by putting this diverse reading in the mar- 
gin, thus, ' or, /))/.' But the accusative case, with 
which the preposition is here joined, will hardly bear 
that interpretation. 

Again, others refer this clause, concerning Christ's 
death, to his exaltation, thus : ' We see Jesus, for the 
sufl'ering of death, crowned:' which is as if he had said. 
Because ho sufl'ered death he was crowned, &c. 

If this be taken of the order or way of Christ's 
entering into glory (namely, that after he had suffered 
death, he was crowned with glory), it well agreeth with 
other scriptures, which thus speak : ' Ought not Christ 
to have sufl'ered these things, and enter into glory ?' 
Luke xxiv. 20 ; 'He became obedient to death, where- 
fore God also hath highly exalted him,' Philip ii. 8, 9. 
But thereupon to infer what papists ' do, that Christ, 
by his passion, merited his own glorification, is no just 
consequence, nor an orthodox position. For, 

1. The Greek phrase noteth the final rather than 
the meritorious cause. 

2. The glory whereunto Christ was advanced, was 
due to him Ijy virtue of the union of his human nature 
with his divine.^ 

3. The glory whereunto he was advanced was too 
great to be merited. 

4. It impaireth the glory of Christ's passion, to say 
that hereby he merited for himself, implying that he 
aimed therein more at his own glory than our good. 

5. It lesseneth God's love to man, as if God should 
give his Son to sufl'er, that thereby he might attain 
unto another glory than he had before. 

G. Christ going out of the world thus prayeth : ' 
Father, glorify thou me with thine own self, with the 
glory which I had with thee before the world was,' 
John xvii. 5. How was that merited in the world 
which he had before the world was ? 

7. The Rhemists themselves,^ and other papists, 
acknowledge that Christ was, sti-aight upon his de- 
scending from Heaven, to be adored by angels, and 
all other creatures. 

I suppose that the main scope of the apostle is, to 
set out the end of Christ's being made lower than 
angels, namely, that he might be a sacrifice to expiate 

' lUiem. Annnt. on this place. 

' See Domest. Dut., Treat, i. on Ejih. v. 25, sec. 32. 

' Uhem. Annot. on Heb. 1. 16. 



Ver. 9.] 



GOUGE ON HEBREWS. 



man's sin ; and thereby to make reconciliation betwixt 
God and man. 

In this respect the first interpretation is the fittest, 
namely, that Christ was made man for this very end, 
that he might die. This is most agreeable to the 
proper meaning of the phrase and mind of the apostle. 

Thus do many ancient and later divines ' take it. 
This is a second proof of Christ's true manhood, 
namely, his death. See Sec. 1. 

Sec. 75. Of Christ's being iiuin to die. 

Had not Christ assumed a human nature, which 
(in the substance, and sundry infirmities thereof) is 
inferior to the angelical nature (which is spiritual and 
incorruptible), he could not have died. To imagine 
that as God (' who only hath immortality,' 1 Tim. vi. 
16) he should die, would imply the greatest contradic- 
tion that could be. God is a spirit of spirits, more 
free from any corporal infirmity and from death than 
any created spirits can be. Yet to effect what Christ 
did by his death, he that died must be God. For 
Christ died not as a private person to pay his debt, 
but as a surety for man, and a redeemer of man. 
For man therefore he was to satisfy infinite justice ; 
to remove the insupportable curse of the law ; to break 
the bonds of death ; to overcome the devil, that had the 
power of death. No single creature could do all these. 
Immanuel, God with us, God made man, died, and 
by death efl'ected whatsoever was requisite for man's 
full redemption. As by being man he was made fit 
to sufi'er, so that manhood being united to the Deity, 
was made able to endure whatsoever should be laid 
upon it, and thereby also an infinite value, worth, and 
merit was added to his obedience, for it was the obe- 
dience of him that was God, but in the frail nature of 
man. 

Behold here the wonder of wonders. Christ under- 
takes a task above the power of all the angels, and to 
effect it he is made lower than angels. If ever power 
were made perfect in weakness, it was in this. 

Sec. 76. Of Christ's sufferings.' 

The apostle here addethsufi'ering to death (for the suf- 
fering of death),' to shew that it was not an easy, gentle, 
light departure out of this world, but a death accom- 
panied with much inward agony andoutwnrd torture. 

This word in the plural number, sufferings, is fre- 
quently used in the New Testament, both to set out 
the manifold sufferings of Christ, as 1 Pet. i. 11, and 
also the sufferings of Christians for Christ's sake, as 
Rom. viii. 1 8. The singular number, siffering, is used 
in this only place, but collectively it compriseth under 
it all that Christ endured, 'either in body or soul. To 
demonstrate the truth hereof, the apostle with an 

' Clirys. in Hob. ii., Horn, iv.; Theod. in. loc; Aug. contr. 
Maxim, lib iii. cap. xviii.; Ambr. BuUin. Bez. Sun. PareuB. 
s See Sec. «6. 

' Aia ro viHu.ei d var^ai^ potior. 



emphasis thus expresseth the kind of his death, ' even 
the death of the cross,' Philip ii. 8, which was a cursed 
death, Gal iii. 13. 

This will yet more evidently appear, if to Christ's 
external sufl'erings be added the sufferings of his soul, 
see Chap. v. 7, Sec. 38. A prophet saith, that 
' his soul was made an ofiering for sinners,' Isa. liii. 
10. This was manifested by an inward agony, con- 
cerning which he himself thus saith, ' My soul is ex- 
ceeding sorrowful unto death;' with strong crying and 
tears, he thus prayeth, ' my father, if it be possible, 
let this cup pass,' yea, again and the third time he fell 
on his face, and prayed in the same manner. Such 
was his agony, as ' his sweat was as it were great drops 
of blood falling to the ground.' So great was his 
agony, as an angel is said to appear unto him from 
heaven strengthening him. When he was upon the 
cross, he cried with a loud voice, saying, ' My God, 
my God, why hast thou forsaken me ?' Do not these 
effects further prove that the apostle had cause to add 
suffering to Christ's death, and to style it, ' suffering 
of death.' 

All this was to keep us from suffering what by our sins 
we had deserved. For ' Christ hath redeemed us from 
the curse of the law, being made a curse for us,' Gal. 
iii. 13. Who is able to ' comprehend the breadth, 
and length, and depth, and height of Christ's love to 
us, which passeth knowledge '? Eph. iii. 18, 19. 

What now should not we do and endure for Christ's 
sake, thereby to testify our love to him ? 

Sec. 77. Of this reading ' irithout God.' 

The proper end of Christ's suffering is thus ex- 
pressed, ' that he by the grace of God should taste 
death for every man.' 

This conjunction, that, is a note of the final cause, 
as Mat. V. 16. What in special that end was, is 
shewn in this phrase, ' for every man.' Hereof see 
Sec. 83. 

The chief procuring cause is here said to be, ' the 
grace of God.' It appears that some of the ancients ' 
read the clause otherwise than now we read it, though 
it be confirmed by a constant consent of all Greek 
copies as we now have it. 

That other reading is thus, ' that, %wg;'5 ©sou, sine 
Den, without God he might taste death.' The Greek 
words, %ag;s &ioii, gratia Dei, translated grace, in the 
nominative case, and tvithout, are somewhat like. They 
difl'er but in one letter. Thence might the mistake 
arise. For some have here taken grace in the nomi- 
native case, for Christ who died ; as if he had said, 
' that the grace of God might taste death for every 
man.' He called him grace who tasted death for the 
salvation of all, saith one ;'' and the Son is called the 

' Ambr. de fide ad Grat. lib. ii. cap. iv.; Fulgent, and 
Trasimund. Keg. lib. iii. cap. xx.; Vigil, contr. Eutych. 

* Jesum gratiam nominat qui pro omnium salute gustavit 
mortem. — Amhr. defide ad Grat., lib. ii. cap. iv. 



GOUGE ON HEBREWS. 



[Chap. 



grace of God the Father, saith another.' But the 
word used by the apostle is of the dative case, so as 
hereby the likeness of the Greek words is taken away, 
and the mistake appears to be greater. 

The sense wherein the fathers used this phrase, 
vilhoiit God, was this, that though Christ consisted of 
two natures, divine and human, yet he suft'ered only 
in his human nature, his deity did not suffer. 

But Nestorius, a notorious heretic, and his followers, 
inferred from those words, uiihuui God, that Christ's 
human nature was a distinct person of itself, and so 
suffered without God, not united to God ; for they 
held that God and man in Christ were two distinct 
persons. 

Thus we see what advantage is given to heretics by 
altering the words of Scripture. 

Sec. 78. Of God's grace the cause of Christ's death. 

To come to the true reading of this text, which is 
this, ' by the grace of God.' Grace is here put for 
the free favour of God. Thus it is oft taken in the 
holy Scriptures. See Chap. iv. 10, Sees. 90, 97. 

AH blessings tending to salvation, yea, and salva- 
tion itself, are ascribed thereunto : as election, Kom. 
xi. 5 ; redemption, Eph. i. 7 ; vocation, 2 Tim. i. 9 ; 
justification, Rom. iii. 24 ; salvation, Eph. ii. 8. 

It was therefore of God's grace that Christ was 
given to man, and that he did what he did, and en- 
dured what he endured for man, John iii. 16, Eph. 
ii. 4, 7. 

There is nothing out of God to move him to do 
anything : ' He worketh all things after the counsel 
of his own will,' Eph. i. 1. See more hereof, Sec. 
87, and Chap. iv. 16, Sec. 97. 

As for man, there can be nothing in him to pro- 
cure so great a matter as is here spoken of, at God's 
hand. 

By this it is manifest, that God's free grace, and 
the satisfaction that Christ hath made for our sins, 
may stand together.- Christ's satisfaction is so far 
from being opposite to the frecness of God's grace, as 
it is the clearest and greatest evidence that ever was, 
or can be given thereof. More grace is manifested in 
God's not sparing his Son, but giving him to death 
for us, than if by his supreme authority and absolute 
prerogative ho had forgiven our sins, and saved our 
souls. We that partake of the benefit of Christ's 
death, nor do, nor can make any satisfaction at all. 
For God to impute another's satisfaction to us, and 
to accept it for us, is more grace; and that the rather, 
because he that is true God, even the proper Son of 
God, made that satisfaction. 

Thus wo see how, in working out our redemption, 
divine grace and justice meet together, and sweetly 

• Gratia Doi Patria appcllalur Filius, eo quod nobis a Deo 
Patre gratii sit datus, et quod gratis pro nol)i3 mortem susti- 
nuit. — Primaa. 

» See Chap. ix. 7, Sec. 43. 



kiss each other : justice, in reference to the Son of 
God, who hath satisfied God's justice to the full ; 
grace, in reference to us, who neither have made, nor 
can make, any satisfaction at all. 

Learn hereby to ascribe what thou hast or hopest 
for to grace, and wholly rely thereupon. It is the 
surest ground of comfort, and safest rock of confidence 
that poor sinners can hare. 

Paul ascribes all in all to it, 1 Cor. xv. 10, 1 Tim. 
i. 14. He takcth all occasions of setting it forth, yet 
never satisfieth himself therein. He styleth it ' abun- 
dance of grace,' Rom. v. 17 ; ' Exceeding abundant 
gi-ace,' 1 Tim. i. 14 ; ' Riches of grace,' Eph. i. 7 ; 
' Exceeding riches of grace,' Eph. ii. 7. 

Let us be like minded. Lot us acknowledge the 
grace of God to us, and ascribe all the good we have 
thereunto. Let us so deeply meditate thereon, as we 
may be ravished therewith. Let us so apply it to 
ourselves, as we may render all the praise of what we 
have, or are able to do, to this grace of God. 

Had it not been by the grace and good pleasure of 
God, no violence, or force of man or devils, could have 
brought Christ to die. Did be not with a word of his 
mouth drive back those that came to apprehend him ? 
John xviii. 6. He could have had more than twelve 
legions of angels to defend him, Mat. xxvi. 53 ; he 
was ' delivered by the determinate counsel of God,' 
Acts ii. 23 And this God did upon his free grace 
and good will towards man. This moved Christ to 
' lay down his life,' John x. 18; and to 'give himself,' 
Eph. V. 25. 

Sec. 79. Of tasthiff. 

The evidence of the grace of God here specified is 
thus expressed, ' That he should taste death,' &c. Of 
tasting, see Chap. vi. 4, Sec. 83. 

To taste is the proper act of that sense which is 
called tastr. Thereby is discerned the savour of thingn, 
and men distinguish betwixt sweet and sour, fresh and 
salt, and other like difterent tastes. Job xii. 11 ; 2 Sam. 
xix. 35. In sacred Scripture it is taken two ways. 

1. Indefinitely, for the participation of a thing, and 
that affirmatively, (' The ruler of the feast^tasted of tho 
water that was made wine ;' that is, he drank it, John 
ii. 9) ; and negatively, ' None of them shall taste of 
my supper;' that is, shall eat thereof, Luke xiv. 24. 

2. Exclusively, by way of diminution, implying a 
small quantity. This also aflirmatively (' I did but 
taste a little honey ;' that is, I took but a little quan- 
tity, 1 Sam. xiv. 29) : and negatively ' Taste not,' 
Col. ii. 21 ; that is, take not the least quantity. 

In the former sense it is taken for eating, and so 
translated. Acts x. 10, and xx. 11. 

In the latter sense it is opposed thereunto : ' When 
he had tasted thereof, he'would not drink,' Mat. xxvii. 
84. Eating and drinking in this case iutendeth the 
same thing. 

It is ot^t, in the New Testament especially, meta- 



Yek. 9.] 



GOUGE OX HEBREWS 



pborically used, and applied both to things comfortable, 
(as to ' the heavenly gift,' ' good word of God,' Heb. 
vi. 4, 5; and ' graciousness of God,' 1 Pet. ii. 3), and 
also to such things as are grievous, as to that which of 
all things is most bitter unto natural men, namely, 
death : ' They shall not taste of death,' Mat. xvi. 28 ; 
so John viii. 52, and here. 

The ground of this phrase may arise from the an- 
cient custom of the Grecians in putting men to death, 
which was by giving them a cup of poison to drink.' 
In allusion hereunto death is styled a cup (especially 
death inflicted by men, accompanied with some horror), 
and suft'oring death a drinking of that cup, John xviii. 
11 ; Mat. XX. 22, 23. 

It was usual with the prophets so to set out God's 
judgments under this metaphor of a cup, a cup being 
metonymically put for the liquor in the cup, which in 
this case is taken to be bitter and deadly, Isa. li. 17-22 ; 
Jer. sxv. 15, 17, 28 ; Ezek. xxiii. 31, &c. To drink, or 
taste of such a cup, is to partake of the grievous and 
bitter thing that is intended thereby, whether it be 
death, or any other affliction or judgment. 

The liquor in the cup, whereof Christ is here said 
to taste, is plainly expressed to be death. How bitter 
bis death was, hath been shewed before. Sec. 76. 

Sec. 80. Of Christ's tast'wg death. 
Christ suflering death is here set out under this 
metaphor of tasting, in three respects. 

1. In that he did truly and really partake thereof. 
The history of his passion, punctually set forth by 
four evangelists, which are four authentic witnesses, 
gives abundant proof hereunto. He was our surety, 
and took our sins on him, and undertook to make full 
satisfaction for them. To do this he must of neces- 
sity partake of death, even such a death as he did 
suffer. This real suffering of Christ is to be held as 
an undeniable ground of faith. 

2. In that Christ was not swallowed up of death. 
For he was but three days under the power of death, 
and in none of those days did he ' see corruption,' 
Acts ii. 31. In both these was Jonah a type of Chi'ist, 
Jonah i. 17 and ii. 10 ; Mat. xii. 40. This doth 
much strengthen our faith, in that our surety, who 
did really partake of death, did yet but taste thereof. 
He was not utterly destroyed thereby. 

3. In that he began to us in that cup. A physician 
will himself taste of the potion that he hath prepared 
for his patient, to encourage his patient more content- 
edly and readily to drink it up. For by the physician's 
first tasting of it, the patient is assured that there is 
no hurtful thing therein, but that which is good and 
wholesome. Even so Christ tasting death, encourageth 
believers to submit unto it. It is said of the unicorn, 
that he putting his horn into the water, draws out all 
tho poison thereof, and then other beasts drink of it 
after him. Thus from Christ's death it is that the 

I Plato in Phrcilone- 



sting of death is pulled out (1 Cor. xv. 55, 56). His 
tasting of death hath seasoned and sweetened death 
unto us, so as that which was sharp vinegar and bitter 
gall to him, is sweet wine to us. Thus it is sot out in 
the Lord's supper, Luke xxii. 20. It is a cup of con- 
solation, Jer. xvi. 7 ; of benediction, 1 Cor. x. 16 ; of 
salvation, Ps. cxvi. 13. 

Sec. 81. Of Christ's dyiiui for every man. 

The persons for whom Jesus tasted that bitter cup 
of death, are set forth in this indefinite phrase, for 
every man. This collective phrase in the singular 
number, is answerable to tho general in the plural 
number, for all, 2 Cor. v. 15. It was before noted 
(Sec. 66) that this general or indefinite particle, all, 
or every one, admits limitations. In this ease of 
Christ's death, it must needs be limited. For in 
another place Christ saith, ' I lay down my life for the 
sheep,' John x. 15 ; but every man is not of Christ's 
fold, nor one of those sheep. It is said again, ' He 
shall save his people,' Mat. i. 21 ; of this number every 
man is not. He ' gave himself for the church,' Eph. 
V. 25 ; of which society none are but the elect. Christ 
made intercession for those for whom he died, Kom. 
viii. 34. But he prays not for the world, John xvii. 9. 
They for whom he died are redeemed. Rev. v. 9 ; but 
Christ hath redeemed men out of every kindred, and 
tongue, and people, and nation ; not every one in 
each of these. From redemption follows remission of 
sins, Col. i. 14 ; but all have not their sins pardoned. 
The Father gave some out of the world to Christ, 
John xvii. 6. 

This universal particle, all, or every one, must 
therefore have here some limitation ; as on all hands 
it is granted to have in these words of Christ, ' I, if I 
be lifted up from the earth, will draw all men unto 
me,' John xii. 32. 

Limitations are such as these : 

1. In regard of distinct sorts and kinds of persons. 
So is the general particle limited. Gen. vii. 14 ; Mat. 
iv. 28 ; Luke xi. 42. 

2. In regard of the universality of the elect. These 
are they of whom Christ thus saith, ' All that the 
Father giveth me, shall come unto me : and him that 
Cometh unto me I will in no wise cast out,' John vi. 
37. God's people have their fulness, and in the elect 
there is a kind of special universality; so as the whole 
world may seem to be redeemed out of the whole 
world.' 

3. In regard of the indefinite offer of the benefit of 
Christ's death to every one, none excepted, Isa. Iv. 1, 
Rev. xxii. 17. 

4. In regard of the sufficiency of the price. Christ's 
death was sufficient to redeem every one. In this re- 

• Habet populus Dei pleutitudinem suam. In electis 
specialis quajdam ceusetur univevsitas : ut de tolo mundo 
totus raundus liberatus videatur — A7nbros. de vocal. Oent. lib. 
i. cap. iii. 



tiOtUb: ON IIEBREWy 



[Chap. II. 



spect it is said, ' The blood of Christ cleanseth from 
all sin,' 1 John ii. 7. 

5. In regard of the impotency of all other means. 
There is no other means to redeem man but the death 
of Christ ; so as every one that is redeemed is re- 
deemed by his death. In this respect saith the Lord, 
' I am the Lord, and beside mo there is no Saviour,' 
Isa. xliii. 11. Where in a city there is but one 
physician, wo use to say, all that are sick are cured 
by him, meaning all the sick that are cured. 

Sec. 82. Of God's impartiality. 

This in general verilieth that which was of old 
afiBrmed by Moses, Deut. x. 17; byElihu, Job sxxiv. 
19; ly Jehoshaphat, 2 Chron. six. 7; by Peter, Acts 
X. 35; by Paul, Rom. ii. 11, and sundry others; 
namely, that ' with God is no respect of persons.' 
All sorts, in all nations, whether male or female, great 
or mean, free or bond, learned or unlearned, rich or 
poor, or what other outward diflerence may be betwixt 
them, all arc alike to God. 

By this may every one be bold to apply Christ's 
death to himself. Hereof see more in The Whole Armour 
of God, on Eph. vi. 16, treat. 2, of faith, sees. 29, 
80, &c. 

Sec. 83. Of Christ's dying for us. 

The end of Christ's death being thus set down, for 
every one, sheweth that it was man, even man's good 
for whom and for which Christ died, Rom. v. 8. His 
birth, his life, his death, were all for us children of 
men. A prophet, who was a son of man, thus setteth 
out Christ's birth: ' Unto us a child is born, unto us 
a son is given,' Isa. ix. G. And an angel speaking to 
sons of men, thus : ' Unto you is born a Saviour,' 
Luke ii. 11. The obedience of Christ's life was also 
for us, Rom. v. 19 ; so he died for us,' 1 Thes. v. 10. 
The like is said of his burial ; for in regard of the 
benefit which we receive from Christ's burial, we are 
said to be buried with him, Rom. vi. 4, Col. ii. 12 ; 
yea, ho was ' made sin for us,' 2 Cor. v. 21, and ' a 
curse for us,' Gal. iii. 12. For us he vanquished the 
devil, Heb. ii. 14. The hke also of his resurrection, 
Rom. iv. 25 ; of his ascension, John xiv. 2 ; of his 
intercession, Rom. viii. 84 ; and of his abode in 
heaven, John xvii. 24. All is for us. 

Good gi-ound we have hereupon to apply, as other 
things of Christ, so especially that which is here in 
particular expressed, his death ; and to rest thereon, 
as on a satisfaction for our sins, and as the means of 
pullbg out the sting of death, 1 Cor. xv. 55, and 
making it a sweet sleep to us, 1 Thes. iv. 14, 15. 

Sec. 84. Oftlie resolution o/ Heb. ii. 9. 
But lie see Jesus, uho was made u little lower than 
the angels for the suffering of death, crowned with glory 

' Seo ver. 15, Stc. 148. 



and honour ; that he by the grace of God should taste 
death for every man. 

The sum of this verse is, the end of Christ's 
humiliation. 

This is set down by way of answer to the objection 
propounded in the former verse. The objection was 
against the supreme authority of Christ over all 
creatures. Of the objection, see Sec. 68. 

The answer hath reference unto two branches of 
the objection : 

One concerns the person intended ; which was man, 
meaning a mere man. This the apostle so yields 
unto, as notwithstanding he afErmeth Jesus, who was 
more than man, to be so highly exalted as is mentioned 
in the testimony. 

The other concerns the evidence alleged against the 
foresaid supreme authority, which is thus set down, 
' we see not yet,' &c. 

This he answereth, by a distinction of sights, to 
this purpose : Though with bodily eyes we can see no 
such matter, yet we may with the eyea of our soul. 
See Sec. 72. 

In setting down the foresaid end, two points are 
distinctly expressed : 

1. A description of Christ's humiliation. 

2. A declaration of the end thereof. 

Christ's humiliation is set down by the low degree 
thereof; and that comparatively in reference to angels, 
thus, ' lower than angels.' Hereof see Sec. 64. 

The end is, 1, generally propounded; 2, particularly 
exemplified. 

In the general is declared, 

1. The end itself. 

2. The consequence that followeth thereupon. 
The end itself is, 

1. Propounded in this word, death. 

2. Aggravated by this epithet, suffering. 
The consequence following was exaltation. 

This is, 1, propounded in the metaphor of a crown ; 
which implieth a royal dignity. 

2. It is amplified two ways : 

(1.) By the excellency of that crown, in this word 
gloiy. 

(2.) By the esteem that others have of it, in this 
word honour. Of these two words, see Sec. 60. 

In the particular esemphfication of the end are set 
out, 

1. The manner of Christ's partaking of death, in 
this metaphor taste. 

2. The causes thereof; which are two : 

1. The procuring cause, ' the grace of God.' 

2. The final cause, ' for eveiy man.' 

Sec. 85. 0/ doctrines raised out o/ Heb. ii. 9. 

I. Olijections against truth are to be answered. Thus 
such clouds as obscure truth will be removed. Thus 
may men be kept from forsaking the truth. This 
particle btU intendeth the doctrine. See Sec. 68. 



Ver. 10.] 



GOUGE ON HEBREWS. 



II. Christ is the Saviour uf man ; for he is Jesns. 
See Sec. 73. 

UI. Things super-celestial may be seen. Super- 
celestials are such as are above the stars, even in the 
highest heaveu, where Jesus hath abode ever since 
his ascension. There may we now see him, namely, 
with the eyes of the soul. See Sec. 72. 

IV. Truths invisible are most sure to believers. 
They are believers of whom the apostle thus saith, 
' we see.' See Sec. 72. 

Of doctrines raised out of these words, ' made a 
little lower than the angels,' and out of these, ' crowned 
with glory and honour,' see Sec. 65. 

V. Christ vxis incarnate, that he might be a fit 
sacrifice. See Sees. 74, 75. 

VI. Christ suffered unto death. His death is here 
expressly mentioned. 

VII. Christ's death was with great suffering. It is 
here styled the suffering of death. See Sec. 76. 

VIII. Oreat glory folloived tipon Christ's great 
suffering. This phrase, the ' suffering of death,' im- 
ports great suffering ; and this, ' crowned with glory,' 
great glory ; and the order of setting down these two 
shews that the latter followed upon the former. See 
See. 74. 

IX. Christ's high dignity giveth f roof of the subjec- 
tion of all things under him. The apostle here proveth 
that subjection by Christ's dignity. See Sec. 74. 

X. God's free grace was the procuring cause of 
Christ's suffering for man. This is here directly set 
down. See Sec. 78. 

XI . God's grace and Christ's merit may stand to- 
gether. See Sec. 78. 

XII. Christ was not swallowed up of death. 

XIII. Christ actually and really died. 

XIV. Christ began the cup of death to us. These 
three last doctrines arise from this metaphor taste. 
See See. 80. 

XV. Christ died for all, of all sorts. See Sec. 81. 

XVI. Christ died not for himself. See Sec. 74. 

XVII. God is no respecter of persons, for he gave 
his Son for all men. See Sec. 81. 

XVIII. 3Ian's good was the end of Christ's suffer- 
ings. See Sec. 81. 

Sec. 86. Of the respect wherein 'it became God' 
that his Son should be man, and suffer for man. 

Ver. 10. For it became him, for whom are all 
things, and by whom are all things, in bringing many 
sons unto glory, to make the Captain of their salvation 
perfect through sufferings. 

The first particle of this verse, yaj, for, shews that 
it is added as a reason of that which goes before. In 
general, it is a third reason to prove that Christ was 
man. See Sec. 1. In particular, it declareth the 
reason of the last clause of the former verse, which 
is this, ' By the grace of God Christ tasted death for 
every one.' If the question be asked, Why God's 



gi-ace chose that way to redeem man ? here is a ready 
answer : ' It became him' so to do. 

The Greek word E^gsTs, translated became, is di- 
versely used. 

1. It implies a necessity of doing this or that, as in 
this phrase, ' Such an high priest became us, who is 
holy,' &c. Heb. vii. 29. It was necessary that we 
should have such an one ; no other could serve the 
turn. 

2. It implies a duty, as in this phrase, ' It be- 
cometh us to fulfil all righteousness,' Mat. iii. 15. It 
is our duty so to do. 

3. It implies an answerableness or agreement of one 
thing to another, as in this phrase, ' Speak thou the 
things which become sound doctrine,' Tit. ii. 1 ; that 
is, as are agreeable thereto. 

4. It implies a decency, comeliness, and glory of a 
thing, as in this phrase, ' Which becometh women 
professing godliness,' 1 Tim. ii. 10. He there speaketh 
of women adorning themselves with good works ; and 
this is a decent and comely thing, the beauty and 
glory of professors. Thus it is here taken ; for never 
did anything more make to the glory of God than his 
making of his Son lower than angels, that he might 
taste death for every one. 

We read, that upon the first news of Christ coming 
into the world, a multitude of angels thus praised God, 
' Glory to God in the highest,' &c., Luke ii. 14 ; and 
Christ himself, when he was going out of the world, 
thus saith to his Father, ' I have glorified thee on 
earth,' John xvii. 4. And upon his suflering, Christ 
said, ' Father, glorify thy name ;' and the Father thus 
answered, ' I have both glorified it, and will glorify it 
again,' John xii. 28. All this was in relation to 
Christ's humiliation, even unto death. 

Sec. 87. Of God's glcn-g in giving his Son to die. 

If we take a view of God's special properties, we 
shall find the glory of them so set forth in Christ's in- 
carnation and passion, and the redemption of man 
thereby, as in nothing more. I will exemplify this in 
five of them. 

1. The power of God hath been often manifested by 
many wonderful works of his since the beginning of 
the world. The book of Job and book of Psalms do 
reckon up catalogues of God's powerful and mighty 
works; but they are all inferior to those works which 
were done by the Son of God becoming man and 
dying ; for hereby was the curse of the law removed, 
the bonds of death broken, the devil and his whole 
host vanquished, infinite wrath appeased. The Son 
of God did all this, and much more, not by arraying 
himself with majesty and power, but by putting on 
him weak and frail flesh, and by subjecting himself to 
death. Herein was strength made perfect in weak- 
ness, 2 Cor. xii. 9. 

2. The wisdom of God was greatly set forth in the 
first creation of all things in their excellent order and 



13G 



OOUGE ON HEBREWS 



[Chap. II. 



beauty, and in the wise government of them ; but 
after that bj- sin thej- were put out of order, to bring 
them into a comely frame again was an argument of 
much more wisdom ; especially if we duly weigh how, 
by the creature's transgression, the just Creator was 
provoked to wTath. To fiud out a means, in this case, 
of atonement betwixt God and man, must needs imply 
much more wisdom. For who should make this 
atonement? Not man, because he was the trans- 
gressor ; not Grod, because he was oflcuded and in- 
censed. Yet God, by taking man's nature upon him, 
God-man, by suffering, did this deed ; he made the 
atonement. God having revealed this mystery unto 
his church, every one that is instructed in the Chris- 
tian faith can say. Thus and thus it is done. But had 
not God, by bis infinite wisdom, found out and made 
known this means of reconciliation, though all the 
heads of all creatures had consulted thereabout, their 
counsels would have been altogether in vain. We 
have therefore just cause, with an holy admiration, to 
break out and say, ' Oh the depth of the riches both 
of the wisdom and knowledge of God,' Rom. xi. 33. 

3. The justice of God hath been made known in all 
ages by judgments executed on wicked sinners ; as the 
punishment of our first parents, the drowning of the 
old world, the destroying of Sodom and Gomorrah 
with fire and brimstone, the casting off the Jews, the 
casting of wicked angels and reprobate men into hell 
fire ; but to exact the uttermost of the Son of God, 
who became a surety for man, and so to exact it as in 
our nature, he must bear the infinite wrath of his 
Father, and satisfy his justice to the full, is an in- 
stance of more exact justice than ever was manifested. 

4. The t7-ulh of God is exceedingly cleared by God's 
giving his Son to die, and that in accomplishment of 
his threatening and promises. 

For threatening, God had said to man, ' In the day 
thou eatest of the tree of the knowledge of good and 
evil, thou shalt surely die,' Gen. ii. 17. How could 
God's truth have been accomplished in this threaten- 
ing, and man not utterly destroyed, if Christ had not 
died in our nature ? 

For promise, the first that ever was made after 
man's fall was this, ' The seed of the woman shall 
bruise the serpent's head,' Gen. iii. 15. As this was 
the first promise, so was it the ground of all other 
promises made to God's elect in Christ. Now God 
having accomplished this promise by giving his Son 
to death, how can we doubt of his truth in any other 
promise whatsoever. Tho accomplishment of no other 
promise could so set out God's truth as of this; for 
other promises do depend upon this, and not this on 
any of thom. Besides, this is the greatest of all other 
promises. We may therefore on this ground say, 
' He that spared not his own Son, but delivered him 
lip for us all, how shall he not with him also freely 
give us all things ?' Rom. viii. 82. 

5. God's mem/ is most magnified by sending his Son 



into the world to die for man. ' The mercies of God 
are over all his works,' Ps. cxlv. 9 ; but the glass 
wherein they are most perspicuously seen is Jesus 
Christ made man, and made a sacrifice for man's sin. 
This is set out to the life : ' God so loved the world, 
that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlast- 
ing life,' John iii. 16. 

Sec. 88. Of the necessity of Christ's being man to 
die. 

On the fore-mentioned grounds, there was a neces- 
sity of Christ's suffering. In this respect a must is 
attributed to that which is here said, it became. So 
saith Christ of himself, he ' must sufler,' Mat. xvi. 21 ; 
and ' thus it must be,' Mat. xxvi. 54 ; ' The Son of 
man must be lift up,' John iii. 14 ; ' Ought not Christ 
to have sutiered those things ? ' Luke xxiv. 56. 

This may serve to stop the mouths of such con- 
ceited persons as are ovcr-busj- in inquiring after God's 
supreme high prerogative, namely, whether he could 
not by virtue of it have forgiven man's sin, without 
any such satisfaction, and by this grace received him 
to glory ? 

Since ' it became God' to take this course, and that 
the Holy Ghost saith, ' It must be so;' man, ' who 
art thou that repliest against God ? ' When God's will 
is manifested, it is over-much curiosity to dispute about 
his prerogative. Moses hath set down a singular rule 
for us to order our reasonings by, which is this, ' Those 
things which are revealed belong unto us,' Dout. xxix. 
29. It may be that these grounds, it became him, it 
must be, are expressed to prevent all further disputes 
about this point. 

It much becomes us who look to partake of the 
benefit of that which became God so to order, to be 
very circumspect over ourselves, and to take heed that 
we pervert not that to God's dishonour which so much 
became him. They pervert it who take occasion from 
God's grace in giving his Son, and from tho satisfac- 
tion which his Son hath given for our sins, to continue 
in sin. This is it concerning which the apostle, with 
great indignation and detestation, saith, ' God forbid,' 
Horn. vi. 2. This is to ' turn the glory of God into 
lasciviousness,' Jude 4. This is to tread under foot 
the Son of God,' &c., Heb. x. 29. What greater 
aggravation can there be of a sin than this ? 

Sec. 89. 0/ these jihrases, 'for uhom, bij uliom, are 
all thin/is.' 

These phrases, ' for whom,' 5/' 'it, ' are all things,' 
and ' by whom,' di' ou, ' are all things,' have reference 
to God, who gave his Son to death ; and by them he 
is described. 

These two prepositions, /o/-, ////, are the interpreta- 
tion of one Greek word, dia, which is the same that in 
tho former verse is translated /oj- ('for the suffering,' 
dia TO caifjj.aa). The variation of the cases joined to 



Ver. 10.] 



GOUGE ON HEBREWS- 



the preposition varietli the interpretation. ' Hereof 
see Sec. 74 ; of the Greek noun, see Sec. 76. 

The former, di' ov, sets out God as the final cause, 
for whose glory all things are. In this sense it is said, 
' The Lord hath made all things for himself,' Prov. 
xvi. 4; namely, for his own glory. To this very 
purpose saith the apostle, ' All things are to him,' s/'; 
auTbt, Kom. xi. 36. These prepositions, ha, for, and 
£/'5, to, intimate one and the same thing, which is the 
end. Thus the woman is said to be made, hia. rhv 
avd^a, ' for the man,' 1 Cor. xi. 9 ; which is, for the 
man's sake, for his good, Gen. ii. 18. The Greek 
phrase, il; avr'ov, which signifieth to him, is translated 
for him, chap. i. 16. To make this more clear, our 
English often addeth this particle, sake, which is a 
note of the final cause ; as, bia tyiv ^aaiXhav, ' For 
the kingdom of heaven's sake,' Mat. xix. 12; Bia to 
civof/,d. /Ml), ' For my name's sake,' saith Christ, Luke 
xxi. 17 ; dia. to hayyiXiov, ' For the gospel's sake,' 
1 Cor. is. 23. 

The latter phrase, Si' oJ, hij ivhom, sets out God as 
the efficient, and creator of all. In this sense this 
phrase is appHed to Christ : ' By him were all things 
created,' Col. i. 16. 

It is also applied to his blood, as to the procuring 
cause of redemption : ' He hath purchased the church 
with his own blood,' Acts xx. 28. 

This general, to, 'xavTa, ' all things,' is to be taken 
in the largest extent that can be, nothing at all ex- 
cepted. So it is taken John i. 3, Col. i. 16, Heb. i. 3, 
and in other places where mention is made of creation 
and providence. (See more of this general, Sec. 66.) 
Here it is expressly mentioned, to shew the ground of 
God's putting all things in subjection under Christ's 
feet ; even because ' all things were for him, and by 
bim.' God had power to dispose all things as he 
would, because all things were ' by him.' He made 
all. And he had a right so to do, because all were 
made ' for him ;' even for him to dispose of them as he 
would. See Sec. 37. 

These phrases, /oc him and bi/ him, have reference 
both to creation and also to providence. For ' God 
worketh hitherto,' John v. 17, namely, by his provi- 
dence; and thereby all things are preserved, Ps. cslvii. 
8, 9; and ordered, Ps. xxxiii. 13, &c. 

In the foresaid description of God, the final cause, 
for irhom, is set before the efficient, bij whom,, to 
shew what it was that God put on to make, preserve, 
and govern all things. Surely he put himself on ; 
he aimed at himself, even at his own glory. That all 
things might he for him, all things were bi/ him. 

Ah things being for God, we also, all we have, and all 
we can do, ought to be for him : ' Glorify God in your 
body, and in your spirit, which are God's,' 1 Cor. vi. 
20. ' Whether yo eat or drink, or whatsoever ye do, 
do all to the glory of God,' 1 Cor. vi. 31. See more 

' Accusative, S; »>■; genitive, 5; oJ. 



hereof in my Explanation of the Lord's Prayer, entitled 
A Guide to (/o to God, petit, i. sec. 30, 81. 

All things being by God, it is our duty to acknow- 
ledge that ' in him we live, move, and have our being,' 
Acts xvii. 28 ; and that as all things were created, so 
they are preserved and governed by him. Job xxxviii. 4, 
&c., Ps. civ. 2, &c. ; and thereupon to fly to bim in 
all our needs, distresses, and dangers. 'To call upon 
him, and depend on him for every good thing ; to com- 
mit our souls, bodies, states, endeavours, even all that 
we have, to him ; to be content with every event ; to 
submit all our purposes to his will ; and for all things 
to bless him. Job i. 21 

We ought the rather to be thus minded, because 
God doth nothing but what becometh him. This 
description of God, ' for whom are all things, and by 
whom are all things,' is added to this motive, ' it 
became him,' to shew that there is a comeliness in all 
things done by him : ' He hath made everything beau- 
tiful in his time,' Eccles. iii. 11. Wherefore, though 
we can see no reason of God's doings, yet we may see 
good reason to account them the best. 

This title, bij whom, having reference to God (as 
also Eom. xi. 36), giveth a full answer to the Arians, 
who from this phrase, ' All things were made by him,' 
John i. 3, infer that the Son is inferior to the Father, 
and his instrument in making the world. 

Sec. 90. Of sons in relation to Christ. 

This clause, in bringinrj many sons unto glory, seem- 
eth by our English translators to have reference to him 
who is described in the former words, namely, to God. 
Surely the thing itself may well be applied to God, 
and imply a reason why it became God to make his 
Son perfect through sufferings, even because his pur- 
pose was to bring many other sons to glory ; and the 
best way to bring them thereunto was by his Son's 
suti'ering. 

This is a good and congruous sense, but the con- 
struction of the Greek words will not bear it ; for the 
antecedent, aurif}, to which this relative in that sense 
should have reference, is of the dative case ; but the 
relative, ayayona, is of the accusative, of which case 
the word translated captain, tov a^yjr/ot, is. Now, it 
is without all question that Christ is meant under that 
word captain ; therefore, in grammatical construction, 
this act of bringing many sons to gloi-y is to be applied 
to Christ. 

Thus it sheweth a reason why Christ himself passed 
by suffering unto glory, namely, that thereby he might 
bring many sons to glory. Both references tend to 
the same scope. The latter attributes that act to the 
Son which the former doth to the Father. In this 
there is no great incongruity; for the Father and Son 
are one in essence, mind, will, and work : ' What thing 
soever the Father doth, these also doth the Son like- 
wise,' John V. 19. 

Against the reference, of 'bringing sous unto glory,' 



GOUGE ON HEBREWS. 



[CllAP. 



made to Christ, it is objected that the persons here 
said to be brought tb glory are called Christ's inlhren, 
ver. 11. If they be his brethren, how can they bo 
his sons ? 

Alls. 1. They are not called his sons in relation to 
Christ, but indefinitely sons; so as it may be thus 
explained, Christ brought many sons of God to glory. 

Alls. 2. The same persons that in one respect are 
called Christ's brethren, may in another respect be 
called his sons. How saints are called Christ's 
brethren, see Sec. 106 ; they are called his sons in 
these respects. 

(1.) As Christ is ' the everlasting Father,' Isa. ix. 
6, thus he hath given them their being, and adopted 
them into his family. 

(2.) As the Father hath given all his elect unto 
Christ, to bo nourished and nurtured by him ; thus 
they who were nurtured and instructed by ancient 
prophets are called ' sons of the prophets,' 2 Kings 
ii. 3. In like manner, and on the same ground, the 
elect of God are called Christ's sons. They whom 
ministers beget unto the Lord are called their sons, 
Philem. 10, much more they who are saved by 
Christ may be called his sous. 

(3.) As Christ bears a fotherly affection to them ; 
loving them as sons, taking an especial care of them 
as of his sons, purchasing an inheritance for them, 
and doing all the good he can for them. 

The sons of God and the sons of Christ are all one, 
even such as are adopted and regenerate ; for by the 
grace of adoption, and by the work of regeneration, 
we are made the sons of God, and heirs of glory, Rom. 
viii. 15-17, 1 Pet. i. 3, 4 ; these are ' sanctified and 
cleansed with the washing of water by the word,' Eph. 
vi. 25 ; these ' have washed their robes, and made 
them white in the blood of the Lamb,' Kev. vii. 11 ; 
and thus are they fitted for glory. 

Boast not of any title to glory till thou hast evidence 
of thy sonship, that thou art adopted and born again: 
' The son of the bond woman shall not be heir with 
the son of the free woman,' Gal. iv. 30. 

How may we have evidence that we are sons ? 

Alts. By the Spirit, Kom. viii. 14. The Spirit 
worketh two things. 

1 . An earnest desire of God's fatherly favour. Gal. 
iv. 6. 

2. A careful endeavour to please and honour God, 
Col. i. 10, Mai. i. 0. The former is a fruit of faith, 
the latter of love. Hence arise grief for the provoca- 
tions of God's wrath, and indignation at the dishonour 
done to God. 

By these evidences we may know that we are the 
sons here meant, and having that assurance, no doubt 
can be made of obtaining glorj'; for Christ undertaketh 
to bring such to glory. In this respect salvation, by 
a kind of property, is said to be theirs, for Christ is 
styled ' the captain of ilieir salvation.' All sons, and 
none but sons, shall be saved : Jcfus ' shall save bis 



people,' Mat. i. 21 ; he is ' the Saviour of the body,' 
Eph. V. 23. ' If children, then heirs,' Rom. viii. 1'7, 

not otherwise. 

With much confidence may sons rest upon such a 
father as Christ is, to be much pitied and succoured in 
all their distresses, to have all their wants supphed, 
to be tenderly dealt with in all their weaknesses, to be 
sufficiently provided for with all needful good things, 
to be safely protected against all dangers, to have 
whatsoever may be expected from such a father. 
Consider, on the one side, the love and care of natural 
fathers to and for their children, yea, and of apostles 
too for those whom they begat by the gospel ; and, on 
the other side, well weigh how hr Christ exalteth all 
those fathers in power, wisdom, and goodness, and 
you shall find just cause with confidence to rest on 
him at all times, on all occasions. 

By virtue of this relation, it becomes ns all, who 
account om-selves to be in the number of God's elect, 
and to be given by him as sons to Christ, it becomes 
us every way to shew ourselves to be Christ's sons, 
even in our inward disposition, and also in our out- 
ward conversation, and thereupon to love him and fear 
him, to reverence and obey him, in all things to please 
him and honour him, to depend on him for all needful 
good things, and to be content with that condition 
wherein he sets us, and with those gifts of soul, body, 
or state that he is pleased to bestow upon us. In a 
word, what duties soever in God's word are required 
of sons as sons, we must conscionably perform to 
Christ, whose sons we are. 

That these duties may be performed according to 
the extent of the persons whom they concern, wo must 
take notice that as all sorts and conditions of men, 
great and mean, rich and poor, young and old, so also 
both sexes, male and female, are comprised under this 
relative sons; for that is the nature of relatives, to 
comprise both under one, as under this title men, in- 
defiuitely used, women also are comprised, and under 
bnthivn sisters also. To manifest this, the other 
relative daughters are oft expressed, as, ' Ye shall be 
my sons and daughters,' 2 Cor. vi. 18. 

Sec. 91. 0/ lite multitude of lliem that shall be saced. 

The sons before mentioned are said to be toXXoI, 
'many;' though this include not all the sons of 
Adam ; for ' they that have done evil shall come forth 
unto the resurrection of damnation,' John v. 29, and 
this Captain of salvation will say to multitudes at the 
last day, ' Depart from me, ye cursed, into everlasting 
fire,' Mat. xxv. 41, yet this includcth a very great 
multitude. For it was in relation to these sons, who 
are the spiritual seed of Abraham, that God said to 
Abraham, Isaac, and Jacob, ' Thy seed shall be as 
the stars of heaven, and as the dust of the earth,' Gen. 
XV. 5, xxvi. 4, xxviii. 14. And the prophecies of mul- 
titudes to come in are meant of these sons, such as 
these : ' Many people shall say, Let us go np to the 



VliR. 10.] 



GOUUE ON HEBREWS. 



130 



house of God,' Isa. ii. 3, Mic. iv. 2 ; ' Many shall 
come from the east and west,' &c. Mat. viii. 11 ; and, 
' My righteous servant shall justify rnany,' Isa. liii. 11 ; 
' The Son of man came to give his life a ransom for 
many,' Mat. xx. 28; 'His blood is shed for many,' 
Mat. xsvi. 28; 'By the obedience of one shall many 
be made righteous,' Kom. v. 19. In particular, John 
saith, ' I beheld, and lo, a great multitude, which no 
man could number, of all nations, and kindreds, and 
people, and tongues, stood before the throne,' &c. 
Rev. vii. 9. All these were the sons here mentioned. 
See Chap. vi. 14, Sec. 107, and Chap. is. 22, Sec. 
140. 

Obj. It is oft said that few are chosen, few enter in 
at the strait gate, Mat. vii. 14, xx. 16. Hereupon 
the flock of Christ is styled ' a little flock,' Luke xii. 
32, and they are styled 'a remnant,' Isa. i. 9 ; 'a 
tenth,' Isa. vi. 13; ' a vintage,' Micah vii. 1, and they 
are resembled to those few that were in the ark when 
the whole world was drowned, and in Sodom when 
the four cities were destroyed with fire and brimstone. 
See Chap. xi. 7, Sec. 32. 

Ans. Comparatively they are indeed but few, in 
regard of the multitudes of evil ones that ever have 
been, and ever will be in the world. But simply con- 
sidered in themselves, they are very, very many. 
When Elijah thought that he alone had been left, the 
Lord gave him this answer, ' I have reserved to my- 
self seven thousand,' Rom. xi. 3, 4. 

This is a matter of great comfort, in regard of the 
multitudes that perish, that there are also many that 
shall be saved. 

It is also a great encouragement to inquire after the 
way to salvation, and to use the means sanctified for 
attaining thereunto. There is ' a fountain opened ' 
to cleanse us from sin, Zech. xiii. 1. Let us not fear 
that it will be dried up because many go to partake 
thereof. Be rather encouraged to go with those many 
thereunto. Fear not that heaven will be filled up, for 
there are ' many mansions,' John xiv. 2. A poor 
man long waited at the pool of Bethesda, though the 
time of cure was but at a certain season, and only one 
could be cured at that season, John v. 4, 5, &c. ; but 
the pool for salvation cureth at all times all that go 
into it. We read of three thousand converted by one 
sermon, Acts ii. 41, and five thousand by another. 
Acts iv. 4, and it is after this registered that ' multi- 
tudes of believers were added to the Lord,' Acts v. 14 ; 
and that ' the number of disciples was multiplied,' 
Acts vi. 1 ; and that ' the churches were estabUshed 
in the faith, and increased in number daily,' Acts 
xvi. 5; and that many thousands' of Jews believed. 
Acts sxi. 20, besides the Gentiles that embraced the 
faith. 

After those days, yea, and in these our days, have 
the churches of Christ wonderfully increased. 

A strong inducement this is, both to ministers to 
' Tixkai fiu^iiiis, fti^ixt, decern millia. 



preach the gospel, and also to people to attend there- 
upon, in that there are many sons : and they must all 
be brought to glory. 

Sec. 92. Of ' bringing' sons to glory. 

It is said of those many sons, that by Christ they 
are brought to glory. 

The verb ayayo^ra, translated brought, is diversely 
used, as, 

1. To go of one's self, even upon his own voluntary 
motion ; as where Christ saith, ayu[/.iv, ' Let us be 
going,' Mat. xxvi. 46. 

2. To be led by another, butwiUingly: thus An- 
drew brought, ijyayiv, Simon to Jesus, John i. 42. 

3. To be brought forcibly, as men use to bring ma- 
lefactors to execution. ' There were also two other 
malefactors led, liyono, with Jesus to be put to death,' 
Luke xxiii. 32. 

4. To bring such as are no way able to go of them- 
selves : thus the good Samaritan brought, nyuyiv, 
the man that was wounded and left half dead, to an 
inn, Luke x. 34. 

That we may the better discern how this word 
bringing is here used, we are to take notice that the 
sons here said to be brought, are neither able nor 
willing of themselves to go to glory. Christ therefore 
bringeth them thither by certain degrees. 

1. He quickeneth them that are dead in sins, 
Eph. ii. 1, 5. 

2. He sheweth them the way wherein they may 
come to glory. For ' he is the true light which light- 
eneth every man that cometh into the world,' John 
i. 9. Thereupon he thus saith of himself, ' I am the 
light of the world : he that followeth me shall not 
fall into darkness, but shall have the light of life,' 
John viii. 12. 

3. He goeth as a guide before them ; for he is that 
good shepherd that ' goeth before his sheep, and the 
sheep follow him : for they know his voice,' John x. 4. 

4. He communicates his Spirit unto them, whereby 
they are so enlightened, as they discern the way 
wherein they should walk, Eph. i. 8, 9, and enabled and 
persuaded to walk therein, ' For the law of the Spirit of 
life in Christ Jesus hath made us free :' and ' As 
many as are led by the Spirit of God, they are the 
sons of God,' Rom. viii. 2, 14. 

Christ's bringing sons to glory, informs us in these 
two principles : 

1 . Man cannot of himself go to glory. 

2. Christ can and will bring all the elect to glory. 
' We have no suflicieucy of ourselves, but our suffi- 
ciency is of God,' 2 Cor. iii. 5. ' As the branch can- 
not bear fruit of itself, except it abide in the vine : 
no more can ye, except ye abide in me,' saith Christ 
to his sons, John xv. 4. 

Sec. 93. Of the glory of heaven. 

That whereunto Christ bringeth his sons is here 



GOUGE ON HEBREWS. 



[Chap. II. 



styled (jlon/. Hereby is meant that happy estate 
which is purchased by Christ in heaven. This estate 
is oft set out by this epithet ; as Kom. viii. 18, 2 Cor. 
iv. 17, 1 Ktcr T. 1, 10. 

Glori/ is a transcendent word, and compriseth under 
it all manner of excellencies. The iniiuite excellency 
of God himself, and of his divine attributes, is termed 
glory ; as, ' the glory of God,' Acts vii. 55 ; ' the glory 
of his majesty,' Isa. ii. 10, 21 ; ' the glory of his 
power,' 2 Thes. i. 9 ; ' the glory of his grace,' Eph. 
i. 6. In this respect, where the apostle would to the 
uttermost that he could, commend, and set forth the 
excellency of the Son, ho doth it thus, ' who is the 
brightness of his Father's glory ;' see Chap. i. 
Sec. 19. 

There is an especial emphasis in this word glonj, as 
it is here used. It goeth beyond the superlative de- 
gree, and implieth more than most glorious. It com- 
priseth under it whatsoever may be counted glorious ; 
and that in the most eminent kind and degi-ee that 
can be. 

In heaven is the God of glory. Father, Son, and 
Holy Ghost. In heaven is that Son of God incarnate, 
advanced to the highest glory that can be ; there he 
is crowned with glory. 

Heaven itself is the most bright and beautiful place 
that ever God made. The sun itself is not so bright, 
nor so full of light. There is that ' light which no 
man can approach unto,' dccoV;roi/, 1 Tim. vi. IC. 

There shineth forth the brightness of God's glory 
in the fulness of it. There the brightness of angels 
(a little part whereof amazed men on earth, as Dan. 
viii. 17, Luke i. 12 and ii. 9) is most conspicuously 
manifested. There Christ's glorified body (whose face 
on earth did shine at his transfiguration, as the sun, 
Mat. xvii. 2), continually shineth out. There also are 
the glorified saints, whose bodies shall bo fashioned 
like unto the glorious body of Christ, Philip, iii. 21. 
They shall there shine as the firmament, as the stars, 
Dan. xii. 8 ; as the sun. Mat. xiii. -13. 

If joy and delight, if honour and dignify, if full sa- 
tisfaction of all good things, may add anything to glory, 
full satisfaction is to be found in heaven. 

The glory of heaven is set out by all signs of glory : 
as ' an inheritance in light,' Col. i. 12 ; ' the riches 
of the glorj' of that inheritance,' Eph. i. 18 ; ' an in- 
heritance, incoiTuptible, undefiled, and that fadeth 
not away,' 1 Peter i. 4 ; 'a crown of life,' James i. 12 ; 
' a crown of righteousness,' 2 Tim. iv. 8 ; 'a crown 
of glory,' 1 Peter v. 4 ; ' God's throne,' Mat. v. 34 ; 
the ' thrones of his glory,' ]\Iat. xix. 28 ; ' a throne of 
the majesty,' Hob. viii. 9 ; 'the kingdom of God,' 
1 Cor. vi. 9 ; ' the kingdom of heaven,' Mat. viii. 11; 
and ' an everlasting kingdom,' 2 Peter i. 11. 

The estate, then, which is in heaven reserved for 
saints, must needs be a most excellent and glorious 
estate. The apostle, in setting out the glory of it, 
uscth an high and transcendent expression, 2 Cor. 



iv. 17, for he styleth it ' a weight of glory.' It is not 
like the glory of this world, light, frothy, vain, like 
hail or ice, which in the ban Jling melt ; but sound, 
solid, substantial, and ponderous, and that not for a 
short time, but for ever. It is an ' eternal weight,' 
without date, without end ; and to shew that this 
glory exceeds all degrees of comparison, he uses an 
emphatical Grecism, which addeth hyperbole to hy- 
perbole ; which, because other tongues cannot word 
for word express to the full, they are forced to use 
words and phrases which exceed all comparison : as 
' wonderfully above measure ;'' ' above measure ex- 
ceedingly ; - ' exceedingly exceeding ;' ^ or, as our 
English, ' a far more exceeding weight of glory.' Of 
this glory it may well be said, ' eye hath not seen, nor 
ear heard, neither hath it entered into the heart of 
man,' 1 Cor ii. 9. It is not therefore without cause 
that the apostle prayeth, ' That the eyes of our under- 
standing may be enlightened, that we may know what 
the riches of the glory of his inheritance in the saints 
is,' Eph. i. 18. ' For it doth not yet appear what we 
shall be.' When Paul was caught up into this glory, 
he heard unspeakable words, aiirira Iti/iara, which it 
is not lawful for a man to utter," 2 Cor. xii. 4. 

To this glory doth the only begotten Son of God 
bring his adopted sons, to shew both the magnificence 
of his Father, and also the value of his own merit. 

The magnificence of a great monarch is manifested 
by the greatness of the gifts or honours that he con- 
ferreth. ^^^len Pharaoh would honour Joseph, ' he 
set him over all the land of Egypt,' Gen. xii. 41. So 
did Nebuchadnezzar to Daniel, Dan. ii. 48 ; and Darius 
also, Dan. vi. 2, 3 ; and Ahasuerus to Haman, Esther 
iii. 1, and to Mordecai, Esther viii. 15. 

As for the price whereby such an inheritance, as is 
comprised under this word f/lon/, it must needs be 
more worth than all the kingdoms of the world, and 
the glory of them, because the glory hero intended 
far surpasseth them all. I reckon that this present 
world is not worthy to be compared with that glory. 

One reason of setting out the future estate of saints 
under this iitle fflory, may be to shew that all things 
below are but base, vile, and contemptible in compa- 
rison of it. 

Who would not, who should not, long after this 
glory, even more than an heir after his inheritance ? 

Did we seriously sot before us an idea or represen- 
tation of this glory, we should undoubtedly say, 
' Blessed is he that shall eat bread in the kingdom of 
God,' Luke xiv. 15 ; or as Peter, at the transfigura- 
tion of his Master, ' It is good to be here,' Mat. 
xvii. 4. Is it good to be there ? Then inquire after 
the way that may bring us thither, and walk in it. 
' Strive to enter in at the strait gate,' Luke xiii. 24. 
Do as our Captain did, ' endure the cross, and de- 

' Miro supra modum. — Erasm. 

' Supra modum in sublimitatc. — Viily- Lat. 

' Exccllenter excellens.— /?«a. 



Ver. 10.] 



GOUGE ON HEBREWS 



spise the shame, for tho glory that is set before us,' 
Heb. xii. 2. ' The suflbrings of this present time are 
not worthy to be compared vfith this glor}',' Kom. 
viii. 18. No labour, no pains, no suflerings, can in 
this case be too much, and his glory will abundantly 
all. In saying glory, I say enough. 



Sec. 94. Of Christ's contimdn(i to bring i(s to glory. 

The participle bringing {ayaymTo., ah liyoi, duco), 
implies a leading one willingly, not by force. Acts v. 26. 
Thus Christ bringeth his sheep into his fold, John x. 
16, for it is thus added, ' They shall hear my voice.' 

It implieth also a kind of tender and gentle leading. 
It is applied to them that brought sick and weak ones 
to Christ, Luke iv. 40, and to him that brought one 
half dead to his inn, Luke s. 34, 

The joining of this act of bringing, with the end, to 
glory, i'lf bo^av ayayuna., setteth out a continuance 
of Christ's act till he have accomphshed his intended 
end. He ceaseth not to lead and carry us on till he 
have set us in glory. 

This phrase of bringing to, is oft used to set out the 
continuance of an act. It is said of the pitiful 
Samaritan, who had compassion on a succourless man, 
that ' he brought him to an inn,' Luke x. 34, and that 
a centurion took order that Paul should be brought 
to a castle. Acts sxiii. 10. He feared lest Paul should 
have [been] pulled in pieces of the multitude; therefore 
he would nothave him left till he were safe in the castle. 

Thus Christ will not leave us in this world unto our 
Bpiritual enemies till he have brought us to glory. It 
is his promise, never to ' leave us nor forsake us,' 
Heb.xiii.5, but to 'confirm us unto the end,' lCor.i.8. 

On this ground saith the apostle, ' I am confident 
of this very thing, that he which hath begun a good 
work in you, will confirm it unto the day of Jesus 
Christ,' Philip, i. C. And Christ saith of himself, 
' Him that cometh to me I will in no wise cast out,' 
John vi. 37. In this respect, Jesus is styled ' the 
author and finisher of our faith,' Heb. xii. 2. For, 

1. ' This is the will of the Father, that of all which 
he hath given unto Christ he should lose nothing, but 
should raise it up again at tho last day,' John vi. 89. 

2. His love is unchangeable, John xiii. 1. 

3. He is faithful, and will do what he hath pro- 
mised, 1 Thes. V. 24. 

Admirable is the comfort and encouragement which 
hence ariseth, in regard of our own weakness and 
proneness to come short of this glory ; and also in regard 
of tho many stumbling-blocks which lie in the way, 
and of tho many enemies that oppose us and seek to 
binder us in our endeavour after glory. Our comfort 
and encouragement is, that Christ hath undertaken to 
bring us to glory, and none can hinder what he under- 
takes ; so as we may and ought to ' hope to the end for 
the grace that is brought unto us in the revelation of 
Jesus Christ,' 1 Peter i. 13. This we may do tho 
more confidently, because the ground of our confidence 



is not in ourselves, who are mere sons of men, but in 
the Son of God. 

In regard of ourselves, we may 'not be high-minded, 
but fear,' Rom. xi. 20, but in regard of Christ, we 
may be persuaded, ' that neither death, nor life, nor 
any other thing shall be able to separate us from the 
love of God which is in Christ Jesus our Lord,' Rom. 



Sec. 95. Of Christ the Captain of our saltation. 

To encourage us to our course to glory, he that 
undertakes to bring his sons thereunto, is styled ' the 
captain of their salvation.' 

By salvation is meant the very same thing that was 
comprised under glorg, even our future happiness. 
Why it is called glory, was shewed Sec. 93'; why sal- 
vation. Chap. i. Sec. 159. 

The root a^xf}, from whence the Greek word, ao^rj- 
yo;, translated captain, is derived, signifieth both a 
beginning, principium, and also a principality, im- 
perium. AJiswerably the word here used [signifieth 
both a captain, that goeth before and leads on his 
soldiers ; and also an autlmr and first worker [archi- 
tectus), of a thing. It is translated ' author,' Heb. 
xiii. 2, and ' prince;' as, ' prince of life,' Acts iii. 15. 
The author of life, who hath purchased and procured 
it ; and the guide, who leadeth us thereto, going in 
the way before us. 

To shew that Christ is the author and worker out 
of our salvation, these two words prince and saviour 
are joined together. Acts v. 31. Thus this word here 
translated captain, is four times, and only four times, 
used in the New Testament ; in all which, both signi- 
fications, namely, captain and author, may be implied, 
and both may well stand together. The author of a 
thing may be a guide and leader of others thereto. 
So is Jesus in reference to salvation. 

To shew that Christ is the author of our salvation, 
another word, which properly signifieth a cause, even 
the eificient cause, is attributed to him, and translated 
'author of salvation,' ainoc, Heb. v. 9. Yea, he 
is styled salvation itself, ro (Twtjjo/ov, Luke ii. 29. On 
this ground was the name Jesus given him. See Sec. 
73. See Chap. v. ver. 9, Sec. 50. 

That Christ also is our captain and guide to salva- 
tion, is evident by other metaphors attributed to him 
in reference to salvation ; as a shepherd that goeth 
before his sheep, John x. 2, 4, 14 ; a mediator that 
presents men to God, 1 Tim. ii. 5 ; an high priest, 
who is for men in things appertaining to God, Heb! 
V. 1 ; a nay in which one goeth to a place, John xiv. 
6 ; yea, a neiv and living way, Heb. x. 20 : new, in 
that there never was the hke Ijefore ; living, in that it 
puts life into them that walk therein, and brings them 
to eternal life. 

Christ is our captain, both to direct us, and also to 
encourage us. We of ourselves are blind in reference 
to spiritual and heavenly things ; we know not the 



GOUGE ON HEBREWS. 



[Chap. II. 



vf ay ; we cannot see it, we cannot walk in it without 
a guide. The eunuch who was asked, if ho understood 
what ho read, answered, ' How can I, except some 
man should guide me ?' Acts viii. 31. 

Christ is a ?(///i/, to shew us the wa}-, John viii. 12, 
and a .7i<i</c, to lead us along therein, Luke i. 79. 

Wo are also full of fears and doubts ; but Christ 
going before us puts spirit, life, and resolution into 
us. The speech of Abimelech, ' What ye have seen 
me do, make baste and do as I have done,' Judges 
ix. 48, put life into his soldiers, and made them 
readily do the like. So did a like speech and practice 
of Gideon, Judges vii. 17. For this end, therefore, 
thus said Christ to his disciples, ' I have given you 
an example, that ye should do as I have done to you,' 
John xiii. 15. 

Let us therefore take courage, and being instructed 
in the right way, and led on by so skilful a guide, so 
valiant a captain, so tender a shepherd, so merciful 
an high priest and a mediator, so gracious with the 
Father, let us ' look unto Jesus, the author and 
finisher of our faith,' Heb. xii. 22 ; ' let us go boldly 
unto the throne of grace, that we may obtain mercy, 
and find grace to help in time of need,' Heb. iv. 16. 
Doubt not of entering into glory, having such a captain. 

Sec. 96. Of Christ' ssuferimjs.^ 

Concerning this captain, it is further said, that he 
was ' made perfect through sufferings.' 

In the former verse, the apostle used this word in a 
singular number, 'zahiiia, because he restrained it to 
Christ's death, and added it as an epithet thereunto, 
rh 'iraSrijj.a toZ ^amTov, to shew that Christ's death was a 
suffering death, accompanied with much inward anguish 
and outward torment. But here the plural number 
is used, 6/a rraOrifjidruit, to intimate all Christ's suffer- 
ings, from his entering into the world to his going out 
of the same. For they were all ordered by God, and 
all tended to the very same end that is here intended, 
namely, the bringing of sons to glory. 

I suppose it hereupon meet to take a brief view of 
the many kinds of Christ's sufferings. 

General heads of Christ's sufl'eringsare such as these: 

Christ's sufl'erings were either co-natural, such as ap- 
pertained to his human nature ; or accidental, such 
as arose from external causes. Of such endurances as 
were co-natural, see Sec. 169. 

Accidental crosses were either such as was assaulted 
withal, or were inflicted upon him. 

Many were the temptations wherewith he was as- 
saulted, both by Satan and also by men ; yea, and by 
God himself. 

Satan tempted him to most horrible sins, as, diffi- 
dence, presumption, and idolatry, Mat. iv. 8, 6, 9. But 
nothing did cleave to him thereby. The purity of his 
nature was as a sea to a tiro- brand, which soon quench- 
eth it. Christ's purity was as clear water in a glass, 
' See Spc. 7fi. 



which hath no dregs, no filth at all in it ; though it be 
shaken never so much, yet it remaineth clear. Christ 
Faith of hicnself, ' The Prince of this world cometh, 
and hath nothing in me,' John xiv. 30. It is evident 
that Satan tempted Christ, after those fierce assaults 
in the wilderness. For at the end of them it is said, 
' When the devil had ended all his temptations, he 
departed from him for a season,' Luke iv. 13. This 
phrase /or a season, implieth that Satan afterwards 
set upon him again. And this phrase, ' The prince 
of the world cometh,' John xiv. 80, being spoken a 
little before the time of Christ's death, further sheweth 
that the devil set upon him again. These temptations 
of Satau were no small sufl'erings. 

Christ was also tempted by men, and those both 
adversaries and friends. The Pharisees and Sadducees, 
and others like them among the Jews, oft tempted 
him, as Mat. zvi. 1, and xix. 8, and xxii. 18 ; John 
xviii. 6. 

His disciples also tempted him, as Peter, Mat. xvi. 
22 ; and James and John, Mark x. 85 : and Thomas, 
John XX. 25-27. These temptations, from his disciples 
especially, could not but much trouble him. Witness 
the sharp rebuke that he gave to Peter, Mat. xvi. 28. 
Yea, the temptations of his adversaries]the Jews, stirred 
up anger in him, and grieved him much, Mark iii. 5, 
and viii. 12. 

Finally, Christ was tried and proved, and in that 
respect tempted by God himself, as by the Spirit of 
God, when he was ' led up of the Spirit into the wil- 
derness to be tempted of the devil,' Mat. iv. 1. And 
by the Father, who so withdrew his assistance and com- 
fort from him, as forced him to cry out and say, ' My 
God, my God, why hast thou forsaken me?' Mat. xxvii.46. 

Afflictions inflicted on him were very many. For 
order and distinction's sake, they may be considered in 
his non-age, man-age, and time of death. 

In his non-age these may be accounted sufferings. 

1. His mean birth, in the stable of an inn, where 
he was laid in a manger, Luke ii. 7. 

2. His flight in the night time into Egypt, upon 
Herod's prosecution. This was aggravated by the 
slaughter of all the infants in Bethlehem, and in all 
the coasts thereof. Mat. ii. 14-16. 

3. His parents' offence at his abode in Jerusalem, 
Luke ii. 49. 

What alHictions he endured all the time of his private 
life, who knoweth ? 

In his man-age his aftlictions were greater, as mani- 
fold prosecutions, and that with a purpose to have 
destroyed him. Thus was he prosecuted by his own 
countr}-men, Luke iv. 29 ; and by the common sort, 
John viii. 59 ; the rnlers, priests, pharisees, sent 
officers to take him, John vii. 32 ; Herod threa- 
tened his life, Luke xiii. 31. By reason of these pro- 
secutions, he was forced sometimes to pass through 
the middle of them, so as they could not discern him, 
Luke iv. 30, John viii. 59: sometimes he hid himself. 



Yer. 10.] 



GOUGE ON HEBREWS. 



143 



John xii. 3G ; sometimes he fled from country to 
country, and from town to town, as, John iv. 3, 4, 
from Judea to Samaria, and through it to Galilee, 
from Nazareth to Capernaum, Luke iii. 31, from Jeru- 
salem to the place beyond Jordan, John x. 40. 

His greatest afflictions were about the time of his 
death, when the hour of his adversaries and power of 
darkness was come ; Luke xsii. 13. These maybe 
drawn to two heads. Outward in body ; inward in 
soul. Of these see Sec. 76. 

Sec. 97. Of Christ made perfect hj suffering. 

Christ by his suffering is said to be made perfect. 
The Greek word nXuQecci, according to the notation 
of it, signifieth to finish or accomplish a thing,' to put 
an end unto it ; or to perfect it. The Greek noun 
riXoi, finis, whence this verb is derived, signifieth 
an end, chap. iii. 6. For that which is brought to an 
end, so as there is no further proceeding therein, is 
said to be perfected, and that is accounted to be made 
perfect which is fully and absolutely done, so as no- 
thing needeth to be added thereto. Hence the adjective 
translated perfect, riXeiog, Mat. v. 48, and the substantive 
translated ;)c/;/<;c(io«, teXs/o'dis, Heb. vi. 1, Luke i. 45. 

This word is variously translated. As, 

1. To finish a thing, John iv. 34, Acts xx. 24. 

2. To fulfil what was foretold, John six. 28. 

3. To make perfect, Heb. x. 1-14, and_xii. 28. 

4. To consecrate, Heb. ii. 28, that is," to set apart 
to an holy use, and that with special solemnity. The 
Greek Septuagint do use this woi'd in this sense, Exod. 
xxix. 9, 22, 26, 29, 33. The Greek fathers ^ do apply 
this term to initiating persons bybaptism, whereby they 
were solemnly consecrated and brought into the church. 

5. To die ; and that as a sacrifice ofiered up to God, 
Luke xiii. 32. In this sense Greek fathers apply this 
word to martyrdom. 

Not unfitly in every of those senses may it here be 
taken, at least every of those acceptions give gi-eat 
light to that which is here spoken of Christ. For, 

1. Christ by his sufieriugs finished that work and 
Batisfaction which was on earth to be done. There- 
fore on the cross he said, ' It is finished,' John xis. 30. 

2. By his sufierings were sundry prophecies ful- 
filled, Luke xxiv. 25-27, 45, 46. 

3. By his sufferings Christ was made a full and 
perfect redeemer, Heb. vii. 26. Nothing needed more 
to be added thereunto. 

4. By his sufferings Christ was solemnly consecrated 
to be our everlasting high priest, Heb. vii. 28. 

5. By his sufferings to death Christ was made an 
offering for all sins, even a true, real, propitiatory 
sacrifice, Heb. x. 10. 

The scope of the apostle in this place is to remove 
that scandal of Christ's suft'erings, whereat both Jews 

1 See Chap. v. 9, See- 34. 

2 Diniiys. Arcopag. Grrg. in Jfacab. Lucaii. Euseh. Hist. 
Eccl. lib. V. 



and Gentiles stumbled. For this end he here sheweth 
that Christ's sufl'erings turned more to his glory and 
ignominy.^ They were honourable ensigns and solemn 
rites of advancing him to glory. 

For by his sufferings he vanquished all his and our 
enemies ; he gloriously triumphed over them all ; he 
satisfied the justice of God, and pacified his wrath ; 
he reconciled God and man, and merited remission of 
sins and eternal salvation ; yea, by his sufl'ering he 
became a pattern and guide to us, and made the way 
of sufl'ering passable for us to follow him therein, so as 
we may thereupon pass it through more easily. 

Though Christ were ever perfect in himself, yet for 
bringing us to glory much was wanting till he had 
finished his sufl'erings, but thereby all that wanted 
was supplied, and he made perfect. Wherefore, 
glorious things are spoken of the cross of Chi-ist, as 
1 Cor. i. 18, Gal. vi. 14, Eph. ii. 16, Col. i. 20, and 
ii. 14, 15. 

Who now that duly considereth the end of God in 
suffering his Son to suffer what he did, will be ashamed 
of the cross of Christ ? It becomes us rather to glory 
therein, as the apostle did, Gal. vi. 14. 

Great reason there is that we should so do, for in 
Christ's humiliation consisteth our exaltation ; in his 
cross, our crown ; in his ignominy, our glory ; in his 
death, our hfe. 

That we may thus do, we must behold Christ's suf- 
ferings, not with the eye of flesh, but of faith. Jews 
and Gentiles beholding Christ with no other eye than 
the eye of flesh, despised him by reason of his suft'er- 
ings ; for flesh can see nothing therein but folly, base- 
ness, ignominy, contempt. But faith beholds wisdom, 
victory, triumph, glory, and all happiness. 

As this afl'ords matter of glorifying in Christ's suf- 
ferings, so also of contentment, patience, comfort, re- 
joicing, and glorying in our own sufferings for Christ's 
sake. 

God hath appointed sufferings the highway and 
common road for all his to enter into glory thereby. 
Acts xiv. 22. 

As thereby he maketh the head conformable to the 
members, ver. 14, so the members also conformable to 
the head, Philip, iii. 10. 

Christ's blood was that holy oil wherewith he was 
anointed to be a triumphant king over all his enemies, 
and this oil is like that which was poured on Aaron's 
head and descended down upon his body, Ps. cxxxiii. 2. 
It pleased the Lord that the holy consecrating oil of 
suffering, which was poured on Christ our head, should 
descend upon us his members, that we should thus also 
be consecrated and made heirs of salvation. We 
ought therefore even to rejoice therein, as kings' sous 
when they are consecrated and made princes or dukes. 
Thus have the prophets and apostles done : they re- 
joiced in their sufl'erings. Mat. v. 12, Acts v. 41. 

' Qu. ' Cliriat's sufferings anl ignominy turiieJ more to 
liis glory'?— Ed. 



GOUGE OX ni-BUEWS 



[CnAP. Jl. 



This Christ requirelb, Mat. v. 12. Oft do we read of 
Paul's glorying in his chains, bonds, and imprison- 
ment, Eph. vi. 20, Acts xxviii. 20, 2 Cor. xi. 23. 

Thus have martyrs embraced the stake whereat they 
have been burnt with joy, and kissed the chains where- 
with they were bound. 

Among other arguments to move us both patiently 
to bear, and also joyfully to embrace the cross, let 
this be thought on, that it is the oil to anoint us for 
a kingdom, and an honourable rise to settle us on a 
throne. 

Sec. 95. 0/ the resolution of the tenth verse of the 
second chapter. 

The sum of this text is a reason of Christ's suffer- 
ings. This is, 1, generally propounded ; 2, par- 
ticularly exemplified. 

In the general, 1, the gi-ound ; 2, the equity of the 
point is declared. 

The ground is in this phrase, ' It became him.' Here 
is implied, 

1. The principal author in this relative him. 

2. The procuring cause whereby that author was 
moved. This was the decency of the thing, it became. 

The equity of the reason is hinted in a description 
of the author. He is described by his relation to 
creatures, and that two ways : 

1. As the supreme end,/o/- tcliom. 

2. As the efficient, by uhom. 

Both these are amplified by the extent of the cor- 
relative, all thinps. 

In the particular exemplification is set down the 
main point, that Christ sufiered. About it is declared, 

1. A description of him that suffereth. 

2. A declaration of the end of his suflerings. 
lie is described by two undertakings : 

1. By bringing others to glory. 

2. By being a Captain of their salvation. 
In the former three points are expressed : 

1. Christ's act, bringing. 

2. The subjects or persons, sons. 

These are amplified by their multitude, many. 

3. The end to which they are brought, filori/. 

The latter hath reference to the main reason, it be- 
came God, and shews what it was that became him. 
In setting down whereof is noted, 

1. God's act, to make perfect. 

2. The person made perfect, Captain of their salra- 
lion. Here consider, 

First, Christ's office, Captain. 

Secondly, The end whereunto, sah-ation. This is 
amplified by the persons to whom salvation belongeth, 
their. 

Thirdly, The means whereby he was made perfect, 
through suffering. 

Sec. 99. Of the observations gathered out q/Heb. ii. 10. 
I. Qod ii'fls the principal author of Christ's suffer- 



ings. This relative him hath reference to God. See 
Sees. 37, 78. 

II. It iras most meet by the sufferings of the Son of 
God to save sons of men. This phrase, 'It became 
him,' proves this point. See Sec. 8C. 

III. All things are for God's glory. This phrase 
for whom intends so much. See Sec. 89. 

IV. All things are ordered by God. This phrase 
by whom intends so much. See Sec. 89. 

V. God aimed at himself in making and governing 
all. The order of these two phrases, /or whom and 
by whom, implies thus much. See Sec. 89. 

VI. Saints are sons. So they are here called, and 
that in relation to Christ and to his Father. See 
Sec. 90. 

VII. Saints' future estate is a most gloriotLs estate. 
They shall be brought to glory. See Sec. 93. 

VIII. Christ brings saints to glory. This act is 
here expressly apphed to him. See Sec. 92. 

IX. Christ leaves not his till they be settled in heaven, 
for he undertakes to bring them to glory. See Sec. 94. 

X. 31any shall be saved. This is here set down 
almost in the same words. See Sec. 91. 

XI. Christ is our Captain. This is here taken for 
granted. See Sec. 95. 

XII. It is salvation that Christ leadeth his unto. In 
this respect he is here styled the Captain of our sal- 
vation. See Sec. 95. 

XIII. Salvation is proper to sons. It is here styled 
their salvation. Sec. 90. 

XIV. Christ's siiferings were many. See Sec. 96. 

XV. Christ by sufering was solemnly advanced to 
glory. See Sec. 97'. 

XVI. Christ by his sufferings made up whatsoever 
u-as requisite to bring man to glory. See Sec. 97. 

Sec. 100. Of the conformity of tlie Son of God and 
saints in suffering. 

Ver. 11. For both he that sanctifieth and they who 
are sanctified are all of one: for which cause he is not 
ashamed to call them brethren. 

This verse is here inferred as a confirmation of 
that which goeth before. This causal particle, yas, 
for, implieth as much. It confirms the main point in 
hand, namely, that Christ was true man ; and it is 
added as a fourth proof thereof. See Sec. 1. 

It hath also an immediate reference to the last 

clause of the former verse ; and sheweth a reason, 

why it became (iod to make perfect the Captain of our 

salvation through sufferings ; even because he and we 

I are ' all of one." 

Herein lielh the equity of Christ's suflerings, that 
therein and hereby he might be like to us. For ' in 
all tilings it behoved him to be made like unto his 
brethren," ver. 17. Christ was herein of Moses his 
mind ; he would sufl'er affliction with his people, Heb. 
xi. 25. He would not go another way to glory than 
they did, with whom he was of one. Thus much 



Ver, U. 



GOUGE ON HEBREWS. 



doth the inference of Christ being one with us, upon 
his sufferings import. 

This doth exceedingly commend unto us the love 
of Christ, and it demonstrateth an equity of our suf- 
fering with him and for him ; for we also are of one 
with him. Hereby shall we gain assurance to our 
own souls, and give evidence to others, that we are of 
one with him, namely, by our willingness to be con- 
formable to him, and to drink of that cup whereof he 
hath drunk, as he said to his disciples, Mat. xx. 23. 

Sec. 101. Of sanctifyinq, and the divers hinds thereof. 

This first clause, lie tluit sandifieth, is a description 
of Christ, and that in relation to the members of his 
mystical body, who are said to be sanctified. 

To sanctify, according to the Latin notation, sancti- 
ficare (from whence our English is translated), is to 
make holy. So dolh the Hebrew in the third conju- 
gation signify, t^"^p^, snnctificin-it . The Greek word 
also ayia^m, which the apostle here useth, intendeth 
as much. It is derived from a root that signifieth a 
sacred thing,' worthy of good account, a thing hon- 
oured, and highly esteemed, being freed from such 
blemish as might dishonour it. The Greek word 
translated holy- is from the same root. 

To sanctify, is an act attributed to the Creator and 
to creatures. 

1 . To the Creator, in reference to himself and others. 

1. To himself, two ways. 

(1.) In manifesting the excellency of his power, 
justice, and other attributes, Ezek. xxviii. 22, and 
xxxviii. 23. 

(2.) In vindicating his righteousness from unjust 
imputations, Ezek. xxxvi. 23. 

2. To others. 

(1.) In a real conferring of holiness upon them, 1 
Thes. V. 23. Thus each person in the sacred Trinity 
is said to sanctify, as the Father, Jude 1 ; the Son, 
Eph. V. 2G ; the' Holy Ghost, llom. xv. IG. 

(2.) In setting apart to sacred employments. Thus 
God sanctified bis Son, John x. 36 ; and the Son 
sanctified himself, John svii. 19. Thus God sanctified 
men, Jer. i. 5, beasts, Num. viii. 17, and other things, 
Exod. xxix. 44, yea, and times too. Gen. ii. 3. 

2. To creatures this act of sanctifying is attributed, 
as to men and others. . 

Men arc said to sanctify God, themselves, other 
men, and other things. 

1. Men sanctify God two ways. 

(1.) By acknowledging his excellencies. Mat. vi. 9. 
(2.) By an undaunted profession of his truth, 1 Pet. 
iii. 15. 

2. Men sanctify themselves, by preparing themselves 
to perform holy services holily, 1 Chron. xv. 14. 

3. Men sanctify other men. 

' S.Z,u seu H^s/ixi, venero. lude Sym;, res sacra, res veneratione 
diyna. 

' Uinc iyms aancliis, lioly. See Chap. iii. Sec. 6. 



(1.) By being God's ministers, in setting them apart 
to sacred functions. Lev. viii. 30. 

(2.) By preparing them to holy services, Exod. xix. 
10, 1 Sam. xvi. 5. 

(3.) By using means of reconciliation between God 
and tlacm, Job i. 5. 

4. Men sanctify other things. 

(1.) By employing holily such times and things as 
are holy, Exod. xx. 8. 

(2.) By using means that others may observe holy 
duties aright, Joel i. 14. 

(3.) By dedicating and consecrating them to the 
Lord for his service. Thus under the law men sancti- 
fied houses and lantls. Lev. xxvii. 14-lG. 

Other things, besides men, are said to be sanctified 
two ways. 

1. Typically, as sundry rites under the law, Heb. 
ix. 18, Mat. xxiii. 17-19. 

2. Ministerially, as the word and prayer uuder the 
gospel, 1 Tim. iv. 5. The word, by giving us a war- 
rant for what we use or do ; prayer, for obtaining a 
blessing thereupon. 

Sec. 102. Of Christ sancti/yinf/. 

This act of sanctifying, here mentioned, properly 
belongeth to Christ, and that as he is God-man, the 
mediator betwixt God and man. He is by an excel- 
lency and property styled a sanctifier, ' He that sancti- 
fieth,' because in most of the fore-named respects he 
may be said to sanctify. 

1. Christ, in reference to himself, sanctifieth. ' I 
sanctify mj^self,' saith he, John xvii. 19. As the 
Father set him apart, and deputed him to be a priest 
and sacrifice for men, so he voluntarily undertook what 
his Father deputed him unto : ' He offered up himself,' 
Heb. vii. 27; ' He gave himself,' Eph. v. 2; ' By this 
will are we sanctified,' Heb. x. 10. 

2. He sanctified the Lord God (as we are enjoined, 
1 Pet. iii. 15), in that ' he made a good confession be- 
fore Pontius Pilate,' 1 Tim. vi. 13 ; I have glorified 
thee on earth,' saith he to his Father, as he was going 
out of the world, John xvii. 4. 

3. He sanctifieth others, and that sundry ways. 
(I.) In setting men apart to sacred functions, ha 

gave some apostles, and some prophets, &c., Eph. iv. 
11. 

(2.) In furnishing men with gifts: when he ascended 
up on high, he gave gifts unto men, Eph. iv. 8. 

(3.) In purging men from their pollutions. Hereof 
see Chap. i. 3, Sees. 27-29. 

(4.) In enduing them with sanctifying graces : ' Of 
his fulness have all we received, and grace for grace,' 
John i. 10. Thus is he made sanctitication to us, 1 
Cor. i. 30. 

(5.) In being a means of reconciliation betwixt God 
and us, verse H. What Job did to his children after 
their feastings. Job i. 5, Christ doth continually by his 
intercession, Heb. vii. 27. 

K 



U6 



GOUGE ON HEBREWS. 



[Chap. II. 



(6.) By taking us into a conjugal society with bim- 
Belf, Eph. V. 31, 32, we are sanctified to him, as the 
unbeliever is sanctified to the believer, 1 Cor. vii. 14. 

(7.) In dedicating and consecrating his church to 
God as first fruits, James i. 18. 

The apostle, by ascribing this act of sanctifying to 
Christ, gives us to understand that he is the author 
of his church's sanctification, 1 Cor. i. 80, for Christ 
is the only all sufficient head of the church. As all 
life, sense, motion and vigour, descends from the head 
to all the members, so all manner of spiritual life and 
grace from Christ. ' God gave not the Spirit by mea- 
sure to him,' Johu iii. 'Si, for ' it pleased the Father 
that in him should all fulness dwell,' Col. i. 19. There 
is in Christ's death a mortifying power, whereby ' our 
old man is crucified with him,' Horn. vi. 6 ; and there 
is in his resurrection a quickening virtue, that like as 
Christ was raised up from the dead, so we also should 
walk in newness of life, Kom. vi. 4. 

How this act of sanctifying is attributed to the Fa- 
tber also, and the Holy Ghost, and to the word and 
ministers thereof, see Domest. Dut. on Eph. v. 30, 
treat, i., sec. 7G. 

Wo are the rather to take notice of this, that Christ 
undertakes to be a sanctifier, that in all our needs we 
may have recourse to him for grace. Thus we are 
invited to do, Isa. Iv. 1, Mat. xi. 28, John vii. 87. 

That we may receive grace from Christ, we must be 
well informed in the means which he hath sanctified to 
sanctify us. These are his holy ordinances : in special, 
his word, and prayer, 1 Tim. iv. 5. As we find any 
sanctifying grace wrought in us, we ought, with thank- 
fulness (as the tenth leper did, Luke xvii. 16), to 
acknowledge from whence it cometh ; and withal, we 
ought to use what we receive to the glory of him that 
hath sanctified us, 1 Pet. ii. 9. 

Sec. 103. Of those v-ho are sanctified. 
■ The co-relative which answereth to the fore-men- 
tioned sanctifier, is comprised in this phrase, ' they 
who are sanctified.' This passive ianctifiei sheweth 
that this is a privilege conferred on them. They were 
not so by nature, they were not so of themselves ; 
even they were of the common stock, of the polluted 
mass, no better than the worst. Of such saith the 
apostle, ' We were by nature the children of wrath, 
even as others,' Eph. ii. 3 ; ' Wc ourselves also were 
sometimes foolish, disobedient,' &c., Tit. iii. 8; in 
regard of natural condition, ' there is none righteous, 
110 not one,' Rom. iii. 10 ; such were they of whom 
the apostle saith, ' But ye are sanctified,' 1 Cor. vi. 11. 

This givelh evidence of the free grace of God, and 
it doth much commend his love. It is a means to 
strip us of all self-boasting, and to humble us deeply. 
It is an especial ground of giving all praise to God. 

The same word in the passive, ay/a^o'.asio/, is here 
used that was before in the active, ayia^uv, so as in 
the same respect wherein Christ sanctificth any, they 



are sanctified. Particular instances are such as fol- 
low : 

1. They are by Christ set apart and deputed to be 
kings and priests, Rev. i. 6. 

2. They are by Christ enabled to those functions 
and services whereunto they are set apart, Eph. iv. 7. 

3. They are by Christ purged from their pollutions, 
Heb. i. 3. 

4. They are endued with all needful sanctifying 
graces, 1 Cor. i. 7, John i. IG. 

5. By Christ they are reconciled unto God, Col. i. 21. 

6. They are espoused to Christ, 2 Cor. xi. 2. 

7. They are as first-fruits to GoJ, Rev. xiv. 4. 
They who are thus sanctified are the elect of God, 

called by the gospel, and so ti'ue members of the mys- 
tical body of Christ. 

Under this act of sanctifj'ing and being sanctified, 
all the graces whereof here in Christ we are made par- 
takers are comprised, so as to be sanctified, is to be 
perfected, Heb. x. 14. 

These relatives, sanctifier, sanctified, joined toge- 
ther, give evidence of a conformity betwixt the head 
and members of the mystical body in holiness. As 
the head is, so will he make his members to be. As 
he is holy, so shall they be. 

This is a great inducement unto us, to use the 
means sanctified of God for efl'ecting this work of 
sanctification. For Christ performeth what he under- 
taketh, in that way, and by those means, which are 
sanctified thereto. Wherefore, as Christ is the sancti- 
fier, so use the means wherein he useth to sanctify ; 
' aud as he which hath called you is holy, so be ye holy 
in all manner of conversation,' 1 Pet. i. 15. 

Sec. 104. 0/ the Son of God and sons of men being 
one. 

The two fore-mentioned relates, sanctifier and sancti- 
fied, are said to be ' all of one.' The Greek word in the 
case here used, s; hoz, and translated of one, is com- 
mon to all genders. Some, therefore, take it in the 
masculine, and refer it to God, as if this were the 
meaning. The Son of God and saints are all of God. 
This, in the general matter, is a truth, but not a truth 
pertinent to the point in hand ; for the apostle allegeth 
here this union as a reason why Christ was man, and 
sufliered for such and such, namely, because he and 
they were ' of one.' But it cannot be truly said that 
he was man, and died for all that were of God, in that 
they had their being of God. In this sense, not only 
men, but angels also, and all other creatures (for whom 
Christ neither took upon him man's nature, nor un- 
dertook to suffer), are of God. 

Others apply this one to Adam, of whom, as concern- 
ing the flesh, Christ came, Luke iii. 23, 88. This also 
is a truth ; but I suppose it to be more agreeable to 
the apostle's scope to take this particle oj one in the 
neuter gender, as if it were thus expressed, ' of one ■ 
stock,' and that for these two reasons : j 



Ver. 1].] 



GOUGE ON HEBREWS. 



1. The Greek particle sx, translated of, is properlj' 
a note of the material cause. 

2. This must have reference to the sanctified as well 
as to the sanctifier ; for ' all are of one.' As the sancti- 
fier is of the same stock whereof the sanctified are, 
so the sanctified of the same whereof the sanctifier. 

In the former respect, that human nature whereof 
the sanctified are is the stock whereof Christ also is ; 
and the spiritual nature whereof Christ is (called the 
divine nature, 2 Peter i. 4), is the stock whereof the 
sanctified are. In this respect such are said to be ' of 
Christ's flesh and of his bone,' Eph. v. 26, which 
phrase is mystically and spiritually to be taken. In 
relation to this spiritual being, sanctified ones are 
styled spirit, John iii. 6 ; and they are said to be ' in 
the Spirit,' to be ' after the Spirit,' to ' mind the things 
of the Spirit,' and to ' walk after the Spirit;' and the 
Spirit is said to ' dwell in them,' Rom. viii. 4, 5, 9. 

Of this mystical union betwist Christ the sanctifier, 
and saints the sanctified, see more in Domest. But. 
on Eph. V. 30, treat i. sec. 70, &c. 

This general particle all, 'xavnc, as it includes the 
bead and the body, so it compriseth under it all the 
members of that body. If it had reference to the 
head and body only as to two distinct parts, he would 
have said both are of one, rather than all, for all com- 
priseth more than two. But because the body con- 
sisteth of many members, and all the members are 
sanctified, he fitly and properly useth this general all, 
and thereby gives us to understand that all that are 
Christ's are partakers of the same spiritual being. 

This is evidenced by Christ's prayer, ' that they all 
may bo one,' kc, John xvii. 21. The metaphors 
whereby the union betwixt Christ and saints is set out, 
give further proof hereof, as head and members, 1 Cor. 
xii. 12, vine and branches, John xv. 5, shepherd and 
sheep, John x. 14. Now, members, branches, and 
sheep are all of one ; so are brethren also, which title 
is used in this verse. 

This union of all should work unity, unanimity, 
amity, charity, sympathy, and condescension to them 
that are of low estate, and a willingness to be conform- 
able to them that suffer for Christ and his gospel's 
sake. Of this mind was Moses, Heb. xi. 25. 

Sec. 105. Christ's doing things tiponjust cause. 

From the fore-mentioned union of Christ and saints, 
the apostle maketh this inference : ' For which cause 
he is not ashamed to call them brethren.' Because he 
and saints were of one, he called them brethren. 

This note of inference, /or tohirh cause, sheweth that 
Christ would do what he had cause and reason to do. 
Christ being sent to save that which was lost. Mat. 
sviii. 11, and to give his life a ransom for many. Mat. 
XX. 28, for this cause he would not desire to be freed 
from that hour, John xii. 28. 

For this cause he acknowledged before Pontius Pilate 
that he wasa king, Johnxviii. 37. Forthis cause Christ 



147 



to God among the Gentiles, Eom. xv. 9 ; for 
this cause is he the mediator of the New Testament, 
Heb. ix. 15. 

Were we of this mind, how many excellent works, 
much tending to God's gloi-y, our own and others' 
good, would be willingly performed, which are now 
wholly omitted ! Most are so far from being of Christ's 
mind herein, as they do the things that are evidently 
without cause : ' They transgress without cause,' Ps. 
XXV. 3. David much complaineth of wrongs done to 
him without cause, Ps. xxxv. 7, and Ixix. 4, and cix. 
3, and cxix. 78, 161. Christ maketh such a com- 
plaint, John XV. 25. 

Let us advisedly and seriously consider what cause 
there is for us to do such and such things, and as there 
is cause, do them. 

Sec. 106. Of Christ and saints being brethren. 

In that which is here inferred one thing is taken 
for grant, another is expressed as a consequence fol- 
lowing thereupon. 

The thing taken for grant is a relation betwixt 
Christ and saints ; namely, that they are brethren. 

Of the divers acceptions of this word brother, see 
Chap. xiii. Sec. 8. 

The relation betwixt the Son of God and sons of men 
is a mixed relation, partly natural, partly spiritual. 

Natural is, that the Son of God became a son of 
man, descending, according to the flesh, from the 
same stock that we do, even from Adam, Luke iii. 
23, 38. 

Spiritual is, that sons of men are made partakers of 
the divine nature ; for in that vei-y respect wherein 
' he that sanctifieth and they who are sanctified are of 
one,' they are also brethren. 

Thus this relation is properly betwixt Christ and 
saints; for though Christ assumed the common nature 
of man, yet all men are not made partakers of the 
divine nature. This is proper to the regenerate, who 
are born again, and that of God, John i. 13, and 
adopted as children into God's family, which is the 
church. 

Of such as these saith Christ, ' Behold my brethren,' 
Mat. xii. 49 ; ' Tell my brethren,' Mat. xxviii. 10 ; 
' Go to my brethren,' John xs. 17 ; and more gene- 
rally at the last day Christ giveth this title brethren to 
all his elect, whom he setteth at his right hand. 
Mat. XXV. 40. 

As this gives evidence of the low condescension of 
the Son of God, so also of the high exaltation of sons 
of men ; for the Son of God to be a brother to sons 
of men is a gi-eat degree of humiliation, and for sons 
of men to be made brethren with the Son of God is 
an high degree of exaltation ; for Christ's brethren are 
in that respect sons of God, heirs of heaven, or kings, 
not earthly, but heavenly ; not temporary, but ever- 
lasting kings. 

Behold the honour of saints. Men count it an 



[Chap. II. 



honourable privilege to be allied to honourable per- 
sonages. Such matches are much aflected. But all 
alliance with men are but baseness to this. Who can 
sufficiently declare the excellency of the Son of God. 
Besides, this is no titular, but a real privilege. By 
virtue hereof God is our Father, John xx. 17; we 
have a right to all that is Christ's, 1 Cor. iii. 22; and 
we are co-heirs with Christ, of the heavenly inherit- 
ance, Rom. viii. 17. 

Herewith wo may uphold ourselves against all the 
scoffs and scorns of the world, and against all outward 
meanness. 

Quest. May we, by virtue of this relation, call the 
Son of God our brother ? 

Atts. We Imvo no example of any of the saints that 
ever did so. They usually give titles of dignity to 
him, as Lord, Saviour, lialeewer, &c. Howsoever the 
Son of God vouchsafe this honour unto us, yet we 
must retain in our hearts an high and reverent esteem 
of him, and on that ground give such titles to him as 
may manifest as much. Inferiors do not use to give 
like titles of equality to their superiors, as superiors 
do to their inferiors. It is a token of love in superiors 
to speak to their inferiors as equals ; but for inferiors 
to do the like, would be a note of arrogancy. 

See. 107. Of ' calling brethren . 

Christ is said to call them brethren. To call, in 
this place, jcwXe/V, is not a mere nominal, titular, or 
complimental word, but very cmphatical. It implieth 
an open acknowledgment of a thing, and a free pos- 
session thereof. Thus God said of the Gentiles, ' I 
will call them my people,' Rom. is. 25, that is, I will 
before all the world declare and profess that they are 
my people, and acknowledge them for my own. Thus 
is this word taken, Mat. v. 9, 19 ; and in the nega- 
tive, saith the prodigal to his father, ' I am no more 
worthy to be called thy son,' Luke xv. 21 ; and Panl, 
' I am not meet to be called an apostle,' 1 Cor. xv. 9. 
The prodigal was his father's son, and Paul was an 
apostle ; but both the one and the other thought him- 
self unworthy to be acknowledged such as they were. 

Christ, where he vouchsafeth a dignity and privi- 
lege, will openly acknowledge it. ' Behold my bre- 
thren,' saith he to his disciples. Mat. xii. 49. Such will 
he confess before his Father which is in heaven, Jlat. 
X. 32, and before the angels of God, Luke xii. 8, 
Rev. iii. 5. He giveth a good proof hereof, sitting on 
his throne of glory, where he saith to all his brethren, 
' Come, ye blessed of my Father, inherit the kingdom,' 
Ac, Mat. XXV. 34. 

Thus ought we to call and acknowledge one another 
according to those relations wherewith God hath knit 
ns one to another. 

Sec. 108. Of Christ's- ' not In'in,, ashamed' of his 
brethren. 

To shew that tlio meanness and manifold imperfec- 



tions of children of men shall be no impediment to 
Christ's gracious and glorious acknowledgment of them 
to be his brethren, it is here further said, ihat ' he is 
not ashamed to call them brethren.^ 

The root, r'o aisyj,:, fceilitus, from whence the Greek 
verb, translated ashamed, is derived, signifieth filthi- 
ness. Thence a noun, aiayjjtr}, pudor ob turpia, signi- 
fying shame at some unbeseeming thing, is drawn ; 
as where Christ saith to him that aflected the highest 
room, ' Thou begin with shame, /xsr' u.ieyjnrii, to take 
the lowest room,' Luke xiv. 9 ; and again, ' that the 
shame of thy nakedness do not appear,' Rev. iii. 18. 
Now shame is a disturbed passion upon conceit of 
disgrace. From that noun the) simple verb, a.i<syjj- 
vo/j.ai,piidejio, which signifieth 'to be ashamed,' ariseth. 

The word here used, i'Traieyivo/iai, valde pmlefio, is 
a compound, and the composition addeth emphasis. 
When it is affinnatively used, it signifieth to be much 
ashamed. ' What fruit bad you then in those things 
whereof you are now ashamed,' IrruisyLnak ? Rom. 
vi. 21. True converts are much ashamed of their 
sins past. When it is negatively used, it signifieth to 
be nothing at all ashamed ; as where the apostle saith, 
' I am not ashamed, i-aiayuvofiai, of the gospel of 
of Christ,' Rom. i. 16. So it is also used in reference 
to sufferings for Christ, 2 Tim. i. 8, 12, IG. This 
very word is applied to God in reference to such as 
bcHeved on him, ' God is not ashamed to be called 
their God,' Heb. xi. IG. God was not at all ashamed 
of that relation which was between him and them ; 
nor is Christ at all ashamed at this title brethren, in 
reference to himself and saints, notwithstanding his 
own infinite excellencies and men's meanness, base- 
ness, and filthiness in themselves. 

This is one special point wherein Christ manifesteth 
himself to be ' meek and lowly in heart.' 

We ought to learn of him so to be, Mat. xi. 29. 
All ages cannot afl'ord such a pai-allel. Abraham's 
example in calling Lot brother, Gen. xiii. 8 ; and Jo- 
seph's, when he was advanced to be next unto the 
king, in acknowledging his brethren, Gen xlv. 4 ; and 
Moses, when he was accounted Pharaoh's daughter's 
son, acknowledging the Hebrews to be his brethren, 
Exod. ii. 11, and iv. 18, were very rare; but no mora 
comparable to this of Christ, than the light of a dim 
candle to the bright shining of the sun. 

This pattern of Christ is the rather to be noted, be- 
cause it stripped such as are ashamed of their rela- 
tions to others of all excuse. Some husbands are 
ashamed of their wives when they are raised to high 
dignities ; some children in like cases are ashamed of 
their parents ; some servants of tbeir masters, and 
so in other relations. Can any bo more highly ad- 
vanced than Christ ? Some are ashamed of the mean- 
ness and disparity of those to whom 'ny some bond of 
relation they are knit ; might not Christ have been in 
this respect much more ashamed of us ? 

But what shall we sav of those that are ashamed of 



Ver. 12.] 



UUUCiE ON HEBREWS 



l-i!) 



Christ's brethren, even in this respect, because they 
are his brethren, and make a sincere profession of the 
true faith '? Oh more than monstrous impudency ! 
Yet thus are husbands, wives, parents, children, and 
others ashamed of their wives, husbands, children, 
parents, and others, even because they profess the 
faith, and are called Chi-ist's brethren. 

This respect of Christ to his brethren is a great 
encouragement and comfort to such as are despised 
and scorned by men of this world for Christ's pro- 
fessing of them. 

The greatest impotency' and arrogancy in this kind 
is to be ashamed of Christ himself. Yet it was fore- 
told that some should hide their faces from him, Isa. 
Hii. 3. Fearful is the doom that Christ doth thus 
denounce against such : ' Whosoever shall be ashamed 
of me, and of my words, in this adulterous and sinful 
generation, of him also shall the Son of man be 
ashamed when he cometh in the glory of his Father, 
with the holy angels,' Mark viii. 38. 

Sec. 109. Of the resolutions and observations of 
Heb. ii. 11. 

The sum of this verse is a reason of Christ's suf- 
fering in man's nature, which was a conformableness 
to other men. 

Two points are herein observable : 1, the substance 
of the test ; 2, a consequence. 

In the substance two things are expressed : 1, a dif- 
ference betwixt Christ and saints ; 2, an union. 

The ditierence is, that one is an agent, ' he that 
f auctifieth ;' the other a patient, ' they who are sanc- 
tified.' 

In this union is noted, 1, the kind of it, of one : 
2, the extent, all. 

The kind of union is a common stock. This ad- 
mits a double consideration. 

1 . The stock whereof Christ is one with us ; that is, 
the human nature. 

2. The stock whereof we are one with Christ ; that 
is, the divine nature. 

The consequence is, 1, generally intimated in this 
phrase, ' for which cause ;' 2, particularly expressed. 

In the particular is noted, 1, a relation, brethren ; 
2, a manifestation thereof. 

In the manifestation is set down, 1, the 'means 
whereby it was manifested, called ; 2, the grounds of 
manifesting it, not ashamed. 

Observations hence arising are these : 

I. Union is a cause of conformity. The causal par- 
ticle for, whereby the union of Christ with saints is 
inferred as a reason of his suffering in man's nature, 
intends that which is here observed. See Sec. 100. 

II. Christ sanclifieth men. In this respect this style 
is given him, ' He that sanctifieth.' See Sec. 102. 

III. Saints were as others. The word sanc^i^ecZ pre- 
supposeth as much. See Sec. 103. 

' Qu. ' Irapudency'? — Ed. 



IV. Such as are Christ's are sanctijiel. This is 
here clearly expressed. See Sec. 103. 

V. Christ is of the same stock whereof others are. 
In this respect he is ' of one.' See Sec. 104. 

VI. Saints are of the same stock whereof Christ is. 
In this respect they are ' of one.' See Sec. 104. 

VII. All saints have the same spiritual being. All 
are of one with Christ. See Sec. 104. 

VIII. That for which there is cause must be done. 
See Sec. 105. 

IX. Christ and saints are brethren. See Sec. 106. 

X. Christ acknow'edgeth such as are his. To call 
is to acknowledge. See Sec. 107. 

XL Christ accounts relations betwixt him and saints 
to be no disc/race unto him. He is not ashamed thereof. 
See Sec. 108. 

Sec. 110. Of the aposth-'s testimony from Vs. xxii. 22. 

Ver. 12. Saying, 1 will declare thy name unto my 
brethren, in the midst of the church will I siny praise 
unto thee. 

This text is here alleged as a proof of that respect 
which Christ manifested to his sanctified ones, in 
acknowledging them to be his brethren. The proof 
is taken from a divine testimony. Of this kind of 
proof, see Chap. i. Sees. 46, 65. 

The first word being a participle, Xtyoiv, saying, shew- 
eth a dependence of this verse on that which went im- 
mediately before, and such a dependence as gives an 
evidence of the truth thereof ; and in that respect it 
is an apparent proof of it. It hath reference to Christ 
calling men brethren ; for in this testimony he doth 
expressly call them so. 

This testimony is taken out of Ps. xxii. 22. That 
psalm is a most clear prophecy of Christ. Many pas- 
sages therein are directly applied to Christ in the New 
Testament ; as, 

1. This clause in the very beginning of the psalm, 
' My God, my God, why hast thou forsaken me ?' 
Mat. xxvii. 46. 

2. This in the seventh verse, ' All they that see 
me laugh me to scorn ;' they ' shake the head,' Mat. 
xxvii. 39. 

3. This in the eighth verse, ' Ho trusted in the Lord, 
let him deliver him,' Mat. xxvii. 43. 

4. This in the sixteenth verse, ' They pierced mine 
hands and my feet,' John xix. 37, and xx. 25. 

5. This in the eighteenth verse, ' They part my 
garments among them, and cast lots upon my vesture,' 
Mat. xxvii. 35. 

6. This in the two-and-twonticth verse, ' I will de- 
clare thy name,' &c., is here in my text. 

This psalm, as it sets out the sufi'erings of Christ 
to the full, so also his three great offices. His sufferings 
are copiously described fi-om the beginning of the psalm 
to ver. 22. 

The prophetical office of Christ, from ver. 22 to ver. 
25. 



l.-iO 



GOUGE ON HEBREWS 



[Chap. II. 



That which is foretold about his vows (ver. 25,) 
hath respect to his priestlj' function. lu the rest of 
the psahii the kingly office of Christ is set forth. 

All the distinct points of that psalm were accom- 
plished in Christ. It is g;»thored from the title, that 
this psalm was to be sung every morning in the 
temple, to support the hope of God's people in the 
promised Slcssiah. 

This testimony therefore is most pertinently pro- 
duced to prove the point in hand, and Christ himself 
is here brought in to be the utterer and publisher 
thereof, as an evidence that he called men his brethren. 

As this testimony proves that point in particular, 
BO in general it proves the main point, that Christ 
was man ; and it points at Christ's prophetical office, 
for which it was requisite that he should be man, as it 
was foretold, Deut. xviii. 18. Thus it is a fifth argu- 
ment to demonstrate that point. See Sec. 1. 

It doth withal render a reason why it was requisite 
that the Son of God should be a son of man, namely, 
that he might 'declare God's name unto his brethren,' 
■who were sons of men. 

In quoting this testimony, the apostle holds close 
to the words of the prophet. A little difl'erence there 
is in our English translation, but that little is more 
than needed. For 'congregation,' here is 'church;' 
both these words intend one and the same thing. For 
' praise,' here is ' sing praises.' The Hebrew word 
signifieth both. The psalms which used to be sung 
have their name from this root.' 

There is in one word a difl'erence betwixt the LXX 
and the apostle, but the word in the one, hrijr,au(Lai, and 
the other, arrayyikH, signifieth one and the same thing. 

Sec. 111. 0/ Christ's dechninrj God. 

The word dnayyikSi, which the apostle here usoth, 
translated declare, is more cmphatical than birr/r,<!o!J.ai, 
that which the LXX useth. This is a compound 
word. The simple verb ayyi'hXu signifieth to make 
known or declare. From it is derived the word 
angel, ayyiXot, which in the general signifieth a mes- 
senger sent to declare his mind who sent him. 

The verb admits sundry compositions, every of 
which adds much emphnsis. As, 

1. To explain, or clearly and fully to declare a 
thing. ' When the Messiah Cometh, he will tell, a.\iayytXu, 
us all things,' John iv. 25, namely, fully and clearly. 

2. To divulge and spread abroad. ' That my name 
might be declared, iiayyiXrj, throughout all the eai'th,' 
Rom. ix. 17. 

8. To celebrate or shew forth. ' Ye do shew, 
xaTayy'OXiTi, the Lord's death,' 1 Cor. xi. 20. 

4. To shew forth or make evident. 'Show forth, 
f^ayytiXriTi, the praises of God,' 1 Pet. ii. 9. 

5. To profess : openly and freely to declare. ' Pro- 
fessing, iiTayyt\\ofx.iKxi;, godliness,' 1 Tim. ii. 10; and 
to promise. ' God promised,' Tit. i. 2. 

' Dvnn ab 77n in Hiphil. Laudavil tancle. 



6. To command or enjoin. 'I command,' 'za^ayy'O.Ku, 
saith the apostle, 1 Cor. vii. 10. 

7. To shew beforehand, or foretell, 'rreoxaTtiyyuXi, 
Acts iii. 13-24. 

8. Among other compounds, that which is here 
used by the apostle wants not his emphasis, for it 
imports a declaring of that which is for that end re- 
ceived. This is the word which Christ useth to John's 
disciples. 'Shew, a.rra.yyii}.aTe, John again those 
things which yc do hear and see,' Mat. xi. 4. This 
also is the word which the apostle twice useth in this 
manner : ' We have seen it, and shew it unto you. 
That which we have seen and heard declare wo unto 
you,' 1 John i. 2, 3. 

Two points arc here intended under the full sense 
of this phrase, ' I will declare.' 

1. Christ had from another that which he delivered 
to others. The preposition a-o, with which the Greek 
verb is compounded, implieth as much, and other 
places of Scripture do expressly shew who that other 
was, namely, he that sent him, even his Father. For 
thus saith Christ : ' My doctrine is not mine, but it is 
his that sent me,' John vii. 16 ; and ' I speak to the 
world those things which I have heard of him that 
sent me ; as the Father hath taught me, I speak these 
things,' John viii. 26-28. This is to be taken of 
Christ as God's minister and messenger, and that in 
our nature. 

2. Christ concealed not that which his Father 
appointed him to make known ; he declared it. The 
psalmist by way of prophecy bringeth in Christ affirm- 
ing as much of himself, thus, 'I have preached 
righteousness,' &c. I have not hid thy righteousness 
within my heart ; I have declared thy faithfulness 
and thy salvation : I have not concealed thy loving- 
kindness and thy truth,' Ps. xl. 9, 10. Yea, Christ 
himself pleadeth this as an evidence of his faithfulness 
to his Father, while he was on earth, thus, ' I have 
manifested thy name unto the men which thou gavest 
me,' etc., 'for I have given unto them the words which 
thou gavest me,' John xvii. 6-8. For indeed this is 
an especial point of faithfulness, and ' Christ was 
faithful to him that appointed him,' Heb. iii. 2. 

In both these is Christ a precedent and pattern to 
us, and we ought in both these to be faithful to him 
that hath appointed us. See The ]\'hole Armour of 
God, on Eph. vi. 19, treat, iii. part vii. sec. 180, &c. 

Sec. 112. Of Christ's declaring God's name in man's 
nature. 

That which Christ declared, is here said to be the 
name of God, for it is God, even his Father, to whom 
Christ here saith, ' I will declare thy name.'' 

Under the name of God is comprised everything 

whereby God hath made himself known unto us. See 

more of God's name in my Explanation of the Lord's 

Prayer, entitled, A Guide to go to God, sees. 20, 21. 

■ Of name of God, see Chap. xiii. 15, Sec. 144. 



^ I 



Ver. 12.] 



GOUGE ON HEBREWS. 



This phrase, / will declare llnj name, impHeth that 
Christ maketh known whatsoever is meet to be known 
of God, so much of God's excellencies, and so much 
of his counsel as is to be known. Thus is this title 
name used, John xvii. 6, 26. That which the apostle 
saith of himself, might Christ say most properly, and 
in the largest extent, ' I have not shunned to declare 
all the counsel of God,' Acts xx. 27. For this end did 
Christ take upon him to be the prophet of his church, 
and that in our nature. He was that prophet in two 
respects. 

1. Because none else knew the name of God ; none 
else knew God's excellencies and God's counsels. 
Thus much is intended under this phrase, ' No man 
hath seen God at any time,' John i. 18 ; and under 
this, ' No man in heaven, nor in earth, neither under 
the earth, was able to open the book, neither to look 
thereon,' Rev. v. 3. 

2. Because Christ to the full knew all ; ' for in him 
are hid all the treasui-es of wisdom and knowledge,' 
Col. ii. 3 ; thereupon it is said, ' The only begotten 
Son which is in the bosom of the Father, he hath de- 
clared him,' John i. 18; and, 'He hath prevailed to 
open the book and to loose the seven seals thereof,' 
Rev. V. 5-9. 

This Christ did in our nature, because we were not 
able to endure the brightness of the divine Majesty to 
speak unto us : witness the affrightment of the Israel- 
ites at hearing God's voice in delivering the law, Exod. 
XX. 19. This reason is rendered of God's making his 
Son a prophet in our nature, Deut. xviii. 15, 16. 

Of the difference betwixt Christ and others declar- 
ing God's will, see Chap. i. Sec. 14. 

The duty hence arising is expressly laid down by 
Moses, thus : ' Unto him ye shall hearken,' Deut. xviii. 
15 ; and by God himself thus, ' Hear ye him,' Mat. 
xvii. 5. See more hereof Sec. 5 ; and Chap. iii. 1, Sec. 
25 ; and ver. 7, Sees. 77, 78. 

How can we now hear Christ ? 

Alls. 1. Many of Christ's sermons and instructions 
are recorded by the evangelist, so as in well heeding 
them we hear Christ. 

2. Christ instructed his apostles in all things need- 
ful for his church to know. For thus saith he to 
them, ' All things that I have heard of my Father, I 
have made known unto you,' John xv. 15 ; and Christ 
commanded his apostles ' to teach people to observe all 
things whatsoever he had commanded them,' Mat. 
xxviii. 20 ; and so they did, ver. 3, 1 John i. 3. Yea, 
Christ gave pastors and teachers after them, and en- 
dowed them with gifts sufficient for the building up of his 
church, Epb. iv. 11, 12 ; and these stand in Christ's 
stead, 2 Cor. v. 21 ; and Christ speaks in them, 2 Cor. 
xiii. 3. Hereupon saith Christ, ' He that receiveth 
whomsoever I send, receiveth me,' John xiii. 20. Thus 
we see how Christ may be hearkened unto in all ages, 
even to the end of the world. 

Of Christ's being a preacher, see ver. 8, Sees. 22-24. 



Sec. 113. Of appropriating Chnst's prophetical office 
to his brethren. 

The special persons for whom Christ was a prophet 
are styled brethren, and that in relation to Christ 
himself ; for thus he himself calls them. Of this rela- 
tion, see Sees. 106, 107. 

Express mention is here made of this relation, to 
shew who they be for whom in special Christ took 
upon him to be a prophet, namely, for his spiritual 
kindred. These are the babes to whom the mysteries 
of the gospel are revealed. Mat. xi. 25 ; these are 
they to whom it is ' given to know the mysteries of 
the kingdom of heaven,' Mat. xiii. 11 ; these are they 
of whom Christ in his preaching said, ' Behold my 
mother and my brethren,' Mat. xii. 49. For these 
and these alone are given to Christ. Of these thus 
saith Christ, ' I have manifested thy name unto the 
men which thou gavest me out of the world ' ; ' I have 
given unto them the words which thou gavest me.' ' I 
have declared unto them thy name, and will declare it,' 
John xvii. 6, 8, 26. 

Quest. Why did Christ himself preach to all of all 
sorts ? and why commanded he his disciples ' to teach 
all nations, and to go into all the world, and preach the 
gospel to every creature ? ' Mat. xxviii. 19, 20, Mark 
xvi. 15. 

Ans. For his elect's sake, which were here and there 
in every place mixed with reprobates, as good corn is 
mixed with tares, and solid grain with chaff. The elect 
only receive the benefit of Christ's prophetical office ; 
others are more hardened thereby. Mat. xiii. 13-15. 

Hereby such as are kindly and effectually wrought 
upon by the ministry of the gospel, wherein Christ's 
prophetical office is executed, may know that they are 
Christ's brethren, chosen of God, given to the Son of 
God, heirs of eternal Ufe. 

Sec. 114. Of Christ's prophetical office setting forth 
God's praise. 

Another branch of Christ's prophetical office is thus 
set down : ' In the midst of the church will I sing praise 
unto thee.' 

The addition of this clause to the former, gives us 
to understand that Christ's prophetical office tended 
to the setting forth of the praise of God, as well 
as to the instructing of men in God's will. Here- 
upon saith Christ to his Father, when he was going 
out of the world, ' I have glorified thee on earth,' John 
xvii. 4. 

As his love to man moved him to undertake the 
former, so his zeal of God's glory put him on to the 
latter. 

Those two duties, of mstructing man, and praising 
God, belong to all faithful prophets of the Lord, and 
they ought to aim at both. Yea, they are both so 
linked together, as they can hardly, if at all, be 
severed. For he that declareth God's name aright 
unto men, doth therein set forth God's praise ; and 



COLliE ON HKBUi;\\> 



[C. 



he whose heart is set upon setting forth God's praise, 
will declare his name to men, because thereby God's 
praise is set forth. 

Sec. 115. Of situjing praise. 

This phrase, I iidl siivj praise, is the interpretation 
of one Greek word. The root, u/jlhiv, celcbrare, signi- 
fieth to celebrate one's praises. Thence proceedeth 
a noun, '6/ivo;, which signifieth an hymn or song in 
in one's praise. The heathen used to set out an ac- 
curate form of praises, especially of the praises of 
their gods, under this word hijmti. It is twice used 
in the New Testament, Eph. v. 19, Col. iii. IC. And 
in both places it is joined with psalms and spiritual 
songs. Psalms, ■J^d^./i.ot, were such as are found in 
the book of Psalms ; hymns, y,u,toi, such as were 
composed in special for the praise of God ; songs, 
didai, such as were metrically and artificially penned. 
Because such songs for the most part were light and 
lascivious, he addeth this epithet, ' spiritual,' to teach 
Christians to take heed of wanton songs. 

From that noun Iti/nni, the verb here used by the 
apostle, VIJ.HT11, is raised. It implieth two things : 

1. The matter of duty, which is the setting forth of 
God's praise. 

2. The manner of praising him, cheerfully, melo- 
diously, with singing. 

Of praising God, namely, what it is to praise him, 
for what he is to be praised, and why this duty is to 
be performed, see my ^.i-yj/dHfl/fon o/the Lord's Fraijer, 
entitled, .-1 Guide to go to God, sees. 238-240. 

Of solemn praise and manifestation thereof, and un- 
satisliedness therein, see The Saints' Sacrifice, on Ps. 
cxvi. 12, sees. 1,85,80, 108. 

The prime, principal, and proper object of praise, 
whom Christ would praise, was God. It was God to 
whom he thus directed his speech, ' I will praise 
Ihec' See The Saints' Sacrific., on Ps. cxvi. 12, 
sec. 79. 

St. Paul in another place thus bringeth in Christ 
performing this duty : ' For this cause I will confess 
to thee among the Gentiles, and sing unto thy 
name.' 

Christ in his lifetime accomplished that which was 
by the psalmist foretold of him, and that according 
to the literal sense of the word, ' He sang praises to 
God.' The very word of the test is used, where it is 
said of Christ and his disciples, ' They sang an hymn,' 
Mat. xxviii. 30. 

This practice of Christ doth not only justify and 
warrant this manner of setting forth God's praises by 
singing, but also commends it much unto us. For 
Christ's practice of an imitable duty is a great com- 
mendation of that duty. We are oft exhorted to be 
followers of him. 

As this duty is here commended, so it is also ex- 
pressly commanded, Eph. v. 19, Col. iii. IG. 

Good warrant there is for performing this duty pri- 



vately, alone, or in a family, and publicly in a con- 
gregation. 

This direction, ' Is any man merry? let him sing 
psalms,' James v. 13, warrants singing by one alone. 

Paul and Silas their singing of psalms. Acts xvi. 25, 
warrants singing by two or three together. 

The fore-mentioned practice of Christ and his dis- 
ciples singing after supper, Mark xiv. 26, warrants 
singing in a family. 

And this phrase, ' When you come together, every 
one of you hath a psalm,' 1 Cor. xiv. 26, impUeth 
the Christian's course in singing psalms publicly in 
churches. Hereunto tendeth the mention of a church 
in this text. 

This manner of setting forth God's praises, even by 
singing, is frequently mentioned in the last book of 
the New Testament, which foretelleth the then future 
estate of the Christian church. Rev. v. 9, and xiv. 3, 
and XV. 3. 

They therefore straiten this duty too narrowly who 
restrain it to the pedagogy of the Jews. Then indeed 
it was more frequently used, especially with all manner 
of musical instruments. For then even the external 
man needed more outward and sensible means of 
quickening it. 

Singing was under the law so highly accounted of, 
as he that was said to be a man after God's heart, 1 
Sam. xiii. 14, hath this title, as an high commendation 
given unto him, ' The sweet psalmist of Israel,' 2 Sam. 
xxiii. 1. 

Though singing be not now altogether so needful in 
regard of the external rite and manner of quickening, 
as it was under the law, yet is it not under the gospel 
needless or useless. For though Christians be men, 
in reference to the non-age of the Jews, yet are they 
not made perfect while here they live. This is the 
privilege of those saints that arc taken out of this 
world. Thev are ' spirits of just men made perfect,' 
Heb. xii. 23. 

Where the apostle exhorteth to be ' filled with the 
Spu-it,' he addeth thereupon, ' speaking to yourselves 
in psalms and hymns,' itc, Eph. v. 18, 19. Hereby 
he gives us to understand that it comes from the fulness 
of the Spirit, that men are enabled to sing and make 
melody in their hearts to the Lord. 

Many benefits accrue from this evidence of the ful- 
ness of the Spirit in us. 

1. The spirits of men are thereby more quickened 
and cheered ; and so they are made more cheerful and 
ready to praise the Lord. This makes our praising 
of God to be more acceptable to him. Hereupon David 
exhorteth to 'make a joyful noise unto God,' Ps. Ixxxi. 1. 

2. Others are hereby exceedingly affectfid, and their 
hearts and spirits stirred up to give assent unto our 
praises, and together with us to sing and praise the 
Lord. Hereupon saith the apostle, ' Speak unto your- 
selves in psalms,' Eph. v. 19. 

8. An holy zeal of God's glory is manifested hereby. 



Ver. ] 2.] 



GOUGE ON HEBKEWS. 



and hereby men testify that they are not ashamed to 
profess and set out the holy came of God, so as many 
may take notice thereof. In singing, our tongue doth 
sound out aloud the praises of God. This holy zeal 
did he express, who said, ' I will give thanks unto thee, 
Lord, among the heathen : and sing praises unto 
thy name,' Ps. xviii. 49. 

This being a lawful and useful duty, we ought not 
to be ashamed of performing it. In churches men will 
sing, because all or the most so do ; but in families 
how few do it ! They fear I know not what brand of 
preciseness in performing family duties. They are 
rare Christians that make conscience of making their 
house a church. They who are negligent herein, keep 
away much blessing from their house, but by per- 
forming household duties of piety, God's blessing is 
brought to a family, as it was to the house of Obed- 
Edom while the ark was there. The practice of Christ 
in singing psalms with his family, is sufficient to move 
us to do so. 

Sec. IIG. Of cheerfulness hi praising God. 

By singing praise, cheerfulness in performing the 
duty is intended. This the psalmist thus expresseth, 
' My mouth shall praise thee with joyful lips,' Ps. Ixiii. 
5. Thereupon he exhorteth to ' make a joyful noise 
unto God,' Ps. Ixvi. 1. 

As God loves a cheerful giver, 2 Cor. ix. 7, so a 
cheerful setter forth of his praise. A cheerful per- 
formance of duty argueth a ready and willing mind, 
and this doth God highly accept : ' Take,' saith the 
Lord, ' of every man that giveth willingly with his 
heart,' Exod. xxv. ; ' Whosoever is of a willing heart, 
let him bring an oticring to the Lord,' Exod. xxxv. 5 ; 
' The people of Israel rejoiced, for that they offered 
willingly : because with perfect heart they offered will- 
ingly to the Lord ;' ' As for me,' saith David, ' I have 
willingly offered all these things : and now have I seen 
with joy, thy people to offer willingly unto thee,' 1 
Chron. xxix. 9-17. Now praise is an especial ofl'ering 
to be given to God, Ps. cxvi. 17, Heb. xiii. 15 ; we 
ought therefore in performing this duty to quicken up 
our spirits, as the psalmist did,Ps. Ivii. 7, 8. 

Sec. 117. Of Christ's praisinrj God in the midst of 
the church. 

To manifest yet further the holy zeal of Christ in 
praising God, the place of his doing it is thus set out, 
' in the midst of the church.' 

The Hebrew and the Greek word translated in the 
psalm conrjrcrjation, and here church, signify one and 
the same thing, and admit a like notation. 

The Hebrew root ?np, conr/repare, signifieth to 
gather together; thence a noun, ^np, congref/citio, which 
signifieth a congregation, or a company of people as- 
sembled together. Both verb and noun are thus joined, 
' They gather the congregation together,' hnpn 17np'l 
Num. XX. 10. 



The Greek root xaXuv, vocare, signifieth to call ; the 
compound ixxuXih, evocare, to call out. Thence the 
word here translated church, ixxXr^aia., ccetus erocatus, 
and congregation. Acts xiii. 43, in general signifieth 
an assembly of people. The assembly of those hea- 
then that cried up their Diana, in Greek is set out by 
the same name that is here translated church, Acts 
xix. 32, 41. Assemblies used to be called out of their 
houses or habitations to assemble or meet together. 
Hereupon when an assembly is dissolved, every man is 
said to return to his house, 1 Kings xii. 24. 

For the most part the Greek word is by the pen- 
men of the New Testament appropriated to an assem- 
bly of saints, namely, such as profess the gospel. Such 
assemblies are our churches, not only by reason of 
their calling and coming out of their private houses 
to one assembly, but also by reason of their calling 
out of the world, or out of that natural, corrupt, and 
miserable condition wherein they were conceived and 
born. In this respect they are oft styled, ' The 
called,' as Eom. i. 7, 1 Cor. i. 2, 9, Mat. ix. 13. For 
then are we made actual members of the church, when 
we are efl'ectually called. 

In common use this word church is metonymically 
put for the place where such assemblies meet. Thus 
the word sijnafjogue (which signifieth the same that 
church doth) is put for an assembly, and so translated, 
James ii. 2 ; and for a congregation, Acts xiii. 43. It 
is also put for the place where people assemble, as this 
phrase implieth, ' He hath built us a synagogue,' Luke 
vii. 5. 

Here in this text, church is put for an assembly of 
saints. 

That which is principally here intended is, that 
Christ would set forth God's praise publicly, among 
the people of God, not in a private corner, or among 
a few of them, but in the midst of them, so as all 
might hear. It was Christ's usual course to make 
choice of those places where most of God's people 
were assembled, that he might spread his Father's 
name the further. When he was but twelve years old, 
he sat in the temple among the doctors, Luke ii. 46 ; 
at every feast, when all the people of God assembled 
together, he went to the temple, and there preached 
among them ; he went also to their synagogues on the 
Sabbath days, Luke iv. 16, because there many people 
used to assemble ; the like he did at other times, and 
in other places where there were presses of people, 
he used to preach unto them, Luke v. 1, Mat. v. 1, 
Mark ii. 2. But not to insist on more particulars, 
Christ thus saith of himself, ' I spake openly to the 
world : I ever taught in the synagogue and in the 
temple, whither the Jews always resort : and in secret 
have I said nothing,' John xviii. 20. 

This he did upon very weighty causes. As, 
1. To shew that he was not ashamed of his calling, 
or of his doctrine. He was not like those that 'creep 
into houses, and lead captive silly persons,' 2 Tim. iii. 



GOUGE ON HEBREWS. 



[Chap. II. 



16, who labour to sow tares of schism and heresy se- 
cretly, when and where the Lord's seedsmen are absent, 
as the enemy did, Mat. xiii. 25. 

2. To shew his desire of doing the most good he 
could. The greater the number of people that heard 
him were, the more might reap the fruit of his 
labours. 

8. To shew his zeal for the glory of his Father. 
The sounding forth of God's praise in assemblies 
among much people greatly maketh to God's glory, in 
that many may thus be brought to know God, to ac- 
knowledge him, and to join in praising him, 1 Cor. 
xiv. 25. 

The apostles, after Christ's time, imitated their 
master herein : ' Peter and John went up together 
into the temple at the hour of prayer,' Acts iii. 1 ; then 
did the people assemble themselves in the temple : 
' Paul and Barnabas went into the synagogue on the 
Sabbath day,' Acts xiii. 14. By this means the 
churches increased exceedingly. In this regard the 
apostle professeth that he was ' not ashamed of the 
gospel,' but that he was ready to preach it at Kome 
also, Rom. i. 15, 16. As he had preached it in other 
populous places, so would he also in that city, which 
was the most populous place of all the world at that 
time. We ought to be followers of them, even as they 
also were of Christ, 1 Cor. xi. 1. 

The foresaid practice of Christ is of use to stir up 
people to frequent public assemblies where God's 
praise is sounded forth, that so they may join with 
such as sing praises to God, and reap the benefit of 
the mysteries that are there revealed concerning God's 
name. Christ hath promised his presence in such 
places, Mat. xviii. 20. See Chap. iii. 1, Sec. 27. 

Sec. 118. Of the apostle's Jit application of a divine 
testimony to Christ. 

Ver. 13. And again, I irill put my trust in him. 
And again, Behold I, and the children which God hath 
given me. 

In this verse two other evidences of Christ's pro- 
phetical office and of his human nature are set down. 
The former is the ground of that encouragement which 
Christ had to hold out in executing his office, which 
was his confidence in God, declared in a divine tes- 
timony ; the latter is an eflicct of that his office. 

Because the manner of bringing in this proof is like 
the former ; both of them being taken out of the Old 
Testament, he thus joineth them together, ' and again.' 
Of this transition see Chap. i. Sec. 77. 

In opening the former scripture, four questions are 
to be resolved. 

1. Whence the testimony is taken. 

2. How fitly it is applied to Christ. 

8. How truly it proveth Christ's human nature. 
4. How pertinently it is inferred on the execution 
of Christ's prophetical office. 

For the first, this phrase, ' I will put my trust in 



him,' is in many places of the Old Testament, espe- 
cially the book of Psalms. 

But there are two places, at either of which, or at 
both which, the apostle may have an eye. 

One is Psalm xviii. 2, where the words of this text 
are according to the Jlebrew. 

Ohj. The Seventy have not in their translation of 
that place the very words which the apostle here 
useth. 

Ans. 1. Penmen of the New Testament do not al- 
ways tie themselves to the words of the Seventy ; in- 
stance Mat. ii. 6, 15, 18; no, nor this apostle, in- 
stance chap. iii. 9. Evangelists and apostles were not 
translators of the Old Testament; they only took 
proofs out of the same ; for which purpose it was 
enough to hold the true sense and meaning of the 
Holy Ghost, though they expressed it in other words. 

Alls. 2. The very words which the apostle useth 
are also used by the Seventy in the said psalm, as it 
is registered 2 Sam. xxii. 8. 

The other place whereunto the apostle may have an 
eye is Isa. viii. 17. There the Seventy use the very 
same words which the apostle here doth, though our 
English thus translate them, ' And I will look for 
him.' 

Quest. Can one proof be taken out of two places ? 

Alls. Yea, if they set down one and the same thing, 
and that in the very same words. The evangelists, in 
quoting a testimony, oft name prophets in the plural 
number, as Mat. ii. 5, 23, John vi. 45, Acts xiii. 40. 

This, duly weighed, taketh away the ground of that 
dispute which is betwixt expositors about the place 
out of which this testimony should be taken. Some 
affirm that it is taken out of Ps. xviii. 2, others out 
of Isa. viii. 17. Arguments pro and con are brought 
on both sides. But I suppose that this dispute might 
have been spared ; for, to come to the second point, 

2. Both the psalmist and the prophet Isaiah may 
be fitly applied to Christ. 

In that psalm there are sundry points that can be 
applied to none properly but to Christ; as this, ' Thou 
hast made me the head of the heathen,' ver. 48; and 
this, ' As soon as they hear of me, they shall obey 
me : the strangers shall submit themselves to me,' 
ver. 44 ; and this, 'He sheweth mercy to his anointed, 
to David and to his seed for evermore,' ver. 50. 

Besides, these words, ' Therefore will I give thanks 
to Ihee among the heathen, and sing praises unto thy 
name,' ver. 49, are expressly applied to Christ, Rom. 
XV. 9. 

(Jhj. The title of Psalm xviii. sheweth that in 
special manner it concerned David, being his ' song 
when the Lord had delivered him from the hand of all 
his enemies, and from the hand of Saul ;' and it is set 
in the history of David's life (2 Sam. xxii. 1, &c.), to 
shew that it concerned him. 

Alls. It cannot be denied but that this psalm con- 
cerned David, and is fitly pat among his acts, for he 



Vee. 13.] 



GOUGE ON HEBREWS. 



was the author and editor thereof. In this respect it 
might justly have been registered in the history of hia 
life, though it had been wholly prophetical, even a 
mere prophecy of Christ. Neither can it be denied 
but that the title intendeth it to be meant of David ; 
for the psalm is in part historical, and concerneth 
David himself; yet to us he was a type of Christ. 
That which in the history concerned David as a type, 
may in a mystery concern Christ as the truth. Be- 
sides, that scripture which in some parts of it is only 
historical (as Ps. xl. 12), may in other parts be only 
prophetical, and appliable to Christ, as Ps. xl. 6, 7. 
The like is observed in 2 Sam. vii. 12-14. As for 
the other place, namely, Isa. viii. 17, that chapter 
also may be typical, and concern the prophet who 
wrote it, and Christ also the truth of the type. Sun- 
dry passages of that chapter are in the New Testament 
applied to Christ, as that in ver. 13, ' Sanctify the 
Lord,' 1 Pet. iii. 15; and that in ver. 14, ' He shall 
be for a sanctuary,' 1 Pet. ii. 4; and that in vers. 14, 
15, ' He shall be for a stone of stumbling,' &c.. Mat. 
sxi. 44, Luke ii. 44, Rom. ix. 32, 1 Pet. ii. 8 ; and 
that in ver. 18, ' are for signs and wonders in Israel,' 
Luke ii. 34, Heb. x. 33 ; and that in ver. 18, ' Be- 
hold I, and the children whom the Lord hath given 
me,' here iu this text. Seeing so many points of that 
chapter are applied to Christ, why may not this also — 
' I will put my trust in him' — which is in the midst 
of them, be applied to him ? Thus we see how fit a 
reference this testimony hath unto Christ, as it is 
taken both out of Ps. xviii. 2, and also out of Isa. 
xviii. 18. 

3. It proves Christ to be a true man, in that, as 
other men, he stood in need of God's aid, and there- 
upon, as other sons of men, his brethren, he puts his 
trust in God. 

4. It is also pertinently inferred upon the execution 
of Christ's prophetical function, in that it shews the 
reason why he declared God's name to his brethren, 
and why he would sing praises to God in the midst 
of the church, and be neither ashamed nor afraid so 
to do, namely, because he put his trust in God. 

Sec. 119. Of Christ's putting his trust in God. 
_ The Hebrew word which the Psalmist useth, HDn, 
signifieth to rest upon one, to be preserved and kept safe 
by him. The bramble, therefore, in the parable thus 
useth this word, ' Put your trust in my shadow,' IDn, 
Judges ix. 15; a noun thence derived, nono, is trans- 
lated refuge, Ps. xlvi. 1, and in sundry other places. 

In Isa. viii. 17, another Hebrew word is used, 
*n'1p1 ; but that which signifieth the same thing, and 
by the Septuagint, is translated as here in this text, 
and in 2 Sam. xxii. 3. 

The noun derived from this verb, nipn, sj)es, signi- 
fieth hope or trust, and so it is oft translated by our 
English, as Ps. Ixxi. 5, Job iv. 6. 

The Greek phrase used by the apostle carrielh 



emphasis, 'isoixai m'TroiDuv st/ aurif : it implieth trust 
on a good persuasion that he shall not be disappointed. 
It is translated confidence, Philip, vi. 6. Word for 
word it may here be thus translated, ' I will be con- 
fident in him.' 

The relative him hath apparent reference to God, 
Ps. xviii. 2, Isa. viii. 18, so as Christ himself, being 
man, rested on God to be supported in all his weak- 
nesses, and to be enabled to go through all his under- 
takings, and well accomplish them. 

He had many enemies, and was brought to very 
great straits, Ps. xviii. 8-5 ; yea, he and his were 
' for signs and wonders,' even ' in Israel,' Isa. viii. 18; 
yet he fainted not, but put his trust in the Lord. His 
greatest enemies gave testimony hereunto, saying, ' He 
trusted in God,' Mat. xxvii. 43. Though they said 
it in derision and scorn, yet it was a truth. 

This was further manifested by the many prayers 
which time after time he made to his Father, Heb. 
ix. 7. 

He didthe rather put his trust in God, and mani- 
fest as much, that he might, in his own example, 
teach us what to do in our manifold straits. Thus, 
when he was assaulted by the devil, he repelled his 
temptations by the word of God, Mat. iv. 4, vii. 10, 
that he might thereby teach us how to resist the 
devil. 

Christ, as man, well knew his own insufficiency, 
and the all-sufliciency of God. Were we thoroughly 
acquainted with our own impotency, and well instructed 
in God's omnipotency, we should herein imitate 
Christ; and in testimony thereof, in all straits fly 
unto God,! and in all straits pray and say, as Je- 
hoshaphat did, ' We know not what to do ; but our 
eyes are upon thee,' 2 Chron. xx. 12. 

The description of him in whom Christ putteth his 
trust, Ps. xviii. 2, and that before and after the mani- 
festation of his confidence, declareth the sure ground 
that he had to put his trust in God. The description 
is set down in sundry metaphors, as ' rock,' ' fortress,' 
' strength,' ' buckler,' ' horn of salvation,' ' high 
power,'' and ' deliverer,' set out the impregnable 
power of God, and shew how sure and safe a refuge 
he is to those that fly to him, and put their trust in 
him. See more hereof in The Whole Armour of God, 
on Eph. vi. 10, sees. 4-6. 

The inference of Christ's confidence upon his bold- 
ness in singing praise unto God in the midst of the 
church, sheweth the reason of that his boldness; even 
because be put his trust in God. 

Confidence in God drives out all fear of man, and 
shame by reason of man. So much doth he testify 
who said, ' My soul trusteth in thee ;' and thereupon 
added, ' I will sing and give praise,' Ps. Ivii. 1,7; 
and again, ' In God I will praise his word, in God I 
have put my trust ; I will not fear what flesh can do 
unto me,' Ps. Ivi. 4. This was it that made prophets, 
' Qu. ' tower '?— Ed. 



[Chap. II. 



apostles, nnd other faithful ministers so bold as they 
were in sounding forth God's praises. They trusted 
in God. 

Surely we may try and prove ourselves, and give 
evidence to others of our confidence in God. If fear, 
ehame, or any by or base respect to man, keep us 
from an open setting forth of God's praise, we do not 
put our trust in God. 

Sec. 120. OJ the apostles Jit application of Isa. 
viii. 18 to Cliiist. 

The apostle addcth a third testimony to prove the 
same point, as is manifest by repeating the second 
time this phrase, ' and again.' See Chap. i. Sec. 77. 

The testimony is this, ' Behold, I, and the children 
which God hath given me.' This, without all ques- 
tion, is taken out of Isa. viii. 18. In words there is 
a full agreement between the Hebrew original, and the 
Greek translation thereof, and the apostle's quotation ; 
so also in the sense, for the prophet bringeth in this 
sentence as a prophecy of Christ. Many things which 
were historically true of the prophet in that chapter, 
may typically be applied to Christ. This was before 
in part declared. Sec. 118, and may more fully be 
cleared by taking a view of the particular passages of 
the prophet in that chapter. 

In that chapter, two main points are set down. 

1. A denunciation of judgment against the wicked. 

2. A promise of mercy and safety to the righteous. 
The former is set down from the beginning of the 

chapter to the 10th verse. 

The latter from thence to the end of the chapter. 

In laying down the promise, the prophet taketh his 
rise from the highest, safest, and surest ground of all 
comfort, namely, the proposed Messiah, ver. 14, con- 
cerning whom, he declareth what should be the events 
that would fall out at his coming, and that both in 
regard of the wicked and of the righteous. The wicked 
should stumble and fall to their utter destruction ; 
the righteous should be established for ever, ver. 
14, 15. 

For a further confirmation of these things thus fore- 
told, the prophet is commanded to bind up the word 
of God among the disciples, that so it might be kept 
close from the incredulous and remain among the 
faithful, ver. IG. Hereupon the prophet profcssoth, 
that notwithstanding God's just indignation, conceived 
against the house of Jacob, he will continue to look 
for help from the Lord, and trust in him, ver. 17 : so 
did Christ. 

To 8hew the ground of his confidence, Christ is 
brought in offering himself, and all those who believed 
on him, unto his Father, notwithstanding that they 
were in the world accounted wonders and monsters. 

Thus these words being properly intended of Christ, 
are fitly by the apostle applied to him. 

Others take them properly meant of the prophet 
himself, and that in regard of his function, in which 



respect they may be applied to all the ministers of 
God; and if to all, then most especially to Christ, the 
chiefest and head of all. Thus the apostle's applica- 
tion of this testimony to Christ, may by just conse- 
quence be sound and good. 

I rather incline to the former application of the 
words, by way of prophecy, for three especial reasons. 

1. Because sundry other passages of this chapter 
are so applied in other places of the New Testament, 
as was before shewed. Sec. 118. 

2. Because the latter phrase of this testimony — 
' whom the Lord hath given me' — is oft, and that very 
properly, in other places applied to Christ, as John 
vi. 89, G5, and xvii. 6, 8, 9 ; but we never read it in 
a spiritual sense spoken of any other prophet or 
minister. 

3. The apostle's allegation and application is with- 
out all question much more pertinent, if the words be 
taken as a prophecy. 

Sec. 121. Of Christ's being one with saints. 

The foresaid testimony being applied to Christ, 
giveth proof of his human nature, and shews him to 
be one with us, and that in three respects. 

1. In that he ranketh himself in the number of 
saints, saying, ' Behold, I, and the children ;' and so 
presenteth himself with the rest of God's children unto 
God, as to a common Father of them all; according 
to that which elsewhere he saith, ' I ascend unto my 
Father and your Father,' &c., John xx. 17. 

2. In that he presenteth himself unto God as his 
minister, who had faithfully fulfilled the task which 
was committed to his charge. Hereupon it followeth 
that he was inferior to his Father, who appointed him 
a prophet. 

3. In that the nature of relation, intimated in this 
word children, implieth that he is of the same nature 
with them ; for father and children, properly taken, 
are all of the same nature. 

Sec. 122. 0/lhc efficacy of Christ's prophetical office. 

Olij. This relative children may have reference to 
God the Father who gave them, as well as to Christ 
who bought them. 

Ans. It may not be denied but that saints are 
God's children as they are regenerate, John i. 13, 
1 Peter i. 3; and as they are adopted, Rom. viii. 
15, 10. But the prophet and apostle do both speak 
of Christ's proi)hctical office; and, to shew the power 
thereof, these children are brought in, as begotten by 
Christ's word and ministry: and in this respect they 
ai-e styled children in reference to Christ. 

The prophet Isaiah maketh mention hereof, to 
shew, that notwithstanding the infidelity, obstinacy, 
and apostasy of the greater part of them which pro- 
fessed themselves the people of God, Christ, by his 
gospel should so work upon all those that were given 
nnto him by his Father, as they would all hearken 



Ver. 13.] 



GOUGE ON HEBREWS. 



unto his voice and follow him, till, all being gathered 
together, both he and they should be presented unto 
God his Father. 

To this very purpose is it here also applied by the 
apostle, to shew the power and efficacy of Christ's 
prophetical office ; that notwithstanding he took upon 
him man's weak nature, and met with many obstacles, 
yet through the help of God, in whom he trusted, he 
should bring many children with him to glory. 

Sec. 123. Of the manner of quoting a tc.vt. 

Concerning the expression of this testimony, it may 
seem to be an imperfect sentence, because the latter 
part set down by the prophet, is left out in this quota- 
tion. 

Ans. So much is quoted as served to the apostle's 
purpose, and in the quotation of a text so much is 
sufficient. Compare Mat. iv. 1-5, IG, with Isa. ix. 1, 
2, and you may observe the like. The apostle quoteth 
only these words, 'and to thy seed,' Gal. iii. 16, 
which make not a full sentence, yet they were enough 
to his purpose. 

2. This sentence, as quoted by the apostle, is a 
full proposition ; for this note of attention, behold, 
compriseth under it that which maketh the words 
joined with it a full proposition, as Mat. xii. 18. 

3. The verb substantive, which would make up this 
sentence, useth to be understood, and so it is, Isa. 
viii. 18. 

Sec. 124. Of this particle hfikiAA. 

This title, behold, idou, useth to be prefixed before 
remarkable matters. 

It is a note of demonstration, of attention, of ad- 
miration. 

1. Where a matter worthy to be seen, or earnestly 
desired, is to be seen, this particle is premised, as if 
it were said, Behold it is here before you ; or. Behold 
it is here to be seen. Thus it declareth the evidence 
of a thing, as where it is said, 'Behold there came 
wise men from the east,' Mat. ii. 1. And so it is a 
note of demonstration. 

2. \\Tien a matter that deserves more than ordi- 
nary attention is delivered, men used to premise this 
particle behold, as when Christ uttered that excellent 

• parable, that setteth down the different kinds of 
hearers, he thus begins ' Hearken, behold,' Mat. iv. 8. 

8. When a strange and wonderful matter, that will 
hardly be credited, is delivered, we thus express it, 
behold; as, 'Behold I shew you a mystery,' 1 Cor. 
XV. 51. That mystery was a gi-eat wonder indeed; 
namely, that ' we shall not all sleep.' 

Here the word behold may be taken in all those 
three respects. For, 

1. It doth point out and plainly demonstrate, who 
they be that may with confidence present themselves 
to God, namely, Christ and his children. 

2. It shews that it ia a point well worthy to bo 



marked, that Christ should take of sons of men to be 
his children, and present them to his Father. 

8. It is that which causeth wonder to all the world. 

In a word, this note behold implieth that the point 
here noted is a very remarkable point, worthy of all 
acceptation, 1 Tim. i. 15. Of all mysteries, the 
mysteries that concern Jesus Christ are the most 
remarkable. This note therefore, behold, is frequently 
set before them, both in the Old and New Testament, 
as Isa. vii. 14, and xxviii. 16, and xxxii. 1, and xlii. 
1 ; Zech. iii. 8, and ix. 9; Mat. xii. 41; Luke ii. 34; 
Jude ver. 14 ; Rev. i. 7, 18. They are therefore with 
the more diligence to be attended unto, and with the 
greater care to be heeded. See Sec. 5. 

Here in particular this particle, behold, setteth out 
a matter of admiration, which was done to the astonish- 
ment of the world. This is further manifest by the 
prophet's adding this clause, ' are as signs and won- 
ders.' For the greater part, even of those among 
whom Christ exercised his prophetical office, rejected 
his ministry. ' He came unto his own, and his own 
received him not,' John i. 11. Yet, notwithstanding 
the obstinacy of the greater part, Christ himself per- 
sisted in exercising his function, and they that were 
given him of his Father, hearkened to his word, 
believed and obeyed the same, and so followed him, 
as he presented them with himself to his Father. 
This was the wonder, and thereupon it might well be 
said behold. 

Oh that ministers and people would so carry them- 
selves, as in this respect to be as signs and wonders ; 
and all to say of them, behold. When all flesh was 
con'upt before God, Noah remained upright. Gen. vi. 
9, &c. Joshua professeth, that though all Israel 
should serve other gods, he and his house would 
serve the Lord, Joshua xxiv. 15. Though Elijah 
knew none to remain faithful with the Lord but him- 
self, yet he remained very zealous for the Lord, 1 
Kings xix. 10. When many that followed Christ 
departed from him, the twelve disciples abode with 
him, John vi. 68. These, and others like to them, 
have been willing to make themselves signs and won- 
ders in all ages by cleaving close to Christ. 

This is a point of trial, whereby our faithfulness 
may be proved. If we shrink from Christ for the 
world, as Demas did, 2 Tim. iv. 10, or for persecu- 
tion, as they who are resembled to the stony ground, 
Mat. xiii. 21, or because the doctrine of the gospel 
seemeth hard and harsh, as the Capernaitans did, 
John vi. G6, or for any other by-respect, we have 
not that courage and confidence, as may cause others 
to say of us, Behold. 

Sec. 125. Of Christ's going with those whom he led 
to God. 

This pronoun of the first person, 7, hath respect to 
the San of God, who very elegantly, by a double 
rhetorical figure, is here brought in speaking to his 



GOUGE ON HEBREWS. 



[Chap. II. 



Father, and that by way of rejoicing for the good 
success of his ministry, ' Behold I and the children,' 
&c. As if be had said. Here am I, Father, whom 
thou didst send out of thine own bosom from heaven 
to earth, to gather thine elect out of the world. I 
have done that for which thou sendest me, ' Behold, 
here am I and they.' 

This is a speech of much confidence, arising from 
his faithfulness, crowned with good success. This 
made him with much cheerfulness present himself to 
God. Thus did the two faithful servants cheerfully 
appear before their Lord, to give up their account. 
Faithful servants may be assured of the Lord's 
gracious approbation and bountiful remuneration. But 
on the other side, slothfuluess and unprofitableness 
makes servants afraid to appear before their Lord. 
See all these exemplified, Mat. xxv. 20, &c. 

What an encouragement is this for ministers of 
God's word and other servants of the Lord, to improve 
to the best advantage they can, the talent which the 
Lord hath committed to them, that with confidence 
they may say to God, ' Behold L' 

Of Christ's faithfulness, sec more on chap. iii. 2. 

This express mention of himself, 'Behold I,' 
Bheweth that he would not send others to God with- 
out himself : herein he shews himself to be that good 
shepherd that ' goeth before his sheep,' John x. 4. 
In this respect he is styled the ' Captain of their sal- 
vation,' ver. 10. See Sec. do. 

He would not leave them till he had presented them 
to his Father, to be settled in that inheritance which 
he had purchased for them. 

This is a worthy pattern for all that have a charge 
committed to them, to abide with them, to be an ex- 
ample unto them, not to leave them, or send them 
away to the work of God themselves alone ; but to go 
with them, and hold out with them, so as every one 
that hath such a charge may say, as our head here 
doth, ' Behold I.' In doing this we shall save our- 
selves as well as others, 1 Tim. iv. 16. The apostle 
had an especial care hereof, as appearcth by this his 
profession, ' I keep under my body, and bring it into 
subjection, lest that by any means, when I have 
preached to others, I myself should be a cast-away,' 
1 Cor. ix. 27. 

What a miserable thing is it for ministers to be 
like them who built the ark wherein Noah and his 
family were prescn-ed, but they themselves perished. 

To prevent this, in preaching to others we must 
preach to ourselves ; from our own hearts to our own 
hearts. For in exercising our ministry we sustain a 
double person ; one of a preacher, another of a hearer. 
They who so do in their approaching to God will say, 
' Behold, I.' Of inciting ourselves to that whereunto 
we stir up others, see Sec. 4. 

Sec. 126. 0/ Christ's bringing others to God. 

The Lord Christ thought it not enough to present 



himself to his Father, but he brings others also, whom 
he joins with himself by this copulative and. Thus 
in that powerful prayer which at his going out of the 
world he made to his Father for himself, he joins 
those whom his Father had given unto him, and saith, 
' I pray for them which thou hast given me, for they 
are thine.' ' Neither pray I for these alone (meaning 
his disciples), but for them also which shall believe 
on me through their word,' John xvii. 9, 20. 

For their sake Christ came into the world. For 
their sake he sanctified himself, John xvii. 19. For 
their sakes he became poor, 2 Cor. viii. 9. For their 
sakcs he did and endured what he did and endured. 
See Sec. 83. 

Herein Christ manifested his zeal of God's glory 
(for the more were brought to God, the more glory 
redounded to God), and also his good respect to others, 
for it was a singular benefit, an high honour, to bo, 
by and with Christ, presented to God. He thus 
makes them partakers of his own glory, John xiv. 3, 
and xvii. 21, &c. 

They whose hearts are inflamed with a zeal of God's 
glory, and filled with love of their brethren, will he 
like-minded ; they will endeavour to lead on others 
with them in such courses as may bring them to God. 
Such a magistrate will say. Behold I and my subjects ; 
such a minister, Behold I and my people ; such a 
father. Behold I and my children ; such a master. 
Behold I and my servants ; such a tutor. Behold I 
and mj' pupils. So others that have charge. 

Such, as they honour God and do good unto others, 
60 they do much promote their own glory. For 
' They that be wise shall shine as the brightness of 
the firmament ; and they that turn many to righteous- 
ness as the stars for ever and ever,' Daniel sii. 3. 

Of inciting others to go along with us in duty, see 
The Saints' Sacrifice on Ps. cxvi. 19, sec. 120. 

Sec. 127. Of the efficacy of preaching the gospel. 

This bringing of others to God is here brought in 
as an cflcct of Christ's prophetical office, and mani- 
festeth the eflicacy of the gospel, whereby all that be- 
long to God are brought in to him. Though by 
nature they bo dead in bin, yet the sound of Christ's 
mighty voice piercclh into their cars and heart. 
Hereupon saith Christ, ' The dead shall hear the 
voice of the Son of God ; and they that hear shall 
live,' John v. 25. 

Wo have an evidence hereof in Christ's ministry 
while he lived on earth ; for saith ho to his Father of 
his disciples, ' 1i\Tiilo I was with them in the world, 
I kept them in thy name,' John xvii. 12. 

The eflicacy also of Christ's prophetical ofiice hath 
been manifested since his ascension, by the ministry 
of his apostles and of their successors in all ages. 

This is a forcible motive to incite us ministers to 
be diligent in declaring God's name and preaching the 
gospel. We may rest upon it, that our labour shall 



Ver. 13] 



GOUGE ON HEBREWS. 



not be in vain. The efficacy of Christ's prophetical 
function since his ascension, hath been very great. 
All that belong to God shall by the preaching of the 
gospel be brought to God. Though there be many 
incredulous and obstinate, yet Christ hath his children, 
and they will receive our word. If it were duly 
weighed, what an honour it is to be spiritual fathers, and 
what recompence follows thereon, it would certainly 
put on ministers to preach the gospel with all diligence. 
This also may be a motive to people, to give good 
heed to the preaching of the gospel. As this is to be 
done, in regard of the excellency of the teacher (as was 
shewed before, Sec. 2), so also in regard of the effi- 
cacy of the gospel. ' Hear, and your soul shall live,' 
Isa. Iv. 3. For ' the word of God, which liveth and 
abideth for ever,' is an ' incorruptible seed,' out of 
which men are ' born again,' 1 Peter i. 23. 

Sec. 128. OJ Christ's children. 

They who are brought in to God by the gospel, are 
styled childi-en, 'sa.ihia, and that in relation to Christ, 
as he was a prophet, and begat them by the gospel, 
as was shewed Sec. 122. 

This very title is given by Christ to his disciples, 
John xxi. 5. According to the Greek notation, it 
signifieth such as are instructed. A Greek word, Ta;- 
h'iuu, that signifieth to instruct, is thence derived. The 
Greek word here used is a diminutive,' and translated 
'little children,' Mat. xviii. 3, and xix. 13, 14, for 
little children are specially to be instructed, ' train 
up ' (or instruct, l^n, inslrue.) ' a child,' Prov. xxii. 6. 
The LXX use the same word, Tai&Tov, there in the 
singular number, which the apostle doth here in the 
plural. 

Other ministers, who are means of converting men, 
which is a spiritual begetting of them, are styled 
'fathers,' 1 Cor. iv. 15, and they who are begotten 
' sons,' 1 Cor. iv. 14, or children. The Greek word, 
rizna, there used by the apostle, signifieth such as 
are begotten, for it is derived from a verb, rhiru, pario, 
gigno, that signifieth to bring forth or beget. 

The very word used in this text, '^aibia, is also put 
for such as are begotten by the ministry of men, and 
translated 'little children,' 1 John ii. 13, 18. 

If they who are instructed by men (who are but 
' ambassadors for Christ,' and instruct in Christ's 
stead, in whom Christ speaketh, 2 Cor. v. 20, and 
xiii. 3), are called and accounted their children, much 
more justly are they to be called and accounted 
children of Christ, who is the highest and chiefest 
doctor ; and by whose word and Spirit they are most 
properly begotten. 

Of this relation betwixt Christ and saints, his 
children, see more on Sec. 90. 

Sec. 129. Of God's power to exact an account. 
The reason of Christ's bringing the foresaid children 

* vaTff inde ^aiilov. 



to God is thus expressed : ' Which God hath given 
me.' The reason is taken from God's commending 
them to Christ's care. The argument may be thus 
framed : 

They who are commended by the supreme Lord to 
be fitted for and presented to himself, must be so pre- 
sented to him ; 

But God, the supreme Lord, hath committed such 
and such to Christ to be so presented to himself ; 

Therefore Christ so presents them. 

There are four words in this reason, every of which 
carry emphasis. 1. This title, God. 2. His act, 
hath given. 3. This relative, which. 4. This other 
relative, me. 

1. The express mention of God in this reason, m- 
tendeth a high supreme sovereignty which he hath 
over all, and a power which he hath to impose a task, 
and exact an account of well employing the same ; 
hereupon Christ putteth a must upon himself about 
doing the work that he which sent him appointed him 
to do, John ix. 4. 

This made him so willing and forward therein as 
he made his meat to do the same, John iv. 34. And 
he pleaded as much before his Father, John xvii. 4. 

Concerning others, even all of all sorts, evidence is 
given of God's committing a charge to them, and 
exacting an account of them, in the parable of the 
talents, for therein the Lord appointed to every ser- 
vant his task, and taketh a particular account of each 
one, rewarding the faithful and punishing the unfaith- 
ful. Mat. XXV. 14, &c. 

The parable of the steward gives further evidence of 
God's sovereignty in calling men to an account, Luke 
xvi. 2, and the apostle's frequent mention of the ac- 
count which we must all give to God, Rom. xiv. 12 ; 
2 Cor. V. 10 ; Heb. xiii. 17 ; 1 Peter iv. 5, 

This is a strong motive to provoke us unto all dili- 
gence and faithfulness in improving, to the best ad- 
vantage that we can, the talents that we have. They 
are given to us by him that hath a sovereignty and 
absolute power over us ; that can and will call us to an 
account; that can and will abundantly reward the 
faithful, and take sore revenge of the unfaithful. Mat. 
XXV. 23, 24, &c. See Chap. iv. 18, Sec. 39. 

Sec. 130. Of God's free giving. 

2. The act here attributed to God in this word given, 
'iduKiv, manifesteth God's free grace. For to give is 
an act of favour and grace ; it is opposed to meriting, 
purchasing, exchanging, or returning a valuable con- 
sideration. That which is bestowed upon merit, pur- 
chase, exchange, or any like consideration, cannot 
properly be said to be given. 

This word is oft used to set out the free grace and 
favour of God to man ; and that in bestowing his Son 
upon him. ' God so loved the world, that he gave his 
only begotten Son, &c.,' John iii. 16 ; Christ expressly 
declareth this to be the ground of any one's coming to 



IGO 



OOUOE UN HEBUtWi- 



[Chap. 11. 



him : ' All that the Father giveth me shall como to 
me,' John vi. 37, 39. All things that saints have, or 
can hope for, are freely couferred upon them ; ' the 
Lord will give grace and glorj',' P.s. Isxxiv'. 11 ; 'The 
Lord will give a crown of righteousness, ' 2 Tim. iv. 8 ; 
' It is your Father's good pleasure to give you the king- 
dom,' Luke xii. 32. 

To make this the more clear, the apostles oft use a 
verb, ^uii't^iaiai, gratis donare, which is derived from a 
noun, '/a^i;, gratia, that signifieth free grace, and is 
translated ' freely to give,' Rom. viii. 32, 1 Cor. ii. 
12 ; and frankly to forgive, Luke vii. 42. 

Though Christ, being given, meritelh for us remission 
of sins by his blood, and purchased the heavenly in- 
heritance, Acts XX. 28 ; Eph. i. 7-14 ; yet to effect 
those things for us, Christ was freely given to us, and 
we to him. See more hereof. Sec. 78. 

Sec. 131 0/ Ood's power in choosing or refusing 
uhoin. he u'ill. 

3. The parties given to Christ arc comprised under 
this relative trhich. This relative hath reference to the 
children before mentioned. Those children are a pecu- 
liar people : ' All are not children,' Rom. is. 7, 8. Nor 
are all given by God to Christ. That there is a set and cer- 
tain number given to Christ, is evident by sundry pas- 
sages in the praj-er which Christ made to his Father at 
his going out of the world. Eight several times is this 
word given there used, and that to set out God's free 
grace therein, John xvii. 2, 4, 6, 7, 9, 11, 12, 24. 

God being the supreme sovereign over all, hath 
power to choose or refuse, to take or leave whom he 
will. This the apostle exemplifieth by a comparison 
taken from a potter, Rom. ix. 21. Surely there is in- 
finitely a far greater difference between the Creator 
and creatures, than between a potter and claj'. This 
power of God over creatures doth the apostle in that 
chapter plentifully prove, both by divine testimonies 
taken out of the Old Testament, and also by other solid 
arguments. 

Let not, therefore, any dare to open his mouth and 
plead against God, because ho useth this his prero- 
gative in choosing some and leaving others. This use 
of this great mystery doth the apostle thus press : ' 
man, who art thou that rcpliest against God ? Shall 
the thing formed say to him that formed it, Why hast 
thou made me thus? 'Rom. ix. 20. If we cannot fathom 
the depth of this mystery, nor discem the equity 
thereof, let us impute it to the shallowness of our ap- 
prehension, and cry out with the apostle, ' Oh the depth 
of the riches both of the wisdom and knowledge of 
God,' Rom. xi. 83. Far be it from us to impute any 
unrighteousness to God ; it should seem that in the 
apostle's time some in this case did so. For the 
apostle in reference to such thus saith, 'What shall we 
say then ? Is there any unrighteousness w ith God ? ' 
With much indignation doth the apostle thus reject that 
conceit: ' God forbid,' Rom. ix. 14. 



Sec. 132. Christ the weans of bringing all good to 
man. 

4. The relative me hath reference to Christ ; for it is 
Christ that saith. Behold I, &c. God being to make 
choice of a peculiar people, that they might be vessels 
of mercy and glory, commended them to his Son, to 
be fitted and so brought thereunto. Where it is said 
God loved the world, it is added, he gave his only be- 
gotten Son, &c., John iii. IC. All the blessings whereof 
we are made partakeis, are conferred upon us in and 
with Christ. We are chosen in Christ, made accepted 
in him, we have redemption in him, Eph. i. 4, G, 7 ; 
we are reconciled to God by him. Col. i. 20, 21 ; 
justified by his blood, Rom. v. 9 ; called by him, 
1 Peter v. 10 ; sanctified in him, 1 Cor. i. 2 ; saved 
thi'ough him, Rom. v. 9, 10. This course of bringing 
men to glory by Christ, doth very much amplify divine 
mercy, and sundry other divine properties, as hath 
been "shewed. Sees! 87, 88. 

Behold here the difference betwixt the execution of 
that part of God's decree which rcspecteth man's sal- 
vation, and of that whereupon foUoweth man's condem- 
nation. The benefit of the former is wholly out of 
man, and only in Christ. Christ doth whatsoever is 
meritorious to bring the elect unto salvation. The 
issue of the other is altogether in man himself, who 
meriteth by sin his own damnation. 

The former is to be observed to strip man of all 
boasting, and to make him give all the glory to God. 

The latter to clear and justify God, and to lay all 
the blame on man. 

Sec. 183. 0/ leslraining the benefit of Christ's ojjics 
to the elect. 

The whole reason thus set down, m7ii(7i God hath 
given we, implieth a restraint of the efficacy of Christ's 
prophetical office to them alone whom God hath given 
him. It iutondeth that all they shall partake of the 
benefit o f Christ's prophetical office, and thereby be 
brought to God, and none but they. To the like pur- 
pose saith Christ, 'All that the Father giveth ma shall 
come to me,' John vi. 87. This phrase is both ex- 
tensive and exclusive, it extendeth itself to every one 
of God's elect, who are given by God to Christ, and 
it excludoth all but them. So much is intended by 
this phrase, 'As many as were ordained to eternal lilo 
believed,' Acts xiii. 48. All they, and none but they. 
This exclusive restraint Christ doth somewhat more 
expressely set down, where ho saith to his disciples, 
' Unto you it is given to know the mysteries of the 
kingdom of heaven, but to them it is not given,' Mat. 
xiii. 11. See more hereof, Sec. 113. 

The special reason hereof is thus rendered by Christ 
himself: 'Even so, Father, for so it seemed good in thy 
sight,' Mat. xi. 20. Andagain,'It is your Father's good 
pleasure to give you the kingdom,' Luke xii. 32. See 
more hereof. Sec. 37. 

That which is here intended of the restraint of the 



Ver. 13.] 



GOUGE ON HEBREWS. 



efficacy of Christ's prophetical office, may be applied 
to the restraint of the benefit of his other offices ; yea, 
and of all that he did aud endm-ed for man. All is 
restrained to the elect whom God hath given to bis 
Son; see Sec. 81. Yea, it may also be applied to the 
efficacy of the gospel preached by Christ's ministers. 
Their ministry is effectual only to the elect, Acts 
xiii. 48. 

Quest. Why then is the gospel preached to all, even 
to reprobates as well as to the elect ? 

Ans. 1. Because these cannot be discerned one 
from the other here in this world. 

2. Because these are here in this world mixed to- 
gether, as wheat and chaff in the barn. 

3. To make the reprobate the more inexcusable. 
By the efficacy of the gospel, men may know that 

they are the elect of God given to Christ, and shall 
be eternally saved. 

They who reap any benefit by the ministry of the 
gospel ought not to attribute it to any wit, wisdom, 
conceit, memory, or other parts of their own, but only 
to the good pleasure and gift of God. The praise 
which Christ gave to bis Father in the behalf of 
babes, Mat. xi. 25, must, such as are effectually 
wrought upon, much more give imto God in behalf 
of themselves, and say, ' Not unto us, Lord, 
not unto us, but unto thy name give glory,' Ps. 

CSV. 1. 

A due consideration of this point will keep us from 
spiritual pride and arrogancy, and make us humble 
before God, and thankful unto him. See more hereof 
Sec. 162. 

Sec. 134. Of the resolution o/Heb. ii. 12, 13. 

Ver. 12. Satjing, I will declare thy name unto my 
brethren, in the midst of the church will I sing praise 
unto thee. 

Ver. 13. And again, I will put my trust in him. 
And again, Behold I and the children which God hath 
given me. 

The sum of these two verses is a description of 
Christis prophetical office. This is here brought in as 
a confirmation of Christ's human nature, wherein he 
executed that function. See Sec. 1. 

In this description two points are considerable : 

1, The inference ; 2, the substance. 

The inference in this word saying, in particular 
verifieth that which was asserted in the words im- 
mediately preceding, namely, that Christ was ' not 
ashamed to call men brethren.' 

The argument may be thus framed : 

He that saith of men, ' I will declare thy name 
unto my brethren,' is not ashamed to call them 
brethren ; 

But Christ saith of men, I will declare thy name 
unto my brethren ; 

Therefore Christ is not ashamed to call men 
brethren. 



The substance containeth a proof of Christ's pro- 
phetical office, about which we may observe, 

1. The kind of proof ; 2, the point proved. 

The kind of proof is a divine testimony. Of this 
kind there be three particulars : 

1. The CMCution thereof, ver. 12. This is taken 
out of Ps. xsii. 22. 

2. The ground of Christ's courage in executing it, 
ver. 13. This is taken out of Ps. xviii. 2. 

3. The efficacy thereof, ver. 1 3. This is taken out 
of Isa. viii. 18. 

1. The execution of Christ's prophetical office con- 
sists of two parts : 

1. To declare God's name. 

2. To sing praise to him. 

In the former, four particulars are expressed : 

1. The prophet, I. 2. The act, uill declare. 3. The 

subject matter, thy name. 4. The object to whom, 

my brethren. 

In the latter, four other particulars are expressed : 

1. The same person or prophet, I. 2. Another 
act, which is to sing praise. These two words are 
the translation of one Greek word. 3. The person 
whose praise be would set forth, unto thee. 4. The 
place where he would do it, in the midst of the 
church, 

2. The ground of Christ's courage was his confi- 
dence. Here is expressed, 

1. The connection of this with the former, in this 
phrase, and again. 

2. The main proposition. Herein are three par- 
ticulars : 

1. The kind of confidence, pi(J <rust. 2. The per- 
son who doth put his trust, I will, saith Christ. 
3. The person on whom, in him, namely, God. 

3. The efficacy of Christ's prophetical office was in 
fitting those for God who were given to him. Here 
also are expressed as before, 

1. A connection of this with the former, and again. 

2. A proposition. Wherein observe, 

1. An evidence of the power of Christ's ministry ; 
2, the reason thereof. 

In the evidence are set down, 

(1.) An act, which demonstrateth the evidence in- 
timated in this particle, behold. This intendeth a 
presenting unto God such as were fitted for him. 

(2.) The persons presenting, in this pronoun, I ; 
and presented, in this relative, children. 

The reason is taken from a trust committed unto 
Christ in these words, ' which God hath given me.' 
Here observe, 

1. The kind of trust, given. 

2. The truster, or person that committeth the trust, 
God. 

3. The trusted, or persons that are given, in this 
relative which. That hath reference to children. 

4. The trustee, or person who is entrusted, in this 
pronoun me, which hath reference to Christ. 

L 



GOUGE ON HEBREWS. 



[Chap. II. 



Sec. 185. Of obsenations raised out of Heb. ii 
12, 13. 

I. A divine testimony is a sound proof. See Chap 
i., Sees. 4G, Gl. 

II. Christ was a prophet. He himself here saith, 
' I will declare,' which is an act of a prophet or 
preacher. See Sees. Ill, 112, and 23, 24. 

III. Christ received what he delivered. He de 
livered nothing of his own head. See Sec. 111. 

IV. Christ delivered what he received. He con 
cealed nothing. The word declare inclndeth both 
these. See Sec. 112. 

V. Christ made Jcnotvn what ivas to le knoton of 
Ood. The name of God intends as much. See Sec. 
112. 

^^. Christ executed his prophetical office in man's 
nature. The main scope of the apostle in this place 
is to set forth Christ's human nature, and what he 
did therein. See Sec. 112. 

YII. Saints are Christ's brethren. See Sec. lOG. 

YIII. Christ's brethren do especially partake of the 
benefit of Christ's prophetical office. To them in 
Bpecial he saith, ' I will declai-e God's name.' See 
Sec. 113. 

IX. Christ ivas careful to set forth his Father's 
praise. This phrase, zmto thee, hath reference to God 
the Father. See Sec. 114. 

X. God is i^raised by singing. Therefore Christ 
professeth to sing praise. See Sec. 115. 

XI. God is to be fraised with cheerfulness. Sing- 
ing implieth a cheerfulness of spirit. See Sec. 116. 

XII. God is to be praised in great assemblies. ' The 
midst of the church ' implies a great assembly. See 
Sec. 117. 

XIII. Divers testimonies may be produced to prove 
the same point. Here the apostle useth this phrase, 
' and again,' in reference to a former testimony. See 
Chap. i. 

XIY. Christ himself trusted on God. He here ex- 
pressly professeth as much. See Sec. 119. 

XV. Christ is one vnth us. See Sec. 121. 

XVI. Christ's ministry ^vas powerful. See Sec. 
122. 

XVII. Mysteries of Christ are remarhable. ' This 
particle behold intends so much. Sec Sec. 124. 

XVIII. Christ brought others to God. Sec. 12G. 

XIX. Christ accompanied those whom he brought to 
God. See Sec. 125. The connection of these two 
words, /, children — I and my children, — intends the 
two la?t points. 

XX. The ministry of the gospel is effectual. The 
presenting of children to God is here brought in as a 
demonstration of the eflicacy of the gospel. See Sec. 
127. 

XXI. Saints are Christ's children. So they ai-e 
here called. See Sec. 128. 

XXII. Ood hath power to exact an account. Be- 
cause God gave these children to Christ, Christ, to 



make up his account, brought his children to God. 
See Sec. 129. 

XXIII. God freely bestowed men on Ciirisl. This 
word given includes frecness under it. See Sec. 130. 

XXIV. God hath power to choose and refuse whom 
he will. This act of giving is here restrained to 
children. See Sec. 131. 

XXY. Christ is the means of all good to men. To him 
are thev given who are brought to God for good. See 
Sec. 132. 

XXVI. Tlie elect alone partahe of the benefits of 
Christ's offices. These are they who are given to 
Christ, and by Christ brought to God. See Sec. 133. 

Sec. 13G. Of the transition betwixt verses IZand 14. 

Ver. 14, 15. Forasmuch then as the children are 
partakers of flesh and blood, he also himself likewise 
took part of the same ; that through death he might 
destroy him that had the power of death, that is, the 
devil ; and deliver them who through fear of death 
were all their lifetime subject to bondage. 

From the prophetical office of Christ, which he 
exercised in his human nature, the apostle proccedeth 
to set down special acts of his kingly office, which he 
also performed in the same nature. 

Very elegantly doth the apostle pass from the one 
point to the other. For upon the mention of children 
belonging to Christ, the apostle taketh occasion to 
shew that Christ would be of the same nature whereof 
they were, though it were a fi-ail and infirm nature ; 
even ' flesh and blood.' 

The inference of this latter upon the former point, 
is set down in two particles, ' forasmuch then,' both 
which intend a reason. The former word Its/, trans- 
lated ' forasmuch," is also translated with this causal 
particle, ' for that,' chap. v. 2, and ' so then,' chap, 
ix. 2G, and x. 2 ; and also with this, ' because,' chap, 
vi. 13, andxi. 11. 

The other particle, oSv, properly signifieth therefore ; 
and so it is translated, even joined with the same 
particle that here it is, thus, ets; aJv, ' seeing therefore,' 
chap. iv. G. 

It is evident hereby that the Son of God became a 
eon of man for their sake whom God had given to 
him. 

Of the Son of God being one with sons of men, 
see Sec. 104. 

To declare that in the conformity of Christ to others, 
the apostle intends the same persons whom ho men- 
tioned before, he useth the very same words, rrai&la, 
children, in both places. Of this title children, see 
Sec. 128. 

Sec. 137. Of this phrase, 'flesh and blood.' 
That wherein Christ is here said to be conformable 
to these children is styled ' flesh and blood.' 

Flesh in Scripture is used properly or tropically. 
1. Properly, for that part of the man which covereth 



Ver. U, 15.] 



GOUGE ON HEBREWS. 



163 



the bones, and is covered with skin ;' through which 
the veins, nerves, sinews, arteries, and other ligaments 
of the body do pass. 

Thus doth Job distinguish flesh from skin, bones, 
and sinews, John s. 11. Thus distinguished, it is a 
Boft substance made of blood coagulated. 

2. TropicaUy, flesh is used sundry ways ; as, 
(1.) By a synecdoche ; as when it is put, 
[1.] For the whole body, distinguished from a man's 
Boul : ' The dead bodies of thy servants have they 
given to be meat unto the fowls,' &c., 'the flesh of 
thy saints unto the beasts of the earth,' Ps. Issix. 2. 
[2.] For the person of man, consisting of body and 
BOul : ' All flesh shall see the salvation of God,' Luke 
iii. 6. 

In these two respects flesh is attributed to Christ ; 
namely, in reference to his body, 1 Peter iii. 18, and 
to his whole human nature, John i. 11, 1 Tim. iii. 
16. 

[3.] To a man's wife, who is styled his flesh. Gen. 
ii. 23, and by rule of relation to a woman's husband. 
For man and wife are said to be one flesh, Mat. xis. 5. 
[1.] For such as are of kin. St Paul thus styles 
those that were of the stock from whence he came, 
' Them which are of my flesh,' Rom. xi. 14. 

[5.] For a neighbour : ' Hide not thyself from thine 
own flesh,' Isa. Iviii. 7. 

Kinsmen and neighbours are of the same flesh ; the 
former more near, the latter more remote ; therefore 
both are called flesh. 

[6.] For all creatures clothed with flesh : ' God 
giveth food to all flesh,' Ps. cxssvi. 25. 
(2.) By a metonymy, as when flesh is put, 
[1.] For corruption : ' That that is born of the flesh 
is fleah,' John iii. 6. Flesh in the latter place is put 
for corruption of nature. 

[2.] For infirmity. Thus horses are said to be 
flesh, Isa. sxsi. 3, in regard of their weakness ; and 
in this respect are opposed to spirit. 

[3.] For outward appearance : ' Ye judge after the 
flesh,' John viii. 15 ; that is, as things outwardly 
appear. 

Corruption, weakness, outward show, are but ad- 
juncts or accidents, which belong to men's bodies, 
which are flesh. 

(3.) By a metaphor, as when flesh is put, ^ 
[1.] For abrogated ceremonies. This the apostle 
intends, where he saith, ' Ai'e you now made perfect 
by the flesh?' Gal. iii. 3. 

[2.] For human excellencies : ' We have no con- 
fidence in the flesh,' Philip, iii. 3. He means thereby 
such prerogatives as men esteemed excellencies, and 
used to boast in them. 

These and other like things are as flesh alone, with- 
out spirit; which'consume, putrefy, and vanish to 
nothing, as mere flesh doth. 

' 2if5 fitrall TtZ ii^/ixTsi [xai toS irriZ. — Arist. de Hist. 
Animal, lib. iii. cap. xvi. 



Flesh is here put for the human nature ; and that 
as it is accompanied with manifold frailties. 

By way of diminution, blood is added thereunto, 
' flesh and blood.' 

Blood is a liquor consisting of the four humours ; in 
it life and spirit is conveyed through the whole body. 
The philosopher saith that blood is the matter of the 
whole body.' 

By a metonymy, blood is put for life and for 
death : for life, because it is the means of life. Gen. 
ix. 4 ; for death, because upon shedding of blood 
death foUoweth, Gen. xxsvii. 26. Compare Ps. Ixxii. 
14 with Ps. cxvi. 13. In this respect Christ's blood 
is put for his death, Rom. v. 9, Eph. ii. 13. 

By a metaphor, blood is put for the corruption of 
nature, John i. 13, Ezek. xvi. 6. 

Blood is here joined with flesh, to shew that quick 
flesh is here meant ; flesh that hath blood in it, and 
by reason thereof is subject to many infirmities, yea, 
and sensible of them. 

As good blood is the nourishment of the flesh, and 
makes it quick and fresh, so the distemper of blood 
causeth many maladies in the flesh. By the wasting 
of the blood the flesh consumeth. 

Fitly are these two, ' flesh and blood,' joined to- 
gether. I find them thus joined five times in the New 
Testament: here; Mat. xvi. 17; 1 Cor. sv. 50; Gal. 
i. 16; Eph. vi. 12. 

Flesh and blood thus joined, set out in general 
man's external substance, which is visible and sensible, 
and in that respect opposed to spirit, Luke xxiv. 39. 
In particular, ' flesh and blood' is put, 

1. For man's earthly disposition, and incapacity of 
heavenly mysteries ; so as of himself he can neither 
know them, nor malse them known. Thus ' flesh and 
blood' is opposed to God, who is omniscient, and re- 
vealeth what mysteries he pleaseth to whom he will. 
Mat. xvi. 17, Gal. i. 16. 

2. For man's weakness. Thus it is opposed to 
principahties and powers, Eph. vi. 12. 

3. For mortality, whereunto our sins brought us. 
Thus it is opposed to glorified bodies, 1 Cor. xv. 50. 

Here it is used in the general acception of the 
phrase, nsfesh was noted before to be used, namely, 
for human nature, subject to manifold infii-mities. 

Flesh and blood, as it is a visible substance, so it is 
gross, heavy, drowsy, subject to hunger, thirst, cold, 
heat, pain, wearisomeness, sickness, fainting, yea, 
and death itself. 

In regard of the outward visible part, a man is little 
better than a brute beast, which is also flesh and 
blood, Eccles. iii. 19. Sundry beasts, in sundry ex- 
cellencies, appertaining to flesh and blood, go beyond 
men; as in bigness, swiftness, strength, vigour of 
several senses, as of sight, hearing, smelling, tasting, 
touching, and other like endowments. 

1 a/'^at Sxv irri rxtTci rau fd/taTis. — Arist. depart. Animal., 
lib. ii. cap. iv. 



TGi 



GOUGE ON HEBREWS. 



[Chap. II. 



That flesh and blood is such as bath been shewed, 
it came first from sin ; for sin brought death, and 
all manner of infirmities are concomitants to death. 

This is a point most worth}- their due and serious 
consideration, who are or may be pulled up by reason 
of their reasonable soul, or any abilities thereof; or 
by reason of the comely feature, beauty, strength, or 
other excellencies of the body ; or by reason of vic- 
tories over enemies, successes in their endeavours, 
honours, dignities, revenues, stately palaces, sump- 
tuous houses, or any other like things. Notwith- 
Btanding these or any other hke excellencies, they 
who lay claim to those excellencies are bnt flesh and 
blood. Flesh and blood are in this case hke the pea- 
cock's black feet : when her gay feathers are in her 
eye, she struts up herself in beholding them ; but 
when her eye is cast on her black feet, down falls her 
gay feathers. A due consideration of flesh and blood 
would take away all proud conceits of any outward 
excellencies. Considering all others are as we are, 
fleeh and blood, what folly is it to trust in man, Isa. 
xxxi. 3, or to fear man ? Isa. li. 7, 8. 

Sec. 138. Of saints being flesh and blood. 

Of the foresaid flesh and blood, Christ's children, 
that is, such as being elected and given by God to 
Christ, and thereupon redeemed, called, justified, and 
sanctified, are here said to be partakers, xiy.oniLvrtxs. 
The Greek verb is derived from a root, -/.onb:, that 
eignificth common, and it impheth to have a thing in 
common with others. Thus, as the children are here 
said to be ' partakers of flesh and blood,' so the Gen- 
tiles are said to be ' partakers of the Jews' spiritual 
things,' h.oisw'.r,<!aLv, Rom. xv. 27; that is, all to have 
them in common, one as well as another. 

Concerning this common condition of children, 
apostles, who were eminent among these children, 
thus say of themselves, ' We also are men of hke 
passions (o^o/oTat)£?j) with you,' Acts xiv. 15. 

Regeneration altcreth not the outward constitution 
or condition of men. Sin did not alter man's sub- 
Btance, for Adam, after his fall, retained that body 
and soul, with the several powers and parts of each, 
which he had before. So regeneration took not away 
flesh and blood in the substance thereof, nor the com- 
mon infirmities of it. 

Indeed, transgression altered the good quality that 
was in man's body and soul, namely, the integrity, 
the holiness and righteousness in which ho was 
created after God's image. So regeneration altcreth 
man's evil disposition and corruption wherein he was 
conceived and born, but not his outward condition or 
constitution. ■\Vhethor he were tall or low, fat or 
lean, healthy or sickly, strong or weak, straight or 
crooked, fair or foul, rich or poor before his regenera- 
tion, he remains the same afterward for aught that 
regeneration doth to the contrary. 

The Lord will have his children to retain, as others, 



flesh and blood, and remain subject to all manner of 
infirmities, for sundry weighty reasons. 

1. That they might not, by reason of any spiritual 
privileges, be too much puffed up ; for the children, 
while here they live, are too prone thereunto, 2 Chron. 
xxxii. 25, 2 Cor. xii. 7. 

2. That in God's presence they might the more 
abase, yea, and abhor themselves. Job xl. 4, and 
xlii. G. 

3. That they might learn to lay forth their misery, 
and plead their weakness before God, Job. vi. 12. 

4. That they might take heed of provoking God's 
wrath against themselves, who ai'e but flesh and blood. 
Acts ix. 5. 

5. That they might have the more compassion on 
others, Heb. v. 2, Gal. vi. 1. 

G. That they might be the more circumspect over 
themselves, 1 Tim. iv. IG. 

7. That they might be more careful in using all 
means needful and useful for flesh and blood, Eph. 
vi. 10-12. 

8. That they might the better discern what cause 
they have to exercise the duty of invocation, Ps. 
cxvi. 2, yea, and of gi-atulation too, for God's support- 
ing, as he doth, such as are flesh and blood. 

9. That thev may more confidently depend on God, 
2 Chron. xx. 12. 

10. That they might not rest on man for revelation 
of divine truth. Mat. xvi. 17. 

These, and other like ends, instruct us in so many 
duties arising from this our condition, that we are 
flesh and blood. 

Sec. 139. Of Christ's be inj flesh and blood. 

The conformity of Christ to his children is thus 
expressed : xal a'j^-k crasarXjic/w; fime^s rSn avruiv, 
' he also himself likewise took part of the same.' 
Every of these words have their emphasis. 

1. This copulative, y.at, also, hath reference to the 
children before mentioned : ' he also ;' he, as well as 
they. Though there were an infinite disparity betwixt 
Christ and his children, yet he refused not conformity 
with them, or otherwise this copulative also, or and, 
may be translated even, ' even he,' which is a note of 
special emphasis. 

2. This reciprocal pronoun, uvto;, himself, hath 
reference to Christ's cminencv, and it implieth that 
he that was true God, the Creator, Preserver, Re- 
deemer, and Father of those children, sufl'ered not his 
infinite excellency to be any hindrance to this his low 
condescension. ' He himself.' 

3. The Greek word ca:a'!r'>.r,elii;, translated lihe- 
iii'sc, implieth a nearness to one. The root whence it 
sprouteth, TJXa;, siguifieth near. A word of the same 
stem is used in this phrase, ' nigh unto death ' (caja- 
'nXriffiov), Philip, ii. 27. The adverb here used is not 
elsewhere found in the New Testament, but in other 
Greek authors it is frequent ; by them it is oft joined 



Ver. 14, 15.] 



GOUGE ON HEBREWS. 



with another word (o.ao'/iij) which more expressly set- 
teth out the same thing that this doth. That other 
word is oft used in the New Testament, and joined 
with this copulative xa;, also ; as where Christ saith, 
raura xa! 6 uihi ljjj.oiag toii!; ' These also doth the Son 
likewise,' John v. 19. By comparing that place with 
this text, we may observe, that he who himself also 
was likewise equal with God, did also himself likewise 
take part of the same nature with man. 

4. The word, //.erisy^i, here translated ' took part,' 
is another than the former, xexo/iwi/^jze,. translated 
' are partakers.' The former implieth that all of all 
sorts were by nature subject to the same common 
condition ; but this other intendcth a voluntary act 
of Christ, whereby willingly he took upon himself to 
be like his brethren. He teas before; he was true 
God, eternal, all-sutficient, and needed not in regard 
of himself to be as the children were. A hke word to 
this is used, ver. 16, ' betook on him,' i-TriXa/j.Zdnrai. 
See Sec. 159. 

The Greek word in the latter place, //.iTie^i, accord- 
ing to the notation of it, signifieth to have with, or to 
have of that which another hath. Christians are said 
to be partakers of the Lord's table, one with another 
to receive the benefit thereof, 1 Cor. x. 21. They 
who mutually partake of the same commodity are 
called partners, ij,irtjyji, from the same original, Luke 
v. 7. See Chap. iiL^Sec. 17. 

5. This relative, rSi/ a'jrm, ' the same,' hath refer- 
ence to ' flesh and blood.' The relative is of the 
plural number, to shew that it ineludeth both ; for 
the one and the other is of the singular number, but 
both joined include the plural. 

This doth emphatically set forth Christ, not only 
to be true man, but also subject to all manner of 
frailties, so far as they are freed from sin, even such 
as accompany flesh and blood, as was before shewed, 
Sec. 137. 

Behold how low the Son of God descended for us 
sons of men ! Herein appeared love. 

How ought this conformity of Christ, to take part 
of flesh and blood, quicken us up to take part of that 
divine nature, whereof an apostle speaketh, 2 Peter 
i. 4, that so we may be like him in those excellent 
graces wherein he made himself a pattern to us while 
he was on earth : as in meekness and humility. Mat. 
xi. 29; in love, Eph. v. 2; in forgiving others, Col. 
iii. 13, in compassion, Luke x. 37; in patience under 
sufferings, and contempt of the world, Heb. xii. 2. 
Christ's conformity to us was in much meanness, ours 
to him is in much glory. Upon this ground doth the 
apostle press a like exhortation, Philip, ii. 5. What 
if we be called to conformity with Christ in suffering, 
in bearing reproach, or undergoing ignominy for right- 
eousness' sake ? ' The servant is not greater than 
his master,' Mat. x. 21, 25. The head, who was him- 
self full of glory, vouchsafed to take part of flesh and 
blood, that he might suffer for flesh and blood ; shall 



then the members think much to be conformable to 
their head in anything that he shall call them to ? 

Sec. 140. Of heresies against the apostle's description 
of Christ's hwiwn nature. 

This description of Christ's human nature, ' he also 
himself likewise took part of the same,' meets with 
sundry heresies that have been broached against the 
human nature of Christ. 

The Proclianitesi held that Christ came not in the 
flesh at all. How then did he take part of the same 
flesh and blood that we have ? 

The Maniehees^ maintained that Christ was not in 
true flesh, but that he shewed forth a feigned species 
of flesh to deceive men's senses. If so, then did he 
not likewise take part of the same with us. 

The Cerdonians^ denied that Christ had flesh at all. 
This is like the first heresy. 

The Valentinians* taught that Christ brought a 
spiritual and celestial body from above. Then did 
he not likewise take part of the same flesh and blood 
that we do. 

The Apollinaristb^ say that Christ took flesh without 
a soul. Among other arguments, they produce this 
and other like tests, where mention is made only of 
flesh and blood. But the apostle here speaketh of the 
visible part of man ; comprising the invisible part, 
which is his soul, by a synecdoche, under the visible, 
which is flesh and blood. But this phrase, ' he also 
himself likewise took part of the same,' sheweth, that 
as our flesh and blood is animated with a reasonable 
soul, so also Christ was. By the like reason they 
might say that Christ's body had no bones, because it 
is said, ' The word was made flesh,' John i. 14 ; yea, 
by the like reason they might say, that the Israelites 
which went down into Egypt had no bodies, because 
it is said of them, ' all the souls,' Gen. xlvi. 15. 

An ancient father" attributed this heresy to the 
Arians also, and for refutation thereof produceth all 
those texts of Scripture which make mention of the 
soul of Christ, whereby he proveth that Christ had a 
soul as well as a body. 

The Ubiquitarians^ hold that the divine properties, 

' Proclianita) Christum non in carne vcnisse dicunt — 
August, de Hceres. ad Qmdvull Detm. Hwre. CO. 

' Maniclisei, Christum non fuisse in carne vera, sed simu- 
latara spcciem carnis ludificandis humanis sensibua prs- 
buisse. — Ibid. Hcer. 46. 

3 Cerdoniani ncgant Christum habuisse carnem. — Ibid. 
Hcer. 21. 

■• Valentiniani asserunt Christum a profundo spiritale 
vcl cceleste corpus secum attiilisse. — Ibid. Hcer. 11. 

^ Apollinaristte dicunt Christum carnem sine anima sus- 



cepisse." 



-Ibid. Hcer. 55. 



^ Aug. contr. Serm. Arian- cap. ix. 

' Uliiquitarii atiirmant Christum secundum humanara 
naturam potentise divinre, id est, omnipotentife, participera 
factum esse ; et scientis infinitae, id est. omniscientife : et 
Cliristi corpus esse ubique prxsens. — Eckhnrd. fascic. con- 
trov. Theol, cap. vi. q. x. 



GOUGE ON HEBREWS. 



[Chap. II. 



as omnipolencj, omnisciency, omnipresence, &c., are 
in the human nature of Christ; which, if so, Christ 
took not likewise part of the same flesh and hlood 
that we do. The hko may be said of popish transuh- 
Btantiation.' 

There are other sorts of heretics, namely, the Sa- 
mosatenians,' who broached this heresy, that Christ 
then only began to be, when he came endued with 
flesh ; whereby they imply that he was not before. 
But this phrase, ' he took part of the same,' sheweth, 
that he was before he took part of flesh and blood. 
' Our divines form a like phrase to infer the eternity 
of the word. The phrase is this, ' In the beginning 
was the Word,' John i. 1. Because the Word icas in 
the beginning, it is necessarily implied, that he did 
not then first take his beginning, but was before. 

Sec. 141. 0/ Christ's deslroyin/f the devil. 

The end of Christ's assuming his human nature is 
thus set down : ' that through death he might destroy 
him that had the power of death.' 

The general end is implied. That which is ex- 
pressed is an end of that end, or a mighty effect that 
followed thereupon : which was to destroy the devil. 

The general end was to die. For if he had not 
been flesh and blood, ho could not have died. 

This general end is implied under this phrase, 
' through death ;' as if he had said, that he'might die, 
and by death destroy the devil. Of Christ's being 
man, that he might die, see Sec. 75. 

The powerful efl'ect which was accomplished by 
Christ's death (which was also a special end why he 
died), was the destruction of him that had the power 
of death. 

The primary root whence the word translated destroy 
is derived, is a noun, 'i^yov, that signifieth a uvrk ; as 
where it is said that the Son of God was manifested, 
' that ho might destroy the works, ra isyu, of the 
devil,' 1 John iii. 8. Thence is derived a "verb, which 
signifieth to work. ' He workcth, Joya^sra;, the work 
of the Lord,' 1 Cor. xvi. 10. But a privative particle 
being added, the noun signifieth networking,' or idle. 
Mat. XX. 3. And another compound added there- 
unto signifieth to make void: Rom. iii. 31, 'Do we 
make void, xaraiyou//,iv, the law?' or to make of non- 
efl'ect : Rom. iv. 14, ' the promise made of non- 
effect,' y.aTfjcyrjTai. And thereupon to bring to 
nought : 1 Cor. i. 28, ' to bring to nought, xaraey^ot), 
things that arc.' And to destroy: 1 Cor. vi. 13, 
' God shall destroy,' xaTasyf,c!ei, &c. 

By the aforesaid derivation and various significa- 
tion of the word, it appeareth that it doth not always 

' Papisin? a.sserunt por consecrationem panis ct vini con- 
versionrm fieri tolius substantial pania, in substantiam cor- 
poris Cliristi domini nostri : et totius substantia) vini, in 
substantiam sanguinis ejus — Concil. Trident. 8 Sfas. cap iv. 

' Samo;ateni docent, ab eo duntaxat tempore quo Chris- 
tns carno prieditus advenit, esse cajpisse. — Fpip. adv. har. 
torn. ii. lib. ii. ' afyttii qxiati ii(yain. 



signify to annihilate a thing, and bring it utterly to 
nought ; for the devil that is here spoken of still re- 
tains his being and substance, and ever shall retain it, 
both for the greater terror of the wicked, and also for 
his own greater misery. But it implieth that he is so 
vanquished, as he shall never prevail against the mem- 
bers of Christ. In this sense is this very word used, 
where the apostle sailb, that the body of sin is de- 
stroyed, 7(.ara^yri6^ , Rom. vi. 6. It cannot be denied 
but that ' the devil, like a roaring lion, walketh about, 
seeking whom he may devour,' 1 Peter v. 8; and that 
many of God's children are so bufl'eted and ensnared 
by him, as they may seem to be overcome of him ; 
which Cometh to pass partly by their own fault, in 
that they do not manfully stand against him, but too 
slavishly yield unto him ; and partly, by, God's wise 
ordering the matter, for the better proof of the graces 
which he bestowed on his children ; but yet this ever 
hath been, and ever shall be, the issue, that he never 
prevaileth against God's children ; but that they in 
all assaults remain conquerors. This was foretold of 
old, where, speaking to the devil of Christ, the seed of 
the woman, the Lord saith, ' it shall bruise thy head,' 
Gen. iii. 15. The devil assaulted Christ himself, but 
prevailed not. For after Christ had said, ' Get thee 
hence, Satan,' the devil left him. Mat. iv. 10,11. It ap- 
pears afterwards, about the time of Christ's last suffer- 
ings, that the prince of this world came again to assault 
Christ, but, saith Christ, ' He hath nothing in me,* 
John xiv. 30. That phrase sheweth, that the devil 
could not prevail against Christ. Neither could he 
prevail against Job, though he had liberty to do what 
he could do against Job himself, and against all that 
Job had (Job's life only excepted), Job i. 12 and ii. 6. 
He desired to sift Peter as wheat ; but vet ho could 
not make Peter's faith to fail, Luke xxii.'Sl, 32. To 
this tends this phrase, ' The prince of this world is 
judged,' John xvi. 11 ; and this, ' the prince of this 
world shall be cast out,' John xii. 31 ; and this, Christ 
'led captivity captive,' Eph. iv. 8; and this, 'He 
hath spoiled principalities and powers,' kc, Col. ii. 15. 
For such is Satan's might, compared unto men, such 
his malice, as if he were not thus destroyed, no flesh 
would be saved. 

Hereby we have evidence of the provident care of 
our Captain, who, knowing what flesh and blood is, 
and what our enemies are, hath first himself van- 
quished them, and then provided sufficient armour 
for his children to stand safe against them, Eph. vi. 
12, kc. 

This is a groat comfort against the terror of the 
devil. Many fearful and terrible things are written of 
him in the Scripture. Observe, in particular, how he 
is described, Eph. vi. 12. But this, that he is de- 
stroyed by our Captain, who did take part of flesh and 
blood, is a great comfort to us, who are flesh and 
blood. 

This also is an encouragement to stand against him. 



Vee. 14, 15.] 



GOUGE ON HEBREWS. 



167 



and to resist. He is an enemy spoiled. Hereupon 
anapoftle tbus encourageth us : ' Kesist the devil, and 
he will fly from you,' James iv. 5. There is assur- 
ance of victory to such as believe. If Satan get the 
upper hand, it is by reason of our timorousness and 
want of faith. As the ancients by faith ' were made 
strong, waxed valiant in fight, turned to flight the 
armies of the aliens,' Heb. si. 3-1, so may we in this 
spiritual combat with the devil. The phrase of Christ's 
' leading captivity captive,' Eph. iv. 8, is spoken of 
our spiritual enemies, and implieth that they are as 
captives chained, so as Christ lets them out and pulls 
them in as it pleaseth him. If he sufler any of them 
to assault any of his children, he himself will order 
the combat as seemeth good to himself. He will sufler 
them to fight so long as he seeth cause ; if he espy an 
enemy ready to get an advantage, he will quickly pull 
him back. This is a great encouragement. 

Sec. 142. Of that death whereof the devil hath power. 

He that Christ so destroyed is here said to ' have 
the power of death.' 

Death here is to be taken in the uttermost extent, 
and to be applied to all kinds of death, temporal, 
spiritual, and eternal ; for he was the original cause 
and first author of sin, by which all these kinds of 
death came upon man, Rom. v. 12. 

By sin mortality seized on man, for God at first 
made man's body immortal. 

By sin man forfeited that image of God wherein 
consisted his spiritual life, Eph. ii. 1. 

By sin man made himself guilty of eternal damna- 
tion, Rom. vi. 23. 

This extent of death giveth evidence of the mali- 
cious and mischievous mind of Satan. As in general 
he aimed at man's destruction — he was a murderer 
from the beginniug — for death is the destruction of a 
thing, so he extended his malice as far as he could, 
even to body and soul, and that in this world and the 
world to come. He contents not himself to annoy the 
body, and that unto death, but also vexeth and per- 
plexeth the soul. Instance his dealing with Saul, 
1 Sam. xvi. H; yea, he seeketh the eternal damna- 
tion of man's soul and body. Thus much is com- 
prised under this phrase, ' he seeketh whom to de- 
vour,' 1 Pet. V. 8. 

Sec. 143. Of that kind of power which the devil hath 
over death. 

The Greek word rh xgaro;, whereby Satan's power 
is set forth, is somewhat emphatical. It is twelve 
times used in the New Testameut, and in every of 
those places, except this, attributed to God, so as for 
the most part it sets out a divine and almighty power, 
even the power of him that saith, ' See now that I, 
even I, am he, and there is no God with me : I kill, 
and I make alive,' Deut. xxxii. 39, 1 Sam. ii. 6. He 
it is of whom it is said, ' after he hath killed, he hath 



power to cast into hell,' Luke xii. 5. He that said, 
' I have the keys of hell and of death,' Rev. i. 18, was 
true God ; therefore here it sets out a subordinate 
power given by God to him that hath it, ' Power was 
given to him that sat on the pale horse,' Rev. vi. 8 ; 
for as Christ said to Pilate, ' Thou couldst have no 
power at all against me, except it were given thee from 
above,' John xix. 11, so the devil could have no power 
at all, except it were given him from above. But the 
power that is given him is a great power, for power of 
death must needs be a great power. What is stronger 
than death, which overcometh all living creatures 7 
Who can stand against death ? 

In regard of the greatness of the power of the devil, 
a woe was denounced ' to the inhabitants of the earth 
and of the sea ;' and this reason is rendered thereof, 
' for the devil is come down unto you, having great 
wrath,' Rev. xii. 12. 

Sundry are the respects wherein the devil may be 
said to have the power of death. 

1. As he is the executioner of God's just judgment. 
He is in this regard as an hangman, who may be said 
to have the power of the gallows, because he hangeth 
men thereon. 

2. As he is like an hunter, fisher, fowler, or falconer. 
He hunteth, fisheth, and fowleth for the life, not of 
unreasonable creatures only, but also of reasonable 
men. 

8. As he is a thief, and continually layeth wait for 
blood, and seeks the precious life of man's body and 
soul. 

4. As a continual tempter, to allure or drive men 
into sin, and thereby to death. Herein he spared not 
Chi-ist himself, Mat. iv. 1, &c. As at first he dealt 
with the first man, so ever since hath he dealt with 
his whole posterity. This moved the apostle to say, 
' I fear lest by any means, as the serpent beguiled 
Eve through his subtilty, so your mind should be 
corrupted,' 2 Cor. xi. 3. 

5. As he is an accuser of men (hereof see more, 
Sec. 145), and as an adversary to press God's just 
law against men, and to call for judgment against 
them. 

6. As he is a tormentor ; for when he hath drawn 
men to sin, he afii-ighteth them with the terror of 
death and damnation. 

In general, nothing is more terrible than death. 
In this respect death is called the king of terrors, 
Job xviii. 14. 

This kind of power, namely, of death, attributed to 
the devil, 

1. Sheweth wherein his strength especially lieth, 
even in doing mischief and bringing men to destruc- 
tion. ' His power is to hurt men.' In this respect 
he hath names of destruction given unto him, as ' in 
Hebrew Abaddon, and in Greek Apollyon,' Rev. is. 
11, and he is styled a murderer, John viii. 44. 

2. It manifesteth the vile slavery and woful bondage 



1G8 



GOUGE ON UEBUEW3. 



[Chap. II. 



of the devil's vassals. They serve him who hath the 
power of death, and doth what he can to bring all to 
death. What can any expect from him but death ? 
The task that he puts on them is sin, the wages which 
he gives is death, Rom. vi. 23. Herein such as, 
having been rescued out of his power, retain a linger- 
ing mind after it again, are worse than the Israelites, 
who, having tasted of manna, lusted after the fish, 
cucumbers, melons, leeks, onions, and garlic that 
they had in Egypt, and said, ' Let us return into 
Egypt,' Num. xi. 5, and xiv. 4. Such arc all they as 
are not truly regenerate, but remain in their natural 
estate, though they profess the faith. 

3. It is an incitation unto those to whom this kind 
of power is made known, to be more watchful against 
Satan, more manful in resisting him, and the better 
prepared against his assaults. Hereof see more in 
The Whole Armour of God, on Eph. vi. 12, treat, i. 
part iii. sec. 2, &c. 

4. It warneth all of all sorts to renounce the devil 
and all his works, to come out of his Babel, to come 
into and abide in the glorious liberty of the sons of 
God, which Christ hath purchased for us, and to re- 
nounce Satan's service. As the devil hath the power 
of death, so Christ hath the power of life, John vi. 
39, 40. 

5. It amplifieth both the glory and also the benefit 
of that conquest which Christ hath gotten over him 
that hath the power of death. The glory of that vic- 
tory appearcth herein, that he hath overcome so potent 
an enemy as had the power of death ; the benefit 
thereof herein appears, that he hath overcome so ma- 
licious and mischievous an enemy as exercised his 
power by ail manner of death. Hence ariseth the 
ground of this holy insultation, ' death, where is 
thy sting?' 1 Cor. xv. 55. He who had the power 
of death being destroyed, death now can have no more 
power over them that are redeemed by Christ. Hereof 
see more. Sec. 148. 

Sec. 144. Of Christ orercomiiii/ the devil by death. 

The means whereby Christ overcame him that had 
the power of death, is expressly said to be death. To 
achieve this greatand glorious victoiy against so mighty 
and mischievous an enemy, Christ did not assemble 
troops of angels, as he could have done. Mat. xxvi. 
53, and as ho did, Rev. xii. 7, in another case, nor 
did he array himself with majesty and terror, as Exod. 
xix. 16, «S:c. ; but he did it by taking part of weak 
flesh and blood, and therein humbling himself to 
death. In this respect the apostle saith, that Christ 
' having spoiled principalities and powers, made a 
ehow of them openly, triumphing over them in the 
crosB,' meaning thereby his death. The apostle there 
resemblcth the cross of Christ to a trophy whereon 
the spoils of enemies were hanged. Of old conquerors 
were wont to hang the armour and weapons of ene- 
mies vanquished on the walls of forts and towers. 



To this purpose may be applied that which Christ 
thus saith of himself, ' If I be lifted up from the 
earth, I will draw all men unto me,' John xii. 32. 
Hereby he signifieth both the kind of his death and 
also the power thereof : the kind under this phrase 
lifted tip, namely, upon the cross ; the power under 
this, / uill draw all men unto me, shewing thereby that 
he would rescue them from Satan to himself. 

Christ, by his death, oflered himself up a sacrifice, 
whereby such a price was paid for our sins, as satisfied 
God's justice, pacified his wrath, removed the curse 
of the law, and so spoiled Satan of all his power, 
wrested his weapons oat of his hands, set free those 
whom he held captive, and brought himself into cap- 
tivity. Thus was he as a bee that had lost her sting, 
which might buz and make a noise, but could not sting. 

Christ also by his death hath clean altered the origi- 
nal nature of our death, which was a passage from this 
world into Satan's prison, even into hell itself, where 
his vassals are tormented ; but now it is made a pas- 
sage into heaven, where he hath nothing at all to do, 
so as thereby believers are clean out of his clutches, 
so as he cannot so much as assault them. This being 
done by Christ's death, thereby is the devil spoiled of 
his power. This God thus ordered : 

1. To accomplish that ancient promise to the seed 
of the woman, which was Christ, and threatening 
against the serpent, which was the devil : Gen. iii. 15, 
' It shall bruise thy head,' that is, Christ should 
utterly vanquish the devil. The means whereby that 
should be accomplished was this, ' Thou shalt bruise 
his heel,' Gen. iii. 15. By the heel is meant Christ's 
mortal body, which was bruised by death. 

2. To deliver man by satisfying justice. Had the 
devil been by an almighty power vanquished, justice 
had not thereby been satisfied. 

3. To magnify the power of the conquest the more ; 
for divine power is made perfect in weakness, 1 Cor. 
xii. 9. 

4. To bring the greater ignominy and shame upon 
the devil ; for what greater ignominy than for an 
enemy to be vanquished in his own kingdom, and that 
with his own weapon. The strongest and sharpest 
weapon that Satan had was death, and by it he did 
most hurt. Christ dealt in this case as Benaiah did 
with an Egyptian, he plucked the spear out of his 
hand, and slew him with his own spear, 2 Sam. 
xxiii. 21. 

5. To take away the ignominy of the cress of Christ. 
Jews, pagans, and all infidels scoff at our crucified 
God ; but this glorious victory which Christ by his 
death obtained on the cross, sheweth, that it is a 
matter of much glory and much rejoicing. The apostle 
apprehended so much hereof as comparatively he 
would glory in nothing, saving the cross of our Lord 
Jesus Christ,' Gal. vi. 14. 

6. To put a difference betwixt Christ's death and 
the death of all others, even of the best of men. The 



Vek. 14, 15.] 



GOUGE ON HEBREWS. 



169 



death of others is only a freedom from troubles of soul 
and body, and an attaining unto rest and glory, which 
is by -virtue of Christ's death. Christ's death is a 
conquering death, a death that tends to the advantage 
of all that believe in Christ. 

7. To take the old wily serpent in his own craft. 
Satan laboured at nothing more than to bring Christ to 
death; he used scribes, pharisees, priests, rulers and 
people of the Jews, yea, Judas, Pilate, and his sol- 
diers, as his instruments herein. They thought all 
sure if Christ might be put to death ; but Christ's 
death proved Satan's destruction. Thus God ' taktth 
the wise in their own craftiness,' Job v. 13. 

On these and other like gi-ounds, may we look upon 
the cross of Christ as the Israelites, when they were 
stung with fiery serpents, looked on the brazen serpent, 
Num. xxi. 9 ; Christ himself teacheth us to make this 
application, John iii. 14, 15. 

Sec. 145. Of exempUfying of an indefinite point. 

That none might mistake the apostle about the 
person that is said to be destroyed, he explains him- 
self, as this phrase roxtTian, that is, sheweth. That 
phrase is used in interpreting a strange word. Where 
the apostle had used this Hebrew word Aceldama, he 
addeth, ' that is, the field of blood,' Acts i. 19 ; and 
in clearing an ambiguous word, where the apostle had 
used this phrase in me, he addeth, ' that is, in my flesh,' 
Rom. vii. 18 ; and in opening the sense of a mystery, 
or an obscure sentence, this mystery, ' In Isaac shall 
thy seed be called,' is thus opened, 'that is, they which 
are the children,' &c., Rom. ix. 8; and in exemplify- 
ing such things and persons as are indefinitely pro- 
pounded, as here in this phrase, 'that is, the devil.' 

Power of death may be thought to appertain to God, 
to whom belong the issues of death, Ps. Ixviii. 20, 
and so indeed it doth, as he is the high supreme Lord 
over all, and judge of all. Lest, therefore, any should 
overmuch spend their thoughts about him who is here 
said to be destroyed, the apostle plainly espresseth 
whom he meaneth. Herein he doth as Esther ; after 
she had indefinitely complained to the king of one 
that had sold her and her nation unto death, upon the 
king's inquiry who it was, she plainly and directly 
answered, 'The adversary and enemy is this wicked 
Haman,' Esth. vii. 6. 

Sec. 146. Of the devil an accuser. 

This title didioXog, devil, in the Greek signifieth an 
accuser. It is derived from a root, ISdWtiv, that sig- 
nifieth to cast, as John viii. 7 ; thence a compound, 
diaQdXXiiv, which signifieth to strike through, meta- 
phorically to accuse, Luke xvi. 1. An accusation falsely 
and maliciously made striketh a man, as it were a dart, 
through the heart. The noun &id^oXoi is oft trans- 
lated ' a false accuser,' as 2 Tim. iii. 3, Tit. ii. 8. 
Thus this title devil setteth out this disposition, which 
is to be a false and malicious accuser. To prove as 



much, another word, xar^yo^oc, which more properly 
signifieth an accuser, is attributed to him. Rev. xii. 
10. That word in Greek is derived from arootayoga, 
forum, which signifieth a place of judicature, and a 
noun compounded and derived from thence signifieth 
such an one as in such places useth to accuse others, 
and plead against them, Actsxxiv. 8, John viii. 10. 

The title avHdiKog, adversary, attributed to the devil, 
1 Pet. V. 8, intendeth as much ; the root dixn, lis, 
from whence the Greek word is derived, signifieth 
strife, contention or suit of law ; thence a compound 
verb avTidixuv, which signifieth to stand against one in 
suit of law. He who doth so is properly termed an 
adversary, who pleads against one in a court of justice, 
or in any other public assembly, and to prejudice the 
cause, raiseth false accusations and forgeth unjust 
crimes against him. Such an one was Doeg, 1 Sam. 
xxii. 9, against whom David penned the fifty-second 
psalm. 

Never was there, nor ever can there be, such an 
accuser as the devil : ' as his name is, so is he.' He 
spareth none, nor ever ceaseth to accuse. He accused 
God to man. Gen. iii. 5 ; and man to God, Job i. 9, 
10; and man to man, 1 Sam. xxii. 9; and man to 
himself, as Mat. xxvii. 4, 5. These two latter instances, 
of Saul and Judas, are the rather applied to the devil, 
because that the Holy Ghost doth expressly note that 
an evil spirit, even the devil, came upon the one, 1 
Sam. xvi. 14, and upon the other, Luke xxii. 3. 

Behold here by what spirit false accusers and forgers 
of unjust crimes against the children of God are guided : 
I may say of all them as Christ did of the Jews, ' Ye 
are of your father the devil, and the lusts of your 
father ye will do, '^ John viii. 44. 

Sec. 147. Of all the devils combined in one. 

That which is here said of the devil in the singular 
number, is to be extended to all the infernal spirits. 
They are indeed many, for so they say of themselves, 
' We are many,' ]\Iark v. 9 ; and we read that the 
devils made an host to fight against Michael and his 
angels, Rev. xii. 7. All that host consisted of devils. 
If at once there were a whole legion in one man 
(which is computed to contain about C66G) how many 
are there in all the world besides ? for we may suppose 
that no man is free at any time, but hath devils about 
him to solicit him to sin. The innumerrible number 
of good angels hath been noted before, Chap. i. Sec. 
73. It is indeed probable that there are not so many 
angels that fell as stood, yet they that fell might be 
also an innumerable company ; but they are here and 
in sundrj' other places set down as one devil. The 
reasons hereof may be these. 

1. Devil is a collective word, and compriseth under 
it all the evil spirits; as Jew, Gentile, Turk, &c. 

2. They are all under one head ; for we read of a 
' prince of devils,' Mark iii. 22, and the name devil 
is given to this one head, as is clear by this phrase, 



GOUGE ON HEBREWS. 



[Chap. II. 



•The devil and his angels,' Mat. xxv. 41. Under 
the head all the members are comprised, as under 
Israel all that descended from Israel. 

3. All the evil spirits concur in one mind, and aim 
at the same end ; and thereupon are all counted as 
one devil. 

4. Their forces are so united and combined, as if 
they were all but one. Thus it is said, ' That all the 
children of Israel went out, and the congregation was 
gathered together as one man,' Judges xx. ]. 

This word devil, being here thus comprehensively 
taken, doth much amplify the power of Christ in sub- 
duing all the power of hell. And it givcth evidence 
of our freedom from all our spiritual enemies. And 
it is a strong ground of confidence to rest on Christ, 
and not to fear any fiend of hell. 

Sec. Id8. Of Christ's vanquishing the devil for our 
deliverance. 

Ver. 15. And deliver them tvho through fear of 
death were all their lifetime subject to bondage. 

Both the copulative particle, xal, and also the set- 
ing down of this verb deliver, aTaXXa^jj, in the same 
mood and tense that the other verb destroy, xarao- 
ynari, in the former verse was, sheweth, that that act 
of destroying the devil, and this of delivering us, do 
both tend in general to the same purpose ; namely, to 
declare the ends of Christ's assuming oiu- nature, and 
subjecting himself therein to death. One was to 
destroy the devil; the other to deliver us. 

This latter is set down in the latter place, be'cause 
it is also an end of the former. For this end did 
Christ destroy the devil, that he might rescue and free 
us from the power of the devil:' as Abraham de- 
stroyed those enemies that had taken Lot captive with 
the rest that dwelt in Sodom, that he might deliver 
Lot and the rest of the people from those enemies. 
Gen. xiv. 14 ; and as David destroyed the Amale- 
kites, that he might deliver his wives and children, 
and others that were taken by them, out of their 
hands, 1 Sam. xxx. 9, &c. Man, by yielding to the 
devil's temptations. Gen. iii. G, became his slave, 
and was in bondage under him, as the apostle sheweth 
in the words following. It was therefore for our 
liberty that Christ vanquished the devil in the man- 
ner that he did, rather than for his own glory. 

So implacable and unsatiable an enemy was the 
devil, as he would not let us go but perforce. Christ 
therefore thought it not enough to satisfy God's justice, 
and pacify his wrath ; but he would also vanquish that 
implacable enemy, and so deliver us out of his hands. 
This therefore was an end of the former end. Our 
deliverance was the end of destroying the devil. 
Christ's death was for us and our good ; see Sec. 83. 
Thanks, therefore, to thee, Saviour, that hast de- 

' Gratiaa tibi Christo Salvator, quod tarn potentem ad- 
versarium noBtrum dum occideris occidisti. —Ilier. ad Ueliod. 
Epitaph. Nepot. 



stroyed so mighty an adversary of ours by thine own 
death. 

Sec. 149. Of natural men's fear of death. 

The miserable condition here intended, is said to 
be ' fear of death.' Death here is taken in as large 
an extent as it was, Sec. 142, namely, for temporal, 
spiritual, and eternal death. Death, even death of 
the body,' which is a separation of the soul from the 
body,^ is by the heathen counted the most terrible of 
all things,^ and the greatest of all evils ; every Hving 
thing shunncth death ;* this they do naturally, upon a 
desu-e of preserving their being, and love of life. On 
this ground it was that Satan said to the Lord, ' Skin 
for skin, and all that a man hath will he give for his 
life,' Job ii. 4. This works in men a fear of death. 

Fear is a disturbed passion, arising from the ex- 
pectation of some evil which he would shun. For the 
Greek word cometh from a verb ^ that signilieth to 
flee from ; and this word here used by the apostle, is 
sometimes put for flight. Men use to llee from such 
tilings as they fear; and if men could, they would 
flee from and avoid death. Death, therefore, being 
taken to be the greatest of evils, and man continually 
expecting it, must needs fill man's heart with fear, 
even fear of a bodily death. Of fear of man, see Chap. 
13, Sec. 84. But to such as are instructed in the 
nature of sin, which addeth a sting to death, and in 
the resurretion of the body, and the intolerable and 
everlasting torment of body and soul in hell, death 
must needs be a far greater fear, till they have some 
assurance of theii- deliverance from if. For death, as 
it was first inflicted for sin, is the very entrance into 
eternal damnation ; how then can the thought and 
remembrance of death be but very dreadful ? It was 
fear of death that made Adam and Eve to hide them- 
selves from God's presence when they heard his voice 
in the garden, Gen. iii. 8. This was it that made 
Cain say, ' My punishment is greater than I can 
bear,' Gen. iv. 13. This made Nabal's heart to die 
within him, 1 Sam. xxv. 87. And it made Saul to 
fall along on the earth as a man in a swoon, 1 Sam. 
xxviii. 20. This made Felix to tremble when he 
heard Paul preach of the judgment to come, Actsxxiv. 
25. Fear of the second death makes kings and great 
men, yea, and bondmen too, cry to the mountains to 
fall on them, and to hide them from the face of him 
that sitteth on the throne, and from the wrath of 
the Lamb, Rev. vi. 15, 16. Surely there is nothing 
more difficult than not to fear death.* The conscience 

Plat, in rhaedo. ' 3«n«r»f ^»P!{«;t«t«>. 

• Omnia res vivens fugit mortem. — Aug. de lib. arbit., lib. 
ii. cap. iv. 

• fifitfiii, / gio; proeter Med. rififict. Indo fi^is, fuga, 
limor. ftHiii,, lerribilis Hob. x. 27, 31. 

• Nihil difficilius est quam non metucro mortem. — Avg. 
de Quan. animec, c. 88. 



Ver. U, 15.] 



GOUGE ON HEBREWS. 



171 



of mea nnregenerate doth bring in a bill of indict- 
ment against them, and convince them of rebellion 
against the great Lord ; they are in that respect as a 
malefactor who is arraigned and condemned, and 
liveth in fear of the gallows, and is much disquieted 
therewith, taking no joy or comfort in his food, sleep, 
or any way else. An evil conscience to the soul is 
as the gout or stone in the body, which tortureth it 
in the midst of feasts, pastimes, and greatest merri- 
ments ; yea, it is like the handwriting that appeared 
to Belshazzar, Dan. v. 5, 6. 

Obj. It is said that ' the houses of the wicked are 
safe from fear,' and that ' they die in full strength, 
being wholly at ease and quiet.' Job xxi. 9, 23. 

Am. 1. All otherjoy only is from the teeth outward 
(as we speak) they have no true, sound, inward joy; 
they have not the ground of true joy, which is an 
assurance of God's favour in Christ. 

2. Their joy is but short: 'As the cracking of 
thorns under a pot, so is the laughter of fools,' Eccles. 
vii. 6. 

3. Many times it falleth out, that when they seem 
to be very jocund, there is some inward terror in the 
soul: ' Even in laughter the heart is sorrowful,' Prov. 
xxiv. 13. 

4. Their joy is inconstant, they have their fits of 
anguish and vexation. Lam. v. 15. 

5. All their joy is but as in a dream ; like him 
' that dreameth he eateth, but when he is awake his 
soul is empty, '^Isa. xxix. 8. His rejoicing ariseth from 
the slumbering of his conscience, which for the time 
ceaseth to terrify him. 

6. A man may be so intoxicated, and as it were 
made drunk with earthly conceits, as he may end his 
days in a foolish pleasing conceit ; as a thief made 
drunk may die in a desperate merriment, and that 
under the gallows. Heretics may be so intoxicated 
with their errors as to suffer death for them with 
much seeming joy ; ambitious persons may, with an 
outward glory, cast themselves into the jaws of death, 
as Marcus Curtius ; ' but albeit no effects of fear 
appear in such, yet because the cause of fear is not 
taken away, they cannot be truly said to be freed 
from fear ; if not before, yet at the great day of judg- 
ment shall their fear break forth and their trembling 
appear. In which respect saith Christ, ' Woe unto 
you that laugh now, for j'e shall lament and weep,' 
Luke vi. 25 ; 'Go to now, ye rich men, weep and 
howl for your miseries which shall come upon you,' 
James v.,1. 

Woful, woful in this respect, must needs be the 
state of unregenerate men, for nothing can seem 
blessed to him over whose head terror doth always 
hang. Damocles, a flatterer of Dionysius the tyrant, 

' M. Curtius equo quam poterat maxime exornato insiflens 
armatumseinspecum immisit. — T. Liv., Deci.lib. vii. Nihil 
ei beatum est cui semper aliquis terror impendeat. — Cic. 
Tusc. q. lib. V. 



said to his face, that he was the happiest man in the 
world, and made mention of his wealth, and power, 
and majesty, and abundance of all things. Hereupon 
the tyrant set that flatterer in a royal estate, at a table 
furnished with all dainties, and attended upon as a 
king, but with a heavy sharp sword hanging by a horse- 
hair over his head ; this made him quake and tremble, 
and desire to be freed from that estate. Thereby was 
declared how miserable a thing it is to live in con- 
tinual fear. Some see it, and are in that respect the 
more terrified, others are the more senseless but not 
the less miserable. 

There is no cause to envy a natural man's condition, 
though he abound never so much in wealth, honour, 
pleasure, or any other thing that the natural heart of 
man desireth. Who would envy Dives his condition, 
that duly weigheth his end ? Luke xvi. 19, &c. This 
is it which the psalmist forewarneth us of, Ps. xxxvii. 1. 
David, in his own example, sheweth how prone we are 
hereunto, Ps. Ixxiii. 3, &c. ; and therefore we had need 
to be the more watchful against it. 

Sec. 150. Of a natural man's bondage. 

It is here further said that <p6Qijj 'bavdrou, metu mor- 
tis, ' through or by fear of death, they are subject to 
bondage.' The terror with which unregenerate per- 
sons are afflicted is aggravated by a kind of bondage 
whereinto it brlngs-them ; for the fear of death is like 
a scourge, which keeps them that are under it in 
bondage, so as they dare not speak, nor stir, nor at- 
tempt anything for theii' freedom. They who are in 
such a manner under the lash, as we speak, are in a 
miserable bondage. 

The word dovXiia, translated bondar^e, is a relative ; 
it hath reference to a superior power which keeps one 
in awe. The noun &uXos, whence it ariseth, signi- 
fieth a servant. Servant,' according to the master to 
whom he hath relation, implieth a dignity or a slavery. 
' A servant of God,' Titus i. 1 ; 'of the Lord,' Luke 
i. 38; 'of Jesus Christ,' Rom. i. 1, are honourable 
titles : but ' a servant of sin,' Eom. vi. 20 ; ' a ser- 
vant of corruption,' 2 Peter ii. 19 ; and ' of the devil,' 
Eph. ii. 3, are base and servile titles. So the verb to 
serve is taken in a good and in a bad sense, as to serve 
the law of God and the law of sin, Rom. vii. 25. 

But the word here translated bondage, being five 
times used in the New Testament, is always taken in 
a bad or base respect, as here, and Rom. viii. 15, 21 ; 
Gal. iv. 24, and v. 1. 

The bondage here meant is spiritual, under sin and 
Satan ; it compriseth under it a miserable anxiety and 
perplexity of mind, upon a continual expectation of 
death and damnation. 

The word 'ivc^oi, translated subject, intendeth such 
an one as is bound or fast tied to a thing. The verb 
whence it is derived, £V£;^Eff()£, is translated 'entangled,' 

' Of the notation of Servus, see Domestic. Dut. on Eph. vi 
5, treat, i. sec. 124. 



172 



GOUGE ON HEBREWS. 



[Chap. II. 



Gal. V. 1. Here is implied such a subjection as a man 
cannot free himself from it. It is translated ' guilt,' 
Mark xiv. 64, 1 Cor. xi. 27, James ii. 10. He that 
iB guilty of a penalty is bound to undergo it. 

To the same purpose this very word is five times 
translated ' in danger of,' as Mat. v. 21, 22 ; Mark 
iii. 20. Such danger is intended as he that is in it 
cannot free himself from it ; like that wherein Joseph 
was, being cast into a pit, Gen. xxxvii. 24 ; and wherein 
Jeremiah was in the dungeon, Jer. xxsviii. 6. 

Sec. 151. 0/ the continuance of a tnan's bondage all 
his life. 

The aforesaid thraldom is aggravated by the con- 
tinuance thereof, expressed in this phrase, ' all their 
lifetime.' There is a special grrecism which intendeth 
a continuance of the aforesaid fear and bondage even 
so long as a man liveth, and that without intermision. 

Quest. How can any be said to be delivered from 
that to which they are subject or fast tied unto all 
their lifetime ? 

Ans. This continuance ail their lifetime is to be 
taken, 

1. Of the time wherein men lived before they were 
delivered, even all the time of their life wherein they 
were in bondage. 

2. Of such as never were, nor ever shall be, de- 
livered. 

8. Of the time of the bondage here intended. It 
is not for a set determined time, as an apprenticeship, 
but of a time without date, as of a bondslave. 

This continued subjection to bondage doth further 
set out the miserable condition of natural men, who are 
in perpetual bondage. The apostle setteth it forth 
under a fit type, which was Agar, who, under a type, 
representeth the mother of all born after the flesh. 
Of her it is said, ' She gcndereth unto bondage ;' and 
again, ' She and her children are in bondaoe,' Gal. 
iv. 24, 25. 

Well weigh the masters under which such are in 
bondage, and it will evidently appear how woful a 
plight they are in. 

1. They are scrs-ants of sin, whose wages is death, 
Kom. vi. 17, 23. 

2. They are ' of their father the devil, and the 
lusts of their father they do. He was a murderer 
from the beginning,' John viii. 44. 

8. They are in bondage under the law. Gal. iv. 8 ; 
and that in regard of the rigour thereof, James ii. 10, 
and of the curse thereof, Gal. iii. 10. 

4. They are children of wrath, Eph. ii. 3, even of 
God's wrath, which is an insupportable burden. 

5. They shall come forth to the resurrection of 
condemnation, John v. 29. This is it that will make 
them put themselves in the dens and in the rocks of 
the mountains, &c., llev. vi. 15, 16. 

A due consideration of a natural man's bondage is 
of great force to beat down all high conceits that he 



may have of himself. What if he be as great a con- 
queror as Alexander was, as highly promoted as Ha- 
man, as deep a politician as Ahiihophcl, as rich as 
Dives, as mighty as Goliath, as comely as Absalom, 
yet so long as he remains in his natural condition he 
is a very base slave ; God, as a just and severe judge, 
will exact the uttermost of him, which, because he 
performeth not, his wrath will lie heavy upon him. j 
The law will bo as a bond or obligation against him, ' 
the devil ready to arrest him and cast him into the 
prison of hell. Everything that the natural man en- 
joyeth makes his bondage the worse : the ambitious 
man is made the greater slave by his honours, the 
rich man by his wealth, the voluptuous man by his 
pleasure, the politician by his wit ; so others by other 
things. 

Sec. 152. 0/ deliverance from spiritual bondage. 

From the foresaid evils, fear of death and bondage, 
deliverance is procured by the Lord Jesus. 

The verb ai7a>.}.aS,r,, translated deliver, is a com- 
pound. The simple verb aA>.aVr£;v signifieth to 
change, 1 Cor. xv. 51, Gal. iv. 20. The compound 
a.';ra>.XarTiri signifieth to change from, namely, from 
one state or condition to another. They who, having 
been in bondage, are delivered, are changed from one 
state to another, from a miserable condition to a 
happy. 

Three times is this compound word used in the New 
Testament, and in every of them it intendeth such 
a change or deliverance, as here, and Luke xii. 58, 
and Acts xix. 1, 2. 

This deliverance pre-snpposeth a former miserable 
condition. Men are not said to be delivered from a 
good and happy condition : they are willing to con- J 
tiuue and abide therein ; but from a bad and miser- j 
able condition to be delivered is acceptable to any one. ] 
As when the Israelites were delivered from the Egv-p- 
tians, Exod. xviii. 10 ; and men from their spiritual 
enemies, Luke i. 74. Such a deliverance is that which 
the apostle here speaketh of, a deliverance from the 
worst bondage that any can fall into. Where the 
apostle, in reference to this bondage, thus complain- 
eth, ' wretched man that I am, who sliall deliver 
me from the body of this death '?' he himself gives | 
this satisfaction, ' I thank God through Jesus Christ ! 
our Lord,' Rom. vii. 24, 25. That for which he 
thanks God is, that Christ had delivered him from the 
foresaid bondage ; which ho further coufirmcth in 
these words, ' There is now no condemnation to them 
that are in Christ Jesus,' Rom. viii. 1. That redemp- 
tion which is frequently attributed to Christ intendeth t 
this deliverance. 

The word hir^usic, which most usually setteth out 
that redemplion, is derived from a verb, >.uu, soho, 
which signifieth to loose or unbind one. Now, there 
is a double bond whereby men may be said to be 
bound. One is the bond of law, as an obligation 



Ver. U, 15.] 



GOUGE ON HEBREWS. 



173 



wherebv a man stands bound to pay a debt. See 
Chap. iii. 12, See. 62. The other is a bond of vio- 
lence, as when a man is bound by cords, chains, or 
other like means. Acts ssii. 30. 

In the former sense men arc redeemed by payment 
of the debt, which is a point of justice. Thus Christ 
is said to ' redeem us by a price,' which was his own 
'precious blood,' 1 Peter i. 18, 19. In this respect 
another word, ayosd^;rj, is used, which signifieth to 
buy: and we are said to be bought, rj/ooaff^Jlffs, 1 Cor. 
vi. 20 and vii. 23. Thus Christ bought us of his 
Father ; and by giving his blood for our redemption, 
satisiied the justice of his Father. 

In the latter sense men are redeemed by might and 
force. This is an act of power. Thus Christ overcame 
that tyrant that held us in bondage, and so delivered 
us. JEereof see Sec. 111. 

This deliverance is here amplified by the extent of 
it, for the benefit thereof extended to all of all sorts. 
This is implied under these indefinite relatives, ' them, 
who,' roirou;, 'iaoi. The correlative in Greek, onoi, 
implieth a generality. It is translated sometimes 
' as many as,' Mat. xiv. 36 ; sometimes ' all they 
that,' Luke iv. 40 ; sometimes ' whosoever,' Luke 
ix. 5. 

This indefinite particle doth not intend that every 
one that was subject to the foresaid bondage was de- 
livered ; but that there were none so deeply implunged 
therein, and so fast held thereby, but might be delivered 
by Christ. Of Christ's dying for every man, see Sees. 
81, 82. 

Of all deliverances, this here spoken of is the most 
admirable in the kind, and most beneficial to us that 
partake of the benefit thereof. Was the Israelites' 
deliverance from the Egyptian bondage, or from the 
Babylonish captivity, a benefit worthy to be kept in 
perpetual memory ? Surely then much more this. 
There is as great a difference betwixt them and this, 
as betwixt a tyrant that is but flesh and blood, and 
principalities and powers, as betwixt earth and hell, 
as betwixt temporary and everlasting. The diflerence 
is greater than can be expressed, whether we consider 
the bondage from which, or the means by which, we 
are delivered. This deliverance was it which made 
that good old priest which had been dumb, when his 
mouth was opened, thus to praise God : ' Blessed be 
the Lord God of Israel : for he hath visited and re- 
deemed his people,' Luke i. 68, &c. 

How ill doth it become those who think and profess 
that they are delivered, to walk as slaves who are not 
delivered. With p-eat vehemency thus doth the apostle 
protest to such : ' This I say, and testify in the Lord, 
that ye henceforth walk not as other Gentiles,' &c., 
Eph. iv. 17. Having changed our master, it is most 
meet that we should change our service ; the law of 
nature and of nations requireth as much. ' Ye were 
sometime darkness, but now are j-e light in the Lord; 
walk as children of light,' Eph. v. 8. This was the 



principal end for which Christ ' delivered us out of the 
hand of our enemies,' namely, ' that we might serve 
him without fear, in holiness and righteousness before 
him, all the days of our hfe,' Luke i. 74, 75. We 
may not therefore any longer be servants of sin, Rom. 
vi. 12 ; nor of Satan, 1 Peter v. 9 ; nor of men, 1 Cor. 
vii. 23. They who do so make void that for which 
Christ hath taken flesh and blood, and therein by death 
destroyed the devil. 

Sec. 153. Of the resolution o/Heb. ii. 14, 15. 

Ver. 14. Forasmuch then as the children are par- 
takers of flesh and blood, he also himself likewise took 
part of the same, that through death he might destroy 
him that had the power of death, that is, the devil. 

Ver. 15. Ajid deliver them ivho through fear of 
death were all their lifetime subject to bondage. 

In these two verses is a description of Christ's 
kingly office. 

■rhis is set out by two effects accomplished by his 
death, so as a further proof is herein given of Christ's 
human nature united to his divine. 

Two points are hereaboats observable: 

1. A connection of Christ's regal function with his 
prophetical, in this i^hrase, ' Forasmuch then as the 
children are partakers of flesh and blood.' 

2. The demonstration of this royal power. 

The connection sheweth a reason why Christ exer- 
cised his kingly office in man's nature, namely, because 
the children which God had given him were so. 

In setting down this reason observe, 

1. The relation of the persons at whose good he 
aimed, the children. 

2. Their constitution, flesh and blood. 

3. Their participation therein, are partakers. 

In the demonstration of Christ's royal power is set 
down, 

1. The nature wherein he exercised it. 

2. The acts whereby he manifested it. 
About the foresaid nature is set down, 

1. The person that assumed it, he himself. 

2. The kind of nature, the same. 

3. The manner of assuming it, he took part. 

4. His resemblance therein to others, also, likewite. 
The acts of his royal function are two : 

1. A conquest, ver. 14. 

2. A deliverance, ver. 15. 

In setting down the conquest we may discern, 

1. The manner of expressing it; by way of a final 
cause, that he might. 

2. The matter whereof it consisteth. This setteth 
out, 

(1.) The kind of conquest, destroy. 
(2.) The means whereby he accomphshed it, by 
death . 

(3.) The enemy conquered. He is set out, 

[1.] By his power; him that had the pouer of death. 

[2.] By his name, devil. 



174 



OOUGE ON HEBREWS. 



[Chap. II, 



The second act of Christ's ro3-al function is set out 
as the former. 

1. By the manner of expressing it, which is by way 
of a final cause, implied in this copulative, and, as if 
he had said, ' And that he might.' 

2. By the matter whereof it consisteth. Herein is 
set down, 

(1.) The kind of act, deliter. 

(2.) The extent thereof, them iiho, or whosoever. 

(3.) The parties delivered. These are described by 
that miserable condition wherein they were before 
they were dehvered. This condition is set out two 
ways : 

[1.] By that fear wherein they are, aggi-avated by 
the object thereof, death. 

[2.] By that bondage wherein they were. This is 
aggravated. 

First, By the straitness of the bond, subject, or 
fast held. 

Secoiully, By their continuance therein all their 
lifetime. 

Sec. 154. Of (lie dbservatinns collected out oj Heb. 
ii. 14, 15. 

I. Mans nature is of a frail constitution. It is flesh 
and blood, visible, sensible, mutable, mortal, corrup- 
tible. See Sec. 137. 

II. Saints are of the same constitution with others. 
By the children are meant saints, and these are said 
to be partakers of flesh and blood. See Sec. 138. 

III. The Son of God became man. This relative, 
he himself, hath reference to Christ's eminency, even 
as he was God. See Sec. 58. 

IV. Christ voluntarily became man. This word, 
took part, implieth as much. See Sec. 139. 

V. Christ would partalie of the very same nature 
that others had. So much is expressed under this 
phrase, the same. See Sec. 139. 

VI. Because the rest of God's children %oere flesh and 
Hood, Christ would therefore be so. This is gathered 
from these words, forasmuch, also, lileivise. See Sec. 
136. 

Vn. Christ hath vanquished Satan. This word, 
destroy, is a word of conquest. See Sec. 141. 

VIII. Satan hath the power over death. The very 
words of the text declare thus much. See Sec. 113. 

IX. Doubtful pioints are to be explained. This 
phrase, that is, is a phrase of explanation. See Sec. 
145. 

X. Satan is an accuser. This is gathered from the 
notation of the Greek name translated devil. See 
Bee. 146. 

XI. Christ by death vanquished him that had the 
power of death. So much is expressed in the very 
words of the text. See Sec. 144. 

XU. Christ assumed man's nature to destroy man's 
enemy. He was flesh and blood that he might destroy 
the devil. See Sec. 139. 



XIII. Christ conquered Satan to deliver man. The 
copulative particle and intends as much. See Sec. 
148. 

XIV. 3Jen naturally dread death. This is here 
taken for grant. See Sec. 149. 

XV. Han's natural estate is a bondage. This also 
is hero taken for grant. See Sec. 150. 

XVI. 31an is fast held in his bondage. The Greek 
word translated subject intendeth as much. See Sec. 
150. 

XVII. 3Ian is a slave all his life long. How this 
holds true is shewed. Sec. 151. 

XVIII. Christ hath delivered his from their natural 
bondage. This is here necessarily implied. See Sec. 
152. 

XIX. There are none so fast held in bondage but 
may be delivered by Christ. See Sec. 152. 

XX. Fear of death is a very bondage. They that 
fear death are here said to be subject to bondage. 
See Sec. 150. 

Sec. 155. Of the transition betwixt Christ's princely 
and priestly function. 

Ver. 16. For verily he took not on him the nature of 
angels ; but he took on him the seed of Abraham. 

This verse is here inserted as a fit transition be- 
twixt the princely and priestly ofiice of Christ. It 
hath reference to them both, as an especial reason of 
the one and of the other. In reference to the former, 
it sheweth a reason of the two fore-mentioned acts of 
Christ's kingly office. Why he destroyed the devil, 
and why he delivered man that was in bondage ; even 
because he took not on him the nature of angels, but 
the seed of Abraham. The first particle, ya^, for, 
intendeth as much. In reference to the latter, which 
is Christ's priestly function, this verse layeth down 
the ground of all the particulars following, ver. 17, 
18. He wasTmade like to his brethren ; he was a 
merciful and faithful high priest, &c. Even because 
' he took on him the seed of Abraham.' 

The Greek conjunction in, translated rerily, is a 
compound. The simple is a note of asseveration or 
ratification ; it is translated doubtless, 2 Cor. xii. 1, 
which is all one as this word verily. The particle coD 
3^57611, with which it is here compounded, pointeth at 
some place. In that respect it may be thus translated, 
he nouhere took on him : So the vulgar Latin,' and 
our ancient notes. Thus it may have reference to the 
Old Testament ; whereunto the apostle hath oft re- 
ference, as chap. j. 5, &c., and in this chapter, ver 6, 
12, 13. In this sense it may imply that the Scripture 
nowhere testifieth of Christ that he took on him the 
nature of angels, i^c, and therefore it may be inferred 
that he did not take the nature of angels on him. 

Whether we take this word as a note of asseveration, 
or as pointing to the Old Testament, the same sense 

' Nunquam, Yulg. Lai. In no place, Ancient Eng. Trantlat. 



Ver. 16.] 



GOUGE ON HEBREWS. 



remaineth ; for both ways it addeth emphasis to the 
negative, 'he took not.' 

Sec. 1 50. Of the meaning of this word, ' he took 
him.' 

The Greek word s-riXafiQanrai, thus translated,' he 
took on him,' is compounded of a verb, Xafj,l3d:iiv, that 
signifieth to take, Mat. xiv. 19, or to rcccirc, Mat. vii. 
8 ; and a preposition f W, which hath various significa- 
tions : as at, Luke xsiii. 40, to, John xsi. 11, )'/(, Mat. 
xxii. 2, upon, John xix. 19, and sundry others. 
Answerably words compounded with that preposition 
divers significations. Thus this word in my text 



1. To catch one being ready to perish. Mat. xiv. 81. 

2. To take one that cannot see, to lead and direct 
him, Mark viii. 23. 

3. To take one to him for his good, Luke xiv. 4. 

4. To lay hold upon one against his mind, Luke 
xxiii. 2G. 

5. To lay fast hold on a thing which he would not 
lose, 1 Tim. vi. 12. 

6. To take one kindly by the hand, to testify a desire 
of confederacy with him, Heb. viii. 9. 

In all these significations may this word here be ap- 
plied to Christ in reference to man. For, 

1. Christ catched man being ready utterly to perish. 

2. He took man stark blind, to open his eyes. 

3. He took man full of sores, to cure him. 

4. When man was unwilling to come, Gen. iii. 8, 
Christ took him. 

5. Ho laid fast hold on man, and would not let him go. 

6. Most kindly he took man by the hand, and en- 
tered into covenant with him. 

Yea, further, he took man's nature upon him. Thus 
do most interpreters, both ancient and modem,' here 
expound this word. So do our English translators. 
This phrase, the nature of, is not in the Greek original; 
but implied under that word, took on him, and it is in our 
English, as in other translations, inserted, more fully 
to express the meaning of the Greek word. 

Indeed, many expositors, both of former and later 
times, do take this word in this text properly to 
signify Christ's apprehending or laying hold on man, 
when man would have run away from him ; but withal 
they do infer that for that end Christ assumed man's 
nature. So as herein all agree, that Christ as- 
suming our nature is here intended ; only some would 
have it properly intended in the meaning of the word, 
others would have it implied by just and necessary con- 
sequence. 

The Greek word imXaij.Zanrai is of the present tense, 
' he taketh,'yet for perspicuity's sake it is translated in 
the preterperfcct tense, ' he took,' for it is usual in the 
Hebrew dialect to put one tense for another : as the 
present for the future, Zech. ix. 9, to shew that 

' Ambros., Chrysost., Calvin, Beza, Pareus, aliique- 



divine promises of future good things, are as sure and 
certain as things present. So here the present tense 
is put in for the preterperfcct, which signifieth the time 
past, to represent a thing past as ever in doing. This, 
therefore, is an elegant and emphatical Hebraism. 

Sec. 157. Of Christ not assuming the nature of angels. 

Of angels we have largely spoken on Chap. i. Sec. 
81, &c. 

This phrase, ' he took not angels,' is here set down 
in opposition to that kind of nature which Christ as- 
sumed to him. This particle of opposition, aXXa, but, 
intends as much. 

It shews that what Christ did not for angels, he did 
for man ; and what he did for man, he did not for 
angels. 

This negative, ' he took not on him the nature of 
angels,' is here premised for weighty reasons. 

1. In reference to the fifth verse, where it is said 
that ' God put not in subjection unto the angels the 
world to come.' Here a reason thereof is shewed ; 
namely, because Christ was not one with angels, he 
took not upon him their nature. 

2. It giveth an instance of God's sovereignty and 
justice. For God hath power to leave sinners in that 
miserable estate, whereunto they have implunged them- 
selves, and justly may he so do, for thus injustice hath 
he dealt with the angels that sinned. ' The angels 
which kept not their first estate, but left their own 
habitation, he hath reserved in everlasting chains, under 
darkness, unto the judgment of the great day,' Jude 6, 
2 Peter ii. 4. 

3. To amplify God's mercy to man. It is a very 
great amplification of mercy, that it is such a mercy 
as is not extended to others, though those others stood 
in as much need thereof, Ps. cxlvii. 20. 

4. It demonstrateth more fully the kind of nature 
which Christ assumed ; that it was not an angelical, 
a spiritual, a celestial nature, as some heretics have 
imagined. See Sec. 140. 

This word angels is indefinitely to be taken with re- 
ference to all sorts of angels, good or bad. It sheweth 
that the good angels had not so much honour con- 
ferred upon them as man had, namely, to be one with 
Christ. In this respect even the good angels are in- 
ferior to saints, for they are sent forth to minister for 
them, Heb. i. 14. 

It sheweth also that evil angels have not that mercy 
' unto them which men have, namely, to have 
the Son of God in their nature, a Saviour, to save 
them. 

This negative, that ' Christ took not on him the 
nature of angels,' refutes the opinion of the Chiliasts 
or Millennaries, who hold that the very devils shall be 
released out of hell after a thousand years. None can 
be freed but by Christ ; but with Christ they have 
nothing to do. See more hereof in my Treatise of the 
Sin against the Holy Ohost, sees. 29-81 . 



176 



GOUGE ON HEBREWS. 



[Chap. II. 



Sec. 158. Of ohjcctiom against this truth, ' Christ 
took not on him the nature oj awjeh,' answered. 

Ohj. 1. Christ appeared unto men in the shape of 
an angel, Exodus, iii. 2, G ; Judges xiii. 3, 17, 18. 

Ans. Though it were the Son of God that appeared 
unto men, and he he called an angel, yet that shape 
wherein he appeared was not the shape of an angel, 
but rather of a man ; neither was that the true human 
nature of Christ which he afterwards assumed, but 
only a visible human nature which he assumed for 
that present time and use. 

Obj. 2. Christ is expressly called anqel, Isa. Isiii. 
9; Mai. iii. 1. 

Ans. He is so called, not in regard of his nature, 
but of his office. So men are called angels, Kev. i. 20. 

Ohj. 8. Christ is called ' the head of all principality 
and power.' Under these words angels are comprised. 

Ans. Christ is indeed the head of angels, but not 
by virtue of any mystical union, but by reason of that 
pre-eminency which he hath over them. Thus is he 
said to be ' iar above all principality,' &c., Eph. i. 21. 
And also by reason of that authority he hath over 
them, Heb.'i. 6, 7, 11. 

Obj. 4. Christ is said to ' gather together in one all 
things which are in heaven and on earth,' Eph. i. 10. 
By ' things in heaven ' are meant angels. 

Ans. 1. It is not necessai-y that angels should be 
there meant, but rather glorified saints. 

2. If angels be there meant, the gathering of them 
together is not to be taken of an union with Christ, 
but rather of a reconciliation betwixt angels and men, 
or of the establishing of the good angels that fell 
not. 

Sec. 159. Of the privilege of bcUercrs above angels. 

To shew that that very mercy which was not vouch- 
safed to angels was vouchsafed to men, the apostle 
doth not only use this particle of opposition, dXXa, 
but (which Solomon in like cases frequently usoth, as 
Prov. X. 2), but also ho rcpeateth the same word 
again, wherein the grace not granted to angels is com- 
prised, which is this, £T<Aa/i£av£ra/, ' he took on 
him.' So as to man was granted that which was not 
vouchsafed to angels. Of that gi-aco see Sec. 157. 

This is such an evidence of God's peculiar respect 
to man, as it made the angels themselves desire to 
behold the riches of God's mercy herein, 1 Pet. i. 12. 

If to this general we add other peculiar exomphfi- 
cations of God's mercy to man, over and above that 
which he shewed to angels, we shall more clearly dis- 
cern the exceeding greatness of God's favour to man. 
Some particulars are thcige. 

1. Christ is given a Saviour to lost man, Luke ii. 
11. No Saviour is afl'orded to angels. 

2. Men are as members of one body, mystically 
united to Christ their head, so as they altogether, 
with the Son of God, are one Christ, 1 Cor. xii. 12. 
No Buch honour is vouchsafed to angels. 



8. All things are put in subjection to man, not eg 
to angels, vers. 5, C, &c. 

4. Men shall judge the angels, 1 Cor. vi. 3; angels 
shall not judge men. 

5. Angels are ' ministering spirits sent forth to 
minister for them that shall be heirs of salvation,' 
Heb. i. 14; men are not sent forth to minister for 
angels. 

Some make the reason of that difi'erence which God 
put between men and angels to be this, that all the 
angels fell not, and thereupon they infer that Christ 
need not take on him the nature of angels for the 
good angels' sake, because they were but a part ; for 
he will take the nature for all, or none. This reason 
cannot hold, in that he took man's nature for the 
good and benefit only of ' the seed of Abraham.' See 
Sec. 102. 

Others put the reason of the foresaid difference 
between men and angels in the heinousness of the sin 
of angels, and thereupon they aggravate the sin of 
angels by sundry circumstances : as, that they were 
the more excellent creatures ; that they had more 
light of understanding ; that they first sinned ; that 
they were not tempted to sin as man was ; and that 
they tempted man, and so were murderers of man, 
John viii. 44. 

I will not essay to extenuate any of these aggrava- 
tions ; but this I may boldly say, that these and other 
like reasons, taken from difference in creatures, much 
derogate] from the supreme sovereignty of God, who 
thus saith, ' I will be gracious to whom I will be 
gracious : and I will shew mercy on whom I will shew 
mercy,' Exod. xxxiii. 19. That which about God's 
sovereignty exercised on man and man, in reference 
to the elect and reprobate, is distinctly set down by 
the apostle, Rom. ix. 21, &c., may not unfitly be ap- 
plied to his sovereignty exercised on men and angels : 
' Hath not the potter power over the clay, of the same 
lump to make one vessel unto honour, and another 
unto dishonour ?' &c. ; ' Is it not lawful for me,' saith 
the Lord, ' to do what I will with mine own ?' This, 
then, is the reason that we must rest upon, ' So was 
God's good pleasure.' He would not shew that mercy 
to angels which ho did to men. 

Of God's peculiar love to man, see my treatise en- 
titled, A Plaster for the Plague, on Num. xvi. 46, sec. 
34, 85. 

The privileges which God hath given to men more 
than to angels aggravateth their dotage who adore 
angels. Therein they dishonour God, in giving to 
creatures that honour which is due only to the Creator, 
and they do too much debase themselves, in dejecting 
themselves below those above whom God hath ad- 
vanced them. A good angel would not accept of such 
adoration, Rev. xix. 10, and xxii. 8, 9. 

The foresaid privilege doth further aggravate man's 
backwardness about the things that make to the 
honour of God. God having honoured men above 



Ver. IC] 



GOUGE ON HEBREWS. 



177 



angels, equity and gratitude require that men should 
endeavour to honour God more than the angels do ; 
but they fail so much herein, as they come very short 
of other creatures in glorifying God. Behold the 
heavens, they ' declare the glory of God,' Ps. six. 1. 
The whole host of heaven constantly keepeth that 
course wherein God at first set them. Those stars 
that are called wandering, wander according to their 
appointed course, and are constant therein. Look 
down upon the earth, and you shall find all manner 
of trees and plants bringing forth their fruit in their 
season, according to the first appointment, Gen. i. 12. 
Yet men exceedingly fail in those courses which God 
hath appointed unto them. We may justly take up 
the prophet's complaint in this respect, and say, 
' Hear, heavens, and give ear, earth,' &c. Isa. i. 
2, &c. Let the consideration of God's respect to man 
above angels quicken us up to outstrip, if it were 
possible, the very angels in glorifying God. At least 
let our endeavour be to come as near them therein as 
possibly we can. This is a point intended in the 
third petition, where Christ directeth us to pray that 
God's ' will be done on earth, as it is in heaven,' 
Mat. vi. 10. 

Consider, therefore, what is said of angels, ' They 
excel in strength, they do his commandments, heark- 
ening unto the voice of his word,' Ps. ciii. 20 ; they 
minister unto God, Dan. vii. 10; ' They do always 
behold the face of God,' Mat. xviii. 10 ; namely, to 
know his will what they should do. They suddenly, 
upon all occasions, assemble in multitudes to praise 
God, Luke ii. 13, 14 : ' There is joy in the presence 
of the angels of God over a sinner that repenteth,' 
Luke XV. 10. In these and other like duties that 
concern us we ought to be followers of them. 

Sec. 160. Of Christ's eternal Dellij. 

This word iTri}.a/j,l3dvirai, ' he took on him,' as it 
sotteth out the human nature of Christ, so it giveth 
a hint of his divine nature, for it presupposeth that 
Christ was before he took on him the seed of Abraham, 
John viii. 58. He that taketh anything on him must 
needs be before he do so. Is it possible for him 
that is not to take anything on him ? Now Christ 
in regard of his human nature was not before he 
assumed that nature, therefore that former being 
must needs be in regard of his divine nature ; in 
that respect he ever was, even the eternal God. 
Being God, he took on him a human nature, so 
much was before implied under this word jj-iTidyj, 
took purl, ' He also took part of the same,' ver. 14, 
See. 139. 

Sec. 161. Of Christ taking on him seed. 

That which Christ took on him is here said to be 
orrh/ia, seed. , 

Seed in relation unto man is by a metonymy put 
for children : fot seed is the matter out of which chil- 



dren arise, Luke i. 55, John viii. 83, Acts, vii. 5, G. 
Rom. iv. 16, 18. 

The apostle doth here purposely use this word seed, 
to shew, 

1. That Christ came out of the loins of man, as 
Jacob's children, and their children are said to come 
out of his loins. Gen. xlvi. 26, Exod. i. 5 ; and all 
the Jews are said to 'come out of the loins of Abraham,' 
Heb. vii. 5 ; and Solomon is said to ' come out of the 
loins of David,' 1 Kings viii. 19. In a man's loins' 
his seed is, and it is a part of his substance : thus it 
sheweth that Christ's human nature was of the very 
substance of man. 

2. That Christ was the very same that was promised 
to be the Redeemer of man, for of old he was foretold 
under this word seed, as, ' The seed of the woman,' 
Gen. iii. 15 ; ' The seed of Abraham, Gen. xii. 18 ; 
'The seed of Isaac,' Rom. is. 7, Heb. xi. 18 ; ' The 
seed of Davidj' 2 Sam. vii. 12, and xxii. 51. 

Sdc. 162. Of Christ's takiivj on him the seed of 
Abraham. 

Christ was indeed the seed of the first woman. Gen. 
iii. 15, which was the mother of all mankind ; his 
genealogy therefore reaoheth even unto Adam, Luke 
iii. 38, for Christ assumed the common nature of man, 
and not of any particular person. Yet here the apostle 
ascendeth no higher than to Abraham, who was the 
twentieth generation from Adam, not excluding all 
who lived before Abraham, but restraining the benefit 
to such as are of the faith of Abraham, and in that 
respect children of Abraham, Gal. iii. 7, 9. 

When almost all the world was addicted to idolatry, 
it pleased God to call' Abraham out of his own native 
country, and to enter into covenant with him and his 
seed, to be then- God, and to take them for his people. 
Gen. xvii. 17, Exod. xix. 3, 6. Therein he made 
Abraham a kind of head and stock of his church, and 
that not only of such as should descend from him 
after the flesh, but also of all that should believe, 
Rom. iv. 11. In reference hereunto is Christ said to 
' take on him the seed of Abraham.' Fitly in this case 
doth the apostle make mention of Abraham. 

1. Because the promise of the Messiah to come of 
his seed was oft made to Abraham, as Gen. xii. 3, and 
xiii. 15, 16, and xv. 5, 6, and xvii. 7, 17, and xviii. 18, 
and xxi. 12, and xxii. 18. So as the fiith of believers 
was the more settled in this, that Christ took on him 
the seed of Abraham. 

2. Because Christ assumed man's nature in special 
for the sake of Abraham's seed, which properly are 
they who were chosen of God to eternal life. To this 
purpose tendeth that distinction which the apostle 
makcth between the children of the flesh and children 
of promise, Rom. ix. 7, 8. 

Thus, ' if we be Christ's, then are we Abraham's 
seed, and heirs according to the promise,' Gal. iii. 29. 
To this very purpose is it that the evangelist Matthew 
M 



GOUGE ON HEBREWS. 



[Char II. 



begins tho genealogy of Christ with Abraham, Mat. 
i. 2. 

No reason can be fetched from Abraham as a man, 
a son of Adam, why God should prefer him before any 
other son of Adam. We must rest in that which 
Christ affirmeth in another case, 'Even so, Father, for 
so it seemeth good in thy sight,' Mat. xi. 25, 2G. This 
the apostle largely proves, liom. ix. 15, &c. 

As it was in the case betwixt men and angels, Sec. 
_ 159, so is it in this case between men and men. 

If that respect which God manifested to man more 
than to angels aflbrded matter of high admiration and 
much gratulation, much more doth this dillcrence be- 
tween men and men. 

Though Christ assumed the common nature of men, 
yet he took on him the seed of Abraham. To this 
seed in peculiar was he given to save them. This 
is his people whom he shall save from their sins, Mat. 
i. 21. 

Bless the Lord, ' ye seed of Abraham his servant, 
ye children of Jacob his chosen,' ' He is the Lord 
our God,' itc, ' He hath remembered bis covenant for 
ever, which covenant he made with Abraham,' Ps. cv. 
6, &c. ; ' Thou Israel art my servant, Jacob whom I 
have chosen, the seed of Abraham my friend,' &c., 
Isa. xli. 8, 9. Ye are they with whom the covenant 
of God is most firm and sure. ' Thus saith the Lord, 
If my covenant be not with day and night, and if I 
have not appointed the ordinances of heaven and 
earth, then will I cast away the seed of Jacob, and 
David my servant, so that I will not take any of his 
seed to be rulers over the seed of Abraham,' Jer. 
xxxiii. 25, 2G ; ' Now to Abraham and his seed were 
the promises made,' Gal. iii. IG. 

Of restraining the benefit of Chi-ist to the elect, see 
Sec. 133. 

Sec. 108. Of sundry priucljiles of faith conjirmed, 
and errors refuted, by these uords, ' He took on him the 
seed of Abraham.' 

That which hath been before noted. Sees. 104, lOG, 
139, concerning Christ and other men, being of one 
and the same ilesh and blood, and in that respect bre- 
thren, is confirmed by this phrase, ' He took on him 
the seed of Abraham.' 

Both the ancient fathers and also later divines have 
much insisted on this text, to prove sundry principles 
of our Christian faith, concerning, 

1. Christ's eternal deity. Hereof see Sec. 100. 

2. His true humanil}'. In that he took upon him the 
seed of man, it is evident that he was a true man. 
Seed is the matter of man's nature, and the very sub- 
stance thereof. 

8. The root out of which Christ assumed his human 
nature, oven the seed of man. It was not created of 
nothing, nor was it brought from heaven, but assumed 
out of the seed of man. This was thus foretold : ' There 
shall come forth a rod out of the stem of Jesse, and a 



branch shall grow out of his root,' Isa. xi. 1 ; and an 
angel thus saith of Christ to the Virgin Mary : ' That 
holy thing which shall be born of thee,' Luke xi. 85. 

4. The subsistence of Christ's human nature in his 
divine nature. The human nature of Christ never 
had a subsistence in itself. At or in the very first fram- 
ing or making it, it was united to the divine nature, 
and at or in the first uniting it, it was framed or made. 
Philosophers say of the uniting of the soul to the 
body, in creating it it is infused, and infusing it it 
is created.' Much more is this true concerning the 
human nature of Christ united to his divine ; fitly, 
therefore, is it here said, that he took on him the seed, 
not a sou, of Abraham. 

5. His two distinct natures. He took on him man's 
nature, being GoJ before ; so as they were two, and 
those two distinct natures. 

6. The union of the two natures. He assumed or 
took on him the one to the other, and so made of 
those two natures one person. This union is evidenced 
in these phrases, ' The word was made flesh,' John i. 
14 ; ' God was manifested in the flesh,' 1 Tim. iii. 16; 
' Christ came of the Father, as concerning the flesh, 
who is over all, God blessed for ever,' Eom. ix. 5. 
This true real union, the Greek fathers,- to free it 
from mistakings, have set out negatively and affir- 
matively with sundry emphatical words. As, 

1. Without alteration or change, arii'zrta;, whereby 
is intended that the divine nature still remained the 
same ; and in assuming the humanity, was no whit at 
all changed, as wine is changed by putting water into 
it ; nor was the human altered into the divine, as 
water was turned into wine, John ii. 9. 

2. Without division, aoiaiiirui, so as they both make 
but one and the same person. They are indeed two 
distinct natures, but so united as both make one only 
person, both have one and the same subsistence. As 
the Son of God hath a peculiar subsistence in himself, so 
the human nature which he assumed subsisteth therein. 

3. Without confusion, dcvy'/^jTiic. Those two na- 
tures are united in one person, yet not by confusion of 
substance, as if the human nature were transfused int j 
the divine, and both made but one nature. They rem lin 
two distinct natures, each having distinct properties, 
distinct wills, distinct operations and actions. 

Without separation, ayjoliTu;, never to be disunited 
or severed one from the other. On earth they were 
first united, in heaven they will ever so abide. As the 
infirmities of the flesh caused no separation, so neither 
will the glory of the Deity. In this respect we may 
say, ' Jesus Christ, the same j'esterday, and to-day, 
and for ever,' Heb. xiii. 8. 

The affirmative word which they nse to set out this 
union, ohsiub'Tii, signifieth essentialtij or substantially, 
not as in the mystery of the Trinity, where the dis- 
tinct persons are all of one nature or essence, but be- 



i 



Ver. 17.] 



GOUGE ON HEBREWS. 



179 



cause the distinct natures of Christ make but one per- 
son, and thus the union may be said to be essential, 
not accidental. The aijostle useth a like emphatical 
word where he saith, that ' in Christ dwelleth all the 
fulness of the Godhead bodily,' au/jLanxZ;, Col. ii. 9. 
This word bodilij intendeth as much as the former word 
essentially or substanliallif, or as some translate it, 
personally. By this word the union of God with Christ 
is distinguished from all other unions. God of old 
manifested himself in the cloud, in the rock, in the 
ark, in the tabernacle, in the temple ; but figuratively 
God also manifested himself in his prophets, but vir- 
tually by the operation of his Spirit ; but never was 
he in any person or in any thing as in Christ. 

This text hath also been used as a maul to knock 
down sundry ^heresies, whereof see Sec. 140. 

Sec. 164. Of the resolution of Reh. ii. IG. 
In this verse is set down a difference of Christ's re- 
spect to angels and men. Hereabout observe, 

1. The inference upon that which went before. It 
is brought in as a reason why Christ destroyed the 
davil and dehvered man. See Sec. 155. 

2. The substance. In it there is, 

1. A proof of the point, verily, &r,-ou. 

2. The point itself. Herein are two parts, one ne- 
gative, the other affirmative. 

In the negative is declared what Christ did not for 
angels. Therein is set down, 

1. An act of gi-ace not vouchsafed, oix £.T/Xa,aSa- 
nrai, he took not on him. 

2. The object or persons to whom that act was not 
vouchsafed, ayyiXuv, angels. 

In the affirmative is declared what he did. 
Betwixt the two parts is placed a particle of opposi- 
tion, aXXa, hut. 

In the latter part is set down, 

1. An act of grace vouchsafed, sTO.a/j.ZdviTai, he 
took on him. 

2. The object or persons to whom he vouchsafed it. 
That object is, 

1. Generally impHed, axii/iarog, the seed. 

2. Particularly exemplified, 'ACjaa/i, of Abraham. 

Sec. 165. 0/ the observations arising out of S.eh.ii. 16. 

I. Christ destroyed such sinners as he did not under- 
take for. 

II. Christ delivered such as he undertook /or. These 
two observations I gather out of this causal particle 
for. See Sec. 155. 

III. Weighty matters are more than ordinarily to be 
pressed. Christ's different respect to angels and men 
is a weighty matter, and such a word as this verily is 
a more than ordinaiy affirmation. See Sec. 155. 

IV. Means of grace is not afforded to those to ivhoni 
grace is not vouchsafed. ' Grace was not vouchsafed to 
the angels ; therefore Christ, the means of grace, is 
not afforded to them. See Sec. 157. 



V. Angels had not that grace afforded to them which 
was vouchsafed to man. This very phrase, he took not 
on him, whereby the grace vouchsafed unto man is ex- 
pressed, is denied in reference to angels. See Sec. 157. 

VI. Christ preferred men before angels. The par- 
ticle of opposition intendeth as much. See Sec. 159. 

VII. Ood's goodness is ever tvorhing. This I gather 
from the apostle's expressing an act past in the present 
tense. See Sec. 156. 

VIII. Christ was before he assumed man's nature. 
See Sec. 160. 

IX. Christ assumed to his divine nature our nature. 

X. Christ's human nature subsisted in his divine 
nature. 

XL Christ was man of man. 

XII. Christ had two distinct natures. 

XIII. Christ's two natures were united in one person. 
Of these five latter observations, see Sec. 168. 

XIV. Christ was exhibited as he was promised. He 
was promised under the seed of Abraham, and he took 
on him the seed of Abraham. 

XV. Ch rist became man for the elect's sake. The elect 
are comprised under the seed of Abraham. Of these 
two last observations, see Sec. 162. 

Sec. 166. Of the necessity of Christ being man. 

Ver. 17. Wherefore in all things it behoved him to 
be made like unto his brethren, that he might be amerci- 
ful and faithful high priest in things pertaining to God, 
to make reconciliation for the sins of the pieople. 

To Christ's prophetical and kingly offices the apostle 
addeth his third, which is his priestly office, and that 
to prove the main point in hand, namelj' that Christ 
was man, otherwise he could not have been a priest ; 
for ' every high priest is taken from among men,' &c., 
Heb. V. 1. 

As the last two verses of this chapter have a general 
reference to Christ's human nature, set out ver. 10, 11, 
&c., so they have also a special reference to the last 
clause of the verse going before, and that as a neces- 
sary consequence following thereupon. Because Christ 
took on him the seed of Abraham, therefore it behoved 
him to be made like unto him. 

The particle of inference, iikv, translated wherefore, 
properly signifieth a jilace whence one cometh. Acts 
xiv. 26, or where one doth a thing. Mat. xxv. 24, 26, 
or a condition or danger from whence one is brought, 
Heb. xi. 19. 

It is also frequently used to set out a consequence 
following from another thing, as, because the Lord 
Jesus had most evidently made himself known to Paul, 
thereupon he was ' not disobedient unto the heavenly 
vision,' Acts xxvi. 19. 

In this sense is this word five several times used in 
this epistle, as here, chap. iii. 1, and vii. 25, and viii. 
3, and ix. 18. 

The necessity of the consequence is implied in this 
word wpE;\s, it behoved. See Chap. iii. 5, Sec 14. 



GOUGE ON HEBREWS 



[Chap. II. 



This word hath reference, 

1. To a debt that one ought to pay, Mit. xviii. 28, 
Lnke vii. 41. 

2. To a duty that one ought to perform, 2 Thes. i. 3. 
8. To a punishment which ought to be inflicted, 

John xix. 7. 

In all these senses it is here fitly used. 

1. Christ, as a surety for man, Heb. vii. 27, ought 
to pay man's debt, Prov. vi. 1, 2. 

2. As he was sent of the Father, he ought to do 
that for which he was sent, John ix. 4. 

3. As he took upon him the sins of the elect, the 
punishment of them ought to be inflicted upon him, 
2 Cor. V. 21. 

Such a word as this was used before, ver. 10, Sec. 
86. But the two words there and here do dift'er in 
syllables and sense. Answerably our translators do 
difierently translate them : there, eVsete, ' it became ;' 
here, ifs/Xs, ' it behoved.' The former is attributed 
to God the Father ; this is referred to God the Son, 
and that in regard of his human nature. That sig- 
nified a comeliness or a meekness ; this a necessity, 
yet no absolute necessity, but a necessity on supposi- 
tion, in regard of that order which God had set down 
to redeem man by a ransom, and by satisfaction to 
his justice. Now, Christ hereunto voluntarily sub- 
jected himself, and in that respect it behoved him to 
do what he undertook to do. He bound himself to 
partake of our infirmities. See See. 88. 

This he did in respect to his Father's purpose, 
which was foretold by the prophets ; and therefore 
Christ would accomplish it. Hereupon Christ him- 
Belf saith, ' Thus it is written, and thus it behoved 
Christ to suSer,' Luke xxiv. 46. 

This he did also in regard of our weakness, that he 
might the rather encourage and embolden us to go to 
him, and to trust unto him. If Christ had not had 
experience of our infirmities, we could not with such 
boldness go unto him as now we do, Heb. iv. 15, 16. 

This doth highly amplify Christ's love to us, who, 
being most free and bound to nothing, for our sakes 
bound himself to do and endure what he did. A 
eervant's love to his master, wife, and children, was 
tried by a voluntary binding of himself to his master, 
and sufl'ering his ear to be bored through, Exod. xxi. 
5, 6. Christ did more ; ho suflered his side, hands, 
and feet to be bored through, and his side to bo 
pierced, yea, and his very soul too, Isa. liii. 10. 

How arc we bound to bind ourselves to Christ ! 
Bonnden duty, gratefulness, our own good and benefit, 
require thus much. Let us therefore bind ourselves 
by voluntary covenant and vows, that so we may be 
kept from starling from Christ. 

Sec. 167. 0/ Chrixl's birlliirn. 
That whereunto Christ was bound is thus expressed, 
' To be made like unto his brethren.' 

This is the third time that this relative hietlurii, in 



reference to Christ, is here in this chapter uped, and 
that still in the very same sense ; see Sees. 106, 113. 
It setteth out the same persons that were intended 
under these titles, ' sons,' Sec. 90 ; ' sanctified ones,' 
Sec. 103 ; ' children,' Sec. 128 ; and ' seed of Abra- 
ham,' Sec. 162. All these point at the elect of God, 
for whose sake in special Christ took on him the 
common nature of man ; for he was made like unto 
man for the elect's sake, who are given unto him of 
his Father, Sec. 132. Christ principally intended 
their good by being made like to man, and they reaped 
the benefit thereof, yea, to them that benefit is re- 
strained ; see Sec. 133. 

Sec. 168. Of Christ being made liktf tn mnfi. 

The word o,aoiia6f,vai, translated tnade like, doth for 
the most part set forth a mere resemblance or like- 
ness of a thing, as Mat. vii. 26, and xiii. 24. But 
here it is taken for more than a bare resemblance, 
even for a participation of essence. 

In the former respect, we may say of a picture, It 
is made like such a man ; but in the latter respect, wo 
may say of a child, who partakes of his father's nature 
in the substance, constitution, disposition, and mani- 
fold afi"ections and passions, He is made like unto his 
father. 

A word, o,ao/'w,aa, sprouting out of the same root, is 
used by the apostle to set out Christ's participation of 
our nature ; as thus, ' God sent his Son in the like- 
ness of sinful flesh,' Rom. viii. 3 ; and thus, ' Christ 
was made in the likeness of man,' Philip, ii. 7. A 
like word, u;, is used to set out the identity of the 
glory of the Son with the glory of the Father : ' We 
beheld his glory, the glory as of the only begotten of 
the Father,' John i. 14. Thus this word here an- 
swereth to that lik-eirise, ver. 14. See Sec. 139. 

These words of likeness are used to set out both 
the reality of a thing, and also an apparent manifis 
tation thereof. 

The apostle here intends the very same thing tli , 
he did before under these phrases, ' all of one,' S. c 
104 ; ' he also himself likewise took part,' Sec. IBit : 
' he took on him the seed of Abraham,' Sees. 1. ")'.», 
162. All these phrases, and this here in the text, 
with emphasis demonstrate the trnth and reality of 
Christ's human nature, that he was a man, such a man 
as we are. 

Sec. 169. Of tim general 'all lliiiigx,' telieieiii Christ 
was made like to man. 

Though every particular be comprised under tl' 
funeral all tliinijx, yet they may be ranked under sn< ■ 
heads as will shew that they were very many. Tho 
heads are these : 

1. The essential parts of man's nature, which wore 
soul and body. 

2. The powers of his sonl ; as understanding nui 
will, together with his affections ; both liking, as ho]' 



Vkk. 17.] 



GOUGE ON HEBREWS. 



desire, love, and joy ; and disliking, as fear, anger, 
hatred, grief; and all manner of senses ; both internal, 
as the common sense, phantasy, and memory ; and 
external, as sight, hearing, smelling, tasting, feeling. 
8. The several and distinct parts of the body, 
whether inward or outward, which are very many, and 
well known, the outward especially. 

4. The growth of the parts of Christ's body, and 
endowments of soul. As other men, so Christ at first 
was little. He was nine months in his mother's 
womb ; being born, he was wrapped in swaddling 
clothes, and carried in arms, Luke ii. 7, 28. He 
also ' increased in wisdom and knowledge,' Luke ii. 
52. Hereby is proved a growth in powers of soul and 
pt.rts of body. 

5. Sundry infirmities of soul ; besides the affections 
before mentioned, ' he groaned in the Spirit, and was 
troubled,' John xi. 83, and was afflicted with other 
suul-sufl'erings ; whereof see Sec. 76. 

Sundry infirmities of body ; as hunger, thirst, cold, 
wearisomeness, sleepiness, fainting, mortality. 

7. Manifold temptations. 

8. Manifold afflictions. 

Of Christ's temptations' and other afflictions, see 
Sec. 96. 



irher 



Christ 



Sec. 170. Ofnin and s( 
nut like man. 

True it is that Christ was not subject to sin ; he 
was holy, harmless, undefiled, separate from sinners, 
Heb. vii. 26 ; he was pure in his conception, Luke 
i. 35 ; he ' knew no sin,' 2 Cor. v. 21 ; ' he did no 
sin, neither was guile found in his mouth,' 1 Peter 
ii. 22. We read not that any sickness ever seized 
upon him, nor defect of nature, as blindness, lame- 
ne.ss, deafness, dumbness, or any other the like. 
Hereupon a question is moved. How it can be true 
that Christ was made like man in this general extent, 
all thimjs ? 

Alls. 1. Generals admit some particular exceptions. 
The apostle himself thus expresseth the exception of 
sin : ' He was in all points tempted like as we are, 
yet without sin,' Heb. iv. 15. 

2. Though sin in our nature be an inseparable 
adjunct, yet is it not essential thereunto. A man 
may be a true man though he have no sin in him ; 
instance Adam in his innocency, and glorified saints 
after the resurrection. 

3. Christ, as surety for sinners, was like to sinful 
men, in that our sins were imputed to him, and he 
bare the burden of them. Thus it is said, that ' he 
was made sin for us,' 2 Cor. v. 21 ; but to be him- 
self tainted with sin was not possible, by reason of the 
union of his human nature with his divine. Tf such 
a thing could have been, it would have crossed the 
main end of his being like unto man, namely, to be a 
mediator betwixt God and man, to make satisfaction 
for the sins of others, &c. 



As for sicknesses, and other like infirmities, they were 
personal, and not inseparable from man's nature ; for 
there are many particular men that were never blind, 
deaf, dumb, lame, sick of the palsy, pleurisy, and other 
particular diseases. 

Besides, sicknesses and other personal infirmities 
would have been an hindrance to those works which 
he was to accomplish for our redemption. They would 
have kept him from going up and down to preach the 
gospel, and to do sundry other good thiogs. Acts x. 38. 
Sight wrought compassion in him, Mark vi. 34. Hear- 
ing others' cries moved him to help them, Mark x. 48, 
49. By his speech he comforted such as were in dis- 
tress. Mat. ix. 2. Had he wanted those parts, he had 
been much hindered. 

Obj. It is said, that 'himself took our infirmities, 
and bare our sicknesses,' Mat. viii. 17. 

Alts. Those phrases are used of Christ's removing 
and taking away from sundry men sundry infirmities 
and sicknesses, which he did with such compassion, 
as he might seem to bear them himself, in regard of a 
fellow-feeling. 

Sec. 171. Of the ends wlnj Christ was made like to 
man in all things. 

The ends why Christ might be made like to man in 
the foresaid universal likeness, were such as these : 

1. To give a surer evidence of the truth of his hu- 
man nature. Thus this is a confirmation of this 
great article of our Christian faith, that Christ was a 
true man. , 

2. To give assurance of his compassions towards us 
in regard of our infirmities, Heb. iv. 15. 

3. That no gifts or parts of learning, wisdom, purity, 
or any other excellency, exempts men from infirmities, 
for who more excellent than Christ ? Thus this is a 
ground of contentation. 

4. To demonstrate that infirmities and afflictions, 
simply considered in themselves, are no arguments of 
God's displeasure or indignation. Thus this is a 
ground of patience. 

5. To be an example, that we might have a pattern 
for well- carrying ourselves in such cases. Thus this is 
a direction. 

6. To make them more easy to us ; for Christ, by 
putting his shoulder uuder the burdens that lie upon 
us, hath taken away the greatest heaviness of them, 
and made them to us portable. This is a ground of 
encouragement. 

7. To sanctify them unto us, for whatsoever Christ 
underwent, he sanctified : he sanctified divine ordinances, 
by observing them himself ; he sanctified the creatures 
that are useful for man, by using them himself. 

Other ends follow more distinctly to be handled in 
the words following in this chapter. 

All the fore- mentioned ends, and others also like to 
them, demonstrate that Christ was in all things like to 
us for our good. The benefit thereof redounds to us. 



JOUUE ON HEBHKWS. 



[Chap. II. 



How just and equal is it that we should endeavour in 
all things wherein wo niaj' bo like to him, to endeavour 
to bo so. It will bo our wisdom, onr honour and glory 
80 to be, yea, though it bo in sullbring. The apostles 
' rejoiced that they were counted worthy to sullbr shame 
for Christ's name,' Acts v. -11. If wo be like him here 
in afllictions and sufl'orings, wo shall be like him hero- 
after in glory, 2 Tim. ii. 12. 

Sec. 172. Of Christ a true priest. 

The most useful and behoveful office that Christ 
undertook for man, is comprised under this compound, 
a^-Xji^itJi, high priest. 

The Hebrew word translated priest, is derived from 
a verb that sigiiiGeth in general to minister, tn3, mini- 
stravit. The noun also in general signifieth a minister ; 
it is sometimes used for a minister in civil afi'airs, and 
is translated prince or ruler,' Gen. xli. 45, 2 Sam. viii. 
18, XX. 26. Most frequently it is put for a minister in 
sacred matters, and translated priest.^ 

The Greek word is derived from an adjective, /sso;, 
sacer, iisiui, sacerdos, that signifieth holy. The func- 
tion of a priest is sacred, and thereupon his name, 
that carricth holiness in it, is given unto him. Aaron, 
by reason of his function, is styled ' God's holy one,' 
Deut. xxxiii. 8, and 'the saint of the Lord,' Ps. cvi. 16. 

The notation of the Latin word^ is most proper to 
the title, which signifieth priest ; for it is from giving 
or offering sacred things. 

Our English word priest is supposed to be a con- 
tract of a Greek word that signifieth a president,* or 
one that is set over others, or put before them. For 
priests are over God's people in spiritual matters con- 
cerning their souls. 

According to the several notations in every language 
was Christ a priest ; for, 

1. He was a prince, Isa. ix. 6 ; and a minister for 
God's church, Rom. xv. 8. 

2. He was an holy one, Luke i. 35 ; Acts ii. 27, 
and iii. 14. 

8. He offered himself a sacrifice to God, Eph. v. 2. 
4. He is set over the bouse of God, Hob. iii. 6. 
All those things whereby this apostle describeth a 
priest, chap. v. l,do most properly belong to Christ; for, 

1. A priest is tahen from uinoiir/ men. Christ also 
himself likewise took part of the same flesh and blood 
whereof other men are partakers. See Sec. 139. 

2. A true priest is onluined. Christ also ' glorified 
not himself to be made an high priest;' but his Father 
glorified him in that respect, Heb. v. 5, he ordained him. 

8. A priest \sfor men. What Christ undertook ho 
undertook for us. See Sec. 83. 

4. A priest is in thim/s pertaining to God. Thus 
much is expressly affirmed of Christ in this verse : Ho 

• ]n,jVim»ler,inpolitieisptincfps. 
' Minister in taerit, Sacerdos. 

' Sacerdos, a, sacris dnmlis seu oft'oioiidis. 

* rftitTtii, seu, rftrTaTtii, priest. 



is ' a priest in things pertaining to God.' He is the 
one mediator between God and men, 1 Tim. ii. 5. 

5. A priest ofl'erelh up scu'ri/ices. ' Wherefore, it is 
of necessity that Christ have somewhat also to offer,' 
Heb. viii. 3. ' He hath given himself for us an ofl'er- 
ing, and a sacrifice to God for a sweet-smelling 
savour,' Eph. V. 2. A priest offereth for sins. Christ 
' by himself purged our sins.' See Chap. i. Sec. 28. 

By all these it appeareth that Christ is a true priest. 
Thus was he foretold to be, Ps. ex. 4, Zech. vi. 13. 
Thus is ho verj' oft testified to be in this epistle. 

In that ho is said to be a true priest, this epithet 
true is not here opposed to false and deceitful, but to 
typical and metiiphorical priests. He is a priest in- 
deed ; such an one as really, in truth and deed, effect- 
eth all that is to be done by a priest. 

All the priests under the law were typical, even 
types of Christ : that is, such as could not themselves 
perform indeed what was typified by them, as to make 
atonement, to take away sin, to satisfy justice, to 
pacify wrath, to reconcile to God, to make persons 
and services acceptable to God, &c. ; yet they shew 
that there was a priest to come that could and would 
indeed perform all that belonged to a priest. This 
was Jesus Christ. 

All called priests in the Xew Testament are but 
metaphorical, priests by way of resemblance, because 
they do such like ofiiees as priests did, and ofl'er such 
things to God as were like to sacrifices. Their offices 
are to approach to the throne of grace, to pray for 
themselves and others, to ofl'er gifts and services to God. 

Of Christians' particular sacrifices, see Sec. 175. 

In this respect it was thus foretold concerning 
Christians, ' Ye shall be named the priests of the 
Lord,' Isa. Ixi. 6 ; ' I will take of them for priests and 
for Levitos, saith the Lord,' Isa. Ixvi. 21. And in 
the New Testament it is said, Christ ' hath made us 
priests unto God,' Rev. i. 6, and v. 10 ; yea. Chris- 
tians are said to be 'an holy- priesthood,' 'a royal 
priesthood,' 1 Peter ii. 5, 9. 

Christ and Christ alone was a true priest, in that 
all things requisite for a true priest were found to lie 
in him, and in him alone ; for ho was both God and 
man, and, as God-man in one person, ho was our priest. 

AU those things which concern a priest may he 
drawn to two heads : 1 , matters of ministry ; 2, mat- 
ters of dignity. 

1. In regard of ministry, a true priest must, 

(1.) Obey and fulfil the law. Christ thus saith of 
himself, ' It becometh us to fulfil all righteousness,' 
Mat. iii. 15. 

(2.) Be subject to infirmities, Heb. iv. 15. 

(3.) Sufl'er, Heb. v. 8. 

(4.) Die, ver. 9, 10. 

(5.) Be made a curse, Gal. iii. 13. 

These and other things like to them, Christ could 
not have done and endured except ho had been a 
creature, oven a man. 



Vkr. 17.] 



GOUGE ON HEBREWS. 



183 



2. In regard of dignity, a true priest must be, 
(1.) Of divine dignity, to be worthy to appear be- 
fore God. 

(2.) Of almighty power, to bear the infinite burden 
of sin, to endure the curse of the law, to overcome 
death, devil, and hell. 

(3.) Of infinite merit, to purchase, by wbat he did 
and endured, divine favour and heavenly glory. 

No mere creatui'e was capable of these requisites. 

3. Finally, a true priest must be a mediator be- 
twixt God and man. He must be fit and able to ap- 
pear before God, Heb. viii. 1 ; and such an one as 
men may appear before him, Heb. iv. 15, IG. In 
this respect an hypostatical union of the divine and 
human nature in one person was requisite for a true 
priest. This could none be but Jesus Christ, God- 
man, Immanuel, God manifested in the flesh, 1 Tim. 
iii. 16. By virtue of this union, Christ himself was 
all in all. As man, he was a fit sacrifice : ' He gave 
himself an oflering and a sacrifice,' Eph. v. 2. As 
God, he was the altar that sanctified that sacrifice ; 
for ' the altar sanctifietb the gift,' Mat. xxiii. 19. As 
God-man in one person, he was the priest that ofi'ered 
that sacrifice upon that altar : ' Through the eternal 
Spirit he ofi'ered himself,' Heb. ix. 14. 

Herein the sufiiciency of Christ's priesthood is 
evidenced, ia that each nature did what was proper to 
it.' By the human nature, all matters of service and 
sufl'ering were done and endured ; by the divine na- 
ture, all matters that required divine authority and 
dignity were performed. From the union of those 
two natures in one person, the accomplishment (aTo- 
riXia/^a), consummation, and perfection of all arose. 

See more hereof Chap. is. 1 4, Sec. 78. 

Sec. 173. Of Christ an hiijh and rjreat priest. 

As Christ was a true priest, so be is here styled by 
the apostle ' an high priest.' In Greek these two 
words are compounded iu one, a^-/ji^iiji, which, word 
for word, we may translate arch-priest, as archangel, 
a.>yJi.yyi\oi, \ Thes. iv. 16, Jude 9; arch-shepherd, 
or chief shepherd, ao-^iirmij.riv, 1 Peter v. 4 ; arch- 
builder, ae^yjrs-/.Ti,i'/, or master-builder, 1 Cor. iii. 10 ; 
arch-publican, or chief publican, a^yjTt>.avr]i, Luke 
six. 2. In the Hebrew, the phrase translated hiyh 
priest is great priest, ^llJn t^sn, Lev. xxi. 10. And 
the same person translated in English chief jiriest, is 
in Hebrew head priest, tt'Nin pD, 2 Kings xxv. 18. 

Aaron was the first that had this title given unto 
him. Lev. xvi. 3 ; and the eldest son of the family of 
Aaron was successively to be high priest, after the 
death of the former high priest, Exod. xxix. 29, 30. 

There wore sundry duties and dignities proper to 
the high priest for the time being ; as, 

' A git xitraque forma in Christo cum communione alterius, 
quod utriuaquo proprium est ; Verbo operante quod Verbi est, 
et canio exequente quod carnis est. — Leo. Epist. x. ad Fla- 



1. To enter into the most holy place, Lev. xvi. 3. 

2. To appear before God for the people, E.^od. 
xxviii. 29. 

3. To bear the sins of the people, Exod. xxviii. 38. 

4. To oft'er incense, Lev. xvi. 12, 13. 

5. To make atonement. Lev. xvi. 32. 

6. To judge of uncleanness. Lev. xiii. 2. 

7. To determine controversies, Dent. xvii. 8, 12. 

8. To bless the people, Num. vi. 23. 
Christ is styled high priest, 

1. For excellency's sake, to shew that he was the 
chiefest and most excellent of all. 

2. To demonstrate that he was the truth, whom 
Aaron and other high priests typified. 

3. To assure us that all those things which were 
enjoined to Aaron as high priest, were really in their 
truth performed by Christ. For, 

1. Christ entered into the true holy place, which is 
heaven, Heb. ix. 24. 

2. Christ truly appeareth before God for us, Heb. 
ix. 24. 

3. Christ hath borne all the sins of all the elect, 
2 Cor. V. 21. 

4. Christ's intercession is the true incense which 
makes things that are pleasing and acceptable to God 
to be so accepted for us, Eph. i. 6. 

5. By Christ we have received the atonement, Rom. 
V. 11. 

6. Christ purgeth our sins, Heb, i. 3. 

7. Christ is the supreme judge and determiner of 
all controversies. 

Christ is also called ' a great high priest,' lleb. iv. 
14, to add emphasis unto this excellency. Never was 
there, never can there be, any like to him in dignity 
and excellency. Nor Aaron, nor any other, had both 
these titles, (jreat, hiyh, given unto them. Though an 
hif/h priest under the law were in Hebrew styled a 
r/reat priest, Num. xxxv. 24, 28, yet never was any 
called ijreat high priest but Christ only. He indeed 
was great in his person, being God-man ; great in his 
sacrifice, being an human nature united to the divine ; 
great in the works that he did, and continueth to do, 
all of them carrying a divine value and efficacy. 

By the way, note the intolerable arrogancy of anti- 
christ, that man of sin, who takes to himself this style, 
poiitife.v maximus, the c/reatest hir/h priest ! two degrees 
higher than that which is attributed to Christ. 

Sec. 174. Of the excellency and benefits of Christ's 
priesthood. 

These two titles, hif/h, great, applied to Christ as 
priest, do imply that he was a most excellent priest. 
Those titles simply taken, import an excellency. In 
reference to others, comparatively taken, they import 
a super-excellency above all others. Never was there, 
nor never can there be, such an excellent priesthood 
as Christ's was, which the apostle in this epistle prov- 
eth by sundry evidences. 



JSi 



(iOLUE UN UiUiUEWS. 



[CiLVP. II. 



1. The dignity of his person. Christ was not only 
a son of man, but also the Son of God. Other priests 
were mere sons of men, Hub. vii. 28. 

2. The purity of his nature. Christ was 'holy, 
harmless, lUKleliled, separate from sinners ;' all other 
priests were sinners, Heb. vii. 26, 27. 

8. The eminency of his order. Christ was ' a priest 
after the order of Melehisedec,' Heb. v. G. None so 
bnt he. 

4. The solemnity of his ordination. Christ was 
made priest with a sacred oath ; others without an 
oath, Heb. vii. 20, 21. 

5. The kind of his priesthood. Christ was a true, 
real priest ; others only typical, or metaphorical. See 
Sec. 172. 

tj. The unchangeableness of his office. Christ's 
priesthood was unchangeable ; others' office passed 
from one to another, Heb. vii. 23, 24. 

7. The everlastingness of his priesthood. Christ 
' abidelh a priest continually ; ' others were ' not 
suffered to continue by reason of death,' Heb. vii. 3, 
23, 24. 

8. The perfection of Chri.-t's priesthood. Christ 
by his priesthood effected to the uttermost what was 
to be effected by a priest. But the priesthood under 
the law made nothing perfect, Heb. vii. 11, 25. 

These excellencies are every one expressly noted by 
this apostle, and shall be more distinctly and largely 
handled in their several places. 

So excellent a priesthood as Christ's is cannot but 
bring many benefits to Christ's church. For, 

1. It is ntcessary that the church have a priest to 
be for it in things appertaining unto God ; and that 
by reason of the infinite disparity and disproportion 
that is betwixt God and man. Hereof see The Whole 
Annoitr of God, on Eph. vi. 18, treat, iii. part ii. 
sec. 62. 

2. It is also necessary that Christ bo the priest of 
the church ; and that by reason of that infinite dig- 
nity, authority, power, and worth which belongs to 
that priest. Hereof see Sec. 172. 

All the benefits that How from Christ's office and 
passive obedience, from his death and sacrifice, from 
his burial and resurrection, from his ascension and in- 
tercession, are fruits and effects of his priesthood. 
For as our priest he subjected himself to the service 
and curse of the law : he offered up himself a sacri- 
fice ; he was buried, and rose from the dead ; he 
entered into heaven, and there maketh continual in- 
tercession for us. 

Particular benefits of Christ's priesthood are these 
that follow. 

1. Satisfaction of divine justice. For Christ as our 
priest and surety, standing in our room, in our stead, 
and for us, satisfied diviiio justice. Without this 
satisfaction no mercy could bo obtained, but through 
this satisfaction way is made for all needful mercy. 
In this respect, it is said, that ' God is just, and a 



justifier of him which believeth in Jesus,' Rom. 
iii. 28. 

To justify a sinner is a work of great mercy, yet 
therein is God just, because he doth it upon satisfac- 
tion. 

2. Pacification of God's wrath. Offence of justice 
incensed God's wrath ; satisfaction of justice pacifieth 
the same. When Phinehas had executed justice on 
Zimri and Cozbi, God said, ' Phinehas hath turned 
my wrath away,' Num. xxv. 11. If upon man's exe- 
cution of just judgment upon delinquents, which is but 
one part of satisfaction, God's wrath was turned 
away, much more will it be pacified by that full satis- 
faction which the Son of God hath made. In this 
respect Christ is said to be ' the propitiation for our 
sins,' 1 John ii. 2, that is, the means of pacifying 
God's wrath ; and we are said to be ' saved from 
wrath through Christ,' Rom. v. 9, and to be ' deli- 
vered from wrath,' 1 Thess. i. 10. This did Christ as 
priest, as is evident by the types under the law. For 
by legal priests God's wrath is said to be pacified, 
Num. xvi. 46-48. 

3. Pronouncing' God's favour. This follows neces- 
sarily upon pacifying wrath, as upon removing of 
darkness light followeth. God ' reserveth not wrath, 
because mercy pleaseth him,' Micah vii. 18. So as 
the brightness of mercy dispelleth the cloud of wrath. 
That Christ procureth mercy and favour for man, is 
evident by this style which God giveth him, ' This is 
my beloved Son, in whom I am well pleased,' Mat. 
iii. 17. God hereby setteth forth Chiist to be such an 
object of his good pleasure, as he is well pleased with 
every one whom he beholds in Christ. That Christ 
procureth fiivom-, as he is a priest, is evident by this 
inference upon Christ's priesthood : ' Let us there- 
fore come boldly unto the throne of grace, that wo 
may obtain mercy,' Heb. iv. 16. Christ as a priest 
is God's favourite and our advocate, 1 John ii. 1 . 

4. Redemption out of that miserable estate where- 
unto man by sin had plunged himself. This followeth 
upon the former points: for divine justice being satisfied, 
wrath pacified, and favour- procured, Christ once van- 
quished the de%il. Satan could not stand against Christ, 
nor could the power of hell hold such as Christ redeemed. 
Though this be a private benefit, yet if we well weigh 
the malicious and mischievous disposition of the devil, 
that held us in bondage, and the miserable condition 
in which we lay, we may soon discern how great a 
benefit it is. That redemption is wrought by Christ,' 
is expressly set down, Eph. i. 7 ; and that it is a fruit 
of his priesthood is evident by this phrase, ' Christ by 
his own blood entered in once into the holy place, 
having obtained eternal redemption for us,' Heb. ix. 12. 

5. Access to the throne of grace. The infinite 
disparity betwixt God and man manifesteth this to bo 
a great prerogative, and the rich treasure of all good 



Qu. ' Procuring 



-Ed. 



Vkk. 17.] 



GOUGK ON HEBREWS. 



things tending to life and happiness, which is to be 
found at the throne of grace, manifesteth this to be 
an unspeakable benefit. That we have access to the 
throne of gi-ace by Christ, is evident by this phrase, 
' Through Christ we have access unto the Father,' 
Eph. iii. 18. That this is by virtue of Christ's priest- 
hood, is evident by this phrase, ' Seeing we have a 
great h'gh priest, let us come boldly unto the throne 
of grace,' Heb. iv. 1-1, 16. 

6. Reconciliation with God. This the apostle sets 
down as a fruit of Christ's priesthood in this very 
Terse. Whereof see more. Sec. 180. 

7. Justification. This also is a very great benefit, 
that wretched vile sinners should be justified in his 
sight, who is of perfect and infinite purity. This can- 
not be by any righteousness of our own. For ' iu 
God's sight no man living can be justified,' Ps. cxlvii. 2. 
It must needs, therefore, be by the righteousness of 
another, and that other can be none but Jesus Christ ; 
by the faith of Jesus Christ we are justified. Gal, 
ii. 16. This was done by Christ's undertaking to be 
jor us, which is the oflice of a priest. Under this 
head, reconciliation, adoption, and other like Chris- 
tian prerogatives are comprised. 

8. Sanctification. This must needs be a great 
benefit, because it is a renovation of God's image in 
ns, Eph. iv. 24. That this is by Christ is evident, 
in that Christ is made unto us sanctification, 1 Cor. 
i. 30. That this is by virtue of Christ's priesthood 
is evident, in that it ariseth from the death and resur- 
rection of Chi'ist, Rom. vi. 5, G, w^hich are the eflects 
of Christ's priesthood. 

9. Eternal salvation. This is the end of all the 
rest, without which they are of no use. This, there- 
fore, must needs be a great benefit. That this cometh 
by Christ is evident by his name Jesus, Mat. i. 21. 
That this is an efl'ect of Christ's priesthood, is evident 
by this inference, Christ ' hath an unchangeable priest- 
hood,' wherefore ' he is able also to save them to the 
uttermost,' &c., Heb. vii. 24, 25. 

Sec. 175. Of duties arisbuj from Christ's priesthood. 

Such an oflice, so excellent, so needful, so useful 
to us, as Christ's priesthood is, cannot but require 
much duty from us. By virtue thereof, Christ gave 
himself for us. Do not we then owe ourselves, and 
all that we have, and all that we can do, to Christ ? 
But in special we ought so to account of Christ, and 
BO to use him, as the Jews did their high priests. 

1. Negatively, they might not ' curse the ruler of 
their people,' Exod. xxii. 28. Thereby was meant 
their high priest, for so it is applied, Acts xxiii. 4, 5. 
Under this negative is comprised an high esteem and 
honourable mention of their priest. Much more must 
we 60 respect Christ. 

2. In matters of controversy, they were to go unto 
the priests, and do according to the sentence which 
the priest should give, Deut. xvii. 8, 9. Christ de- 



clareth his sentence by his written word ; to that there- 
fore must we stand. 

2. In case of uncleanness the Jews went to the 
priest to judge thereof, and to be cleansed therefrom, 
Lev. xiii. 2, &c. It is the blood of Christ that 
cleanseth from all spiritual uncleanness, 1 John i. 7. 
Go to Christ therefore to be cleansed. 

4. The Jews brought all their oblations and sacri- 
fices unto their priests, Lev. v. 8, 12, 16, 18. We 
must do all in the name of Christ, Col. iii. 17. That 
general is exemplified in the particulars following : 

(1.) Miracles were done in the name of Christ, 
Mark xvi. 17. 

(2.) Baptism was administered in his name. Acts 
ii. 38. So the Lord's supper. 

(3.) Christians assembled together in the name of 
Christ, 1 Cor. V. 4. 

(4.) They executed ecclesiastical censures in the 
name of Christ, 2 Thess. iii. 6, 12. 

(5.) They prayed in the name of Christ, John 
xiv. 13, and xvi. 23. 

(6.) They gave thanks in his name, Eph. v. 20, 
Heb. xiii. 15. 

(7.) All things wherein we have to do with God are 
to be done in the name of Christ, Heb. v. 1 . 

(8.) Ail other lawful things, as eating, drinking, 
doing the works of our calling, exercising works of 
justice, works of mercy, and all lawful works, are to 
be in the name of Christ, Col. iii. 17. 

5. Christ by his priesthood hath made us priests. 
Rev. i. 6. We therefore must offer such sacrifices 
unto God as ai-e warranted in God's word. Particulars 
are these : 

(1.) Our bodies, Rom. xii. 1. 

(2.) Our hearts, Prov. xxiii. 26, especially broken 
hearts, Ps. Ii. 17. 

(3.) Prayers, Ps. 1. 13, 15, and cxli. 2. 

(4.) Praises, Hosea xiv. 2, Heb. xiii. 15. 

(5.) Fruits of righteousness, Ps. iv. 5, Micah 
vi. 8. 

(6.) Our riches, Prov. iii. 9. These are made 
sacrifices, 

[l.J By benevolence to the poor, Heb. xiii. 16. 

[2.] By relieving ministers, Philip, iv. 18. 

(7.) Our lives, Philip, ii. 17. 

(8.) Such as are under our charge. Josh. xxiv. 15. 

Sec. 176. Of Christ's mercif alliens. 
There are two properties attributed to Christ as 
high priest. 

1. Merciful. 

2. Faithful. 

The former of those properties is so set down as it 
may be referred either to the person or to the olSce of 
Christ. As referred to his person, it may be thus 
translated : ' That he might be merciful, and a faithful 
high priest.' Thus these two adjuncts are referred 
unto two subjects, merciful to the person of Christ, 



GOITUE ON HEBREWS. 



[Chap. II. 



faithful to his office. As r< ferred to his office, it may 
be thus translated : ' That he might be a merciful and 
faithful high priest." Thus the two adjuncts are re- 
ferred to one subject, which is the oUice of Christ. 
Both references do in general tend to the same scope, 
yet I suppose the latter to be more pertinent, because 
it is the main scope of the apostle in this verse to 
shew how fit a high priest Christ was. Now merci- 
fulness tendeth much to the fitness of a high priest. 
Of the high priest under the law it is said, ' He can 
have compassion,' Heb. v. 2. 

The word iXsji/iwi', translated merciful, is derived 
from a root tXso;, that signifieth vieraj or pity. Now 
the proper object of mercy is misery ; thereupon a 
word derived from the same root, iXintog, signifieth 
miserable, Rev. iii. 17. The verb derived from the 
same word is oft used by such as were in misery and 
sought mercy of Christ ; as the blind men who said 
unto him i'/Anaov r,ij.az, ' Have mercy on us,' Mat. ix. 
27. The Hebrew word Qni, which is oft translated 
mercy, signifieth also howels, for mercy ariseth from 
the moving of the bowels at the sight of misery. To 
have compassion, or mercy, is frequently set out by a 
word, errXay/yil^isiai, that signifieth to have the bowels 
moved, as Mat. ix. 36, Luke x. 88, and xv. 20. Yea, 
these two words, bowels and mercy, are oft joined to- 
gether, as thus, £/ r/va atrXay/ta xal oix7-iof/,o!, ' If any 
bowels and mercies,' Philip ii. 1 ; and thus, e-'Ka.y/ya. 
oixrio/j,ov, ' bowels and mercies,' Col. iii. 12. A like 
phrase, ertXa.yjQa. iXhug, is translated ' tender mercy,' 
Luke i. 78. 

This I have noted about the word, to shew that 
Christ was much moved at man's misery, and there- 
upon greatly pitied him, and took all occasions to 
afl'ord him all needful succour. The history of his life 
registered by the evangelist gives abundant proof here- 
of : he was moved with compassion at their bodily 
diseases. Mat. xv. 82 ; and at their spiritual distresses. 
Mat. ix. 80. 

That he might be thus moved, ho subjected himself 
to the infirmities and distresses whercunto other chil- 
dren of men were subject. This is evident by the 
apostle's manner of bringing in this property, thus, 
' that ho might be merciful.' 

Upon this inference two doubts arise : 

1. Whether Christ as ttod wore not merciful. 

2. Whether Christ as man had not been merciful, 
though he had not been subject to human infirmities 
and distresses. 

To the first I answer, that neither mercy nor any 
other like property is attributed to God properly as a 
passion, but tropically, and that to demonstrate that the 
effects of such affections do como from him. Men 
that have bowels of compassion in them, and are truly 
and thoroughly afiucted with the miseries of others, 
will bo ready to afford them what help they can. Even 
so, because the Lord is ready to succour such as are 
in misery, he is said to bo merciful, full of compassion, 



and to have bowels of mercy. See more hereof in 
The Saints' Sacrijice, on Ps. cxvi. 5, Sec. 29. 

To the second I answer, that Christ as man would 
questionless have been merciful, though he had not 
been subject to human frailties and miseries. The 
very union of the human nature with the divine would 
have moved him to have shewed mercy to such as 
were in misery ; yet it cannot be denied but that 
the experience which he had of man's miseries moved 
him as he was man to be the more pitiful. They who 
have been pained with the gout, stone, or other tor- 
menting maladies, use to pity others that are so pained, 
and that more, for the most part, than they who never 
felt any such pain. 

Besides, this inference may be made in reference to 
our apprehension and persuasion of his mercifulness, 
as if it had been said, we could not have been persuad- 
ed that ho would have been sensible of our miseries, 
and thereupon merciful to us, if he had not been made 
like unto us in all things. 

That which is noted of Christ's mercifulness in re- 
ference to his priesthood, is a ground of much encour- 
agement for us in all our needs to have recourse unto 
him. This property is oft applied unto God for this 
verj- end, Joel ii. 13, Ps. Ixxxvi. 15, and cxvi. 5. This 
was a motive which the servants of an earthly king 
pressed upon their master, to seek fiivour and grace of 
another king : ' We have heard,' say they, ' that the 
kings of the house of Israel are merciful kings,' 1 Kings 
XX. 81. This assuredly was the cause that moved all of 
all sorts who were any way afflicted and distressed with 
diseases and other maladies, to come to Christ, and 
to bring their friends to him while he lived on eai-th. 
They observed him to be merciful and full of com- 
passion ; and this is often noted to be the gi'ound of 
his succouring those that were afflicted. When he 
saw a widow following her only son to the grave and 
weeping, he had compassion on her, and thereupon 
raised her son to hfe, Luke vii. 13, 14. Weneed 
not be discouraged from going unto Christ, by reason 
of our apprehension of our own unworthiness and 
wretchedness. The more deeply we are affected there- 
with, the more will our merciful high priest pity us, 
and be ready to afl'ord all reasonable succour unto us. 
Such he invites to come unto him, and to such he 
promiseth aid. Consider what persons he entertained 
in the days of his flesh, even such as the proud priests 
and Pharisees scorned and loathed, as Mary, 'out of 
whom went seven devils,' Luke viii. 2 ; and her that 
was counted and called a sinner, Luke vii. 39, Ac. ; 
and Levi and Zaccheus, and other publicans. Mat. ix. 
10, Luke xix. 5. 

This inference, ' He was made like unto his brethren, 
that he might be merciful,' sheweth that Christ every 
way endeavoured even to persuade us of his merci- 
fulness. Ho would have been as merciful as he was, 
though ho had had no experience of our frailties in 
himself ; but we should not have been so well per- 



Ver. 17. 



GOUGE ON HEBREWS. 



snaded thereof, and thereupon not so readily have 
gone to him. 

Where the mind is not persuaded of one's goodness, 
hardly will he seek help of him. 

This doth much amplify Christ's indulgency and 
tender respect to us ; he hath an eye not only upon 
our wretchedness, which makes us stand in need of 
mercy, hut also upon our weakness, which makes us 
backward in seeking help of him. Christ, therefore, 
having provided help for us, is desirous that we should 
partake of the benefit thereof. For this end he caused 
the holes that were made in his side, hands, and feet 
when he was crucified, to be open in his glorified 
body, to persuade his disciples of the truth of his re- 
.surrection, whereupon ' he shewed his disciples his 
hands and his feet,' Luke ssiv. 40 ; and to Thomas, 
who at first believed not that he was risen, he said, 
' Keach hither thy finger, and behold my hands, and 
reach hither thy hand, and thrust it into my side, and 
be not faithless but believing,' John xx. 27. For this 
end he did also eat and drink with his disciples after 
his resurrection, Luke xxiv. 43, Acts x. 41. For this 
end he hath added unto Lis word, sacraments ; all these 
are to move us readily to fly to him and perfectly to 
rest upon him. 

Sec. 177. Of Christ's faithfuhms. 

This epithet is here expressly applied to Christ's 
priesthood, thus, ' a faithful high priest.' 

The Greek word rnVr/g, from whence this epithet wffros 
is derived, signifieth/«(V/t. According to this notation, 
the word here translated /a('(/i/»Z siguifieth a believer, 
or one that professeth the true faith, as Eph. i. 1, 1 
Tim. i. 12; in this sense it is opposed to an unbeliever 
or an infidel, 2 Cor. vi. 15. 

As this v/ordfuitlifid is put for a special property, 
it is taken two ways. 

1. Passively; so itsetfeth forth a thing or a person 
to be believed or trusted. In this sense it is attributed 
to the word, or to a sentence and saying which is 
most certain and sure, and thereupon to be believed : 
' This is a faithful saying,' saith the apostle, 1 Tim. i. 
15, ' and worthy of all acceptation.' This latter clause 
sheweth in what respect the word /'«(//(/'»/ is used. So 
also God is called faithful, because he is to be trusted 
in for the accomplishment of what he undertaketh, 1 
Cor. i. 9, 2 Thes. iii. 3. 

2. Actively, and that in reference to words or deeds. 
To words, when one performeth what he hath pro- 
mised. 

To deeds, when one accomplishelh what he under- 
taketh. 

In both these respects it is attributed to God, Heb. 
X. 23, 1 Thes. v. 24. Most usually it is attributed 
to such as well discharge that trust which is committed 
to them. In this respect, they who well employed 
and improved their talents are styled faithful, Mat. 
xsv. 21, 23. 



Thus it is attributed to wives, 1 Tim. iii. 11 ; to 
children, Titus i. 6 ; to servants. Mat. xxiv. 4, 5 ; to 
a steward, Luke xii. 42 ; to a minister, Col. iv. 7 ; to 
a witness. Rev. i. 5 ; to a martyr. Rev. iv. 9 ; Sil- 
vanus, 1 Peter v. 12 ; Antipas, Rev. ii. 13. 

In all the fore- mentioned respects, this epithet 
faitliftd may be applied to Christ. For, 

1. He was the head of the church, and the chief 
professor of the faith, Eph. v. 23, 1 Tim. vi. 13, and 
in that respect may be accounted a believer, '^riarbg. 

2. He was most worthy to be beheved, for he was 
the 'faithful and true witness. Rev. iii. 14. 

3. He might safely be trusted to, for he was a sure 
rock : ' He that believeth on him shall not be con- 
founded,' 1 Peter ii. G. 

4. He performed whatsoever he promised : ' There 
was no guile found in his mouth,' 1 Peter ii. 22. 
' He is faithful that promiseth,' Heb. x. 23. 

5. He accomplished whatever he undertook, Heb. 
iii. 2, John six. 28, 30. 

6. He subjected himself to be a Son of man, John 
i. 51 ; to be a servant, Philip, ii. 7 ; to be a steward, 
Heb. iii. 2 ; to be a minister, Rom. xv. 8 ; to be a 
witness, Rev. iii. 14 ; to be a martyr, for he sealed up 
the truth of God with his blood, 1 Tim. iii. 16. In 
all these relations was Christ faithful, and in par- 
ticular in that which is here noted in the text, ' he 
was a faithful high priest.' 

In the function of his priesthood he was faithful, 

1. To God, who appointed him to be a priest. 

2. To his brethren, for whose sake he was a priest. 
He was faithful to God and man, 

(1.) In the matter or thing enjoined to him, which 
he accomplished to the full in all points. 

(2.) In the manner of doing it, according to the 
mind of him that appointed him, and for the best ad- 
vantage to them for whom he was appointed. 

(3.) In the continuance, he finished all that was 
appointed to him, John xvii. 4. 

His faithfulness to God was manifested in these 
particulars : 

[1.] He did by himself what he was entrusted 
withal : 'He oft'ered himself,' Heb. ix. 14. He him- 
self was the priest and sacrifice; he entrusted no 
other. He himself declared his Father, John ii. 18. 

[2.] He held close to the will of him that appointed 
him, Heb. iii. 2. He did nothing of himself, John 
V. 30. He so ordered all as he might best please and 
honour his Father, John vii. 16-18, and xvii. 4. 

[3.] He neither withheld nor concealed anything 
that by his Father's appointment he was to do or be- 
lieve, Ps. xl. 9, 10. 

[4. J He ceased not to do his work till all was 
finished ; for thus he professeth of himself, ' I have 
finished the work which thou gavest me to do,' John 
xvii. 4. 

His faithfulness to man was manifested in these 
particulars. 



188 



GOUGE ON HEBREWS. 



[Chap. II. 



[l.J In his word be was a ' faithful witness,' Rev. 
i. 5. All the premises of God in him are 'yea, and 
in him amen,' 2 Cor. i. 20. They are all propounded, 
ratified, and perfoimed in him. 

[2.] In deed, and that in these respects. 

First, In performing what he did for their good : 
' I will lay down my life for the sheep,' saith he, 
John X. 15. 

Secumtly, In doing all that was needful for them, 
ho ' saves them to the uttermost,' Heb. vii. 25. 

Tlihdhj, In continuing his intercession till he bring 
them into the holy places, Heb. ix. 28, and x. 12, &c. 

As the former attribute applied to Christ, merciful, 
was a ground of encouragement to fly to Christ ; so this, 
Jaithjid, to rely upon him, and perfectly to trust on 
him. AVe safely commit our souls to him as unto ' a 
faithful high priest.' They who refuse to rely on him, 
much dishonour him, as if he were not faithful, aud 
they deprive themselves of many great benefits that 
otherwise they might receive from him. Let us, there- 
fore, duly weigh aud often meditate on this excellent 
property of Christ, that he is a faithful high priest, 
that so our faith may be more strengthened and estab- 
lished on him. 

Sec. 178. Of Christ's meni/ulness and faithfulness 
meelin(j Itxjethcr. 

These two attributes, merciful, faithful, are joined 
together by this copulative and, which sheweth that 
he who was merciful in regard of his inward disposi- 
tion, and thereupon had compassion on those who 
were in misery, was also faithful in succouring such 
as he pitied. He did not love in word, neither in 
tongue only, but in deed and truth, 1 John iii. 18. 
He did not say to such as he pitied, ' Depart in peace, 
be you warmed and filled,' but he (jure them those 
things that are needful for them ; he was merciful 
and faithful ; his mercifulness was the ground of his 
faithfulness, and his faithfulness was an evidence of 
his mercifulness. As there was a readiness in him to 
will by reason of his mercifulness, so there was a per- 
fomiance also out of that which he had, according to 
the advice of the apostle, 2 Cor. viii. 11, by reason 
of his faithfulness. This is plainly set forth in the 
parable of the Samaritan, who doth lively set forth 
Christ himself: that Samaritan saw a man stripped 
of his raiment, wounded, and left half dead, thereupon 
he had compassion on him; this shewed him to be 
merciful. I'pon this he went to him, and bound up 
his wounds, pouring in oil and wine, and took further 
care of him; this shewed him to be faithful, Luke 
X. 80, &c. AVhat Christ said to the lawyer, to whom 
he spake his parable, may be said to every of us, ' Go, 
and do Ukewise,' Luke x. 37. 

Sec. 179. Of things pertuininri unto God. 
The object whereabout Christ's priesthood was ex- 
ercised is said to be ' things pertaining to God,' that 



is, wherein he had to do with God fur man. In all 
the services of his office aud calling as a priest he had 
to do with God, and that for man, Heb. v. 1. In 
which respect he is reputed a mediator between God 
and man. 

Those things may be drawn to two heads : 

1. The things wherein God had to do with bis 
people, namely, in making known God's mind and 
will to them. This he did in God's name, so as he 
stood in God's room therein. So he pronounced par- 
don of sin unto them in God's name, and blessed them 
in God's name. Num. vi. 23. 

2. The things wherein the people had to do with 
God. All their services which they performed to God, 
and sacrifices which they oU'ered up unto God, were 
to be tendered to God by a priest, Lev. v. 8, &c. Of 
those particular services and sacrifices, see Sec. 175. 

There was an absolute necessity of a priest to be 
for man in things appertaining unto God, upon these 
reasons : 

1. The infinite disparity which is between God and 
man. God is of infinite glory and majesty, and dwells 
in that light that no man can approach unto, 1 Tim. 
vi. IG. Man is but dust and ashes. Gen. xviii. 27. 

2. The direct enmity and disposition that is be- 
tween God and man, Rom. v. 10, Col. i. 21. 

3. The plain contrariety in condition between God 
and man, God being most pure and holy, man most 
polluted and unholy. 

Ob/. How was it, then, that mere men were priests 
in things pertaining nuto God ? 

Ans. The priests under the law were not properly, 
but only typically, in things pertaining unto God. 

They entered not into the glorious presence of God, 
but only into the holy place made with hands, which 
was a representation thereof. They did not properly 
present the prayers of people to God, but only were 
a type of him that did it. The sacrifices which they 
oti'ered up did not properly take away sin, but were 
types of that sacrifice which did it. The truth of all 
the things wherein those priests had to do with God 
were accomplished in Christ, who, though he were a 
true man, yet was he not a mere man, but God also, 
and so became a man fit to be in things pertaining to 
God. Christ, therefore, alone, is that true high priest 
that is for man in things pertaining to God. 

Hence we may observe, 

1. That there is no immediate access for man to 
God without a priest. 

2. That there is no priest that can be properly for- 
man in things pertaining unto God but Jesus Christ, 
God-man. None could pacify God's wrath, none 
could satisfy his justice, none could procure his favour, 
none could purge away sin, none could bring sinners 
into God's presence, but Christ. 

Oh how miserable are they who are without a 
priest ; they can have nothing to do with God ; they 
still remain enemies to him, as contrary as light and 



Ver. 17.] 



GOUGE ON HEBREWS. 



darkness, life and death, and God still remains a con- 
suming fire to them. Such also are they who have 
not a true priest, for that is all one as to have no 
priest at all. 

Learn we hereby how to come to God, not barely 
and simply in ourselves (so we go to a consuming 
fire), but through Jesus Christ. 

Of doing all wherein we have to do with God, in 
the name of Christ, see Sec. 175. 

Sec. 180. Of reconciliation made by Christ. 

The most principal end of Christ's priesthood is 
thus expressed : ' To make reconciliation for the sins 
of the people.' The Greek word iXdax-irrdai, translated 
' to make reconciliation for,' hath reference sometimes 
to the party offended, and signifieth to be propitious 
or merciful in pardoning the ofience, as where the 
penitent publican thus said to God, 'iXdnirin, ' Be mer- 
ciful unto me a sinner,' Luke xviii. 13; sometimes 
to the thing which giveth the offence. Then it sig- 
nifieth to expiate, or to make satisfaction for, and that 
so as the party offended be pacified thereby. Thus 
it is here taken, and it importeth as much as this 
phrase, ' He purged our sins,' Heb. i. 3. To this 
purpose also tendeth our English' translation of this 
word in this text, ' to make reconciliation for sins ;' 
that is, to use such means as may pacify God, against 
whom sins are committed, and thereby reconcile God 
and sinners. * 

From the Greek verb used in this text two nouns 
are derived, both which are translated propitiation, 
and applied to Christ. One, iXae/ilg, 1 John ii. 2, 
and iv. 10 ; the other, iXanTrjom, Rom iii. 25. 

Propitiation is a pacification and appeasing of one 



The latter of those two words is attributed to the 
cover of the ark, and translated ' mercy-seat,' Heb. 
iv. 5 ; for God did use there to appear in mercy, grace, 
and favour, as a God pacified, and pardoning sin. A 
like word is attributed by the Greek LXX to that 
ram which was offered up for reconciliation, and 
Btyled x^ffy; IXanfio'), the ram of atonement, Num. v. 8. 
There is also an adjective, TXew; {atlica infl.<:rio), de- 
rived from the foresaid verb, and translated merciful, 
Heb. viii. 12. 

Of the Hebrew word which importeth as much as 
this Greek word doth, see The Plaster for a Plaffiie, 
on Num. xvi. 46, sec. 25 ; and of Atonement with 
God, see ibid., sec. 83. 

Under this act of reconciliation, which is here made 
an end of Christ's priesthood, are comprised all the 
benefits thereof, for all tended to this. This act, end, 
and benefit of Christ's priesthood was typified under 
the law by that legal reconciliation which was made 
by the priest, whereof mention is made Lev. vi. 30, 
and viii. ir,, 2 Chron. ix. 21. All the places that 
make mention of atonement made by the priest for 
any give farther proof hereof. Reconciliation and 



atonement do signify one and the same thing. If 
priests under the law did make a legal reconciliation 
and atonement, much more doth Christ, the true 
priest, make a true and real reconciliation betwixt 
God and man. It is therefore said that ' when we 
were enemies, we were reconciled to God by the death 
of his Son,' Rom. v. 10. And again, ' You that were 
alienated now hath he reconciled,' Col. i. 21. 

This reconciliation is a re-uniting of persons at odds. 
It hath relation to a double estate, one precedent, the 
other subsequent. 

The precedent importeth two things. 

1. A primary mutual amity; 2. A breach of that 
amity. 

The subsequent estate is a making up of that breach, 
and uniting again of those who were disunited. All 
these may be exemplified in the case betwixt David 
and Absalom. David entirely loved Absalom ; but 
Absalom, by the murder which he committed on his 
brother, provoked his father against himself, and there- 
upon fled from him ; yet, by the mediation of Joab, 
Absalom was again brought into favour with his father, 
2 Sam. xiv. 33 ; even thus stands the case between 
God and man. 

For effecting reconciliation under the law, priests 
did two things. 

1. They offered a sacrifice. Lev. xvi. 11, 2 Chron. 
xxix. 23, '24. 

2. They offered incense. Lev. xvi. 12, 13, Num. 
xvi. 46. In both these they were types of Christ. 

1. Their sacrifices typified the sacrifice of Christ, 
Heb. X. 5, &c. 

2. Their incense typified the intercession of Christ; 
for as the priests offered incense after their sacrifice, 
so Christ, after he had offered himself a sacrifice for our 
sins, maketh continual intercession for us, Heb. x. 12. 

Of Christ's intercession typified by incense, see The 
Plaster for the Plarjue, on Num. xvi. 46, Sec. 88. 

Christ offered up but one sacrifice, and that but 
once, Heb. vii. 27, and x. 10 ; for it was every way 
so perfect, as there needed no other to be added to it, 
nor that to be reiterated. 

Christ's intercession is continual and perpetual, 
Heb. vii. 25, and x. 12; for thereby the merit and 
virtue of Christ's sacrifice is from time to time con- 
tinually applied to God's people, who stand in con- 
tinual need thereof. 

The fore-mentioned reconciliation is amplified by 
that which is taken away thereby, even sins. In that 
it is said that Christ maketh reconciliation for sins, 
the meaning is, that, by appeasing God's wrath, he 
hath freed us from the guilt and punishment of sin. 
Hereby is intended as much as was comprised under 
this phrase, ' purged our sins.' See Chap. i. Sec. 28. 

Sec. 181. Of the people for whom reroncili ilion is 
maile. 

The persons for whom Chri.st is here said to m dee 



190 



GOUGE ON HEBREWS. 



[Chap. 



reconciliation are thus expressed, ' The people,' toD 

B.y peojile arc here meant the whole number of 
God's elect, for whom God hath entered into a new 
covenant in and with Christ, of whom God saith, 
' Thou art my people,' Hos. ii. 23 ; these are styled 
' the people ;' — 

1. In allusion to the custom of priests under the 
law, who made an atonement for the people, Num. 
xvi. 47. 

2. By way of exclusion, to shew that the reconcilia- 
tion was not for his own sins, but for the sins of 
others, which are styled the people. Herein Christ, 
the true high priest, difl'ercd from the high priest under 
the law, ' who made atonement for himself and for 
the people,' Lev. xvi. 24 ; but Christ for the people 
alone. 

3. For limitation's sake, to show that Christ made 
not reconciliation for all and every man, but only for 
such as may be comprised under this word ' the 
people,' which is restrained by this relative his, ' his 
people,' Mat. i. 21. 

Some here restrain this title the jicojde to the nation 
of the Jews, but that is directly contrary to the end 
of Christ's coming, which was to reconcile both Jews 
and Gentiles unto God : ' For he is our peace, who 
hath made both one, and hath broken down the middle 
wall of partition between us,' Eph. ii. 14. 

I will not deny but that the Jews may tjiiically be 
put for the number of the elect, and so they comprised 
under this word. They only who are chosen out of 
the world and given to Christ, are the people here in- 
tended. Thus this phrase setteth forth the same per- 
sons that were set forth by these phrases, ' the seed 
of Abraham,' ver. 16; 'children,' ver. 14 ; 'brethren,' 
ver. 12. Of restraining the benefit of what Christ 
did and suflered to the elect, see Sees. 81, 113, 133, 
162. 

Sec. 182. Of Christ's suferiiifi beiiifl tempted. 

Ver. 18. For in that he himself hath suffered, beiii;/ 
tempted, he is able to succour them that are tempted. 

This causal particle, yag, for, sheweth that this 
verse is added as a reason of that which went before. 
It hath reference to the qualification which made 
Christ a fit high priest. That was a conformity to his 
brethren. For he is said to be ' in all things made 
like to his brethren,' not only in nature, but also in 
infirmities and sufferings, and in all manner of trials 
and temptations. 

Now if a reason bo demanded why Christ should 
this way be qualified to his priesthood, a direct answer 
is given in this verse ; namely, because thereby he 
might better succour such as are tempted. 

The proposition is set down in this verse, thus : Ho 
that suffered being tempted, is able to succour them 
that are tempted. 

' Of tbo notation of this worJ, sec Cliap. iv. 9, Sec. 15". 



The assumption may be raised out of the former 
verse, thus : 15ut Christ being in all things made like 
unto his brethren, suffered, being tempted. 

Therefore, Christ, in all things being like his breth- 
ren, was able to succour them that are templed. 

This phrase, £» cJ, ' in that,' hath especial reference 
to this word ' suffered.' It was not simply this that 
he was tempted, that made him able to succour; for 
God himself may be tempted. Num. xiv. 22. And 
man may be so tempted as to be very little or nothing 
at all moved therewith. But such temptations as 
make one suffer, do so work on him, as he is thereby 
put on to pity others that are so tempted, and to 
succour them in what he can. 

Here then is set out the extent and extremity 
of Christ's temptations. They were such as made 
him sufl'cr. 

This Icadeth us to consider both the kinds and also 
the degrees of Christ's temptations. 

Of tempting in general, and of persons tempting 
and tempted, see The Guide to f)0 to God, or Tlie 
Explanation of the Lord's Prai/er, on Petit, vi., sec. 
170. 

The verb here used, misatskig, is of the passive 
voice, and setteth out such temptations as Christ was 
assaulted withal. Of the distinct kinds of those 
temptations, see Sec. 96. 

Here we will further consider how, TsironStv, he 
suff'ered under them. 

1. Being led by the Spirit into the wilderness, he 
there continued forty days fasting, and was thereupon 
an hungered, Mat. iv. 1, 2. Hunger is a suffering, 
so also is wearisomencss, and other like infirmities, 
under which Christ suffered. 

2. Satan, in tempting him, hurried him from the 
wilderness to a pinnacle of the temple, from thence 
into an exceeding high mountain. Mat. iv. 5, 8. 
This must also needs be a suffering ; besides, Satan's 
temptations so troubled him, as they forced him to 
say, ' Get thee hence, Satan,' Mat. iv. 10. 

3. The temptations of the phansees, and others 
like to them, made him angry ; and they grieved him, 
Mark iii. 5. 

4. Peter's tempting him made him say unto him, 
' Get thee behind me, Satan ; thou art an ofl'ence unto 
me,' Mat. xvi. 23. 

5. All his sufferings in his body were effects of his 
adversaries tempting him. Of those sufferings, see 
Sec. 96. 

6. His greatest sufferings were upon his Father's 
tempting, proving, and trying him. These made him 
complain and say, ' Now is my soul troubled,' Ac, 
John xii. 27. And again, ' My soul is exceeding 
sorrowful, even unto death : ' and thus to pray, ' 
my Father, if it be possible, let this cup pass from 
me,' Mat. xxvi. 38, 89. These cast him into an agony, 
and made his sweat as it were great drops of blood 
fall down to the ground, Luke xxii. 44. These made 



Ver. is.] 



GOUGE ON HEBREWS. 



191 



him cry out upon the cross, ' My God, my God, why 
hast thou forsaken me '?' Mat. xsvii. 46. These made 
him ' ofler up prayers and supplications with strong 
crying and tears,' Heb. v. 7. 

On these grounds might the apostle well say that 
' he suffered being tempted.' Never any upon any 
temptation suffered more. 

It is observable that the apostle addeth this re- 
ciprocal relative, aurk, himself; which sheweth that 
that which he suffered was not by a sympathy in re- 
ference to others' sufferings, but he suffered all those 
things in his own person. He 'his own self hare our 
sins in his oicn body,' &c., 1 Peter ii. 24 ; and this 
■was it which made him the more to sympathise with 
the sufferings of others, and to be the more ready to 
succour them in their sufferings. 

The ends of Christ being made like unto his breth- 
ren, set down, Sec. 171, may in particular be applied 
to the point in hand, of his sufferings being tempted. 

By Christ's sufferings being tempted, 

1. He comes to have esperience of our sufferings 
in like cases, in that he hath felt the weight of them 
himself. 

2. In his own experience he knows the danger 
■whereunto we are subject by such temptations. 

3. By his suffering he hath pulled out the sting of 
those temptations ; so as we, though we be assaulted, 
shall not be vanquished thereby. 

4. He hath made himself a pattern to direct us how 
to stand agamst such temptations. For he did not 
withstand them by his divine power, but answered 
them with scriptures and reasons, and such like 
weapons as be hath put into our hands to resist 
temptations withal. 

Sec. 183. Of Clirist's beiiiff able hij sufferinr) to 
succour. 

One especial end or effect of Christ's temptations, 
and sufferings thereby, is thus expressed : ' He is able 
to succour them that are tempted.' This, in general, 
shews that his temptations and sufferings were for our 
good. Our good was one special end of all that 
Christ, as Mediator, did and endured. See Sec. 
83. 

The word h-jvarai, translated, ' be is able,' in this 
place implieth a fitness and readiness to do a thing. 
Where it is said of the unjust steward, ' Thou mayest, 
(hmftori), be no longer steward,' Luke xvi. 2, it is 
intended, that he was not fit to continue in that 
office. The same Greek verb is used in that place 
and this. 

1. Christ, by suffering being tempted, experiment- 
ally discerned unto what suff'erings others being 
tempted might be brought. 

2. The bowels of his compassion were thereby the 
more moved towards others in like cases. 

3. He bettor observed how comfortable succour 
would be in such cases. 



4. He perceived thereby what kind of succour was 
most seasonable in such and such temptations. 

In these and other like respects is Christ said to 
be ' able to succour them that are tempted.' 

Sec. 184. Of Christ's readiness to succour. 
The word, fSoriSrisai, translated ' to succour,' is in 
the Greek very emphatical, and pertinent to the point 
in hand. According to the notation' of it, it signi- 
fieth, to run to the cry of one. It is used by such as 
being in great distress cried for succour, as Mat. xv. 
25, Mark ix. 22, yea, by such as were in spiritual 
distress. Acts xvi. 9. The Jews which thought their 
temple to be profaned by such as Paul brought, ' cried 
out and said. Men of Israel, help,' Acts xxi. 28. The 
word translated help, is the same that here in this 
text is used, and it implieth that they should run and 
speedily come to succour. The name of God in 
Greek'' is said to have the notation from this, that he 
useth to run, that is, speedily to afford succour to 
such as are in distress. The Greek word applied to 
God, and translated helper, fioriSog, is derived from 
the word in my text, Heb. xiii. 6. 

This notation of the word sheweth, that that sense 
and experience which Christ had of suffering being 
tempted, makes him exceeding forward to succour 
those that suffer in a like case. If he hear any com- 
plain and cry out of their sufferings, he presently runs 
and makes haste to succour them. That help which 
God affordeth to such as come to the throne of grace, 
is expressed under a word, ^orikicc, derived from the 
same root, Heb. iv. 16. 

So violent are many temptations, so weak is man 
of himself, and so unable to resist them, or to stand 
under them, as Christ is moved to run to succour 
him, as tender parents will run to succour their help- 
less child in distress or danger. When Peter was 
ready to sink, and cried, 'Lord, save me,' immediately 
Jesus stretched forth his hand and caught him, Mat. 
xiv. 80, 81. 

Sec. 185. Of the Icwplations u-hcreunto men are 
subject. 

The persons whom Christ is so ready to succour, 
are thus set down, mioaZtiit-'imii, ' them that are 
tempted.' The same verb, though in a diflerent form, 
is here used, that was before in this verse applied to 
Christ, and intended especially to those who are 
styled his brethren, ver. 17. 

These are tempted as Christ himself was, 

1. By God, to prove them, as Abraham was. Gen. 
xxii. I ; or to manifest that grace which God bath 
bestowed on them, as Job was. Job i. 7 ; or to dis- 
cover corruptions in them, as Hezekiah was, 2 Chron. 
xxxii. 31. 

2. By Satan, and that always, to sin, 2 Cor. xi. 8. 

' Siarid:^, 5rj« f,oh tuv. ' Sio;, ('. e. Wi fioilv flSt. 



GOUGE ON HEBREWS. 



[Chap. II. 



8. By good men, upon a mistake of doing good, 
Acts xxi. 12. 

4. By evil ones, as Joseph was tempted by his 
mistress. Gen. sxxix. 7. 

6. By a man's own self, James i. 14. A man 
tempts himself sometimes by overmuch confidence 
and boldness, Mat. xiv. 28, 29 ; and sometimes bj' 
too much diffidence, Gal. ii. 12. 

By this kind of tempting a man's self, Christ was 
never tempted. 

Christ's succour here spoken of is to be extended 
to all manner of temptations, even to such as bring men 
to sin. For Christ succoured them in pardoning their 
sin, and in pulling them out of the snares of sin, 
wherewith they are entangled. 

Sec. 18G. Of e.rperience of sufferimj caming succour 
to otIi'TS that iuffer. 

This efl'ect following upon Christ's suffering being 
tempted, namely, that he is fit and ready to succour 
others that are tempted, giveth evidence of an especial 
benefit of God's providence in sufl'ering both his only 
begotten Son, and also his adopted children, to be so far 
tempted as to sutler thereby. By this means they are 
brought to afford mutual succour one to another in like 
case. Thus saith the apostle, ' God comforteth us in 
all our triljulations, that we may be able to comfort 
them which are in any trouble, by the comfort where- 
with we ourselves are comforted of God,' 2 Cor. i. 4. 
The Lord, to stir up the Israelites to succour strangers, 
rendereth this reason, ' Ye know the heart oi a stran- 
ger : seeing ye were strangers in the land of Eg^-pt,' 
Exod. xxiii. 9 ; a like reason is rendered of shewing 
mercy to servants, Deut. v. 15. It is found by expe- 
rience that child-bearing women are more pitiful to 
others in their travails than such women as are barren. 
The like may be said of such as are afflicted with any 
painful malady. Much more humanity useth to be 
shewed in the city to such as are visited with the 
plague than in the country, because in the city more 
use to be infected therewith. They who are themselves 
afflicted better know that others who, being so afflicted, 
complain and seek succour, have cause so to do. But 
they who are never afflicted, think that they who com- 
plain, complain more than is need. This was the case 
of Job's friends. In a natural body, when one member 
hath been wounded or bruised, though it be healed, 
yet the smart of a wound or bruise will soonest come 
toil. 

1. From hence it appears that it is expedient that 
ministers of God's word be men of like passions with 
others, as the apostles say of themselves, Acts xiv. 15, 
that so they may more commiserate others. If minis- 
ters themselves had never been in a natural estate, 
but always entire, they could not so pity others, as 
now they do. The like may be said of magis^trates, 
and of all that-have power and authority over others. 

2. God's wisdom is heroin manifested, in that he 



suffers flesh to remain in the best, that thereby they 
may be moved the more to bear with others. David 
having fiiUcn, pressed this as a motive to be restored: 
' Then,' saith he, ' will I teach transgressors thy ways,' 
Ps. li. 13. Christ snfi'cred Satan to sift Peter, that 
when he was converted he might ' strengthen his 
brethen, Luke xxii. 31 , 32. This is a good use which 
saints may make of their slips. 

3. Oh how great is the inhumanity of such as hav- 
ing tasted of misery, and being delivered from the 
same, are hard-hearted to those that fall into the hke 
misery and refuse to succour them ; yea, rather deal 
hardly with them, and add to their affliction. This 
was it which Nehemiah upbraided to the Jews after 
their return from captivity, Neh. v. 7, etc. The like 
doth Jeremiah while the Jews were besieged, Jer. 
xxxiv. 1 3, &c. The like may be upbraided to such 
as have power among us, in commonwealth, church, 
or family. 

4. For our parts, as God by his providence hath 
made us able and fit to succour others, let us herein 
shew ourselves like unto Christ ; let us open our 
bowels to such as are in distresses. Note Gal. vi. 1, 
Titus iii. 3. Let all of all sorts, magistrates, minis- 
ters, masters, rich men, old men, men in health, and 
such as have been tempted or afflicted, learn to suc- 
cour others. 

See more hereof. Chap. v. 2, Sec. 9. 

Sec. 187. Of the resolution o/ Heb. ii. 17, 18. 

Ver. 17. Wherefore in all things it behoved him to 
be wade like to his brethren, that he might be a merciful 
and faithful high priest, in things pertaining to God, 
to make reconciliation for the sins of the people. 

Ver. 18. For in that he himself hath suffered, being 
tem)>ted, he is able to succour them that are tempted. 

The sum of these two verses is a description of 
Christ's priesthood. 

Herein observe, 1, the inference, 2, the substance. 

The inference intends a reason of Christ's taking 
upon him man's nature, which is, that he might be a 
fit priest. This is, 

1 . Generally propounded in this particle of inference, 
uhercforc. 

2. Particularly exemplified. 

In the exemplilicatiou is a declaration of Christ's 
human nature. About which are noted, 

1. The evidence thereof, ' made like to his brethren.' 
Here observe, 

1. A resemblance, made like. 

2. The parties resembled. 
(1.) Christ himself. 

(2.) His brethren. 

2. The extent of that evidencp, in all things. 
8. The ground of it, it hehored. 
About the substance of the description of Christ's 
priesthood, observe, 

1. An expression of the kind of office, high pri,st. 



Chap. III. Vek. 1.] 



GOUGE ON HEBRE'VS. 



2. An amplification thereof b^- two properties, merci- 
fuljailhfid. 

3. An addition of the ends, wbicli are two. 
One bath a reference to God, ver. 17. 
The other to man, ver. 18. 

That which hath reference to God is, 1, generally 
propounded, in thinrjs pertaining to God ; 2, parti- 
cularly exemplified. 

In that particular there is set down, 

1. The principal work of an high priest, to make re- 
conciUation. 

2. The subject matter for which reconcibation is 
made, for sins. 

3. The persons who reap the benefit of that recon- 
ciliation, the people. 

Ver. 18. The other end of Christ's priesthood, 
which hath reference to man, is added as a reason of 
the extent of Cbrist's conformity to man. See Sec. 182. 

Here is set down, 1, the ground of that reason ; 2, 
the kind of it. 

The ground was suffering. This is set out, 

1. By the patient that suffered, himself. 

2. By the cause of his suffering, being tempted. 
The kind of that end was to succour. 

This is amplified, 

1. By the motive, he is able. 

2. By the persons succoured, them that are tempted. 

Sec. 188. Of the doctrines raised out of Heb. ii. 
17, 18. 

I. Christ conformed himself to what he undertook. 
He ' took on him the seed of Abraham,' wherefore he 
was made like bis bi'etbren. 

II. There vms a ncce ■iilij of Christ's leinrj man. 
' It behoved him.' See Sec. IGG. 



other 



He was 



III. Christ was such a 
made like.' See Sec. 168. 

IV. Christ assumed the common nature of man for 
the elect's sake. These are the 'brethren' to whom Christ 
is made like. See Sec. 167. 

V. Christ in all things uas like man. Not only in 
man's nature, but in infirmities, in temptations and 
afflictions. See Sec. 1G9. 

VI. Christ is a true priest. VII. Chrid is an high 
priest. These two doctrines are expressly set down. 
See Sees. 172, 173. 

VIII. Christ is mercifid. See Sec. 176. 

IX. Christ was faithfid in what he undertook. He 
was a faithful high priest. See Sec. 177. 

X. Christ was man that he might be a fit jjriest. 
This end is expressly set down. See Sec. 172. 

XI. Clirist is for man in the things whereiirjnan 
hath to do with God. See Sec. 179. 

XII. Christ our high priest hath made reconciliation 
with God. See Sec. 180. 

XIII. By the reconciliatiomvhich Christ hath wrought, 
sin is taken away. See See. 180. 

XIV. Reconciliation made hy Christ is for a pecu- 
liar peopAe. See Sec. 181. 

XV. Christ was subject to temptations. Se^ Sec. 182. 

XVI. Christ himself suffered under his temptations. 
See Sec. 182. 

XVII. Men are subject to be tempted. See Sec. 185. 

XVIII. Christ is ready to succour such as are tempted.. 
See Sec. 184. 

XIX. Christ's suffering made him more ready'^to 
succour others in their sufferings. See Sec. 186. 

XX. Temptations make men stand in need of suc- 
cour. See Sec. 18-1. 



CHAPTER III. 



Sec. 1. Of the resolution of the third chapter. 

The apostle having distinctly set out the divine na- 
ture of Christ, and with it his royal function, in the 
first chapter, and his human nature in the second 
chapter, in which he exercised his three great offices 
of king, priest, and prophet, whereof he gave a touch 
in the seven last verses of the former chapter ; he 
further sctteth forth Christ's prophetical function in 
this third chapter, and in thirteen verses of the fourth 
chapter. 

In this chapter is, 1, laid down the main point, that 
Christ was an apostle and a priest. 

2. An exemplification of Christ's prophetical office. 

Of the exciuplification there are two parts : 

1. A declaration of Christ's faithfulness in executing 
bis office, verses 2-G. 

2. A dissuasion from disrespecting that office of 
Christ, verse 7, &c., to the end of this chapter. 



Christ's faithfulness is illustrated by a comparison, 
and that two ways : 

1. By way of similitude. 

2. By way of dissimilitude. 

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

1. In regard of similitude, Christ was ' faithful as 
Moses,' verse 2. 

2. In regard of dissimilitude, Christ was ' more ex- 
cellent than Moses.' 

The dissimilitude is exemplified in two pair of re- 
lations : 

Ouc is betwixt a builder and a house built, 
The argument thus lieth : 

A builder of a house is more excellent than any part 
of the house built ; 

But Christ is the builder, and Moses a part of the 
♦house ; 

N 



19i 



GOUGE ON HEBREWS. 



[Chap. III. 



Therefore Christ is more excellent than Moses. 

The proposition is in the 3d verse ; the assumption 
in the Ith. 

The other pair of relations is hotwixt a son (who is 
the Lord) and a servant. 

This argument thus lioth : 

The son, who is lord, is more excellent than any 
servant ; 

But Christ is the Son and Lord, and Moses a ser- 
vant; 

Therefore Christ is more excellent than Moses. 

The proposition is in the Gth verse ; the assumption 
in the 5th. 

By way of prevention, that the Jews might not be 
pufled up with this concsit, that they are the only 
house of God, the apostle gave a general description 
of Christ's house, M-hich he extendeth to all believers, 
verse G. 

The dissuasion from disrespecting Christ is, 

1. Generally propounded in a divine testimony, 
from the beginning of the 7th to the 12th verse. 

2. Particularly applied, from the beginning of verse 
12 to the end of the chapter. 

In the divine testimony is expressed, 

1. The author thereof, The Holy Ghost, ver. 7. 

2. The matter, which containeth two branches : 
(1.) A duty implied, T/tjou loill hear his voice, ver. 7. 
(2.) A vice forbidden ; that is, 

|1.J Expressed, harden not your hearts, ver. 8. 

[2.j Exemplified. 

In the exemplification are declared, 

1. The persons who committed the vice, your 
fathers, ver. 9 ; and the place where it is committed, 
in the u-ilderness ; and the time, how long, forty years, 
ver. 9. 

2. The consequence that followed thereupon. This 
is twofold : 

1. A grieving of God : 7 was //rieved, salth the Lord. 

2. Incensing his wrath: / snare in my wrath, ver. 11. 
This latter is aggravated by a fearful efi"ect. They 

shall not enter into my rest, ver. 11. 

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

1. A direction for the right use thereof. 

2. An exposition of sundry pass.iges in it. 
Of the direction there are two parts : 

1. An admonition to take heed of that vice whereby 
the foresaid Jews provoked God, ver. 12. 

2. An incitation to use an especial means that may 
keep them from it, which is mutual exhoitation, am- 
plified by their continuance therein, daily, &c., ver. 13. 

Both the p.irts of the direction are enforced by the 
benefit of observing them, ver. 11. 

The exposition of the foresaid divine testimony is 
continued from the beginning of the 15th verse of "this 
chapter to tha 1 1th verso of the 1th chapter. 

The passages of that testimony expounded are 
three : two in this chapter, as, 



1. The time expressed under this word, to-day, 
ver. 15. 

2. The persons therein intended. These are set 
down, 

1. Negativclv, by Wiiy of exemption, some, not all, 
ver. IG. 

2. Aflirmatively, by "way of determination, who 
they were. 

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

Quest. 1. With whom was God ;,rieved / To this 
such an answer is made, as spccifieth both the cause 
of grieving God, tlti'i/ that sinned ; and the eft'ect that 
followed thereon, whereby it was manifest they had 
grieved God, Their carcases fell in the wililerne^-, 
ver. 17. 

Quest. 2. To whom svarehe, &c. This is answered, 
by declaring the particular sin that incensed God's 
wrath, They hdieved not, &c., ver. 18. 

On this last resolution the apostle maketh an ex- 
press conclusion, So we see, &c., ver. 19. 

The third point propounded is rest, in the next 
chapter. 

Sec. 2. Of reyardiiiy wliat Christ hath done for ns. 
Ver. 1. Wherefore, holy brethren, partakers of the 
heavenly calling, consider the Apostle and High Priest 
of our profession, Christ Jesus. 

The apostle having set forth the two natures of 
Christ, his divine and human, and withal his excel- 
lency above all creatures by virtue of his divine 
nature ; and the benefits that redound to us by liis 
exercising of his throe gi'eat offices in his human 
nature, here he tencheth to make an especial use of 
all; which use is intended in these two words, where- 
fore, consider. 

This use he doth so artificially frame, as he maketh 
the setting down of it a fit transition betwixt the 
second and third chapter. 

The transition is a perfect transition ; for it lookoth 
both ways, to that which went before (so it sheweth 
the use that we must make thereof), and to that which 
followeth. So it layeth down the groundwork of those 
exhortations which follow : that groundwork is this, 
' Christ Jesus is the Apostle and High Priest of our 
profession.' 

The Greek particle ida, translated ' wherefore,' is 
the very same that was used chap. ii. ver. 17. Thereof 
see more, Chap. ii. Sec. IGG. It was shewed. Chap. ii. 
Sec. 2, that the excellency of the teacher requires the 
greater heed in hearers ; but this inference further 
sheweth, that the lower any condescondeth for our 
good, and the greater the benefits be that rcdouud 
to us thereby, the more we ought to observe those 
things that are made known concerning him. Wlio 
could descend lower than the Son of God, by subject- 



Ver. L] 



GOUGE ON HEBREWS. 



ing himself to death for us ? All that Christ did and 
endured was for us, even for our good, see Chap. ii. 
Sec. 83, u-herefore we ought to consider him. This 
argument Moses useth to stir up the Israelites to at- 
tend to God and his law : ' The Lord shall open unto 
.thee his good treasure,' Deut. xxviii. 12. So doth the 
wise man, Prov. iv. 1, 2. Nature itself puttethon 
everything to seek its own good.' 

In regard of us Christians, as prudence on our own 
behalf in helping on our own good requires as much, 
so gratefulness to-.varJ.s Christ. Shall the Son of God 
descend so low as he did, and endure so much as he 
did, and all for our sake, and we not regard it ? 'Do 
ye thus requite the Lord, foolish people ?' Deut. 
xsxii. G. 

This is a great aggravation of Christians' neglect of 
the duty, implied under this note of reference, icliere- 
fore. The Levites herewith aggravated the sins of 
the Jews, and justified God's heavy judgments against 
them, in that God ' gave thom right judgments, true 
laws, and good statutes ;' yea, also his ' good Spirit 
to instruct them,' and yet they regarded him not. 

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

See. 3. Of brethren in reference to saints. 
TThe apostle, to work the more upon these Hebrews, 
manifesteth both his entire affection to them (by 
styling them brethren), and also his good opinion of 
them, by calling them Ao/y, and partakers of the 
lieai'enh/ caUinrj. 

Of the divers acceptation of this title brethren, see 
Chap. iii. 1, Sec. 3. 

Some'^ take the word brethren in this place to be 
used in relation to saints of Christ, as it is used, chap, 
ii. ver. 11, 12. But that reference cannot well here 
stand. The word useth to be some note of restric- 
tion, when this reference is used in relation to Christ, 
as ' the brethren of the Lord,' 1 Cor. ix. 5, or ' his 
brethren,' Acts i. 14, or Christ himself is brought in 
so caHing them, as chap. ii. ver. 11, 12. 

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

Because they were Hebrews, to whom in special 
this epistle was directed, it may be supposed that the 
apostle useth this title in reference to that common 
stock whence he and the Hebrews came, as where he 
saith, ' Brethren, children of the stock of Abraham,' 
Acts xiii. 26; and ' my brethren, my kinsmen accord- 
ing to the flesh,' Rom. ix. 3. But this attribute holij 
will not well admit that restriction ; for most of the 



Omnia bonum appetunt. —Ethic, lib. i. cap. 
Juniu3 in sacris Paral. lib. iii. in Ileb. iii.l. 



Jews were, through their unbelief, cut off from the 
holy root. 

All the Jews are not to be wholly exempted ; such 
as remained not in unbelief are here intended, as well 
as Gentiles. 

This title brethren, in this place, is to be taken in 
a spiritual sense, and that in reference to a mutual 
profession of the same faith. Thus it is taken ver. 
12, and chap. x. ver. 19, and chap. xiii. ver. 22, 
and in other epistles of the apostles for the most 
part. 

In this sense all Christians, of what stock or degree 
soever they be, whether Jews or Gentiles, great or 
mean, male or female, free or bond, magistrate or sub- 
ject, minister or people ; all sorts of Christians are 
knit together by a common mutual bond. 

They ' all have one Father,' Mai. ii. 10, Eph. iv. 4. 

One mother, the church ; for they are ' born again 
by the word of God,' which is proper to the church, 
1 Peter i. 23. 

One elder brother, who is ' the first-born amongst 
many brethren,' Rom. viii. 29. 

One and the same privileges, Eph. iv. 4-0. 

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

One and the same inheritance belongeth to them 
all, 1 Peter i. 4, and iii. 7. 

In these and other like respects they are also styled 
members of the same body, 1 Cor. xii. 12. And 
branches of the same vine, John xv. 5. See more 
hereof. Sec. 17. 

1. God hath thus nearly linked them together, to 
shew that he is no respecter of persons; therefore 
that title which the Grecians use to give to an only 
Son [aya-ri'^oi), is given to them all in reference to 
God, Eph. V. 1. Hereof see Sec. 17. 

2. Hereby is shewed that Christians should live in 
love amongst themselves, 1 Peter iii. 8 ; and main- 
tain peace, Gen. xiii. 8; and be of the same mind and 
aff'ection, 1 Cor. i. 10 ; and ready to help and succour 
one another, Exod. xvii. 11; and carry themselves as 
equals one to another, Rom. xii. 16. Not swelling 
one against another, 2 Cor. xii. 20. In a word, all 
kind of Christian duties are much enforced by the 
relation of brethren. 

See. 4. Of this title of insinuation, brethren. 

The apostle here insertoth this title brethren, to 
manifest his own mind and affection to them ; for 
hereby he professeth himself to be a brother to them, 
of the same father and mother, of the same household, 
a co-heir with them, and withal affectioned as a brother 
toward them, yea, and to be as one of their equals. 
See Chap. x. 19, Sec. 52. 

This he doth to insinuate his own soul more kindly 
into theirs, to sweeten his exhortations and admoni- 
tions, to enforce them the more, to shew that what 
he doth he doth in love for their good. To other 
churches he doth somewhat more enlarge his heart 



196 



GOUGE 0\ IIEBKEWS. 



[Chap. III. 



even in tliis Idnd, (is Horn. xii. 1, 1 Cor. i. 10, Gal. 
iv. 12, 19, Philip, iv. 1. 

Herein the apostle makes himself a pattern to mini- 
stcr.e, masters, tutors, and all others that arc in place 
to instruct, direct, incite, or restrain others; they 
may by this pattern learn how to work upon those 
with whom they have to do ; afl'ectiou is rather to he 
shewed than authority: 'Though I might be much 
bold in Christ to enjoin thee that which is convenient, 
yet for love's sake I rather beseech thee,' saith the 
apostle to Philemon, vers. 9, 10. 

I den}' not but that authorit}- and severity at some 
times, in some cases, to some persons, is to be used : 
' Rebuke with all authority,' Titus ii. 15; 'I will not 
spare,' 2 Cor. xiii. 2. But if mildness, gentleness, 
and kindness may prevail, use these rather. 

Of thiit modesty and humility which is couched 
under this title hrcllnen, sea The Whole Armour of God 
on Eph. vi. 10, sec. 30. 

Of Christ not ashamed to call men brethren, see 
Chap. ii. Sees. 107, 108. Of sweetening jealousies 
and other bitter pills herewith, see Sec. 121 of this 
chapter; see also Chap. vi. 9, See. 5i. 

■ Sec. 5. 0/ this epithet ' holy ;' to lehoiii and to uhut 
it is attributed. 

The epithet, a'7/05,' which the apostle here gives to 
the brethren, hoi;/, is an high and honourable title. 
It is elsewhere in like manner given to others, as 1 
Thes. V. 27, ' All tho holy brethren.' 

The most excellent that are have this title Iwli/ 
attributed unto them, as God himself, Eev. vi. 10; 
Father, John xxvii. II ; Sou and Spirit, Luke i. 85 ; 
and the excellenlest of his creatures, both persons, 
and things, and those above and below.- 

1. Above; the heavens, Heb. ix. 12; the angels, 
Mark viii. 88; and glorified men, 1 Thes. iii. 13, are 
called holy. 

2. Below; professors of the true faith. Col. iii. 12; 
whether single persons, male, Mark vi. 20 ; and 
female, 1 Peier iii. 5 ; and children born of such, 1 
Cor. vii. 14, or the whole society and communion of 
them. These arc called 'an holy priesthood,' ' an 
holy niilion," 1 Peter ii. 5, 9, ' an holy temple.' 
More eminently they who arc of extraordinary functions 
in the church, as apostles and prophets, are called 
holy, Rev. xviii. 20. 

3. The privileges and gifts that God bestoweth on 
Lis chnich are also called holy : as ' holy Scriptures,' 
Rom. i. 2; 'holy law,' holy commandments," Rom. 
vii. 12; ' holv covenant,' Luke i. 72; 'holy call- 
ing,' 2 Tim. i.'O; 'holy faith,' Jude ver. 20;' 'holy 
conversation,' 2 Peter iii. 11. And the parts of men's 
bodies used in devotion, as ' holy hands,' 1 Tim. ii. 

' Of the ilerivalion and uotulioii of lliia Greek word, see 
Oil p. ii Sec. 100. 

» Tlie htalluii. in ffgnrd i.f Hint cstponi wliicli tlirj lind 
of Iheir gods, stjlid tlicm ' the lioly goda,' Dnu. iv. 8, 'i. 



8 ; and Christians' mutual salutations, as ' an holy 
kiss,' Rom. xvi. IG. 

4. Sundry places were so called, as Jerusalem, 
Mat. iv. 5, ' the holy city,' because it was a type of 
the church, and of the kingdom of heaven, and because 
the temple wherein God was worshipped was there; 
and ' the holy mount,' 2 Peter i. 18, where Christ 
was transfigured ; and the place where God in speci il 
manifested his presence was called holy ground. Acts 
vii. 33. 

The Hebrew word K'Hp, sauetus, which is trans- 
lated hoh) in the Old Testament, is applied to Ih. 
temple and to the several parts and courts thereof, 
and to all the persons and things appertaining theret', 
as priests, Levites, altars, sacrifices, incense, oil, wator, 
vestments, all m.mner of utensils, ordinances, ni. ■ 
other things which were for sacred uses. 

AVhen the Greek word used in the text is set aloL 
as a substantive, and not as an adjective joined «ith 
another, it is translated saint, ' salute every saint,' -ratza 
ayiov; thus, for the most part, it is translated in the 
plural number, ay 101, 'saints,' which is all one as 'holy 
ones.' 

Sec. G. Of the causes of men's being holy, and of 
calling them so. 

This excellent prerogative of being holy cannot 
arise from men's selves. ' Who can bring a clenn 
thing out of an unclean ? Not one,' Job xiv. 4. TImj 
stock whence all men sprout was most impure aid 
unholy ; but ' every good and every perfect gift is 
from above, and cometh down from the Father of 
lights,' James i. 17. This Father of lights communi- 
cateth holiness to sons of men two ways. 

1. By imputing unto them the righteousness of his 
Son. Thus wc are said to be ' made the righteousness 
of God in Christ,' 2 Cor. v. 2 1 , and Christ is said 
to bo ' made of God righteousness unto us,' 1 Cor. 
i. 80. 

2. By conveying his Spirit into ns, who altertth 
our nature and disposition, and enableth us to per- 
form the works of righteousness. In this respect he 
is not only c.illed 'the Holy Ghost,' of which phrase 
see more, ver. 7, but also ' the Spirit of holiness,' 
Rom. i. 4, because he worke:h holiness in us; and 
sanctificatiou is said to be ' of the Spirit,' 2 Thes. ii. 
18, because it is wrought in us by the Spirit of 
God. 

Thus, this excellent title ho'y gives no matter of 
boasting ui.to man ; for ' What hast thou that thou 
didst not receive ? Now, if thou didst receive it, 
why dost thou glory as if th.'U hadst not received 
it ? ' 2 Cor. iv. 7. But it givelli just and great cause of 
glorying in God, of giving all praise to God for it, 
and of using this divine properly to the glory of bis 
name. 

The apostle here pivctli these Hebrews this title, 
not so much in regard of their parentage, because the 



Veu. 1.] 



GOUGE ON HEBREWS. 



197 



root from whence they sprouted was holy, Rom xi. 
16. For the partition wall betwixt Jew and Gentile 
was now broken down, and all that were of the faith 
of Abraham were counted to be of Abraham's seed, 
Gal. iii. 7. In this respect, all that were born of 
parents professing the faith were counted holv, 1 Cor. 
vii. 14. 

The apostle therefore here gives them this title, 

1. In regard of their profession, whereby they were 
distinguished from profane persons. 

2. In regard of his opinion of them ; for he judged 
them to bo true members of the holy church, as he 
did of those to whom he said, ' Ye are washed, ye are 
sanctified, ye are justified, in the name of the Lord 
Jesus, and by the Spirit of our God,' 1 Cor. vi. II. 
Thus he usually styleth all to whom he wi-ote, aj-vw, 
' saints,' that is, holy ones. 

Qi(es. How did the apostle know that they were 
holy ? 

Ans. By their holy profession ; for the ground of 
judging others is not certainty of knowledge, but the 
rule of love, which ' believeth all things and hopeth 
all things,' 1 Cor. xiii. 7, that is, the best that may 
be believed, or hoped of them. Thus, another apostle 
termeth those to whom he wrote, cl'Xl, 1 Peter i. 2, 
yet election is one of God's secrets. 

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

This is not to 'justify the wicked,' for that is ' an 
abomination,' Prov. xvii. 15. And a woe is denounced 
against them that ' call evil good,' Isa. v. 20. When 
matters are apparent, judgment must answerably be 
given. Love makes not men blind. When men are 
plainly discerned to be unholy, to call them holy is 
not to think or speak the best, but the worst. But 
when we see nothing to the contrary, then are we to 
judge the best of professors. It is better to judge an 
h^-pocrite upriglit (if we know him not to be an hj'po- 
crite) than an upright man an hypocrite. For we may 
well jitdge otherwise than the truth is, so we judge 
not otherwise than love requireth. 

How contrary to this apostolical practice is the 
censure of many in this age ; who, on this ground, 
that men are careful to keep a good conscience, and 
fearful to commit the least sin, judge them to be dis- 
sembling hypocrites. Profession of sincerity makes 
many to be more vilely thought of. 

More diametrically opposite to the rule of love is 
their censure, who, on every occasion, arc ready ^to 
call such as are not of their mind damned reprobates. 
Christ saith, ' With what judgment 3*6 judge, ye shall 
be judged,' Mat. vii. 2. What judgracul then can 
such look for '.' 



Sec. 7. Of the excellency, utility, and necessity of 
heimj holy. 

The apostle could not have given unto them a more 
excellent attribute than this, holy. For, 

1. There is nothing wherein a creature can be more 
like to his Creator, than in being holy. It is said 
that God at first ' created man in his own image,' 
Gen. i. 27. This image of God the apostle oxpoundeth 
to be holiness, Eph. iv. 21. It is the greatest ex- 
cellency that can be conferred on a creature, to be 
after the image of his Creator ; that is, like unto him. 

2. Nothing so fits us for glory as holiness. Not 
riches, for they profit not in the day of wrath, Prov. 
xi. 4. The rich man when he died went to hell, 
Luke xvi. 23. Not dignity, nor power, for ' the kings 
of the earth, and the great men, and the chief captains' 
desired to be ' hid from the wrath of the Lamb,' Rev. 
vi. 15, IG. Not worldly policy. Ahithophel was so 
eminent in policy, as 'his counsel was as if a man had 
inquired at the oracle of God,' 2 Sam. vi. 23, yet 
he hanged himself, 2 Sam. xvii. 23. Not immunity 
from death ; for many wicked men shall be living at 
the moment of Christ's coming to judgment, and 
thereupon shall not die, 1 Cor. xv. 51. Not the re- 
surrection of ihe body ; for there is a 'resurrection of 
damnation,' John v. 20. Not immortality ; for the 
devils are immortal. Not anything at all without 
holiness ; ' without which no man shall see the Lord,' 
Heb. xii. 14. 

3. Nothing makes such a difference betwixt persons 
as holiness and unholiness. Herein lay the difi'erence 
betwixt man in his entire estate, and corrupt estate. 
Adam, before his fall, and after his fall, had the same 
soul and body in substance, and the same faculties of 
one, and parts of the other ; but his holiness in soul 
and body was lost, that made the diflerenco. This 
makes the difi'erence betwixt the regenerate and un- 
regenerate. Holiness is it which makes the greatest 
diflerence betwixt good angels and devils. Devils 
retain a spiritual and angehcal substance. Take 
holiness from good angels, they will be devils. Add 
holiness to devils, they will be good angels. 

4. Holiness is the greatest glory in heaven. One 
were belter be holy in hell, than unholy in heaven. 
Holiness would make hell to be no hell; as the fire in 
which God's three faithful servants were, was to them 
no fire, Dan. iii. 27 ; and unholinesss would make 
heaven to be no heaven. 

5. Holiness is the excellency of God's excellencies. 
They who best know what is God's chiefest excellency, 
thus double and treble this attribute, ' Holy, holy, 
holy is the Lord of hosts,' Isa. vi. 3, Rev. iv. 8. 
Holiness is the excellency of God's eternity, omnipo- 
tency, immutability, wisdom, and other divine attri- 
butes. Were it possible that holiness could bo severed 
from them, it might be said of them, "133 ''N uhi ijloria? 
' Where is the glory ?' 1 Sam. iv. 21. Eternity without 
holiness would be so much the worse ; the longer the 



198 



GOUGE OX HEBREWS. 



[Chap. III. 



worse. So omnipotency, the more mighty, if unholy, 
the more dangerous ; so wisdom without holiness, 
the more crafty to hurt ; so immutability without holi- 
ness, the more resolute in mischief. Therefore God 
is said to bo glorious in holiness, Exod. xv. 11. This 
adds a glory to all his excellencies. That life of God 
from which the Gentiles are said to ba alienated, Eph. 
iv. 18, is holiness ; so as holiness is not only the life 
of angels, and of others in heaven, but even of God 
himself. It makes us live as God lives, and work 
as God works. 

As the excellency of holiness is very great, so also 
is the utility thereof. If it be demanded, What is 
the profit thereof? we may answer (as the apostle did 
of circumcision, Rom. iii. 2), 'Much every way.' 
For this is that godliness which is profitable unto all 
things, having promise of the life that now is, and of 
that°which is to come, 1 Tim. iv. 8. Promises of 
temporal and spiritual blessings iu this life, promises 
of freedom from damnation, and of fruition of salvation 
in the life to come, arc appropriated to saints, who are 
the holy ones here spoken of. These are they of 
whom the apostle saith, ' Whether the world, or life, 
or death, or things present, or things to come, all are 
yours,' 1 Cor. iii. 22. 

From the foresaid excellency and utility of holiness, 
followeth an absolute necessity thereof. It is better 
for us not to be, than not to be holy. It is as necessary 
as happiness itself : ' Without holiness no man shall 
see God,' Heb. xii. U. They shall neither have any 
spiritual communion with God here in Ibis world, nor 
partake of that celestial communion which is called 
a beatifical vision, which surpasseth all human expres- 
sion and apprehension. It is such as ' eye hath not 
seen, nor ear heard, nor ever entered into the heart of 
man,' 1 Cor. ii. 9. 

Sec. 8. Of God's respect to saints in making them 
hohj. 

That which hath been shewed of the excellency, 
utility, and necessity of being holy, affordeth an in- 
struction about that good respect which God beareth 
to his saints. For he makes them partakers thereby 
of his greatest excellency; j'ca, even of the excellency 
of his excellencies. The apostle to this purpose saith, 
that we are ' partakers of his hohness,' Heb. xii. 10. 
In this respect they are styled, 'The people of his 
holiness,' Isa. Ixiii. 18. This is more than if he had 
endued ns with his power, or with his wisdom, or with 
any other like divine attribute. When a king inquired, 
• What shall be done unto the man whom the king 
delightcth to honour ?' answer wns made, ' Let the 
royal apparel which the king useth to wear be put 
on him, and the cronn royal be set upon his head,' 
Esther vi. 7, 8. Holiness is God's royal robe, it is 
his royal crown. Well therefore may it be said of 
saints decked with this holiness, Behold the men 
whom Iho King of heaven delighteth to honour I 



' This honour have all the saints. Praise ye the 
Lord,' Ps. cxlix. 9. 

Sec. 9. Of the uoild's perverse esteem of holinesa. 

The corrupt and perverse judgment of the men of 
this world is hereby also manifested, in that they do 
meanly esteem so excellent a thing as holiness is. 
They esteem nothing less worth, nothing more base, 
nothing more vile. Herein they shew themselves like 
swine, which trample precious pearls under their feet, 
Mat. vii. G. The apostle speaking of himself, and 
other holy brethren, thus sets out the world's account 
of them: 'We are made a spectacle' {^Ymr^oVjSpeetaculuin, 
a gazing stock) 'unto the world, and to angels, and to 
men. We are made as the filth of the world, and are 
the otl'scourings of all things to this day,' 1 Cor. iv. 
9, 13. Wo need not search after former ages of old 
time for proof hereof; the very times wherein we live 
give too evident demonstration hereof. This may seem 
strange, that so precious a thing as holiness should be 
so vilified. But if we well weigh the persons that so 
basely esteem it, we cannot think it strange ; in their 
disposition they are as hogs and dogs. Christ there- 
fore would not have that which is holy given to them. 
That grave, just, severe censure which the Lord giveth 
of them. Mat. vii. C, is enough against this corrupt 
opinion of the world. 

Sec. 10. Of men's backuarditess in seeUimj after 
holiness. 

Many that profess the true foith, and have the word 
of God to be their instructor, may be thought to be 
better instructed in the worth of spiritual matters than 
the aforesaid men of the world ; yet too many of these 
are too too backward in seeking after holiness. It is 
the Lord's charge to ' seek first the kingdom of God 
and his righteousness,' Mat. vi. 33, to seek holiness 
before and above all other things ; but commonly it 
is the last thing which men seek after, and with least 
care and diligence. It is said of manna, that it was 
' angels' food,' Ps. Ixxviii. 25, so delightsome it was, 
so wholesome, every way so excellent, that if angels 
had taken any food, they would have eaten that food ; 
yet the Israelites, after they had some while enjoyed 
it, accounted it ' light bread,' and ' loathed it,' Num. 
xxi. 5. Difliculty in obtaining holiness cannot justly 
be pretended; for an especial means tending there- 
unto is that word which is ' very nigh unto thee, in 
thy mouth, and in thy heart, that thou mayest do it,' 
Deut. XXX. 14. This is the gospel, even 'the word 
of faith which we preach,' Rom. x. 8, yet how little is 
this word regarded ? I may in this case say, ' Where- 
fore is there a price in the hand of a fool to got' 
holiness, ' seeing he hath no heart to use it ?' Prov. 
xvii. 1(5. Were [men] careful to get holiness, more 
would be holy than are ; and they that are in some 
measure holy, would be more holy. Many in this 
case shew what kind of spirit they have, even a fleshly. 



i 



Ykii. 1.] 



GOUGE ON HEBREWS. 



199- 



carnal, sluggish spirit ; a spirit that sayoureth not the 
things of God. 

Sec. 11. Of /ollowiiiff after holiness. 

We that are well instructed in this excellent pro- 
perty, ought to stir up our spirits, and put forth our 
strength in following holiness. This doth the apostle 
intend in this phrase, ' follow holiness,' Heb. xii. 14. 
The Greek word iiuy.srs, translated /oWoic, signiiieth 
a pursuing of such as % from one, as hunters and 
hounds follow the game, if it be possible they will get 
it. Set such before you, and thus reason with 3-our- 
selves : Shall instinct of nature stir up unreasonable 
creatures to put forth their utmost power to get what 
they have a mind to, and shall not reason much more 
put us on to get so fair a game as holiness is ? Or 
further, set hunters or runners in a race before you, 
and thus say to your souls : Shall reason put on na- 
tural men to strive in worldly things for the mastery, 
and shall not religion, grace, spiritual understanding, 
and a good conscience, put us on to give all diligence 
for attaining this prize of holiness ? ' They do it to 
obtain a corruptible crown, but we an iDcorruptible,' 
1 Cor. is. 25. 

Sec. 12. Of directions to be hohj. 
That we may be such ' holy brethren ' as are here 
set down. 

1. Be well informed in the nature of holiness ; for 
superstition, hypocrisy, yea, and idolatry itself, make 
pretence of holiness. If the mark be mistaken, 
the more pains we take and dihgence we use, the 
further we shall be off from it. The faster a traveller 
goes in a wrong way, the farther he may be from the 
place to which he desires to go. The Jews, ' being 
ignorant of God's righteousness, and going about to 
establish their own righteousness, were farthest off from 
true holiness. See Sec. 6, of the holiness here meant. 

2. ' Cleanse yourselves from all filthiness of the 
flesh and spirit.' Thus may you ' perfect holiness in 
the fear of God,' 2 Cor. vii. 1. It is a course which 
all of all sorts obseiTe for perfecting of a thing, 
namely, first to remove the impediments : thus 
physicians purge out peccant humours; chirurgeons 
draw out festering matter; husbandmen stock up 
broom, briars, thorns, and all noisome weeds ; 
' Every man that striveth for the mastery, is tem- 
perate in all things,' 1 Cor. ix. 25. In this respect, 
that which philosophers hold of privation, may prove 
true, that there must be a privation of one form be- 
fore there can be an induction of another. This is 
the constant doctrine of the Scripture : ' Break up your 
fallow ground, and sow not among thorns,' Jer. iv._3. 
'Wash ye, make you clean, put away the evil of your 
doings,' Isa. i. IG 'Put off the old man, which is 
corrupt, according to the deceitful lusts,' Epb. iv. 22. 
Except we take this course, all our labour after hoH- 
nes3 will be in vain. 



3. Have special care of your company. Avoid the 
society of unholy ones. Associate thyself with holy 
ones, that in you may be accomplished this proverb, 
Birds of a feather will fly together. ' Depart from me, 
you evil doers ; for I will keep the commandments of 
my God,' Ps. csix. 115. He implies thereby, that while 
he kept company with them, he could not keep God's 
commandments : ' All his delight was in the saints,' 
Ps. xvi. 3. That this means is very powerful, is 
evident by these proverbs : ' He that walketh with 
wise men shall be wise,' Prov. xiii. 20 ; ' With an 
evil man thou shalt not go, lest thou learn his ways, 
Prov. xsii. 24, 25. 

4. Be conscionable and constant in using such 
means as God has sanctified for obtaining holiness ; 
for God will be found in his own way. He com- 
municated grace in and by the means which himself 
hath ordained for that end. He hath in much wis- 
dom ordered them, and he will not suffer his wisdom 
to be crossed by man's foolish conceit. 

The means are, 1, public; 2, private; 3, secret. ' 

(1.) Public means are the word and sacraments. 

By the word, faith and repentance are wrought and 
increased. In these the two kinds of holiness, justi- 
fieationand sauctification, consist. 

By the sacraments, the same graces are ratified and 
sealed. Circumcision was ' a seal of the righteous- 
ness of the faith which Abraham had,' Rom. iv. 11 ; 
baptism was also a seal of repentance. Acts ii 38. 

(2.) Private means are, reading God's word, Deut. 
xvii. 19, Acts viii. 28, and xvii. 11 ; and holy confer- 
ence, r>eut. vi. 7, 1 Thes. v. 11, Luke xxiv. 32. 

(3.) Secret means are, 

[1.] Examination of one's self, Ps. iv. 4, 1 Cor. 
xi. 28. By this one may know his spiritual estate. 

[2.] Meditation, Ps. i. 2, and cxix. 15, 97. This 
must be on God's word and works of mercy and judg- 
ment, on ourselves and others. This will keep out 
evil thoughts, and fill our mind with good thoughts. 

5. Be instant and constant in prayer, and that for 
the Holy Spirit, which is promised to those that ask 
him, Luke xi. 13. This Spirit it is which makes us 
holy. 

6. Be patient under crosses ; for God doth chasten 
his that they might be partakers of his holiness, Heb. 
xii. 10. See more hereof in that place. 

Sec. 13. Of saints' calling. 

The apostle's good opinion of these Hebrews is 
further manifested under this phrase, 'partakers of 
the heaveidy calling.' 

The original verb, xaXs/t, signifieth to call on by 
voice. When Christ said to his disciples, 'Follow me,' 
he called them, ixdXiiav aurovg, Mat. iv. 19, 21. 

This word call is in Scripture used diversely: as, 

1. To give a real being to a thing, Rom. iv. 17. 

2. To manifest a thing to be as it is, Luke i. 
32, 35. 



OUGE ON HEIiREWS. 



[Chai>. III. 



3. To acknowledge ouo. See Chap. ii. Sec. 107. 

4. To give a name to one, whereby he is distin- 
guished from others, Mat. i. 25. 

5. To depute to a function ; and that both extra- 
ordinary, llom. i. 1, and ordinary, Heb. v. 4 : Rom. 
X. 15, ' How shall they preach except they be sent ?' 

■ that is, called. 

6. To set in a condition or state of life, 1 Cor. vii. 
17, 20. 

7. To turn one to the true religion, 1 Cor. i. 24. 
This is the calling here intended. 

The Greek word y.y.r,ei;, here translated caUiiig, is 
eleven times used in the New Testament, and only 
once put for a civil condition of hfe, 1 Cor. vii. 20. 
In all the other places it is used in a spiritual sense, 
and settcth out the alteration of a man's natural con- 
dition, which is a translation, or bringing him out of 
Satan's dominion, unto God's kingdom, 1 Thes. ii. 12. 

This an apostle doth thus express : God ' hath 
called you out of darkness into his marvellous light,' 
1 Peter ii. 9. By darkness he meaneth that woful and 
miserable estate wherein by nature men lie under the 
prince of darkness, in the darkness of error and 
iniquity, subject to utter darkness. By hriltt he mean- 
eth the sweet and comfortable light of grace, and the 
eternal" light of glory. 

This is styled a calling, because it is efl'ected by the 
call of God. 

The call of God is twofold : 

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

One on God's part only, in oflering the means ; as 
when ' he sent forth his servants to call them that 
were bidden to the wedding, and they would not 
come,' Mat. xxii. 3. 

The other on man's part also, by an outward yield- 
ing to the call ; as lie that came to the wedding and 
had not on a wedding garment, ^Mat. xxii. 11. 

In the former respect, all that hear the sound of the 
gospel arc called. 

In the latter respect, all hypocrites that live in the 
church, and profess the faith, are called ; as Cain, 
Ham, Saul, Judas, Demas, Ananias, Sapphira, and 
sundry others. 

2. Inward, by the operation of the Spirit, who in- 
wardly stirs up men's spirits heartily to accept God's 
gracious invitation, and so to attend to God's word 
as they do truly and savingly believe. Thus was 
Lydia called, Acts xvi. 14. 

Of this calling, therefore, there are two parts : 
1, God's invitation ; 2. man's acceptation. ' I call 
unto them,' saith the Lord ; ' they stand up together,' 
Isa. xlviii. 13. 

This is that calling which makes a link of the golden 
chain that rcachcth from predestination to glorifica- 
tion, llom. viii. 80. These are they who are said to 
be 'with Christ, being called, and chosen, and faith- 
ful,* Rev. xvii. 14. 



The outward calling may make men members of ft 
visible church, yet it is an aggravation of their just 
damnation, Mat. xi. 22, 24. 

The inward calling wrought by God's Spirit makes 
men members of the invisible church, and is the 
means of their eternal salvation ; for ' all things work 
together for their good,' Rom. viii. 28, Ac. 

This is the calling here intended, and it is proper 
and 'peculiar to snch as are indeed 'holy brethren, 
called to be saints,' Rom. i. 7, 1 Cor. i. 2. 

Such were they to whom the apostle said, ' Ye see 
your calling,' 1 Cor. i. 2G ; ' Make your calling sure,' 
2 Peter i. 10. These by an excellency are styled 
■/.}.r,Tli, ' the called.' 

Sec. 14. Of the causes and effects of saints calling. 

1. The principal author of the foresaid calling is 
God, 1 Thes. ii. 12. The Father, in reference to 
whom this calling is styled ' his calling,' adroD, Eph. 
i. 17, 18 ; the Son, who came to call sinners. Mat. ix. 
13 ; and the Holy Ghost, who worketh in us the 
graces whereby we yield to the call, 1 Cor. xii. 2, &c. 

2. The procuring cause is God's free grace and 
rich mercy ; for ' he hath called us with an holy call- 
ing, not according to our works, but according to his 
own purpose and grace,' 2 Tim. i. 9. Men before 
their caUing are ' dead in sin,' Eph. ii. 1 ; and were 
'alienated from the life of God,' Eph. iv. 18. If 
God, of his mere mercy and free grace, did not call 
them, they would not, they could not, turn to him. 
Men at their first calling are mere patients.' They 
have not such ears as can hear God's call, nor sucli 
eyes as can see the excellency of that calling, nor such 
feet as can carry them to him that calls, nor such 
hands as can receive the good things that are oflered 
by that calling. It is God that opcneth ears, ca- 
lighteneth eyes, and enableth other parts to employ 
aright their distinct functions toward the etl'ecting of 
this great work : ' It is God which worketh in you 
both to will and to do,' Philip, ii. 13. God first puts 
life into them that are dead, and then aflbrds continual 
assisting gi*ace for persisting and persevering in that 
Christian course whereunto they are called. 

3. The instrumental causes which God nseth for 
the efi'ectiug this great work are ministers of his word. 
These are those servants whom he sends forth to call 
men, Mat. xxii. 3. By their preaching of the word 
both that woful estate wherein men lie by nature is 
discovered, and also that excellent and blessed estate 
whereunto they are called is made known. The 
former is ordinarily done by preaching law, ' whereby 
is the knowledge of sin,' Rom. iii. 20, and vii. 7. 
Hence ariseth sight and sense of sin, grief, horror, and 
despair for the same. 

The latter by preaching the gospel, which is ' the 
' The Greek words xXtirii, xixXr./tif,,. whcroliy the callcl 

are set out, nro passive, iimi imply that the called are at first 

patients. 



I 



Ver. 1.] 



GOUGE ON HEBREWS. 



201 



power of God unto salvation to every one that believ- 
eth,' Kom. i. 16 ; yea, ' faith cometh by hearing' the 
gospel, Kom. x. 17. 

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

The subordinate end is in reference to man, and 
that to make him partaker of grace here. Gal. i. G, and 
of glory hereafter, 1 Peter v. 10. 

5. The eflects of this calling are faith and repent- 
ance, the understanding being enlightened by God's 
word about the misery of man's natural condition, and 
happiness of bis renewed estate ; and the will being, 
by God's Spirit, made inclinable and ready to receive 
that good that is made known in the gospel, by faith 
resteth on Christ for pardon of sin and reconcihation 
with God, and then sets himself to change his former 
course of life, by breaking off his former iniquities, 
and by conforming himself to the image of him that 
hath called him in holiness and righteousness. 

See. 15. 0/the heavcnl;/ calliiiff. 

The calling of saints is here commended unto us by 
this attribute ss-ougawou, heavenly. The Greek word 
is a compound, and hath reference to the highest 
heaven, where the throne of God is, and where Christ 
now is in bis human nature.' This compound is in 
the New Testament used eighteen times : six times in 
this epistle, and everywhere to set forth such things 
as belong to the highest heavens, or tend thereunto. 
It is here in this place attributed to saints' calling. 

1. To distinguish it from earthly callings. Thus 
our heavenly Father is distinguished from earthly 
fathers. Mat. xviii. 35, and heavenly bodies from 
earthly, 1 Cor. xv. 40. 

2. To shew the excellency thereof. For excellent 
things are called heavenly ; great, deep, excellent 
mysteiics are called heavenly, John iii. 12. 

3. To declare the end of tbis calling, which is to 
bring us to an heavenly kingdom, 1 Thes. ii. 12, 
namely, an inheritance incorruptible, reserved in 
heaven, 1 Poter i. 4. 

In regard of this excellency, the calling of saints is 
also called an hiijh calling, Philip, iii. 14, andan/io/y 
■cahing, 2 Tim. i. 9. 

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

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

Sec. IG. Of the privileges uf saints adliiuf. 

This epithet heaveiiJij implieth a great privilege of 

-qu!0 suinr terrain. 



the calling of saints ; for it implieth one special end 
thereof, which is to fit us for heaven. There are also 
sundry ends noted in other places, which are as so 
many other privileges, such as these that follow ; — 

1. Spiritual hfe. This the apostle intendeth where 
be joineth these two together, God ' quickeneth the 
dead, and calleth,' &c., llom. iv. 17. Before men aie 
called, they are ' dead in sins,' Eph. ii. 1 ; but when 
Christ eti'ectually calleth any, his voice pierceth into 
their soul as powerfully as it did into the body of the 
damsel which was new dead, Mark v. 41, 42; or of 
the young man that was cari-ying out on a bier to be 
buried, Luke vii. 13-15 ; or of Lazarus that had been 
dead four days, John xi. 43, 44. This is evident by 
this promise of Christ, ' The dead shall hear the voice 
of the Son of God, and they that hear shall live,' John 
V. 25 ; this is such a privilege as scarce a greater can 
be desired. ' All that a man hath will be given for his 
(temporal) life,' Job ii. 4 ; what then for spiritual life? 

2. Light and sight. These I join together ; because 
one without the other is of no use. Of what use is 
light to a blind man ? And of what use is sight to 
him that hath no hght to see by ? Besides, by these 
two an eflectual calling is distingui^hed from a mere 
formal calling. They who are only outwardly called 
have light shining upon them, in that they have the 
word preached unto them. In this respect it is said, 
' The light shineth in darkness, and the darkness com- 
prehendeth it not,' John i. 5 ; but they who are in- 
wardly called have also sight given unto them, the 
eyes of their understanding are opened :' ' I have called 
thee,' saith the Lord to his Son, ' to open the blind 
eyes,' Isa. xlii. 6, 7; and the apostle saith that he 
was sent ' to open men's eyes, and to turn them from 
darkness to light,' Acts xxvi. 19. That this is a pri- 
vilege of saints' calling is evident by this phrase, ' God 
hath called you out of darkness into his marvellous 
light,' 1 Pet. ii. 9. Though this privilege be not greater 
than the former, 3'et it adds much thereunto, for what 
is life to them that live in darkness, but a kind of 
death ? It is very uncomfortable ; therefore darkness 
and death are oft joined together, Isa. ix. 2, Jobx. 21, 
22 ; so, on the contrary, life and light are joined to- 
gether, John i. 4, to shew that life is no life without 
light. Eternal death is in Scripture set out by dark- 
ness. Mat. viii. 12. 

3. Holiness. God hath called us unto holiness, 1 
Thes. iv. 7. How great a privilege this is hath been 
before shewed, Sec. 7. 

4. Liberty. The apostle expressly saith, that we 
are ' called unto liberty,' Gal. v. 13. Before we are 
called, we are in bondage under Satan, sin, and death, 
Eph. ii. 2, Rom. vi. 17, Heb. ii. 5 ; yea, under the 
rigour and curse of the law, Gal. iii. 10, and under 
the infinite wrath of God, Eph. ii. 3. Now according 
to the lords under whom we are in bondage is our 
bondage the more grievous. From all the nforesaid 
bondage we are called and set at liberty. This privi- 



OOl'GE ON HEBREWS. 



[Chap. III. 



lege much amplifieth the benefitof both the former. To 
bondslaves what is life ? even worse than death. And 
light and sight are of little use to such as have no liberty 
to use them, but rather an aggravation of their misery. 

5. Communion or 'fellowship of Jesus Christ,' 1 Cor. 
i. 9. 15y virtue of their effectual calling, saints are 
engrafted or incorporated into Christ Jcsub, and made 
members of his mystical body, 1 Cor. sii. 12. Hereby 
we come to be his, and he to be ours, and we to have 
a right to all that is his, as our mediator, 1 Cor. iii. 
22, 23. This is a greater privilege than all the other ; 
without this the other arc no privileges at all. With- 
out Christ life is but a death, light but darkness, 
sight but blindness, liberty but bondage. By virtue 
of this fellowship God is our Father, John xx. 17 ; 
Christ our head and husband, Eph. v. 23, 32 ; yea, 
our brother, Heb. ii. 11, 12 ; the Holy Ghost is our 
comforter and instructor, John xiv. 2G ; angels our 
attendants, Heb. i. 14 ; heaven our inheritance, 1 
Pet. i. 4 ; all things are ours, 1 Cor. iii. 22, 23. 

G. Eternal life and salvation. ' Lay hold,' saith the 
apostle, ' on eternal life, whereunto thou art called,' 

1 Tim. vi. 12 ; God hath called you to salvation, 

2 Thes. ii. 13, 14. This is styled God's kingdom and 
glory, 1 Thes. ii. 12. This in reference to our good is 
the main end of all that Christ did and suffered for us ; 
it must needs therefore be a very great privilege. The 
first privilege was spiritual life, the last is eternal life. 

Sec. 17. Of the sense of this ivord ' paitiikers.' 

The good opinion of the apostle about their calling, 
to whom he wrote, is especially manifested in this 
word paitiiker.t. For hereby be sheweth that he was 
persuaded that they had a part therein. 

Of the notation of the Greek word /jl'sto^oi, trans- 
lated ' partakers,' sec Chap. i. Sec. 122, and Chap, 
ii. Sec. 139. 

Here two things are especially intended under this 
word ' partakers.' 

1. All saints have a like share in the heavenly 
calling ; they being partakers thereof, have every one 
part therein as well as a right thereto. All the Is- 
raelites were in this sense partakers of the same pri- 
vileges : ' They were all under the cloud, and all passed 
through the Red Sea, and were all baptized, Sec, and 
did all eat the same spiritual meat, and did all drink 
the same spiritual drink,' 1 Cor. x. 2-4 ; ' Ye are all 
one in Christ Jcsns,' Gal. iii. 28. The eight unities 
mentioned by the apostle, Eph. iv. 4-6, intended thus 
much, for all believers make one lodij ; they have all 
one spirit ; they are all called in one hope ; they are all 
servants of one Lord ; there is one faith belonging to 
them all, and one hnptism ; they have all one God, and 
one Father. In reference to that one Father all be- 
lievers are styled zhm ayanrja, ' dear children,' Eph. 
V. 1. Great is the emphasis of the Greek word trans- 
lated dear ; it signifieth a beloved one, one that is so 
loved as all love is cast on him. It is most properly 



attributed to an only child. Where God saith to Abra- 
ham, ' Take thine only son,' "ITn'-DS in-nx, Gen. 
xxii. 2, the LXX thus translate it, take ' thy be- 
loved son,' rh vLv eou riv dya-zrirov. He who in He- 
brew is called an only son, Tn*"P, is in Greek called 
a beloved son, iTog a.ya.'miTos. So also do other authors 
use that Greek word both of male and female, as 'raTi 
ayaTTiTo;, an only son, tu^^v/o; aya^rjir, (Xcnoph. in 
Ci/rop.), an only daughter. So when one hath but 
one only eye, that eye in Greek is called ifOa>.ti,o: 
ayix'zriTu;, a beloved eye. This title, ayarriToc, be- 
loved one, is oft attributed to Christ, Mat. iii. 17, and 
xvii. 5, and xviii. 12, and that most properly, for he 
is the only begotten of God, fiOKiynr,i, John iii. 16. 
This title beloved one is indeed ofi used in the plural 
number, including many, ayw^rriToi; ©sou, as Eph. 
V. 1, Rom. i. 7, and xi. 28 ; but they are all in God's 
account as an one onlv child. Thus they are all as 
one spouse to Chrift, Cant. iv. 8, 2 Cor. xi. 2. They 
are also all heirs, Rom. viii. 17 ; and kings, Rev. i. 6 ; 
and that of the same inheritance, and of the same king- 
dom. Now there useth to be but one heir of the same 
inheritance, and one king of the same kingdom. These 
therefore are as one ; for they have all one spirit, 
Eph. iv. 4 ; and they all make one mystical body, 
which body is styled Christ, 1 Cor. xii."l2. In this 
respect the duties which are required of us as brethren, 
Sec. S, are by this unity further pressed upon us. 

2. They to whom the apostle wrote, were internally 
and effectually called. To be partakers of a thing, is 
not only to have a right thereto by reason of our pro- 
fession, but also to have a part and a share therein, 
and that really, actually. Thus we are said to be ' par- 
takers of Christ,' V. 14 ; and to be partakers of God's 
chastisements, Heb. xii. 8 ; the husbandman is said 
to be ' partaker of his hope,' in that he doth in very 
deed partake of the benefits thereof, 1 Cor. ix. 10. 

The apostle doth use this emphatical word par- 
takers, and applies it to them all, as he did that for- 
mer excellent style, ' holy brethren.' 

Of giving such titles to all members of the church, 
see Sec. 6. 

Sec. 18. Of siyns of saints' calling/. 

The excellency, utility, and necessity of the hea- 
venly calling, gives us all just cause thoroughly to 
search and examine ourselves thereabout, that we be 
not deceived in a matter of so great consequence, and 
think we are internally and effectually called, when 
our calling is only external and formal. 

This use is the rather to be made of this point, 
because the evidences of an effectual calling are espe- 
cially inward, in the soul and spirit of a man ; and 
' what man knowelh the things of a man," namely, 
such as are within him, ' save the spirit of mau which 
is in him ?' It will be therefore not unseasonable to 
give some signs of this calling. They are such as 
follow : 



Ver. 1.] 



GOUGE ON HEBREWS. 



1. IlIuminatioD. Hereby I mean in special a dis- 
tinct understanding of the mysteries of godliness, par- 
ticularly of the work of the law and the gospel on us. I 
Our calling is ' from darkness to light,' 1 Pet. ii. 9. 
They therefore who still remain in darkness, the dark- I 
ness of ignorance, and cannot find themselves to be j 
enlightened with true knowledge, are not called. Of 
those who are called the Lord saith, ' They shall all 
know me,' Jer. sxsi. 34. Though this be not suffi- 
cient, yet it is necessary. 

2. Sense and feeling of that woful estate wherein 
by nature men are. Such they are whom Christ thus 
invites and calls : ' Come unto me, all ye that labour 
and are heavy laden,' Mat. si. 28. As for such as 
think themselves righteous, and that their estate is 
good enough, such as never were brought to feel the 
heavy burden of sin, Christ saith, ' I am not come to 
call the righteous,' Mat. ix. 13. 

3. Detestation and loathing of one's former estate, 
and wicked course of life, together with a true and 
sound turning from the same, which is repentance ; for 
Christ came to call sinners to repentance, Mat. ix. 13. 
They therefore that are not brought to repentance, but 
continue to live, lie, and delight in sin, are not called. 

4. Sanctification and renovation of the whole man, 
and a delight in holiness : for ' God bath called us to 
holiness,' 1 Thes. iv. 7. 

5. Contempt of this world, of the promotions, profits 
and pleasures thereof: for ' Christ gave himself, that 
he might deliver us from this present evil world,' Gal. 
i. 4. To this purpose tends the call of the Lord ; 
' Come out from among them, and be ye separate, saith 
the Lord, and touch not the unclean thing ; and I will 
receive you,' 2 Cor. vi. 17. 

6. Peace and unity. This the apostle intends in 
these words : ' Let the peace of God rule in your hearts, 
to the which also ye are called,' Col. iii. 15. He calls 
it the ' peace of God,' because God hath settled and 
established it among his people : ' God hath called us 
to peace,' 1 Cor. vii. 15. 

7. Readiness to bear all manner of aiBictions which 
by God shall be laid on us, or persecutions which by 
man shall be inflicted for the gospel's sake: ' For even 
hereunto are we called,' 1 Peter ii. 21. 

8. Love of God. Hereby they who are called are 
described. These two are joined together, ' them that 
love God,' 'and 'them that are called,' Eom. viii. 28. 

9. Love of the brethren. The apostle presseth this 
point by this argument, ' As ye are called in one hope 
of your calling,' Eph. iv. 4. 

10. A cheerful expectation of eternal happiness. 
For ' God hath called us to eternal glory,' 1 Peter v. 10. 

Sec. 10. Of sundry uses of sainis caUinr;. 

This point of the heavenly calling of saints, afl'ords 
matter of confutation, humiliation, reprehension, ad- 
miration, gratulation, consolation, direction, exhorta- 
tion. 



1. The error of attributing such free will to man in 
his corrupt estate, as to be able thereupon to turn from 
darkness to light, is confuted, in that unless God both 
outwardly by his word, and inwardly by his Spirit, call 
him, he cannot come. ' No man can come to me,' saith 
Christ, ' except the Father draw him,' John vi. 44. 

The word calUiuj refutes another error about the 
universnhty of it, for we are called out from others. 

2. That woful plight wherein ourselves were before 
our calling, and wherein others still lie which are not 
yet called, gives great matter of humiliation ; for it is 
an estate of darkness and death, under the power of 
sin and Satan. 

3. Sundry sorts are upon this call of God to be 
taxed. As, 

(1.) Such as turn their ears, or harden their heart 
against the means God afi'ordeth to call them. Sueh 
were those of whom Wisdom complaineth, Prov. i. 24, 
&c., and of whom the Lord thus saith, ' I have spread 
out my hands all the day unto a rebellious people,' 
Isaiah Ixv. 2. 

(2.) Such as, after they are called of God, so open 
their ears to others, as they are ' soon removed from 
him that called them,' Gal. i. C. 

(3.) Such as abide in their profession, yet live as if 
they were not called. These are ungodly men, ' turning 
the grace of our God into lasciviousness,' Jude 4. 
' Through these the name of God is blasphemed,' Rom. 
ii. 24. 

4. All things in this calling afl'ord great matter of 
admiration. As, 

(1.) The author thereof, God himself. 

(2.) The only procuring cause, his free grace. 

(3.) The persons called, who were enemies to God, 
dead in sins, vassals of Satan. 

(4.) The many and great privileges of their calling, 
whereof see Sec. IG. 

(5.) The ends whereunto they were called, par- 
ticularly their glorious inheritance in heaven. 

5. As other evidences of God's grace afford much 
matter of gratulation, so our calling in special. For 
it is the first of our actual enjoying those things which 
God hath before the world prepared, and Christ in the 
fulness of time purchased for us. This is comprised 
under that, for which the apostle ' blesseth God the 
Father of our Lord Jesus Christ,' 1 Peter i. 3. 

C. This call of God is a point of exceeding great 
comfort to us weak children of men, who are not able 
of ourselves to stand steadily. ' The calling of God is 
without repentance,' Rom. xi. 29. God never re- 
penteth him of calling his elect. For ' faithful is he 
that calleth you, who also will do it,' 1 Thes. v. 24, 
He will establish them, and bring them to that end 
whereunto he hath called them. On this ground the 
apostle praycth, that they who are called may be made 
perfect, stablished, strengthened, settled, 1 Peter v. 10. 

7. By the excellency of this calling we are directed 
to rest contented therewith, whatsoever our outward con- 



204, 



GOUGE ON HEBREWS. 



[Chap. III. 



dition be ; and to say, ' The lines arc fallen to me in 
pleasant places ; 5'ea, I have a goodly hcrita :e,' Ps. 
xvi. G. We ucod not envy the richest citizens, nor 
noblest courtiers, nor greatest officers. This calling 
far exceeds all. Of being content, see Chap. xiii. Sec. 
C2, &c. 

8. Tills calling gives just occa.sion of earnest ex- 
hortation unto two points especially. 

1. To ' make this calling sure.' An apostle adviseth 
to ' give diligence' hereunto, 2 Peter i. 10. This may 
be done by giving good heed to the signs mentioned 
Sec. 18. 

2. To walk worthy of the vocation wherewith ye are 
called,' Eph. iv. 1. 

See. 20. OJ walkiwj worlliy our callhin. 

Of this general phrase, ifullc uwrlhy, see my Sermon 
on Kzek. xxxvi. 11, entitled The Progress of Divine 
Proridence, in the latter end thereof. 

Concerning particular rules for walking worthy of 
our Christian calling, respect must be had, 1, to the 
author ; 2, to the means ; 3, to the ends thereof. 

I. For the author. It is God that hath called us; 
our eyes, therefore, must be fixed on him, that we may 
conform ourselves to him, and shew ourselves children 
answerable to such a Father. Thus shall we ' walk 
worthy of the Lord,' Col. i. 10, and ' worthy of God 
who hath called us,' 1 Tbes. ii. 12. For this end we 
must observe those particulars wherein God hath set 
himself a pattern before us, and therein shew ourselves 
like unto him. Thus shall we shew ourselves 'par- 
takers of the divine nature,' 2 Peter i. 4 ; yea, thus 
shall we ' shew forth the praises (or virtues, rdc ajtra;,) 
of him that hath called us,' 1 Peter ii. 9. 

Particulars registered in God's word to this end are 
these : 

1. Holiness in all manner of conversation, 1 Peteri. 15. 

2. Goodness. They that do good for goodness' sake, 
even to them that hate them, are ' the children of their 
Father which is in heaven, Mat. v. 41, 15. 

8. Kindness, for God is kind to the unthankful, 
Luke vi. 35. 

•1. Mercy. ' Be ye merciful,' saith Christ, ' as your 
Father also is merciful,' Luke vi. 30. 

5. Love. The apostle gives this instance of fol- 
lowing God, Eph. V. 1, 2. Much doth the beloved dis- 
ciple press this upon this very ground, 1 John iv. 11. 

G. Forgiving one another. ' Forgive one another, 
as God for Christ's sake forgave you,' Eph. iv. 32. 

7. Longsutl'oring, Eph. iv. 2. 

11. For the means, which is the word of God. 
That sets forth the vtMV imago of God, and that which 
is pleasing and acceptable unto him. This therefore 
must bo set before us as a rule to conform ourselves [ 
thereunto. Thus shall wo ' walk worthy of the Lord 
unto all pleasing,' Col. i. 10. The apostle commends | 
the Romans for ' obeying from the he.irt that form of 1 
doctrine which was dolivereJ to thorn," Rom. vi. 17, | 



or that form whcreunto they were delivered, il; ov toje- 
dodjin rj'irov. This phrase is metaphorical, taken from 
a mould whereinto metal is cast ; the metal is thereby 
formed into that very form or shape which the form 
itself hath. If the form be square or round, so will 
the metal be ; if there be any engraveracnt upon the 
form, the metal will bear the same. Thus they who 
obey the word will be such as the word requireth them 
to be ; and because the word hath God's image en- 
graven upon it, they who obey the word will shew forth 
that very image. 

III. The ends of our Christian calling are great and 
glorious, which require that Chi-istians do answerably 
carry themselves. Human and common wisdom 
teacheth all men to carry themselves answerable to 
that place whereunto they are called, and dignity 
wherennto they are advanced. If a mean man be ad- 
vanced to an honourable condition, or a poor man to 
a place of much profit, or a servant made a master, 
and a subject a magistrate, they will not carry them- 
selves as mean and poor persons, or as servants and 
subjects, but according to their present advanced con- 
dition. Should not they who are called to the high 
and honourable calling of saints, much more carry 
themselves worthy of that calling, and answerable 
thereunto ? 

The particular ends of saints' calling set down in 
God's word are these that follow : 

1. Light. God ' hath called you out of darkness 
into his marvellous light,' 1 Peter ii. 9. By darkness 
he meaueth that natural state of ignorance and sinful- 
ness wherein all men before their calling lie. By 
light he meaneth a contrary state, which is illumina- 
tion and regeneration, wrought in us by the light of 
of the gospel, and by the work of God's Spirit. 

2. Holiness. ' God hath called us to holiness,' 
Col. iv. 7. 

3. Liberty. ' Ye are called unto liberty,' Gal. i. 13. 

4. Fellowship of the Son of God. By God ' you 
were called unto the fellowship of his Son,' 1 Cor. i. 9. 

5. Peace. God hath ' called us to peace,' 1 Cor. 
vii. 15. 

G. Suft'ering wrongs. ' For even hereunto were ye 
called,' 1 Peter ii. 21. 

7. Blessing such as revile us. ' Knowing that ye 
are thereunto called,' 1 Peter iii. 9. 

8. The kingdom of God. ' God hath called you 
unto his kingdom,' 1 Thos. ii. 12. 

9. Glory. ' God hath called you unto his glory,' 
1 Thes. ii. 12. By God's glory is here meant that 
spiritual glory whereby saints are made far more emi- 
nent than the most glorious natural men. 

10. Salvation, eternal life, and eternal giorv, 2 Thes. 
ii. 13, 14 ; 1 Tim. vi. 12 ; 1 Peter v. 10. 

They who carry themselves answerably to those 
fore-named ends walk worthy of their calling. As, 

1. They who order their nll'uirs with good under- 
standing as children of light. 



Vee. 1.] 



GOLGK OX HEDREWS. 



2. They who are holy in all manner of conversation. 

3. They who behave thomsclves as free men, and 
live not as slaves to sin and S:itan. 

4. Thej' who are acted by the Spirit of Christ. 

5. They who follow after pi^ace, and, as much as 
lieth in them, live peaceably with all men. 

6. They who can bear with wrongs, and not seek 
after revenge. 

7. They who can bless and pray for those that curse 
them. 

8. They who as kings can rule over their passions, 
and keep under their corruptions. 

9. They who manifest a spiritual and divine glory 
in their holy conversation. 

10. They who set salvation before their eyes, and 
shew that that is the mark whereat they aim ; that lay 
hold of eternal life, and with patience wait for eternal 
glory. 

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

I might hereunto add, a conscionable practice of 
those particular graces wherein the apostle himself 
doth exemplify this worthy wdking, as lowliness, 
meekness, &c., Eph. iv. 2. 

In a word, the practice of all manner of Christian 
graces doth shew forth the praises or virtues of him 
who hath called u.-;, and in that respect is a walking 
worthy of a Christian's calling. 

Sec. 21. Of fonshlnimj. 

The apostle having endeavoured to insinuate him- 
self into the hearts of those to whom he wrote by these 
fair and friendly, high and honourable titles, ' holy 
brethren, partakers of the hcaveidy calling,' he prcss- 
eth them well and thoroughly to weigh what he is 
further to declai-e unto them, and that under this word 

I find eleven several Greek words used in the New 
Testament, which our English do express by this word 
coHsidci; and I observe some special emphasis in every 
of them. 

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

1. A word that properly signifieth to see or behold, 
loiiii, and that with bodily eyes, is oft referred to the 
mind, and intendcth a serious observing of a matter. 
It is said that the apostles, in a matter of great mo- 
ment, came together to consider of that matter. Acts 
XV. 8. 

2. Another word, '.);u^'.n, which useth to be applied 
to the bodily sight, is also transferred to the mind, 
and signifieth a serious observance. ' Consider how 
great this man was,' Heb. vii. 4. 

3. Another word which properly signifieth to view 
as a watchman, bmt:ii\i, spcculari, or a spy doth, even 
as narrowly and diligently as may be. Thus we must 
' consider ourselves,' Gal. vi. 1, that is, take due and 



thorough notice of ourselves, and of our manifold in- 
firmities, and temptations whereunto we are subject. 

4. The last simple verb, voih, properly respecleth 
the soul, and according to the notation of it, it signi- 
fieth to turn a matter up and down in one's mind, that 
he may to the full observe it. To this purpose saith 
the apostle, ' Consider what I say,' 2 Tim. ii. 7. 

5. The first simple verb hath a compound, evvidsii/, 
which addeth further emphasis, and implieth a serious 
consulting with one's self of such and such a matter. 
Thus is Peter said to consider that strange providence 
that befell him. Acts xii. 12. 

G. The second simple verb hath also his compound, 
d»a6icos£rv, which signifieth a reviewing of a thing, and 
a diligent pondering upon it. Hereof see more. Chap, 
xiii. 7, Sec. 109. 

7. The fourth simple verb hath in like manner his 
compound, xuTavoin, which signifies thoroughlj- to 
think of a matter, so as he may come to a more full 
knowledge thereof. This word is used to set out 
Peter's considering the strange vision that was shewed 
him. Acts xi. 6. This is the word that is used here 
in this text. 

8. There is another compound, cmkvai, which in- 
tendeth a casting as in a man's mind, or consulting 
with one's self about a matter. The disciples of 
Christ are checked for failing herein. They con- 
sidered not (ou etjiy/.av), the miracle of the loaves. 

9. There is likewise a compound, avaXoyl'l^ieSai, 
which signifieth to recount with one's self, and to 
review a thing again and again. ' Consider, avaXoyi- 
aaak, him that endured,' &c. 

10. Another compound like this, haXoyiZiBSai, is 
used, which signifieth to reason with one's self about 
a matter that seemeth strange, that they may the 
better discern it. For failing herein, Caiaphas checked 
the rest of the council that thev did not consider, iubk 
ha.X',yiZink, such a thing, John xi. 50. 

11. There is another compound, ■/.arafj.avSamv, 
which signifieth so to observe a thing as one may be 
well informed and instructed thereabout. ' Consider 
[xaTa/j,dS£rs) the lilies,' saith Christ. 

These eleven several Greek words doth our English 
translate with this one word amnUler. Our English 
word hath an emphasis in it, and implieth a very 
special observing of a thing. 

Sec. 22. Of considering urv/lilii ninllers. 

The matter which the apostle would have them so 
to observe is as great and weighty a matter as can be, 
as will appear in opening the words following. 

In genera], it hence appeareth, that matters of 
weight are to be well wei.ghed. The several tests 
before quoted, about the dilferent Greek words, give 
so many proofs of the point. 

If matters be not at first duly considered, and 
thoroughly weighed, they may .slip out ; see hereof 
Chap. ii. 1, Sec. C. 



20G 



GOUGE ON HEBREWS. 



[Chap. III. 



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

Ministers may here learn so to press matters of 
moment upon their people as they may consider them, 
and thereupon to call upon them to consider such and 
such a point ; as the apostle did, ' Consider what I 
saj' ; and the Lord give thee understanding,' 2 Tim. 
ii. 7. Thus they shall shew that they can distinguish 
betwixt matters that differ, and can discern what 
points arc of most and best use ; that they desire the 
profit of their people, and are loath that weighty 
matters should be lost. 

That people may make the better use of this point, 
two prudent practices are especially to be observed : 
one with themselves, another with others. 

1. That with themselves is meditation. This is an 
especial part of consideration. Hereby we call to 
mind what we have heard or read, and so conceive it 
the better. That which is not thoroughly conceived 
at first, by meditation may be better understood. 
Meditation to man is as chewing the cud to sundry 
beasts, whereby that which thry eat is better digested. 
Sundry beasts which chewed the cud were under the 
law counted clean, which in a figure commendeth 
meditation. Surely this brings much profit, which 
they find who carefully use it. 

2. The practice with others is conference. This 
may be more useful than meditation, because thereby 
we have not only our help, but also the help of others. 
Hereby we may also bring help to others. 

Sec. 28. Of Christ above all to be considered. 

That weighty point which the apostle would have 
them to consider is Christ himself. If anything in 
the world be to be seriously considered, surely Christ 
above all, and that in his excellencies : ' Consider 
how great this man was,' Heb. vii. 4 ; and in his 
meanness, ' Consider him that endured such contra- 
diction,' &c., Heb. xii. 3 ; yea, in his humanity, and 
in the exaltation thereof, ' llemcmbcr that Jesus 
Christ, of the seed of David, was raised from the 
dead,' 2 Tim. ii. 8. It is very observable, thut this 
remarkable note of consideration, Ijehohl, is in Scrip- 
ture oftener prefixed before the mysteries of Christ, 
and that both in the Old and New Testament, than 
before any other one mystery whatsoever. 

The dignity of Christ's person, the admirable union 
of his two natures, the excellency of his offices, his 
low descent for our sakes, the extent of his suflferings, 
his full conquest over all our enemies, his glorious 
exaltation, and the incomparable benefits that we reap 
by Christ, are all very forcible motives to stir us up 
to consider him. 

The apostle was so far ravished with the apprehen- 
sion of Christ Jesus, as ho saitb, ' I determined not 
to know anything among yon, save Jesus Christ, and 



him crucified,' 1 Cor. ii. 2. And again, ' I count all 
things but loss for the excellency of the knowledge of 
Christ Jesus my Lord,' Philip, iii. 8. 

This sets an high commendation on the sacred 
Scripture, that it setteth out Christ so much as it 
doth, and that both in the Old and New Testament : 
in the Old, by promises, prophecies, types, figures, 
and other hke means ; in the New, plainly, perspicu- 
ously, and that in his conception, birth, private life, 
public ministry, great works, great sufl'erings, death, 
burial, resurrection, ascension, sitting at the right 
hand of his Father, continual intercession for us, his 
power of judging all, and eternal glory. 

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

In reading the Scriptures, mark such places espe- 
cially as set out Jesus Christ ; meditate on them, and 
thus consider him. 

Sec. 24. Of Christ an apostle. 

That which the apostle would have us especially to 
consider in Christ concerneth two of his offices, namely, 
his prophetical office, in this word ajwstle ; and his 
priestly function, in this, hii/h priest. 

Though it be the prophetical office of Christ which 
is set out under this word apostle, yet that word is 
used because an apostle was the chiefest minister that 
ever was instituted under the New Testament, Eph. 
iv. 11 ; and an apostleship had more privileges con- 
fen-ed upon it than ever any other function in the 
church, before or since the apostles' times, had. This 
amplifieth the excellency of Christ's prophetical ofiice, 
and sheweth that it is of the most excellent kind. 

Of the meaning of this word apostle, see Chap. ii. 
3, Sec. 20. There was shewed how apostles, pro- 
perlv so called, were distinguished from other ministers, 
both in the manner of their calling, and also in the 
special privileges that belonged thereunto. That which 
is further to be declared concerning Christ's apostle- 
ship is to prove that Christ was an apostle, 

1. In his general function. 

2. In his special calling thereunto. 

3. In the privileges that appertained to that func- 
tion. 

I. The general function of Christ, as a prophet, an 
apostle, and minister of the word of God, was to make 
known the will of the Father unto his people. That 
Christ did this, hath been before shewed. Chap. i. 2, 
Sec. 14, and Chap. ii. 3, Sees. 22, 24, and 12, Sees. 
Ill, 112. 

II. His special call to that function was immediate 
from the Father. Christ thus saith of himself, ' As 
my Father hath sent me, even so send I you,' John 
XX. 21. Oft doth Christ make mention of this, that 
his Father sent him. Where Christ saith to the Jews, 
' Ye have neither heard the Father's voice at any 
time, nor seen his shape,' John v. 87, be speaketh it 



Ver. 1.] 



GOUGE ON HEBREWS 



207 



in an opposition betwixt the Jews and himself, and 
siveth them to understand that what they had not 
done he had done. He had both heard his Father's 
voice and seen his shape. Therefore he thus saith, 
' Not that anj- man hath seen the Father, save he which 
is of God, he hath seen the Father,' John vi. 46. 
To the same purpose tends this, ' No man hath seen 
God at any time ; the only begotten Son, which is in 
the bosom of the Father, he hath declared him,' John 
i. 18. 

III. The privileges which belonged to an apostolical 
function, and in a most eminent manner appertained 
unto Christ, were these eight that follow : 

1. Christ laid the foundation ; for he first preached 
the gospel in paradise. Gen. iii. 15. Of Christ's first 
publishing the gospel, see Chap. ii. 3, Sec. 24 ; .yea, 
Christ himself was the very foundation, 1 Cor. iii. 11. 
He is also the chief corner-stone, Eph. ii. 20. There 
is mention made of ' the foundation of the apostles and 
prophets ;' but that is tropically spoken, in that they 
were ministers to lay the proper foundation, which is 
Jesus Christ. 

2. The whole world was Christ's jurisdiction. No 
limits were set to his function : ' The uttermost parts 
of the earth were for his possession,' Ps. ii. 8. He 
' preached peace to them that were nigh, and to them 
that were afar ott",' Eph. ii. 17. 

8. He had his gifts immediately by the Spirit, Isa. 
xi. 2, Luke ii. 20. Not by any means of man. 

4. He received the Spu'it more abundantly than 
any other. He received it ' not by measure,' John iii. 
84 ; ' All the treasures of wisdom and knowledge were 
hid in him,' Col. ii. 3 ; yea, ' the fulness of the God- 
head' dwelt in him,' Col. ii. 9 ; he was so full, as ' out 
of his fulness we all receive,' John i. 16. 

5. He could not but have infallible assistance, in 
that he was the very truth itself, John xiv. 16 ; and 
the Spirit of God was upon him, Luke iv. 18. 

6. He also must needs have power of giving gifts, 
in that he was the prime author of all gifts : ' He 
gave gifts unto men,' Eph. iv. 7 ; ' He, ' breathing on 
his disciples, said, Receive ye the Holy Ghost,' John 
XX. 22. 

7. About miracles he had more power than ever any 
other. Never any wTought miracles more in number, 
and more strange in their kind, than any prophets or 
apostles, John ix. 32, and xv. 24 ; but that which 
most distinguisheth Christ's power in this respect from 
others, is, that Christ wrought them in his own name, 
but others in the name of Christ, Mark i. 27, Acts iii. 
12, 16, and iv. 10. 

8. Vengeance especially belongeth unto Christ, 
Rom. xii. 19. When the apostle delivered the inces- 
tuous person over to Satan, he did it in the name, and 
with the power, of our Lord Jesus Christ, 1 Cor. v. 4. 

Thus it appears that all things belonging to an 
apostleship did truly, properly, and pertinently belong 
to Christ ; so as this title apostle is here most fitly 



applied to him, and in so eminent and excellent a 
manner can he attributed to no other. 

Sec. 2.5. Of duties arising from Christ's apostleship. 

An especial duty hence arising, from heaven enjoined 
to us by the Father himself, is this, ' Hear ye him,' 
Mat. xvii. 5. Every particular about Christ's apostle- 
ship doth much press this point. 

1. The general, that he was a minister of the gospel, 
requireth that he be hearkened to, Deut. xviii. 19. 

2. He had seen the Father, and was in his bosom, 
and knew his whole counsel : whom, then, should we 
hear, if not him? 

3. He was immediately sent of the Father, as the 
most extraordinary ambassador of God, even his own 
Son. If a king send his son an ambassador, shall not 
he have audience? Mat. xxi. 87. 

4. He is the only sure foundation; on whom can 
we more securely rest than on him? Therefore hear 
him. 

5. By reason of the extent of Christ's jurisdiction, 
he brake down the partition wall betwixt Jew and Gen- 
tile, and ' hath made both one,' so as now ' we are no 
more strangers,' Eph. ii. 19. We being of Christ's 
sheepfold, ought in that respect to hear him, John 
X. 16. 

G. That immediate understanding which Christ had 
of God's whole counsel, without any means on man's 
part, should make us give the more heed to him. 

7. That abundance of Spirit which was in him givts 
us just occasion the rather to hearken unto him. 

8. He having power to give gifts, by hearkening to 
him we may be enlightened, and made partakers of all 
needful graces. 

9. Should we not hear him, who confirmed his doc- 
trine with such miracles as he did ? 

10. The vengeance which he can pour upon the 
rebellious, should move us to tm-n an obedient ear to 
his word; for our God is a consuming fire. 

How Christ may now be heard, is shewed Chap. ii. 
12, Sec. 112. 

Other special duties do arise from 'the distinct 
branchesof Christ's apostleship, such as these that 
follow. 

1. Obey Christ, as he is in general a minister, and 
hath the rule over his church, and watcheth for our 
souls, Heb. xiii. 17. 

2. Believe his word, because he was in the bosom of 
his Father, and knew his whole counsel, John i. 17, 
18. The Jews are reproved because they believed not 
him who had seen the Father, John v. 37, 88. Upou 
this, that Christ had seen the Father, he maketh this 
reference, ' He that believeth on me, hath everlasting 
life,' John vi. 46, 47. 

3. Receive, and that with all reverence, him whom 
the Father immediately sent. For this end the father 
so sent his son, saying, > They will reverence my sou,' 
Mat. xxi. 37. 



208 



GOnOE ON HEBREWS. 



[Chap. III. 



4. So settle thj- faith on Christ the only foundation, 
OS it may never be removed frotu him. When Christ 
said to the twelve, ' Will ye also go away ?' Peter an- 
swered, ' Lord, to whom shall we go ? Thou hast the 
words of eternal life,' John vi. G7, 08. 

5. Do what may be done for bringing all of all sorts 
into the sheepfold of Christ. By virtue of the extent 
of Christ's apostloship, the gospel is everywhere to be 
preached. Mat. xxviii. 19. 

C. If any preach any other gospel than that which 
Christ preached, who had the Spirit of truth in him, 
let it be detested. For Christ's gospel was ' not of 
man,' Gal. i. 9, 11. 

7. Open your mouth wide, and crave abundantly of 
Christ what is needful, for he hath the Spirit in abun- 
dance, and ' out of his fulness we may all receive 
grace for grace,' John i. IC. 

8. Depend on him for such gifts as thou hast not, 
and give him the praise of such as thou hast, for he 
' giveth gifts,' Eph. iv. 8. 

9. Adhere to that truth which Christ hath ratified 
with his miracles. 

10. Fear to provoke him who hath a power to take 
vengeance. 

Sec. 26. 0/ Christ's heinf/ loth an ajiostle, and also 
an high priest. 

Tlie second point which the apostle would have them 
to consider was, that Christ is an high priest. 

Of Christ's being a priest, and an high priest, see 
Chap. ii. 17, Sees. 172, 173, etc. 

The excellencies of Christ's offices, and the benefits 
which we reap thereby, do give just occasion to con- 
sider this apostle and this high priest. 

Of the excellency and benefits of Christ's propheti- 
cal office, see Chap. i. 2, Sec. 14, and Chap. ii. 3, 
Sec. 22, and verse 12, Sees. Ill, 112. 

Of the excellency and benefits of Christ's priesthood, 
see Chap. ii. 17, Sec. 174. 

The function of an apostle and an high priest were 
the greatest functions that ever God instituted in his 
church. None greater than an high priest under the 
law ; none greater than an apostle under the gospel. 
Fitly, th. refore, doth the apostle here apply them to 
Christ, who is the most excellent of all, and undertook 
for his church those things which were of greatest 
concernment for her. 

These two offices, apostJe und high /iriesl, were never 
joined in one man ; but hero they are by this copu- 
lative particle, xai, ami. The same Jesus that was 
an apostle, was also an high priest ; he therefore is all 
in all. Several persons among men are to be deputed 
to several functions ; butChrist alonels sufficient for all 
functions. As for continuance of the same function, 
there needs many men, because they are mortal, and 
they must supply it one after another ; but Christ 
coutinueth ever, lleb. vii. 23, 24. So for performing 
several aud distinct duties, there needs several distinct 



men, because all abilities are not in any one man ; yet 
Christ is able to manage all, for ' it pleased the Father 
that in him should all fulness dwell,' Col. i. 19. 

Thus have we no need to go to any for the further- 
ing of that which Christ undertakes. He performs 
the parts of an high priest, he also perfoims the parts 
of an apostle. This also he doth in all things that 
are absolutely necessary for the eternal happiness of 
his church. 

Sec. 27. Of profession. 

The Greek word, o/to?.oy/a,' here used by the apostle, 
is a compound, and properly signitieth a consent. Id 
the New Testament it is used for a confession or pro- 
fession of a thing, 1 Tim. vi. 12, 13. It is also used 
to sot out the faith or reUgion which Christians pro- 
fess, Heb. iv. 14. 

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

The former acception of the word sheweth that true 
Christians do profess Christ to be their apostle and 
high priest, that is, their instructor and intercessor. 
They are not ashamed of him, for he is not ashamed 
of them. See Chap. ii. 11, Sec. 108. 

The latter, that Christ, as an apostle and high 
priest, is the principal subject of the Christian re- 
ligion. He is that foundation whereupon other articles 
of the Christian faith are erected, 1 Cor. iii. 10-12, 
Acts iv. 12. 

The very word profession, as here used, implieth 
that Christians openly professed their faith. Thus 
the apostle himself openly professeth his faith, saying, 
' This I confess, that after the way which they call 
heresy, so worship I God,' &c.. Acts xxiv. 14. This 
is that ' good profession ' which is commended, and 
which is testified of Christ himself," 1 Tim. vi. 12, 
13. An apostle prcsoribeth this as a duty under 
another like word, namely, a-o'/.oyla, aimhiijij, trans- 
lated to 'give an answer,' 1 Peter iii. 15. 

'I'his is set down as an especial fruit of faith, for 
' with the heart man believeth, and with the mouth 
confession is made,' Rom. x. 10. ' I believed, there- 
fore have I spoken,' Ps. cxvi. 10. ' We also beheve, 
and therefore speak,' 2 Cor. iv. 13. 

This also is set down as the way to salvation. 
' With the mouth confession is made imto salvation,' 
Rom. X. 10. How unworthy of their holy profession 
do they carry themselves, who being in the number of 
those that profess the true faith, through fear or 
shame forbear to make open profession of that fiith. 
Some count it a point of wisdom to conceal their faith, 

' Of the verb i^L,Uyi7t, see Clinp. iii. 15, Stc. 144. 

» See Chap. iii. vcr. 12, Sec. 117. 



Ver. ].] 



GOUGE ON HEBREWS 



209 



and to shew themselves close men, so as none shall 
know what they are resolved to stand to. Surely this 
wisdom was never learned in Christ's school. He 
that was made wise by God's word, professeth to 
' speak of God's testimonies even before kings, and 
not to be ashamed,' Ps. cxis. 4G. These are like the 
Laodiceans, which were neither cold nor hot. But of 
all, they were most grievous to Christ, who thereupon 
threatens to spue them out of his mouth, Rev. iii. 10. 
At the great day will Christ shew himself to be 
ashamed of such, Mark viii. 38. 

Sec. 28. Of Hebreu-s hciiuj Christians. 

This relative )j,aS», our, annexed to profession, 
being of the first person and plural number, in- 
cludeth both the author of this epistle, and those also 
to whom it was written ; and sheweth that they were 
all of the same profession, which was the Christian 
religion. For howsoever the greatest part of the 
Jews, by reason of their obstinacy in rejecting Christ, 
were cast off, yet, ' at that present time also there was 
a remnant according to the election of grace,' Rom. 
xi. 5 ; and by this relative our, he giveth them to 
understand, that as he himself, so they also were of 
that remnant. 

A great encouragement this was for them to hold 
fast their profession, and though the greatest part of 
the Hebrews had rejected that profession, yet they to 
live and die therein ; and therefore to ' consider the 
apostle and high priest of their profession,' that they 
might the better know him, believe on him, and sub- 
mit themselves to him. 

Such Jews as are now of the Christian profession, 
for God hath in all ages reserved a remnant^to himself, 
may apply this to themselves. 

Sec. 29. Of Jesus Christ joined together. 

That the Hebrews might the more distinctly know 
who that apostle and high priest ^-as whom they 
ought to consider, the apostle sets him down by name 
under these two titles, Christ Jesus. These two titles 
are applied to him, as our proper and surname to 

US. 

Jesus was his proper name, and by this was he 
most usually called while he lived on earth, as appears 
by the history of the Evangelists : ' A man that is 
called Jesus made clay,' &c., saith the man that, 
being born blind, received sight, John ix. 11. And 
in the Acts, where the apostles' dealing with the Jews 
is most insisted on, Jesus is oftenest mentioned. In 
the epistles which were sent to the Gentiles, the title 
Christ is most frequently used. In this epistle, 
Jesus is used as oft as Christ. Both in and since the 
apostles' time, the title Christ hath been more fre- 
quent in Christians' tongues and pens than Jesus. 

Christ is a common name of the whole stock or 
family that comoth from God, even of all God's 
children. Therefore, they are called ' Christians,' 



Acts si. 2G. Yea, this very title Christ, is applied to 
them all, 1 Cor. xii. 12, Gal. iii. 16. In the Hebrew 
dialect, this title was of old given to all saints, as 
where the Lord saith, ' Touch not mine anointed,' 
Ps. cv. 15, or 'my Christs,' '^'l^'0, ^g;ffri» /iou, LXX, 
Christos meos. Jesus Christ are titles of difl'erent 
languages. The former is Hebrew, the latter Greek ; 
yet all other languages retain these two names, ac- 
cording to their proper dialect. 

Among other reasons of giving two titles of these 
two languages, Hebrew and Greek, to the same per- 
son, by both which, and by cither of which, he is dis- 
tinguished from all others, this may be a principal 
one, that ' There is neither Jew nor Greek, but all are 
one in Jesus Christ,' Gal. iii. 28. 

The whole world was then distinguished into these 
two sorts, Jew and Greek, Rom. i. 16, and x. 12. 
For by Christ the partition wall betwixt Jew and 
Greek, or Gentile, was broken down, Eph. ii. 14. 
Had not thus much been intended, he might have 
been called Jesus Messiah, which implieth as much as 
Jesus Christ. 

This affords matter of gratulation to us Gentiles, 
The Jews' Jesus is our Christ ; Jesus Christ, one and 
the same person. He is not only Jesus for the Jews, 
but Christ for the Gentiles, Mat. i. 16, Luke ii. 11. 
On this ground, forms of gratulation were prescribed 
to the Gentiles, whereof the apostle gathereth a cata- 
logue together, Rom. xv. 9, &c. We are of these 
Gentiles ; it therefore becomes us well to meditate 
on that advice which the apostle gives, Eph. ii. 11-13. 
This may also be an incitation to us to do what lieth 
in our power, by prayer or otherwise, for recalling the 
Jews. The name Jesus is still due to our Clirist. 
He retaining that name will be ready to receive the 
Jews coming unto him. ' I am Jesus,' saith he to 
persecuting Saul, a Jew, implying thereby that he 
was ready to be a Saviour unto him. 

Of this title Jesus, see more on Chap. ii. ver. 9, 
Sec. 73. 

Of this title Christ, see more on ver. 6 of this 
chapter, Sec. 54. 

Sec. 30. Of the resolution o/Heb. iii. 1. 

Wlierefore, holy brethren, partalten of the heavenly 
calling, consider the Apostle and High Priest of our 
profession, Christ Jesus. 

The sum of this verse is, an especial use of Christ 
undertaking for us. 

Two points are here distinctly to be weighed : 

1. The inference of this text upon that which went 
before, therefore. 

2. The substance of the whole text. Herein is set 
down, 

1. A description of the parties to whom the duty 
is prescribed. 
I 2. A declaration of the distinct duly. 
I The parties are described, 





GOUGE ON HEBliEWS. 



[Chap. III. 



1. By their relation. 

2. By their vocation. 

In setting clown their relation wo may observe, 

1. Tlie kind of it, in this word brethren. 

2. The quality of it, in this epithet holy. 
Their vocation is illustrated, 

1. By the reality of it, in this word parlakers. 

2. By the excellency of it, heavenbj. 
About the duty is expressed, 

1. An act, consider, 

2. The object thereof. 

The object consisteth of two parts of mysteries : 

1. Two offices of Christ, apostle and hiyh priest. 

2. Two names, Christ, Jesits. 

See. 81. 0/ the observatiotis arising from Heb. 
iii. 1. 

I. The good done for us is duly to be regarded by 
Its. This particle of inference, wherefore, intends as 
much. See Sec. 2. 

]I. All sorts of saints are brethren. Both ministers 
and people, yea, all sorts among them are here styled 
brethren. See Sec. 3. 

III. h is a great honour to be holy. For honour's 
sake doth the apostle style them holy. See Sec. 5, &c. 

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

Y. The jiccuUar calling of saints is celestial. It is 
here styled heavenly. See Sec. 15. 

VI. Saints are really called. 

Xll. A II saints have the like privileges. 

These two latter doctrines are gathered out of the 
word partakers. See Sec. 17. 

VIII. Saints mt(sl be judged according to their pro- 
fession. So doth the apostle here judge them. See 
Bee. 6. 

IX. Instructors must insinuate themselves into the 
heaits of their hearers. This is the reason why the 
apostle doth attribute the fore-mentioned dignities to 
them. See Sec. 4. 

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

XI. Christ ought most of all to be considered. He 
is that weighty matter whom the apostle would have 
thtiii to consider. See Sec. 23. 

XII. Christ is an apostle. He is here SO expressly 
style.!. Sec Sec. 24. 

XIII. Christ is the true high priest. He is here by 
an excellency so called. See Sec. 2G. 

XIV. Christ uas a minister both of the law and the 
gospel. An high priest was the chiefest minister of 
the law, and nn npostle of the gospel. See See. 26. 

XV. The faith is openly to be profcised. The word 
profession imporleth as much. See Sec. 27. 

XVI. Sundry Jews have been Christians. Jews 
are included under this relative our, ' cur profession.' 
See Sec. 28. 



XVII. Our Saviour had his distinct names. They 
are here expressed, Jesus, Christ. 

XVIII. One of our Saviour's names was an Hebrew 
name. This was Jesus. 

XIX. The other of our Saviour's names luas Greek. 
This was Christ. 

XX. All nations have a right to the same Saviour. 
The meeting of these two names in the one only Sa- 
viour implies as much. 

Of the four last doctrines, see Sec. 29. 

Sec. 32. 0/ faithfulness, and that to him that ap- 
pointed us. 

Ver. 2. TT'ViO was faithful to him that appointed him, 
as also 3Ioses was faithful in all his house. 

The apostle having declared Christ to be a prophet, 
he further proceedoth to set forth Christ's manner of 
executing his prophetical office, which was with all 
faithfulness. 

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

The simple proposition is thus expressed, ' Who 
was faithful to Lim that appointed him.' 

This relative who is not in the Greek, where, word 
for word, it is thus set down, ' being faithful,' n-zffrJir 
on-a. This kind of connection makes this a part of 
the former sentence, as if it had been thus rendered, 
' Consider Christ Jesus, being faithful,' and it implieth 
an especial reason why we should the more seriously 
consider Christ, even because he was faithful ; for his 
faithfulness made him every way fulfil what was meet 
to be done for us. Thereupon we may more confi- 
dently rest upon him, and in that respect ought the 
more seriously to consider him. 

"What it is to bo faithful, and how Christ shewed 
himself faithful, both to God and man, in all things 
that he undertook, h.ath in general been manifested, 
Chap. ii. 17, Sec. 177. We shall have occasion to 
speak more distinctly of Christ's faithfulness in his 
prophetical office, when we come to the comparison 
betwixt him and Moses. Sec. 39. 

The general point of Christ's faithfulness is ampli- 
fied by that respect he had therein to ' him that ap- 
pointed him,' which was his Father, Heb. v. 5. 

They that appoint a task to any, do therein trust 
them. Now, faithfulness much consisteth in a due 
fulfilling of that trust which is committed to any. The 
servants that improved their talents, according to that 
which their master who appointed them expected of 
them, aro accounted and called faithful. Mat. xxv. 
21, 23. 

Faithfulness is opposed to deceitfuluess ; a faithful 
man will not deceive him that trusts him. If he do, 
he is not counted faithful. 

Christ, in manifesting his faithfulness, had his eye 
especially upon ' him that appointed him.' He was 
faithful to him. His care was to approve himself to 



Ver. 2.] 



GOUGE ON HEBREWS. 



him. This was his care in his very youth : ' I must 
be about my Father's business,' saith he, Lukeii. 49. 
So the like in his man-age : ' I must work the work 
of him that sent me while it is day,' John ix. 4 ; yea, 
in the last act of his life, while be was drinking his 
bitter cup, he thus saith to his Father, 'Not as I will, 
but as thou wilt,' Mat. xxvi. 39. 

1. He did bear such respect to his Father as in all 
things he sought to please him : ' For I came down 
from heaven,' saith he, ' not to do mine own wiU, but 
the will of him that sent me,' John vi. 38. 

2. He knew that he was to give an account to his 
Father, which he did in the latter end of his life, John 
svii. 4, &c. 

3. He had a great desire to approve himself unto 
his Father. His Father said to him, 'Behold my 
Bervant whom I uphold, mine elect in whom my soul 
delighteth,' Isa. xlii. 1. His desire, therefore, was to 
be in the number of those to whom his Father saith, 
' Well done, thou good and faithful servant,' &c., Mat. 
XXV. 21. 

This is a strong prop to our faith ; for hereby we 
may be assured that what Christ doth will be accepted 
of his Father, in that he did it according to his 
Father's will, to whom he was faithful. Now, what 
Christ did as mediator, he did for us, and we reap the 
benefit thereof. 

Herein is Christ a pattern, as to all others who de- 
sire to approve themselves to God, so to ministers 
especially, whom Christ as a prophet hath left in his 
stead. We therefore must be faithful to him that 
hath appointed us. Herein shall we walk worthy of 
the Lord unto all well-pleasing, Col. i. 10. For this 
end observe these few rules : 

1 . Be careful thyself to do what the Lord hath ap- 
pointed thee to do, and put it not off to others. We 
must every one give an account of such as are com- 
mitted to our charge, Ezek. iii. 17, &c ; Heb. xiii. 
17 ; 1 Peter v. 2, 4. The good shepherd knoweth 
his own sheep, and goeth before them, John x. 4. 

2. Deliver nothing but what thou hast received 
from the Lord. 

3. Conceal nothing that thou bast received, but de- 
clare the whole counsel of God. 

4. Declare God's word as the word of God. 

Of the three last points, see The Whole Armour of 
God on Eph. vi. 19, sees. 181-183. 

5. Seek not to please men. ' If I yet pleased men, I 
should not be the servant of Christ,' Gal. i. 10. So 
contrary is man's humour to God's will, as both can- 
not w^ell be pleased. 

G. So order all as God may bo glorified. This 
must be preferred before thine own profit and praise. 

Sec. 33. Of Christ's deputation to his prophcliccd 
offue. 

The Greek word translated appointed, properly sig- 
nifieihmade,To/^(ra»r;. Hereupon the Arians produce 



this text to prove that Christ as God was made, and 
that he was not God eternal. 

Sundry answers may be given to this cavil. 

1. The apostle doth not here speak of Christ's 
divine nature, but of his prophetical office. 

2. The word here used "3-w£/"v, doth not always sig- 
nify to give a being to a thing, but sometimes to depute 
and advance to a place or office. The word which in 
Hebrew answereth to this, nE'JJ, fecit, and which the 
LXX do translate with this word, is thus fitly ex- 
pressed in our English, ' The Lord that advanced, 
ncy, Toirjda;, Moses and Aaron,' 1 Sam. xii. 6. Where 
the apostle saith, that God ' made, I'rroirigi, Jesus 
Lord,' Acts ii. 36, he meaneth that he appointed him 
to be a Lord ; therefore he thus espresseth the same 
point in another place: ' Him hath God exalted, V'l^afi, 
to be a Prince,' Acts v. 31. It is in common speech 
of him that advanceth another to a dignity usually 
said, he made him such and such a man. 

3. This that is here said of God's makinij Christ, 
hath reference to the former verse, and in special to 
these two ofiioes, apostle, high priest. These being 
here understood or again repeated, will make the 
sense clear, thus, ' who was faithful to him that made 
him an apostle and high priest.' 

It is God the Father that is here said to make or 
appoint Christ, as it is more fully expressed, Heb. v. 
5. This being applied unto God the Father, puts it 
out of all doubt and question, that Christ himself 
was deputed to the offices which he did undertake. 
He did not of himself thrust himself into them. This 
was expressly proved to have relation to Christ's royal 
function out of the mentioned phrase, 'Thy God hath 
anointed thee,' Chap. i. 9, Sec. 119. It is also as 
expressly proved of his priestly function, Heb. v. 5. 

Here this is in particular applied to his prophetical 
office. 

Of his immediate calling thereto, see Sec. 24. 

These phrases, 'God gave his Son,' John iii. 16 ; 
' sent Lim,' John iii. 34 ; anointed him,' Luke iv. 18, 
and such like, give evident proof of the point. 

Hereof, that all might take more distinct notice, 
Christ himself oft maketh mention of doing his will 
that sent him, John iv. 34, and v. 30, and vi. 38, and 
ix. 4. 

1. This was an encouragement unto Cluist himself 
to go on in his work, because God appointed him 
thereto, John iii. 84. 

2. It was a great inducement to others to attend 
upon his ministry, and well to heed it, John xi. 42, 
and xii. 44, 45, and xiii. 20. 

3. It was a warrant and defence to Christ against 
his adversaries' oppositions, John v. 23, and vii. 16. 

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

Ans. 1. One person may send another, as the first 
person may send the second, and the lu-st and second 
the third. Indeed, they are all equal, Philip, ii. 6 ; 



GOUGE ON HEBREWS. 



[ClIAP. III. 



but by a mutual consent one equal may be sent of 
another, John xvi. 20. 

2. The Son, by assuming man's nature and sundry 
offices, made himself in those respects inferior to his 
Father, John, xiv. 28. And in this especial respect 
was Christ appointed by God. 

This gives us just cause to accept Christ for our 
prophet, and every way to esteem him as a prophet, 
because the Father appointed him, ' Ho that receiveth 
me,' snith Christ, ' receiveth him that sent mc,' John 
xiii. 20. Of particular duties concerning this point, 
see Sec. 2G. 

Sec. 34. Of God's appoinliiip ministers. 

That which is here said of the warrant that Christ 
had for his function, may be extended to all others' 
functions, specially in the church of God ; and therein 
most of all to ministers of the word, for it is such a 
function that is here intended whereunto God appointed 
Christ. It is God's appointment that makes a true 
minister : ' No man taketh this honour unto himself, 
but be that is called of God,' Heh. v. 4. Ordinary 
and extraordinary ministers under the law and gospel 
were thus proved to be true ministers. The apostle 
exemplifieth this in Aaron, Heb. v. 4. Abijah herein 
made a difference betwixt the true priests and Levites, 
which served in the temple, and those false priests 
which Jeroboam made, 2 Chron. xiii. 9, 10. They were 
appointed by God, but not these. Hereby also extra- 
ordinary prophets justified their ministry, Jer. xvii. 16, 
Amos vii. 15 ; so likewise did the apostles, Eom.i. 1, 
1 Pet. i. 1 ; the ministry of Timothy is so justified, 
1 Tim. iv. 14. This warrant have the ordinary minis- 
ters of the New Testament, Eph. iv. 11. 

The Lord is the high supreme Sovereign and chief 
Governor, as in the world, so especially in the church. 
He thereupon hath power to order and dispose plnces 
and functions as he pleasetb. Among men, they who 
are appointed by their sovereign to such or such an 
office, have a right unto it ; so in a family, they who 
are appointed by the chief governor thereof. Much 
more they who are appointed by the Lord, for none 
Lave such an absolute sovereignty as he. 

What may we now think of the manifold functions 
that are usurped in the church of liome ? Did God 
ever appoint a pope to be an universal bishop and head 
over the whole church ? Did God ever appoint car- 
dinals in bis church ? or abbots, or priors, or friars, or 
monks, or'Jesuits, or sacrificing priests, or any other 
ministerial functions besides pastors and teachers ? 

What may we think of such women as presume to 
preach in public ? Did that God (who by the mouth 
of his apostle said once and again, ' It is not per- 
mitted unto women to speak or to teach,' 1 Cor. xiv. 
84, 1 Tim. ii. 12), did he appoint such? 

Did God appoint boys, serving men, tradesmen, 
Boldiers, or other like persons, who never understood 
tongues, arts, no, nor the body of divinity, upon a 



mere pretence of ' gifted brethren,' to be ministers of 
Christ, and stewards of the mysteries of God ? 

Sec. 35. Of such ordinary ministers as under tlie 
gospel are appointed bij God. 

There are three especial points that do demonstrate 
a ministerial function to be appointed of God. 

1 . The kind of ministry. 

2. Ability to perform it. 

3. A due setting apart thereto. 

The kind of an ordinary ministerial function in the 
New Testament is expressed under these two words 
' pastors, teachers,' Eph. iv. 11 ; both these are some- 
times comprised under the word teachcis, 1 Cor. xii. 
28, 29. Answerably tbcy are both exercised by one 
man, who is both the pastor and teacher of one con- 
gregation. 

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

Though these be the principal acts of pastors and 
teachers, j'et the Lord seeing it meet to add seals, 
which are the sacraments, to his word, hath committed to 
these ministers the administration of those sacraments, 
Mat. xxviii. 19, 1 Cor. xi. 27. God hath also com- 
mitted to them the keys, that is, the censures of the 
church. Mat. xvi. 19. ' 

2. A gift and ability for performing those functions 
is given by God to those whom he appoints ; so as 
that which the apostle saith of himself may be applied 
to all true ministers appointed of God, ' God hath made 
us able ministers of the New Testament,' 2 Cor. iii. 6. 

The ability which God in this kind giveth, is, 

(1.) To open the true and plain meaning of the 
Scripture. 

(2.) To declare the fundamental points of true 
religion. 

(3.) To refute errors and heresies contrary there- 
unto. 

(4.) To make fit application, by exhortation, per- 
suasion, consolation, reprehension, &c. 

(5.) The gift of prayer may be added hereunto. 

3. For a right setting apart to a ministerial func- 
tion, these particulars are warranted by God's word. 

(1.) That a testimony be given of theii- godly and 
sober life ; ' He must have a good report of them 
which are without,' 1 Tim. iii. 7. 

(2.) That examination be made of his gifts. This 
the apostle implieth under this phrase, ' Lay hands 
suddenly on no man,' 1 Tim. v. 22. The church of 
Epbesus is commended for trying ministers, Kev. 
xii. 2. lu this case they must be examined about 
their ability in tongues, arts, grounds of divinity, yea, 
and about the true grace of God in them. 

(3.) That exhortation bo given them faithfully to 
discharge their function. Christ gave exhortation and 
direction to his disciples when he sent them out to 
preach. Mat. x. 5. 



2.] 



GOUGE ON HEBREWS. 



213 



(4.) That invocation be made for God's blessings 
on them. Prayer was made for Barnabas and Saul 
■when they were sent forth ' to the work whereunto 
the Holy Ghost called them,' Acts xiii. 2, 3. 

(5.) That they be publicly set apart by other minis- 
ters, and that with imposition of hands, 1 Tim. iv. 
14, and v. 22. 

(6.) That all these be done in a solemn assembly, 
where there may be many witnesses, and many may 
join in craving a blessing. The apostles ' ordained 
elders in every church,' Acts xiv. 23. 

(7.) That the day of ordination be a day of humilia- 
tion and of fasting, to sharpen our prayers the more 
thereby. Acts xiii. 3, and xiv. 23. 

If to those there be added on the ministers' part a 
faithful execution of their function (which God testi- 
fieth concerning Moses, Num. xii. 7) ; and if withal 
the efficacy of God's power accompany their ministry, 
then is a farther stamp and seal for coniirmation 
thereof added. The apostle much presseth this for 
confirmation of his own ministry, Eph. iii. 7, 2 Cor. 
iii. 8, 1 Cor. ix. 1. It cannot be avouched that this 
efficacy is alwaj-s alike ; in some it is more powerful, 
in some less ; but where there is an apparent efficacy 
and blessing, there is a confirmation of that ministry. 

If all the fore-mentioned points be applied to the 
ministers of reformed churches, and in special to the 
ministers of the church in England, we shall find 
them to be appointed of God ; answerably they ought 
to be esteemed ; in testimony of a good esteem of 
them we must, 

1. Bless God for the ministry we have, Rom. s. 15. 

2. Attend on their ministry. Acts xvi. 14. 

3. Forsake them not, Heb. x. 25. 

4. Pray for them, Eph. vi. 19. 

5. Be subject to them, Heb. xiii. 17. 

6. Respect them as God's ministers, 1 Cor. iv. 1. 

7. Grudge not their maintenance, 1 Cor. ix. 7, 14. 

Sec. 36. Of comparing Moses and Christ. 

The apostle proceedeth to amplify the faithfulness 
of Christ by resembling it to the faithfulness of Moses, 
yet so as he doth also much prefer Christ before Moses, 
ver. 3, &c. 

Herein we may observe the wisdom of the apostle, 
who maketh choice of such a pattern as was among 
the Hebrews, to whom he wrote, in highest account. 
' Ye trust in Moses,' saith Christ to the Jews, John 
V. 45 ; ' We are Moses' disciples,' say the Jews of 
themselves, and ' we know that God spake unto Moses,' 
John ix. 28, 29. Moses his faithfulness was expressly 
commended by God, Num. xii. 7 ; and it was much 
celebrated, and held to be the best pattern. Now, when 
they should liear that Christ was no whit inferior to 
Mjses, but in sundry respects more excellent, they 
could not but have their hearts raised to an high 
esteem of Christ. 

The apostle gives Moses his due, ai 



Christ to him to avoid envy and to gain credence ; yet 
also he extols Christ above Moses, to draw them from 
Moses to Christ, from the law to the gospel. See 
Sec. 45. 

We may learn hereby, as we have occasion to com- 
pare things, not to withdraw true praise from any, but 
to give to every one their right. This is to be done 
in comparing persons, calhngs, or anything else. 
Many offend in the contrary ; they will dispraise some 
persons and callings to extol others the more. 

Sec. 37. Of the meaning of these words, ' Hoses in 
all his house.' 

The name Moses was given to the man here spoken 
of by Pharaoh's daughter, because (saith she) ' I drew 
him out of the water,' Exod. ii. 10. For that name 
is derived from a verb that signifieth to draw out, 
nL"D, I'.vtia.rit,^ and that out of waters, Ps. xviii. 16. 

God appointed Moses to be the chief governor over 
his people. Acts vii. 35, who are comprised under this 
word house ; for it is metonymically here taken, an 
house for the inhabitants in a house, which are ordi- 
narily called a family. Therefore, by way of exposi- 
tion, it is said, ' whose house we are,' ver. 6. Thus 
also Christ is said to be ' over the house of God,' 
Heb. X. 21 ; and the church is said to be ' the house 
of God,' 1 Tim. iii. 15 ; and judgment is said to 
' begin at the house of God,' 1 Peter iv. 17, that is, 
the people of God. 

This relative, aJroD, his, hath reference to God, 
comprised under this phrase, ' that appointed him ;' 
for Moses was but a servant in the house, ver. 5. 
Therefore the house was not his. 

I will not deny but that this relative may also have 
reference to Christ, who is resembled to Moses, and 
intended under this phrase, ' who was faithful.' Be- 
sides, it is afterwards said, that ' Christ as a Sou was 
over his own house, whose house we are,' ver. 6. 
But betwixt these there is no discrepancy, for the 
Father and Son are one God, and the same things are 
oft attributed to both, John v. 17. 

This reference declareth the reason that moved 
Moses to be so faithful, namely, because the house in 
which he was appointed a steward was God's house ; 
the people over whom he was set were God's people. 
In this respect he wished that they were all prophets, 
because they were the Lord's people. Num. si. 29. 
He earnestly desired that a good governor might suc- 
ceed him, ' that the congregation of the Lord be not 
as sheep which have no shepherd,' Num. xxvii. 17. 

To amplify his care in this respect, this general 
particle all, iv oKui, is added ; for Moses was both a 
civil and an ecclesiastical governor ; he was a prince 
and a prophet, Acts vii. 35, 37. He du-ected the 
people both concerning'their dealing one with another, 
and also concerning their worshipping of God. His 
faithfulness was manifested in both ; in the things 
' See the ChurcKa Conquest, on Exod. s^'i. 9, sec. 5. 



GOUGE ON HEBREWS. 



[ClIAP. III. 



concerning God and his service, and in the things 
concerning the people and their welfare. This is a 
great amplification of his faithfulness. 

Faithfulness in Moses was the more commendable, 
because he was entrusted with the dispensation of all 
God's counsel to that people. What Moses spake 
not, was taken to bo not of God. See Chap. vii. 14, 
Sec. 76. 

Sec. 38. Of resemblance hctwixt unequah. 

Concerning the resemblance here made betwixt 
Christ and Moses, a doubt arises how the less can 
illustrate the greater ; how Christ's faithfulness can 
be amplified by Moses his faithfulness. 

Ans. ]. Unequals may be compared in quality and 
likeness, though not in equality. Thus there are 
many resemblances betwixt the Creator and creatures. 

2. To such as are better acquainted with the less 
than with the greater, the less may illustrate the 
greater. If a man have all his life been enclosed in a 



dark dungeon, where he never saw the light of snn or 
day, but only used candle-light, by that canlle-light 
one may set out the excellency of the light of the snn. 
Thus the faithfulness of Moses being better known to 
the Jews than Christ's faithfulness to them, it may be 
amplified by resembling it to Moses his faithfulness ; 
therefore he preSxeth this emphatical particle, xal, 
alsn, or even. 

3. That which the apostle addeth of Christ's excel- 
lency above Moses, ver. 3, doth further clear the 
doubt, for it sheweth that Christ was not only like to 
Moses, even in Moses his chiefest excellency, but also 
infinitely surpassed him. See See. 45. 

That we may the better discern how fitly the apostle 
hath brought in this resemblance, we will set down 
particular instances of Moses his faithfulness, and that 
throughout the whole course of his life, and withal 
shew how in every particular Christ was as faithful as 
Moses. 



Sec. 39. OJ Moses's and Christ's faithfulness compared together. 



1. Moses would not be corrupted nor detained from 
God's house (I mean from God's people) by the 

enticements that the world afforded, namely, 
promotions, profits, and pleasures of Egypt, Heb. 
xi. 24-26. 

2. Nor the pride, nor the stout heart, nor the threats 
of Pharaoh, could kecpMoses from declaring the Lord's 

unto him, Exod. v. 1, &c. 



3. The murmuring of the people over whom Moses 
was set, kept not him from seeking their good, Exod. 
xiv. 12, 13, and xvi. 6, 7. 

4. Moses had his warrant for all that he did from 
God, that appointed him, both in regard of the things 
which he did, and also of the manner of doing them. 
For proof hereof, compare Exod. xxv. 26, &c., where 
the charge is given, with Exod. xxxv. 36, &c., where 
the execution of the charge is set down. 

6. Moses faithfully delivered all things that were 
given him in charge, whether they were great or small, 
pleasing or displeasing, to the people, Exod. xxxiii. 3. 

6. When Moses had no express direction in a par- 
ticular case from the Lord, he inquired of the Lord, 
and waited for an answer, Num. ix. 8, and xv. 34, 
Lev. xxiv. 12. 

7. When Moses hoard better advice than himself 
had first conceived, and perceived it to be agreeable 
to God's will, he followed it, Exod. xviii. 19, itc. 

8. Moses envied not at any on whom the Lord 
bestowed the same gift that he had. Num. xi. 29. 

9. Moses strained himself to the uttermost, yea, 
.and beyond his strength, to do good to the people that 
were under his charge, Exod. xviii. 18. 

10. Moses had respect to every one in the house or 



1. Christ left the glory of heaven to redeem his 
church : ' Ye know the grace of our Lord Jesus Christ, 
that though he was rich, yet for your sakes he became 
poor,' 2 Cor. viii. 9. 

2. Christ was not terrified by the threats, plots, and 
practices of priests, scribes, pharisees, rulers of the 
Jews, Herod, or any others, Luke xiii. 32, John vii. 
28, &c. 

3. Christ endured the contradiction of sinners 
against him, Heb. xii. 3. 

4. Christ thus saith of himself, ' The Son can do 
nothing of himself, but what he seeth the Father do,' 
John V. 19 ; and again, ' I came down from heaven 
not to do mine own will, but the will of him that sent 
me,' John vi. 38. 

5. Christ thus saith of himself to the Father, ' I 
have given unto them the words which thou gavest 
unto me ;' 'I have declared unto them thy name, and 
will declare it,' John xvii. 8, 2G. 

6. Christ needed not this, for ' in him were hid all 
the treasures of wisdom and knowledge,' Col. ii. 3. 
If he had needed, he would have inquired. 

7. So wise was Christ, as he ordered all things to 
the best, so as he needed no better advice than his 
own. He was wisdom itself. 

8. Christ gave such gifts to others as himself had, 
Mat. X. 1, John xvi. 15, and xx. 21, 22. 

9. Christ's .ngony sheweth that he put forth his 
utmost for his church's good, Luke xxii. 42-44. 

10. In Christ all are one, free or bond. Gal. iii.23. 



Ver. 3.] 



GOUGE ON HEBREWS. 



215 



congregation of Israel, whether princes or people, great 
or mean ; he was no respecter of persons. He gave 
this charge to others, as he practised it himself, Deut. 
i. 16, 17. 

11. Moses was careful for his posterity, and for the 
welfare of God's people that should live after him. 
Witness the many prayers he made, and directions 
which he gave for this end, and in particular his 
care for a good governor to succeed him. Num. 
xxvii. 16. 



11. The commandments which Christ gave to the 
apostles, and the things pertaining to [the] kingdom of 
God, of which he spake after his resurrection, Acts i. 
2, 3, demonstrate his care for future times. 



Sec. 40. Of heing faithful like Christ and Moses. 

The fore-mentioned branches of the faithfulness of 
Moses and of Christ are not only for our instruction 
in those things that belonged to them, but also for our 
direction, that we also may be like unto them both, as 
they were like one another. This that we may be, 

1. We must take heed that we be not entangled 
with the world, with the profits, honours, and delights 
thereof. Those are sore temptations. They were the 
last wherewith Satan assaulted Christ, Mat. iv. 8, 9; 
that old disciple Demas was beguiled herewith, 2 Tim. 
iv. 10. 

2. We may not fear the face of man, Luke ii. 4 ; 
if we do, we shall hardly do any good thing. 

3. We may not regard people's murmurings ; they 
are for the most part so blind, as they see not their 
own good. We must more respect this good than 
then- displeasure. 

4. AVe must have our warrant from God for what 
we teach others, lest for doctrines we teach the com- 
mandments of men. 

5. We may not conceal any truth of God upon by 
and undue respects ; when we are not fully resolved 
of a case, we must consult with God's word, Isa. viii. 
20, Ps. cxis. 24. 

6. We must follow better advice when it is given, 
and not to be too stiff and peremptory in our own 
opinion. Job xxxi. 13, 2 Kings v. 14, 1 Sam. xxv. 
32, &c. 

7. AVe may not envy at the gifts which God be- 
stoweth on others, but rather rejoice thereat. 

8. AVe must not be slothful, but put forth our 
strength to the utmost. 

9. AVe may not be respecters of persons, James ii. 
1 ; we must impartially do good to all of all sorts. 

10. AA'^e must be careful of our posterity', and for 
the future estate of the church, and that by prayer, by 
well instructing the younger sort, and by providing 
successors. 

Sec. 41. Of the dependence of the third verse on the 
former. 

\er. 8. For this man iias counted worthy of more 
f/lory than Moses, inasmuch as he who hath builded the 
house liath more glory than the house. 

Here the apostle begins to prefer Christ before 
Moses. This he doth under two metaphors ; the first 



is taken fi-om a builder and a house, in this and the 
next verse. 

The first particle whereby this dissimilitude is 
brought in, sheweth that it dependeth upon some- 
thing that went before as a cause or reason thereof; 
for it is a causal particle, for. It cannot with any 
good congruity have reference to the words imme- 
diately going before. AVhat consequence can there be 
in this, Christ was like to Moses, for he was worthy 
of more honour ; but if it have reference to all that 
went before, especially to the exhortation in the first 
verse, ' Consider the apostle and high priest,' &c., the 
consequence will be very clear ; even thus. Consider 
the apostle and high priest that was faithful as Moses, 
for he is more excellent than Moses. 

Hence it will follow, that Christ's excellency is of 
force to draw our minds and hearts after him. This 
argument is oft used by the prophets, who use to set 
out God's excellency above idols, above men, above 
all creatures, for this very end, to withdraw the hearts 
of people from doating upon idols, and placing confi- 
dence in man, or in any other creature, unto God 
himself. This may be a general use of all that hath 
or may be spoken of Christ's excellency. See Chap, 
ii. 1, Sec. 2. See also Sec. 23 of this chapter. 

Sec. 42. Of the meaning of these words, ' counted 
worthy.' 

This noun is the interpretation of one Greek par- 
ticle, oJtiij, which is a relative pronoun, and properly 
signifieth no more than this or he ; but it being ' of 
the masculine gender, the word man is frequently 
joined with it to shew the meaning of it. Sometimes 
even in Greek, the word man is expressed, as Mark xv. 
39, 6 aiiS^uTTog oJrog ; John is. 16, oJtoq 6 avi^wro;. 
It is used sometimes by way of excellency, as Heb. vii. 
4, Luke xxiii. 41, and sometimes by way of derision 
and scorn, as Mat. xxvii. 47. In this sense it is oft 
thus translated ; ' This fellow,' Mat. xii. 24, Acts xviii.l3. 

Here it is taken in the better sense by way of ex- 
cellency and eminency. 

The word, ri^iarai, translated ' counted worthy,' 
sometimes intends a grace and favour, as when it ig 
applied to God in reference to men. Thus mention 
is made of God's counting us ' worthy of his calling,' 
2 Thes. i. 11. Sometimes it signifieth a due, a desert, 
1 See Chap. vii. 4, Sec. 31. 



Cioror-, ON hkhiikw; 



[CllAI-. III. 



a worth in the thing or person accounted worthy. 
Thus it is here used. Christ was indeed worthy of 
all glory, for ho was ' the brightness of the glory of 
his lather,' Ileb. i. 3. 

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

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

To God, who thoroughly knew the difference be- 
twixt Jesus his Sou and Moses his servant. 

To man, namely, to such men as are of the church, 
who are well instructed and informed in the excel- 
lency of Christ and meanness of the best men, and 
thereupon will account him worthy of more glory than 
Moses, though Moses among mere men was a most 
excellent one. 

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

Sec. 43. Of counting Christ Kortluj of t]loiy. 

That which Christ is here said to be worthy of, is 
gloq/. Of the derivation and notation of the Greek 
word translated nlori/, and of the difference of it from 
the other word following, translated honour, see Chap, 
ii. 7, Sec. GO. 

Here it intendeth that Christ is worthy to be well 
spoken of, to be praised, and to have his name every 
way celebrated. The apostle saith of ' elders that 
rule well, especially they that labour in the word and 
doctrine,' that they are to be ' counted worthy of 
double honour,' 1 Tim. v. 17. Never did any elder 
rule so well, nor so labour in the word and doctrine 
as Christ; he therefore, above all, is to be counted 
worthy of glory. If servants must ' count their own 
masters worthy of all honour, that the name of God 
and his doctrine be not blasphemed,' 1 Tim. vi. 1, 
how much more ought ever}' one of us that are ser- 
vants to this high supreme Lord, who is in special man- 
ner our own Master, count him worthy of all honour. 
Assuredly the name of God and his doctrine will 
exceedingly be blasphemed if we do it not. This is 
that Lord who is worthy to bo praised, Ps. xviii. 8. 
The celestial spirits, who best know what is most duo 
to this Lord, do so account of him. 

Two especial reasons are rendered by those heavenly 
spirits why they account the Lord Jesus worthy of all 
glory ; one is his high supreme sovereignty, manifested 
by his creating all things, and that for liis own plea- 
sure, which they thus express : ' Thou art worthy, 
Lord, to receive glory, and honour, and power, for 
hou hast created all things, and for thy pleasure thoy 



are and were created,' Rev. iv. 11. The other is 
taken from his redeeming of the church, and the 
benefits that follow thereupon, which they thus ex- 
press : ' Thou art worthy to lake the book, and to 
open the seals thereof.' And again, ' Worthy is the 
Lamb to receive power, and honour, and glory, and 
blessing, &c.; for thou wast slain, and hast redeemed 
us to God by thy blood; and hast made us unto our 
God kings and priests,' &c.. Rev. v. 9, 12. 

' Give therefore unto the Lord glory and strength; 
give unto the Lord the glory due unto his name,' Ps. 
xxix. 1, 2. 

For this end learn to know what is his due, what 
he is worthy of. lie well instructed in his excellencies 
as he is the Son of God, Chap. i. 3, and as he is the 
Mediator betwixt God and man; thereby thou shalt 
understand that he is infinitely above all thy praises. 
This is it that will enlarge thy heart, and open thy 
mouth to praise him with the utmost of thy power. 

Hereunto we shall much more be incited, if we 
duly weigh his low condescension, his great under- 
takings, his bitter sufferings, his glorious conquest 
over sin, Satan, death, and hell, the high exaltation 
even of his human nature, the many and great benefits 
that we reap by all these. 

Were our souls thoroughly affected with the afore- 
said considerations, we should count him most worthy 
of all glory, and never be satisfied with setting out his 
praises. Hereof see more in The Snints' Sacrifice on 
Ps. cxvi. 17, sec. 108. 

Sec. 4-1. Of ChrUl's siirpissint/ t/lori/. 

The apostle doth not content himself with a simple 
expression of Christ's worth, but comparatively ampli- 
fieth it by this particle of comparison, rrXt'mo;, more. 

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

1. Of number: 'More than {-zXiwu;), twelve legions 
of angels,' Mat. xxvi. 53. 

2. Of distance of place: 'That it spread no further' 
(icr; ^X£rt^), Acts iv. 17. 

8. Of time: ' To tarry longer' (et/ cXs/ova /ii^'o*), 
Acts xviii. 20. 

4. Of measure or quantity : ' Lovest thou me more 
{^^XiTov) than these?' John xxi. 15. 

5. Of weight : ' No greater (cr>.=ov) burden, or no 
heavier,' Acts xv. 28. 

C. Of worth : ' Behold a gi-eater (-s-Xsrov) than Jonas, 
a greater than Solomon,' Mat. xii. 41, 42. 

7. Of excellency: 'A more excellent [tXuovo) sacri- 
fice," Heb. xi. 4. 

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

1. There were in number more excellencies in 
Christ than iu any other: ' God anointed him with the 
oil of gladness above his fellows,' Ps. xlv. 7. ' God 



Vee. 3.] 



GOUGE ON HEBREWS. 



giveth not the Spirit bj measure unto him,' John 
iii. 34. 

2. Christ is celebrated throughout the whole world; 
no man's name for distance of place is further made 
known ; all people are to laud him, Rom. xv. 21. 
' A great multitude which no man could number, of 
all nations and kindreds, and people, and tongues, 
stood before the throne, and before the Lamb, and 
cried, saying. Salvation to our God, which sitteth 
upon the throne, and unto the Lamb,' Rev. vii. 9, 10. 

3. Christ from everlasting to everlasting is God, 
Ps. xc. 2 ; and glory is ascribed unto this our God 
for ever and ever. Rev. vii. 12. 

4. For measure of glory, Christ is advanced above 
all : ' Thou art fairer than the children of men,' Ps. xlv. 
2. ' As the apple trees among the trees of the wood, so 
is my Beloved among the sons,' Cant. ii. 3. And again, 
' He is the chiefest among ten thousand,' Cant. v. 10. 

5. Such a weighty crown of glory was set on 
Christ's bead as never on any other's, Ileb. ii. 7, 
Cant. iii. 11. 



G. Christ's worth far exceeded all others. When 
John wept because no man was found worthy to 
open and read the book, he was thus comforted : 
' Weep not : behold the Lion of the tribe of Jndah, the 
root of David, hath prevailed to open the book.' Here- 
upon they sung this new song, ' Thou art worthy to 
take the book,' &c.. Rev. v. 4, 5, 9. 

7. Christ must needs be more excellent in glory 
than any other, for he is the brightness of his Father's 
glory,' Heb. i. 3. 

Sec. 45. Of the prerof/atives of Moses, n-herein Christ 
excels him. 

The person before whom Christ is here preferred is 
Moses. 

That we may the better discern the excellency of 
Christ set out in this comparison of unequals betwixt 
Christ and Moses, it is meet to take distinct notice of 
the prerogatives of Moses, and withal to observe how 
Christ excelled Moses in all of them. 

I will exemplify this in ten particular branches : 



1. Moses was a prophet ; yea, ' there arose not a 
prophet since in Israel like unto Moses,' Deut. xxxiv. 10. 



2. God made Moses a governor over his people. 
He was a ruler. Acts. vii. 35. 

3. Moses was a saviour and deliverer of the people. 
Acts. vii. 35. ' I will send thee unto Pharaoh,' saith 
the Lord unto Moses, ' that thou mayest bring forth 
my people, the children of Israel, out of Egypt,' Exod. 
iii. 10. 

4. Moses was God's special ambassador, to whom 
God revealed all the commandments, and the statutes, 
and the judgments, which he should teach the people, 
Deut. V. 31. 

5. Moses was as God's special friend : ' With him he 
spake mouth to mouth,' Deut. xii. 8. 

G. Moses saw the back parts of God himself, Exod. 
xxsiii. 23. 

7. Moses was mighty in words and in deeds. Acts 
vii. 22. 

8. Moses his face shone so as the people were 
afraid to come nigh him, Exod. xxxiv. 36. 

9. Moses was learned in all the wisdom of the 
Egyptians, Acts vii. 22. 

io. When Moses died, God buried him, Deut. 
xxxiv. 6. 

Notwithstanding all the prerogatives of Moses, he 
remained a mere man and mortal, yea, subject to sin, 
whereby he so provoked God as he was not suffered 
to lead Israel into Canaan, and there to settle them, 
Deut. xxxii. 51, 52. 



1. God saith of his Son to Moses, ' I will raise them 
up a Prophet from among their brethren like unto j-ou,' 
Deut. xviii. 18 ; ' This was a Prophet mighty in deed 
and word before God and all the people,' Luke xxiv. 
19 ; yea, he was greater than Moses. 

2. Christ is Lord over all : 'All power is given to 
him in heaven and in earth,' Mat. xxviii. 18. 

3. Christ was a greater Saviour from a more cruel 
tyrant, and from a greater bondage, Heb. ii. 14, 15. 



4. Christ needed not any revelation : ' For it pleased 
the Father that in him should all fullness dwell,' Col. 
i. 19. 

5. Christ was more : ' He is the only begotten Son, 
which is in the bosom of the Father,' John i. 18. 

6. Christ is in the Father, and the Father in him : 
' He that hath seen him hath seen the Father,' John 
xiv. 9, 10. 

7. Christ was more mighty : ' Never man spake like 
him,' John vii. 4G ; Christ 'did the works which none 
other man did,' John xv. 24. 

8. Christ ' his face did shine as the sun, and his 
raiment was white as the light,' Mat. xvii. 2 ; Christ 
is ' the brightness of the glory of his Father,' Heb. i. 3. 

9. In Christ ' was hid all the treasures of wisdom 
and knowledge,' Col. ii. 3. 

10. Christ being dead, was raised again and taken 
into heaven. Acts. i. 9. 

Christ, notwithstanding his abasement, was true God 
and eternal : ' He did no sin,' 1 Peter ii. 22. He 
leads his people into the heavenly Canaan. Herein 
was Joshua a type of Jesus. 



218 



GOUUE ON HEMKEWS. 



[Chap. III. 



Had the Jews that lived in Christ's time known and 
beheved the great difference bttwixt Christ and Moses, 
they would not have so hghtly esteemed him as they 
did, much less have rejected him. Christ's excel- 
lencies were evidently made known to them by his 
doctrine and works, concerning which some of them 
said, ' When Christ comelh, will he do more miracles 
than those which this man hath done ?' And again : 
'Never man spake us this man,' John vii. 31, 4G ; 
' But the god of this world hath blinded their minds, 
lest the light of the glorious gospel of Christ, who is 
the image of God, should shine unto them,' 2 Cor. iv. 4. 

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

Did Turks, Saracens, and others which account 
Moses to be a great prophet, and receive his Looks as 
canonical, understand the diil'erence betwixt Christ 
and Moses, they would certainly entertain the gospel, 
and believe in Jesus, and prefer him before Moses. 

As for us that know and believe the difference be- 
twixt Christ and Moses, let us know and believe that 
there is an answerable diil'erence between the law and 
the gospel, and thereupon be moved to have the 
gospel in as high an account as ever any of the Jews 
had the law. For this end let us set the pattern of 
David before us, who could not satisfy himself in setting 
out his high esteem thereof, and great delight therein. 
Read for this purpose Ps. six. 7, &c., and Ps. cxix. 
throughout. This moved him to lay that charge upon 
his son, to 'keep the statutes of God as they are 
written in the law of Moses,' 1 Kings ii. 3. Behold 
also the pattern of Josiah, who ' turned to the Lord 
with all his heart, and with all his soul, and with all 
his might, according to all the law of Moses,' 1 Kings 
xxiii. 25. Of the Jews that returned from the cap- 
tivity, it is said that ' they entered into a curse, and 
into an oath, to walk in God's law, which was given 
by Moses.' 

We ought not only so to esteem of the gospel, but 
also to give more earnest heed thereto. See Chap. xxi. 
Sec. 25. As Moses, the lawgiver, could not bring 
Israel into Canaan, so the law can bring none to 
heaven. But Joshua settled them there ; so Jesus by 
the gospel settleth believers in heaven. 

Sec. -10. 0/ honour due to a luililer. 

The apostle further proceeds to amphfy the dis- 
parity betwixt Christ and Moses by a particular ex- 
emplification of the excellency of Christ above Moses. 
This he doth under the metaphor of a builder, and an 
house built. The argument may be thus framed : 

The builder of an house is worthy of more glory than 
the house. 

But Christ is the builder, and Moses a part of the 
house built. 

Therefore Christ is worthy of more glory than 
Moses. 



The proposition is in the latter part of the third 
verse. 

The assumption in the verses following. 

The conclusion in the former part of this third verse. 

The participle c xaraaxtvaaag, whereby the builder is 
here set out, is in Greek a compound. The simple 
verb ey.t\ja.^in signifieth to prepare or to put on, or 
to adorn. I find it not in the New Testament, but it 
is frequent in other authors. 

This compound is oft used in the iNew Testament, 
and that to set out John's preparing a way, Mat. xi. 
10 ; and the making of the tabernacle, Heb. ix. 2 ; 
and ordaining the things thereof, Heb. ix. 6 ; and pre- 
paring or building the ark, Heb. ,\I. 7, 1 Peter iii. 20. 

Here it is fitly translated, ' he who doth build,' or 
a builder, in that it hath reference to an house built. 
A builder is the efficient cause of that which he build- 
eth, and in that respect worthy of more honour than 
the effect or the work done ; for if there be any ex- 
cellency in a thing built, that excellency cometh from 
the builder. When men behold an edifice substantially, 
artificially, and curiously built, they use to commend 
the builder. Moses blessed Bezaleol and Aholiab, and 
the other workmen that built the tabernacle, when he 
looked upon all the work, and beheld that they had 
done it as the Lord had commanded, Exod. xxxix. 43. 
An honourable mention is made of Solomon, even after 
the captivity, for the temple which he built, Ezra v. 
11. Though Nebuchadnezzar offended through the 
pride of his heart in boasting of his great palace, yet 
this his speech, — ' Is not this great Babylon that I 
have built for the house of my kingdom?' Dan. iv. 30, 
— sheweth that the honour of a fair building apper- 
taineth to the builder. On the contrary, he that be- 
ginneth a building, and is not able to finish it, makes 
himself a laughing-stock, Luke xiv. 29. 

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

What praise is it to the timber or stones, or other 
materials, that they make up a fair and glorious edifice ? 
Can the timber cut down, hew, square, fit, and lay 
itself in order to make up the edifice ? Can stones, 
or clay, or iron, or any other material, do the like ? 
Can silver, or gold, or precious stones, polish or put 
themselves in those places and ranks, where they may 
beautify a building ? 

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

To apply this to the most famous and glorious 
building that ever was, which is the church of God : 
' We as lively stones are built up a spiritual house,' 
1 Pet. ii. 5. ' We are built upon the foundation of 
the apostles and prophets, Jesus Christ himself being 
the chief corner-stone,' Eph. ii. 20, &c. Should we 



Ver. 4.] 



GOUGE ON HEBREWS. 



herenpon tliink to have the glory hereof? Not unto 
us, not unto us, but unto our builder, the Lord Jesus 
Christ, the glory be given. 

We are by nature rough, untoward, unfit to make a 
temple for God ; we are dead in sin. Unless^ by the 
axe of God's word, the operation of God's Spirit 
accompanyiag the same, we be hewed and squared ; 
unless the hard knobs of obstinacy be chopped ofl'; unless 
the bark of civility and formal profession be pulled 
away ; unless the sprouts of pride be paired oflf ; unless 
the hollow dots of hypocrisy be made plain and even ; 
unless the rotten holes of lusts be cut out ; unless we 
be quickened and made living stones, fit for a spiritual 
building ; unless we be gathered together, and united 
to Christ the foundation, and one to another, as mutual 
parts of the same building, we can never make up a 
temple for God to dwell in. In that therefore we are 
' an habitation of God through the Spirit,'_the praise 
is due to Chi-ist the builder of this house. 

Sec. 47. Of the meaning of these words, ' For evcrij 
house is huilded of some man.' 

Verse 4. ' For every house is huilded bij some man, 
but he that built all things is God. 

The apostle here proveth that assumption which 
was set down in the former section, namely, that 
Christ is the builder, and Moses a part of the house 
built. This causal particle, ydj, for, whereby this 
verse is knit to the former, implieth that this is a proof 
of that which went before. 

Of this assumption there are two parts. 

One, that Christ is the builder. 

The other, that Moses is part of the house built. 

Both these parts are proved by two general unde- 
niable principles. 

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

The Greek pronoun translated some man, rig (iao 
Tivog), is an indefinite particle, as that oiTog, which in 
the former verse was translated this man. See Sec. 42. 
As there, so here, the word man is added by our 
English. It may have reference to any one of the 
masculine gender, not God himself excepted. 

Mention being here made of ' every house,' tSs 
oJk6(, I will endeavour distinctly to set forth what 
kinds of houses are mentioned in Scripture. 

An house hath reference to God or man. 

To man properly or tropically. 

An house is properly put for a building made by 
man, and fitted for man's habitation ; as the house 
where Job's children feasted together, and with a 
violent wind fell upon them,' Job i. 18, 19. 

Tropically it is taken three ways. 

1. iiy the metonymy, for the inhabitants thereof, 
Acts X. 2 ; or for the goods and commodities therein, 
Mat. xxiii. 14. 

2. By a metaphor. 



(1.) For a nation, as ' The house of Israel,' Josh, 
xxi. 45. And ' the house of bondage,' that is, the 
land of Egypt, Esod. xs. 2. 

(2.) For a tribe, as ' the house of Levi,' Ps. cxxxv. 20. 

(3.) For the grave, which as an house holdeth our 
body, Job xxx. 23. 

(4.) For our body, which as an house holdeth our 
soul, 2 Cor. V. 1. 

3. By a synecdoche, an house is put for kindred, 
who though they be not in a man's family, yet ap- 
pertain thereunto. Abraham chargcth his servant 
to take a wife for his son, ' of his father's house,' 
Gen. xxiv. 40. Thus an house is put sometimes 
for predecessors, as Joseph is said to be ' of the 
house of David,' Luke i. 27. And sometimes for 
posterity ; thus God promiseth to ' build Jeroboam a 
sure house,' 1 Kings xi. 38. 

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

1. Above ; heaven is said to be his house, John 



2. Below ; God's house hath reference to places or 
to persons. 

(1.) For place, under the law the tabernacle was 
called God's house. Judges xviii. 31. And the temple, 
1 Kings viii. 10, and the synagogues, Ps. Ixxxiii. 12, 
and any place where God manifested his presence ; 
as an open field. Gen. xxviii. 17. 

Finally, Eveiy place where God's people assemble 
to worship him, is called and counted the house of 
God, Isa. Ivi. 7. 

(2.) For persons, God's house compriseth under it, 

[1.] The whole number of such as are called, even 
the universal church throughout the world, Heb. x. 21. 

[2.J Particular assembhes or congregations, 1 Tim. 
iii. 15. 

[8.J Individual persons, 1 Cor. vi. 19, 2 Cor. vi. 16. 

Here, in this text, house may be taken either for an 
earthly material house built by man, or for a spiritual 
house built by God. 

If this phrase, everg house, be properly taken for an 
earthly house, it intends a resemblance and an experi- 
mental proof ; as if he had said, We see by experience 
that all houses wherein men dwell, are built by some 
man or other ; so Moses, being of the spiritual house 
of God, must needs be built. 

If it be taken for a spiritual house, then it implieth 
that not only earthly houses wherein men dwell, but 
also spiritual houses and temples of the Holy Ghost, 
are built by some. 

Thus this general particle m;, evenj, may have re- 
ference to both kinds of houses, earthly and spiritual. 

Both acceptions of the word house,in the proper and 
metaphorical sense, tend to the same scope, namely, to 
prove that Moses was brought to be of the house of 
God, which is the church, not by himself, but by an- 
other. Who that other was, is expressed in these 
words, ' He that hath built all things is God.' 



GOUGE ON HEBREWS. 



[CHAP. II 



Tho word luUdvil, xaraffxsua^sra;, in Greek is the 
verb of that participle which was used in tho former 
verso, xaTuaxiudca;, and thus translated, ' who hath 
builded.' This and that signify the same thing. 

Sec. 48. O/iniiiislers receiving from Christ uliat they 
are or hare. 

That which the apostle intendeth under this gene- 
ral, ' Every house is builded of some man,' con- 
cerneth Moses in special, who in his time was for 
jilacc and parts the most eminent and excellent in 
God's church ; yet was ho built. What is said of him 
may be extended to all that over were, arc, or shall be, 
in the church of God. All are built ; all are brought 
into the church ; all have their gifts and graces, their 
places and functions, their privileges and prerogatives, 
bestowed and conferred upon them. This apostle in- 
cludeth himself among the other members of God's 
church, where he saith, ' Whose house are we,' ver. G. 
He saith indefinitely of all Christians, without except- 
ing any, 'In Christ you also are builded together,' 
Eph. ii. 22. Another apostle in such an extent saith 
the hke : ' Ye also, as lively stones, are built up a 
spiritual house,' 1 Peter ii. 5. More expressly to tho 
point in hand saith the apostle of himself, ' By tho 
grace of God I am what I am,' 1 Cor. xv. 10 ; and 
again, ' I thank Christ Jesus our Lord, who hath en- 
abled me,' 1 Tim. i. 12. 

Ulij. The apostle maketh himself a master builder, 
who laid the foundation : and he maketh other minis- 
ters 'builders upon that foundation,' 1 Cor. iii. 10. 
By the same reason Moses and the prophets may be 
counted builders, yea, and chief builders. 

Alls. We must distinguish betwixt the person and 
function of a prophet, apostle, and other minister. 

In regard of other persons, they are born in the 
same condition, and subject to the same passions and 
infirmities thiit others are. Acts xiv. 15, as insufiicient 
of themselves to do anything as of themselves, as any 
other. ' We are not sutUcient of ourselves,' Sec, saith 
an apostle, 2 Cor. iii. 5. Ministers, even the best 
ministers, stand in as much need of me.ins both for 
preservation of their body, and also for tho salvation 
of their souls, as others do. 

In regard of their functions, Christ doth indeed com- 
municate his dignity and work with them. The 
apostle saith of himself and other ministers, ' We are 
workers together, (fjniyoi 0jou, with God,' 1 Cor. iii. 9. 
In tho same respect also ho saith, ' Wo are ambas- 
sadors for Christ, wo pray you in Christ's stead,' 2 
Cor. V. 20. 

But Christ doth so communicate his work and 
office to them, as he retaineth all the power in his 
own hands. Ministers are only instruments, and 
their ministry is of power, so much and so long as it 
pleasoth God to add his blessing thereto, without 
which blessing they are nothing. ' Neither is he that 
planteth anything, neither he that watereth, but God 



that giveth the increase,' 1 Cor. iii. 7. * Without me,' 
saith Christ to his disciples, ' ye can do nothing,' 
John XV. 5. 

Thus though ministers in regard of tlieir office be 
sowers, planters, watcrers, fathers, builders, &c., yet 
in regard of their persons, they are God's corn, plants, 
gardens, children, houses. So was Moses, so were 
all other prophets, so were the apostles and all other 
ministers. 

The Jews, therefore, had too high a conceit of 
Moses. They accounted him their lord and master, 
and professed themselves to be his disciples, and that 
in opposition to Christ, John ix. 28 ; yea, they ' trusted 
in Moses,' John v. 28. 

Men may also have ministers of the gospel in too 
high an esteem. Indeed, it is the most usual fault to 
despise ministers ; yet some are prone to fall into the 
other extreme. People ought to take heed thereof, 
for it is a kind of secret idolatry, and it may di-aw our 
mind too much fi-om Christ himself. 

Let ministers also take heed of thinking too highlyof 
themselves. They are but parts of that house whereof 
other Christians also are parts. Let them, therefore, 
make themselves equal to them of the lower sort, and 
account all of this spiritual house as brethren. Christ 
himself was 'not ashamed to call them brethren,' Heb 
ii. 11, Sec. 108. See Sees. 3, 4, of this chapter. 

Ministers being of this house that is built by another, 
they must be diligent in using the same means for their 
spiritual edification, that they teach others. They pray 
for themselves, and preach to themselves, and partake 
themselves of the sacraments, lest they prove like the 
builders of Noah's ark, who perished with the wicked 
world. 

Finally, Moses being, as others, of that house that 
was built, people must not expect too great matters 
from their ministers, as if they were the builders of 
the house. They must use them as ministers of God, 
depending on God for his blessing, yet must they pray 
for them, and bear with them, and succour them, and 
do all meet kindnesses for them. 

Sec. 49. 0/ the church having iihat it hath hg Christ. 

The second part of the assumption, set down Sec. 
4G, is here proved. It is this : Christ is the builder. 
It is proved by a general thus : ' God hath built all 
things,' therefore God hath built that house whereof 
Moses is a part. 

This title Qio;, God, must here in particular be ap- 
plied to Christ,' or else there is no consequence in the 
argument. 

The apostle doth purposely express Christ under this 
title God, for these reasons : 

1. Tho work he speaks of is a divine work, proper 
to God. 

2. It shcwoth, that without question and beyond 
comparison, Christ was greater than Moses. 

' Christ true God- See Chap. i. 8, Sec. 107- 



Ver. 5, 6.] 



GOUGE ON HEBREWS. 



•3. This ratifieth what he had before declared in the 
'first chapter concerning Christ, that he was true God. 

■Some restrain this general ra Tavra, 'all things,' to 
■the church : as if he had said, God hath built up all 
.members of the church, and all things appertaining 
ithereunto. Thus they restrain this phrase, ' Who 
<worketh all things after the counsel of his own will,' 
Eph. i. 11, to the things of the church. 

If the phrase be taken in the most general extent 
that may be, even for all creatures, it will tend to the 
«aime scope ; for then the argument will be this, from 
the general to the special, he that hath built all things 
Ihath assuredly built the church and the several mem- 
bers thereof, and all things appertaining thereto. 

To shew that this general tendeth to the same end 
that the point proved doth, which is thus laid down : 
verse 3, ' He who hath builded {xaraaKivdaag) the 
house, hath more honour than the house.' The 
apostle useth the very same word both here and there. 

This manner of expressing the builder before men- 
tioned by this title Ood, and by the extent of his work, 
all ihiiir/s, much amplifieth the excellency of Christ 
above Moses ; and it confirmeth two great articles of 
our Christian faith, which are these : 

1. Christ is true God. Hereof see more Chap. i. 8, 
Sec. 107, where this title God is applied to him ; and 
Chap. i. 10, Sec. 128, where this title Lord, as the 
interpretation of Jehovah, is applied to him. 

2. Christ is the creator of all things, for so much 
this word built, in reference to this extent all things, 
importeth. Hereof see more Chap. i. 2, Sec. 18, and 
Chap. i. 10, Sec. 127. 

Two arguments are here set down against Arius. 

1. The title God, which is properly taken. 

2. The work of creatiny all things, which is proper 
to the true eternal God. 

The special point here intended by the apostle is, 
that the church is made an house of God, and the 
several members of the church so ordered and qua- 
lified as they make up that church, and all this by 
Christ. By Christ, children of men, who are by nature 
dead in sin, arc quickened and made lively stones; by 
him they are gathered together, and endued with all 
needful graces, whereby they come to be an holy house, 
and a fit temple for God to dwell in. ' The Son 
quickeneth whom he will,' John v. 21 ; ' In Christ all 
things are gathered together in one,' Eph. i. 10 ; ' Of 
his fulness have all we received, and grace for grace,' 
John i. 1 6. In this respect Christ is styled ' The 
Head of the church, and the Saviour of his body,' 
Eph. i. 22, and v. 23. 

1. The members of the church, before they were 
members, were dead and scattered, and destitute of 
all grace. Therefore there must be some to quicken 
them, to gather them, and to furnish them with grace. 

2. Christ of all is the fittest to do this. He is the 
very wisdom and the power of the Father. By him all 
things were made, and all things are preserved, sus- 



tained, and ordered. Most meet, therefore, it is that 
the church should receive her spiritual being and pre- 
servation, and every good thing, from and by Christ. 

3. For working the great work of man's redemp- 
tion, which is proper to the church, Christ humbled 
himself even to death, the death of the cross. Most 
meet it is, therefore, that he should have the honour 
of building up his church. Thus he seeth of the 
travail of his soul, aud is satisfied, according to the 
promise, Isa. liii. 11 ; read Philip, ii. 8-11. 

This honour is given to the Son of God, ' that all 
men should honour the Son, even as they honour the 
Father,' John v. 23. 

Let us therefore, that are of this house, that find 
ourselves quickened, gathered, and built up in this 
holy house, and freed from our former miseries, ac- 
knowledge as much, as Naaman did, 2 Kings v. 15 ; 
or rather, as the tenth leper did, turn back, and glorify 
God, Luke xvii. 15. Let us return all the praise aud 
glory of all the beauty we have to Christ, and not arro- 
gate anything to ourselves, but with humble thankful- 
ness say, ' By the grace of God I am what I am,' 
1 Cor. XV. 10 ; and thus, ' I live ; yet not I, but 
Christ liveth in me,' Gal. ii. 20. 

Sec. 50. Of a faithful servant . 

Ver. 5. And Moses verily was faithful in all his 
house, as a servant, for a testimony of those thinrjs 
which loere to he spoken after. 

Ver. 6. But Christ as a Son over his own house ; 
ivhose house are ive, {five hold fast the confidence and 
the rejoicing of the hope firm unto the end. 

The second metaphor' or comparison, whereby the 
excellency of Christ above Moses is set forth, is in 
these two verses. It is taken from the difl'erenee be- 
twixt a son, who is heir and lord of an house, and a 
servant, who is only a minister therein. 

The argument may be thus framed : 

A son ruling over his own house is more excellent 
than a servant therein ; 

But Christ is such a son, and Moses was such a 
servant ; 

Therefore Christ is more excellent than Moses. 

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

Both the parts of the assumption are largely ex- 
emplified. 

The latter part first in the 5th verse, then the for- 
mer part in the 6th verso. 

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

1. Moses was a servant, but Christ the Son. 

2. The house where Moses was was another's, but 
the house was Christ's own. 

3. Moses was only in the house, but Christ waa 
over the house. 

' Of the two metaphors, see Sec. 41. 



GOUGE ON HEBREWS. 



[Chap. III. 



That this point might be the better heeded, the 
apostle sets it down with this note of asseveration, 
/j,h, verily. 

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

That which before be had s.aid, of Moses being 
' faithful in all bis house,' is here again repeated ; 
because it is a matter very observable, and because it 
addeth much to the commendation of Moses. For 
that condition of Moses, that he was a servant, may 
seem to be a matter of abasement ; but this, that he 
■was a faithful servant, much bououretb him. And the 
joining of his faithfulness with his condition of being 
a servant shewetb one reason of bis faithfulness, even 
because he was a servant ; and withal it sboweth a 
special duty of a servant, which is to be faithful. Mat. 
xxiv. 11, and xxv. 21. 

1. That trust that is reposed in servants requires 
that they be faithful. It is a matter of gi-eat conse- 
quence to be faithful in the trust that is reposed in 
one, and it deservetb much commendation, and pro- 
cures also remuneration. Mat. xxv. 21, 23 ; but, on 
the contrary, it is a great crime, yea, and a great 
aggravation of one's fault, to fail trust. 

2. Servants are to give an account of that with 
which they are trusted. Do ye not remember what 
the lord said to his steward, who was his servant ? 
' Give an account of thy stewardship,' Luke xvi. 2. 
Wore not all the servants to whom talents were com- 
mitted called to an account ? It is expressly said, 
that ' the lord reckoned with them ;' be reckoned both 
with the faithful and unfaithful, Mat. xxv. 17, &c. 
Well, mark the issue that followed upon that reckon- 
ing, both in relation to the faithful and also to the 
unfaithful servants. 

Oh consider this, all j-e that are God's servants ! 
Whether magistrates in the commonwealth, or ministers 
in the church, or appointed to any other function by 
God, be faithful as a servant. 

Sec. 51. 0/ thif p/niicle ' «s,' ami this epithet 'ser- 
vant.' 

The first difference here expressed betwist Moses 
and Christ is, that Moses was a servant. 

The manner of expressing this point, by this note 
of similitude, ii:, <is, doth not here intend a mere like- 
ness ; as if he had not been indeed a true, proper 
servant, but a servant only in some resemblance and 
properties appertaining to a servant ; but it rather 
importeth a clear manifestation of what ho was. As 
he was indeed a servant, and knew himself to bo a 
servant, so he manifested himself to be one by his 
faithful service, and other properties of a good servant. 
Ho carried himself in his place as a servant, not as a 
lord. Thus this very particle as is used for the mani- 
festation and demonstration of the reality of a thing 



in this phrase, ' We beheld his glory, the glory as of 
the only begotten {&6^av ii; fMovoyivoZc) of the Father,' 
John i. 14. Moses was truly and properly a servant 
in relation to God, whose servants all are, Ps. cxix. 
91 ; especially saints, of what rank or degree soever 
they be. See more hereof in The Saints' Sacrifice, on 
Ps. cxvi. 16, sec. 99. 

The original word, ^isd-xiav, here translated servant, 
carrieth an especial emphasis. Throughout the whole 
New Testament I fi:id it nowhere else, but here only 
used ; but in other authors frequently. It setteth out 
such an one as is oilieious, desirous to please his 
master ; ready to do his duty, and that willingly. 
There is a verb of the same kind that signifieth to 
seek to please. 

Sec. 52 Of Moses beiiui a .servant. 

Moses was the chief governor over the people, yet 
in reference to God a servant. So God calleth him, 
Num. xii. 7, 8 ; so he styleth himself, Exod. iv. 10 ; 
so do others call him. Dent, xxsiv. 5 ; Jo>hua i. 1. 
This title in sacred Scripture is given to no one man 
more frequently than to Moses. 

The authority and dignity which he bad was not 
from himself, for there is no power but of God, Rom. 
xiii. 1. It was the Lord that said unto him, Thou 
shalt be instead of God, Exod. iv. 16. 

All the power that men have is subordinate. They 
who are over others are themselves under authority. 
Mat. viii. 9 ; and they have a Lord to whom they are 
to give an account, Luke xvi. 2. 

Moses made a twofold use hereof : one in reference 
to God, another in reference to the people. 

1. In reference to God : 

(1.) Upon all occasions be testified a reverent re- 
spect to bis divine majesty. When God made known 
himself unto him, ' Ho hid his face ; for he was afraid 
to look upon God,' Exod. iii. C. 

(2.) He earnestly desired an evidence of God's 
favour : ' If now I have found grace in thy sight, 
Lord, let m}' Lord, 1 pray thee, go amongst ns,' 
Exod. xxxiv. 9. 

(8.) He was ready to obey cheerfully, sincerely, as 
one who was to give an account, Heb. xi. 26, 27. 

(4.) He preferred the glory of his Lord, even to his 
own glory and salvation, Exod. xxxii. 10, 82. 

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

(1.) Meek and humble. He was not like that 
servant who smote his fellow-servants. Mat. iv. 29. 
It is testified that ' Moses was very meek, above all 
the men that wore upon the face of the earth," Num. 
xii. 3. 

(2.) Ho did willingly partake of that portion which 
God allotted out unto his people, and put his shoulders 
under their burden : ' He chose rather to suffer afflic- 
tion with the people of Go i, than to enjoy the pleasures 
of sin,' Heb. si. 25. 



Ver. 5, 6.] 



GOUGE ON HEBREWt 



223 



(3.) He much pitied and commiserated the people, 
and that when they murmured against him, Exod. 
xiv. 11-13. 

(4.) He oft prayed and earnestly cried nnto God 
for them, Exod. xxxii. 11, 31, Num. xii. 13. 

Then who are in Moses his place (as princes of state 
and ministers of the word are) must be of Moses's 
mind. They must know that they are God's servants, 
and answerably carry themselves both to God and bis 
people. It will therefore be very useful for them oft 
to meditate on this pattern. Of Moses's faithfulness, 
see Sec. 89. 

Of this phrase, ' in all his house,' see Sec. 37. 

' Sec. 53. Of Moses and other ministers for a testimony . 

An especial end why Moses was made a servant in 
God's house, is thus set down : ' For a testimony of 
those things which were to be spoken after.' The 
word, //.aiTusim, testimony, signifieth a witness-bearing ; 
it comes from the same root that that word did which 
is used Chap. iii. 4, Sec. 30, and spoken of God's 
bearing witness, ffui/smwagn/goviTOs. 

It here intendeth two things : 

1. A confirmation of the truth of a thing. 

2. An evidence against such as believed not. 

In both these senses Christ thus useth this word : 
' Shew thyself to the priest, for a testimony unto them,' 
Mat. viii. 4. This he speaks to a leper whom he hath 
cleansed, that he should go to the priest, that by the 
priest the truth of the miracle might be confirmed 
(for the priest could judge of a leprosy whether it were 
thoroughly cleansed or no), and that the unbelieving 
Jews might be convinced about the power of Christ. 

The manner of expressing this clause thus, tig 
lj.a^r\jiiri\i , 'for a testimony,' pointeth at the end of 
Moses' ministry, which was to bear witness unto and 
to confirm God's truth. 

Of confirming the truth of God, see Chap. ii. 3, 
Sec. 25. 

That whereof Moses was to be for a testimony is 
thus expressed : ' Of those things which were to be 
spoken after.' All this is the interpretation of one 
Greek word, }.a'Kr}6rieo[j.hcijv, which is of ihe future tense. 
To express the emphasis thereof more fully, this par- 
ticle fi/ier is added. 

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

1. Such as Moses himself was to deliver to the 
people ; for Moses bare record of, and gave witness to, 
such things as God would have the people take notice 
of. Thus it is said of John, ' He bare record of the 
word of God,' Rev. i. 2, 3. 

2. Such things as Christ and his apostles in their 
time preached ; for thus saith Christ, ' These are the 
words which I spake unto yon, that all things must be 
fulfilled which were written in the law of Moses cun- 
cerning me,' Luke xxiv. 44. To the like purpose St. 
Paul ' persuaded the Jews concerning Jesus out of the 



law of Moses,' Acts xxviii. 23. Hence it is that Christ 
said to the Jews, ' Had ye believed Moses, you would 
also have believed me, for he wrote of me,' John v. 46. 

3. Such things as this apostle hereafter sets down 
in this epistle, which are types that prefigured Christ, 
of which he saith, ' This is the sum, we have such an 
high priest,' &c. Heb. viii. 1. Thus the word maybe 
translated, ' which shall be spoken after.' 

Neither of the foresaid interpretations do cross the 
other ; but all in substance agree, for the things which 
were in the types which Moses delivered to the people 
were by Christ and the apostles revealed in their truth, 
and in this epistle the types and truth are both declared. 

That which is here said of the end of Moses his 
ministry, that it was for a testimony of God's truth, 
is in the general true of all ministers. ' All the pro- 
phets gave witness' of such things. Acts iv. 43 ; John 
the Baptist came ' for a witness to bear witness of the 
light,' John i. 7 ; Jesus Christ himself was ' a faithful 
witness,' Rev. i. 5 ; the apostles were to be witnesses 
unto Christ, Acts i. 8. 

God had these witnesses both to make known his 
will to his church, and also to confirm and ratify the 
same by evidence out of God's word ; yea, also by 
their answerable practice, and by their suffering for 
what they preached. 

Herein we have an evidence of God's good provi- 
dence to his church, who never left it without witness. 
Moses was for a testimony in his time ; prophets suc- 
ceeiled him, John them, apostles him, and ordinary 
ministers In all ages since the apostles' days succeeded 
them. 

Happy are they who give such heed thereunto, as 
tbey reap the benefit thereof; but their judgment is 
the greater who, having witness given to the light, walk 
in darkness, and remain ignorant and obstinate. But 
whether men regard this witness or no, it shall not be 
in vain ; the truth of God is more justified thereby, 
and unbelievers made more inexcusable. 

As Moses and the prophets gave witness to the 
things which were to be done at Christ's first coming, 
so ministers, w'ho live in these latter days, give wit- 
ness to the things which shall be done at his last 
coming. 

Sec. 54. Of this title • Clirist.' 

Ver. 6. But Christ as a Son orer his own house; 
u-hose house are u-e, if we holdfast the confidence, and 
the rejiiicinij of the hope firm vnio the end. 

This particle &, but, implieth a difference betwixt 
that which went before, and that which followeth. 
The (liflVrence, or rather dissimilitude, is betwixtMoses 
and Christ, who is far the more excellent. The infe- 
riority of Moses being distinctly set down in the former 
verse, the excellency of Christ above Moses is as dis- 
tinctly exemplified in this verse, and that in the three 
particular blanches mentioned. Sec. 50. 

Because in setting out his excellency he had men- 



221 



GOUGE ON HEBREWS. 



[Chap. III. 



tioned God, verse 4, and applied it to him, to shew 
whom he meant under that title God, he here expressly 
namcth Christ. 

Christ in Greek * signiiicth the same that Messiah 
in Hebrew * doth, namely, anointed. An evangelist 
cleareth this point where, upon mention of Messiah, he 
saith, ' which is, being interpreted, the Christ,' John 
i. 41. And he who by the psalmist is in reference 
to God called ' his Messiah," or ' his Anointed,' Ps. 
ii. 1, is by the apostles called ' his Christ,' Acts iv. 
26. The word ^lessiah in Hebrew is oft by our English 
translated anointed, as 1 Sam. ii. 10, 2 Chron. vi. 26. 
Ps. Ix.xxiv. 9, and by the Greek LXX translated Christ. 

To shew that this name Christ, is by an excellency 
and property attributed to Jesus our Saviour, it is 
many times expressed with an emphasis thus : ' the 
Christ,' John xx. 31 ; ' that Christ,' John vi. 69. 
' very Christ,' Acts ix. 22 ; ' the Lord's ChrLst,' Luke 
ii. 26 ; 'The Christ of God,' Luke ix. 20. The priests 
and scribes which rejected that Clirist knew that the 
promised Messiah was ' that Christ,' whereupon they 
said to John, ' Why baptizest thou, if thou be not that 
Christ ?' John i. 25. And they thus adjure Jesus him- 
self, ' Tell us whether thou be the Christ,' Mat. xxvi. 
63 ; yea, the common people knew as much, for ' all 
men mused in their hearts of John, whether he were 
the Christ or no,' Luke iii. 15; and of Jesus himself they 
said, ' Do the rulers know indeed that this is the very 
Christ ?' John vii. 26 ; and the woman of Samaria said 
of him, 'Is not this the Christ?' and again, 'I know that 
Messias cometh which is called Christ,' John iv. 25,29. 

This title Christ or Anointed importeth three things. 

1. The functions which Jesus undertook for man's 
salvation, even the functions of such as were anointed 
under the law. These are of three sorts, 
t (1.) Ivings. Of anointing these, see Chap. i. 9, 
Sec. 119. Now Christ was that promised King, of 
whom the other were types. 

(2.) Priests were anointed, Lev. viii. 12, 30. Here- 
unto the psalmist alludeth, where he maketh meution 
of precious ointment upon the head of Aaron, Ps. 
cxxxiii. 2. Of Christ's priesthood see Chap. ii. 17, 
Sec. 172. 

(3.) Prophets. There is one instance of anointing 
n prophet. For God giveth this charge to Elijah, 
' Thou shalt 'anoint Elisha to bo prophet in thy room.' 
Prophets are in special manner called God's anointed. 
For where God saith, ' Touch not mine anointed,' by 
way of exemplification he addeth, ' and do my prophets 
no harm,' Ps. cv. 15. Prophets were types of Christ, 
Deut. xviii. 15, &c. That text is expressly applied to 
Christ, Acts. iii. 22, kc. Jonas also was a typo of 
Christ, Luke xi. 30. The Jews that lived in Christ's 
time knew that the promised Messiah should be a pro- 
phet, John vi. 14, and vii. 40, Mat. xsi. 11. In all 

' Xi""' K'VO'e, Dob. i. 9 ; x('"t^''t tinctio, 1 Jolin ii 20, 27 ; 
X»/»7«t uncttia. 
'' nL"0, unxiV ; n*t."D Metjiah, unclut. 



these places there is an emphatical expression, the 
prophet, that prophet. Of Christ's prophetical func- 
tion, see 

2. The title Christ, or anniiUed, implieth the right 
that Christ had to undertake those functions. He that 
anointed Christ, which was his Father, Heh. v. 5, 
he appointed him, and thereby gave him a right to 
his office. See more hereof, verse 2, Sec. 33. 

3. It implieth an ability that Christ had to perform 
those functions whereuuto he was anointed ; hereupon 
Christ saith, ' The Spirit of the Lord is upon me, 
because he hath anointed me,' Luke iv. 18. This 
phrase, ' The Spirit of the Lord is upon me,' implieth 
the abilities that were conferred upon him by the Spirit 
of God, and that in a more than ordinary manner ; for 
he was ' anointed above his fellows,' see Chap. i. 9, 
See. 123. 

Of the difference betwixt this name Christ and the 
other name Jesus, see Sec. 29. 

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

The first branch of Christ's excellency wherein he 
is preferred before Moses, is his dignity, arising from 
his birthright. This is here set down in the same 
manner that the inferiority of Moses was, by a par- 
ticle of resemblance, ii; uio:, as. Hereof see Sec. 51. 

Here this phrase, as a Son, may be taken two 
ways. 

1. By way of resemblance, thus : As in men's 
families the son and heir is counted more excellent 
than any servant, so the Son of God in the house of 
God. In this sense it is thus fitly translated, ' as a 
Son.' 

2. By way of eminency, thus, as the true, proper 
Son of God, more excellent than all mere creatures. 
In this sense it was thus fitly translated, ' as the Son.' 
Thus it implieth, that it is no usurpation for Christ to 
be over the house of God ; it is his right, as he is the 
Son of God. 

The former sense cometh np to this latter, and 
infers the same conclusion, that Christ, being the true 
proper Son of God, must needs be more excellent than 
Moses, that was but a servant. 

By this argument the apostle proved Christ to be 
more excellent than angels, Chap. i. Sees. 42, 47. 

This title Sun, in reference to God, attributed to 
Christ, afl'ords matter of instruction and direction. 

I. Instructions are these, 

1. Christ is true God. As a son of man is true man, 
so the Son of God is true God. 

2. Christ is God eternal. Divine generation is an 
eternal act. 

8. Christ is equal uith God. The Son is equal with 
the Father. 

4. In Christ God is urll-pleased. Mat. iii. 17. 

5. Jn Christ ice are adopted God's sons and made 
heirs, Gal. iv. 4-6. 

6. In Christ ire are made free, John viii. 86. 



Ver. 5, G.] 



n. Directions are these, 

1. Honour Cliiift as God, John v. 23. 

2. Hear him, Mat. xvii. 5. 

3. Believe on Christ, John iii. 16. 

4. Sulmit to Christ, Ps. ii. 12. 

5. Con/ess Christ, 1 John iv. 15. 

fi. Z)<7)ar< not from Christ, John vi. G8, 69. 

7. T/eafZ not (7/u-i»7 underfoot, Heb. x. 29. 

8. TFaii/or Christ from heaven, 1 Thcs. i. 10. 

Soc. 56. Of Christ the governor of his church. 

The second branch of Christ's excellency, wherein 
he is preferred before Closes, is his authority, im- 
plied under this preposition, =•-/, over; he was over 
his house as a Lord and a governor, who had a su- 
preme power to order all things therein as it pleased 
him. In reference hereunto these titles, xvaiog, 
Lord, Mat. xiii. 51, e-iardrrig, ma/jister ; y.ainyrjm, 
doctor ; diddsxaXo;, prmceptor ; ^aQSt, rabbi ; Master, 
Luke viii. 24, Mat. xsiii. 8, Mat. xxvi. 18, Mark ix. 
5, were frequently given to him in his lifetime, ye;i, 
and this title also, or/.odiS'n-orri;, pater-familias, master 
of the house. Mat. xix. 25. As there were none who 
excelled him in dignity, so nor in knowledge, pru- 
dence, or any other gift that made one fit to be over 
the church, the Lord and Master therein, and head 
thereof. 

Intolerable in this respect is the arrogant presump- 
tion of him who is styled the head of the catholic 
church, and universal bishop. Hereof see more. 

The aforesaid authority of Christ teacheth us to 
reverence Christ, according to that which is said, ' At 
the name of Jesus every knee shall bow,' Philip, ii. 
10, and to obey him, and to subject ourselves to his 
ordinances, and to be subject to his word. 

Sec. 57. Of the jnopriety xiliich Christ halh to liis 
church. 

The third branch of Christ's excellency is that pro- 
priety which he had to the house over which he was. 
It is said to be, auroD, his own. 

Of the house wherein Moses was, it is said to be 
in reference to God his house, avroj ; the same housa 
is here meant ; but in reference to Christ it is called 
his own, ai/roD. lu the Greek, only one tittle makes 
the difference between the words. 

This propriety which Christ hath in the church is 
proper and peculiar to him, no creature may lay claim 
to it. The apostle hath reference to Christ in this 
phrase, ' The house of God, which is the church of 
the living God,' Eph. iii. 15. To him also he hath 
reference in this phrase, ' Of whom the whole family 
of heaven and earth is named,' Eph. iii. 15. And in 
this, ' Ye are the temple of the living God,' 2 Cor. 
vi. 16. 

The Scripture noteth many grounds of this pro- 
priety, as, 

1. Christ purchased his church, Acts xx. 28, 



2. He built it, verse 4. In this respect it is said, 
' To whom coming as unto a living stone, ya also as 
lively stones are built up a spiritual house,' 1 Peter 
ii. 4, 5. And again, 'In whom you also ai'e builded 
together,' Eph. ii. 22. 

3. God hath given the church to his Son, Ps. ii. 8. 
The church being Christ's own house, how can we 

doubt but that his eye will be continually thereupon, 
and his presence therein, and that lie will take 
especial care thereof to provide all needful things for 
all ? The apostle saith, ' If any provide not for his 
own, and especially for those of his own house, he is 
worse than an infidel,' 1 Tim. v. 8. Can any now 
imagine that Christ will not provide for them of his 
own house ? It is said of Joseph, ' That he nourished 
his father, and his brethren, and all his father's house- 
hold with bread, according to their families,' Gen. 
xlvii. 12. Much more will Christ nourish those of 
his own family. He will in this respect do more for 
his church, than for all the world besides. Men use to 
bestow more cost on their own houses, than others'. 
Of comforts and duties hence arising, see the next 
section. 

That right which Christ hath over his church, 
giveth him an absolute power to order it as he will. 
He may establish or alter ordinances a? he will. He 
changed the legal ordinances into evangelical. He 
hath established evangelical ordinances to be per- 
petual to the end of the world. No man, which is 
but a servant, hath such a power. 

Sec. 58. Of those u-ho are the house of Christ. 
The apostle, to explain that metaphor of an house 
more fully, addeth this phrase, ' whose house are we.' 
This pronoun ive may be taken two ways : 

1. Jointly for the whole catholic church, which is 
the society and communion of all that ever did or shall 
believe in Jesus Christ. 

2. Distinctly, for every particular believer. For 
the body of a particular professor is said to be ' the 
temple of the Holy Ghost,' 1 Cor. vi. 19. In this 
sense they may be taken for the house of Christ synoc- 
dochically, as particular stones of that building ;^for 
they are called ' lively stones,' 1 Peter ii. 5. 

Thus the privileges of Christ's house may belong to 
every of them. 

JFitly are saints in the former joint consideration 
styled an house ; for, 

1. As stones and timber, they are brought together 
and fitly laid, and that for God to dwell among them, 
2 Cor. vi. 16. 

2. As an house is set upon a foundation, Luke vi. 
48, so are saints ' built upon the foundation'of tho 
apostles and prophets, Jesus Christ himself being the 
chief corner-stone,' Eph. ii. 20. 

3. As Solomon's temple was beautified and adorned 
with silver, gold, variety of pictures, and other orna- 
ments, 2 Chron. iii. 4, 1 Kings vi. 29 ; so saints are 

P 



22G 



GOUGE ON HEBREWS. 



[CnAr. III. 



decked and adorned with the various graces of God's 
Spirit, fial. V. 22, 23. 

4. As an Louse inhabited hath a governor over 
them, so the societ)' of saints have one over them who 
is called oiy.odid'zoTric, the ' master of the house,' Mat. 
X. 25. 

5. As in a house there is ^i^aTiia, /<im}ilitiin)i , Luke 
xii. 42, an household, which consisteth of children, 
servants, and others ; so in the church of God, Mat. 
XV.! 2G, Lukexi. 7. 

G. As in a great house there are variety of oflS- 
cers, so in the church there are stewards, ministers, 
and others, 2 Cor. xii. 28. 

7. As in a well-governed house there are good 
orders for the good government of it, so in the church 
of Christ, 1 Tim. iii. 15. 

8. As in a house all needful provision useth to be 
stored up, so in this house of Christ there is bread of 
life, water of life, and needful food and refreshing. 

Singular comforts must needs hence arise to those 
that are parts and members of thi^ house ; and that 
by rcapon of, 

1. The sure foundation whereon it is settled, 1 Cor. 
iii. 11. 

2. The fast knitting (f the parts of the house to- 
gether, Eph. ii. 21. 

8. The excellent ornnments thereof, which are the 
glorious graces of God's Spirit. 

4. The good laws and constitutions for better go- 
verning the same, being all contained in the word of 
God. 

5. The wise governor ihercof. 
fi. The excellent houpebold. 

7. The useful offices in it. 

8. The variety and sutilciency of provisions apper- 
taining thereto. 

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

1. That they 'cleanse thimselves from all filthi- 
noss of the flesh and spirit,' 2 Cor. vii. 1, and vi. 
lG-18. Otherwise this house of Christ may prove 
the devil's stye. 

2. That they deck and adorn themselves with the 
graces of God's Spirit, Col. iii. 12. 

3. That they be subject to their governor, and to 
the good orders that he establii^heth among Ihcm. 

4. That they be content with the place and portion 
which the master of the household allots unto them. 

5. That they maintain unity amongst themselves ; 
for ' an house divided against itself shall not stand,' 
Mat. xii. 25. 

G. That they improve to the best advantage they 
can the talent which their Lord committeth unto them, 
Mat. XXV. 20. 

Sec. 69. Of the excelhucij and extent of Christ's 
house. 

These two relatives, ii/iosc, ice, being joined to- 
gether in reference to an house thus, ' whose house 



are we,' do exceedingly commend the church of God, 
which is intended hereby. All the world admired 
Solomon's temple, lut behold here a more glorious 
edifice. The stones hereof are living stones ; the 
ornaments thereof, the graces of God's Spirit ; the 
provision thereof, such as endureth to everlasting life ; 
all things appertaining thereunto, spiritual, celestial. 

It was before implied (Sec. 48) that Moses was of 
this house ; hero it is said of Christians, ' We are the 
house,' whereby it is manifest that the church of the 
Old and New Testnmcnt was one and the same. The 
apostle speaking unto Christians, who were Gentiles, 
in reference unto the Jews, saith, ' Ye are fellow- 
citizens with the saints, and of the household of God,' 
Eph. ii. 19. And in reference to the ancient church 
of the Jews, it is said to the society of Christian Gen- 
tiles, ' Thou being a wild olive tree, wert graflfed in 
amongst them, and with them partakest of the root 
and fatness of the olive tree,' Rom. xi. 17. Both they 
and we have one God, one Saviour, and the same 
means of salvation in regard of the substance. ' They 
did eat the same spiritual meat, and drink the same 
spiritual drink,' that we do, 1 Cor. x. 8, 4. 

On this ground the apostle eshorteth us to be fol- 
lowers of them, Heb. vi. 12, and xii. 1. 

On this ground they prayed for our calling, Ps. 
Ixvii. 3, etc. 

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

Sec. GO. Of the meanimj of this conjunction, 'if.' 
The evidence whereby we may know whether we be 
of the house of Christ or no, is thus set down, ' K 
(say) we hold fast the confidence,' etc. 

Th's manner of setting down the evidence by a con- 
ditional particle, (/, doth not necessarily imply that iho 
foresaid graces, confidence and hope, may totally and 
finally bo lost ; for, 

1. The particle if doth not always leave a matter 
in doubt, but rather laycth down a ground of confirm- 
ing another truth ; as if this argument of the apostle 
were thus framed : 

They who hold fast their confidence unto the en.l, 
are the house of Christ ; 

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

Therefore we are the house of Christ. 

Will an angel preach another gospel than Paul did ? 
yet such a supposition is niade^ Gal. i. 8, 9. 

Sec more of this kind of arguing. Chap. ii. vcr. 2, 
Sec. 8. 

2. The apostle WTote to a mixed company, whereof 
some had sound saving grace in them ; others had I'ut 
a show of grace, making a profession of what they 
had not. These might totally and finally lose wlmt 
they seemed to have, as Pemas did, 2 'Tim. iv. 10. 
In regard of them, this conjunction if might be con- 
ditionally used. 



Vek. 5, 6.J 



GOUGE ON HEBREWS. 



227 



3. Means must be used, by those which are sound, 
for growing and persevering in that grace which they 
have. To stir up such to be careful and diligent in 
using those means, the apostle thus expresseth this 
evidence, ' If we hold fast ;' yea, he includeth himself 
by expressing the point in the first person, iir, imply- 
ing that he himself had need to look to his own stand- 
ing. See Chap. ii. Sec. i. 

There is in the Greek a little particle, tes, idviris, 
added to this conjunction, which carrieth some em- 
phasis with it, and it may be thus translated, si modo, 
if at least, or siqiwlem, if truly. Thus is this con- 
junction with that particle used, ver. 14, and Chap. 



Sec. Gl. Of confidence. 

The graces wherebj' the evidence of being Christ's 
house is manifested are, as they are here expressed, 
confidence and hope. 

The Greek word, ffa^pjjff/a, translated confidence, is 
compounded of two words, whereof one signifieth 
speech,' the other everything or anything.^ It is 
translated sometimes boldness. Acts iv. 13 ; some- 
times plainness, 2 Cor. iii. 12; it is oft used in the 
dative case adverbially, and translated boldly, John 
vii. 2G ; openly. Mat. viii. 32 ; plainly, thus it is op- 
posed to an obscure proverb, John xvi. 25, 29. It 
is also used with a preposition, and translated freely. 
Acts ii. 29. 

The word is opposed to fearfulness or shamefulness, 
which makes men loath to utter many things which 
they ought to make known. 

1 find it six times by our translators interpreted 
confidence ; as here in this text, and chap. x. 35, and 
Acts xxviii. 31, and 1 John ii. 28, and iii. 21, and v. 
11. 

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

The word here used hath sometimes reference to 
God, as Heb. iv. 16 ; and sometimes to man, as 
where it is said of the rulers of the Jews, that ' They 
saw the boldness of Peter and John,' or theii- confi- 
dence. Acts iv. 13. 

In this later sense it implieth a free and resolute 
profession of the faith. Thus do some here take it, 
and so make a constant standing to the truth, and an 
undaunted maintaining thereof, even unto blood, to 
be an evidence that wo are the house of Christ, and 
animated by his Spirit. This is a congruous sense, 
well expressing the emphasis of the Greek word. To 
this purpose doth this apostle more expressly exhort, 
to ' Hold fast the profession (i.aoXoy/av), of our faith 
without wavering,' Heb. x. 23. 

But most expositors take the word here, as having 

' ffoii, oratio, 

2 TUTi. omne ; rtzppnfftx, quasi rretv^ttfia. Lihertas guidvis 
, loquendi, cum libcre dicimui omnia qua; dicenda sunt. 



reference to God, and to intend such a "resting oa 
God, and placing our trust in him, which is the nature 
of confidence, as it makes us boldly to go to God, 
and freely to pour out our own whole souls before 
him, as we are required, chap. iv. 16. 

In this respect they make it an effect of faith, and 
metonymically put it for faith itself. Thus doth this 
text fitly answer another like text, where the apostle 
saith, ' You hath he reconciled, if ye continue in the 
faith, grounded and settled, and be not moved a.vay 
from the hope of the gospel,' Col. i. 23. 

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

This faith, where it is well rooted, will sprout forth. 
A believer will not be tongue-tied. Faith works 
boldness of speech. See more hereof in The Saint/ 
Sacrifice, on Ps. cxvi. 10, sec. 67. In this respect, 
confidence, as it is here used, may comprise under it 
both the cause and the etieot, both faith and profes- 
sion. Faith is the cause of confidence, profession is 
an effect thereof. By faith, we gain assurance to 
ourselves that we are Christ's house; by profession 
of fiiith, we give evidence to others that we are that 
house. Fitly, therefore, hath the apostle used a word 
that compriseth both under it. 

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

That we therefore may attain it and retain it, let 
us acquaint ourselves with all the evidence of God's 
favour that we can, and meditate on his promises, 
and duly weigh his properties, as his free grace, rich 
mercy, almighty power, infallible truth, everywhere 
present, with the like. Let us go out of ourselves, 
and behold him inviting all to come to him, uuJ 
accepting all that come ; thus may, thus will the suul 
be estabhshed, and confidence bred and preserved 
in it. 

Of saints' confidence in professing that relation 
which is betwixt God and them, see Tke Sain in' 
Sacrifice on Ps. cxvi. 16, sec. 100. 

Sec. 62. Ofliojie, an evidence that we are Christ's. 

The other evidence, that we are the house of Christ, 
is hope. Hope necessarily followeth upon faith. 
' Faith is the substance of things hoped for,' Heb. xi. 
1. And hope is an expectation of that which is be- 
lieved. Hope makes one wait for the fruition thereof. 
Hereby is faith sustained. Where there is no hope, 
there is no faith ; where hope faileth, faith fainteth. 



GOUGE Oy HEBREWS. 



[Chap. III. 



Where there is no faith, there can he no spiritual life, 
no communion with Christ, no right to h;m. These 
two graces, faith, hope, are in all that are the house 
of Christ. 

Of the nature of hope, what it is ; of the properties 
of it ; of the agreement and difference betwixt faith 
and it ; of the need and use of it ; of getting, preserving, 
and well-m.inaging of it, see Tlie wliole Armour of 
God, on Eph. vi. 17, treat, ii. part 7, sec. 3, &c. 

Hope gives evidence that we are the house of Christ, 
in that it keepeth from falling away from Christ. It 
is as ' an anchor of the soul, sure and stodfast,' 
Heb. vi. 19. This world is as a sea; Christ's church, 
which is the house here spoken of, as a ship therein; 
Satan's assaults, persecutions in the world, all man- 
ner of troubles, are as violent winds, which blow against 
that ship, but it hath such an anchor as holds it fast; 
no other ship hath the like ; all other ships are tossed 
up and down, and at length overwhelmed in the sea. 
If, therefore, we have this anchor of hope, which holds 
«s fast, there is a good evidence that we are the house 
of Christ. 

Sec. G3. Of true rejokimj, iihut it is, autl u-hence it 
ariselli. 

That hope which giveth evidence that we are the 
house of Christ, is here set out by an especial effect, 
which is rejoicing. 

The Greek word, zai;i/?i,aa, imports an high degree 
of rejoicing, such an one as causeth a glorying or 
boasting in a thing; and so in other places it is trans- 
lated, 'It were better for me to die, than that any man 
should make my glorying {rh xai;^ji,aa) void,' saith 
the apostle, 1 Cor. is. 15. And again, ' Lost our 
boasting (rii xauyj/j-a) of you should be in vain,' 2 
Cor. ix. 3. There is another like word, Ka'jyr,Si4, 
which signifioth the same thing, frequently used. 
The root' whence the Greek words are derived, sig- 
nifieth a neek. For they who will glory in a thing 
will stretch forth their neck, Isa. iii. IG. 

The word liere used and applied to hope, sheweth 
that true Christian hope producetli a great degree of 
rejoicing ; even such a dcgi'ee as cannot be abated by 
aiiiictiou, Horn. v. 2, 3. 

This rejoicing is an expression of that joy which is 
in a man, and a manifestation of one's liking of it, and 
delighting in the good which he hath. 

Joy is a liking, dilating affection. Or more fully 
to express the nature of it, joy is a liking affection, 
which enlargeth the heart upon the apprehension of 
BOme good thing. 

Of the general nature of an affection, and of the 
difference betwixt liking and disliking affections, see 
The Saints' Sarrifice, on Pa. cxvi. 1, sec. 4. 

That whereby joy is ditfercnced is in this word 
dilating, or in this phrase, ' which enlargeth.' For 

' iux<i', cervix ; inde, ivx>i'> gloriiri. iux<i el ufxr/tx 
gloritttio ; per prothuin, mmix""'- 



desire lifts up the hoart after the thing desired. T^rc 
unites the lieart to the thing loved. Jog enlargeth 
the heart with a pleasing content in that which it 
apprehendeth to be good. Thus it is said of the 
church, that in regard of the confluence of people, 
her 'heart should be enlarged,' Isa. Ix. 5, that is, 
she should rejoice. Joy is contrary to grief. Now 
grief contracteth and straiteneth the heart, and con- 
sumeth it, Ps. xxxi. 9, 10. But joy enlargeth and 
revivcth it. Gen. xlv. 27. 

The proper object of true Christian rejoicing, is that 
which concerns our true happiness. The disciples 
who rejoiced in the power of their ministry, in that 
the devils were made subject to them, were somewhat 
checked by Christ, who said, ' In this rejoice not, that 
the spirits are subject unto you ; but rather rejoice, 
because your names are written in heaven,' Luke x. 
17, 20. Common gifts are not the proper ground of 
rejoicing. Now casting out of devils was but a common 
gift, which hypocrites had, but the writing of their 
names in heaven tended to their eternal happiness ; 
therefore, in this latter they were to rejoice. 

Hope is a saving grace, so as it properly prodnceth 
rejoicing ; so doth faith, Acts. xvi. 31, so do other 
like graces. 

As for other things which do not make thereunto, 
they may be enjoyed by him on whom the guilt of sin 
lieth, and who is himself under the dominion of sin ; 
who is a slave to Satan ; over whom the wrath of Gol 
hangeth ; who shall be excluded out of heaven, anl 
eternally damned. What matter of true rejoicing tbeu 
can there be in such things ? 

Here, by the way, we may be informed in the de- 
ceitful rejoicing of most men. Take a view of the 
ordinary matters of rejoicing, and you shall find cause 
to say, as the wise man doth, ' Vanity of vanities, 
all is vanity, yea, vexation of spirit,' Eccles. i. 2, and 
ii. 11. This we may find from the cradle to the 
gi'ave. The child rcjoiccth in baubles ; the young 
maid in her beauty ; the young man in his pioper- 
ness ; the strong man in his strength ; the scholar in 
his learning ; the honourable man in his dignities ; 
the rich man in his wealth; the counsellor in his great 
practice ; so others in other hke things. Arc any of 
these like that power of the disciples' ministry, con- 
cerning which Christ said, ' In this rejoice not,' Luke 
X. 20. In pangs of gout and stone, in sickness, in 
death, in the day of judgment, what jo}- and rejoicing 
can those produce '? Have they not a sting in their 
tail ? Note the issue of Nebuchadnezzar's rejoicing 
in his great Babel, and Belshazzar's rejoicing in his 
cups, Dan. iv. 27, 28, and v. 5. I may therefore 
well say to him that spends his time in pleasure, ' In 
this rejoice not;' to him that. Dives-like, is daily 
arrayed in glorious apparel, and fareth delicately, 'In 
this rejoice not ;' and of such as have great success 
in their undertakings, either in war or merchandising, 
or any other like, ' In this rejoice not.' 



Ver. 5, 6.] 



GOUGE ON HEBREWS. 



Sec. 64. Of the rejoiciiu/ of hnpe in troubles. 

Well might the apostle attribute rejoicing to hope, 
because hope maketh us cast our eyes on the end of our 
faith, which is hoped for, ' the salvation of our souls,' 
1 Peter i. 9. Hereby it cometh to psss, that as an 
husbandman beholding his ground that is sowed with 
corn fairly to grow up, rcjoiceth in the expectation of 
a great harvest ; so we, that have sown here to the 
Spirit, rtjoice in hope and expectation of reaping life 
everlasting, Gal. vi. 8. 

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

I. Behevers are subject to persecution : but the 
cause, their present assistance, and future recompence, 
do all give matter of rejoicing. 

1. Their cause is the most glorious that can be; 
Christ's name, Acts v. 41. 

2. Their assistance is more than ordinary,^ 2 Tim. 
iv. 10-18. Such hath been their assistance, as they 
have sung for joy in the midst of their greatest trials, 
Acts xvi. 25. 

3. The end is such, as no suffering is worthy there- 
of, Rom. viii., 2 Cor. iv. 17. Therefore Christ es- 
horteth his, when they are persecuted, to ' rejoice, 
and be exceeding glad ; because great is their reward 
in heaven,' Mat. v. 11, 12. 

II. Believers are also subject to wrongs and oppres- 
sions of worldlings; and though not simply for the 
gospel, yet for their sheep -like and dove-like disposi- 
tion, in that they are not forward to revenge wrong. 
' He that departeth from evil maketh himself a prey,' 
Isa. lix. 15. But the apostle Peter saith, that 'this 
is thankworthy, if a man for conscience toward God 
endure grief, suffering wrongfully.' And again, ' If, 
when he doth well, and suffereth for it, he take 
patiently, this is acceptable with God,' 1 Peter ii. 19, 
20. That which is thankworthy and acceptable with 
God, is matter of rejoicing. 

III. Believers likewise are, as others, subject to 
torturing and tormenting diseases, yea, and to the 
uncomfortable disease of the plague. But, 

I. They know that these things are ordered by God 
in wisdom, in love, for their need, and for their good; 
and in that respect rejoice. A wise man is glad, 
when a skilful and faithful physician or chirurgeon 
undertakes to cure him, though he he forced to drink 

' See a Recovery from Apostaty, on Luke xv. S2, see. 25, 
26. 



fulsome potions, to drink bitter pills, to endure cupping, 
lancing, cutting, splinting, searing, yea, sawing off a 
limb. Much more believers are glad at God's chas- 
tisements, though they be grievous. 

2. Believers, in all their pains and anguishes, use to 
call to mind the pains of hell which their sins deserve, 
in comparison whereof all that can be endured in this 
world is but as a flea-biting. Now, that faith which 
they have in their freedom from God's wrath, from 
the power of sin and Satan, from the curse of death 
and damnation, makes them rejoice in all bodily 
pains. 

3. God useth in all the distresses of his saints, 
whether public or private, for maintenance of the 
gospel, or trial of their graces, to give them such a 
spirit of consolation, as makes them rejoice under 
their crosses. It is God's usual dealing to increase 
the consolations of his Spirit, according to the need 
of his servants, 2 Cor. i. 5. 

IV. Believers are subject to spiritual desertions. 
But though these may seem to be as water that 
quencheth all the fire of spiritual joy, yet the Lord 
reserveth some sparks of comfort and confidence in 
the souls of true believers, as he did in his Son, who 
in his bitterest agony, thus cried to his Father, ' My 
God, my God, why hast thou forsaken me?' Mat. 
xxvii. 46. On this ground said Job, ' Though he 
slay me, yet will I trust in £im,' Job siii. 15. Be- 
sides, that inward grief will turn into greater joy. 
After sundry dismal, showery, cloudy, dark days, when 
the clouds are dispelled, the sun seemeth to shine 
more brightly and more comfortably ; so the Spirit of 
joy, after such desertions. Many of David's psalms 
which begin with sighs and groans, and expressions 
of much grief, do end in praisings and rejoicings. 

Sec. 65. Of rejoicing nf hope standing with mourn- 
ing, iceeping, and lirolcenness of heart. 

Ohj. We are commanded to weep, Joel ii. 17. And 
Christ pronounceth them blessed wio mourn. Mat. v. 
4, and weep, Luke vi. 31 ; and a broken spirit, and 
a contrite heart, are said to be the sacrifices of God, Ps. 
ii. 17. How then can rejoicing of hope stand with these ? 

An<>. 1. Those and other like charges to weep and 
mourn were given on special occasions, and that for 
sin or judgment. The end thereof was to bring com- 
fort and joy to the soul. 

2. The blessing pronounced to mourning and weep- 
ing, is in regard of the consequence and event that 
should follow thereupon ; which are comfort and 
laughter. Mat. v. 4, Luke vi. 21. 

8. There may be a mixture of joy and grief in the same 
person, at the same time, but in different respects. In 
respect of sin, and apprehension of God's displeasure, 
there may be grief; but in respect of God's mercy, 
Christ's sacrifice, and faith therein, there will be rejoic- 
ing. A saint while he is coulcssiug his sin, useth to be 
much dejected and broken in spirit, but in the apprehen- 



230 



GOUUE ON HEBREWS. 



[Chap. III. 



BJon of the atonement made by Christ, his spirit re- 
\iveth, rejoiceth, and praiscth God. As ' in laughter 
the heart is sorrowful,' Prov. xiv. 13 ; so in weeping 
the heart may be joyful. 

4. There is a time to weep, and a time to laugh, 
Eccles. iii. 4. In this respect directions to weep and 
directions to rejoice, having respect to their distinct 
and due seasons, do not thwart each other. 

Sec. 6G. Of errors contra ri/ to the rejokin;i of hope. 

This property of rejoicing, attributed to hope, dis- 
covereth sundry errors; some in opinion, some in 
practice. One error in opinion is of papists especially, 
who make uncertainty a property of hope, and teach, 
tiiat it is against the nature of hope to bo sure and 
stedfast. 

Ans. 1. Herein they expressly thwart the Scrip- 
ture, which attributeth full assurance to hope, and 
termeth hope ' an anchor of the soul, both sure and 
stedfast,' Heb. -ri. 11, 19. In this respect it is said, 
that ' hope maketh not ashamed,' Rom. v. 5, because 
it disappointeth him not of that which he hopeth for. 

2. They strip hope of that property which the 
apostle here attributeth to it ; for rejoicing cannot 
arise from that which is uncertain, or from a doubt- 
ing of that which we hope for, but rather from an 
assurance of receiving it. 

3. They take away the difference betwixt the hope 
of saints in reference to eternal life, and of worldlings 
in reference to the things of this life. The hope of 
■worldlings is mixed with doublings, fears, and griefs, 
because the event of the things they hoped for is un- 
certain ; but so is not the glory which true believers 
hope for. 

A second error in opinion is their conceit, that 
think a Christian's life is a life full of fear, grief, and 
perplexity. 

Ans. I will not deny but that believers, by reason 
of the mixture of the flesh with the spirit in them, 
have many times occasions of fear, gi-ief, and per- 
plexity ; yet not such as deprivcth them of the rejoic- 
ing hero intended. The believers' sorrow is not like 
the sorrow of worldlings : theirs is ' a godly sorrow, 
which worketh repentance to salvation, not to be re- 
pented of; but the sorrow of the world worketh 
death,' 2 Cor. ii. 10. Many times when worldlings 
seem jocund, they have heaviness within them ; but 
when Christians seem outwardly pensive, they have 
much comfort within. The seeming outward joy of 
woridings, take it at the best, is fading : ' As the 
crackling of thorns under a pot, so is the laughter of 
a fool,' Eccles. vii. 6, Prov. xi. 7. But to those that 
were of Christ's house, saith he, 'Your heart shall 
rejoice, and your joy no man taketh from you,' John 
XV. 22. 

A third error in opinion is, that expressions of joy, 
in (.jxcial by laughter, are unlawful ; and thereupon 
advisi' Christians to go always as mourning, and to bo 



ever dejected; and for proof, allege that Christ never 
laughed. 

Ans. The many exhortations in Scripture to rejoice, 
and approved patterns of saints that have rejoiced, 
yoa, and laughed. Gen. xvii. 17, and xxi. 6, Ps. 
cxxvi. 2, are sufficient to disprove the foresaid error. 
As for Christ himself, it is expressly said, that ' he 
rejoiced in spirit,' Luke x. 21, which is the ground of 
true laughter. This third error is an uncomfortable 
error, which is enough to keep men from professing 
the Christian religion. 

An error in practice is of them who profess faith 
and hope in Christ, and yet are always dejected in 
spirit, walking heavily; they will not be comforted, 
nor made cheerful. 

They are in sundry respects to be blamed. For, 

1. "They give too great cause of justifying the en'or 
last mentioned, that rejoicing is unlawful. 

2. They wrong themselves, in making their life 
more miserable than otherwise it might be, and put- 
ting away such comforts as God hath provided for 
them. 

3. They prejudice other weak ones in disheartening 
them. They discourage such as have entered into the 
Christian list, and deter such as have not entered 
from entering. 

4. They disgrace the holy profession, as if it were 
the most uncomfortable profession in the world. 

5. They dishonour God, as if he were an hard 
master; so as no profit, joy, or comfort were to be 
found in serving him. 

Sec. 67. Of believers' rejoicing. 

Just cause is here given to exhort and incite such 
as profess to have hope in Christ, to testifj* the truth 
of their hope by rejoicing : ' Rejoice in the Lord 
alway ; and again I say, rejoice,' Philip, iv. 4 ; ' Re- 
joice evermore,' 1 Thes. V. IG. None have such just 
and true cause of rejoicing. The dignities, honours, 
pleasures, profits, and other like things wherein the 
men of this world rejoice, are vain, like ice, hail, and 
snow, which waste in the handling. They may be 
taken from us. Job i. 21, or we from them, Luke 
xii. 20 ; but Christians have matter of true rejoicing, 
that which is solid, unutterable, everlasting. 

Among other Christian duties this is much pressed 
in Scripture. Moses doth at least ten times incul- 
cate it in that last book which he uttered in the last 
month of his age, and that either by advice, Deut. 
xxxiii. 18, or by promise, Deut xii. 12. The sweet 
singer of Israel hath ten times ten times in like manner 
pressed the same in his book of Psalms. . So other 
prophets also call upon the people of God to rejoice, 
Isa. Ixvi. 10, Zeph. iii. 14, Zcch. ix. 9 ; so Christ, 
Mat. V. 12; and his apostles, Philip, iv. 4, 1 Peter 
iv. 13, James i. 0; yea, and the angels from heaven, 
Rev. xix. 7. 

None have greater cause of rejoicing thau believers, 



Ver. 5, G.] 



GOUGE ON HEBREWS. 



for their names are written in the book of life, Luke 
X. 20. Christ, the greatest matter of rejoicing, is 
theirs ; they have a right to all that Christ did and 
endured for man ; yea, to the things of this world, and 
to heaven itself. 

As they have in these respects just cause of rejoic- 
ing, so the blessed eflects that follow upon their 
rejoicing, are forcible inducements to perform the 
same. For, 

1. By their rejoicing, the author and giver of joy 
is much glorified. It shews that he is so kind and 
good a master every way, as his servants much rejoice 
in him. 

2. It is a great inducement to draw on others who 
are without, to like that profession which causeth 
such rejoicing, and themselves to take upon them that 
profession. 

3. It sweetens our whole life ; it sweetens all that 
we do for preservation of nature, as eating, drinking, 
sleeping, and other refreshings ; it sweetens the works 
of our calling ; it sweetens the duties of piety which we 
perform to God, and the duties of justice and charity 
which we do to man ; it sweetens all manner of suffer- 
ings ; it sweetens our very deathbed. 

Sec. 68. OJ perseverance tiithout intermission or 
revolt. 

That which maketh confidence and rejoicing a true, 
sure, and infallible evidence of being Christ's house, 
is perseverance therein. 

Therefore the apostle addeth this caution, ' If we 
hold fast firm unto the end.' 

The apostle's expression is very emphatical. There 
are three words used, every of which imply the point 
intended. 

1. The verb ■/.arue^ufj.iii, ' hold fast,' is in Greek a 
compound. The simple verb, cy^iiti,Bigmfiethto have; 
but this compound, so to have it as never to let it go, 
and this is to hold fast. So is this word, Heb. x. 23, 
1 Thes. V. 21. 

2. The adjective /SiSa/av, translated _/?/■)», importeth 
snch a stedfastness as can never be taken away. See 
more hereof, Chap. ii. 2, Sec. 11. It implieth an 
holding fast without intermission. 

3. This last clause, /J.'ix^i r'ikouc, unto the end, shews 
that such a perseverance is here intended, as will 
neither be interrupted nor clean broken off; for the 
end here meant is the last period of one's life. So is 
the word taken, ver. 14, Mat. x. 22, Rev. ii. 2G. 

To show that it implieth a perpetual continuing in 
a thing, it is translated continual, Luke xviii. 5, and 
it is applied to such a perpetuity as is eternal, John 
xiii. 1, 1 Cor. ii. 8. 

The perseverance here set down is opposed to a 
double kind of hypocrisy. 

One, of such as make show of confidence and re- 
joicing by fits. Sometimes they are exceeding bold 
and jocund; other times they arc full of fear and 



anguish. They are like men sick of an ague, some- 
times well, sometimes ill. It falls out with such many 
times, as, notwithstanding their well days, they die in 
a fit. They deal with the graces of God's Spirit as 
children do with a bird that they hold by a string : 
sometimes they will hold it in, and sometimes let it 
fly out, so as the bird on a sudden, they letting go 
their hold, flies clean away. This intermission argu- 
eth unsoundness, and is contrary to the caution here 
prescribed. 

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

These are in a most woful plight. The last state 
of such a man is worse than the first, Luke xi. 26, 
2 Peter ii. 20. These are like Nebuchadnezzar's im- 
age, whose head was of fine gold ; his feet, part of 
iron, and part of clay, whereby it came to be broken 
to pieces, Dan. ii. 32-34. Such were Saul, Joash, 
Judas, and others, whose end was memorable and 
miserable. In this case I may use Christ's memento, 
' Remember Lot's wife,' Luke xvii. 32. 

Sec. 69. Of motives to perseverance. 

If divine exhortations to a grace, and earnest dis- 
suasions from the contrary ; if earnest supplications 
for obtaining a grace, and hearty gratulations for en- 
joying it ; if gracious promises made to a grace, and 
fearful denunciations against the want of it ; if a 
blessed recompence of those who have attained it, and 
woful revenge on those that have failed therein, be 
motives of force to enforce a point, forcible motives 
are not wanting to press this point of persever- 
ance. 

Many instances might be given out of Gad's word 
to exemplify every of these. Of each take one in- 
stance : 

1. For exhortation, 1 Cor. xv. 58. 

2. For dissuasion, Heb. iii. 12. 

3. For supplication, 1 Thes. v. 23. 

4. For gratulation, 1 Thes. iii. 8, 9. 

5. For promise. Mat. x. 22. 

6. For threatening, Heb. x. 38. 

7. For recompence. Rev. xli. 11. 

8. For revenge. Acts i. 17, 18. 

Just and great reason there is thus to press this 
point of perseverance ; for, 

1. All the benefits that we can expect from any 
grace dependeth upon persevering therein. Thereby 
the prize is obtained. It is constancy that sets the 
crown upon all good endeavours, 2 Tim. iv. 7, 8. 

2. All Christian privileges and divine promises are 
limited therewith, as here in this text, ' If we hold 
fast.' ' If ye abide in me,' saith Christ, John xv. 7 ; 
' if ye continue in the faith,' Col. i. 23. 

3. All the benefit of what hath formerly been done 
is lost if he hold not out to the end, Ezek. xviii. 24. 



232 



UOUGE ON HEBUEWS. 



[Chap. III. 



As a man iu a race, who runs swiftly at first, if he 
hold not out, gets nothing by his former swiftness. 

4. Not the benefit only is lost, but great damage 
ensneth thereupon : ' the last state of that man is 
worse than the first,' Luke xi. 26. As a man in 
ascending a ladder, if, after he have got up many 
steps, he let go his hold and fall down, he doth not 
only lose the benefit of his former pains, but also 
gets a bruised body, and, it may be, broken bones, 
whereby he is made less able to climb up again than 
he was before. Hereupon it is said, ' It had been 
better for them not to have known the way of right- 
eousness, than, after they have known it, to turn from 
the holy commandment.' 

How requisite it is for saints to proceed and per- 
sist in grace, see The Saints' Sacrifice, on Ps. cxvi. 9, 
sec. 60. 

Sec. 70. Of weans for perscrerancc. 
To help us on in holding out, these graces follow- 
ing, among others, are very useful : 

1. Humility. This is the basis and foundation 
whereon the foro-mentioned house is settled. If an 
house want a foundation, how can it stand, especially 
against storms and tempests ? Luke vi. 40. Christ 
saith that a man which builds a sure house digs deep, 
Luke vi. 48. Digging deep is in an humble soul. 
Many promises are made to the humble, Micah vi. 8 : 
' God giveth grace to the humble,' Prov. iii. 34. For 
this very end we are forbidden to be high-minded, lest 
we fall, Rom. xi. 20. Self-couceitedness and pride 
make men careless, Rev. iii. 17, and God is provoked 
against such, 'for he resisteth the proud,' James iv. 6. 

2. Sincerity. This is an inward soundness. If 
the foundation be not sound, the edifice cannot be 
well settled on it. Soundness is that which maketh 
last and endure. Sappy, rotten timber will quickly 
fail. Counterfeit grace will not last. 

8. A settled resolution to hold out to the end. ' I 
have sworn, and I will perform it, that I will keep thy 
righteous judgments,' saith a constant servant of the 
Lord, Ps cxix. 100. Nothing will daunt or turn back 
Euch an one. See more hereof in the Uccovcry from 
Apostasy, on Luke xv. 31, sec. 44. 

4. Jealousy. Jealousy, I say, in regard of the 
temptations whereunto we are suiject, and of our own 
weakness. Satan is subtle, 1 Peter v. 8 ; sin is de- 
ceitful, Heb. iii. 13, and we of ourselves are foolish, 
and prone to yield to sin and Satan. If we be secure 
or careless, we may be soon taken as birds in a net. 
This is a great cause of backsliding ; therefore we are 
oft admonished to fear, Heb. iv. 1, Rom. xi. 20, Philip, 
ii. 12. 

These two, resolution and jealousy, may well stand 
together, if the former be placed on God's promises 
and the Spirit's afsistaiice, and the latter on tempta- 
tions whereunto we arc subject, and our own weak- 
ness. 



5. Prudence. For the manifestation hereof, 

(1.) Avoid occasions which may draw thee out of 
thy Christian course. This the apostle intendeth 
under this phi'ase, ' Cast away every weight,' Heb. 
xii. 1. To avoid uncleanness, the wise man gives 
this advice, ' Remove th}' way far from a strange 
woman, and come not nigh the door of her house,' 
Prov. V. 8. To press this the further, he useth these 
metaphors : ' dm a man take fire in his bosom, and 
his clothes not bo burnt ? can one go upon hot coals, 
and his feet not be burnt ?' Prov. vi. 27, 28. Peter's 
thrusting himself among the servants and officers in 
the high priests' hall was an occasion of the tempta- 
tion which brought him to deny his master, John xviii. 
16-18. 

(2.) If occasions cannot be avoided, but that thou 
beeet forced to ' sojourn in Meshech, and to dwell in 
the tents of Kedar,' Ps. cxxvi. 5, then take heed of 
yielding to temptations. Stand out against them as 
Joseph did. Gen. xxxix. 9. Remain righteous as Lot 
did in Sodom, 2 Peter ii. 8. ' Give no place to the 
devil,' Eph. iv. 27 ; but withstand sin in the begin- 
ning. It is not safe to dally with temptations. If 
Satan get in a claw, he will soon put in his whole paw, 
and then head, body, and all. It waters make a little 
breach, floods will soon follow. 

(3.) If thou be overtaken with a temptation, lie not 
in it ; but as soon as thou canst recover thyself, do as 
in this case Peter did. So soon as he observed his 
Lord's beck, and heard the cock crow, whereby he 
was put in mind of his sin, presently ' he went out 
and wept bitterly,' Luke xxii. 60-62. 

(4.) Being recovered, take heed of falling back again. 
A relapse is dangerous in bodily diseases, much more 
in spiritual. The Spirit is much grieved thereby. 
Christ gave this advice to a woman taken in adultery, 
and forgiven, 'Go and sin no more,' John viii. 11. 
This advice he backed with a strong reason thus, 
' Sin no more, lest a worse thing come unto thee,' 
John V. 14. 

6. Growth in grace. By this we shall be the more 
strengthened, and the better enabled to hold out. Use 
what means are prescribed to this purpose : ' As new- 
born babes, desire the sincere milk of the word, that 
ye may grow thereby,' 1 Peter ii. 2 ; ' Stir up the 
gift of God which is in thee,' 2 Tim. i. 6. Standing 
at a stay may occasion falling away. In endeavours 
to grow in grace, never think thou Last done enough, 
but follow the apostle's advice, Philip, iii. 13, 14. 

7. Walking with God. By this, ho that never saw 
death, pleased God all the days of his life. Compare 
Gen. v. 24 with Heb. si. 5. Of the emphasis of this 
phrase, uallced uilk O'ocl, see The Saints Sacrifice, on 
Ps. cxvi. 9, sec. 58. 

Walking with God implieth a setting of God before 
our eyes. This will make us to endeavour in all things 
to please him, which the apostle espresseth under this 
phrase, ' Walk worthy of the Lord unto all pleasing,' 



Ver. 5, 6.] 



GOUGE ON HEBREWS. 



233 



Col. i. 10. This will make us in all things to hold 
close to God, and it will be an especial means to pull 
us in when we are about to start from God. 

8. Stedfast expectation of the prize or reward that 
is set before thee. It is said of Moses, that he ' had 
respect unto the recompence of the reward,' Heb. xi. 
26. This made these Hebrews to hold out : ' They 
knew that they had in heaven an enduring substance,' 
Heb. X. 34. Of Christ himself it is said, ' For the 
joy that was set before him, he endured the cross,' 
Heb. xii. 2. This must needs uphold those that be- 
lieve it, and keep them stedfast unto the end, because 
all that we can do or endure here is ' not worthy to 
be compared with the glory that is promised,' Eom. 
viii. 18 ; ' For our light affliction, which is but for a 
moment, worketh for us a far more exceeding and 
eternal weight of glory,' 2 Cor. iv. 17. Of the em- 
phasis of this phrase, see A Recover]) from Apostasy 
on Luke xv. 31, sec. 27. Hereupon the apostle gives 
this admonition, ' Let us not be weary in well doing : 
for in due season we shall reap if we faint not,' 
Gal. vi. 9. And again : ' Be j'e stedfast, unmoveable, 
always abounding in the work of the Lord, forasmuch 
as you know that your labour is not in vain in the 
Lord,' 1 Cor. xv. 58. 

9. Prayer, faithful, fervent, constant prayer. Christ 
used this means for himself, Heb. v. 7. This means 
he also used, that Peter's faith might not fail. Ex- 
perience sheweth that the more we fail herein, the 
more we decay ; but the more fervent and constant we 
are herein, the more stedfast we remain. This is to 
be added to all other means, because by faithful prayer 
the Holy Spirit is obtained, Luke xi. 13, without 
which we cannot hold out ; but by it we shall per- 
severe. 

By the foresaid means we may continue to enjoy 
our spiritual strength, as Caleb did his bodily strength, 
Joshua xiv. 11, and as Moses, whose natural force 
abated not, Deut. xxxiv. 7 ; ' We shall still bring forth 
fruit in old age,' Ps. xcii. 14. 

Of circumspection in preventing apostasy, see Sec. 
122. 

See. 71. 0/the resohition o/ Heb. iii. 2-G. 

2. Who was failh/ul to him that appointed him, as 
also Moses icasfaitli/id in all his house. 

3. For this man icas counted trorlhij of more ilionj 
than Moses, inasmuch as he who hath huUded the house 
hath more honour than the house. 

4. For every house is builded bysome man ; but he thai 
built all thinr/s is God. 

5. And Moses verily was faithful in all his house as 
a servant, for a testimony of those things which were to 
be spoken after ; 

G. But Christ as a Son over his own house ; whose 
house are we, if we holdfast the confidence, and the re- 
joiciiiij of the hope /inn unto the end. 

The bum of all these verses is, a description of 



Christ's faithfulness in the execution of his prophetical 
office. 

This is set down, 

1. Simply. 

2. Comparatively. 

In the simple expression there is, 

1. An affirmation of the point, who was faithful. 

2. A declaration of the person to whom he was 
faithful, to him that appointed him. 

The comparison whereby the point is amplified is 
betwixt Christ and Moses. 

This is set out two ways : 

1. By similitude, in the latter part of the second 
verse. 

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

The reddition or latter part is intimated by the in- 
ference of that proposition on that which went before, 
and that by this note of similitude, as. 

In the proposition three distinct points are set down, 

1. The person with whom Christ is compared, Moses. 

2. The point wherein they are compared, /(u'//(/u/. 

3. The place in which that faithfulness was shewed. 
This is set forth, 

1. By the kind of place, house. 
'2. By the Lord thereof, his. 

3. By the extent, all. 

2. Christ and Moses are compared by dissimilitude. 
This is, 1, generally propounded; 2, particularly 

exemplified. 

In the general is noted, 

1. The persons between whom this dissimilitude is, 
tills man (who is Christ) and Moxes. 

2. The matter of the dissimilitude. Here observe, 

1. What that matter was, glory. 

2. The grounds thereof, counted worthy. 

The particular exemplification is by two pair of re- 
latives, one a builder, and an house, ver. 3, 4. 
The other, a son, and a servant, ver. 5, 9. 
The former, concerning the builder and an house, is, 
1. Propounded, ver. 3 ; 2, proved, ver. 4. 
In the proposition are expressed, 

1. Both parts of the dissimilitude, he that built, and 
the house. 

2. The matter wherein they are unlike, honour. In 
this phrase, ' hath more honour.' 

In the proof two things are confirmed : 

1. That Moses was an house built. 

2. That Christ was the builder. 

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

The first case granted is this : ' Every house is 
builded by some man.' Hence it followeth that Moses 
(who was at least a part of an house) was builded. 

The other case granted is this : ' He that built all 
things is God.' Hence it followeth that Christ (who 
is God) built Moses. 



GOUGE ON HEBREWS. 



[Chap. III. 



The other pair of rektives (which is of a son and a 
serrant) is largely set dowu, ver. 5, 6. 

The latter relative is first described, ver. 5. Herein 
is, 

1. A repetition of what was lefoie assorted. 

2. An addition. 

Three things are repeated : 

1. The person, Moxrs. 

2. The point wherein he was commended, /((///i/dZ. 
8. The place, villi the Lord, and the extent hereof, 

in all his house. 

T«o things are added : 

1. The correlative, wherein consists another dis- 
similitude, seiviint. 

2. The end why he was a servant. Here are noted, 

1 . The kind of end, for a teslimony. 

2. The matter thereof, (/ those thinr/s which were to 
be spoken after. 

The former relative concerning the Son is, 1, pro- 
ponndcd ; 2, expounded. 

lu the proposition, 1, the Son here meant is named 
Christ. 

2. The house over which he ruletb is thus limited, 
7its own. 

In the exposition there is, 

1. A declaration of the point, whose house are we. 

2. A limitation thereof. 

The limitation is, 1, in this conditional particle if; 
2, exemplified. 

In the exemplification there is, 

1. An act required; 2. The subject matter of that 
act. 

The act is set forth, 

1. By the kind of it, holdfast. 

2. By the manner of performing \i,firm. 

3. By continuance therein, xaito the end. 

The subject matter consists of two branches : 1, 
confidence ; 2, hope. 

The latter is amplified by an effect thereof, rejoicing. 

Sec. 72. Of obsei-vations collected out of Heb. iii. 
2-6. 

I. Christ was deputed to his prophetical office. This 
is here taken for grant, in that it is said, ' He was 
faithful to him that appointed him.' Sec Sec. 33. 

II. Christ was faithful in thai which he was trusted 
withal. See Sees. 32, 88. 

III. God's deputation makes a true minister. This 
is gathered out of this word appointed, as here used. 
See Sec. 84. 

IV. There may be a resemblance betwixt unequals. 
There is here a resemblance made betwixt Christ and 
Moses. See Sec. 88. 

V. Moses ivas a faithful minister. This is here 
plainly expressed. See Sec. 88. 

VI. God's ministers must be faithful; for this end 
the faithfulness of Christ and Moses is hero set down. 
See Sec. 89. 



VII. Christ of all tvas most worthy of glory ; this 
is the main point proved in these verses. See Sees. 
42-44. 

VIII. Moses was an eminent minister. Moses, 
among others, is here called out to be compared with 
Christ ; his prerogatives are distinctly set down. 
Sec. 45. 

IX. Christ was more excellent than Moses. This is 
expressly set down. See Sec. 45. 

X. A builder is more excellent than the thing built. 
This metaphor is used to set oat Christ's excellency 
above others. See Sec. 4C. 

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

XII. Chriit is true God. He is here so called. 
See Sec. 49. 

XIII. Christ is the creator of all. This is intended 
under this metaphor, ' He that built all things. Sec 
Sec. 49. 

XIV. The church is built tip by Christ. This is the 
special thing intended under this phrase, ' He that 
built all things is God.' See Sec. 49. 

XV. A servant must be faithful. This is here in- 
tended in the pattern of Moses. See Sec. 50. 

XVI. Governors are servants; so was Moses. See 
Sees. 51, 52. 

XVII. Ministers are God's witnesses. As Moses, 
so all other ministers are for a testimony. See Sec. 
55. 

XVIII. God beforehand makes knoivn his pleasure; 
so much is intended under this phrase, ' Those things 
which were to be spoken after.' See Sec. 55. 

XIX. Christ is the anointed ; this title Christ im- 
portelh as much. See Sec. 54. 

XX. Christ is God's Son. This is intended under 
this relative Son. See Sec. 55. 

XXI. Christ is the governor of the church. This 
preposition over importeth a government. See Sec. 59. 

XXII. 27ie church is Christ's oivn. It is his own 
house. See Sec. 57. 

XXIII. Saints are Christ's house. This pronoun u'c 
means saints. See Sec. 58. 

XXIV. Believers under the laiv and gospel make 
one house. Moses was under the law, and we are 
under the gospel. See Sec. 59. 

XXV. They who stand must take heed lest they fall. 
So much is hinted under this conjunction if. iso. 
Sec. 60. 

XXYI. Tlic best have need to look to their stand i7}g. 
The apostle puts himself under this caution by using 
a verb of the first person, ' If we hold fast.' 

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

XXVIII. Hope also is an evidence of our right to 
Christ. To this end it is added unto confidence. 
See Sec. C2. 



Ver. 7.] 



GOUGE ON HEBREWS 



235 



XXIX. JRejoictnrj arisetlifrom hope; it is therefore 
here added as an epithet to hope. See Sec. 63. 

XXX. Perseverance is an evidence of soundness; 
it is here set down for that end by way of supposition, 
' If we hold fast." See See. 68. 

XXXI. Perseverance must he without intermis- 
sion ; for this end this epithet firm is added. See 
Sec. 68. 

XXXII. True perseverance holds out till death ; 
so much is intended under this phrase, to the end. 
See Sec. 68. 

Sec. 73. Of the inference of that which follows upon 
that which went before. 

Ver. 7. Where/ore, as the Holy GhoH saith, To-datj, 
if ye will hear his voice. 

From the beginning of the second verse to this, the 
apostle hath largely set down Christ's faithfulness in 
executing his prophetical office ; and that toward us, 
who are his house. Hereupon he inferreth a dissua- 
sion from disrespecting Christ, which is continued to 
the end of this chapter. 

This first particle, hh, %vherefore, is a note of in- 
ference. 

This is the first place in this epistle where the 
Greek word is used, yet other Greek words to the 
same sense have been used, as chap. ii. vers. 1, 17. 

This inference may have reference either to all that 
Lath been spoken before of Christ's excellency and 
faithfulness, thus : Because Christ was so excellent 
and faithful a prophet, as never any the like ; we must 
therefore take heed that we harden not our hearts 
against him, nor depart from him ; or more imme- 
diately to the last clause of the former verse, thus : 
Because if we hold fast the confidence, &c., we give 
evidence thereby that we are the house of Christ ; we 
ought therefore to take heed that we harden not our 
hearts, and depart from Christ. 

The former reference shcweth that Christ's care in 
executing his function for our good, ought to make us 
careful in attending to him, and cleaving close to 
him. 

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

I take the former reference to be the more proper 
to Ibis place, and so it intends the same point that was 
before noted. Sec. 2. 

This note of inference, wherefore, looking backward, 
may intend cither the point that immediately followeth 
iu the divine testimony, or that which is set down, 
ver. 12, &c. If thus, then the testimony must be in- 
cluded in a parenthesis, and this particle wherefore 
be taken as joined with the 12th verse, thus, ' Where- 
fore, take hcLd,' &c. 



Sec. 74. Of e.xpresdng ones mind in the words of 
the Holy Ghost. 

The apostle espresseth his mind concerning the use 
which we are to make of Christ's faithfulness in his 
oflice under the very words of sacred Scripture, which 
questionless he doth to make it the more regarded ; 
for to express God's mind in his own words addeth 
great weight to the point. The apostle doth the like 
chap. ii. vers. 6, 7, and in sundry other places of this 
epistle. A very great part thereof is penned in Scrip- 
ture words and phrases ; for he wrote to the Hebrews, 
who were well exercised in the Old Testament, and 
had it in high account. 

In quoting the testimony, he expresseth neither 
book, nor psalm, nor verse. Of this manner of quot- 
ing Scripture, see more. Chap. ii. Sec. 50 ; but the 
words of Scripture are so expressly set down, as it 
may be found out where they are, especially by such 
as are so exercised in the Scriptures as these Hebrews 
were. 

The apostle faithfully deelareth the mind of God 
therein, though there be some little dift'erence in words, 
especially in their order or joining together, which we 
shall note in due place. 

The testimony coutinueth from this verse to the 
12th, and it is taken out of Ps. xcv. 7-9, and six. 11. 

David was the penman of this as of the other Psalms; 
therefore David's name is sometimes expressed before 
texts quoted out of the book of Psalms, as chap. iv. 7, 
Mat. xxii. 43, Luke xx. 42, Acts ii. 25, Rom. iv. 6 
and xi. 9. 

To shew that the Holy Ghost spake what David 
uttered in the Psalms, Peter useth this phrase, ' The 
Holy Ghost by the mouth of David spake,' Acts i. 16; 
and again, speaking to God, thus saith, ' Who by the 
mouth of thy servant David hast said,' Acts iv. 25. 

The apostle's manner of quoting this testimony thus, 
' The Holy Ghost saith,' doth demonstrate sundry 
principles of our Christian faith ; as, 

1. The Holy Ghost is true God ; for ' God spake 
by the mouth of David,' Acts iv. 25. Where David said, 
' The Spirit of the Lord spake by me,' he addeth, 
' The God of Israel said,' 2 Sam. xxiii. 2, 3. ' All 
Scripture is given by inspiration of God,' 2 Tim. iii. 16. 
And ' God spake b}' the prophets,' Heb. i. 1 ; and 
they ' spake as they were moved by the Holy Ghost,' 
2 Peter i. 21. 

2. The Holy Ghost is a distinct person. This 
phrase, the Ilohj Ghost sailli, intendeth as much, 

8. The Holy Ghost was before Christ was exhibited 
in the flesh, for he spake by David, whose son Christ 
was many generations after David ; yea, mention is 
made of this Spirit of God to be before any creatures 
were. Gen. i. 2. So as the Holy Ghost is God 
eternal. 

4. The Scriptures of the Old Testament are of 
divine authority ; ' Holy men of God spake as they 
were moved by the Holy Ghost,' 2 Peter i. 21. 



23G 



GOUGE ON HEBREWS. 



[Chap. III. 



Of this title Iluly Ohust, see Chap. ii. ver. 4, 
Sec. 35. 

The apostle nseth tbis particle of resemblance, xaOiig, 
as, to sliew what he delivereth afterwards is agreeable 
to the mind and words of the Holy Ghost. This par- 
ticle may have reference to ver. 12, and to express the 
mind of the apostle more fully, the other particle of 
resemblance, so, may be there inserted, thus, ' As the 
Holy Ghost saith, so take heed,' &c. 

Though the testimony quoted were written, yet it 
is expressed under this word y.'syu, sailli, to shew that 
the word is as a sermon preached, that so we should 
give the more heed thereto. 

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

Sec. 75. Of the apostle's Jit opplyliiff a dirinc leati- 
viomj.' 

The main scope of this testimony (as it was first 
tittered by the psalmist), is to admonish such as from 
time to time should live in the church, to take heed 
of rebelhng against Christ, as the Israelites in the wil- 
derness had done. 

Many interpreters, both ancient' and modern,^ ap- 
ply that psalm to Christ ; for this title, 13yt:"' 11V, 
' the Rock of our salvation,' or, as the LXX render 
it, tSi aurri^i r,u.iuii, ' our Saviour,' ver. 2, doth most 
properly belong to Christ, and Christ is that Shepherd 
whose sheep we are, Luke xiii. 20. And it is ex- 
pressly said of the Israehtes in the wilderness, that 
they tempted Christ, 1 Cor. s. 9. Hereupon this ad- 
verb of time, (S^ij-i^ov, to-diiy, is applied to the time of 
grace wherein God speaks to us by his own Son,^ 
chap. i. 2. 

In this respect this testimony is most pertinently 
quoted for the point in hand ; for David, foreknowing 
that God would send his Son to be a Saviour and 
Shepherd of his church, exhorfeth all the members 
thereof to rejoice in him, witli all reverence to wor- 
ship him, and to take heed of being like to the rebel- 
lious Israelites in the wilderness. 

Now, because the apostle had set forth the faithful- 
ness of the Son of God in his prophetical otlice, he 
fitly putteth the Hebrews in mind of that seasonable 
admonition of the psalmist, to keep them from being 
like tluir forclathcrs, and to quicken them up to a 
more diligent heeding of Christ's word, which is the 
gospel. 

Sec. 76. O/lukiiir/ the Just opportunity of (j race. 
The first word of the foresaid divine testimony, annf- 

' August. Hiero. Arnoh. Ilaimo. 

' Trcmcl. et ,11111. .Mollcr. 

' Ilodie, id est, in luic teinjwro grntitc, qmini nobis loqui- 
tur I'Or propriiini tiliuni.— //oimo in hune I\al. In Christo 
proiilittia loquitur et \io\n\\n .luda-oruni, ct iiopulo Gen- 
tium. — Aug. £nar. in hunc I'tal. 



gok, to-daij, is diversely taken, as was shewed, Chap, 
i. 5, Sec. 01. 

Here it signifieth the time present, yet so as it in- 
cludes a continuance of a time present. As that pre- 
sent time wherein David lived was to him, and to those 
that then lived, to-day ; so that present time wherein 
the apostle and other Christians with him lived, was 
to them to-day, and the time wherein we now live, is 
to us to-day. 

This word, then, to-day, intends that instant wherein 
God allbrds an opportunity of getting grace or obtain- 
ing any blessing. It may here have reference to that 
which immediately followeth, of hearing Christ's voice ; 
as if he had said. If ye will now hear his voice while 
he speaketh unto you. 

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

In the Greek there is a comma put after this word 
to-day, whereby is intended the latter reference. 

In the general, both references tend to the same 
scope, which is, that the present opportunity of God's 
offering grace must be taken ; we must hearken to him 
while he speaketh, and we may not harden our. hearts 
against him when he speaketh. "When Samuel, though 
he were but a child, understood that the Lord called 
him, he presently answered, ' Speak, for thy servant 
hcareth,' 1 Sam. iii. 10. Ruth was but a young wo- 
man, yet she, understanding that the God of Xaomi 
was the only true Lord, saith to her mother-in-law, 
' Thy God shall be my God,' and thereupon would 
needs go with her to be among the people of that God, 
Euth i. IG, etc. Zaccheus, in his man-age, coming 
to know Jesus to be the promised Messiah, readily 
entertained him, Luke xix. 5, G. The penitent thief, 
at the time of his death, knowing Christ to be the pro- 
mised King, believed on him, and confessed him, 
Luke xxiii. 41, 42. Thus iu what estate of our age 
soever, means of calling us to Christ are aii'orJed, we 
must even then without delay, to-day, take that op- 
portunity. ' I made haste, and delayed not,' saith 
the psalmist, Ps. cxix. 00. When Christ called Zac- 
cheus, ' he made haste and came down,' Luke six. G. 
When Christ called Simon and Andrew, ' they straight- 
way left their nets, and followed him,' Mat. iv. 20. 
' When it pleased God to reveal his Sou' in Paul, im- 
mediately he preached him, Gal. i. IG. 

1. It is God which ' worketh in us both to will and 
to do,' Philip, ii. 13 ; and ' no man can come to Christ 
except the Father draw him,' John vi. 44. Is it not 
then a point of wisdom to yield when God draws ? 
The church promiseth as much, saying, ' Draw me, 
I will run after thee,' Cant. i. 3. If we harden our 
hearts, and hear not Christ speaking to us to-day, how 
can wo expect that he should hear us to-morrow ? 
' Thev shall call upon me, but I will not answer,' saith 
Wisdom, Prov. i. 28. 



Ver. 7.] 



GOUGE ON HEBREWS. 



237 



2. Thou ' kuowest not what a day may bring forth.' 
Therefore put not off the grace that is offered thee to- 
day. ' Boast not thyself of to-morrow,' Prov. sxvii. 1. 
The rich fool that thought to enjoy his goods many 
years was taken from them that night, Luke xii. 
19, 20. 

3. By putting off an opportunity, men make them- 
selves more unlit for another opportunity ; for sin, the 
longer it groweth, the stronger it groweth, and the 
heart u^eth to be more hardened by putting off me^ms 
of softening. 

As they who had received grace were exhorted to 
persevere therein. Sec. 69 ; so they who have not, 
yet attained grace are to be exhorted to accept the 
means of grace tendered to-day. Even now, while 
the word soundeth in your ears, hear, and harden not 
your hearts ; ' Behold, now is the accepted time ; Be- 
hold, now is the day of salvation,' 2 Cor. vi. 2. Put 
not off' to-day, much less let childhood put off to 
youth, or youth to man-age, or man-age to old age, or 
old age to deathbed. 

Of the common allegation of the thief's repentance 
on the cross, see The Whole Armour of God, on Eph. 
vi. 14, treat, ii. part ii. sec. 12. 

See. 77. Of hearing arir/ht. 

This phrase, ' if ye will hear his voice, containeth 
in the substance of it the most principal and proper 
duty that is required of Christians in relation to 
Christ's prophetical office. In the manner of setting 
it down, it implies a forcible motive against hardening 
our hearts ; for they who burden thuir hearts cannot 
hear Christ's voice as they should. 

Some expound this conditional conjunction if with 
a conjunction of the time ; thus, iihen ye will hear bis 
voice, harden not your heart. 

Which way soever we take it, it intendeth a duty ; 
and such a duty as compriseth much more than the 
bare bearing the sound of a voice with the outward 
ear, for he whose heart is hardened may so hear. 
Pharaoh himself, whose heart was exceedingly har- 
dened, so beard the voice of God. AVhere Christ saith, 
' He that hath an e.ar, let him hear what the Spirit 
saith,' Rev. ii. 7, implieth that a man may hear the 
Spirit inwardly speaking to the soul, as well as an out- 
ward audible voice. 

Of that inward spiritual hearing there are three 
acts: 

1. To understand what is outwardly heard by the 
ears of the body. Where the prophet rebukes the 
,f)eople for being without understanding, he saith, 

' They have e.irs, and hear not,' that is, understand 
not ; and thereupon adviseth them to hear, Jcr. v. 21. 

2. To believe what they understand. Where Christ 
reproveth the Jews for not believing, ho addeth, ' He 
that is of God heareth God's words ; ye therefore hear 
them not' (that is, ye believe Ihcm not), 'because ye 
are not of God,' John viii. 46, 47. And where he 



said, ' Ye believe not, because ye are not of my sheep,' 
he addeth, ' My sheep hear my voice,' that is, believe 
it, John s. 26, 27. 

3. To obey it. Where the Israelites, upon hearing 
the law in great terror delivered, thus saiil to Moses, 
'Speak thou with us, and we will hear,' Exodus 
XX. 19, in another place it is thus expressed, ' We will 
hear it, and do it,' Deut. v. 27. 

In all these senses is this word hear to be taken in 
this text, and Isa. Iv. 3, and Mat. xvii. 5. 

To hear only with the ears of the body, and not to 
understand, believe, or obey, is so far from a full duty, 
and true virtue, as it makes us liable to judgment, j J 

T-o hear and not to understand, is to be like the 
pathway upon which the corn is cast ; but because it 
is not covered with earth, the fowls pick it up, and it 
doth not fructify, Mat. xiii. 19. 

To hear and not believe, makes us like to them 
whom ' the word preached did not profit, not being 
mixed with faith,' Heb. iv. 2. 

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

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

1. To open the ears of our head, for they are the 
doors to let in God's word. This is one main end 
why ears are given to us, and they cannot be better 
used. 

2. So to heed the word heard and meditate thereon, 
so as we may understand the mind of God therein. 
This is it which Christ requireth. Mat. xv. 10 ; for 
this end the apostle prayeth for ' the spirit of wisdom 
and revelation,' Eph. i. 17 ; this grace is promised to 
the wise, but denied to the wicked, Daniel xii. 10. 

3. Mix faith with hearing, else the word will lose 
its power ; for it is ' the power of God unto salvation 
to every one that belleveth,' Rom. i. 16. God gives 
preachers, that men should hear the word and believe, 
Acts XV. 7. 

4. Add obedience. All blessing is annexed to this, 
Luke xi. 28 ; this giveth evidence of our right under- 
standing the word and believing the same. 

They who thus bear have hearing ears ; such ears 
to hear as Christ requireth, Blat. xiii. 9, Rev. ii. 7 ; 
and they who thus hear will be kept from hardness 
of heart. This supposition, id> dzouirjjrs, ' if ye will 
hear,' and the consequence inferred thereupon, ' harden 
not your hearts,' doth evidently demonstrate that a 
right bearing will prevent hardness of heart ; espe- 
cially hearing of Christ's voice, that is, the gospel. 
It is the gospel that maketh and keepeth a soft heart. 
See Chap. ii. 3, Sees. 20, 21 ; see also The Whole 
Armour of God, treat, ii. part. v. on Eph. vi. 15, sees. 
4-6 ; ibid., part. vi. on Eph. vi. 16, sec. 21. 

Sec. 78. Of Christ's voice. 

The particular object of hearing, as aforesaid, is 



23S 



GOUGE ON HEBREWS. 



[CUAP. III. 



Christ's voice. For this relative, auroD, his, hath 
reference to Clirist. 

We shewed before, Sec. 75, that the psalmist spake 
of Christ. More evi Jeut it is that the apostle speaketh 
of Christ in all the precedent verses ; so as without 
all question Christ's voice is here meant, namely, his 
word, which in the days of his flesh he uttered by his 
own lively voice, and afterward by the voice of his 
apostles. The substance of all being written and 
registered, is further made known by the voice of his 
ministers age after age. Thus may we still hear 
Christ's voice. See Chap. ii. 12, Sec. 112. 

In general, by Christ's voke is meant the word of 
God, which is the only proper object of a saving hear- 
ing, of hearing to life, John v. 25. 

In particular, tbe gospel is intended under Christ's 
i-oice. See Chap. ii. 3, Sees. 20-2i. 

We may not, in rrgard of this particular reference 
to Christ, put difference betwixt the word of God, of 
Christ, and of tbe Spirit ; for they are all one. There- 
fore Christ blametb them who hear not God, John 
viii. 47 ; and God commandeth to hear his Son, Mat. 
svii. 5 ; and Christ commandeth to hear the Spirit, 
Kev. ii. 7. 

But there is a direct difference betwixt the word of 
God and the word of man, as man. To ' teach for 
doctrines the commandments of men,' is blameable, 
Mat. XV. 9. 

Only God's word is the ground of faith and rule for 
obedience; and that both in regard of God's high 
supreme sovereignly (who hath power to promise and 
command what he will), and also in regard of the per- 
fection and purity of his nature. 

The Turk's Alcoran, tbe Jew's Cabala, the papist's 
traditions, the dictates of philosophers or poets, or 
any other inventions of men, which are bj- ignorant and 
foolish persons made tbe grounds for their faith and 
rules for their obedience, are with indignation to be 
detested, e.-specially when they are obtruded instead of 
Christ's voice. Let us learn to ' try the spirits, whe- 
ther they are of God,' 1 John iv. 1. It is the note of 
Christ's sheep to know the voice of their shepherd, 
John X. 4. For this end be well exercised in Christ's 
word : ' Search the Scriptures,' John v. 39 ; and pray 
for ' the Spirit of wisdom and revelation in the know- 
ledge of Christ,' Eph. i. 17. 

Sec. 79. 0/ the heart. 

Ver. 8. Harden not your hearts. 

To prevent an hindrance of aright hearing Christ's 
voice, the apostle thus adviseth those to whom he 
wrote, ' Harden not j-our hearts.' 

Here just occasion is given to consider what the 
heart is, and what it is to harden. 

The heart, properly taken, is a little fleshy piece 
within tbe breast of the body, under the left pap, 
triangular, broad at the top and sharp at the bottom. 
It is the fountain of life, the root whence all the spirits 



sprout forth, that which first liveth and last dieth in 
man. 

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

1. To the Creator, to set out the greatness of his 
liking or disliking a thing. David is said to be ' a 
man after God's own heart,' 1 Sam. xiii. 14, Acta 
xiii. 22. He was one whom God well Uked and 
approved. On the other side, concerning the men of 
the old world, it is said, ' It grieved the Lord at his 
heart' that he had made man. Gen. vi. G. Ue much 
disliked and disapproved tbe men that then lived. 

2. Heart is attributed to senseless creatures, to set 
out the innermost part or midst of them, because the 
heart is within a man's body, even almost in the midst 
thereof. Thus it is said, ' 'The depths were congealed 
in the heart of the sea," Exod. xv. 8. And Christ 
was ' three days and three nights in the heart of the 
earth,' Mat. xii. 40. 

3. Heart is ascribed to reasonable creatures, to sig- 
nify somelLmes the whole soul, and sometimes tho 
several faculties appertaining to the sonl. 

(1.) It is frequently put for the whole soul, and that 
for the most part when it is set alone ; as where it is 
said, ' Serve the Lord with all your heart,' 1 Sam. 
xii. 20. 

(2.) For that principal part of the soul which is 
called the mind or understanding. ' I gave my heart 
to know wisdom,' Eccles. i. 17. In this respect, 
darkness and blindness ai-e attributed to the heart, 
Eph. iv. 18, Rom. i. 21. 

(3.) For the will : as when heart and soul are joined 
together, the two essential faculties of the soul are 
meant, namely, the mind and will : soul put for tho 
mind, heart for the will. ' Strve the Lord with all 
your heart, and with all your soul,' Dent. xi. 13. 

(4.) For the memorj-. ' I have hid thy word in my 
heart,' saith the prophet, Ps. cxix. II. The memory 
is that faculty wherein matters are laid up and hid. 

(5.) For the conscience. It is said that ' David's 
heart smote him,' that is, his conscience, 1 Sam. 
xxiv. 5, 2 Sam. xxiv. 10. Thus is heart taken, 1 John 
iii. 20, 21. 

(0.) For the affections : as where it is said, ' Thou 
shalt love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind,' Mat. sxii. 37. 
By the niiml is meant the understanding faculty; by 
the soul, the will ; by the heart, the all'cctions. 

Here in this text the heart is put for tho whole soul, 
even for mind, will, and afl'ections. For bhndness of 
mind, stubbornness of will, and stupidity of afl'ections 
go together. 

Sec. 80. 0/ hardening the heart. 

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

One is taken from a Greek root, tSpoj, that signi- 1 



Ver. 8.] 



GOUGE ON HEBREWS. 



fieth an hard brawny skin, which fasteneth together 
broken bones, or that flesh and skin on the hand or 
feet which is made hard and insensible by much labour 
and travel. It signifieth also blind. See Sec. 87. 

Hence is derived a word oft used in the New Testa- 
ment, crwjwff/f, ohduratio, and translated hardness, 
Mark iii. 5 ; and a verb, twjo'oi, durum reddo, which 
signifieth to harden, John xii. 40, Mark vi. 52. 

The foresaid Greek root, tSjos, porus, lapis Pario 
similis, doth also signify a stone somewhat like white 
marble ; and the verb thence derived, ircioha, in lajn- 
; duriliem commuto, signifieth to turn into a stony 



This is a fit metaphor to express the sense of the 
point in hand. For an hard heart is like to brawny 
flesh and skin, which is not sensible of any smart, 
though it be pricked or cut. Nor threats nor juJg- 
ments move an hard heart : witness Pharaoh's dispo- 
sition. Yea, further, an hard heart is resembled to a 
stone, Ezek. xi. 19. A stone will sooner bo broken 
all to pieces than softened by blows ; so a man of an 
hard heart will sooner be utterly confounded by God's 
judgments than brought to yield to them. 

The other word used in Scripture to set out an hard 
heart is taken from another Greek root, oxIXXw, exsicco, 
arcfacio, which signifieth to dry up, or draw out the 
juice or moisture of a thing, whereby it comes to be 
hard ; for moisture makes things soft, dryness makes 
them hard. Hence is derived an adjective, axXri^og, 
durus e.v aridilale, which signifieth hard through dry- 
ness. 

Metaphorically, this epithet is in Scripture added 
to sundry things, as ' an hard speech,' John vi. 60, 
Jude 15 ; 'an hard master,' Mat. xxv. 24 ; hard or 
fierce winds, James iii. 4 ; an hard or difficult matter. 
Acts ix. 5. A substantive also, c/tXjjgoViis, durities, is 
thence derived, which signifieth hardness, Rom. ii. 5; 
and a verb, exXriivvoj, induro, which signifieth to har- 
den, Eom. ix. 18, Acts six. 9. From the foresaid 
root there is a compound, axXriaoxapdia, durilia cor- 
dis, which signifieth hardness of heart. Mat. xix. 8, 
Mark xvi. 14; and another compound, ffzXjjgorgap^jiXoj, 
durus cerricc, which signifieth hard or stiff-necked, 
Acts vii. 51. Physicians us'e a word, derived from 
the foresaid verb, to set out such drugs or medicines 
as have a force of hardening, (rz>.))go»r;xa paj.aaxa, in- 
durantia tnedicameukt . 

This latter metaphor is here used by the apostle, 
and again vers. 13, 15, and Chap. iv. 7. It is as fit 
a metaphor as the former, and implieth that an hard 
heart is diy and destitute of all grace, of all spiritual 
moisture, sense, and life. 

The apostle here sets down this act of hardening as 
a man's own act, and that upon himself, thus speak- 
ing unto them, ' Harden not your heart. I think it 
meet hereupon to declare, 

1. What hardness of heart is. ' 

2. What arc the ordinary causes thereof. 



3. How man hardeneth his own heart. 

4. What is the danger and damage of a hard heart. 

5. How hardness of heart may be discerned. 

6. How hardness of heart may be prevented or re- 
dressed. 

Sec. 81. Of hardness of heart, what it is. 

I. Hardness of heart is an insensibleness of such 
means as are afforded to draw one from wickedness, 
or rather a wilful obstmaey against them ; for without 
man's will the heart cannot be hardened. Therefore 
here, and in sundry other places, as Exod. ix. 34, 
1 Sam. vi. 6, 2 Chron. xsxvi. 13, this act is applied 
to man himself; for the will is free, and cannot be 
compelled or forced. Take away freedom from the 
will, and you take away the nature of the will. There- 
fore God himself, when he converteth a sinner, work- 
eth in him both, '>sXf (v, ' to will and to do : ' first to 
will, then to do, Philip, ii. 13. 

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

1. Natural hardness of heart is in all men. As 
other corruptions seized on man's nature by Adam's 
fall, so hardness of heart. Man by nature is given to 
withstand and oppose against all means afforded to 
keep him from sin, and in this opposition to remain 
obstinate, so as to be confounded rather than yield. 
This is that stony heart that is in man by nature, 
Ezek. xi. 19. 

2. Habitual hardness of heart is an increase of the 
former, and that by man's further wilfulness. All 
mankind in Adam's loins, as he was a public person, 
wilfully opposed against God ; and every one, in his 
own person, is given by nature more and more to op- 
pose, but some more obstinately and impenitently than 
others. In such the apostle joineth ' hardness ' and 
' an impenitent heart ' together, and sheweth that 
such treasure up to themselves wrath, Rom. ii. 5. 
Adam's first sin had wilfulness in it, so as there is 
wilfulness in man's natural hardness, much more is 
there wilfulness in his habitual hardness. 

OliJ. Against this it is objected that God, and Satan, 
and other men do harden a man's heart. 

Ans. In general, I answer that none of those do 
free a man from wilfulness in that hardness of heart 
which seizeth on him ; so as in this respect wo may 
say to him that is of an hard heart, man, ' thou hast 
destroyed thyself,' Hosea xiii. 9. 

To clear this point more filly, I will distinctly shew 
how God, how Satan, how other men are said to harden 
a man's heart. 

God doth it in justice, Satan in malice, other men 
in wil 



Sec. 82. 0/ God's hardening man's heart. 

God is said to harden as a judge, inflicting hard- 



240 



GOUGE OX HEBREWS. 



[Chap. III. 



ness of heart as a punishment, Rom. i. 24. Now, 
because man wittingly did that which deserves that 
punishment, he hardens his own heart ; even as a 
thief, who is condemned by the judge, may ho said to 
hang himself. 

Tliat God's justice may iu this point be more 
clearly manifested, observe the particular respects 
wherein God is said to harden man's heart. They 
are these : 

1. In that all actions and motions, as they are 
actions and motions, come from God, as our very 
being doth : for ' in him we live, and move, and have 
our being,' Acts xvii. 28. But the pravity of the action 
or motion coijieth from man, therefore man properly 
hardenelh himself 

2. In that God hinders not men from doing that 
which hardeneth ; but God is the most high supremo 
sovereign ; there is none above him to bind him to do 
anything. He being not bound to hinder men from 
doing what they do, who can, who shall blame him ? 
Mat. XX. 15. Man himself doth the very deed. 

3. In that he withholdeth or withdrawelh his soft- 
ening Spirit ; for man's own spirit is a resisting spirit, 
Acts vii. 51. It must be a higher and stronger spirit 
which keepeth man's spirit in compass ; but God's 
withholding or withdrawing his Spirit, is in justice 
for some sin of man. 

4. In that God offereth the occasions whereby 
man's heart is hardened, as his word, sacraments, 
mercies, judgments, miracles, and such like. But 
these occasions are in themselves good; their proper 
end is to soften. It is by man's perverting them that 
they harden ; man in this case is like the spider that 
sucketh poison out of sweet flowers. 

5. In that God giveth over to Satan, who hardeneth 
man's heart ; but God doth this as a just judge, Satan 
being his executioner. Man himself brings this judg- 
ment upon himself. 

Sec. 83. 0/ SaliDi's ami other men's hardenimj one's 
heart. 

As for Satan, though he may enter into a man as 
he entered into Judas, John xiii. 27 ; and provoke 
men to sin, as he did David, 1 Chron. xxi. 1 ; and 
beguiled them through his subtilty, as ho beguiled 
Eve, 2 Cor. xi. 3 ; and sift them, as ho sifted Peter, 
Luke xxii. 31 ; yet he cannot force man's will to sin. 
See The ]\'hole Armour of God, on Eph. vi. 12, 
treat, i. part iii. sec. 17. 

As for other men, they can less force man's will 
than Satan. What they do is either by counsel, as 
the sorcerers hardened Pharaoh's heart, Exod. vii. 11; 
or by expostulation, as Jezebel hardened Ahab's 
heart, 1 Kings xxi. 7 ; or by persuasion, as the princes 
hardened Zedekiah's heart, Jer. xxxviii. 4, 5, 25; or by 
example, as the four hundred prophets hardened one 
another, or were all hardened by Zedekiah's example, 
1 Kings xxii. 11, 12. If a man himself yield not, all 



that other men can do will not harden him ; therefore, 
man properly hardeneth himself. 

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

Would we lay the blame on ourselves, as we ought, 
we might be brought to such a sense of the burden 
that lifith on us, as Christ would be moved to ease us, 
Mat. xi. 28. 

Sec. 84. Of the causes of hardness of heart. 
II. The ordinary causes of hardness of heart are 
such as these : 

1 . Natural hardness. This is the original cause of 
habitual hardness. If that be not taken away, this 
will accompany it ; both will be mixed together. In 
this respect it is said of the unconverted Gentiles, 
that they were ' past feeling.' This is set down as 
an effect of natural hardness, Eph. iv. 18, 19 : for the 
word, ccuswff;;, going before, translated blindness, doth 
also signify hardness, as is shewed. Sec. 87. 

2. Unbelief. This makes men disrespect promises, 
threatenings, mercies, judgments, and all other means 
which are of use to soften or break men's hearts. 
This was the great sin of the Israelites, who hardened 
their hearts in the wilderness, Deut. i. 32, and is. 25, 
Ps. Ixxviii. 22, 32. Therefore the apostle, to prevent 
hardness of heart, admonisheth those to whom he wrote, 
to take heed of unbelief, ver. 12, 13. See Sec. 120. 

3. Hypocrisy. By this men cover and hide their 
sin, whereby they wax bold in sinning. It is said of 
obdurate sinners, that they ' lurk privily,' Prov. i. 18 ; 
and say, ' No eye shall see us,' Job. xxiv. 15. 

4. Pride. For this is ordinarily joined with scorn, 
disdain, and such like vices as make men refuse and 
reject the means which might mollify their hearts. 
Thus was Pharaoh's heart hardened, Exod. v. 2 ; and 
the heart of the Jews, Jer. xliv. 16. 

5. Presumption. When sins are committed against 
knowledge, conscience, light of nature, and motions 
of the spirit, they are as heavy weights that press out 
all spiritual sense and life. As a gi-eat blow so stuns 
one, as it makes him senseless, so a presumptuous sin 
will make a man's spirit senseless. After that Zede- 
kiah had broken his oath with the king of Babel, 
Ezek. xvii. IG, his heart was hardened against all the 
good counsel that the prophet Jeremiah gave him, 
Jer. xxxviii. 17, &e. 

G. Off committing, or long lying iu the same sin. 
Many small knocks or blows, long continued, do in 
time as much as a great blow at once. Men's hands 
and heels use to be hardened by much work and long 
travel. 



I 



Ver. S.] 



GOUGE ON HEBREWS. 



24.1 



7. Relapse. To return to sin after a man hath 
manifested solemn repentance, as the swine after it is 
washed returneth to the mire, especially if it be to 
the same sin, as the dog hcketh up the vomit he had 
formerly cast out, is to make way for the devil's re- 
entry, whereby a man's heart will be so hardened, as 
his latter end will be worse than his beginning, 2 Peter 
ii. 20, &c.. Mat. xii. 43, &c. Against this doth Christ 
give prudent caveats, John v. 14, and viii. 11. 

8. Lewd company. Lewd companions will by evil 
counsel, bad example, bold encouragement, make men 
impudent and obstinate in sinning. The wise man 
therefore much dissuadeth from such company, Prov. 
i. 10, &c. 

9. Superfluity of the things of this world, as of 
wealth, honour, ease, pleasure, applause, and other 
such things as men by nature delight in. These are 
like weeds, thorns, and briers, which draw out the 
moisture of the earth, and make it dry and hard, or 
as weights that press out the juice of fruits, and make 
them hard. These make the things of the Spirit of 
life to be nothing at all regarded. This cause of 
hardening is then most prevalent, when men are raised 
from a mean estate to a great one, or from a trouble- 
some estate, to a quiet and pleasing estate. If iron be 
taken out of the fire, and put into cold water, it was- 
eth hard. 

10. Multitude of crosses not sanctified. These are 
as many blows upon the smith's anvil. King Ahaz, 
' in the time of his distress, did trespass yet more 
against the Lord,' 2 Chron. xxviii. 22. ' The wrath 
of God came upon Israel, and slew the fattest of them. 
For all that they sinned still,' Ps. Ixxviii. 31, 32. 

Sec. 85. Of man's hardening himself. 

III. Man hardeneth himself two ways : 1, priva- 
tively; 2, positively. 

1 . Privatively, by refusing or rejecting means 
whereby his heart might be softened. 

Means of softening a man's heart are public, pri- 
vate, and secret. 

1. Public means are public ordinances of God, as 
the word read and preached, the sacraments, praying, 
and praising God; yea, also God's works, and those 
both of mercy and judgment, whether ordinary or 
extraordinary. 

2. Private means are, reading and expounding God's 
word in private places, private praying and praising 
God, repeating sermons, private instruction, mutual 
holy conference, and such like. 

3. Secret means, reading the word and other good 
books alone, praying and praising God alone, medita- 
tion and examination of one's self. 

The Jews in the apostles' time hardened their 
hearts by putting away from them the word of God, 
Acts xiii. 4G ; and in John Baptist's time, they ' re- 
jected the counsel of God against themselves, being 
not baptised of John,' Luke vii. 30. They refused to 



subject themselves to that ordinance. In Christ's 
time they hardened their hearts by opposing against 
his miraculous works. Mat. xii. 24, John xv. 24. 

About means which are to soften men's hearts, 
men diverse ways beguile themselves, so as they harden 
their hearts thereby. As, 

(1.) By putting oif for the present such means as 
might soften them to another time ; as he that said to 
Paul, ' Go thy way for this time ; when I have a con- 
venient season, I will call for thee,' Acts xxiv. 25. 
But that season never came. 

(2.) By thinking they have done enough, when it 
is but little that they have done, yet can say, ' Behold, 
what a weariness is it !' Mai. i. 13. 

(3.) By resting in the outward work, as they who 
said, ' Wherefore have we fasted, and thou seest not ?' 
Isa. iviii. 3. 

(4.) By doating upon human ordinances, as they 
who ' in vain worshipped God, teaching for doctrines 
the commandments of men,' Mat. xv. 'J. 

2. Positively. Men harden themselves by a slavish 
yielding to the causes of hardening men's hearts, 
mentioned Sec. 84. This they do by nourishing their 
natural hardness : by opposing against God's truth in 
his promises and threatenings, by hiding their sin, by 
pride, by presumption, by long lying in sin, by return- 
ing to sin after repentance, by setting their hearts too 
much on the things of this world, by perverting God's 
chastisements. 

In that hardness of heart ariseth from one's self, 
even from his own wilfulness, it nearly concerns us to 
be the more watchful over ourselves, and to withstand 
the very beginning of hardness. For Satan is very 
subtle, and seeks to beguile a man by degrees ; and 
sin is deceitful and of a bewitching nature. It soaks 
into a man insensibly, and we of ourselves are very 
foolish, like the silly fish that with a fair bait is soon 
taken. Hence it is that from small beginnings many 
come to this high pitch, even to be hardened in heart. 

When men are tempted to sin, 

1. There is a thought of committing it. Gen. 
xxxviii. 15. 

2. A plain consent to yield to it, Ps. 1. 18. 

3. An actual committing of it, 2 Sam. xi. 4. 

4. An iteration of it. Judges xvi. 1, 4. 

5. A custom therein, 1 Sam. ii. 13. 

6. An excusing of it, 1 Sam. xv. 15. 

7. A justifying it, Isa. v. 23, Luke xvi. 15. 

8. A glorying in it, Ps. lii. 1. 

9. An habit that they can scarce do otherwise, Jer. 
xiii. 23. 

10. Hardness of heart, Rom. ii. 5. 

By these degrees it cometh to pass that sin, which 
upon the first temptation seemed horrible, and upon 
the first committing thereof much perplexed the soul, 
and seemed to be an insupportable burden, making 
the sinner thus to complain : ' Mine iniquities are 
gone over my head ; as an heavy burden, they are too 



242 



GOUGE ON HEBREWS. 



[ClIAP. III. 



heavy for me,' Ps. xxxviii. 4 ; appears in time not to 
bo 80 burdensome, but rather light and cas}-, yea, so 
nnsensiblo as they can scarce perceive it, like him that 
saitb, ' They have stricken me, and I was not sick : 
they have beaten me, and I felt it not : I will seek it 
yet again,' Prov. xxiii. 85. Yea, further, it comes by 
degrees to be pleasing and delightful ; so sweet in 
his mouth as he hides it under his tongue. Job xx. 12. 

Sec. 8G. Of the danger and damar/c of hcndness of 
heart. 

IV. The danger whereinto men fall by hardness of 
heart, and the damage which they receive, is greater 
than can be expressed. It brings a man into the most 
desperate case, that in this world a man can be brought 
into by any other thing, except it be by the sin against 
the Holy Ghost, whereunto hardness of heart makes 
a great way. Shame, grief, fear, may be means to 
keep men that are not hardened from running on in 
their desperate courses ; but hardness of heart is a 
Bpiritual senselessness, and keeps from such passions 
as shame, grief, and fear. It makes men audacious 
in sinning. A troubled conscience casts a man into 
a most wofnl_ plight, but a hardened heart is far worse 
than a perplexed soul. The troubled conscience may 
for the present seem more bitter, but if the issue of 
the one and the other be duly considered, we shall 
find that there is no comparison betwixt them, but 
that the hard heart is far the worst. The troubled 
conscience, by accusing, galling, perplexing, and not 
suffering a man to be quiet, may so deject him as to 
restrain him from sin, and bring him to repentance. 
But an hard heart puts on a man more and more to 
sin, and that with greediness, Epb. iv. 18, whereby 
his condemnation is increased. In this respect it 
were better for a man to die with a troubled conscience 
and despairing heart, than with a seared conscience 
and a hard heart. 

Sec. 87. 0/ the sir/ns icherehij a hard heart ma;/ be 
discerned. 

V. Hardness of heart is accompanied with blind- 
ness of mind. Therefore, there is one Greek noun, 
Tu^oiei;, that is put for both ; answerably it is some- 
times translated hardness, Mark iii. 5, and sometimes 
blindness, Horn. xi. 25, Eph. iv. 18. 

There is also a verb, cw|6w, oheacn, coming from 
the same root, that is translated sometimes to harden, 
as xa^iia Ti'^zu-^u/j.ivri, cor ohduralnm, Mark vi. 52, and 
viii. 17 ;^sometimes to blind, as Ilom. xi. 7, i<;!usuiOn 
vo^/iaru, ncccrcala snni meutes, 2 Cor. iii. 14. In that I 
hardness of heart and blindness of mind go together, 
he that hath an hard heart cannot well discern it, but 
yet by others it may bo observed, and that by the 
efl'ects thereof. 

There are two especial effects that do discover an 
hard heart : 

1. Careless security. When men arc senseless, and 



as senseless persons lie in sin, where there is no sense 
commonly there is no life. A living man that hath a 
stone in his kidney or bladder will certainly feel it 
and complain of it. Now a hard heart is an heart of 
stone ; had he spiritual life in him, he would certainly 
feel it and complain of it. Senselessness, therefore, 
shews that a man's heart is so hardened as he hath 
no spiritual life in him. 

From this careless security proccedeth both a dis- 
solute negligence, and also a blockish stupidity. 

(1.) Dissolute negligence makes men consider no- 
thing, nor lay anything to heart : ' The righteous 
pcrisheth, and no man layeth it to heart ; and mer- 
ciful men are taken away, none considering that the 
righteous is taken away from the evil to come,' Isa. 
Ivii. 1. This is spoken of men of hard hearts. Such 
men let all things pass, whether [matters of rejoicing 
or matters of mourning, without any inquiring after 
the cause, end, and use thereof. Mat. xi. 17. 

(2.) Blockish stupidity makes men lie under those 
judgments which fall even upon their pates, like beasts. 
When Nabal heard of the danger wherein he had been 
by refusing to relieve David and his soldiers, ' his 
heart died within him, and he became as a stone,' 
1 Sam. XXV. 37. Though they be ovcrpressed, even 
out of measure, above their strength, yet have they no 
heart to pray for release or ease. 

2. ^Wilful obstinacy is another effect which dis- 
covers an hard heart. This makes men, 

(1.) To oppose against all the means which God 
affordeth to reclaim them, as his word, works, &c. 

(2.) To resist the very motions of God's Spirit, as 
the hard-hearted Jews had always done. Acts vii. 51. 
From hence proceedeth malice against those that bear 
the image of God, as the Scribes and Pharisees hated 
the Son of God, and all that believed in him, John 
ix. 22, and the apostles, and them that believed 
through their word, Acts iv. 5, &c. ; yea, such as be 
hard-hearted come to be haters of God himself, and 
endeavour to put out the very light of nature, Rom. 
i. 28, 80. 

Sec. 88. 0/ remedies for preventintf or redressing 
hardness of heart. 

VI. Hardness of heart being such as hath been set 
out, it is very requisite that remedies be prescribed 
for preventing or redressing it. They are such as 
these : 

I. Take heed of all and every of those causes 
whence hardness of heart ariseth. These are distinctly 
set down. Sec. 84. Take away the cause, and the 
effect will follow ; where the cause remaincth, the effect 
also will remain. Withal, endeavour to get such vir- 
tues and graces as are contrary to the fore-mentioned 
causes of hai-dness, for one conti-ary will expel an- 
other. 

As light, being contrary to darkness, keepeth out 
or expelloth darkness, so virtues contrary to the causes 



Ver. 8.] 



GOUGE ON HEBREWS. 



245 



of hardness, will prevent or redress the same. Those 
graces are these that follow : 

1. Regeneration. Hereby natural hardness is re- 
moved. 

2. Faith. Hereby unbelief is redressed. 

3. Sincerity. This keeps out hypocrisy. 

4. Humility. Hereby pride and other like vices are 
kept down. 

5. A fear of God. This will withhold us from gross 
sins. 

6. Christian prudence. This will make men wary 
of multiplying sins, and long lying therein. 

7. Spiritual watchfulness. This will uphold in such 
a course as will preserve us from relapse. 

8. Holy jealousies, lest we should by company be 
drawn aside. 

9. Contempt of this world, and of the things there- 
of, that we be not ensnared and overcome thereby. 

10. Patience under all crosses, as laid on us by our 
heavenly Father for our good. 

11. Labour to feel the heavy burden of sin, as he 
did that said, ' My sins are too heavy for me,' Ps. 
xxxviii. 4. For this end consider, 

1. That sin destroyed all mankind ; it poisoned 
Adam and all his posterity, Eom. v. 12. 

2. That it made paradise too hot for Adam to abide 
in it. Gen. iii. 23, 24. 

3. That it caused all the fearful judgments that 
have been executed from the beginning of the world. 

4. That when saints apprehend it unpardoned, 
their conscience is a very rack unto them. 

5. That when impenitents feel the burden of it, it 
makes their very life a burden unto them. Instance 
Judas, Mat. xxvii. 4, 5. 

6. That it makes the damned in hell weep and gnash 
their teeth. Mat. xxv. 30. For their torment is end- 
less, easeless, merciless, remediless. 

7. That it holds the angels that fell in everlasting 
chains under darkness, Jude 6. 

8. That albeit Christ had no sin in himself, yet 
when the burden of our sin as a surety lay upon him, 
it cast him into a bitter agony, and made ' his sweat 
as it were great drops of blood falling down to the 
ground,' Luke xxii. 44. There is no looking-glass that 
can so to the life set out the horror of sin as this of 
Christ. 

III. When thou art overtaken with a sin, speedily 
rctm-n from it and repent. So did Peter: so soon as, 
by bearing the cock crow, and discerning his Lord's 
beck, he was put in mind of his sin, he presently re- 
pented, ' he went out and wept bitterly,' Luke xxii. 
60-C2. The longer sin continues, the stronger it 
groweth. It will fret like a canker, and eat up the life 
of the soul ; therefore put not ofl" repentance. 

IV. After thou hast repented, be more watchful over 
thyself, that thou fall not into a relapse. If after the 
hand be blistered and healed a man use the 
uyain, it will wax the harder. 



V. Be constant in using means sanctified for soften- 
ing the heart. Among other means, hearing the gos- 
pel is an especial one to keep or drive off hardness of 
heart ; see 77, in the end of it. Therefore suffer the 
word to work on thee as it did on Josiah, 2 Kings xxii. 
19. Neither put it off as Felix did. Acts xsiv. 26 ; 
nor mock at it as the Jews did. Acts ii. 13 ; nor blas- 
pheme it as other Jews did. Acts xiii. 45. To public 
means add private, yea, and secret too. 

VI. Walk continually before God, as Enoch did, 
Gen. v. 24. This will keep thee from yielding to temp- 
tations even in secret. Gen. xxxix. 9. 

VII. Apply judgments on others to thyself, and 
by judgments on thyself be moved to examine thyself, 
and so humble thyself before God. Joseph's brethren 
by this means were brought to sight of their sin, Gen. 
xlii. 21. 

VIII. Learn to number thy days aright. This will 
make thee account every day thy last, and make thee 
live as if it were the last day thou shouldst live on 
earth, and it will make thee think more frequently of 
that account thou art to give to God. 

IX. At the end of every day examine thyself, and 
consider what sins have passed from thee. This may 
be a means of renewing repentance, and keeping thee 
from a hard heart. 

X. While thy heart is soft, pray against hardness of 
heart, and desire others to pray for thee. 

Sec. 89. Of forhearing siicli sins as have been judged 
in others. 

Ver. 8. As in the provocation, in the day of temp- 
tation in the tcilderness. 

The former point, of hardening one's heart, is exem- 
plified both by the prophet, and also by the apostle in 
the pattern of those Israelites, whom God brought 
out of Egypt, and in an especial manner tutored forty 
years together in the wilderness. 

This first particle iig, as, is a note of comparison. 
It being added to a prohibition, thus, ' Harden not 
your hearts, as such and such did,' intendeth, that we 
should take heed of being like unto them, who have 
sinned in foi'mer times, against whose sins God hath 
manifested his indignation : for as the sin of those 
ancient Israehtes is distinctly set down, verses 8, 9, 
so also God's just indignation against them, verses 
10,11. 

This may be a good caveat to us, in reading the sins 
of others in former times, especially those that are 
registered in sacred Scripture, and in observing such 
evidences as are recorded of God's displeasure against 
them, to take heed that we fall not into the same, or 
the like sins. See Sees. 95, 158. See more of this 
point on Chap. xiii. 5, Sec. 68. 

Sec. 90. 0/ registering predecessors' sins. 
The sin against which God's people are here fore- 
warned, is generally set down in these two words : 



2U 



GOUGE ON HEBREWS. 



[CUAP. III. 



ira^avix^afi/jLoc, provocation ; vucaa/ioi, templalion. 
The latter shews the reason of the former. For if 
the question be asked, how they provoked God ? the 
answer is, They tempted him. Of tempting God, see 
Sec. 96. 

The former word, TajaT/xoaff.aoj, is a compound. It 
is compounded of a simple noun 'jrixoog, that signifigth 
hitter, James iii. 11, 14. Thence a verb, ■aixoahin, 
acerlare, amaritudinem afferre, which signifieth to em- 
bitter, or to make bitter, Itcv. viii. 11, and x. 9, 10. 
The preposition '::apa adds an aggravation, and the 
verb rra^arrr/.^aiviiv, acerhare, exasperare, ad amari- 
iudineni, sen amarani tram, concitare, compounded 
therewith, signifieth to provoke to bitter anger; greatly 
to provoke, much to embitter. It is used verse 10 ; 
thence is this word -raoamxia.a/j.o;, provocation, de- 
rived. It is twice used in this chapter, here and ver. 15. 

The Hebrew word nano, which ia used by the 
psalmist, signifieth strife or contention, or contradic- 
tion. It is translated strife, Num. xxvii. 14, and 
chiding,' Exod. xvii. 2. For chiding is a striving or 
contending by words, or a contradicting. The Israel- 
ites did chide with Moses, Exod. xvii. 7, and thereby 
provoked the Lord, whose servant Moses was. 

These two words, provocation and temptation, are 
used in the abstract, to aggravate the heinousness of 
their sin. 

Many learned expositors of the 95th Psalm retain 
the Hebrew words nano, ]\Jirilialh, and HDD, Massah, 
as names of that place where the IsraeUtes provoked 
God. For upon that occasion those names were given 
to that particular place where the Israelites in a high 
degree provoked and tempted God, Exod. xvii. 8. But 
the words used by the apostle in this place are taken 
appellatively, and fitly translated provocation and 
teinptalion. 

In these two words, whether they be taken as par- 
ticular names, Merihah and Massah, or as two expres- 
sions of their sin, provocation and temptation, do 
plainly express the heinousness of the sin; in that, as 
it was a tempting of God, so it was a provoking him 
to great wrath; and the manner of expressing them, 
giveth us to understand that it is behoveful for suc- 
ceeding generations, that notorious sins of predeces- 
sors be kept on record. 

These very titles, provocation, temptation, are a 
kind of record, whereby the sins comprised under 
them are brought to mind and kept in memory. 

The many names given to places occnsioned by a 
sin, gives further proof hereunto, as L'seh-, strife, 
Gen. xxvi. 20; Sitnah, hatred. Gen. xxvi. 21 ; Kihroth- 
haltaavah, graves of lust. Num. xi. 84 ; Bethavcn, 
the house of iniquity, Hosea iv. 15. Yea, the regis- 
tering of all those notorious sins which are recorded 
in Scripture do further confirm the point. 

When sin is beheld in others, specially as provoking 
God's wrath and pulling judgment npon the sinner, it 
' 3'1 lis, jurgium. 3T1 et jnrgavit. 



appears in its own colours, horrible and detestable, 

and so is an occasion for them who so behold it, more 
carefully to avoid it. This is the main drift of the 
apostle in this place. 

It is therefore an especial point of wisdom, to take 
due and thorough notice of the sins of former ages ; 
of the kinds of them, of the causes of them, and of 
the eftects that have followed thereupon, especially if 
God have ^executed anj' remarkable judgment and 
vengeance thereupon : as here, the kind of sin, 'temp- 
tation ; ' the cause thereof, ' hardness of heart ; ' the 
eflect that followed thereupon, ' provocation ' of God's 
wrath; and the judgment, which was, excluding from 
rest, verse 11, are distinctly set down. 

This is to be done, not for approbation, or imitation 
of the sin recorded ; in that respect no sin ought to 
be once named amongst us, Eph. v. 3, but for greater 
detestation thereof, to make us more abhor it. In- 
deed, if there were not in us a proneness of nature to 
rush into sin of our own accord without example, the 
memory of sin were better be clean blotted out. But 
there is no sin whereinto others before us have fallen, 
whereof the seed is not in us. Therefore for sup- 
pressing of sin, the infamy that hath followed such as 
have fallen thereinto, and God's judgments thereupon, 
may be, and ought to be, oft called to mind. 

Sec. 91. 0/ the extent of this word ' day.' 

To this latter word temptation, the time of com- 
mitting that sin is thus annexed, xara. rriH ^.abav, ' in 
the day of temptation.' This also includes their 
provocation; for when tbey tempted God, and as 
long as they tempted him, they provoked him. 

This phrase, in the day, is not that Greek word' 
which was translated to-dotj, verse 7. That was an 
adverb, this a substantive, yet both of them come from 
the same Greek root. 

The word here used is properly put for that time 
wherein the sun is up, from the rising to the setting 
thereof. Mat. xx. 2, 6. 12, Luke xxiv. 29. The 
Greek word signifieth light as well as day.' Of this 
day there are commonly accounted twelve hours, John 
xi. 9. 

It is also put for "a natural day, consisting of four 
and twenty hours, and so compriseth the night under 
it. AVhere Luke, speaking of Christ's fasting, men- 
tioneth ' forty days,' Luke iv. 2, Matthew, speaking 
of the same point, saith, ' He fasted forty days and 
forty nights,' Mat. iv. 2. Luke, therefore, compriseth 
the nights under the word days. The Grecians, to 
express the space of four and twenty hours more dis- 
tinctly, use a word compounded of night and day,' 
which is thus translated ' a night and a day,' 2 Cor. 
xi. 25. 

' »ii/ji{»». Atlice Tv/tic', quasi tSJi r/<i;>, Aie ipsa die- 
* ilfta. r.ftl(a, cum luce vel prima liict, Thucyd. «■{#( 
rfii^ttf, sub lucfm, LysJHS. 
' ,iixtn/ti(t; liftifniixTicr, dici et noctis Fpatium. 



Veu. 8.] 



GOUGE ON HEBREWS. 



245 



This word day, here used, is oft indefinitely put 
for time, as where it is said, ' The day shall declare 
it,' 1 Cor. iii. 13, that is, time will manifest it. And 
again, ' Now is the day of salvation,' 2 Cor. vi. 2, 
that is, the time wherein God offereth means of sal- 
vation ; that is also put for a set determinate time, 
as Heb. viii. 9. 

The former word, to-daij, is sometimes addded to 
this indefinite word, daij, rn i!fifj,'.^o\i )i,u.E;a, hodiento 
die, when it is restrained to a set day, and thus trans- 
lated, ' this day,' Acts xx. 20. 

Here llie day may be extended to all the time that 
the Israelites abode in the wilderness. For all that 
time they tempted and provoked God, as is evident 
by the express mention of forty years, verse 9, which 
was the time of their abode there. 

This circumstance of time may thus word for word 
be translated, accoidinr/ to the day. Thus our for- 
mer English translators of the Bible have rendered 
this phrase. 

This translation confirmeth the extent of their pro- 
vocation to their continuance in the wilderness. 

Their continuance so long is a great aggravation 
thereof, as we shall shew on this phrase, forty years, 
in the next verse, Sec. 100. 

Sec. 92. Of the ivilderness as a place of extraordinary 
prorision. 

The place where their sin was committed, is here 
said to be the wilderness. 

The wilderness here intended was a large vast place 
betwixt the Red Sea and Jordan. Through the Red 
Sea they came into it, Exod. xv. 22, and through 
Jordan they went out of it, Joshua iii. 1, &c. 

This was a very barren place, it had no springs nor 
rivers of water in it. It had no woods nor orchards 
for shelter, or fruit. It was not fit to sow corn or 
other seed, or to set trees or other plants therein. 
It aflbrded no manner of ordinary commodities for 
man's use ; neither were there any cities, towns, or 
houses therein for their habitation. 

God pui-posely brought his people into that place to 
prove them, Exod. xx. 20, Deut. ii. 16. For he 
made that his school; where he gave them all his 
ordinances, and did more and greater wonders than 
ever he did, from their first being a people to the 
coming of the Messiah. 

That place, and the time of the Israelites' abiding 
therein, was an especial type of the abode of the 
church militant here on earth. Very frequent men- 
tion is made of the particular acts cf God's providence 
in that place and time, both by succeeding prophets, 
and also by Christ and his apostles. 

Hero the apostle expressly mentionelh the wilder- 
ness, 

1. To point out the distinct history which he aims 
at, that thereby they might the more distinctly know 
the sin that ho would have them to take heed of. 



2. To prevent an objection. For they who tempt 
will be ready to say. Is there not cause ? Am I not 
in such and such straits '? Am I not brought to such 
and such wants ? To answer that, the apostle shews 
how they provoked God, who tempted him in the 
wilderness, where they were brought to very great 
wants and straits. 

8. To aggravate the sin, and that by the many 
evidences of that care God took of them, and of that 
provision which he made for them according to their 
needs. 

When they were in a place where they had no ordi- 
nary means to guide them, and were to travel some- 
times in the day, sometimes in the night, ' the Lord 
went before them by day in a pillar of a cloud, to lead 
them the way, and by night in a pillar of fire to give 
them light,' Exod. xiii. 21. When Pharaoh pursued 
them with a mighty host so close, as they knew not 
where to escape, God opened a way for them through 
the Red Sea, Exod. xiv. 22. Where they could find 
no water but that which was bitter, God made those 
waters sweet, Exod. xv. 25. When they had no 
bread to eat, God gave them manna from heaven. 
So also he gave them quails, when they had no flesh, 
Exod. xvi. 13, 15. Where at another time they had 
no water at all, God caused water to flow out of a 
rock for them, Exod. xvii. 6. When their implacable 
enemies, the Amalekites, set upon them, the Lord 
delivered those enemies into their hands, Exod. xvii. 
13. The Lord so ordered matters while they were 
in the wilderness, that their clothes for forty years 
waxed not old upon them, nor their shoes, neither 
did their feet swell, Deut. viii. 4, and xxix. 5. In all 
that time they lacked nothing, Deut. ii. 7, Neh. ix. 21. 

Notwithstanding these, and other like seasonable 
fruits of God's providence over them, they continued 
to tempt and provoke God, even in the wilderness, 
the place of his extraordinary providence. 

Hereby we see that no evidences of God's care, 
power, goodness, and other divine excellencies, will 
work upon incredulous persons. All the miracles that 
Christ wrought, wrought nothing upon the Jews among 
whom he lived. 

We shewed before. Sec. 84, that unbelief was an 
especial cause of hardness of heart. Nothing works 
upon an hard heart. See Sec. 128. 

What cause have we in this respect to judge our- 
selves to be much hardened in our hearts, who have 
long lived in Christ's school, where we have had his 
word, and all his sacred ordinances, to build us up in 
our most holy faith ; who also have long lived, not in 
a barren and dry wilderness, but in a fertile place, 
flowing with milk and honey, as Canaan did ; where 
wo need no manna to fall from heaven, because the 
earth brings forth store of corn ; where we need not 
that rocks should be smitten to send forth water, be- 
cause springs of sweet water are in every corner, and 
rivers of water run through all the parts of the land ; 



GOUGE ON HEBREWS. 



[Chap. III. 



and other like blessings so abound, as we need not 
such extraordinary provisions as were made for the 
Israelites in the wilderness. If the wilderness, in re- 
gard of God's extraordinary provision for them, did 
aggravate their sins, how much more doth England, 
and God's gracious dealing with us therein, aggravate 
onr sins ! Oh, let us consider this, that wo may en- 
deavour to walk more worthy of God's favours to us 
than formerly we have done. 

Sec. 93. Of the wilderness as a place uhere'm the 
Israelites uere brought to great straits. 

As the wilderness was considered in the former 
section a place of God's extraordmary providence and 
goodness, so it may be also considered as a place 
wherein the Israelites were oft brought to great straits ; 
and yet that did not excuse their sin in tempting God. 
For by their tempting God in the wilderness, they 
provoked him ; so as straits and distresses are not 
sufficient excuses of tempting God. We ought not to 
doubt of God's providence, or of his power, or of his 
goodness, or of any of his divine attributes, because 
we are in want, or in any other strait. The devil 
took an occasion from Christ's being forty days in the 
■wilderness, to solicit him to use an indirect course for 
providing sustenance to himself; hut Christ refused so 
to do. Mat. iv. 3, 4 : 'If thou faint in the day of ad- 
versity, thy strength is small,' Prov. xxiv. 10. The 
day of adversity is the time for a man to manifest his 
courage ; to faint then, when ho should shew most 
courage, argues little or no courage. 

God's power and providence is not straitened by 
men's straits. He can work as it ploaseth him, with- 
out means, as in creating all things ; or with means, 
and those ordinary, which are comprised under daily 
bread, Mat. vi. 11, or extraordinary ; and that, 

1. In the kind, Exod. xvi. 17. 

2. In the quantity; as the little meal in the barrel 
and oil in the cruse nourished Elijah, a widow, and 
her family a long time, 1 Ivings xvii. 16. 

3. In the quality; as coarse pulse nourished Daniel 
and his companions, as well as the daintiest meat 
that a king could afford, Dan. i. 12, Sec. 

4. In tho manner of getting; as a raven was Elijah's 
cater to provide him bread and meat morning and 
evening, 1 Kings xvii. 6. 

Yea, God can preserve by contrary means ; for 
Jonah was preserved from being drowned in the belly 
of a whale, Jonah i. 17. 

Wo ought in this respect to arm ourselves against 
trial; and beforehand to meditate on God's power, 
wisdom, goodness, providence, presence, truth, and 
faithfulness ; and to bo of his mind, who said, ' Though 
I walk through tho valley of the shadow of death, I 
will fear no evil,' Ps. xxiii. 4. 

_ How doth this aggi-avato their incredulity, who in 
time of peace, plenty, and all needful p'rosperity, 
through distrustfubess tempt God. How many 



covetous rich men, upon fear of future want, treasuro 
up all that they can any way get! How many 
timorous persons, living where the gospel is maintained, 
upon fear of a change, yield to superstition and 
idolatry ! If being in tho straits of a wilderness ex- 
case not a man from tempting God, can such as tempt 
God in a plentiful and secure Canaan think to bo 
excused ? 

Sec. 94. Of the adverb ol, uhen or iihere. 

Ver. 9. When your fathers tempted me, proved tne, 
and saiv my works forty years. 

In this verse the apostle doth more particularly 
exemplify the sin here forbidden. 

The first particle, d, ubi, being an adverb, and set 
alone, as here it is, is put for the place, and translated 
where, as Mat. xviii. 20; Luke iv. 10, 17; Acts iii. 
13; llom. iv. 15 ; Rev. xvii. 15. When it is joined 
with a preposition that limiteth it to the time, su; ov, 
donee, it signifieth time, and is translated tilt. Mat. i. 
25 ; Mark xiii. 30, /J-ixi'^ "" usquedam, until ; Mat. 
xvii. 9, i'jii cZ, usque quo, while. Mat. xiv. 22. Thus 
there is a proposition joined with this adverb, a-^Qit 
oS, quoad, ver. 13, and translated ivhile. 

I find not this adverb set alone, as here it is, in the 
New Testament, put for the time, but everywhere for 
the place. By most expositors it is here so taken. 

The Hebrew word lii'X, quo, ubi, used Ps. xcv. 9, is 
also put for the place, and translated where in our 
former English ; and so do most expositors there 
translate it, and in other places also, as Gen. ii. 11, 
and xxviii. 13. 

Whether this adverb be taken for the time' when, 
or for the place where, both tend to the same eud, 
namely, to declare that particular sin against which 
the apostle forewarns the^ Hebrews, even that which 
the Israelites committed in the wilderness, and that 
while they were there ; so as this adverb, whether it 
be taken for time or place, hath reference to the last 
word of the former verse, which is, the wilderness. 

Sec. 95. Of avoiding the sinful courses of forefathers. 

The person whose ill example is to be shunned, 
are here set down under this relative, oi crarEjES, 
fathers. 

The Hebrews came from Abraham, Isaac, and 
Jacob, and by a lineal descent from those Israelites 
that were in tho wilderness. Hereupon this correlative 
i/Muv, your, is here used. 

In relation to the Jews, both Abraham, and also 
all others descending from him and living under the 
law, are called fathers in the New Testament. See 
Chap. i. 1. Sec. 11. But here it is restrained to 
such Israelites as lived in tho wilderness ; so iu sundry 
other places, as John vi. 31, 49, 58 ; Acts iii. 22, 
and vii. 38, 39; 1 Cor. x. 1. These fothers therefore 
were they whom the Lord delivered out of the Egyptian 
bondage, and brought with a mighty hand by great 



Ver. 9.] 



GOUGE ON HEBREWS. 



247 



wonders into a place of freedom, where after an 
especial manner he nurtured them, as was shewed in 
Sec. 92. 

The apostle sets them out under this title fathers, 
because people use to be much opinionated with an high 
conceit of their fathers ; so were the Jews especially, 
and in that respect prone to imitate them in every 
thing, even in then- evil courses. Therefore, to root 
out that conceit, the Holy Ghost in the 95th Psalm, 
and in this place, espresseth their fathers, and sets 
them out to be notorious rebels, and as rebels severely 
punished by God. 

Can we now think that the practice of ancestors, 
who are called fathers, is in itself a sufficient warrant 
for their posterity, who come after them, to do as 
they did, and to tread in their paths? It is expressly 
said that God gave laws which should be made known 
to the generation to come, that they ' might not be as 
their fathers, a stubborn and rebellious generation,' 
&c., Ps. Ixxvi. 5, 6, 8. This charge is expressly given 
by the Lord, ' Be ye not as youi- fathers,' Zech. i. 4. 
Stephen doth thus aggravate the sins of the Israelites : 
' As your fathers did, so do ye,' Acts vii. 51. 

Our fathers were of the same mould as we are, all 
sprouting out of the same cursed stock. They igno- 
rant of God's will as well as we ; they of a rebellious 
disposition as well as we ; they prone to all manner 
of sin as well as we. What sin might not be justified 
if the practice of ancients were a sufficient warrant ? 

This is a point to be the rather observed in these 
days, because the pattern of fathers and ancestors is 
much stood upon ; it is a common plea, when an evil 
practice is spoken against, to say. Our fathers did 
BO. Many superstitious and idolatrous courses are 
hereby patronized. The Lord in his law makes 
this an aggravation of sin, that children walk in the 
evil courses of their fathers : ' I am a jealous God,' 
saith the Lord, ' visiting the iniquities of the fathers 
upon the children,' Exod. xs. 5, namely, such chil- 
dren as tread in their fathers' steps. 

Sec. 96. Of tempting God. 

The sin of the fore- mentioned fathers is set down 
in these two words, i--7ehaeav, tempted, ido-/.i/j,a(!av, 
proved ; the latter being added as an explanation of 
the former ; for to tempt one is to try or prove 
whether he be such an one as he is taken to be, or 
can and will do such and such a thing. 

This latter word proved, may be added as an effect 
or consequence following upon the former; as if it had 
been said. By tempting God they proved and found 
by experience that God was indeed such a God as he 
had made himself known to be. The Greek word doxi- 
fid^in, here translated proved, signifieth to discern, and 
is so used and translated twice in one verse, ' Ye can 
discern the face of the sky, and of the earth, but how 
is it that ye do not discern this time ? ' The Hebrew 
word in3, also so used, Gen. xhi. 15, 16. Hereupon 



God is said to be a trier, p2, of the heart, Ps. vii. 9, 
Jer. xvii. 10 ; that is, one who findeth out and dis- 
cemeth what is in man's heart. 

If it be here taken as an explanation of the former 
word, and so set forth in general the same sin that 
the former doth, then two words are here used for the 
gi'eater aggravation of the sin. 

Of the meaning both of the Hebrew word 1D3, used 
by the psalmist, and also of the Greek word ETs/saffav, 
here used by the apostle, and translated templed, and 
of the divers kinds of temptations, see the Guide to go 
to God, on the Lord's Praijer, Pet. vi. sec. 170. 

Tempting of God in this place is set down as a sin 
which provoked God, and so is taken in the worst 
sense. In general, every transgression is a tempting 
of God; in which respect it is said of those who 
tempted God, that they hearkened not to his voice, 
Num. xiv. 22. Thus their idolatry, Exod. sxxii. 4; 
their rebelhon. Num. xvi. 2; their adultery. Num. 
xxv. 1, and other notorious sins, are so many particu- 
lar instances of their tempting God ; for by such sins 
men make a trial of God's justice, whether he will 
execute vengeance upon them or no. 

In particular, men tempt God by two extremes : one 
is presumption, the other is^ distrustfulness. Both 
these arise from unbelief. That distrustfulness 
ariseth from unbelief is without all question. And 
howsoever presumption may seem to arise from over- 
much confidence, yet if it be narrowly searched into, 
we shall find that men presume upon unwarrantable 
courses, because they do not believe that God will do 
what is meet to be done, in his own way. Had the 
Israehtes believed that God in his time and in his 
own way would have destroyed the Cananites, they 
would not have presumed, against an express charge, 
to have gone against them without the ark of the 
Lord, and without Moses, as they did. Num. xiv. 
40, &c. 

Men do presumptuously tempt God, when, without 
warrant, they presume on God's extraordinary power 
and providence; that whereunto the devil persuaded 
Christ when he had carried him up to a pinnacle of the 
temple, namely, to cast himself down, was to tempt 
God; therefore, Christ gives him this answer, ' Thoa 
shalt not tempt the Lord thy God,' Mat. iv. 5-7. 

Men distrustfully tempt God when in distress they 
imagine that God cannot or will not afford sufficient 
succour. Thus did the king of Israel tempt God 
when he said, ' The Lord hath called these three kings 
together, to deliver them into the hand of Moab,' 
2 Kings iii. 13. So that prince who said, ' Behold, 
if the Lord would make windows in heaven, might 
this thing be ? ' 2 Kings vii. 2. 

As the Israelites in the wildernesB tempted God 
through presumption, Num. xiv. 44, so most fre- 
quently through distrustfulness ; as at the Ked Sea, 
when Pharaoh pursued them, Exod. xiv. 11, 12 ; and 
at Marah, where the waters were bitter, Exod. xv. 23, 



2-t8 



GOUGE ON HEBREWS. 



[Chap. IU. 



24; and in Sinai, where they wanted bread, Exod. xvi. 
2, 3; and in liephidim, where they wanted water, 
Exod. xvii. 3; and in Kadesh, upon the like occasion, 
Num. XX. 2; and in Kibroth-haltaavah, where they 
lusted after flesh, Num. xi. 4 ; and when the spies 
were returned from searching the land. Num. xiv. 2; 
and when the Lord had executed just judgment on 
rebels, Num. xvi. 41 ; and when they compassed the 
land of Edom, Num. xxi. 4, 5, and at sundry other 
times. 

The heinousness of this sin is manifest by the 
causes and efl'ects thereof, and also by the severe 
judgments inflicted thereupon, 

I. The causes of tempting God are these, 

1. Want of understanding. This doth Moses thus 
set out : ' The Lord hath not given you an heart to 
perceive, and eyes to see, and ears to hear unto this 
day,' Deut. xxix. 4. 

2. Forgetfulness. This the psalmist thus express- 
eth, ' They forgat his works, and his wonders that 
he had shewed them,' Ps. Ixxviii. 11; 'They soon 
forgat his works,' itc, Ps. cvi. 13. 

8. Unbelief. ' Ye did not believe the Lord your 
God,' saith Moses to the Israelites, Deut. i. 32, and 
ix. 23. This cause of the Israelites tempting God 
doth the psalmist oft mention, Ps. Ixxviii. 22, 32, and 
cvi. 24. Yea, Moses and Aaron were hereby brought 
to tompt the Lord, Num. xx. 12. 

4. Too light esteem of God. ' Who is the Lord, 
that I should obey his voice?' saith Pharaoh, who 
exceedingly tempted God, Exod. v. 2. 

II. The effects arising from that sin of tempting 
God, or concomitants which go along with it, are 

1. Murmuring against God, Num. xiv. 29, and 
against his ministers. Num. xiv. 2. 

2. Impatience in straits. ' They waited not for his 
counsel,' Ps. cvi. 13. 

3. Rebellion. The psalmist styleth those tempters 
of God, ' a stubborn and rebellious generation,' Ps. 
Ixxviii. 8. 

4. Blasphemy. What a blasphemous speech was 
this, ' Is the Lord amongst us or no?' Exod. xvii. 7. 

5. Apostasy. ' They said one to another. Let us 
make a captain, let us return into Egypt,' Num. xiv. 
4. ' They turned back and dealt unfaithfully,' Ac, 
Ps. Ixxviii. 57. 

III. The judgments inflicted on the Israelites who 
tempted God in the wilderness, were very terrible, as 
plague. Num. xvi. 46 ; fire. Num. xi. 1 ; fiery ser- 
pents. Num. xxi. (i; the earth swallowing them up. 
Num. xvi. 32; their enemies destroying them. Num. 
xiv. 45; multitudes destroyed together, as two hun- 
dred and fifty, Num. xvi. 35; three thousand, Exod. 
xxxii. 28; fourteen thousand seven hundred. Num. 
xvi. 49; four and twenty thousand, Num. xxv. 9; 
yea, by times all above twenty year old that came out 
of Egypt, save two only. Num. xiv. 29, 30, and 
xxvi. 05. 



How watchful ought we to be against a sin so 
heinous, so terrible ! We are exceeding prone here- 
unto. By open notorious sins men tempt God, and 
prove whether he be a God of vengeance; by secret 
sins, whether he be an all-seeing God; by covetous 
practices, whether he is a provident God; by despair, 
whether he be a merciful God. Thus in other sins 
we tempt him in other his divine excellencies. 

For preventing and redressing this sin, it will be 
good frequently and seriously to meditate on God, on 
his glorious majesty, on his supreme sovereignty, on 
his almighty power, on his absolute jurisdiction, on 
his unsearchable wisdom, on his free grace, rich 
mercy, abundant kindness, great forbearance, and 
other divine excellencies; yea, and on his great and 
glorious works in all ages performed. 

As we acquaint ourselves with these, so it w-ill be 
our wisdom to submit ourselves wholly to his guiding 
providence, and make his will the rule of ours, taking 
heed how we bring his actions to the bar of our reason. 

Sec. 97 OJ God's providing for ungrateftd ones. 

It was shewed in the beginning of the former section 
that the Greek word iboy.i/j:,aadv, translated proved, 
signifieth also to discvrn, and by e.xperience to find a 
thing to be so and so. A noun derived from thence, 
doxi/j^rj, signifieth experience, Rom. v. 4 , and e.rperi- 
menl, 2 Cor. ix. 13, and proof oi a thing, 2 Cor. ii. 
9, xiii. 3. Here it may intend that by their tempting of 
God, they came to have a real and experimental proof of 
God's power, providence, and other divine excellencies. 

Observe the particular instances noted in the former 
section of their tempting God, and you shall find ex- 
traordinary proofs and experiments of God's extra- 
ordinary providence. Thereupon a path was made in 
the sea, Exod. xiv. 22 ; bitter waters were made sweet, 
Exod. XV. 25 ; manna and quails were given, Exod. 
xvi. 12 ; waters flowed out of the rock, Exod. xvii. 6 ; 
the brazen serpent was erected. Num. xxi. 8 ; and 
sundry other great works done. 

God doth this in reference to himself, to the up- 
right, and to the ungrateful. 

1. God doth hereby commend unto us his free grace, 
his abundant kindness, and his great patience and much 
forbearance. Herein is verified that which Christ said 
of his Father, that ' he is kind unto the unthankful, 
and unto the evil,' Luke vi. 85. 

2. There were some upright and faithful mixed with 
the multitude of incredulous and rebellious Israelites, 
as Moses, Aaron, Hur, Caleb, Joshua, and others, 
whereof, though many of them for some particular sins 
entered not into Canaan, yet were they accepted and 
approved by God. For their sakes God gave common 
proofs of his providence promiscuously to all of all sorts. 
Had there been ten righteous ones found in Sodom, both 
that and the other cities about it might have been pre- 
served from the fire and brimstone that destroyed them. 
Gen. xviii. 32. For Jehoshaphat's sake, God extra- 



Ver. 9.] 



GOUGE ON HEBREWS. 



249 



ordinarily provided water to preserve the armies of 
three kings, 2 Kings iii. 1-4. The whole world re- 
ceiveth much good for the sake of the elect and up- 
right that are therein. 

3. God, in bestowing blessing upon the incredulous 
and rebellious, aflbrdeth thereby external means to 
reclaim them ; but they by their obstinacy against 
those means make themselves the more inexcusable, 
and increase theu- just condemnation the more, Kom. 
ii. 1, 4, 5. 

This kindness of God so far manifested to those re- 
bellious Israelites is a sure ground of encouragement 
to God's faithful and upright servants to seek and 
expect all needful blessing from him in all their needs 
and straits. Are not the faithful much better than 
the faithless ? If God so fed, clothed, preserved, pro- 
tected, and directed incredulous and unbelieving persons, 
what will he not do for his elect, effectually called, who 
iu faith call upon him ? Mat. vi. 2G, 30, Luke xviii. 7. 

Sec. 98. Of outward Uessinris no sure evidences of 
God's /cither! 1/ love. 

These two words, tempted, proved, being joined to- 
gether, and referred to the same persons, shew that 
they who did the one did also the other. They who 
tempted God, by experience found that God was a God 
of power, able to help in the greatest distress ; a God 
of truth, faithful in keeping promise ; a God of wisdom, 
ordering matters in the fittest season ; a provident 
God, affording all things needful for people ; yet were 
these no sure tokens of his fitherly love to them, for 
they so tempted him as they grieved him, and he was 
displeased with them. 

Uod bestows outward blessings on such as have no 
assurance of his fatherly favour : ' The Lord set a 
mark upon Cain, lest any finding him should kill him,' 
Gen. iv. 15. It doth not follow that Hagar in truth 
feared GoJ, because God heard her child's voice, and 
provided water for her and him, Gen. xxi. 19. God 
gave to Esau ' the fatness of the earth, and the dew of 
heaven,' and yet loved him not. Gen. xsvii. 39, Mai. i. 2. 

Outward worldly blessings concerning this life and 
our temporal estate, are common to all of all sorts ; 
yea, many of them to brute beasts. God ' giveth to 
the beast his food,' Ps. cxlvii. 9 ; ' He preserveth man 
and beast,' Ps. xxxvi. 0. 

Yea, God oft giveth outward blessings in jvrath : 
'He gave Israel a king in anger,' Hosea xiii. 11. 
When he gave quails to the Israelites, ' while the 
flesh was yet between their teeth, ere it was chewed, 
the wrath of God was kindled against them,' Num. xi. 38. 

We are not therefore to judge of God's favour by 
outward blessings, nor think that he loves us because 
he provides supply for our needs, or recovers us out 
of sickness, or caseth us in our pains, or freeth us from 
our enemies, or bestoweth other like blessings upon us. 
Tempters of God may prove and find God in this kind 
to be good unto them. See the reasons hereof in the 



former section. There are better and surer evidences 
of God's fatherly love, namely, the inward testi- 
mony of God's Spirit, and the effectual operation 
thereof in regenerating us, and working many sancti- 
fying graces in us, and keeping us from tempting God. 

Sec. 99. Of men's lemjiliiij God ihouijh they see Ids 
ii-oiks. 

For further aggravation of their sin there is added a 
third act : ' They saw my ' works, saith God. 

In Hebrew, a word of the singular number is used 
thus, pVS, opus meum, my u-ork. But that word is 
there collectively taken, and the singular number 
synecdochically put for the plural. So Ps. xUv. 1, 
and Ixiv. 9. But the apostle, expressly to clear the 
miud of the Holy Ghost, useth the plural number 
thus, ra 'iaya /joj, ' my works.' 

Though both the Hebrew and Greek words trans- 
lated tvoiks are used to set out common and ordinary 
works, yet also, especially when they have reference 
unto God, they are oft put for extraordinary works, 
works of wonder, even miraculous works, as Ps. xliv. 
1, John V. 36. 

The works here intended are those many and great 
wonders which the Lord did, from Israel's passing 
through the Red Sea into the wilderness, to their going 
through Jordan into Canaan. 

Some of them were works of mercy, in providing for 
them things needful, and delivering them from dangers, 
whereof see Sec. 92. 

Others were works of judgment, in punishing them 
for their sins, whereof see Sec. 90. 

These were not works done in former ages, or in far 
remote parts of the world, to the notice whereof they 
could not come but by hearsay only ; but they were 
works done among them, done upon them, so as they 
saw them. 

Both the Hebrew word l^n, used by the psalmist, 
and also the Greek word ildov used by the apostle, 
signify a seeing of a thing present with the bodily eyes, 
Deut. vii. 19, Mark xi. 20. 

Here is mention made of mighty works, and of their 
express seeing of them. What clearer evidence could 
they have of God's power and providence ? Yet they 
tempted him. The clearest evidences which God can 
give of himself and of his divine excellencies, work 
not upon incredulous and obdurate hearts. Such won- 
ders did God in Egypt, as the Egyptians themselves 
could say to Pharaoh, ' Kuowest thou not yet that 
Egypt is destroyed?' Exod. x. 7 ; j'et did not Pharaoh 
yield. Undeniable demonstrations were given by 
Christ's birth, life, works, doctrine, death, resurrection, 
ascension, and gifts that followed thereupon, that Jesus 
was the promised Messiah ; yet to this day will not 
the Jews believe him so to be. Blindness of mind 
and hardness of heart possessed them. Besides their 
own natural blindness and hardness, ' the god of 
this world hath further blinded their minds and hard- 



250 



GOUGE ON HEBREWS. 



[Chap. III. 



ened their hearts, lest the light of the glorious gospel 
of Christ should shiiio unto them,' 2 Cor. iv. 4. By 
experience wo find that the clearest and brightest light 
doth no good to blind eyes. 

We have in this respect great and just cause to take 
heed how wo provoke God to give us over either to 
our own corruptions, or to the malice of Satan. For 
preventing this, let us not close our eyes against any 
light shewed unto us, lest we prove like these Israelites, 
who, though they saw with their own eyes God's wonder- 
ful works, yet continued to tempt him. 

Sec. 100. Of God's continuing to shew his poucr 
amonij such as oppose it. 

There is yet a further aggravation of their sin by the 
time, here set down under this phrase, forlt/ years. 

In Ps. xcv. 10, this circumstance of time, ' forty 
years,' is referred to God, and to his grieving for their 
obstinacy. For God is there thus brought in com- 
plaining, ' Forty years long was I giieved,' &c. 

The reason why God continued so long to be grieved, 
was because they continued so long to tempt him. 

The apostle therefore doth not alter the sense of the 
prophet's words by referring them to another clause, 
but makes it the more clear. So long as they tempted 
God they grieved him. Therefore, in that they tempted 
him forty years, they grieved him forty yeiirs. This 
the apostle himself asserts under this question, ver. 17, 
' With whom was he grieved forty years ? ' 

Thus, whether we refer the forty years to their sin, 
or to God's displeasure thereat, the sense remains the 
same. 

To satisfy all doubts about this and other like alter- 
ations, we must remember, that the penmen of the 
New Testament were not translators of the Old, but 
Buch as quoted here and there some places for proof 
of the point in hand ; to which purpose it was sufficient 
for them to give the sense of the place, though they 
altered the words. See Chap. i. G, Sec. 72. and Chap. 
is. 20, Sec. 106. 

As this time, forty years, hath reference to that which 
goeth immediately before, thus, ' they saw God's works 
forty years,' it gives evidence of God's doing wondrous 
works all that time, notwithstanding their tempting of 
him. For man's incredulity cannot hinder the working 
of God's power. ' What if some did not beUeve ? 
shall their unbeUef make the faith of God without 
effect?' Rom. iii. 3. An incredulous prince would 
not believe that God could give such plenty as was 
promised by the prophet, when Samaria by a long 
siege was almost famished, yet ' it came to pass as the 
man of God had spoken,' 2 Kings vii. 18. Nor the 
Jews, nor the disciples of Christ, could be brought to 
believe that Christ should rise again from the dead, yet 
he did rise again the third day. 

Obj. It is said that Christ ' did not many mighty 
works in his own country, because of their unbelief,' 
Mat. xiii. 58. 



-•/hs. That is not to be taken of weakening Christ's 
power, as if man's unbelief would hinder it, but of 
withholding the benefit of Christ's power from un- 
believers. Unbelief is as a strong and high dam against 
a flowing river, which doth not dry up the spring, nor 
the flowing of the waters, but only keeps the waters 
from running into that channel where the dam is set. 
The waters still flow up, and rise higher and higher 
against the dam, and because they are kept from run- 
ning through the dam, they make another passage and 
therein flow on. Thus Christ left his own country, 
and went into other places, and there manifested his 
power. ' The word preached did not profit the Israel- 
ites, not being mixed with faith in them that heard it,' 
yet in itself, ' the word of God is quick and powerful,' 
&c., Heb. iv. 2, 12. 

This mighty power of God still working, even when 
men oppose against it, may be some stay to troubled 
consciences, and to such as are inclined to despair. 

Sec. 101. 0/ God's long sufferance. 

The time of forty years hath reference to God's con- 
tinuing to do wonders, not only by works of judgment, 
but also of mercy, grieving so long at the obstinacy of 
his people ; and thus it giveth us to understand, that 
the Lord is a God of longsuffering and gi-eat forbear- 
ance. Thus is he frequently set forth in sacred Scrip- 
pture, as Esod. xxxiv. G, John iv. 2, Ps ciii. 8.', 

Here is mentionmade of fortyyears' forbearance. He 
did forbear the old world one hundred and twenty years, 
Gen. vi. 3, and the Amorites four hundred years. Gen. 
XV. 13, and the polity of the Jews eight hundred years, 
and the Christian state above sixteen hundred, and the 
world about six thousand. Every of us have good 
evidence of God's longsufl'ering in ourselves. Our 
people bad been no people, oui- sun bad been darkness, 
our souls had been in hell ere this, if the Lord had 
not been a God of much patience. 

This God doth manifest himself to be, 

1. To set forth his own glory ; for when he pro- 
claimed his name, among other excellencies he sets 
down this, 'longsuffering,' Exod. xxxiv. G. 

2. To bring men to repentance. 'Despisest thoa 
the riches of God's goodness, and forbearance, and 
longsufl'ering ; not knowing that the goodness of God 
leadeth thee to repentance? Rom. ii. -1. 

3. To keep us from destruction. ' The Lord is 
longsufl'ering to us-ward, not wilUng that any should 
perish,' 2 Peter iii. 9. 

4. To bring us to salvation. 'Account that the 
longsufl'ering of the Lord is salvation,' 2 Peter iii. 
15. 

These being the ends which God aimeth at in his 
longsufl'ering, we that have experience of this divine 
property (as who hath not ?) ought to have an eye at 
those ends. And, 

1. To magnify the name of God, even in and for 
this excellent property. 



i 



Ver. 10.] 



GOUGE ON HEBREWS. 



2. To endeavour after repentance, and so long as 
<jod beareth us to renew our repentance. 

3. To come out of all those courses that lead to de- 
struction. 

4. To lay hold on eternal life while we have time so 
to do. 

In these respects.let us oft cast our eye backupon our 
former courses. We may, many of us, say, If God 
had not long borne with me, I had now been in a most 
woful plight. If God had cut me off, and taken me 
out of this world at such a time, in such a course, as 
I then eagerly pm'sued, I could have had little or no 
hope. But now, blessed be God, I have better hope 
that my desperate course is made known to me, I loathe 
it, God hath given me some measure of repentance, 
and assurance of his favour; I dare cast my soul on 
Jesus Christ for remission of sins, and reconciliation 
with God. I am persuaded that when I die, I shall 
be saved. 

These, these are they that have cause to magnify 
the patience of God. 

We ought further in forbearance, and longsuffering, 
to set God before us, and to endeavour, as in other 
graces, so in this, to be like unto God, Col. iii. 13, 
Eph. iv. 32. 

We may not be hasty to take revenge upon every 
offence, but rather try if, by forbearing, the wrong-doer 
may be bettered. ' Be not overcome of evil, but over- 
come evil with good,' Rom. xii. 21. 

Sec. 102. OJ the heinousness of sin continiied in. 

Verse 10. Wherefore I uas grieved idth that gener- 
ation, and said, They do aluay err in their hearts; and 
theg have not knoivn my ways. 

The fearful effect of their sin is here propounded m 
this verse, and aggravated in the next. 

This first particle, dio, (see Chap. vi. ver. 1, Sec. 2). 
Wherefore, is not in the psalm, but here fitly added by 
the apostle, to set out more distinctly, both the cause 
of God's grief, and also the efl'ect or consequence of the 
people's sin. It is the very same that was used before, 
ver. 7, Sec. 73. It giveth to understand, that long 
continuing in sin, grieveth God's Spirit. Because they 
tempted God forty years, therefore God was grieved. 

To this purpose is this time of Israel's continuing 
forty years to sin against God oft pressed, as Num. 
sxxii. 13 ; Amos v. 25 ; Acts vii. 42, and xiii. 18. 
This their long continuing in sin is also upbraided as 
a great aggravation thereof, Exod. xvi. 28; Neh. ix. 
30 ; Ps. Ixxviii. 40 ; Luke xiii. 34. For, 

1. Sin, the longer it continueth, the stronger it 
groweth, and proves to be the more daring and out- 
facing, and in that respect the more provoking, Jer. 
xliv. 17. 

2. Continuance in sin is a multiplication of sin, and 
in that respect an addition of more fuel, which mak- 
eth the flame of the fire greater. Thus God's Spirit 
is more grieved, and his wrath more incensed, whether 



by the same man lying in one sin, or adding sin to 
sin, or by other men, children, or other successors, 
treading in the footsteps of their fathers and prede- 
cessors. 

This may be a forcible motive to such as have 
sinned to repent, and not to continue in sin. As con- 
tinuing in sin causoth grief and wrath, so ' there is 
joy in the presence of the angels of God over a sinner 
that repeuteth,' Luke xv. 10. 

This also may be a warning to such as observe the 
sins of others, to take heed that they hold not on in 
the same course, lest they cause more grief and 
wrath. 

Sec. 103. 0/ God's grieving at sinners. 

The Greek word ■Tr^oSM^Siira, translated grieved, is 
emphatical. 

Some derive it from a noun, ox^, t'ipo, that signi- 
fieth a bank of a river, or a bunch in a man's body. 
Thence cometh a simple verb, o'/^hh, yravate forre, 
which signifieth to take a thing grievously. For the 
heart of him who is grieved or offended, doth, as it 
were, swell and rise up. 

The compound here used, ir^ddypma., signifieth to 
be much grieved and exceedingly offended. 

There is another Greek noun, a%()os, pondas, dolor, 
like to that before mentioned, differing only in one 
small letter, and signifieth a weight or grief; and a 
verb thence derived, ciy^ki^ai, j'ondere premor, moleste 
fero, which signifieth to be pressed with a burden, or 
to be offended. 

Both notations or derivations of the word here used 
tend to the same purpose, namely, to set out the 
greatness of God's displeasure, which he took at their 
manifold kinds of tempting him, and at their long con- 
tinuing so to do. 

The compound here used, irooaiJiyOisa, doth add 
aggravation to the offence which God took at his 
people. It is nowhere else used in the New Testa- 
ment, but here and ver. 17. Yet by the Greek inter- 
preters of the Old Testament it is frequently used. 

It is used to set out the great grief and 
which Rebekah conceived at Esau's hatred of his 
brother, and thus translated, ' I am weary, ctou-w^- 
Sr/.a., of my life,' Gen. xxvii. 46; and penitents 
loathing themselves for their former sins, Ezek. xxxvi. 
31 ; and a land's vomiting out her inhabitants for 
their monstrous abominations, Lov. xviii. 25. 

The same Hebrew word ' that is used Ps. xev. 10, 
and translated grieved, is also used Ezek. xxxvi. 31, 
(the place before mentioned, and translated loathe). 

These significations of this word shew that it carri- 
eth much emphasis, and imports an high degree of 
God's displeasm-e. 

Herein such passion, by way of resemblance for 
teaching's sake, is attributed to God, as is incident 
to parents and other governors, who, earnestly desiring 
' Dri'iipJ a Dip, nausealitis vosmelipsos. 



252 



GOUGE ON HEBREWS. 



[Chap. III. 



tho good of those that are under them, are exceedingly 
grieved and cfl'cmlcd when they see them stubbornly 
run on in destructive courses, notwithstanding all the 
means that have been used to reclaim them. 

Under the law, a parent that had a stubborn and 
rebellious child, that regarded no admonition, but de- 
spised private correction, brought him forth to the 
judges to stone him to death, Dout. xxi. 18, etc. This 
is a manifestation of very great displeasure, and much 
aggravates the child's stubborn disposition. In this 
respect saith God to his people, ' Ephraim, what 
shall I do unto thee ? Judab, what shall I do unto 
thee ?' Hosea vi. 4. And our Lord Christ, ' Jeru- 
salem, Jerusalem, how often would I have gathered 
thy children together, even as a hen gathereth her 
chickens under her wings, and ye would not ! ' Mat. 
xxiii. 37. 

This great displeasure of God against his people's 
obstinacy is set out to the life in the parable of the 
vineyard, Isa. v. 4, 5 ; and of the fig-tree, Luke xiii. 7. 
The more the good of any is sought, the more are 
they grieved and ofl'ended who in love seek their good, 
if their love and the effects thereof be neglected and 



This should warn us to take due notice of all the 
evidences of the kindness of God our Father, and of 
his care about our good, that we may make the right 
use of all, and to fear lest by stubbornness and ob- 
stinacy we provoke him to turn his favour into dis- 
pleasure, his love into grief and offence. 

Sec. 104. Of tJicmeaninri of this word ' fjnieration.' 

The word in, translated gmcratioii, doth in the 
Hebrew signify the continuance of time, and it is put 
for the space of a hundred years ; as where God saith 
' in the fourth generation,' Gen. xv. 16. The Lord 
before had made mention of four hundred years ; this 
fourth generation was the last hundred of those four 
hundred. 

The Greek word, yina, here used, is derived from 
a verb, ytnuta, flinno, that signifieth to heifct ; and it 
signifieth sometimes a multitude of people, and so is 
translated a uaiion, in which there useth to be mul- 
titudes of people : as where a multitude of impious 
ones arc called ' a perverse nation,' Philip, ii. 15; and 
sometimes for a continuance of people, or a succession 
of one after another, as where mention is made of 
fourteen generations, Mat. i. 17 ; and where it is said, 
' This generation shall not pass,' Mat. xxiv. 34. 

Tho word, as hero used, may include both these 
significations, which do aggravate tho wretched dis- 
position of that people in these two respects : 

1. In that they all conspired together in their sins 
except a few. Thus doth Christ aggravate the sin of 
the people in his time, in that they all rejected him 
and his ministry, and thereupon saith that ' the men 
of Nineveh, and the queen of the south, shall rise up in 
judgment with this generation,' Mat. xii. 41, 42, that 



is, with the whole nation. Plagues that infect a whole 
city are counted great judgments ; a leprosy that 
spreadeth itself over a man's whole body is counted a 
grievous malady ; so a poison that infecteth all the 
blood in a man's body. In like manner, contagious 
sins that infect a whole nation are detestable sins. 
By this did Daniel aggravate the sins of the Israelites 
that were carried captive into Babylon, and justify 
God's severe judgment upon them ; for, saith he, 
' All Israel have transgressed, therefore the curse is 
poured upon us,' Dan. ix. 11. 

Consent of multitudes in sin is so far from extenu- 
ating it, as it doth the more aggravate it. Wherefore, 
' if sinners entice thee, consent thou not,' Prov. i. 10. 

2. This word f/cneniiion doth aggravate their sin, 
in that it implieth a continuance therein, as was 
shewed ver. 9, Sec. 95, even from parents to chil- 
dren. 

The apostle doth fitly add a relative, exI/vji, this, 
which is not in the Hebrew, to demonstrate what kind 
of people he speaks of, even those which lived in the 
wilderness, and saw the mighty works of God. With 
them therefore, in particular, is God grieved who do 
provoke God. 

Sec. 105. Of God's comphiimnff of people. 

This phrase, xa; eJtov, and said, being applied to 
God, implieth a complaint, and that on God's part ; 
for he w.as so much and so long provoked by his people, 
as he was forced to complain of them. 

God's complaints of his people are in other places 
more expressly and emphaticallv set out, as Num. 
xiv. 11, 27 ; Dcut. xxxii. 29; Ps". Ixxxi. 11, 13; Isa. 
xlviii. 18 ; Mat. xxiii. 37. 

His fatherly afl'ection towards his people forceth 
him thus to do. When a father seeth his son run 
headlong into desperate courses, from which he will 
by no means be restrained, he useth to complain of 
his foolish and perverse disposition. 

That which is noted to accompany God's complaint, 
namely, great wrath and sore vengeance, ver. ll, and 
in the places before quoted, is a forcible inducement 
to move us carefully to avoid all such courses as may 
give occasion to God to complain of us. 

Is not he the God of our being, life, preservation, 
I comfort, confidence, and eternal salvation ? Shall we 
I then make him to complain of our ungi-aciousness '? 

Oh remember what he is, what he hath done for 
thee, what thou ma3-est further expect from him, and 
thereupon set thyself so to please him in all things, 
that he may never repent of what he hath done for 
thee, but rather delight in doing more, and continuing 
to be ever kind unto thee. 

Sec. lOG. Of the meaning of these words, ' ihey do 
ahintj err in their hear!.' 

The matter of God's complaint is set out in two 
particulars: 1, their stubbornness ; 2, their ignorance. 



Ver. lO.J 



GOUGE ON HEBREWS. 



253 



The former is thus expressed, an TXaiuvrai rri 
xa^dicf, ' they do alway err in their hearts.' The He- 
brew thus, Dn 33? *yn DV, 'it is a people that do err 
in their heart.' 

Though there be some diflerence in words betwixt 
the Hebrew and Greek, yet the sense is the same in 
both; for this Hebraism, 'Vn Dy, 'a people erring,' 
signifieth a continuance in a thing. It is a participle 
of the present tense, ^ and intendeth a present being 
to be so and so, as it hath been before. 

The Greek translators, to express the emphasis of 
that Hebraism in their own dialect, add this adverb, 
dii, cdtrai/s. 

The word DV, translated people, is of the singular 
number; but it is a collective word, and compriseth 
many under it. It signifieth a multitude of persons ; 
therefore the Greek translators use the plural number, 
TXai/iDvra;, ' they do err.' 

The apostle, in both these diversities, followeth the 
Septuagint. Of the LXX, see Chap i. 6, Sec. 72. 

The verb translated err is of the passive voice. 

The active, <!rXava.u, seducn, signifieth to seduce or 
deceive, as Mat. xxiv. 4, 5, 11. 

The passive, TX«rao/xa/, signifieth to err, Mat. 
xxii. 29, rrXaw.aO', erratis ; for they that err are de- 
ceived by themselves or others. 

Both the Hebrew, nvn, and Greek words, TXavaffiJa;, 
are applied to silly sheep, which go astray from the 
rest of the flock, and from their shepherd, and so fall 
into many dangers, Isa. liii. G, Mat. xviii. 12, 13. 

The folly of those who go astray out of the ways of 
God, and wander in the ways of wickedness, is set 
out to the life. 

To aggravate their sin the more, the ground thereof 
is thus declared, zfj xa^Sla, in heart. This relative 
their is not unfitly added by our English, to shew that 
their own evil disposition caused them to go astray. 

Of the heart, and of the diverse significations thereof, 
see ver. 8, Sec. 79. 

Heart is here put for the iriU. 

Men may be said to err three ways : 

1. In the mind or understanding. So did they of 
whom the prophet saith, ' They that erred in spirit 
shall come to understanding,' Isa. xxix. 24. The 
latter clause declares the meaning of the former, and 
shews, that by erring in spirit, he means erring in 
understanding. And Christ, where he saith, ' Ye do 
err, not knowing the Scriptures,' Mat xxii. 29, shew- 
eth that he meaneth erring in knowledge. 

2. In will or heart ; for the Scripture doth oft put 
these one for another. This is here especially meant, 
and of it we shall speak more in the next section. 

3. In the life and actions of men. To this pur- 
pose saith the wise man, 'He is in the way of life 
that kcepeth instruction ; but he that refuseth reproof, 
erreth,' Pro v. x. 17. 

' *J133. Benoni. rarlicipium prccsens, medium inter per- 
fectum etfuturum. 



The former clause sheweth, that the erring which 
he speaketh of, is in the way and course of a man's 
life. To this purpose, saith the apostle, ' they have 
forsaken the right way, and are gone astray,' 2 Peter 
ii. 15, or erred, viz. out of the right way. 

The first kind of error, is ignorance. 

The second, wilfulness. 

The third, rebellion. 

Sec. 107. Of wilfulness, aijgravating sin. 

The erring in heart here intended, is such perverse- 
ness of will as made them depart from the ways of the 
Lord, and stubbornly oppose against him. See Chap. 
X. 2G, Sec. 88. 

This is it that much grieved the Lord, and forced 
him to complain against them. Of God's complain- 
ing, see See. 105. 

Of sinners' wilfulness and stubborness. Wisdom 
complains, Prov. i. 24, 25 ; and God himself, Isa. 
i. 4, 5. And he tells his prophet, ' that they are 
impudent and hard-hearted,' Ezek. iii. 7. 

This wilfulness makes men refuse and reject the 
means which God affords for their good, and brings 
them into an incurable condition, Prov. i. 24-26. 

How earnest should we be in beating down our stout 
stomachs and proud hearts. Such hearts are in us all 
by nature, but much increased by our own perverseness. 
Think how little thou gaiuest thereby. It is the al- 
mighty God against wnom thou standest out : ' He 
with the froward will shew himself froward, Ps. 
sviii. 26. Observe how parents deal with stubborn 
children ; they will make them feel the smart of their 
wilfulness. Is it safe for the earthen pot to dash 
itself against the iron pot ? 

Pray to God to give thee a heart of flesh, which may 
be afl'ected with his mercies, tremble at his judgments, 
and melt at his word. Pray that thy will may be 
made pliable to God's will. To this we ought to 
give the more diligence, because it is very hardly 
rooted out, as the phrase next to be spoken of 
sheweth. 

Sec. 108. Of the danr/er of wilfulness. 

The Hebrew phrase, whereby the wilfulness of the 
aforesaid persons is set out word for word, is this, 
'Jjn DV, a people errinij. They are so given to err as they 
will not be drawn from it ; they will still remain such 
as they are, and never reclaim it. Witness Pharaoh 
and his servants, Exod. ix. 31. Witness, as these 
Israehtes in the wilderness, so others after them : 
' God set watchmen over them, saying. Hearken to 
the sound of the trumpet ; but they said. We will not 
hearken,' Jer. vi. 17. Witness especially the Jews 
in Christ's time, of whom it is said, ' Though Jesus 
had done many miracles before them, yet they believed 
not on him,' John xii. 37. And of the Jews in the 
apostles' time it is said, that ' They were filled with 
envy, and spake against those things which were 



GOUGE ON HEBREWS. 



[ClIAP. III. 



Bpokon by Paul, contradicting and blaspheming,' Acts 
xiii. 45. 

■ Wilfulness takes away all spiritual sense, and ex- 
ceedingly hardcneth men's hearts, so as no sufficient 
means can bo used to mollify them, and to alter this 
their evil disposition. 

How should this more us to take heed of giving 
any way to this wilful and stubborn disposition. It 
is a bitter root. We ought not to sufl'er ' any root of 
bitterness to spring up and trouble us,' Heb. xii. 15. 

Sec. 109. Of sin aggravated by continuing therein. 

This adverb, dd, aheay, intendeth a long continu- 
ance in sin ; and it is here brought in as a further 
aggravation of the sin of the Israelites in the wilder- 
ness. By this circumstance doth Stephen aggravate 
both their sin, and also the sin of their successors, 
Baying, ' Ye do always resist the Holy Ghost,' Acts 
■vii. 51. And the lying disposition of the Cretians is 
thus aggravated, ' The Cretians are always liars,' 
Titus i. 12. This kind of aggravation is frequently 
Bet out under this expostulatory phrase, ' how long,' 
as Num. xiv. 11, 22, 27 ; 1 Kings xviii. 21 ; Ps. 
iv. 2; Jer. iv. 14. See Sec. 102. '^ 

Sin is of an increasing nature. Though at first it 
may seem to be but as a gi'ain of mustard-seed, yet 
by long gi-owing it may come to be as the greatest of 
trees, that cannot be bowed nor rooted up. 

A strong incitation this is to such as have long run 
on in sin, at length to repent, and return to their 
Father, as the prodigal did. By repentance mercy 
may be obtained, but obstinacy and impenitency im- 
plungeth into utter destruction. Well observe God's 
pithy expostulation with Israel, ' As I live, saith the 
Lord God, I have no pleasure in the death of the 
wicked ; but that the wicked turn from his way and 
live : turn ye, turn ye from your evil ways ; for why 
will ye die, house of Israel ?' Ezek. xsxiii. 11. On 
the other side, Christ hath with a strong asseveration 
averred twice together this doom, ' Except ye repent, 
ye shall all perish,' Luke xiii. 3, 5. A man, by an 
' impenitent heart, treasureth up unto himself wrath 
against the day of wrath,' Rom. ii. 5. 

Sec. 110. Of God's u-aijs. 

Hitherto, of the first part of God's complaint, which 
was of their stubbornness, see Sec. lOG. The other 
part is their ignorance, thus set down, ' And they have 
not known my ways.' 

This their ignorance, as it is a distinct sin in itself, 
80 it was the cause of the former sin ; whereupon 
some turn this copulative and (as it is in the Hebrew, ^), 
and adversative hut (as it is in Greek, b'l), into a causal 
for. 

Here we are to consider two points : 

1. What are the ways of God. 

2. How their not knowing of them was an aggrava- 
tion of their sin. 



A uag, oini, is that course wherein one walketh. 

The Hebrew verb TTl, cakarit, whence this word 
icay is derived, signifieth to tread upon ; as, ' Thou 
shalt tread the olives,' Micah vi. 15; 'And I will 
tread them in mine anger,' Isa. Ixiii. 3. 

The Greek word translated imy, is derived from a 
verb which signifieth to go.' According to both these 
derivations, a way is that whereon one treads, or 
wherein he goeth. 

It is attributed unto God metaphorically, and that 
in two respects : 

1. Actively ; setting out that way wherein God him- 
self walks. 

2. Relatively ; intending that way wherein he wotild 
have us to walk. 

1. Of the former kind there are two sorts : 

(1.) God's secret way. This is his unsearchable 
counsel. Hereof saith the apostle, ' How unsearchable 
are his judgments, and his ways past finding out !' 
Rom. xi. 33. And God himself by his prophet thus, 
' My ways are higher than your ways, and my thoughts 
than your thoughts,' Isa. Iv. 9. 

(2.) His manifest way. Under this in special are 
contained his works, whereby he declares himself and 
his divine properties unto us, as power, wisdom, truth, 
mercy, justice, wrath, &c. In reference hereunto, thus 
saith Moses of God, ' He is the rock, his work is 
perfect ; for all his ways are judgment : a God of 
truth, and without iniquity ; just and right is he,' 
Deut. xxxii. 4. In reference also hereunto, the 
psalmist thus saith, ' The Lord is righteous in all his 
ways, and holy in all his works,' Ps. cxlv. 17. 

2. The ways wherein God would have us to walk 
are his precepts, whereof thus saith the psalmist : 
' Shew me thy ways, Lord ; teach me thy path.' 
' The Lord will teach sinners in the way ; and the 
meek he will teach his way,' Ps. xxv. 4, 8, 9 ; Isa. 
ii. 3. And God himself thus saith, ' Oh that my 
people had hearkened unto me, and Israel had walked 
in my ways I' Ps. Ixxxi. 13. 

The two latter kinds of ways are here especially 
meant, namely, his works and his precepts. 

The works of God are styled his ways, because we 
may see him, as it were, walking therein ; for by his 
works we may discern the footsteps of his properties 
and providence : ' They have seen thy goings, God, 
even the goings of my God,' Ps. Ixviii. 24. By the 
goings of God, are meant the distinct acts of the 
divine providence. Where it is said to God, ' Thy 
way is in the sea, and thy path in the great waters,' 
reference is had to God's manifestation of his power, 
wisdom, mercy, and justice, in dividing the Red Sea 
for the Israelites to pass through it, and overwhelming 
their enemies thereby, Ps. Isxvii. 19. 

In this respect, that God's works are ways wherein 
he may be seen walking, it is our duty, 

1. To understand the ways of God, so far as he is 
' 'liii derivatus ab i* vado. 



Ver. 10.] 



GOUGE ON HEBREWS. 



pleased to walk in tliem, and to make them known to 
us. Thereby he shews himself to be such a God as 
none can be imagined to be like unto him ; so as we 
ma.y saj' unto him, 'How terrible art thou in thy 
works !' Ps. Ixvi. 3 ; ' Among the gods there is none 
like unto thee, Lord ; neither are there any works 
like unto thy works,' Ps. Ixxxvi. 8. 

2. To acknowledge the equity and righteousness of 
God's ways : ' The Lord is righteous in all his ways, 
and holy in all his works,' Ps. exlv. 17. This is it 
whereabout God makes with the Israelites this vehe- 
ment expostulation, and that again and again : ' Hear 
now, house of Israel, Is not my way equal ? are not 
your ways unequal ?' Ezek. xviii. 25, 29, and xxxiii. 
17, 20. To impeach God's ways of iniquity is an 
high degree of blasphemy. 

3. To admire and magnify the Lord in his ways : 
' All the kings of the earth shall praise tbee, O Lord. 
Yea, they shall sing in the ways of the Lord,' Ps. 
cxxsviii. 4, 5. Much is this duty pressed in and under 
the title of God's works : ' I will praise thee, Lord, 
with my whole heart : I will shew forth all thy mar- 
vellous works,' Ps. ix. 1 ; ' Many, Lord my God, 
are thy wonderful works which thou hast done,' Ps. 
xl. 5. 

God's precepts are frequently styled his ways. To 
demonstrate this more clearly, this epithet uay is oft 
joined with God's precepts and commandments. Thus 
prayeth David : ' Make me to understand the vciij of 
thy precepts ;' ' Teach me, Lord, the way of thy 
statutes ;' ' Make me to go in the path of thy com- 
mandments.' And thus he professeth, ' I will run the 
icfl)/ of thy commandments,' Ps. cxix. 27, 32, 33, 35. 

God by his precepts doth declare unto men how they 
should carry themselves towards him and towards one 
another ; so as they are as a way for them to walk in, 
to observe and to do them. 

God's precepts are not for mere speculation, but for 
practice. It is the proper use of a way to walk in it. 

Of practising God's commandments, see The Saints' 
Sdcrijice, on Ps. cxvi. 9, sec. 59. 

Sec. 111. Of iijnorance arigravaling a sin. 

That which is here set down of the Israelites' not 
knowing God's ways, is set down by way of aggrava- 
tion. We must therefore here consider in what re- 
spect ignorance may be an aggravation ; for Christ 
makes it a matter of extenuation, saying, ' He that 
knew not, and did commit things worthy of stripes, 
shall be beaten with few stripes,' Luke xii. 48. Upon 
this ground Christ thus prayed for sundry of the Jews, 
' Father, forgive them ; for they know not what they 
do,' Luke xxiii. 34. An apostle also doth herein ex- 
tenuate the sin of the Jews, in that they did it through 
ignorance. Acts iii. 17 ; and Paul sets it down as an 
occasion of the mercy which he found, 1 Tim. i. 18. 

To clear the point in hand more fully, it is meet 
distinctly to set down the kinds of not kno\ving. 



Men may be said not to know simply or relatively. 

1. Simply, when there is in them a mere want of 
knowing such and such a thing.' This is called 
nescience ; and it is blameless and without sin in three 
cases : 

(1.) When it is of things which cannot be known ; 
as the perfection of God's excellencies : ' Canst thou 
by .searching find out God ? canst thou find out the 
Almighty unto perfection ?' Job xi. 7 ; ' God dwelleth 
in the light which no man can approach unto ; whom 
no man hath seen nor can see,' 1 Tim. vi. 16 ; 'There 
shall no man see God and live,' Exod. xxxiii. 20. 

(2.) When it is of things that are not to be known ; 
as God's secret counsels : ' The secret things belong 
unto the Lord our God ; but those things which are 
revealed belong unto us,' Dent. xxix. 29. Thus it is 
said of the day of judgment, ' Of that day, and that 
hour, knoweth no man, no, not the angels which are 
in heaven, neither the Son,' Mark xiii. 32. 

(3.) Of such things as are not meet or fit to be 
known. In this respect Christ saith to his disciples, 
' It is not for you to know the times or the seasons, 
which the Father hath put in his own power,' Acts 
i. 7. 

2. Relatively, men are said not to know, in refer- 
ence to such knowledge as they might or should have. 
This is properly called ignorance. 

Ignorance is a privation of knowledge. 

Now a privation presupposeth a contrary habit of 
that which one hath had, or is capable of having ; as 
blindness presupposeth sight in him that is blind, or 
at least such a subject as was capable of sight. A 
man that never had sight may be said to be blind, 
John ix. 1, because he was capable of sight. 

Ignorance thus properly taken is simple or wilful. 

Simple ignorance is in two cases. 

1. When means are not afforded to know what we 
ought to know. In this respect the apostle saith of 
the times wherein the Gentiles wanted means of know- 
ledge, ' The times of this igiiorance God winked at,' 
Acts xvii. 80. This kind of ignorance is sinful ; and 
that because God at first gave man ability to know 
whatsoever was meet for him to know. That men 
after Adam's fall knew not their duty, it was their own 
fault. 

2. When means afforded are too slightly used to 
find out the true case of a thing. The ignorance which 
Abimelech had about Sarah to be the wife of Abraham 
was a simple ignorance, because he was deceived by 
Abraham's speech. Gen. xx. 5, yet was it sinful, in 
that it was possible for him to have found out the 
truth of that case, if he had used his utmost endeavour. 

Simple ignorance in both the fore-mentioned cases 
may be either of the law, or of a fact. ^ 

' Ignorantia* dicit simplicem scientise negationem. Iguo- 
rantia importat scientiso privationera. — Th. Aquin. sum. 
Theol. pri. 2d Quest. 76, Art. 2. [* Qu. ' nescientia '? — Ed.] 

' Ignorantia juris vol facti. 



UOUCiE OX HKBUEWi 



[CUAF. III. 



The former is the more general, and the more 
blameable. Wc say of the laws of a land, that every 
one should know the law ; and that ignorance thereof 
excuselh no subject that liveth under that law. Much 
more are all bound to know the law of God ; because 
that law was first wrilteu in man's heart, Rom. ii. 15. 
Christ saith of the servant that knew not his master's 
will, and did commit things contrary thereunto, that 
he shall be beaten. A master's will made known, is 
a law to his servant ; though one particular servant 
know it not, yet is ho not excused thereby from blame 
and punishment, Luke xii. 48. 

The latter, which is ignorance of a fact, is more 
special respecting some particular branches of the 
law. As Paul's persecuting Christians. He knew 
that blasphemy, persecution, and oppression in gene- 
ral were sins against the law ; so that there was not 
ignorance of the law in him. But to blaspheme the 
name of Christ, to persecute and oppress Christians, 
which were particular facts, he knew not to be sin ; 
for he saith, ' I verily thought with myself, that I 
ought to do many things contrary to the name of 
Jesus,' Acts xxvi. 9. So as this was ignorance of 
such and such facts. Christ saith in the like case, 
' They which liill you will think they do God service,' 
John xvi. 2. 

Simple ignorance in the several kinds thereof may 
extenuate sin, Luke xii. 48. 

Wilful ignorance is in two other cases : 

1 . When means afforded for knowledge are neglected ;' 
as the Israelites, who inquired not at the ark which 
they had among them, in the days of Saul, 1 Chron. 
xiii. 3, too much neglected the means which God af- 
forded, of knowing his will. In this respect, the sins 
which they committed upon ignorance of God's will, 
were sins of wilful ignorance.- 

2. When means afibrded are rejected. This is it 
which Christ thus layeth to the charge of the Jews, 
' How often would I have gathered thy children toge- 
ther, and ye would not !' Mat. xxiii. 37. 

In these respects ignorance may be said to be vo- 
luntary. 

1. indirectly: when one, by reason of pains, or 
other employments, neglecteth to learn that which 
might restrain him from sin. To this tends that rea- 
son which Jeroboam rendered to keep the Israelites 
from going np to the temple, to be instructed there in 
the will of God. ' It is too much for you to go up 
unto Jerusalem,' 1 Kings xii. 28. To the same pur- 
pose tend the excuses which they made that refused 
to go to the king's snpper. One pretended his ground 
which ho had bought ; the other his yoke of oxen, 
Luke xiv. 18, 19. 

' Ignorantia est voliintaria: vol directe, sicut cum aliquis 
gludiosd vult nescire aliqua ut liboriua pcccet: Vol indirecte, 
sicut cum aliquis propter laborem, vel propter alius occiipa- 
tinnos, net;ligit addiscere id per quod a peccato retralieretur. 
T. Aquin. Sum. Theol. prim. '2d guml- 70. Art. 8. 



2. Directly: when one will purposely be ignorant of 
his duty, for this very end, that he may more freely go 
on in his sin ; as the Jews, which gave this answer to 
the prophet of the Lord, ' As for the words that thou 
hast spoken to us in the name of the Lord, we will 
not hearken unto thee : but we will certainly do what- 
soever goeth forth out of our own mouth,' &c., Jer. 
xliv. 10, 17. 

The former of these is so far from extenuating of 
sin, as it causeth some aggravation thereof. 

The latter doth out of measure aggravate the sin. 

Ignorance properly taken is a sin. See Chap. v. 
2, Sec. 10. 

The ignorance comprised in these words, ' They 
have not known my ways,' is wilful ignorance, and 
that not only in the indirect kind, but also iu the 
direct. It was an affected ignorance, most wilful, 
and therefore it is here well set down as a great ag- 
gravation. Of their wilfulness iu sinning against God, 
see Sec. 107. 

Sec. 112. Of the danijcr and dnmnrie of iijnorance. 
That which hath been noted of ignorance aggravat- 
ing sin, shews, that the position of papists concerning 
ignorance to be the mother of devotion, is a most 
absurd position. I would demand. Whether devo- 
tion be a good thing or no ? If good, IIow can it be 
the child of such an evil as ignorance is ? Can sweet 
water come from a salt spring? James iii. 12. Who 
can bring a clean thing out of an unclean thing ? Not 
one, Job xiv. 4. Surely the devotion which is pre- 
tended to come from ignorance is mere superstition, 
or, which is worse, idolatry. ' When you knew not 
God, j'ou did service unto them which by natui-e are 
no gods,' Gal. iv. 8. 

It is also made by the Holy Ghost the mother of 
self-conceit, Rom. x. 8 ; of contempt of holy things, 
Jude 10; of lust, 1 Thes. iv. 11 ; of murder, Luke 
xxiii. 24 ; of all manner of sin, 1 Tim. i. 13. Expe- 
rience sheweth, that where there is no knowledge, 
there is little conscience. Of the heinousness of igno- 
rance, see Tlie Whole Armour oJ'God on Eph. vi. 17, 
sec. 24. 

They savour too rank of that popish error, who 
think that much knowledge is not fit for common 
people ; and thereupon do what they can to suppress 
frequent and powerful preaching. 

Hereby it further appears, that it is a most woful 
plight wherein most people lie ; and those not only 
savages, pagans, Turks, Jews, papists, but also the 
common sort of protestants. For ignorance blindeth 
the minds of most ; which makes thorn so provoke 
God as they do. The devils are said to be the ' go- 
vernors of the darkness of this world,' Eph. vi. 12. 
Who (!an be meant by darlcne^a, but blind and igno- 
rant persons ? such as ' the god of this world' is said 
to have ' blinded,' 2 Cor. iv. 4. No marvel that Satan 
ruloth over such, for they cannot discern his power, 



Ver. 11.] 



GOUGE ON HEBREWS. 



257 



malice, subtlety, sedulity, and mischievous enterprises. 
When the troops of S_vria were smitten with blindness, 
they were easily led into the midst of their enemies, 
2 Kings vi. 18, 19, &c. So ignorant persons are 
easily drawn into Satan's power. Consider the case 
of a blind man, how ready he is to wander out of his 
way, to stumble at this stone, to rush against that 
post, to fall into any pit or pond : such is the case of 
an ignorant man. 

The sin of ignorance, therefore, is a sin for which 
ignorant persons ought to be deeply humbled, as for 
a disgraceful and dangerous sin, and withal earnestly 
to crave pardon for this sin. The sacrifices that were 
offered under the law for ignorance, Lev. xv. 27, &c., 
afford good ground for performing this duty. 

It is a vain conceit that many have, that their igno- 
rance will be a sufficient plea against divine judgment. 
Where Christ aggravateth sins against knowledge, he 
concludeth, that they also who sin in ignorance shall 
be beaten, Luke xii. 48. Though some kind of igno- 
rance may somewhat extenuate a sin, yet no igno- 
rance of that which a man may and should know, can 
make him blameless. 

It concerns all that have power over others to do 
■what they can to bring men to knowledge of God's 
ways, lest, for not knowing them, they provoke God's 
■wrath. No man ought to suffer his brother to he 
under such a burden, much less they that have a 
charge, and in that respect ought to have the greater 
care over him. 

Magistrates, therefore, must take order to set up 
the hght of God's word in all places where they have 
any command. Ministers must be diligent and con- 
Bcionable in preaching the same. Parents and minis- 
ters must instruct their family ; catechising is of 
special use hereunto. 

As for ignorant persons themselves, they must use 
all means that God atlordeth to bring them to know- 
ledge of his truth. To neglect or to reject means, is 
to turn simple ignorance into wilful ignorance, and 
thereby to make a man's case the more woful. 

Sec. 113. Of turning God's patience into vengeance. 

Ver. 11. So I aware in my wrath, They shall not 
enter into my rest. 

The effect of the fore-mentioned wilfulness of the 
Israelites in the wilderness was a fearful effect, in that 
it grieved God, as is shewed before in Sec. 102, &c. 
But here it is much aggravated, in that it provokes 
him to swear vengeance. 

The particle of reference is in the Hebrew a rela- 
tive, "iCi'N, ijiiilj}(s, and translated ' unto whom ;' namely, 
nnto those IsraeUtes that sinned. 

In the Greek it is a conjunction, w,, ila, which im- 
plieth an inference of an effect following upon that 
■which goeth before : they sinned, so God swore punish- 
ment. Some translate it therefore, uurs, itaque. All 
tends to the same purpose ; namely, that man's ob- 



stinacy so incenseth God, as he cannot forbear re- 
venge, and thereupon swears it. 

Sec. 114. Of God's swearing, and that in wrath. 

For abuse of God's fatherly affection makes him 
take unto himself the passion of a judge, and to turn 
grief into wrath ; yea, to lay down his rod, and take 
up a sword ; and to withdraw all blessings, and think 
of utter destruction. The curses that are inferred 
upon God's blessings, Levit. xxvi., Deut. xxviii., do 
give proof hereunto. This made God to turn Animi 
into Lo-ammi, Hos. i. 9. This is by woful experience 
verified in the rejection of the Jews, and casting off 
the seven churches of Asia, and most of the other 
churches which were planted by the apostles. 

This God doth to manifest his power in beating 
down the stoutest and stubbornest. Lev. xxvi. 19, and 
to make others fear. 

This may be a warning to us to take heed of walk- 
ing stubbornly against God, lest we provoke him to deal 
thus with us. Note Lev. xxvi. 18, &c., Ps. xviii. 26. 

We ought the rather to lay this to heart, because 
God's swearing vongoance, after forty years' forbear- 
ance, gives evidence that there may be an end of 
God's patience. The general deluge that swept away 
the whole world, the fire and brimstone that destroyed 
the Sodomites, and other judgments that God hath 
executed upon his people, give evident proof hereof. 
Well note Isa. v. 5, Luke xiii. 9. 

An oath, or swearing, is a solemn confirmation of 
a matter to gain credence thereunto. An oath is used, 
that that which is so attested should not be slighted, 
but stedfastly believed. This phrase, ' an oath for 
confirmation,' Heb. vi. 10, implieth that confirmation 
of a thing is the end of an oath. 

The root V^V, septem, septies, from whence the 
Hebrew verb WC3 (/n nijihal),juravit, translated sirear, 
is derived, signifieth seven, or seven times. Seven is 
counted a number of perfection. Such a confirmation 
is an oath, as if the thing were confirmed as much as 
might be, even seven times over. 

Of the five kinds of bonds whereby a matter in an 
oath is confirmed, applied to God, and of God's swearing, 
see The Cluirch's Conquest, onExod. xvii. 16, sec. 80. 

The Scripture e.xpresseth two cases wherein God 
useth to swear. 

One was in making promises, as Gen. xxii. 16, 
Ps. cxxxii. 11. 

The other in denouncing threatenings, as here, and 
Deut. i. 34. 

Both of them are fur confirmation of his word. 

In the former case, he swears in mercy and tender 
respect to his children, and that to strengthen their 
faith in his promise, and to move them to give all 
credence thereunto, and with patience to wait for the 
accomplishment thereof. Thus God swore to Ab- 
raham, as this apostle testifieth. See Chap. vi._13, 



Sec. 97. 



B 



GOUGE ON HEBREWS. 



[Chap. III. 



In the latter case he swears in wrath, the more to 
affright and terrify those against whom he swears, 
that thoy may know that the doom denounced against 
them shall surely he executed. Thus the Lord swore 
to the Israelites here, and thereupon the apostle thus 
brings it in, ' I swai'e in my wrath.' 

Here just occasion is given to speak of God's wrath, 
namely, how wrath or anger may be attributed unto 
Lim. But hereof see A Plaster for the Plague, on 
Num. xvi. 46, sees. 41, 42. 

Sec. 115. 0/ the form of God's oalh. 

The form of God's oath is not here expressed ; yet, 
by the manner of setting down the words, it may well 
be understood to bo some kind of imprecation in case 
he did not perform what he had threatened. 

Both the Hebrew, pN3'-DN, and the Greek, il elae- 
Xi\/<S(j,Ta.i, si introlbiint, do thus express the oath of 
God, If Ihcij shall enter. Our English doth set down 
the sense of the oath thus, Tliey shall not enter; but 
they do not fully express the emphasis of the phrase. 
There is an elegant figure,' which in English we may 
style silence, whereby men conceal and utter not 
something which may well be understood, but they 
are not willing to express. 

This is frequent in oaths, as where Elijah saith to 
Ahab, ' As the Lord God of Israel livetli, if there be 
dew,' 1 Kings xvii. 1 ; and where Zedekiah saith to 
Jeremiah, ' As the Lord livetb, if I put thee to death, 
if I give tbco into the hand of these men,' Jer. 
xxxviii. 16. To make up the full sense, such a phrase 
as this may be understood, ' Let me not be accounted 
true,' or, ' Repute me a liar.' To like purpose saith 
David, ' If I come into the tabernacle of my house, 
if I go up into my bed, if I give sleep to my eyes,' 
Ps. cxxxii. 3, 4. So Christ, ' Verily I say unto you, 
if a sign be given unto this generation,' Mark viii. 12; 
and God himself, ' Once have I sworn by my holiness, 
if I lie unto David,' Ps. Ixxxix. 85 ; and here, ' I 
sware in my wrath, if they shall enter.' Here may 
bo understood. Let mo not be accounted a God, or 
let mo not be accounted true. As in other things, so 
in this, God speaketh to men after the manner of ! 
man;^ he suhmitteth his truth to man's judgment. 
This, then, implies a very strong negation. A stronger 
cannot be expressed. 

This is to root infidelity out of men's hearts. 
That which is concealed in the foresaid oaths being 
some imprecations against one's self, sheweth that 
men should bo very tender of making imprecations. 
Hereof see The Whole Armour of God, onEph. vi. 18, 
Sec. 55. 

Sec. IIG. Of the rest denied to the incredulous Is- 
raelilcs. 

The particular punishment or revenge which God 
sweareth to inflict upon them is deprivation of his 

' urttiuxricii, niiccniia, ' atffuxcrxfSi- 



promised rest, thus set down in our English, ' They 
shall not enter into my rest.' 

The rest here meant, as it hath reference to those 
Israelites who provoked God to swear, is the land of 
Canaan. 

This is called rest, in reference to their many 
travels and troubles that they had in the wilderness 
and in the land of Egypt. 

The Hebrew word 'nni3D, requies mea, used by the 
psalmist, is derived from a root, ni3, quierit, that sig- 
nifieth to rest from trouble or labour. This is evident 
by the reason which Lamech renders of ^he name 
which he gave to his son Noah. Noah, nj, 'Soak, 
see Chap. iv. 4, Sec. 81, cometh from the same root, 
and siguifieth rest. The reason which his father gave 
thereof is thus expressed : ' He shall comfort us con- 
cerning our work and toil of our hands,' Gen. v. 29. 
Lamech, by divine inspiration, foresaw that God in 
Noah's time would ease the earth of that intolerable 
burden of wickedness wherewith the multitude of 
giants, who were cruel, tyrannical persons, overloaded 
it, so as, by the ceasing of that violence, there should 
be rest. 

He had therefore a name of rest given him, because 
rest should be in his days, as Solomon, which signi- 
fietb ^)t'((cc, had that name given him, because peace 
was in his days, 2 Chron. sxii. 9, nD?B' d, DX* pax. 

The Greek noun ■/.a.-id'jraMeig, here used, is a com- 
pound. The simple verb m-juv, signifieth in general 
to cease or leave off, Luke v. 4, and si. 1. It is in 
particular applied to the allaying or ceasing of storms, 
as Luke viii. 24 ; and to mischievous opposition against 
truth. Acts xiii. 10 ; and to appeasing uproars, Acts 
XX. 1 ; and to leaving off' violent beating. Acts xxi. 
32 ; and to leaving off sin, 1 Pet. iv. 1. 

The verb xaTucrdusiv, compounded with the preposi- 
tion Hard, here used, signifieth to restrain, Acts xiv. 18. 
It is used sometimes intransitively, without governing 
any case, as in this phrase, ' God did rest,' Chap. iv. 
4; so ver. 18; sometimes transitively, as in this 
phrase, 'Jesus gave them rest,' or 'Joshua made 
them rest' ; that is, he procured rest for them, Cluii'. 
iv. 8. 

A noun, y.ard'rautis, that cometh fi-om this compoui 1 
verb is here used, and signifieth rest ; even such a rest 
as freeth from travels and troubles. 

Fitly is this word used in this place ; for the rest 
here spoken of, whether it be taken literally for 
Canaan, or mystically for heaven, is a freedom from 
travails and troubles. 

Eight several times is". this noun used in this and 
the next chapter, and translated rest. There is another 
word aaHciTig/iOi, once only used in the New Testa- 
ment, and translated rest, which, according to the i.ota- 
tion of it, signifieth the keeping of a Sabbath, Chap, 
iv. 9, Sec. 81. 

The children of Israel were under sore bondage, 
and suliject to much labour, toil, and oppression in 



Ver. 1].] 



GOUGE ON HEBREWS. 



259 



the land of Egypt ; aud in the wilderness they had no 
settled place of abode, but were forced to remove from 
station to station. In Canaan they were a free people 
under no bondage, and according to their several tribes 
and families the}' had a set and settled habitation : 
which as an inheritance was given to them and their 
posterity. In this respect Canaan had this title given 
unto it, rest. 

This title, rest, doth both amplify God's great care 
over his chui-ch, and also aggravate the judgment here 
denounced. 

1. It amplifieth God's providence in this, that how- 
soever in v.isdom ho may sufier his church for some 
time to be under sore pressures, and to be brought to 
sundry straits, yet rest shall be the end of all. This 
he prepareth, this he will give to his. AfterUhat the 
Israelites had been settled in Canaan, they were for 
their sins molested by their enemies ; j-et God gave 
them rest again. Judges iii. 11, 32, and v. 31. So after 
David's wars and troubles God gave Israel rest on 
every side, 1 Chron. xxii. 18 ; yea, after they had been 
seventy years in captivity, he brought them to this 
laud of rest again, Ezra ii. 1. In the apostles' time, 
after some persecution, ' the churches had rest,' Acts 
ix. 31 ; and in Constantine's time, after the ten per- 
secutions ; and in Queen Elizabeth's time, after the 
Marian persecution. This the Lord thus ordoreth 
here in this world, to uphold the spii-itsof his servants, 
that they should not faint under their troubles and 
trials ; but hold out upon an expectation of rest. Men 
labour and travel all the day in hope of rest in the 
night. 

But heaven especially is that rest which God hath 
prepared for all his. This is that 'rest which remains to 
the people of God,' Heb. iv. 8. Heroin the Israelites 
were a type of the church of God in this world. This 
world is as an Egypt and a wilderness to the church of 
God ; but heaven is their Canaan. As Christ, ' for the 
joy that was set before him, endured the cross, despising 
the shame,' Heb. sii. 2, so let us for this rest that is 
set before us. Of the true rest, see Chap. iv. 1, Sec. 8. 

2. This title rest doth aggi-avate the judgment 
inflicted upon the Israelites, in that it was a de- 
privation of that which might most of all uphold and 
support their spirits in their troubles and travels : 
which was, that they should have rest. Rest was'prc- 
pared for them ; but they through their incredulity 
and manifold rebellions deprived themselves thereof. 
See Sec. 118. 

They so far deprived themselves of that rest, as 
God sware, they shall not enter (E/'asXeiffon-a;) into it. 
They should be so far from having any possession 
therein, and long living, dying, and being buried there- 
in, as they should not so much as set a foot therein, 
or have their bones carried thereinto, as Joseph's were, 
Exod. xiii. 19, Josh. xxlv. 82. 

Our English doth interpret the Greek word iu the 
full latitude thereof, thus, enter into : for it is a com- 



pound. The simple verb 'ioyoihai, eo, venio, signifieth 
to r/o, or to come ; and the the preposition s/j, into. 
This compound is used to set out the utter exclusion 
of hypocrites, other wicked, and all unregenerate per- 
sons out of heaven. Mat. v. 20, and vii. 21, John iii. 5, 
Rev. xsi. 27. 

In this the type, which is Canaan, fitly auswereth 
the truth, which is heaven. 

This emphasis of the word, which setteth forth their 
utter exclusion out of Canaan, doth aggravate their 
judgment. 

Sec. 117. OJ rest styled God's rest. 

The fore-mentioned rest is further amplified by ap- 
propriating it to God, who calls it xard-raugiv fi,ov, my 
rest. 

By an excellency is that rest called God's rest, and 
that in sundry respects. 

1. It was a rest which God had promised to their 
fathers. 

2. By God they were conducted, and brought out 
of Egypt through the wilderness unto it. 

3. By God, they who entered in were settled therein. 

4. God had his habitation there among them. 
There was his tabernacle, and ark, and afterward his 

temple set. In what respect heaven is called God's 
rest, see Chap. iv. 1, Sec. 9. 

God doth here purposely appropriate this rest unto 
himself, to make them who enjoyed it, and found the 
benefit of it, more thankful and obedient ; and to 
aggravate the sin of those who, by their incredulity, 
deprived themselves thereof. For they deprived them- 
selves of an especial pledge of God's favour. 

Learn hereby to acknowledge that rest and quiet, 
which any way you have, to be God's. The rest which 
we have had in this land since Qneen Mary's days, is 
God's ; the rest that this city hath had in special, or 
any other cities or towns. The rest that we have in our 
houses, or in our beds, when we quietly sleep therein, 
is God's. God gives, God continues it. To God 
praise and thanks is to be given for the same : and 
the good aud benefit we reap thereby is to be turned 
to the glory of his name. 

Sec. 118. 0/ man's forfeiting the henefil of God's 
promise. 

Quest. How can God's oath for depriving the Israel- 
ites of this rest stand with the promise which he sware 
to their fathers of giving it them ? 

Ans. By distinguishing the persons who entered 
into that rest, and who were deprived thereof, the two 
oaths of God may easily be reconciled, and stand to- 
gether without any contradiction. 

His oath of promise was made to such as should 
believe the word of God, and walk in the way of Gol. 

His oath of threatening was made against the incre- 
dulous, who would not follow th.at course which God 
had prescribed for entering into that rest. 



260 



GOUGE ON HEBREWS. 



[Chap. III. 



God's oath of promise was accomplished iu those 
that entered. His oath of threatening was accomplished 
ill those who were destroyed in the wilderness. This 
resolution may bo gathered out of God's own words, 
Dent. i. 34, 35, &c. 

By this we see that incredulous and rebeUious per- 
sons deprive themselves of the benefit of those promises 
which are made to the faithful. Thus the old world 
deprived themselves of the benefit of the ark, 1 Pet. 
iii. 20. 

Thus Lot's sons-in-law deprived themselves of that 
preservation which they might have had, Gen. xix. 14. 
Memorable in this case is the example of the incredulous 
prince, who, upon the relieving of Samaria, was trod 
to death, 2 Ivings vii. 17, &c. The pharisees rejected 
the counsel of God against themselves, Luke vii. 30; 
go did the wicked guests, Luke xiv. 18, &c. 

Faith and obedience are two conditions which God 
rcquireth of those to whom he maketh his good and 
gracious promises. Though it be most true that God 
doth all the good which he doth, and bestoweth all the 
blessings which he bestoweth, upon his free grace and 
mere mercy, and that man's faith and obedience doth 
not simply move God to make promise of good unto 
him or to do good unto him, yet he requires these, as 
means, wherein and whereby man should be partakers 
of his grace, and whereby man may gain assurance to 
himself, and give evidence to others, that God intendeth 
euch and such good things to him. In this respect 
they who believe not are said to put away from them 
that which God hath promised, Acts xvii. 4G. 

For unbelief is as a thick mist before the eyes of om- 
understanding, Luke xix. 42 ; and brings obstinacy 
upon tlie will. Exodus v. 2, Num. xiv. 41. 

Wherefore, as we desire to partake of the benefit of 
God's promise and covenant, let us take heed of for- 
feiting the same by not observing the course which 
God hath prescribed. God hath promised to give to 
them that as-k. Mat. vii. 7 ; but ' if we regard iniquity 
in our heart, the Lord will not hear,' Ps. Ixvi. 18. 
God hath promised not to fail nor forsake his, Heb. 
xiii. 5 ; yet will he forsake them that forsake him, 
Deut. xxxi. 16, 17. 

Of forsaking the promise of celestial rest, see Chap. 
iv. 1, Sec. 7. 

Sec. 119. Qflhc nsuliiiioii nf Chap. iii. 7-11. 

Ver. 7. Wherefore [as (he Holy Ghost saM, To-doy 
if you will hear his voice, 

Ver. 8. Harden not your hearts, as in the provoca- 
tion, in the day <f temptation in the wilderness: 

Ver. 9. }l hen yr.ur fathers tempted me, proved me, 
and saw my works forty years. 

Ver. 10. Wherefore J was grieved luith that yenera- 
ration, and said. They do always err in their hearts, 
and they have not known my ways. 

Ver. 11. So I sware in my wrath, They shall not 
enter into my rest.) 



In these five verses God's dealings with the Israelites 
in the wilderness is set down. The end hereof is to 
deter Christians from disrespjcting Christ; this is 
done by way of dissuasion. 

The dissuasion is, 

1. Generally propounded in the foresaid verses, 

2. Particularly exemplified in the rest of the chapter. 
In the general observe, 

1. The manner of propounding it. 

2. The matter whereof it consisteth. 

The manner is in these words, ' Wherefore, as the 
Holy Ghost saith.' 

Herein are four distinct points observable : 

1. The inference, iu this word uherejorc. 

2. The resemblance, in this particle as. 

3. The principal author, the Holy Ghost. 

4. The kind of expressing his mind, in this word 
sailh. 

The matter sets out, 1, a virtue ; 2, a vice. 

The virtue is premised as a means to prevent the 
vice, as is evident by this conditional conjunction ;/. 

The virtue is set out by an act, hear ; and the object, 
roicc; hmited by a double restriction : 1, of the person, 
his; 2, of the time, to-day. 

The vice prohibited is set out, 

1. By the kind of it, vers. 8, 9. 

2. By the consequence following upon it, vers. 
10, 11. 

The kind of vice is, 1, propounded; 2, aggrava'td. 
It is propounded, 

1. Under an act forbidden, harden not. 

2. Under the object thereof, your heart. 
The aggravation is taken, 

1. From the place where this sin was committed. 
The place is described, 

1. By two titles (taken from their sins, provocation, 
tewplation, amplified by the time, today). 

2. By the bairenness of it, irildcriu'.-,s. 

2. An agijravation is taken frum the persons who 
committed the sin. 

The persons are described, 

1. By a note of relation, /((//ur.s-. 

2. By a distinct expression of their acts, which were 
two, tempted, proved ; and enforced, 1, by the means 
of restraining them, they saw my uorks ; 2, by con- 
tinuance thereof, /o)/y years. 

Herein two points are intended, 

1. God's patience, in cou;inuing to do wonders forty 
years. 

2. Their obstinacy, in continuing to sin all that time, 
though they saw his works so long. 

2. The con.=cquencc fdllowii g upon their sin hath 
reference to God, and that in two respects : 

1. To his fatherly afl'tction, \cr. 10. 

2. To his just indignation, ver. 11. 

His fatherly afJ'ection is, 1, implied; 2, manifested. 

God's fatherly nfl'oction is implied, 

1. By the kind of it, in this phrase, / nas ijriered. 



Ver. n.] 



nOUGE ON HEBREWS. 



261 



2. By the jiersons at whom he was grieved, tliis 
generation. 

Generation intendetb two points : 1, a multitude ; 
2, a succession of people. 

The manifestation of God's affection is, 

1 . Generally hinted by his complaint, in this word 
said. 

2. It is particularly expressed in the substance of 
the complaint, which consistetb of two vices, whereof 
he oomplaineth. 

The former is set out, 1, by an act, they erred; 
2, by the subject thereof, in heart; 3, by the con- 
tinuance therein, always. 

The latter is set out, 1, by a deficiency, they know 
not ; 2, by the object thereof, my waya. 

2. God's righteous indignation is manifested in his 
oftlli, which is, 1, generally expressed, / swarc; 2, par- 
ticularly described. 

God's oath is described, 

1. By the provoking cause, wrath. 

2. By the form of it, implied in this particle if. 

3. By the matter, which is deprivation of what 
otbfvwise they might have had. 

This deprivation is aggravated, 

1. By their utter exclusion, shall not enter. 

2. By the place from whence they were excluded. 
The place is illustrated, 

1. By the commodity of it, rest. 

2. By the excellency of that commodity, in reference 
thereof to God, my rest. 

Sec. 120. Of ohserratious collected ont of Heb. iii. 
7-11. 

I. Christ' s faithfulness must make Christians heedful 
in attending to him. The particle of inference, lohere- 
fore, intends thus much. See Sec. 73. 

II. Tl\e apostle delivered what was agreeable to the 
m ind of the Spirit. He wrote as the Holy Ghost spake. 
Th's particle assheweth the agreeableness. See Sec. 71. 

in. The Holy Ghost is the author of the Old Testa- 
ment. He therein spake. See Sec. 74. 

IV. The ivord written is as a sermon spoken. The 
testimony here alleged is taken out of the word written, 
yet of it this verb saith is used. See Sec. 74. 

V. Ihc first opportunity for grace is to he taken. 
This is intended under this word, to-day. See Sec. 76. 

Vr. God's word is man's rule. God's word is im- 
]ili(Ml under this phrase, his voice, which is here set 
down as our rule. See Sec. 78. 

VII. God's word is to he heeded. We must hear 
it. See See. 77. 

VIII. Hearing God's tvord is a means to prevent 
hardness of heart. The manner of premising this 
duty with this conditional particle, if, intends thus 
muf-h. See Sec. 77. 

IX. Mans heart may he hardened. This is here 
takrn for grant in that ho admonisheth them not to 
harden their hearts. See Sec. 80, &c. 



X. Man may harden his own heart. This rela-.ive, 
your, hath reference to t'lose that are admonished not 
to harden their hearts. See Sec. 85. 

XL Hardness of heart is an hindrance to profitable 
hearing. In that he infers this admonition, not to 
harden their henrt, upon the duty of hearing, he 
sbeweth that they whose hearts are hardened cannot 
well hear God's word. S;e Sec. 77. 

XII. Sins of predecessors are to he avoided. _ This 
note of resemblance, as, hath reference to their pre- 
decessors, to whom they mu5t not be like. See Sec. 
89. 

XIII. Notice is to he taken of the sins of former ages. 
These two titles, provocation, temptation, are records 
of former sins, t'lat so succeading persons may take 
notice thereof. See Sec. 90. 

XIV. Man's continuing in sin is a day of sinning. 
For this end is the Israelites continuing to tempt God, 
called ' the day of temptation.' See Sec. 91. 

XV. Kindness tvorks not on incredulous. Many 
and great were the kindnesses which God shewed to 
the Israelites in the wilderness, yet in the wilderness 
they remained obstinate. See Sec. 92. 

XVI. Straits are no just cause of distrust. The 
Israelites are blamed for their unbelief in the wilder- 
ness, though therein they were brought to many 
straits. See Sec. 93. 

XVII. Sins of forefathers are no warrant to suc- 
cessors. The children that came from the Israelites 
in the wilderness are here warned to take heed of 
their fathers' sins. See Sec. 95. 

XVIII. It is a great sin to tempt God. Tempting 
of God is here set down as an high provocation of 
God. See Sec. 96. 

XIX. God is kind to the ungrateful. This word 
proved, being added to tempted, sheweth that they 
who tempted God had sundry proofs of his goodness. 
See Sees. 97, 98. 

XX. Extraordinary works work not on incredidous. 
Who ever saw greater works of God than the Israelites 
in the wilderness ? They saw these works, and yet 
believed not. See Sec. 99. 

XXI. Man's unbelief straiteneth not God's power. 
Though the Israelites in the wilderness believed not, 
yet God all that time, even forty years, continued to 
do wonders ; they saw his works. See Sec. 100. 

XXII. God is of long-suffering. He continued to 
be arieved forty years together. See Sec. 101. 

XXIII. Continuance in siyi much aggravates sin. 
This particle of inference, wherefore, having reference 
to God's swearing vengeance upon their forty years' 
provocation, proveth as much. See Sees. 102, 109. 

XXIV. il/nra's obstinacy grieves God. It was Israel's 
obstinacy that provoked God to say, ' I was grieved.' 
See Sec. 103. 

X XV. Conspiracy of many in sin is one aggravation. 

XXVI. Continuance after others in the like sin is 

I another aggravation. These two observations arise 



2G2 



GOUGE ON HEBREWS. 



[Chap. III. 



from the meaning of this word general iwi. See Sec. 
104. 

XXYII. God is oft forced to complain of his people. 
This word said, as here used, is a word of complaint. 
See Sec. 105. 

XXVni. Wilfulness aggravateth sin. Erring in 
heart is a kind of wilfulness. This is here set down 
as an nggravation. See Sees. lOG, 107. 

XXIX. God's works are his ways. Therein he 
makes himself to be seen as it were walking before us. 
Therefore they are here called his ways. See Sec. 110. 

XXX. Some ignorance aggravateth s»i. Their not 
knoivii'tj is here set down as an aggravation. See 
Sec. 111. 

XXXI. God's patience may he turned into just ven- 
geance. This particle so, sheweth that by abuse of 
patience God was brought to swear judgment. See 
Sec. 113. 

XXXII. God may be brought to swear vengeance. 
This is here plainly expressed. See Sec. 114. 

XXXIII. God may he incensed to wrath. For here 
he saith of himself, ' I sware iu my wrath.' See 
Stc. 111. 

XXXIV. Men mtist he tender of imprecations. The 
manner of God's oath, whereby the imprecation is left 
to be understood, intendeth as much. See Si;c. 115. 

XXXV. There is a rest prepared for God's people. 
Tliis is implied under this word rest. See Sec. IIC. 

XXXVI. The rest of God's people is in special 
manner God's rest. For thus God stvleth it, my 
rest. See Sec. 117. 

XXXVII. Men may deprive themselves of the benefit 
of God's promises. God had promised this rest to the 
children of Israel, yet these Israelites deprived them- 
selves thereof. See Sec. 118. 

Sec. 121. Of this title 'brethren,' used in admoni- 
tions and reprehensions, dx. 

Ver. 12. Take heed, brethren, lest there he in any of 
you an evil heart of unbelief in departing from the 
living God. 

Here the apostle bcginneth distinctly to lay down 
the use which we are to make of Christ's prophetical 
ofiice. 

The use in general is, that we cleave close to Christ, 
and never start from him. 

In laying down this use, the apostle hath an eye to 
the fore-named divine testimony, as to the groundwork 
of this use. Hereupon ho maketh a fit application 
thereof to those in particular to whom he wrote, vers. 
12-14, and addeth thereunto a clear exposition of 
many passages in that testimony in the other verses 
of that chapter. 

In his application ho useth a pithy dissuasion from 
backsliding, ver. 12, and giveth a good direction to 
prevent the same, ver. 1 3, &c. 

The dissuasion may have an immediate reference to 
I'iiit which in the six liret verses of this chapter is set 



down, concerning Christ's prophetical office. Thus 
the whole divine testimony being included in a paren- 
thesis, this verse may be referred to the first particle 
of the seventh verse, thus, ' Wherefore take heed,' &c., 
see Sec. 73. Or else it may have reference to this note 
of comparison, as, ver. 7, and then for perspicuity's 
sake, the other particle of comparison, so, be hero pre- 
fixed in this manner : 'As the Holy Ghost saith,' &c. 'So 
take heed,' &c. Both references tend to the same end. 

The apostle inforceth this admonition by this mild, 
sweet, insinuating title, ub->.(pcl, brcihren. Here he 
seems to be jealous of them, and to fear that they 
might prove apostates. Wherefore, to make this 
bitter pill of jealousy and fear to be the better taken, 
he sweetens it with this title, which is an especial evi- 
dence of his entire love to them, and tender care over 
them. This is yet more fully evidenced, Gal. iv. 
11, 12, Heb. vi. 9. 

Of this title brethren, see Sees. 8, 4. There it was 
shewed that exhortations are thus to be sweetened. 
So are admonitions, 2 Thess. iii. 15, commands, 
2 Thess. iii. G, prohibitions, James ii. 1, reprehen- 
sions, James iii. 10, and other like kinds of dealing. 
For these are as fulsome potions and litter pills, they 
have need of sweetening that they may the better relish. 
Thus it is manifested that command:*, admonitions, 
prohibitions, reprehensions, fears, and jealousies, do 
not proceed from anger or hatred, but from love and 
good will, and tend not to the disgrace but to the good 
of those to whom they are applied. 

That therefore which the apostle in this kind prac- 
tised himself, he gave in charge to his successor, 
1 Tim. V. 1, 2 Tim. ii. 25, and is to be observed of 
all that have power and occasion to command, exhort, 
dissuade, forbid, and reprove others. 

Sec. 122. (>f circumspection in preventing apostaxy. 

The word ^'Kimn, whereby the apostle setleth out 
his admonition, properly signifieth to see. It is applied 
in the New Testament both to corporal and also to 
spiritual sight. See Chap. ii. 9, Sec. 72. 

Seeing is an especial means to avoid danger. Blind 
men, that cannot see, if they walk abroad without a 
guide, are ready to rush upon every wall, to knock 
themselves by every post, to stumble at every block, to 
fall into every ditch that is in the way where they 
pass, and to implunge themselves into many other 
dangers. 

Now, because seeing is a means to prevent such 
mischiefs, prudent care in avoiding danger is set out 
under this word sec, and it is thus translated in a 
spiritual sense, Heb. xii. 25. It is also thus trans- 
lated, look to, 2 John 8., bcuaic, Mark xii. 88, lake 
heed, Luke xxi. 18 ; so here iu this text. 

It being here premised as a means to avoid back- 
sliding and falling away, sheweth that great circum- 
spection must be used for preventing apostasy, yea, 
and other sins also. To this purpose is this caveat iu 



Yer. 12.] 



GOUGE OX HEBREWS. 



263 



this very word frequently used in the New Testament, 
and in other like words and phrases both in the Old 
and New Testament, as Deut. iv. 9, 15, and xxis. 18 ; 
Prov. iv. 23, 26 ; Mat. xvi. 6 ; Rom. xi. 20 ; Heb. iv. 

1, and xii. 15. 

Great need there is of much circumspection, in re- 
gard, 1, of sin, whereby men are brought to fall away ; 

2, of Satan, who continually tempts men thereto ; 3, 
of ourselves, who are too prone to decay ; 4, of God, 
who may be provoked to leave us to sin, Satan, and 
ourselves. 

1. For sin, it is exceeding deceitful. Therefore this 
apostle attributeth unto it this epithet deceitful ii ess, 
ver. 13. Sin never presents itself in its own colours, 
but takes upon it the shape of some virtue or other, 
as superstition the dress of religion, licentiousness of 
Christian liberty, covetousness of thriftiness, prodi- 
gality of liberality ; and it ever makes some pretence 
of delight, profit, advancement, or other like thing that 
gives content to man, as Gen. iii. 6, and xxxiv. 23, 
Mark xii. 7, Prov. vii. 18. Herein it shews itself to 
be a brat of the devil, and like to its sire, for Satan can 
translate himself into an angel of light, 2 Cor. xi. 14. 

Sin is also of a bewitching nature. It insensibly 
soaks into a man, as lust did into David, 2 Sam. xi. 2, 
&c. ; and when once it hath possessed a m:in, that 
man's heart cannot be withdrawn from it, as appears 
by David's prosecuting his lust, not only by committing 
adultery with Uriah's wife, but also by making him 
drunk, and working his destruction, 2 S^im. xi. 13, 14. 
Yea, it so bewitched Samson, as though he knew that 
Delilah had consented to the Philistines to betray him 
into their hands, yet he could not leave her. Judges 
xvi. 5, &e. Even so, many are so bewitched with sin 
as though they know it will cost them both their tem- 
poral and eternal life, yet they cannot give it over. 
S.'e more of sin's deceitfulness. Sec. 148. 

2. For Satan, he is a mortal enemy, unplacable, 
sedulous, restless, and very terrible. All these are set 
forth to the life in these words : ' Your adversary the 
devil, as a roaring lion, walketh about, seeking whom 
ho may devour,' 1 Peter v. 8. 

1. His name, 6;a£oXo5, devil, declares him to be an 
accuser, and therein one that seeketh all the advan- 
tages that he can against us. 

1. He is an adversary,' who will do us all the spite 
he can, as an adversary in law. 

3. He is a lion, strong, ravenous, fierce, and cruel. 

4. He is as a roaring lion, doing what he can to 
affright us, and make us yield to him. 

5. He walketh up and down. Herein he shews 
himself to be sedulous, yea, and restless. Mat. xii. 43. 

C. He seeks whom he may devour. This declares 
ira to be a deadly enemy. He aims at our death, 
ven the damnation of our souls. 

Is there not just cause to be very watchful against 
BDch an enemy ? 

' ii»Ti3/>:«, contra -litigator. Est vcrbum forense. 



3. For ourselves. We are exceeding foolish, like 
the silly fish that by a bait is soon taken with the hook. 
By reason of the flesh that is in us, we are prone and 
forward to yield to every temptation. As dry tinder soon 
takes the least spark of fire, and as gunpowder, taking 
the least spark, is soon all on a flame, so we by nature 
are soon taken with the least temptation, and soon set all 
on fire. Besides, there is in us a natural proneness of 
ourselves to decay in grace, and to fall from it, as in 
a stone, weight of lead, or any other earthly and heavy 
thing, to fall downward, if continually by some means 
or other it be not held up, or as water to wax cold, if 
fire be not continually kept under it. 

4. For God. He is oft provoked by men's security 
and carelessness to leave them to the temptations 
whereunto they are subject, which if he do, how can 
we stand ? Take instance in this case of Peter, Mat. 
xxvi. 33, 70. 

Hereby we may take information of one special 
reason of men's failing and falling away from God, 
namely, their want of circumspection ; they do not 
take that heed which they should. If men that are 
circumspect be notwithstanding oft overtaken, how is 
it possible that they who are secure and careless should 
stand firm and stable ? It is noted of the men of 
Laish that they dwelt careless, quiet, and secure, 
whereupon they were soon surprised by their enemies, 
Judges xviii. 7, &c. Even so in regard of men's 
spiritual estate ; they who are careless are a prey for 
the devil, Mat. xii. 44, and for such as he sets on 
work. 

In this respect there is just cause earnestly to incite 
men to use all diligence about the Christian care in 
preventing sin. They who use the greatest diligence 
that they can hereabout, find all too little. Let me 
therefore again and again inculcate this apostolical 
caveat, ' Let him that thinketh he standeth, take heed 
lest he fall,' 1 Cor. x. 12. Bo not secure, but fear. 
Be not over bold, but fear : ' Be not high-minded, but 
fear,' Rom. xi. 20. Ever maintain an holy jealousy 
over thyself, which is comprised under this word/aoir, 
chap iv. 1. 

Of means to prevent fidling away, and to remain 
stedfast, see Sec. 70. 

Sec. 123. Of circumspection over a man's self. 

This phrase, in any of you, intends an extent of the 
foresaid duty of circumspection. This word in any, 
h Tivi, extends the duty to others, as well as this word 
i/iiiv, of you, applies it to men themselves. 

Indeed, this caveat is oft restrained to men them- 
selves, as Mark xiii. 9, Luke xvii. 3, Philip, ii. 12, 
Col. iii. 16, 1 John v. 21. For, 

1. Every one is nearest to himself; according to this 
proverb. Near is my shirt, but nearer is my skin. 
Now our greatest care must be of the nearest to us. 

2. Every one bath an especial charge of himself, 
even they who have charge over others : ' T '-e L^ed 



iOrOE ON HEBREW? 



[Chap. 111. 



nnto yourselves, and to all the flock,' saith the apostle 
to the elders of Ephtsus, Acts xx. 28. The reason 
hereof may be this : in doing this, they ' shall both 
save fbemselves and them that hear them,' 1 Tim. 
iv. 16. 

3. Every one best knows himself, and can best dis- 
cern when he begins to decay : ' What man knoweth 
the things of a man, save the spirit of a man which is 
in him ? 1 Cor. ii. 11. On this ground the apostle 
thus exhorteth, ' Examine yourselves, prove your own 
selves : know ye not your own selves,' &c., 2 Cor. xiii. 5. 

4. Every one is especially to give an account of 
himself, Rom. xiv. 12, 2 Cor. v. 10. 

They therefore who put off this duty from them- 
selves are most blameworthy. Of this sort are, 

1. They who seem to take care of others, but have 
no care of themselves. Soundly and sharply doth 
the apostle upbraid the .Jews in this respect, Rom. ii. 
21, &c. There are many magistrates that will be care- 
ful to keep others in compass of law, yet much trans- 
gress themselves. ]\Iany ministers will cry out against 
other men's committing those sins whereunto they 
greedily give themselves. The like may be said of 
husbands, parents, masters, tutors, and such as have 
otherwise charge over others. These, and others like 
them, are like the builders of Noah's ark, who built 
that which was a means to preserve Noah and his 
family, but entered not themselves thereinto. He 
was not of this mind who said, ' I keep under my 
body, and bring it into subjection ; lest that by any 
means, when I have preached to others, I myself 
should be a castaway,' 1 Cnr. ix. 27. 

2. They who clean put oil' this duty from themselves 
to others, as the younger to the elder, subjects to 
magistrates, hearers to teachers, poor to rich, females 
to males. I suppose none will so do in the case of 
their body and temporal estate. Doth not this 
argue a fleshy and earthy disposition ? See ver. 13, 
Sec. 147. 

All that was delivered in the former section, may in 
special be applied to a man's care of himself. 

Sec. 124. Of circumspection over others. 

Though this be a necessary and boundcn duty for 
everyone to be circumspect over himself; yet must 
not the duty of circumspection be bounded, limited, 
and restrained only to men's selves ; it must also be 
extended to others. Where the apostle saith, ' Take 
heed unto yourselves,' he addeth, ' and to all the flock,' 
Acts XX. 28. And where another apostle saith, 'Keep 
yourselves,' &c., he addeth, ' and others save,' &c., 
Jude 21,23. This duty is more expressly extended 
to others, Dent. xiii. 12, "&c.; Heb. xii. 15; Gal. vi. 
1, 2; 1 Thes. v. 11, 14. 

W^eighty reasons there are to press this extent of 
this duty of circumspection. As, 

1. The near union of all Christians. They are 
children of the same Father. ' llave we not all one 



Father ?' Mai. ii. 10. Of this union, see more, Sec. 
17. 

2. The like common condition of all. Others as 
ourselves are subject to manifold infirmities, and to 
all sorts of temptations ; they have also the same 
enemies that we have, and they are as prone to fall 
away as we are. Thus in these and sundry other like 
respects, there is as great need of being careful over 
others, as over ourselves. 

3. The extent of brotherly love. This is thus set 
down, ' Thou shalt love thy neighbour as thyself,' 
Mat. xxii. 39. This is the law and the gospel, the 
prophets and apostles. This is the sum of that doc- 
trine which in the law and gospel, by the prophets and 
apostles, is taught concerning one another. If you do 
this, you do well, James ii. 8. Such an aflection do 
men bear to themselves, as they will not stick at any 
pains or cost to do themselves good, or to prevent any 
hurt or damage that might befall themselves. Were 
the extent of brotherly love observed, we should be, 
we would be, like-minded to others. 

4. The zeal that we ought to bear to the glory of 
God ; for to keep men from falling from God, so as 
they may ever remain faithful to him, adds much to 
his glory. Constant and continual faithfulness in 
servants, is an evidence of his goodness whom they 
serve. It gives proof that they serve a good master, 
which makes much to his glory. 

Hereby we see the scantiness of theii- duty, who 
wholly cast olT all care of keeping others from falling 
from God, supposing it enough that they take care of 
themselves. This latter, of caring for themselves, is 
commendable ; but the other, concerning their brother, 
ought not to be neglected. 

Some will be ready to say, ' Am I my brother's 
keeper,' Gen. iv. 9. 

To these I answer, that that was the speech of a 
murdering Cain. The truth is, that we are every one 
our brother's keeper, and ought to take care of our 
brother. They therefore who are careful over them- 
selves, are to be exhorted to extend their care in this 
kind to their brother also. This especially concerns 
them who have charge over others. See Chap. ii. 13, 
Sec. 126. 

The pronoun Ww, an;/, excludeth not any, of what 
sex, age, degree, condition, or distinction soever they 
be ; if at least thay may in charity come under th 
title of a[brother. ITor this, as other Christian duties, 
is to be performed without partiality, 1 Tim. v. 21, 
James iii. 17. Herein we shall shew ourselves like 
unto God, 2 Chron. six. 7. See Chap. vi. 11, Sec. 78. 

Sec. 125. 0/ perpetual circumspect imi. 

The aforesaid duty of circumspection over ourselves, 
with the extent thereof over others, is amplified by 
continuance therein, in this phrase, lest at an;/ lime. 
This is the interpretation of one Greek word, /j,r;zorf, 
whereof see Chap. ii. 1, Sec. 6. 



Vi;r. 12. J 



GOrtiE ON HEBREWS. 



2U.5 



The first particle /jLri, Icxt, is a note of prevention, 
and bath reference to the first word, tahe heed. The 
other particle, tote, translated at any time, is a note 
of constancy or perpetuity. 

It here implieth an holy jealousy in the apostle, as 
2 Cor. xi. 2, 3, lest hereafter sometime or other they 
might fall away, though they now stood ; and it in- 
tendeth a perpetual watchfulness. This is more fully 
expressed in these words, ' It is good to be zealously 
aflected always in a good thing,' Gal. iv. 18. Here- 
upon he is pronounced happy that feareth alway, 
Prov. xxviii. 14. 

Man by his natural disposition is very prone to 
decay in grace, if care be not taken to nourish grace, 
and to make it increase more and more ; as water, 
though seething hot, is prone to wax cold, if fire be not 
kept under it. Besides, the devil is restless, 1 Peter 
V. 8, Mat. xii. 43, &c. The apostle, that well knew 
this, thus saith to those over whom he had a charge, 
' I will not be negligent to put you always in remem- 
brance,' 2 Peter i. 12. 

It well becomes us therefore to persevere in all our 
good beginnings. Hereof see more, Sec. 68. 

Sec. 126. Oflooldnfito the heart. 

The object whereabout men ought to take most 
heed, is here set down to be the heart : and that in 
general, that it be not evil ; and in special, that un- 
belief seize not upon it. 

Of the heart, and of the divers acceptions thereof, 
see Sec. 79. 

The heart is here taken in the largest extent, for 
the whole soul of man, consisting of two especial 
faculties, understanding and will. For as faith ex- 
erciseth itself in both these, so unbelief depraveth 
both. Such virtues and vices as are directly contrary 
one to the other, have the same object. 

The apostle, in mentioning the heart, striketh at the 
very root, and gives us to understand, that the heart 
is especially to be looked unto : ' Keep thy heart with 
all diligence,' Prov. iv. 23, or word for word, ' above 
all keeping ;' above thy coin or jewels, ' For a man's 
life consisteth not in the abundance of the things 
which he possesseth,' Luke xii. 15. But 'out of the 
heart are the issue of life,' Prov. iv. 23 Yea, keep 
thine heart above thine eyes, ears, tongue, hands, 
feet, or any parts of thy body. 

1. The heart is as a queen, and hath an absolute 
command over all the parts of the body. As Josiah 
the king caused all his subjects to stand to the cove- 
nant which he had made with God, 2 Chron. xxxiv. 
32, so will the heart cause the whole body. Barnabas 
therefore exhorteth such as were turned to the Lord, 
•that with purpose of heart they would cleave unto 
the Lord,' Acts xi. 28. God "himself wished that 
there were in his people ' an heart to fear him, and 
to keep all his commandments always, Deut. v. 29. 

2. The heart is a spring, whence all manner of 



affections and actions do flow ; and they are so 
qualified as the heart is. ' A good man, out of the 
good treasure of his heart, bringeth forth that which 
is good ; and an evil man, out of the evil treasure of 
his heart, bringeth forth that which is evil,' Luke vi. 
45. Philosophers say, that the heart of the body is 
the fountain of natural life. The heart first lives in 
him, and last dies in him. So the heart of the soul 
is the fountain of spiritual life. It is like leaven, 
Mat. xiii. 38. It is first seasoned itself with grace ; 
then it seasoneth the whole man. If grace be clean 
out of the heart, there is no hope of recovering it. 

3. The heart is as God's throne, whereon he alone 
will sit. It is his secret closet, whercinto he alone will 
come. It is thereupon noted, that to search the heart 
is one of God's incommunicable properties, Jer. xvii. 
0, Acts i. 24. This therefore the Lord most desireth, 
Prov. xxiii. 26, Deut. v. 9. 

4. The integrity of the heart is so acceptable to 
God, as a man of an upright heart is said to be 'a 
man after his own heart,' 1 Sam. xiii. 14, Acts xiii. 
22. This therefore Hczekiah is bold thus to plead 
before God : ' I beseech thee, O Lord, remember now 
how I have walked before thee in truth, and with a 
perfect heart,' 2 Kings xx. 3. 

Though there may be many failings in that which 
men do, yet, if they prepare their heart to seek the 
Lord, the Lord will pass by those failings. Gen. xx. 6, 
2 Chron. xxx. 19, 20. But, on the contrary, though 
never so great and glorious things be done, and not 
with an upright and pure heart, they are an abomina- 
tion to the Lord, Isa. Ixvi. 3, Mat. xv. 8. 

On these and other like grounds, there is great and 
just cause to take heed of the heart, and to keep it 
with all diligence. A queen useth to have a strong 
guard to watch for her safety. Springs also use to be 
charily kept. What care can be sufficient to keep 
that wherein God doth most delight? God hath 
placed the heart in the midst of a man, and compassed 
it about with ribs for the greater safety. If a man's 
heart be ready to faint, the blood in the body will 
quickly come about it to refresh it. Thus nature it- 
self teacheth us to have an especial care of the heart, 
as it is spiritually taken. 

See. 127. O/an evil heart. 

The greater heed must be taken to the heart, be- 
cause otherwise it may soon prove to be an evil heart, 
which the apostle implieth by adding this epithet, evil, 
to the heart here in this place. 

The Greek word •^ovrifog signifieth a troublesome 
evil, or evil that troubleth a man. It is derived from 
a noun" that signifieth labour or trouble. In this 
sense, as here, the heart is called evil ; so the con- 
science, Heb. X. 22. For an evil conscience is trouble- 
some. So some men are in this respect called evil men, 

' To'vo,-, Iti/jcr, molcslia ; tovhoo,-, mains, qui moUstiam fa- 
cessit. 



2CG 



OOLCiE ON HEBREWS. 



[Chap. III. 



2 Thes. iii. 2 ; 3-ea, Satan, wlio is most troublesome, 
is styled oTovn^i;, lite evil one. Mat. xiii. 19, 1 John 
V. 18; and troublesome times aro said to be a; i5,as|a/ 
<7ov)j3o/', ctnl days. This Greek word is translated 
griefoiis, Kev. xvi. 2. 

This caveat against an evil heart the apostle giveth 
to those whom he called ' brethren,' and ' partakers 
of the heavenly calling," ver. 1, whereby he sheweth 
that ho had a holy jealousy over them, and this in 
two respects : 

1. In that there might be many hypocrites among 
them. For visible churches are mixed societies. Mat. 
xxii. 14. Hypocrites have evil hearts. They have 
D71 2>, ' a heart and a heart,' Ps. xii. 2 : one is an 
outward, seeming, fair heart, whereby they beguile 
men ; the other an inward evil heart, after which they 
themselves do walk, Jer. vii. 24, and xi. 8. 

2. In them that are eflectually called there is a re- 
mainder of an evil heart ; for they are but in part re- 
generate while here they live. Some evil doth still 
cleave to their heart, so as, without taking good heed, 
more evil will increase upon them. It is said of some, 
that ' they proceed from evil to evil,' Jer. ix. 3 ; and 
that they ' wax worse and worse,' 2 Tim. iii. 18. 

This may in part befall such as are regenerate, if 
they be not watchful over themselves. 

True it is that there is in every one by nature an 
evil heart ; yea, ' every imagination of the thoughts of 
man's heart is only evil continually,' Gen. vi. 5. 
Every word in this description of a natural man's 
heart hath its emphasis ; as, 

1. The heari, which is a spring from whence all 
words and actions flow. 

2. The tliowjlus, which aro the innermost motions 
of the heart. 

8. The iinayinalion, that is, the first rise or ground- 
work of those thoughts. 

4. Every imnginatiou ; not only some few, but all of 
them. 

5. Is evil : it is not only somewhat tainted, but 
plainly evil. 

6. Only. Evil not in part only, as if there were 
Borne good mixed, but wholly, altogether evil. 

7. Continually evil, not for a tim>, or at fits, as if 
sometimes it might be good, but at all times, without 
intermission, evil. 

This is the disposition of every natural man's heart. 
Tliere is further an acquired evil, more evil added to 
tliat nitural evil, an increase of evil. There may be 
an increase of evil in his heart who is regenerate. 

In this respect it will be a part of prudence to avoid 
all occasions whereby mtsu may be brought to wax 
worse than they are. Of avoiding occasions, and ob- 
serving other rules for preventing all backsliding, see 
Sec. 70. 

St-c. 128. Of unbelief the cause of an evil heart. 
The cause of the foresaid qvil heart is here hinted 



to be unbelief. Our English doth fitly and fuUj 
answer the Greek, ameria., which is a privative com- 
pound, and directly contrary to belief, or faith. Un- 
belief and faith are set in opposition one to the other, 
as Itom. iv. 20, and xi. 20. So the adjective beUer- 
ing and unbelieving, or not believing, John xx. 27 ; 
and believers and unbelievers, or such as believe not, 
as 1 Cor. xiv. 22, 2 Cor. vi. 15. So also the verb ta 
believe, and not to believe, Mark xvi. G, Acts xiviiL 
21. Auswerably these contraries have their contrary 
operations : ' By faith the heart is purified,' Acts xv. 9. 
By unbelief the heart is made evil, as here, and the 
mind and conscience is defiled, Titus i. 15. 

Unbelief was the door by which sin first entered 
into man's heart. For when the devil had said, con- 
trary to God's express word about eating of the tree 
of knowledge. Gen. ii. 17, ' Ye shall not surely die,' 
God's word was not believed, and thereupon the first 
sin was committed, Gen. iii. 4-G. 

Unbelief makes void all the means which God 
alfordeth to keep evil out of the heart, as are direc- 
tions, instructions, persuasions, dissuasions, pro- 
mises, threatenings, blessings, judgments. None of 
these, nor any other means like these, will any whit 
at all prevail with an unbelieving heart : ' The word 
preached did not profit them, not being mixed with 
faith in them that heai-d it,' Heb. iv. 2. There is 
no grace for which the word doth not afford suffi- 
cient encouragement to labour after it. There i» 
no sin against which the word duth not afl'ord suffi- 
cient ground to forsake it. Yet neither the one 
nor the other are any whit at all available with as 
unbi-liover. 

Of the heinousness of unbelief, see The Whole .ir- 
mour of God, treat, ii. part vi., on Eph. vi. 16. Of 
faith, iUd. sees. 133, 134. 

We are advised to ' look diligently, lest any root of 
bitterness, springing up, trouble us,' iHeb. xii. 15. 
Among other roots, we aro especially to take heed lest 
unbelief sprout up. This is a root of much bitter- 
ness, therefore carefully to be rooted out. Of inward 
corruptions it is one of the greatest breeders. 

Faith is the mother of all graces : see The WhoU 
Armour of God, treat, ii. part vi. ; of faith, sc?. S ; and 
unbelief is the mother of all vices. The unbeliever 
regards neither promises nor threatenings, nor anj 
other part of God's word, so as the fear of God cannot 
possess his heart ; and if no fear of God, then no con- 
science of any sin. Abraham said, ' Because I thought. 
Surely the fear of God is not in this place, they will 
slay me,' &c., Gen. .xx. 11. ^Yhcn the apostle reckons 
up a catalogue of gross sins, ho concludes all with 
this, ' There is no fear of God before their eyes,' Ham. 
iii. 18. Hereupon Christ, having said that 'the 
Spirit will reprove, or convince the world of sin,* 
addeth, ' because they believe not on me,' John xvi. 9; 
whereby he giveth us to understand that unbelief is 
the cause of all sin. For the unbeliever hath no right 



Ver. 12.] 



GOUGE ON HEEP.EWf 



to Christ ; and in him that is out of Christ, nothing 
but sin can be found. 

Of the heinousness of unbeliuf, see ver. 18, Sec. 
171. 

Sec. 129. Of the dam aijes of unbelief. ^ 

It is a dangerous thing not to believe men when 
they declare such truths as are for our good. Instance 
the case of Gedaliah, wherein his inerednlity cost him 
Lis own hfe, and the lives of all his friends with him, 
Jer. xl. 14, IG, and xli. 2, 3. Much more dangerous 
must it needs be not to believe God, all whose words 
are truth, and for our good if we rigbtly use them. 

Many and great are the damages which in Scrip- 
ture are set down to ensue upon unbelief; such as 
those : 

1. Unbelief hardens men's bearts against moans 
aflbrded for their good, 2 Kings xvii. 14 ; Exod. ix. 
19, 21. 

2. It keeps them from being established in the way 
of God, Isa. vii. 9. 

8. It makes them reject those wliom God sends, 
John V. 38 ; Mat. xxi. 32. 

4. It takes away the profit of God's word, Heb. iv. 2. 

5. It perverts the plainest manner of teaching, John 
iii-. 12, and x. 25. 

6. It makes miracles not to be regarded, John 
xii. 37. 

7. It enrageth men's minds against the truth, Acts 
svii. 5. 

8. It moved the apostles to depart from people, 
Acts xix. 9. 

9. It makes men unfit to call on God, Rom. x. 4. 

10. Unbelievers can in nothing please God, Heb. 
xi. 6. 

11. They are no sheep of Christ, John x. 26. 

12. They are under Satan's power, 2 Cor. iv. 4. 

13. To unbelievers nothing is pure, Titus i. 15. 

14. The gifts which Christ bestows upon them are 
fruitless and without power, ]\Iat. xvii. 20. 

15. Christ's own power is stinted to them, Mat. 
xiii. 58. 

16. Unbelief makes men do detestable acts, 1 Tim. 
i. 13. 

17. It was an especial cause of the rejection of the 
Jews, Rom. xi. 20. 

18. It was the cause of many external judgments, 
ver. 19, Heb. xi. 31 ; for it makes men run headlong 
into danger, Exod. siv. 23. 

19. It excludes from heaven, Heb. iv. 11. 

20. It thrusts down to hell, Luke xii. 46 ; Mark 
xvi. IC ; John iii. 18 ; 2 Thes. ii. 12 ; Rev. xxi. 8. 

Can that which is in itself so heinous a sin, and 
wbich bath so many fearful eifects following upon it, 
be accounted an infirmity ? Many do so account un- 
lelicf to bo, and thereupon give too much way unto it, 
and nourish it too much. If we would judge it as in- 
deed it is, a true, proper sin, an heinous sin, a cause 



of many other gross sins, a sin most dishonourable to 
God, and damageable to our own souls, we should take 
more heed of it, and be more watchful against it. 

Sec. 130. Of preventing and redressing unhelief. 
For keeping out or casting out unbelief, these direc- 
tions following will be useful : 

1. Use all means to get, prove, preserve, and exer- 
cise faith (hereof see Tlie Whole Armour of Gid, 
treat, ii. part vi. on Eph. vi. 16 ; of Faith, sec. 17, 
&c.). As life keepeth out or driveth out death, and 
light darkness, and heat cold, and other like contraries 
one another, so faith unbelief ; if not wholly (for faith 
and unbelief may stand together in remiss degrees ; 
see The Whole Armour of God, of Faith, sec. 39), yet 
so as unbelief shall not bear sway in the heart. 

2. Set God always before thee, and frequently and 
seriously meditate on God's presence, providence, 
power, truth, mercy, and other like excellences. Due 
meditation on these is a singular antidote against un- 
belief. 

3. Give good entertainment to the Holy Spirit of 
God ; stir up and cherish the good motions thereof. 
Hereby thy spirit will be quickened and revived, as 
Jacob's was. Gen. xlv. 27, and it will not continue 
under the dumpisbness of unbelief. 

4. Do not wilfullj' and obstinately stand against any 
good counsel given, or duty required, or direction pre- 
scribtd, as the Egyptians did, Exod. ix. 21. Unbelief 
useth to be joined with obstinacy, as in Pharaoh, who 
said, ' Who is the Lord, that I should obey his voice?' 
Exod. V. 2 ; and in the Israelites, who one while 
through diffidence return to Egypt, and another while 
presume to go against the enemy without, yea, against 
the mind of the Lord, Num. xiv. 4, 40, &c. ; and in 
that prince who said, ' Behold, if the Lord would 
make windows in heaven, might this thing be '?' 2 Kings 
vii. 2 ; yea, and in Thomas too, who said, ' I will not 
believe, except I shall see,' &c., John xx. 25. As 
wilfulness and obstinacy are joined with unbelief, so 
they do increase and aggravate it. 

5. When thou fiindest thy heart dull, heavy, doubt- 
ing, distrustful, use thy judgment and understanding. 
Thereby reason and discourse with thy stubborn will, 
and say (as David did, Ps. xlii. 5, 11), ' Why art thou 
cast down, O my soul ?' &c. Why art thou so stub- 
born, mj' will ? Why dost thou not believe ? 
Hath God said this and that ? Is he not true and 
iaithful ? Is he not able to m.Tke good his word ? 

Of a man's reasoning with himself, see The Saints' 
Sacrifice, on Ps. cxvi. 7, sees. 47, 48. 

Sec. 131. Of professors falling aicay. 

Unbelief is here aggravated by a fearful effect, which 
is apostasy, thus expressed, ' In departing from the 
living God.' 

The Greek word a'^roerriva.i, trnnslatcd departing, is 
a compound. 



GOfGE ON HE15Ri:WS. 



[ClIAP. 



The simple verb /ffrjja/ signifieth to stand, Mat. xx. 
8, G, 32 ; and to estMish, llom. iii. 31, and x. 3. 

The compound, a^iarri/Ai, signifieth to ile/mrt, Luke 
xiii. 27 ; to /all aiiay, Luke viii. 13; to refrain, Acta 
V. 88 ; to withdraw, 1 Tim. vi. 5 ; and to draw away. 
Acts V. 87. The noun, d'zoarada, that signifieth 
ajiostasi/, is derived from this verb, 2 Thcs. ii. 3. 

This word here used imjilieth, that they to whom 
the apostle gave this careat professed the true faith, 
and that they had given up their names to God. Why 
else should they be warned to take beed of departing 
from God ? 

It is therefore possible that professors may fall 
from tbeir holy profession ; even they who profess that 
they believe in God may depart from him. The many 
cureritu given in sacred Scripture to lake beed hereof 
do prove as much (see hereof Sec. 122) ; so do tbe 
thrcatenings denounced against backsliders, Dent, 
xxix. 20 ; Joshua xxiv. 20 ; 2 Chron. vii. 19, 20 ; 
Isa i. 28; Ezek. xviii. 21 ; Heb. x. 38. So also do 
sundry predictions of such as fell away, as Deut. xxxi. 
IG, ka. ; 2 Thes. ii. 3 ; 1 Tim. iv. 1 ; 2 Peter ii. 1, 
2. But especially instances of such as bave departed 
from their profession ; as Saul, 1 Sam. xv. 28; Joash, 
2 Chron. xxiv. 17, etc. ; Judas, Acts i. 17, &c. ; De- 
mas, and such as forsook Paul, 2 Tim. iv. 10, l(i ; 
and they of whom the beloved disciple complaineth, 
1 John ii. 19 ; and this our apostle also, Heb. x. 2-5, 
in these words, ' as the manner of some is,' whereby 
be gives us to understand that it was then usual for 
professors to revolt. The Greek word, 'ihg, mos, con- 
suetudo, tbere translated manner, signifieth also custom 
and wont ; and is so translated, Luke ii. 42, and xxii. 
80. It was too usual with the Jews, time after time, 
to apostatise, and depart from the Lord ; as Exod. 
xxxii. 1 ; Judges ii. 12 ; 1 Kings xii. 30. So among 
Christians, Acts xx. 30. The ages after the apostles, 
and that from time to time, even to these our days, 
give too evident proof hereof. Are not all the churches 
planted by tbe apostles departed from the Lord ? 
Who were those stars whom the tail of the dragon 
drew from heaven, and threw to tbe earth ? Kev. xii. 
4. Were they not professors of the faith ? How did 
this whole laud revolt in Queen Mary's days ? And 
it is like so to do again upon a like change. 

Many make profession on by-respects, to serve the 
time, and to serve tbeir own turns; so as tbeir pro- 
fession is not seasoned with sincerity and soundness, 
which are necess;iry to make a good foundation. 
Where they are wanting, no stability can bo expected. 
Such a foundiition is like the sand, whereupon, if an 
house be built, it cannot stand. Mat. vii. 26, 27. 

By this we see that profession doth not simply 
argue a true insition into Christ. Indeed, we may 
judge of such as Christ did of him th.at discreetly 
answered him, to whom Christ thus replied, ' Thou 
art not far from the kingdom of God,' Mat. xii. 84 ; 
for ' charity behevcth all things, and hopeth all 



things,' 1 Cor. xiii. 7, that is, the best of every 
one. Yet can we not absolutely conclude, simply 
from profession, that such an one is a member of 
Christ. If a professor revolt, we may say, as 1 John 
ii. 19. 

This that hath been shewed of professors revolting 
giveth evidence of the necessity of men's trying and 
examining themselves, according to the apostle's ear- 
nest exhortation, 2 Cor. xiii. 5. Examination in this 
kind must be about the soundness of men's heart, and 
the right ends of their profession. Surely the disciples 
had well tried themselves in this case, who said to 
Christ, ' We believe, and are sure, that thou art that 
Christ,' John vi. 00, and thereupon professed that they 
would never depart from him. Of objections against 
this trial of a man's self, see The Whole Armour of 
God, treat, ii. part vi. on Epb. vi. 16 ; of Faith, sees. 
30, 37, &c. 

Sec. 132. 0/ the persons and grace that cannot 
ntterhj he lost. 

For further clearing this point of departing from 
God, or falling from grace, it will be requisite distinctly 
to consider, 

1. What persons may fall. 

2. From what grace they may fall. 

3. How far they may fall. 

1 . The persons about whom the question is, are 
professors of the true faith : saints by calling, or 
called to be saints, Rom. i. 7, 1 Cor. i. 2. These 
are of two sorts : 

1. Chosen and c.illed. Rev. xvii. 14. Their calling 
is an inward and effectual calling. 

2. Called, but not chosen, Mit. xxii. 14. Thei 
calling is only external and formal. 

These latter may fall from that which the former 
cannot fall from, and also fill much further. See Sec. 
131, and Sec. 134. 

2. Tbe grace, from which men's falling in depart- 
ing from God is questioned, is either remaining in 
God himself, or inherent in man. Election is an a 
of God residing in himself, and altogether dopcndin 
on bis good pleasure. Justification also consists in 
God's accepting our persons, not imputing our sin 
unto us. But faith whereby we are justified, and the 
several frnits of sanctiHcntion, are inherent in man 
wrought in him by the Spirit of God. These graces 
inherent in man are of two sorts. They are either in 
truth, and in the judgment of certainty; or in appear- 
ance only, and in the judgment of charity. 

8. Concerning the degree or measure of falling from 
gi-ace, that may be either in truth, in whole, or for 
ever; or only in sense, in part, or for a time. 

To apply these distinctions: 

1. The elect being efl"ectually called, cannot in truth 
totally and finally fall away. This proviso, if it were 
possible. Mat. xxiv. 24, being interposed in the case of 
fulling away, and that in reference to the elect, sbeweth, 



Ver. ]2.] 



GOUGE ON HEBREWS. 



2G9 



that it is not possible that the elect should utterlj- be 
drawn from Christ. 

2. No true sanctifying, saving grace can be totally 
lost. In this respect the beloved disciple saith, that, 
' Whosoever is born of God, doth not commit sin; for 
bis seed remaineth in him : and he cannot sin, because 
he is bom of God,' 1 John iii. 9. They who are 
born of God are endued with true, saving, sanctifying 
grace. To commit sin is wholly to give himself over 
to sin; and so utterly to fall from grace. This the 
regenerate cannot do. This reason is there rendered, 
because ' the seed of God,' that is the Spirit of God, by 
virtue whereof wo are, as it were, out of a certain seed, 
born again, and made new men, 'abideth in us.' 

3. They who are eflectually called, and endued 
with such grace, cannot finally fall away. For these 
are given to Christ, and for this end, that he should 
'not lose them, but raise them up again at the last 
day,' John vi. 39. In this respect they are resembled 
to a ' tree planted by the rivers of water, that bringeth 
forth his fruit in his season, whose leaf also shall not 
wither,' Ps. i. 3; and to mount Zion, 'which cannot 
be removed, but abideth for ever, Ps. cxxv. 2 ; and to 
'an house built upon a rock, which, though the rain 
descended, and tbe floods came, and the winds blew, 
and beat upon that house, yet it fell not,' Mat. vii. 
24, 25. 

How far hypocrites and reprobates may fall, see 
Chap. vi. 6, Sec. 37. 

Sec. 184. Of the f/rovnds of saints' sUibiliti/. 

The grounds whereupon the elect, effectually called, 
and endued with saving grace, are so established, as 
they can never totally fall, are these, and such like. 

1. The stability of God's decree: ' Whom God did 
predestinate, them he also called ; and whom he 
called, them he also justified; and whom ho justified, 
them he also glorified,' Kom. viii. 30. So as God 
will bring his elect to glory. Therefore, they cannot 
finally fall. Election is that ' foundation of God 
which standeth sure, having this seal. The Lord 
knoweth them that are his,' 2 Tim. ii. 19. Therefore, 
the Lord will keep them safe. 

2. The faitbfulness of God's promises, 1 Cor. i. 
8, 9, 1 Tbes. v. 21. Now God hath made many 
promises for keeping his saints, so as utterly they 
shall never depart from him, as Isa. liv. 10, Jer. xxxii. 
40, Mat. xvi. 18, John vi. 39. 

3. God's constant care over them : ' Though they 
fall, they shall not be utterly cast down, for the Lord 
npholdeth them with his hand,' Ps. xxxvii. 24, 1 Cor. 
X. 13. 

4. Their insition into Christ, and union with him, 
being members of his body, Eph. i. 22, 23, and v. 
23, 1 Cor. xii. 12. If a member of Christ's body 
should be clean cut oif, that body would be imperfect. 
See Dotiu'st. Vut. on Eph. v. 30, treat, i. sees. 
71, 78. 



5. Christ's continual and effectual intercession, 
Kom. viii. 34. A particular instance hereof we have 
in Peter's case, to whom Christ thus saith, ' I have 
prayed for thee, that thy faith fail not,' Luke xxii. 32. 
A more general instance we have in that effectual 
prayer which Christ made to his Father, a little 
before his departure out of the world, John xvii. 
11, &c. 

G. The abode of the Spirit in them. Concerning that 
Spirit, Christ thus saith, ' I will pray the Father, and 
he shall give you another Comlbrter, that he may 
abide with you for ever,' John xiv. 16. That Spirit 
is called, ' the anointing which abideth in saints,' 1 
John ii. 27. And ' the Spirit that dwelleth in them,' 
Rom. viii. 11. See Chap. i. 14, Sec. 161. 

These grounds, as they are evident proofs of the 
stability of saints, so they shew that this doctrine 
giveth no matter of boasting to man, but returneth all 
the glory to the blessed Trinity. See Chap. vi. 11, 
Sec. 75. 

Sec. 135. Of objections ayainst the certainly of 
saints' perseverance. 

1. Some object against the immutability of election, 
as if the very elect might fall. Their objections are 
of four sorts. 

Ohj. 1. Christ threateneth to take away one's part 
out of the book of life. 

Ans. In Scripture, a man is said to be written in 
the book of life, either in the judgment of certainty, 
as Rev. xxi. 27, or in the judgment of charity, and 
that by reason of their profession. To take away the 
part of such out of the book of life, is to manifest, 
that he never had any part therein. 

Ohj. 2. David maketh this imprecation, ' Let them 
be blotted out of the book of the living,' Ps. Ixix. 28. 

Ans. This imprecation was by divine inspiration 
made againt Judas, and others hke him, whose names 
are said to be written in the book of life by reason of 
their profession, only in the judgment of charity. 

Ohj. 3. Christ promiseth not to blot out of the 
book of life the name of him that overcometh, Rev. 
iii. 5. 

Ans. His name was indeed written in the book of 
life, and Christ here promiseth to manifest as much. 

Ohj. 4. Moses thus prayeth concerning himself, 
' If thou wilt not forgive their sin, blot me out of thy 
book,' Exod. xxxii. 32. 

Ans. That was a matter which, in a rapture of 
zeal for God's glory, and of love to his people, he 
could have wished.' It is not to be taken for a simple 
and absolute praj-er. It was like Paul's wish, Rom. 
ix. 3. Where God saith to Moses, ' Whosoever hath 
sinned against me, him will I blot out of my book,' 
it is to be taken of God's manifesting him never to be 
written therein. 

Olj. Others object sundry snpro iticns, as this, 
' Vutuiu allVctu3 non L-iiVolui. 



GOUGE ON HEBREWS. 



[Chap. III. 



' When the righteous man turneth away from his 
righteousness, &c., he shall not live,' Ezek. xviii. 24. 

Alts. 1. A supposition doth not infer a nceossitj- or 
certainty of a thing, only it declareth a necessity of 
the consequence ; as if we should say. When God fails 
of his promise, he is not faithful. See Sec. GO. 

Alls. 2. By righteous man there may be meant one 
that is righteous only in profession, and in the judg- 
ment of charity. 

Oij. Exhortations to hold out, admonitions to take 
heed of fulling away. Hub. xii. 15, and threatcnings 
against such as fall away. Hob. x. 38, are also ob- 
jected. 

Alls. These and snch-like are used as means to 
make men look to their standing, and to make them 
watchful against falling away ; but do not necessarily 
imply that they may fall, especially totally and finally. 

Obj. Sundry instances of such as have fallen are 
alleged; as, 

(1.) The angels that fell, and Adam. 

Alls. These are nothing to the purpose ; for the 
question is of believers in Christ, who are established 
by him. Angels and Adam stood by their own 
strength. 

(2.) Saul, Judas, and such others as clean fell 
away. See Sec. 131. 

Ans. These were hypocrites, and never had any 
true sanctifying grace. Such were they who are said 
to ' have no root in them,' Luke viii. 13, and the 
branch that is said to bo ' taken from the vino,' John 
XV. 2, and they whose love is said to wax cold. Mat. 
xsiv. 12, and they who are said to be ' fallen from 
grace,' Gal. v. 4, and to have ' made shipwTeck of 
faith,' 1 Tim. i. 19, and to ' depart from the faith,' 

1 Tim. iv. 1, and to ' err from the faith,' 1 Tim. vi. 
14, and to ' turn like a dog to his vomit, and like a 
swine that was washed to her wallowing in the mire,' 

2 Pet. ii. 22, and to ' fall away,' Ilcb. vi. 6, and to 
' sin wilfully after they have received the knowledge 
of the truth,' Hcb. s. 2G. None of these, nor any 
like to them, had true saving grace in them. Of 
them all it may bo said, ' If they had been of us, they 
would no doubt have continuifd with us,' 1 John ii. It). 

(3.) Paul,' Peter, and such others as were elect, 
and effcctuall}' called. 

Alls. Though these fell into very great sins, yet 
they did not sin in such a manner as to be accounted 
totally to depart from God, or to lose all grace. The 
arguments alleged in the former section do prove as 
much. How far such may fall shall bo shewed in the 
nest section. 

Sec. 130. Of the (letjrees of the falls of such as are 
effcduatlt/ callciL 

They who are cffoclually called, through securily, 
pride, inward and outward tomptiitions, may so far 
f.dl as to lose, 

' Qu. ' David '.'—Ed, 



1. All that joy and comfort wherewith they were 
before upheld. 

2. All assurance and sense of the Spirit's abode in 
them, so as they may, in their opinion, think him 
clean departed. 

3. The fruits of the Spirit, and the power and 
efficacy of his grace, so as they shall find no growth 
of grace, but rather a decay in faith, love, zeal, gift 
of pra3-er, and other like fruits. They shall he as 
trees in winter ; they shall wax cold and remiss in the 
duties that formerly they performed. 

4. They may be given over to their own lusts, and 
to such gross and grievous sins as natural men would 
be ashamed of. 

5. They may have a troubled tormenting conscience, 
and thereby be put, as it were, upon a rack, so as that 
which brought them much quiet and peace before will 
be a terror and torture unto them ; yea, they may be 
brought to the very pit of despair. 

6. They may be brought not only inwardly, but 
also outwardly, to feel the shame and smai-t of their 
foul fall, and to have sore judgments executed on 
themselves, children, and others belonging unto them. 

7. They may be long under the inward and outward 
efl'ects of their folly, and not easily recover themselves, 
but sigh, groan, weep, cry, roar, before they receive 
sound comfort. 

8. They may utterly lose the measure and degi-eo 
of that grace they had before, at least of their former 
joy and comfort, and carry the grief of theii- fall even 
to their grave. 

Most of these, if not all of them, may be exempli- 
fied in David, and that out of Psalm Ii. ; for it is 
m mifest that he lost, 

(1.) The joy and comfort that formerly he had, in 
that he thus prayeth, ' Restore unto me the joy of thy 
salvation,' ver. 12. 

(2.) The sense that ho had of GoJ's presence with 
him, and of the abode of the Spirit in him, which 
made him thus to pray, ' Cast me not awaj' from thy 
presence, and take not thy Holy Spirit from me,' 
ver. 11. 

(3.) The power and efficacy of God's grace ; mani- 
fested in this clause, 'Uphold me with thy free Spirit,' 
ver. 12, which is as if he had said, I feel myself very 
weak, and unable to perform any good duty; my 
former strength is wasted ; uphold, strengthen, enable 
me again by thy Spirit to perform the duties which , 
thou requirest. 

(4.) That he was given over to his own lusts, and 
to other temptations, is evident by his adultery, by 
seeking to mnke TTriah drunk, by contriving his death, 
with the destruction of many other of his soldiers. 
As the title of the psalm, so this part of his prayer, 
' Deliver me from blood-guiltiness,' is a sufficient 
proof, besides the express history of all these, 2 Sam, 
xi. 4, Ac. 

(5.) That he had much trouble of conscience, 13 



Yer. 12.] 



GOUGE ON HEBREWS. 



eyident by these phrases, ' l\Iy bones waxed old 
through my roaring all the day long : for day and 
Bight thy hand was heavy on me,' &c., Ps. sxxii. 3, 4. 

(6.) The outward judgments that were executed on 
him are evident in the history recorded after his fall. 
Heavy judgments were denounced against him, 2 Sam. 
lii. 10, &c., and answorably were they executed. 

(7.) With how much ado he recovered himself, is 
evident by his many grievous complaints, such as 
ILese, ' Have mercy upon me, Lord, for I am iu 
trouble : mine eye is consumed with grief, yea, mj' 
soul and my belly,' &e., Ps. xxxi. 9, 10. 

(8.) Whether he ever recovered his former joy and 
eomfort again is uncertain. Surely Samson, Solomon, 
Asa, and others did not. 

Sec. 137. Of the occasions and consequences of 
saints' fully. 

The foresaid degrees of the fall of such as are eflec- 
Inally called and regenerate, do happen partly by 
reason of outward temptations (as Lot was tempted 
by his daughters, Gen. xix. 31, &c., and Peter by 
those that saw him at the high priest's hall. Mat. 
ixvi. 69), and partly by those inward corruptions that 
lemain iu them ; for though they be truly regenerate, 
yet they are but iu part regenerate. The flesh re- 
maineth iu the best so long as they remain in this 
flesh, Rom. vii. 18, &c. 

Particular corruptions which occasion saints' falls 
are these : 

1. High-mindedness. Thus much the apostle im- 
plies by this admonition, ' Be not high-minded, but 
fear,' Rom. xi. 20. 

2. Self-conceitedness. This was it that made Lao- 
dicea lukewarm ; she thought she had need of nothing. 
Rev. iii. 10, 17. 

3. Overmuch confidence. This was the occasion 
cf Peter's fall, Mat. xxvi. 33. 

4. Too much boldness. Solomon was too bold in 
suffering his wives to worship each of them their own 
{{ods ; thereupon he himself went after other gods, 
1 Kings xi. 5, &c. 

5. Too great security. David was overtaken here- 
by, 2 Sam. xi. 2. 

C. Too little fear and jealousy over one's self. By 
this means was Lot seduced, Gen. xis. 33. 

In that true saints have such occasions of falling 
BO far and so foully as the foresaid instances do de- 
monstrate, the apostle's careat of taking heed is duly 
lo be observed by the best of us, the rather because 
of the evil consequences that follow upon saints' falls. 
For, 

1. God is exceedingly dishonoured thereby. 

2. The holy profession is disgraced. 

S. The church and communion of saints is scandal- 
ised. 

■i. The gospel is blasphemed, 

5. The weak are made to stumll'^, Gal. ii. 13. 



6. Enemies take occasion of insulting. Lam. i. 7-9. 

Sec. 138. Of Christ the living God. 

The apostle, to add the more force to his admonition, 
setteth out him from whom such as fall away depart, 
in these words, ©soD ^S>rof, the living God, whereby 
he declares his divine nature, God, and his excellent 
property, lirinij, 

Under this description, Christ is comprised. For 
the apostle's main scope is to stir up the Hebrews to 
keep close to Christ, whom they had professed. He 
gave to Christ this title, God, before, ver. 4. Sec. 49. 
That Christ is true God, is proved, Chap. i. 8. Sec. 107. 
In what respect Christ is God our Lord, and what 
duties thereupon are expected of us, in reference to 
Christ, hath been declared. Chap. i. 10. Sec. 128. 

This epithet living, applied to God, the living God, 
is used two ways : 

1. Essentially; as God, he is the living God, Ps. 
Ixxxiv. 2, 1 Thess. i. 9. 

2. Personally, and distinctly to each person ; to the 
Father, Mat. xvi. 16 ; to the Son, 1 Tim. iv. 10 ; 
and to the Holy Ghost, 2 Cor. vi. 16. Here it is per- 
sonally used, and that in reference to the Son. 

The Son is the living God two ways : 

1. Originally; in which respect it is said, ' In him 
was life,' John i. 4 ; and again, ' As the Father hath 
life in himself, so hath he given to the Son to have 
Ufe in himself,' John v. 20. 

2. Operatively ; in this respect it is said, that ' the 
dead shall hear the voice of the Son of God ; and they 
that hear shall live,' John v. 25 ; and Christ thus saith 
of himself, ' I am the resuiTection and the life : he 
that believcth in me, though he were dead, yet shall 
he live,' John xi. 25. Thus is he called ' the prince of 
life,' Acts iii. 15, and life itself, John xiv. 6. It is 
Christ that gives life to all. He gives the natural life, 
John i. 4, and spiritual life. Gal. ii. 20, and elermil 
life, 1 John v. 20. In this respect Christ is the foun- 
tain of life, an open fountain, an over-flowing, ever- 
flowing fountain. 

Indeed, God as God is a fountain of life, and a full 
fountain ; but so deep, as all the means in the world 
out of Christ cannot di-aw out water of life from thence. 
I may, in this respect, say hereof, as the woman of 
Samaria said of Jacob's well, ' Thou hast nothing to 
draw with, and the well is deep,' John iv. 11. Yea, 
it is a closed will, and herein like to Laban's well, a 
great stone is upon the well's mouth. Gen. xxix. 2. 
All the men in the world are not able to roll away that 
stone. But Christ, God-man, is that true Israel who 
is able to roll away the stone, to open the well, and to 
draw water out of it. He is ' a fountain opened to the 
house of David,' that is, to the chui'ch of .^od, Zech, 
xiii. 1. -,- 

Herein is our God, the Lord Jesus Christ, distin- 
guished from all the gods of the Gentiles, who are not 
living gods, Ps. cxv. 5, &c., and from angels and saints, 



272 



OOCGE ON HEBUEVVS. 



[Chap. III. 



whom papists trust unto, and yet they can give no life ; 
yea, and from all creatures whatsoever, for none of them 
have hfe in themselves, nor can give life to others. 

Sec. 139. Of duties due tn Clulst as he is the liriii'/ 
Go,l. 

Sundry duties are to bo performed unto Christ iu 
this respect, that he is the living God. 

1. Acknowledge him to he the true (JoJ, Joshua iii. 
10, Jer. X. 10. 

2. Be zealous of his honour, 1 Sam. xvii. 2G, 2 
Kings xix. 4, IG. 

8. Fear him that hath the absolute power of life, 
Luke xii. 5, Hob. x. 31. 

4. Tremble before him, Dan. vi. 20, Deut. v. 2G. 

5. Adore him, Eom. xiv. 11. 

C. Serve him, 1 Thes. i. 9, Heb. ix. 14. 

7. Turn to him, Acts xiv. 15. 

8. Long after him, Ps. xlii. 2, and Ixxxiv. 2. 

9. Hold close to him, John vi. G8, 09. 

10. Seek life of him, .John vi. 33, and v. 40. 

11. Trust in him, 1 Tim. iv. 10, and vi. 17. 

12. Account it a great privilege to be his son, Hosea 
i. 10, Rom. ix. 20, Heb. xii. 22. 

13. Pervert not his word, Jer. xxiii. 3G. 

14. Never depart from him, Heb. iii. 12. 

Sec. 140. Of Ike resolution o/Heb. iii. 12. 

Ver. 12. Talce heed, hrelhren, lest there be in any of 
you an evil heart of unbelief, in departing from the 
livin/} God. 

The sum of this verso is, a cnreut against apostasy. 

Hereof are two parts, 

1. An expression of the caveat. 

2. A description of apostasy. 

In the expression of the cureat, observe, 

1. A mild insinuation, in this word brethren. 

2. A prudent admonition : whereof are four branche?. 

1. The kind of admonition, by a caveat, take heed. 

2. The end of the a Imouition, to prevent an evil, 
hit. 

3. The extent, to ourselves and others, any of yon. 

4. The continuance therein, at any lime. 

In the description of apostasy two points arc noted : 

1. The ground of it, whence it ariseth. 

2. The nature of it, wherein it consistetb. 
The ground is, 

1. Generally propounded. 

2. Particularly exemplilied. 
The general is set out, 

1. By the subject, an hair!. 

2. By the quality of it, erit. 
The nature of it is set out, 

1. By the proper act, to depart. 

2. By the subject from which they depart. L'ero is 
expressed, 

1. Ths person, Gi>d. 

2. His property, lirimj. 



Sec. 111. Of observations arising out of Hoh. iii. 12. 

I. Admonitions are needful for Christians. This 
phrase, take heed, is an admonition. See Sec. 1 22. 

H. Admonitions must be seasoned with mild insinua- 
tions. Such an one is this title brethren. See Sec. 
121. 

III. Every one must be circumspect over himself. 
This relative you hath reference to one's self. See 
Sjc. 123. 

IV. Our circumspection must extend to others. This 
word any hath reference to others. See Sec. 124. 

Y. Our circumspection mutt be perpetual. This 
phrase, at any time, intends a perpetuity. See Sec. 125. 

VI. Means must be used to prevent sin. This par- 
ticle lest, is a note of prevention. See Sec. 125. 

VII. The heart must especially be looked unto. This 
is the end why mention is here made of the heart. See 
Sec. 120. 

VIII. There is an evil heart. The epithet evil, here 
annexed to the heart, demonstrates thus much. See 
Sec. 127. 

IX. Unbelief is the cause of an evil heart. This 
phrase, ' an evil heart of unbelief,' intends as much. 
See Sec. 128. 

X. Unbelief is the cause of apostasy. So it is here 
made to be. See Sec. 129. 

XI. Professors of the yospel may fall away. This 
admonition to such implies so much. See Sec. 131. 

XII. Christ is true God. He is here so called. See 
Sec. 138. 

XIII. The true God is the living God. He is here 
so styled. See Sec. 128. 

Sec. 142. ' (9/ adding directions to admonitions and 
crhortalions. 

Ver. 13. But exhort one another daily, while it is 
called To-day, le;t any of you be hardened through the 
deceitfulness of sin. 

Here begins the apostle's direction for preventing 
.apostasy. See Sec. 121. 

In it is prescribed a sovereign remedy to make it 
the more useful, ver. 13, with a strong reason added 
thereto, ver. 14. 

The remedy prescribed is a continual, mutual ex- 
hortation of one another. 

The first particle, aXXa, but, being a conjunction of 
opposition to an odious vice, implieth, that by the 
means here prescribed, the vice whereof they were 
before forewarned, may be avoided. To this purpose 
is this particle of opposition frequently used in Solo- 
mon's Proverbs. So Rom. xiii. 14, 1 Peter i. 14, 15. 
But most perlinent to the point in hand is a like direc- 
tion of this apostle, thus set down, ' Not forsaking the 
assembling of yourselves together, but exhorting one 
another," Heb. x. 25. 

By this it is manifest that it is behovoful to add 
directions for avoiding such sins as we dissuade meu 
from. Christ, the best of teachers, taught much after 



Ver. 13.] 



GOUGE ON HEBREWS. 



273 



this manner : as ' Lay not up for yourselves treasures 
upon earth : but lay up for yourselves treasures in 
heaven,' Mat. vi. 19, 20 ; so John vi. 27, Mat. x. 28. 
Soe Chap. vi. 3, Sec. 2G. 

By this means prohibitions, admonitions, reprehen- 
sions, and other like endeavours to keep from sin, are 
more useful and efl'cctual. So also are exhortations 
and incitations to duty. Many that see an equity of 
forbearing that which is forbidden, and doing that 
which is required, fail of putting the one and the other 
in execution, for want of directions to do the same. 

Commendable, therefore, is that course which many 
prudent teachers do use, to add to other uses of their 
doctrines, rules and means for the avoiding that which 
their doctrine disproves, and performing that which 
their doctrines require. 

Sec. 143. Of the benefit of exhortation. 
The Greek word '^ra^axa'kirri, translated exhort, is 
a compound. The simple verb KoKih, vocare, signi- 
fieth to call. It is used in this verse and phrase, y<.akiT- 
■ra.1, ' called to-day :' thereupon this compound signi- 
fieth to call, fur, Acts xsviii. 20, ira^'.-KoXma,. We 
use to call for those to whom we intend some good, 
either by direction, admonition, exhortation, or con- 
solation. In this respect it signifielh also to beseech, 
Horn. XV. 30 ; and to comfort, 2 Cor. vii. 6. Most 
fi-cqueutly it is tr.inslated, as here, to exhort. 

To exhort one to a duty, is to call upon him, and 
to stir him up to do it. lu reference to spiritual duties, 
we are very dull and heavy, and need exhortation and 
incitalion. Witness the disciples both at Christ's 
transfiguration, and also at his passion. One would 
Lave thought that the glory of the one, and their com- 
passion at the other, might have so roused up their 
spirits, as to have kept them waking ; but neither the 
one nor the other did it. At both times Christ with- 
drew himself with them to pray (this is a spiritual and 
heavenly duty), yet at both times they were heavy with 
sleep, Luke ix. 28, 32, and xxii. 45. These were men 
regenerate, endued with true sanctifying grace ; and 
that so far as the spirit of them was willing ; but Christ 
renders the reason of their heaviness and drowsiness, 
'The flesh is weak,' Mat. xxvi. 41. Now the flesh 
is in the best. The best therefore have need to be ex- 
horted. 

Yea, further, exhortations are needful for those that 
are ready and forward, to put them on the more. As 
in striving for the mastery, they who are forward to 
put out their best ability for tlie prize, by acclama- 
tions and shoutings, are the more put on ; so Chris- 
tians, in their Christian course, by exhortations. 
Exhortation, therefore, is neeJful for all, and useful 
to all. 

Sec. 114. Of prinde inciliiiri one another. 
This phrase, one another, is the interpretation of 
one Greek word, laurox,;, which properly 



tjonrseh'es ; and so for the most part is translated, as 
where it is said, ' ye justify yourselves,' Luke xvi. 15 ; 
and ' yield yourselves,' Rom. vi. 13 ; and ' examine 
yourselves,' 2 Cor. xiii. 5. 

Here, indeed, it is fitly translated one another ; for 
it is improper to say, ' Exhort yourselves.' But here 
he speaks to a multitude who are one body, 1 Cor. xii. 
12, one house, ver. 6, yet many members of that body 
and house. In reference to the multitude of mem- 
bers, he saith, 'Exhort one another;' yet because 
they are all of one body and one house, he expresseth 
his mind under a word that signifieth themselves. By 
reason of this union, the word aXXriXov;, that pro- 
perly signifieth one another, is translated yourselves, 
1 Thes. v. 11. What is said to be done to them as 
members, is done one to another ; and what is done 
to them, as united in a body, is said to bj done to 
themselves. 

Two points may here be observed : 

1. That in exhortations and incitations to others, 
we do the hke ourselves. 

2. That we endeavour to bring others to such com- 
mon duties as we judge to be useful for ourselves. 

Of both these, see The Saints' Sacrifice, on Ps. xvi. 
19, sec. 120, 121. 

This mutual admonishing one another is especially 
meant of private Christians, and their seeking to edify 
one another. This is exemplified in sundry particu- 
lars : as to ' care one for another,' 1 Cor. xii. 25 ; 'to 
pray one for another,' James v. It) ; ' to love one 
another,' John xiii. 31 ; 'to admonish one another,' 
Rom. XV. 14 ; 'to comfort one another,' 1 Thes. iv. 
18 ; 'to edify one another,' 1 Thes. v. 11 ; ' to be 
kind one to another,' Eph. iv. 32 ; ' to have compas- 
sion one of another,' 1 Peter iii. 8 ; to ' have peace 
one with another,' Mark ix. 50. 

By private, mutual exhortations, and performing 
other like duties one to another, private Christians 
come to bo as ministers of God, yea, as gods one to 
another. For God is good, and doth good, Ps. cxix. 
08. Thus shall Christians shew that goodness is in 
them, by these fruits of goodness that proceed from 
them. 

By mutual exhortations, and other like duties, pri- 
vate Christians shall much help on the public ministry 
of the word. In that by this means Christians are 
better fitted to profit by the public ministry. 

This is the rather to be done by private Christians, 
because they have frequent opportunites of doing it. 

See. 145. Of eilififing others daily. 

The foresaid duty of mutual exhortation is to be 
performed daily, or every day, as the Greek phrase 
soundeth, za()' Exacrijv rj/iisav. The very same words 
of that Greek phr.ase are not elsewhere in the New 
Testament used ; but like phrases, as xaS' ij/xsjav. Acts 
ii. 46, 47 ; rfi xai)' iifiioav, Luke xi. 3 ; and some, as 
emphatical as the phrase in this verse, namely, 'rra.ffa* 
S 



GOUGE ON HEBREWS. 



[Cii-vr. III. 



re ri/i's^av, Acts V. 42, and xara cacrav iifi'i^av, svii. 17. 
These are all translated daili/, wbicli here implieth a 
constant performing of a duly ; that we tliiuk it not 
enough that we have sometimes performed it, but we 
must still bo doing it day after day. We may not 
bo ' weary in well-doing,' 2 Thes. iii. 13 ; but, as we 
have any opportunity, still be doing more and more 
good in this kind, Gal. vi. i), 10. 

Exhortations, admonitions, and other like means of 
edification, are spiritual food, whereby the soul is 
nourished unto spiritual and eternal life. Wherefore, 
as bodily food is daily ministered (in which respect it 
is called ' daily bread,' Luke xi. 8), so ought the spi- 
ritual food to be daily given : thus more fruit and 
comfort may be thence expected. 

Of continually doing good, see Sec. 125. 

Soc. UG. Of tuklmi the opportiiiiili/ of edifijiiui 
otiien. 

This phrase, u-hilc it is called To-dai/, seems to imply 
a restraint ; for the Greek words, a^^ig ob, donee, usque, 
quo, quoad, translated it7i(7<?, do signify a limitation, and 
are ordinarily translated ////, as Acts vii. 18, 1 Cor. 
xi. 2G and xv. 25, Rev. ii. 25 ; or until, as Gal. iv. 
19 ; but here it is such a restraint as intendeth a verj' 
large extent. 

The day is properly that time wherein light appear- 
eth. Thus it is opposed to the night, which is a time 
of darkness; see Sec. 91. In the day time, while it 
is light, men use to work and travel, Ps. civ. 23, which 
they cannot so well do in the night. Hereunto Christ 
alludes, saying, ' I must work wliilo it is day : the night 
Cometh when no man can work,' John ix. 4. 

To day (ro ff;i/i£jov') is indefinitely put for the time 
wherein a thing may be done. 

The apostle's meaning is, that they should exhort 
one another while there is time and opportunity to 
do that duty. Thus this phrase may bo taken three 
ways : 

1. In reference to the means which God affordeth 
for working grace in men. In this respect lo-dny is 
put for that time which is called ' the day of salvation,' 
' the accepted time,' 2 Cor. vi. 2. 

2. In reference to particular men's lives ; and that, 
(1.) To the life of him that exhorteth ; in which 

sense an apostle saith, ' I think it meet, as long as I 
am in this tabernacle, to stir you up,' 2 Peter i. 18. 

(2.) To the life of him to whom the exhortation is 
given ; for while a n).an lives, there may be hope of 
doing him good in the judgment of charity. 

3. In reference o the church, which shall continue 
80 long as this world lasteth. Thus to-day may extend 
to the end of the world ; for so long as there are pro- 
fessors of the faith c.i earth, they ought to exhort one 
another. An apostle hath care of those that should 
survive after his dic-ase, 2 Peter i. 15. 

In the first rcfcrfiice, which is to the mtans of grace, 
' See Sec. 7t', and Cliap. iv. 7, Sec. 43. 



this limitation, ' while it is called To-day,' is used as a 
motive to stir them up to perform this duty of mutual 
exhortation, in that there is a special time, called to- 
ddfi, wherein wo may do good thereby ; which time 
will not always last, for it hath a date and period. 
Therefore he addeth this verb, y.ai.ilTai, called, which 
implieth a manifestation of a thing, as Luke i. 85, so 
as we ought to take that season which God is pleased 
to oiler unto us of doing what good we can for the 
mutual establishing of one another. 

It was before shewed that opportunity must be taken 
for our own spiritual good (Sec. 76) ; here the apostle 
adviseth to take the season of doing good to others. 

This phrase, ' the fields are white already to har- 
vest,' John iv. 35, implieth a season and opportunity 
of reaping. And it is used by Christ to shew the 
reason why he then would not sull'er himself to be 
hindered from preaching the gospel, no, not by taking 
his ordinary food. He layeth a necessity upon taking 
the- season of doing good : ' I must work,' saith he, 
' while it is day,' John ix. 4. 

A forcible reason hereof is rendered in these words, 
' the night cometh, when no man can work.' When 
the season is gone, all hope of doing good is taken 
away. Christ hereupon wisheth that Jerusalem had 
in her day known the things which belonged to her 
peace ; but, saith he unto her, ' now they are hid from 
thine eyes,' Luke xix. 42. E.xpcrience verifies that 
which the wise man hath thus testified, ' There is no 
work, nor device, nor knowledge, nor wisdom in the 
grave,' Eccles. ix. 10. So there may be while we live 
a time wherein no means will do any good, namely, 
when the ' candlestick shall be removed out of his 
place,' Rev. ii. 5 ; and the kingdom of God shall be 
taken away. Mat. xxi. 48 ; then, though men cry, they 
shall not be heard, Prov. i. 28. 

This nearly concerns us, for yet it may be said, 
' Behold, now is the accepted time ; behold, now is 
the day of salvation,' 2 Cor. vi. 2. Now, therefore, 
ministers, magistrates, parents, other governors, yea, 
and private friends, must be all careful to put the 
apostle's advice in practice ' while it is called to-day.' 

Sec. 147. Of the damage of neglecting means /or 
softening the heart. 

To enforce the foresaid dnly of mutual exhorting 
one .mother, and that from time to time, so long as 
the season coutinueth, the apostle declareth the danger 
of neglecting the same, in these words, ' lest any of you 
be hardened.' He had before shewed, ver. 8, the great 
datijage of hardness of heart, he doth therefore hero 
inculcate that damage, to make them the more watchful 
agiiinst it. 

The manner of bringing in this damage is by way 
of caution and prevention, in this particle / 
the Greek it is thus, Ua //.r,, that nut ; as ■'" 
S'tid, that not any of you, or that none ot yon, 
hardened. Hereby it appearelh, that where means of 



mage is by way j 
article lest. In J 
r ; as lif he had I 
lone of yon, be * 



Ver. 13.] 



GOUGE ON HEBREWS. 



275 



softeuing are omitted or neglected, the heart will be 
hardened. As the heart of man is of its own nature 
hard, so after it is by public or private means softened, 
f those means be not still used, the heart will fall to 
its native hardness. As wax, and clay, and other like 
things, which are naturally hard, will upon withhold- 
ing means of softening, after they have been once 
softened, fall to their native hardness, so the heart of 
man. Or as water, though it be made scalding hot, 
if fire be taken from it, will soon wax cold of itself ; 
and as all manner of heavy things, being by some 
means or other drawn upwards, will of themselves fall 
down again if those means be taken away ; so the 
heart, there is a natural proneness and inclination in 
it to hardness. 

The indefinite expression, ' lest any of you,' Ws ij 
ifiuiv, implieth that all of all sorts, even the best, were 
subject to this decay and to this hardening of their heart. 
In this respect they ought all of them to be careful in 
practising the fore-mentioned duty mutually one to 
another among all sorts of them. See verse 12, 
Sec. 123. 

Of hardness of heart, and of the great damage 
thereof, see Sec. 80, &c. 

Sec. 148. Of the deceit/illness of sin. 

The apostle doth further declare the ground of that 
proneness to wax hard in this phrase, ' through the 
deceitfulness,' a^raT?], or ' with the deceilfulness of 
sin.' So as it is by the manifold deceits of sin that 
it prevails so much as it doth upon men. The par- 
ticular deceits hereafter specified give evident proof 
hereunto. 

By sin is here in special meant the corruption of 
nature, that corruption in which all are conceived and 
born, which they carry about them so long as they 
retain their mortal body. It is that which in Scrip- 
ture is called the flesh, opposed to the spirit. It 
continually lusts against the spirit, Gal. v. 17, and is 
ever soliciting a man to evil, and hindering him in 
every good thing that he enterpriseth, Kom. vii. 18, 
&c. It containeth in it all manner of evil lusts, Eph. 
iv. 22, which are called t«c i-^iSu/uai rris dTarj)-:, 
' lusts of deceitfulness,' or ' deceitful hists,' because a 
man is exceedingly deceived therewith. By reason 
hereof, deceitfulness is attributed to riches, aTarj) rou 
rrXoJrciu, Mat. xiii. 22. For this inbred corruption 
niaketh men so to doat on riches, as they prefer them 
before true godliness and heavenly happiness. 

Though in some special respects the inward cor- 
ruption may justly be styled deceitful, yet is not this 
evil quality to be restrained only to it. As the dam 
or mother is, so are her imps and brats. Both innate 
corruption, and also outward sins sprouting from 
thence, are all deceitful. The apostle attributeth this 
very epithet, (kcelveableness, to unrighteousness, a'Trdrti 
rrjc adixlac, 2 Thes. ii. 10. He also calls philosophy, 
that is, men's conceits, grounded upon their own cor- 



rupt reason and sense, 'vain deceit,' xivri aTarti, Col. 
ii. 8. And another apostle calls the lascivious prac- 
tices and unseemly carriages of some formal professors 
drrdraig d-jroiv, ' their own deceivings,' wherein they 
sported themselves, 2 Peter ii. 13. 

In all these places the word of the test is used, even 
six times, whereof some speak of our natural corrup- 
tion, others of the fruits thereof. In this text, sin 
may indefinitely be taken for any kind of sin, inward 
or outward, for every sin is deceitful. 

The verb d/j^rxoTdveii/, from whence the Greek nonn 
translated sin is derived, hath a notation from an He- 
brew root, mton, amunim reddidit, e.racerbavit, provo- 
carit, Ps. Ixxviii. 17, that signifieth to embitter and 
provoke ; for every sin exasperates and provokes God. 
See Sees. 90, 103. In that respect it hath many de- 
ceitful devices. 

All the devices of sin are as fair baits whereby 
dangerous hooks are covered over to entice silly fish 
to snap at them, so as they are taken and made a prey 
to the fisher. 

There is a Greek word, hXidZiiv, inescare, thrice 
used in the New Testament, which is taken from that 
practice of a fisher. 

Our English translate it enticed, SsXsa^o'/isvoj, James 
i. 14 ; beguiling, biXidZ^omg, 2 Peter ii. 14 ; allure, 
h\=dt,'uoi, ver. 18. The primitive root bi'Kog, dolus, 
from whence the Greek word is derived, signifieth de- 
ceit. Thence a noun hiXiao, quasi boKiao, esca qua 
animalia capiuntur, which signifieth meat, or a bait, 
whereby fish, fowl, or other living creatures are taken; 
and the foresaid verb, SeXek^m, which signifieth to lay 
a bait, or to catch with a bait, and, metaphorically, to 
entice, allure, and beguile. 

This deceilfulness of sin is a strong inducement to 
make us watchful against it, and that the rather be- 
cause of our foolish disposition and proneness of 
nature to snap at every bait, and to yield to every 
temptation. Hereof see Sec. 122. 

No man is willing to be beguiled. Though most 
men love to be flattered, and delight therein, yet when 
they discern that their flatterers mock them, they are 



That we may the better discern the mockings and 
cozenages of sin, I will set some of them before you. 
The deceits which sin useth are such as these : 

1. Sin presents itself in another dress than its 
own. 

2. It pre! ends fair advantages. 

3. It insensibly soaketh into men's hearts. 

4. It so bewitcheth those that give entertainment 
to it as it cannot be cast off. 

Of these four particulars, see Sec. 122. 

.'). It accommodates itself to particular men's 
humours, as Zedekiah and the four hundred false pro- 
phets, observing that Ahab was set to go against Eamoth- 
Gilcad, answerulily ordered their prophecies, even so 
as best befitted his humoar, 1 Kings xxii. 6. 'Thus lust 



GOUGE ON HEBREWS. 



[Chap. III. 



Bcts upon the phlegmatic humour, pride on the san- 
gainc, anger on the choleric, revenge on the melan- 
choly, passion of the female sex, lasciviousness, on 
youth, stoutness on the strong man, covetousness on 
the old man, so the like on others. 

6. When once it begins to tempt a man, it will 
hardly cease till it hath prevailed against him. Though 
the Spirit resist it, yet will it continue to resist the 
Spirit, Rom. vii. 21, 23. 'When lust hath conceived, 
it bringeth forth sin; and sin, when it is finished, 
bringeth forth death,' James i. 15. 

7. It works itself into a man by degrees. At first 
it saith, as Lot did of Zoar, Gen. xix. 20, ' Is it not 
a little one?' But that little one is like a 'little 
leaven' which ' leavcnelh the whole lump,' 1 Cor. 
V. G. At first it saith. Taste a little ; upon that taste 
followcth a liking, then a desire, which moves him to 
commend it, and to accustom himself thereunto. 
' Evil communications corrupt good manners,' 1 Cor. 
XV. 83. From words they proceed to deeds. 

8. It suggests good effects and events to follow 
upon yielding to it, abusing that general principle of 
the apostle, 'AH things work together for good,' Rom. 
viii. 28. Though God, through his unsearchable wis- 
dom and almighty power, may bring good out of evil, 
yet is not sin the true and proper cause of good. To 
like purpose doth it pervert tliis apostolical cordial, 
' Where sin abounded, grace did much more abound,' 
Rom. V. 20. 

9. It much presseth the common practice of most 
men, charging such as yield not with singularity, and 
thereby deceives many. 

10. It insisteth much upon moderation, and alleg- 
eth that a man may bo ' righteous overmuch,' and to 
cast himself into many unnecessary dangers, Eccles. 
vii. 10. 

11. It much inculciiteth the power of repentance, 
that, supposing the worst that can be said of such and 
such a sin, it may be redressed by repentance, press- 
ing Nathan's anssvcr to David, 2 Sam. xii. 13; and 
the eflect that followed upon that repentance of Man- 
asseh, 2 Chron. xxxiii. 18 ; of Peter, Mat. xxvi. 75, 
and many others. 

To conclude, herein appears the deceitfulness of 
sin, that there is scarce any sin committed for which 
he that committeth it hath not some defence to pa- 
tronise it. As all manner of heretics and idolaters, so 
impious, profane, rebellious, unmerciful, intemperate, 
riotous, seditious, ambitious, and injurious persons 
have their apologies. 

Sec. 149. Of remedies against the dcceiljulncss of sin. 

Many of the means prescribed for perseverance. 
Sec. 70, may be applied against the deceitfulness of 
sin. But besides them, it is meet to set down other 
particulars parallel to the particular deceits of sin, 
which are such as follow. Fur this end prav, as Eph. 
i. 17, and Philip, i. 9, 10. 



1. Thoroughly try matters, as it is said of the angel 
of the church of Ephesus, ' Thou hast tried them 
which say they are apostles, and are not, and hast 
found them liars,' Rev. ii. 2. By a due and thorough 
trial, false shows and pretences will be discovered. 

2. Prize the uncertain advantages which sin mak- 
eth show of, with the certain damages that will follow 
upon yielding to sin. Thus will the fair proffers of 
sin be rejected. Moses ' esteemed the reproach of 
Christ greater riches than the treasure of Egypt ; for 
he had respect unto the recompence of reward,' Heb. 
xi. 26. ' What is a man profited if he shall gain the 
whole world, ami lose his own soul ?' Mat. xviii. 20. 

3. Be always watchful, so sin cannot seize upon 
thee unawares. This rule is for this end prescribed, 
1 Thes. V. 8, 6. 

4. Give no entertainment to sin at all, lest it so 
bewitch thee as thou canst not cast it ofif. Do as 
Joseph did in this kind. Gen. xxxix. 8, &e. 

5. Seek not to satisfy thine humour. There is great 
danger therein. Thereby may we soon fall into great 
distempers. Solomon, to this purpose, gives this ad- 
vice, ' Put a knife to thy throat, if thou be a man 
given to appetite,' Prov. xxiii. 2. And Christ thus, 
' Take heed to yourselves, lest at any time your 
hearts be overcharged with surfeiting,' &c., Luke 
xxi. 34. 

6. After some repulses prepare for more assaults. 
Satan three several times tempted Christ, and that 
three several ways : and when he departed from him 
it was but for a season, Luke iv. 13. 

7. Avoid the least degree of sin ; for sin is of a 
growing nature. Stinking weeds grow faster than 
sweet flowers. Men use to clip a proverb, in saying, 
' A little hurts not.' The full proverb is this: 'Modi- 
nnn non nocet, si non svmalur,' ' A Httle hurts not, 
if it be not taken,' If the devil get in a claw, he will 
soon make way for his whole paw, yea, for head, 
body and all. 

8. Judge not matters by events. Good things may 
have bad events ; and evil things may have good 
events. It is not of the nature of evil that good fol- 
lowcth thereupon, but the almighty, over-ruling pro- 
vidence of God. A skilful apothecary can so temper 
poison with other ingredients, as to make a cordial 
thereof. Will it thereupon be safe for any man to 
drink poison ? 

9. ' Follow not a multitude to do evil,' Exod. xxiii. 
2. Multitude is so far from justifying or extenuating 
sin, as it npgravateth the same ; as many faggots make 
the fire to be the greater. A prophet hereby nggravateth 
the cause of Israel's captivity, that ' all Israel trans- 
gressed,' Dan. ix. 11. And herein the sin of the 
Sodomites is aggravated, that ' both old and young, 
even all the people from every quarter,' conspired 
therein. Gen. xix. 4. 

10. Be well instructed in those things which con- 
ctrn God and his glory, and in the things that are 



Yeu. 14.] 



GOUGE ON HEBKEWS. 



truly righteous, that in them thou mayest manifest 
thy holy zeal, and not be cooled with a pretence of 
undue moderation. In those things fear not the blame 
of being ' righteous overmuch.' A man may indeed 
be righteous overmuch in matters that have no war- 
rant from God's word ; but are either frothy appre- 
hensions of his own brain, or vain inventions of other 
men. In that which is truly and properly righteous, 
one cannot bo ' righteous overmuch.' 

11. Take heed of yielding to sin upon presuming 
to repent. Kepentancc is not in thine own power : it 
is a special gift of God, Acts xi. 18, 2 Tim. ii. 25. It 
is not therefore safe in provoking God to presume of 
that which he only can give. 

12. Be well instructed and exercised in God's word. 
By this thou mayest bo made perfect, and thoroughly 
furnished to answer all vain apologies for sin. By the 
law of God David was made ' wiser than his enemies,' 
Ps. cxix. 98. 

Sec. 150. Of I he resolutions and uhservalions ofReh. 
iii. 13. 

Ver. 13. But exhort one another daily, xMle it is 
called To-day, lest any of you he hardened through the 
deceit/ulness of sin. 

The sum of this verse is, a direction to keep our- 
selves and others from backsliding. 

Herein we may distinguish the inference and the 
substance. 

The inference is in this causal particle yu=,for. 

The substance lays down, 

1. A duty. 

2. The danger of neglecting that duty. 
In the duty is laid forth, 

1. The act to be performed, '^ra.^axaXun, c.rlwit. 

2. The persons, both agent and patient, taitToui, 
one another. 

8. The time. 

This is set out two ways : 

1. By the extent, zal)' £xairr>]» '/j/iSjaK, daily. 

2. By the restraint, «%§'; ou to a/i/M^ov -/.aXihai, 
irhile it is called To-day. 

About the danger, observe, 

1. The manner of expressing it, by caution, lest. 

2. The matter whereof it consisteth. 
Herein we may observe, 

1. The kind of danger, hardness, axXri^uvSji , be 
hardened. 

2. The persons that may fall into it, tI; eg u/aSi', any 
of you. 

3. The cause of falling into it. 
This is, 

1. Generally set down to bo a/iasria, sin. 

2. Particularly exemplified by this epithet, urrarri, 
deceitfulness. 

Ohserrations. 

I. Directions must he added to dissuasions. This I 

gather f^om the inference. In the former verse was a 



dissuasion ; in this verse is added a direction. See 
Sec. 142. 

II. Christians have need to he incited to duty.. Why 
else should this duty of mutual exhortation be so 
pressed, as it is here ? See Sec. 143. 

III. Ciiristians must quicken themselves in quichen- 
ing others. 

IV. Christians must stir vp others to that which they 
see meet for themselves. These two arise out of this 
word oie another. See Sec. 144. 

Y. Private mutual incitations are special means of 
stahility. This word one another, intends private as 
well as public persons. And that which is required 
is for the establishing of one another. See Sec. 
145. 

VI. Mutual duties must continually he performed. 
So much is intended under this word daily. See 
Sec. 145. 

YII. There is a season of doing good. This word 
to-day implieth a season. See Sec. 146. 

VIII. The opportunity of doing good must be taken. 
This phrase, ^vh^le it is called To-day, sets out the op- 
portunity when the duty is to be done. See Sec. 14(3. 

IX. There is danger in omitting this season. This 
particle lest intendeth a danger. See Sec. 147. 

X. Danger must be prevented in all sorts. This 
phrase, lest any of you, is indefinite, and compriseth 
all of all sorts under it. See Sec. 147. 

XI. Man's heart neglected ivill soon wax cold. This 
is the danger intended under this word lest, and ex- 
pressed in this word hardened. See Sec. 147. 

XII. Sin causeth hardness of heart. Thus much is 
here expressed. See Sec. 148. 

XIII. Sin is deceiful. This epithet added to sin 
shews it to be so. See Sec. 148. 

XIV. Sin prevails the more by the deceivableness 
thereof. This phrase, through the deceitfulness of sin, 
gives proof hereof. See Sec. 148. 

Sec. 151. Of being viade partakers of Christ. 

Ver. 14. For Jie are made 'partakers of Christ, ifue 
hold the beginning of our confdence stedfast unto the 
end. 

This verse hath reference to the two former verses, 
and is added as a motive to enforce both the dissua- 
sion from apostasy, ver. 12, and also the direction 
for preventing hardness of heart. 

The first particle yaj, for, shews that it is inferred 
as a reason. 

The force of the motive lieth in that privilege that 
belongeth to those that embrace the gospel. The 
privilege is, that they are made partakers of Christ. 

The argument may be thus framed : 

They who are made partakers of Christ tu^i not 
depart from God, nor suffer themselves to be mraened. 

But ye that profess the gospel are made partakers 
of Christ. 

Therefore ye must not depart, &o. 



COUGE OX HEBREWS. 



[Chap. III. 



Of this word /itToy^oi, partakers, bcc ver. 1, Sec. 17. 
Of this title Christ, see Tcr. G, Sec. 54. 

To bo made partakers of Christ intends two mys- 
teries : 

One is a spiritual union betwixt Christ and be- 
lievers, whereby they are made one body, 1 Cor. 
xii. 12: Christ the head, believers the members 
thereof. 

The other is a right to that heavenly inheritance 
which properly belongeth to Christ as the only be- 
gotten Son of God, and whereunto believers in Christ 
are adopted, being made joint-heirs with Christ, Rom. 
viii. 17. 

In both these respects believers are made partakers 
of Christ. Both these may stand together, severed 
they cannot be ; for all that are united unto him as 
members to a head, shall partake of his glory: and 
none shall partake of his glory but his members. 

I take the former mystery to be most principally 
here intended. For ho saith ' partakers of Christ,' 
not ' partakers tor/ether uilh Christ,' as the Gentiles 
are said to be partakers, together with the Jews, of 
God's promise in Christ, Eph. iii. 6. The other mys- 
tery followeth upon this. 

This phrase, ' are made partakers of Christ,' having 
reference to believers, sheweth that the faithful have 
a right to Christ ; he appertaineth to them ; he is 
theirs. In this respect he is said to be in them, Col. 
i. 27, John xvii. 23 ; to live in them. Gal. ii. 20 ; to 
dwell in their hearts, Eph. iii. 17 ; to be one with 
them, John xvii. 21, 22. This mystical union the 
Holy Ghost setteth out by many resemblances, as 
head and members, Eph. v. 30 ; husband and wife, 
2 Cor. xi. 1, 2; vine and branches, John xv. 5; 
foundation and edifice, Eph. ii. 20 21 ; house and 
inhabitants, ver. C ; yea, we are said to put on Christ 
as a garment, Rom. xiii. 14. 

Of this mystical union, the privileges, comforts, and 
duties thence arising, see Domest. But. on Eph. 
V. 30, treat, i. sees. 70, 71, &c. 

The word yiyi\u.(i.iv, translated made, implieth 
that there was a time when they were not partakers 
of Christ. They were not so bom. It was a privi- 
lege conferred on them, John i. 12. Thus it is said, 
they were made partakers of the Holy Ghost, Heb. 
vi. 4, ij-trCyjiUi yivrjOivras, &c. This privilege, to be 
partakers of Christ, is one of those gifts which ' came 
down from the Father of lights,' James i. 17. It is 
supernatural ; for all men by nature are ' without 
Christ,' Eph. ii. 12. This much amplificth the 
privilege, and cnforceth the duties inferred there- 
upon. 

Sec. 152. Of the meaning of the Greek uord trans- 
iated ' confidence.' 

These words, ' If we hold the beginning,' &c., are 
an evidence of our being partakers of Christ. That 
evidence is perBeverance in the faith of Christ. 



To hold the beginning of our confidence, is to 
persevere in that faith, wherein wo have been for- 
merly instructed, and whereof we have made pro- 



The word 'jTocfTaisic, hero translated confidence, is 
not the same, rraiitisia, which was so translated, ver. fi. 
Sec. 61. The one and the other Greek word may 
intend one and the same grace, but in diflfcrent re- 
spects. 

That -jrastriaia sets Out confidence, as it makes one 
freely and boldly profess the true faith ; this i/Ti>- 
ffragic, as it supporteth one's spirit. For the Greek 
word here used, according to the notation and pro- 
per use of it, signifieth substance; so it is translated, 
Heb. xi. 1, or subsistence. Thus it is applied to the 
second person in sacred Trinity, and translated person, 
Heb. i. 3, Sec. 21. There see the notation and deri- 
vation of the Greek word used in this test. 

It here signifieth some special grace, that gives a 
subsistence or being to one, or which sustaineth or 
supporteth him. 

Our former English translators, following Beza, 
thus expound the word by a periphrasis, ' Wherewith 
we are upholden,' quo sustenlamur. In the same 
sense do most interpreters here e.^cplain it. 

If due consideration be had about the grace which 
doth thus uphold us, it will be found to be faith. 
For thereby we lay hold on Christ, and are upheld 
by him. 

Our last English translators turn it ' confidence,' 
which is an high degree of faith, and implieth a 
settled assurance. In this sense is this very word 
used, and so translated, 2 Cor. xi. 17, i'lrosTusi: Tf,s 
xai);;^r}Siu;, confidence of boasting. 

And to like purpose is the same phrase used, 
though a little otherwise translated, 2 Cor. ix. 4. 

Whether we take faith or confidence, for the grace 
here meant, the diflcrence is not great, for both intend 
a resting on Christ ; only this latter, namely, confi- 
dence, implieth some greater assurance. Where the 
like matter is set out, the apostle expressly men- 
tioneth faith; thus, 'If you continue in the faith 
grounded and settled,' &c., Col. i. 23. 

Many, both ancient and modern expositors,' take 
faith to be the grace here meant. 

Two reasons may be given why the apostle setteth 
out faith under tbat Greek word which signifieth sub- 
stance or subsistence. 

One is to show, that faith giveth a kind of substance, 
or being to things to come, which actually are not ; 
for ' faith is the substance of things hoped for,' Heb. 
xi. 1. Rut things hoped for are not actually, wliilo 
they are hoped for, but only expected to be. No man 
hopes for that which he actually enjoyeth. ' Hopi-, 
that is seen, is no hope,' Rom. viii. 24. But fai'h 

> Ambr. do Vocal. Gent. 1. 2. Clirys. Tlicopliyl. Tl. 
(lorot. OCcunicn. Calv. feeza, Tureus, Scult. CEcolamp. tii 
I Nahum. Diodat. aliique. 



Ver. 14.] 



GOUGE ON HEBREWS. 



279 



gives a kind of present being to that which is hoped 
for. Thus, Abraham saw Christ's day, John viii. 56. 
Hereof see more on Heb. xi. 1. 

The other reason is to declare, that it is faith 
which upholds us in all difficulties, and iu our greatest 
weaknesses. By faith 'out of weakness, believers 
were made strong,' Heb. xi. 84. Hereupon it is 
said, that ' He who believeth shall not be confounded,' 
1 Peter ii. 0. ' Believe in the Lord, so shall j'ou be 
established,' said Jehoshaphat to his people, 2 Chron. 
XX. 20. 

This is of force to stir up such as have not faith, to 
get it ; and such as have it, to nourish it. Of both 
these, see The Whole Armour of God, treat, ii. part 
0. Of faith, on Eph. vi. 16, sec. 17, &c., and sec. 
64, &c. 

Sec. 163. Of faith maldiifj us partakers of Christ. 

Faith being the grace here intended, it appears 
that by faith we are made partakers of Christ : ' Christ 
dwelleth in our hearts by faith,' Eph. iii. 7. ' And 
we live by the faith of the Son of God,' Gal. ii. 20. 
For faith is that instrument which God bj' his Spirit 
worketh in us to lay hold on Christ, to be united unto 
bini, and so to be made partakers of him. 

God in his wisdom doth use this instrument of 
faith to that purpose, upon two especial grounds. 

1. Because faith of all graces makes most to God's 
honour. Hereof see I'/ie Whole Armour of God, 
treat, ii. part 0, on Eph. vi. 16. Of faith, sec. 7. 

2. Because faith doth most strip man of all con- 
ceit in himself. For faith is a hand which a man 
stretcheth out to another to receive what is needful 
for him. Hereby he shews, that he cannot find it in 
himself; but that which he looks for, is in him to 
whom he stretcheth his hand to receive it. 

Against the foresaid doctrine, it may be objected, 
that ' Hereby we know that we dwell in Christ, and 
Christ in us, because he hath given us of his Spirit,' 
1 John iv. 13. Hereupon another apostle saith, ' If 
any man have not the Spirit of Christ, he is none of 
his,' Rom. viii. 9. By these, and other like texts of 
Scripture, it appears that we are made partakers of 
Christ by his Spirit. 

A ns. It is true that we are united to Christ by his 
Spirit, but that hindereth not our union also by faith. 
Both may stand together. For there is a double 
bond of our spiritual union with Christ : one on 
Christ's part, which is the Spirit ; the other on our 
part, which is faith. Christ, by his Spirit, layeth 
hold on us, and we by faith lay hold on Christ. 

If Christ be worth the having, and that it be a pri- 
vilege to be made partakers of Christ, how blind are 
they tliat see it not ! What sots are they that regard 
it not ! Then labour to get, preserve, and well use 
faith, which is the means God hath appointed t.o 
that end. Hereof see The Whole Armour of God, in 
the places before quoted. 



Sec. 154. Of fciilh's increase. 

The Greek word translated heijinniug, may be taken 
either for a foundation whereupon an edifice is built ; 
or for the first breeding or being of a thing. 

In the former sense it is used, Heb. vi. 1, and 
translated princijile. But in the margin the true 
sense of the Greek word is thus expressed, the be- 
ginning. 

That the word beginning doth there signify founda- 
tion, is evident by this phrase following, ' Not laying 
again the foundation,' &c. Beginning a,ni foundation 
are there put for one and the same thing. 

In the latter sense, as it signifieth the first being of 
a thing, it is most frequently used, as, ' The begin- 
ning of the gospel,' Mirk i. 1. IBy the gospel he 
means the preaching thereof. Now, because John 
was the first minister thereof, John's preaching of it is 
called the beginning of the gospel. So the first 
miracle that Christ wrought, is called, 'the beginning 
of miracles,' John ii. 11. 

In the former sense, the apostle takes it for grant, 
that there had been a foundation of faith laid among 
them. Why else should he call upon them to hold 
it fast ? This is it which is called, 'The form of 
sound words,' 2 Tioa. i. 13, and a ' foundation,' Heb. 
vi. 1. On that place there will be a more just occa- 
sion to speak of this point. 

In this place, as beginning signifieth the first being 
of a thing, it sheweth, that where it is begun, it 
must be preserved and increased. The apostle 
having testified to the Colossians, that he ' heard of 
their faith in Christ,' addeth, that he ' ceased not to 
pray that they might increase, and be strengthened 
therein,' Col. i. 4, 9-11. 

Grace is not perfect at the first, 1 Cor. xiii. 9. By 
growth it attains to perfection. 

Besides, growth in faith is an evidence of the truth 
of faith. 

This is a point needful to be pressed in these de- 
clining days. Christ may well say to England, as he 
did to Ephesus, ' Thou hast left thy first love,' Rev. 
ii. 4. Where there is a stay in grace, there will be 
a decay. We have need to ' stir up the gift of 
God that is in us,' 2 Tim. i. 6. We that are made 
partakers of Christ, ought to 'grow up into him in all 
things,' Eph. iv. 15. Hereof see The Whole Armour of 
God, on Eph. vi. 16, treat, ii. part 6. Of faith, sec. 
64, &c. 



ofc 



right to 



Sec. 155. Of perseverance an evid-. 
Christ. 

These words, (/" I'-e hold stedfast unto the end, are 
the same that were used before, verse G, and in the 
same sense. 

Of this particle, idv wej, ;/, see Sec. 60. 

Of the emphasis of these words, /i'^x^i riXou; ^iQaiav 
xaTOLd^uiiiv, 'he'd fust to the end,' see Sec. 68. 

This inference being here set down as a proviso., 



GOLGE OX HEBRl;\V^ 



[Chap. III. 



Bbeweth, that it is perseverance in faith which givelh 
sure evidence that \vc are made partakers of Christ. 
Hereof see ver. G, sec. 08. 

Sec 150. Of the rcsuhttlon an I olmcrvations 0/ Heb. 
iii. 14. 

Ver. 14. For Wi- are made paiiakers 0/ Chmt, if ue 
hold the betjinning 0/ oui- conjidence stedj'asl to the end. 

The sum of this verse is, an evidence of our right to 
Christ. 

Herein we are to observe, 

1. The iuferetice in this causal particle, /';/■. 

2. The substance. Wherein is set down, 

1. A privilege. 

2. An evidence thereof. 

In setting down the privilege, two points are ex- 
pressed : 

1. The kind of privilege, partah-ers of Chrhl. 

2. The ground thereof, in this verb, ve are made. 
About the evidence we may observe, 

1. The manner of expressing it, by way of supposi- 
tion, in this pai-ticle, (/. 

2. The matter. 

Wherein is declared, 1, an act ; 2, the subject. 
The act is, 

1. Propounded, in this word hold. 

2. Amplified, and that two ways : 

(1.) By the extent, in this epithet, stcdfafit. 
(2.) By the continuance thereof, unto the end. 
The subject points at, 

1. The heijinnina. 

2. 'J'he grace itself, conjideiic-, or faith. 

Ihctrines. 

I. Men way he partakers 0/ Christ. This is here 
plainly expressed, and taken for grant. See Sec. 
151. 

II. To he partakers 0/ Christ is a supernatural gift. 
This phrase, we are made, implieth as much See 
Sec. 151. 

HI. Our right in Christ must make us faithful to 
him ; so faithful as we never depart from him, nor 
be hardened against him. The causal particle fir 
intends thus much. See Sec. 151. 

IV. Faith upholds them that hare it. In this respect 
faith is here styled suhslance, or that which supports. 
See Sec. 152. 

V. Faith wakes men partakers of Christ. In that 
continuance in faiih is here set down as an evidence 
of our union with Christ, it follows that by faith that 
union is wrought. See Sec. 153. 

VI. Faith begun must he nourished. The prefixing 
of this word beginning, before confidence or faith, clears 
this doctrine. See Sec. 154. 

VII. 2'heg who are in Christ must look to their 
standir.g. This conditional particle if hints so much. ! 
See Sec. 154. 

VIII. I'erseverance in faith gives eiidence of our I 
true right tu Christ. The inference of the condition j 



of perseverance upon the privilege of being partakers 
of Christ, proves this doctrine. See Sec. 154. 

IX. Perseverance must he without intermission. 
This epithet stcdfast demonstrates as much. Bee 
ver. 0, Sec. 08. 

X. True perseverance holds out till death. For this 
is that end which is comprised under this phrase, 
unto the end. See ver. 0, Sec. C8. 

Sec. 157. Of this ]>hrase, ' while it is said, To-dug.' 

Ver. 15. Whiles it is said, To-day, if ye uill hear his 
voice, harden not your hearts, as in the provocation. 

The apostle doth here begin to expound some 
passages of the foresaid testimony, taken out of Ps. 
xcv. 7, &c. 

The first point expounded is the time intended by 
the psalmist, in this word to-day. 

The apostle by this phrase, whiles it is said. To-day, 
sheweth that a continued time is meant. 

The Greek phrase, in rtT y.syesijai, may word for word 
be thus translated, ' In this to be Siiid to-day.' This 
is an apparent Hebraism. For the Hebrews do com- 
prise the gerunds under the infinitive mood ; and by 
prefixing a preposition, set out the time of doing a 
thing. This phrase, 10X3, in dicendo, in saying, is 
thus translated, Ps. xlii. 3, ' while they say.' The 
Greek Septuagint do translate it in the very same 
words that are used by the apostle in this text, it 
TiZ '/.iyisiai. 

The phrase therefore is fitly translated by our 
Enghsh, and it doth well express the emphasis of the 
Hebraism, and the meaning of the apostle, which is 
to demonstrate, that so long as the opportunity of 
hearkening to the voice of Christ contiiiueth, Christians 
must take that opportunity, and by no means harden 
their hearts against it. Hereof see more, Sec. 140. 

Thus this verse fitly dependeth on the latter part 
of the former, as a further reason to stir us np to 
' hold the beginning of our confidence,' or faith. The 
reason is taken from God's continuing to call upon us 
to hearken unto his voice, and not to harden our 
hearts. 

The argument may be thus framed, 

While it is said, ' To-day, if ye will hear his voice, 
harden not your hearts,' &c. ; we ought to hold fast 
the beginning, &c. 

But still it is said, ' To-day, if ye will hear,' &c. 

Therefore still we ought to hold the beginning, &c. 

Sec. 158. Of extending Scripture instructioris to 
future ages. 

The apostle here repeateth the very words of the 
psalmist, and applieth them to Christians.' The 
point itself, of taking the opportunity of hearkening to 
Christ's voice, is a very remarkable point, and of great 
concernment. So as repetitions of matters of momei.t 
are lawful and useful ; and that whether they be re- 

• See Chap. ix. 28, Sec. 138, and Chap. x. 8, Sec. 22. 



Vee. 10.] 



GOUGE ON HEBREWS. 



peated in the same words, and same sense ; or in the 
same sense, and different words. See more hereof in 
The Saints' Sacnfice,on Ps. cxvi.16, sees. 98, 107-109. 

There is the more weight in repeating this point, 
because it is repeated in the very terms of sacred 
Scripture. Hereof see before, Sec]! 71. 

Of this expression of the time, to-day, see Sec. 70. 

Of hearing Christ's voice, see Sees. 77, 78. 

Of the heart, and harJening it, see Sees. 79, 80, &c. 

Of this note of resemblance, as, see Sec. 89. 

Of this title 2^rovocation, see Sec. 90. 

Of the several observations gathered out of the 
several words of this verse, see ver. 7, 8, Sec. 120. 

Bj' repeatiug the very words of the psalmist, and 
applying them to Christians, the apostle giveth us to 
understand, that Scripture instructions are of perpetual 
use. As they were of use in the prophet's time, so 
also in the apostle's, so still in ours, so will they be 
in future ages till the world's end. They are as the 
lamps which continually gave light in the tabernacle, 
and were never put out, so long as it stood, Exod. 
xxvii. 20. So long as the church remaineth, these 
lamps ought to shine, yea, they will shine in it. The 
prophet is commanded to write his prophecy ' before 
the people in a table,' and to ' note it in a book, that 
it might be for the time to come, for ever and ever,' Isa. 
XXX. 8. An apostle saith that ' the prophets did minis-' 
ter unto us the things that are now reported,' 1 Peter 
i. 12. 

God's truth is an everlasting truth, it ' endnreth to 
all generations,' Ps. c. 5, ' even for ever,' Ps. cxvii. 2. 
God's truth is as himself, and his will as his nature : 
' He changeth not,' Mai. iii. 0. 

This justifieth such collections, inferences, and ap- 
plications which preachers use to make of scriptures 
to their auditors ; as where they iind any general duty 
commanded, there to press it upon their people, as a 
duty whereunto their people are bound. We have the 
warrant of Christ and his apostles for this. When 
Christ was tempted to presumption, Mat. iv. 6, he 
knew that this precept of Moses, ' Ye shall not tempt 
the Lord,' Deut. vi. 16, belonged to him. So when 
he was tempted to fall down to the devil, and worship 
him, he pressed this injunction long before delivered 
by Moses, ' Thou shalt worship the Lord thy God, 
and him only shalt thou serve,' Mat. iv. 9, 10. In 
this respect, he reproved the Jews of his lime for 
transgressing the commandments of God, given in their 
fathers' time, Mat. xv. 6. See more hereof, ver. 8, 
Sees. 89, 90, and Chap. xiii. 5, Sec. G8. 

Sec. 159. Of the resohilion and obscnations of 
Eeb. iii. 15. 

Ver. 15. Whiles it is said, To-day, if ye will hear his 
voice, harden not your hearts, as in the provocation. 

The sum of this verse is, a direction for holding 
fast to Christ. 

Two special points arc observable herein : 



1. The time when the duty is to be per.''ormed. 

2. The means how it may be performed. 
About the time we may observe, 

1. The fitness of it, to-day. 

2. The continuance thereof, whiles it is saiJ. 
In setting down the means, there is noted, 

1. The manner of propounding the same, in this 
conditio.ial particle, if. 

2. The matter whereof it consisteth, which is set 
down both affirmatively, and also negatively. 

In the affirmative there is expressed, 

1. An act, hear. 

2. An object, his voice. 

The negative is propounded and aggravated. 
In the proposition there is set down, 

1. An act forbidden, harden not. 

2. The object whereupon that act useth to be ex- 
ercised, your hearts. 

The aggravation is manifested by a resemblance to 
a former time. 

In this aggravation is set down, 

1. The note of resemblance, as. 

2. A description of the time and place intended, in 
the provocation. 

Doctrines. 

I. The opportunity of yrace is to he taken. This 
word, to-day, signifieth a season or opportunity. See 
Sec. 76. 

II. Improvement is to be made of the season so lonr) 
as it lasteth. This phrase, !i7i(7('s it is said, implies a 
continuance. See Sees. 146, 147. 

III. God's word is man's rule. This is his voice 
which we must hear. See. Sec. 78. 

IV. God's uord is the most princijud object ofheariiiy. 
It is here set down to be so. See Sec. 77. 

V. Heariny the gospel is a sovereign antidote against 
the poison of an hard heart. This conditional clause, 
If ye trill hear, presupposeth thus much. See Sec. 77. 

VI. A man's heart may be hardened. This is here 
taken for grant. See Sec. 80. 

VII. A man may harden his own heart. He speaks 
to men themselves not to do it. See Sec. 85. 

VIII. Hardness of heart is an hindrance to profitable 
hearing. Therefore we arc warned not to harden, if 
we would hear. See Sec. 77. 

IX. Sins of former ages are to be observed. This is 
the end of this title, ^nwocation. See Sec. 90. 

X. Sins of former ages are to be avoided. This note 
of resemblance, as, hath reference to a former time. 
See Sec. 89. 

XI. The same points may be repeated. For here the 
apostle repeateth what before he had delivered in the 
same words. See Sec. 158. 

Sec. 160. Of blaming some and not all, where fome 
only are guilty. 

Verse 16. For some, when theyhad heard, did provoke: 
howbeit not all that came out of Egypt by Moses. 



GOUGE ON HEBREWS. 



[Chap. III. 



Here the apostle begins to shew what kind of persons 
sinned, and were punished. These are iudeKnitely 
hinted in this verso, and more clearly exemplified in 
the verses following. 

He maketh mention of the persons, to give a more 
full evidence of the necessity of Christian watchfulness 
against hardness of heart, even because they whose 
hearts were hardened, provoked God to their own ruin. 

This causal particle, ya.^,f(ir, demonstrateth somuch, 
for it imports a reason of that which goeth before, as 
if he had more plainly said, Do not ye who now hear 
Christ's word, harden j-our hearts, because they who 
of old were hardened provoked God. 

This pronoun, r/vh, some, is a word of limitation, 
for it exempteth some, namely, such as were not guilty; 
therefore the apostle, by way of explanation, to make 
his mind the more clear, addeth this phrase, ' Howbeit 
not all.' 

The apostle would not lay the blume on all, where 
he knew that not all, but only some, were guilty. 

This is in this exemplification the more observable, 
because almost all at some time or other provoked 
God. For of all the six hundred thousand men, that 
came out of Egypt, Exod. xii. 37, there were but two 
that provoked not God to cut them ofif in the wilder- 
ness, Num. xiv. 29, 30. 

Indeed, besides those two men, Joshua and Caleb, 
many that were under twenty year old, when they came 
out of Egypt, were not destroyed in the wilderness, for 
a great army went out of the wilderness into Canaan ; 
therefore the apostle might well say, ' some, not all,' 
so as none are to be blamed but those that are guilty. 
All are not to be involved in the blame that lieth upon 
some. Snch a limitation doth the apostle use, where 
he reckoncth up particular crimes of the Israelites in 
the wilderness ; thus, some of them were iilolaters, some 
of them committed fornication, some of them tempted 
Christ, some of them murmured, 1 Cor. x. 7-10. 

To condemn all, where some only are guilty, is to 
condemn the just, which is as mucli before God, as to 
justify the wicked, Prov. xvii. 15. 

This is too common a fault among many, who use to 
condemn all professors of liypocri.sy, because some are 
hypocrites, and all ministers of pride, and all magis- 
trates of injustice, and all lawyers of unconscionable- 
ness in maintaining unjust suits, and all physicians 
of unraercifulnoss, and all citizens of covotousness, and 
all tradesmen of deccitfulness, and all women of light- 
ness, and all servants of unfaithfulness. See more 
hereof in The SalnU' Sacrifice, on Ps. cxvi. 11, sec. 7-t. 

General censures are for the most part unjust cen- 
sures, yet too, too common. 

This moderation of the apostle, in charging some 
only, affords a good lesson to ministers, magistrates, 
parentB, masters, and others, not to censure orcondemn 
a of the same pl.ncc, state, calling, office, condition, 
degree, country, sex, or other community, for the fault 
of some. 



Sec. IGl. Of O )d's piiUimj difference betwixt different 
persons. 

This negative clause, cravrss, not all, being inferred 
upon the affirmative with this conjunction of opposition, 
aXka, but, further shews that God, in mixed multitudes, 
can put dill'erence betwixt persons that differ. 

Though the persons comprised under the restrictive 
particle, •rnig, some, before mentioned, were a very 
great multitude, and these comprised under this nega- 
tive, not all, were vei-y few in comparison, yet God, 
who took notice of that mnltitude, did also take special 
notice of these few. In such a case as this it is said, 
that ' They that feared the Lord spake often one to an- 
other : and the Lord hearkened, and heard it ; and a 
book of remembrance was written before him for them 
that feared the Lord, and thought upon his name. 
And they shall bo mine, saith the Lord, in the day 
that I make up my jewels,' Mai. iii. 16, 17. When 
the Lord sent a destroyer through the midst of Jeru- 
salem, he commanded to ' set a mark upon the fore- 
heads of the men that sighed,' &c., Ezek. ix. 4. An 
j apostle giveth three instances hereof, which are as 
famous as ever the world affiirded. One is of the dif- 
ference that God put betwixt the angels that stood, and 
them that fell. The other is of the diflcrence ho put 
betwixt Noah's family and the old world. The third 
is of a like difl'erence betwixt Lot and the people of 
Sodom and Gomorrah. Hereupon this conclusion is 
inferred, ' The Lord knoweth how to deliver the godly 
out of temptations, and to reserve the unjust unto the 
day of judgment to be punished,' 2 Peter ii. 4, itc. 

' The eyes of the Lord are in every place, beholding 
the evil and the good,' Prov. xv. 3. As he hath an 
all-seeing eye, so also he hath a perfect discerning 
Spirit, ' whose fan is in his hand, and he will thoroughly 
purge his floor,' &c., Mat. iii. 12. 

This is a great comfort and encouragement to srch 
as are forced to complain, as David did : Ps. cxx. 5, 
' Woe is me, that I sojourn in Meshech, that I dwell in 
the tents of Kedar ! ' And as another prophet, ' Woo 
is me, for I dwell in the midst of a people of unclean 
lips,' Isa. vi. 5. Though we live among such, God 
will not wrap ns in the number of such, especially if 
we remain upright, as Noah did, Gen vi. ; imd 
righteous, as Lot did, 2 Peter ii. 8. Such are as pre- 
cious stones ; though they be in a heap of rubbish, God 
can and will find them out. God will not cast away 
the precious with the vile. God sees those whom man 
cannot see. When Elijah thought there had been none 
left but himself, the Lord discerned that there were 
' seven thousand in Israel, which had not bowed their 
knee to Baal,' 1 Kings six. 18. 

Sec. 1G2. Of professors provoking God tchile they 
liear his word. 

The sin of those some before mentioned is ihns 
expressed, ' Some, when they had heard, did pro- 
voke.' 



i 



Ver. 16.] 



GOUGE ON HEBREWS. 



Of the derivation and emphafical signification of tie 
word provoke, see ver. 8, Sec. 90. 

This Greek verb, Tajs-Zxiavav, is here only in this 
text of the New Testament used, but in the Old Tes- 
tament by the Greek LXX more frequently, especially 
in the Psalms ; as Ps. Ixxviii. 17, 40, 56, and cvi. 7, 
33, 48 ; so Jer. xliv. 8 ; and in sundry other places. 
In the New Testament there are other Greek words 
which signify the same thing, carry as great emphasis, 
and transhited provoke ; as in this phrase, ' Do we 
provoke (Taja^JiXow, ad fervorem excito) the Lord to 
jealousy,' 1 Cor. x. 22. Love ' is not provoked,' tk^o- 
i,mu, exacerbo, 1 Cor. xiii. 5. ' Provoke not your 
children,' caoogy/^w, ad iram provoco, Epb. vi. 4. 

The word used in my text doth greatly aggravate 
the obstinacy of those who profess themselves to be 
God's people ; they do, as much as in them lieth, 
embitter the Spirit of God, and vex him : ' They 
rebelled, and vexed his Holy Spirit,' Isa. Ixiii. 10 ; 
hence is it that he is said to be grieved, ver. 10, sec. 
103. What else can be expected but that God should 
vex them, as is threatened, Ps. ii. 5, and accomplished, 
2 Chron. xv. 6. It is not safe to provoke the Al- 
mighty, and to cause him to turn his fatherly aflfeetion 
into the disposition of a judge. 

This sin of theirs is yet further aggravated by their 
contempt of the means which God aiibrded to reclaim 
them, which was his word ; for this act hear hath 
reference to ' the voice of God,' mentioned ver. 7. 

The Greek word axo-jaayr?: is a participle of the 
present tense, and may be thus translated, ' Hearing, 
they provoked ;' that is, while God was speaking, and 
they hearing, they still provoked. 

They heard God directing them the right way, and 

inciting them to walk in that way, Deut. xxx. 15, 16. 

They heard God admonishing them to take heed 

lest they should wander out of that way, Deut. viii. 

11, 12. 

They heard God promising blessings to them that 
obeyed him, and threatening curses against them that 
disobeyed, Deut. xxviii. 1, 2, 15, &c., yet 'they pro- 
voked.' God's word nothing at all wrought upon 
them. 

Such was the disposition of the old world, 1 Pet. 
iii. 19, 20, of Sodom and Gomorrah, 2 Pet. ii. 8, of 
the Israelites in the time of the judges. Judges ii. 17, 
of the kings, 2 Kings xvii. 13, 14, and after their 
captivity, Ezra ix. 10 ; yea, in and after Christ's time, 
even till they came to be Lo-ammi, no people of God, 
Acts vii. 51," 1 Thes. ii. 15, 16. 

The god of this world had blinded their eyes, 2 Cor. 
iv. 4, and hardened their hearts, as he did Judas his 
heart, John xiii. 27. 

Hereby they shewed that they were not of God, 
John viii. 47, 1 John iv. 6. It is said of the sons of 
Eli, that ' they hearkened not nnto the voice of their 
father, because the Lord would slay them,' 1 Sam. 
ii. 25. 



God's word is the means which God hath sanctified 
to reclaim sinners. The case of those who hearken 
not thereto is very desperate. Oh take heed of sin- 
ning under the means which God affords to reclaim 
from sin. 

Sec. 163. Of hracVs cominci out of Ei/ijpt. 

This phrase, cajne oat of Eijypt, is here added by 
way of description, or designation of that mixed mul- 
titude whereof many provoked God, others provoked 
him not. 

The description is taken from a wonderful deliver- 
ance which God gave them ; for Egypt was to the 
persons here meant a place of bondage. So it is said 
to be in the preface to the Decalogue, Exod. xx. 2. 

Of the notation of this word E;/!/pt, of the bondage 
of the Israelites therein, of their wonderfal deliverance 
thereout, I have distinctly treated in a sermon on Isa. 
xiii. 3, entitled Merci/'s Memorial. 

This deliverance was one of the most marvellous 
and memorable that ever God wrought for his people. 
Sundry circumstances do much amplify the same ; as 
the place whence and whither they came, and the 
manner of bringing them from the one place to the 
other. 

1. The place whence they came was a place of a 
most miserable bondage, where ' their lives were made 
bitter unto them,' Exod. i. 14, and where ' their cry 
came up unto God,' Exod. iii. 9. 

2. The place whither they were brought was a place 
of great freedom, and where God extraordinarily pro- 
vided for them. See ver. 8, Sec. 92. 

8. The manner of bringing them from one place to 
the other was with mighty power, Deut. ix. 29, and 
with great tenderness. See Chap. viii. 9, Sec. 55. 

Besides, this word, s^iXOovric, ' came out,' implielh 
a free and a full deliverance, for it is a compound 
word. 

The simple verb came implieth a voluntary act. 
They were not hauled or drawn, but they came will- 
ingly, cheerfully, joyfully ; for upon their coming out 
of the Red Sea ' they sang praises to God,' Ps. cvi. 
12, Exod. XV. 1, &e'. It is indeed said that ' the 
Egyptians were urgent upon the people that they 
might send them out of the land in haste,' Exod. xii. 
38 ; but that was not by reason of any unwillingness 
in the people to go as soon as they could, but rather 
by reason of that great fear wherein the Egyptians 
were, lest they should be all consumed if the Israelites 
tarried any longer. 

The preposition ex vi'I e;, with which the verb is 
compounded, translated out, implieth a full deliver- 
ance. They were brought clean out of that land, and 
clean out of their bondage, and clean from their op- 
pressors, even through the Red Sea into another land. 

The more to manifest this full deliverance, the pre- 
position out is twice used, both in composition, and 
also simply by itself, e^i>J6tTig Eg. The latter, which 



28-t 



GOUGE ON HEBRENVS. 



[Chap. III. 



is the simple prepositian, is hure translated of, they 
' came out of Egypt.' 

All those circumstaneos — as, 1. The place whence 
they came. 2. The place whither they were brought. 

8. The means used to bring them out, ' Mighty won- 
ders.' 4. Their manner of coming out, voluntarily. 
5. Their full deliverance, ' They came out' — all these 
circumstances, as they do much amplify the deliver- 
ance, so they do exceedingly aggravate the sin of those 
that were delivered. 

They do also confirm two points before observed 
concerning God's wonderful and gracious deliverance 
of the Israelites out of Egypt. 

One is, that extraordinary works work nothing at 
all upon the incredulous. See ver. 9, Sec. 99. 

The other is, that no kindness works upon the 
obstinate. See ver. 8, Sec. 92. See also Chap. viii. 

9, Sec. 57. 

Sec. IGL Of Moses his bringinri Israel out oj Eriypt. 

The foresaid great deliverance is here by name 
attributed to Moses, in this phrase, by Moses. 

Of Moses, see ver. 2, Sec. 87. 

This preposition dm, by, is sometimes attributed 
to the principal author, sometimes to ministers.' 

To the principal author, as to God, 1 Cor. i. 9, 
Father, Gal. i. 1, Son, John i. 3, Holy Ghost, Eom. 
V. 5. 

To ministers, as to angels, Heb. ii. 2, and to men, 
as here to Moses. 

It was indeed the Lord that brought them out of 
Egypt, Exod. XX. 2, yet it is here ascribed to Moses. 
Not only the people of Israel, but also God himself, 
doth ascribe this great work to Moses, and in that 
respect calleth the children of Israel the people of 
Moses, Exod. xxxii. 1, 7, and xxxiv. 10. 

But herein Bloses is to bo considered as God's 
minister, whom God used under himself to bring this 
work to pass. For, 

1. Mo.ses brought them the first tidings of God's 
purpose to deliver them, Exod. iv. 28-30. 

2. Moses went as a messenger from God to Pharaoh, 
to charge him to let the people go, Exod. v. 1. 

3. Moses was God's instrument in bringing the 
plagues on Egypt, whereby Pharaoh was forced to let 
Israel go out of his land, Exod. vii. 20. 

4. Moses, as their guide and captain, directed them 
when and how to go out, Exod. xiv. 13, Ps. Ixxvii. 20. 

6. Moses was used as a means, by striking the lied 
Sea, to divide the waters, and make a path for the 
Israelites to go through on dry land, Exod. xiv. 16, 21. 

G. Moses was the means, by striking the sea again, 
to overwhelm the Egvptians, and so to destroy them 
all, Exod. xiv. 27. 

Thus God's work is attributed to man. In this 
respect Moses is styled a deliverer. Acts vii. 85 ; bo 
Othniel and Ehud, "judges iii. 9, 15, yea, all that God 
' Sec Chop. ii. 9, Sec. 74, and Chap. vi. 12, Sec. 84. 



used as instruments to work public deliverances for 
his people, are styled saviours, Neh. ix. 27 ; and 
Jonathan is said to ' work great deliverance in Israel,' 

1 Sam. xiv. 45, and Mordecai to ' seek the wealth of 
his people,' Esther x. 3. 

God doth herein and hereby honour their calling 
and service whom ho is pleas(fd to use as his ministers. 

Should not people, then, respect and honour them 
whom God so hououreth as to ascribe unto them his 
own works ? Shall men dare to despise them whom 
God doth so respect as to stvle them gods, and chil- 
dren of the Most High? Ps.'lxxxii. G. 

The like dignity is ascribed to ministers of the word, 
who are styled fathers, 1 Cor. iv. 15, and are said to 
beget people to God, Philem. 10, yea, to save 
people, 1 Tim. iv. 16; and to be co-workers with God, 

2 Cor. vi. 1. 

This should make us conscionable in usiqg men's 
ministry for attaining that good which God is pleased 
to eflfect thereby. 

Sec. 1G5. Of the resolution and observations of 
Heb. iii. 16. 

Ver. IG. Forsome, when Ihey had heard, did provoke: 
howheit not all that came out of Egypt hj Moses. 

The sum of this verse is, the notice which God 
taketh of diil'erent persons. 

The parts are two : 

1. An aggravation of the sin of them that sinned. 

2. An exemption of others that sinned not. 
The aggi'avation is manifested two ways. 

1. By the effect that followed thereon, they provoked. 

2. By the means which God afforded to reclaim 
them. 

The means are of two sorts. 

1. God's word which they heard. 

2. His mighty work. This is described, 

1. By the place whence they were brought, Egypt. 

2. By the manner of deHvering them, they came 
out. 

3. By the minister whom God used. 

The exemption is, 1, intimated, some; 2, expressed, 
not all. 

Doctrines. 

I. Professors' obstinacy provokes Cod. Such were 
the persons, such the sin here mentioned. See Sec. 
162. 

II. Neglect of God's word heard aggravates sin. To 
this end this act, they heard, is here set down. See 
Sec. 162. 

III. Extraordinary works of God work not on in- 
credulous. This deliverance out of Egypt was extra- 
ordinary, yet it wrought not. See Sees. 163, 99. 

IV. Kindness works not on the obstinate. This de- 
liverance was a great act of kindness, yet it wrought 
not. See Sec. 92. 

V. God ascribes his own work to his mijiislcrs. See 
Sec. 104. 



i 



Ver. 17.] 



GOUGE ON HEBREWS 



VI. All are not to he Uamedjor the fault of some. 
See Sec. 160. 

VII. God can put difference helwixt different jjer- 
sons. See Sec. IGl. 

Sec. 166. Of propounding and resolving points in- 
terrogatory. 

Verse 17. But with wliom was he grieved forty 
years ? Was it not with them that had sinned, whose 
carcases fell in the wilderness ? 

The exemplification of the persons that sinned, and 
were punished^in the wilderness, is laid down in this 
and the next verse. 

That it might the better appear who they were that 
were exempted, the apostle here makes inquiry after 
those who grieved God, and thereupon were punished. 

The particle of opposition, hi, hut, intimateth that 
the questions in this verse propounded tend to that 
purpose : as if he had said, Seeing all of them provoked 
not God, who were they that provoked him ? 

By thus propounding the matter interrogatively, he 
gives them occasion more seriously to consider it. 
For a question propounded, makes them who hear it 
to think with themselves what fit resolution may be 
given thereto. For this end, these and such like 
phrases use to be set before questions, ' How think 
you ?' ' What think you ?' ' Do you think ?' ' Tell 
me, how think you ? If a man have an hundred sheep, 
and one of them be gone astray, doth he not leave ?' 
&c., Mat. xviii. 12 ; ' What think you? a certain man 
had two sons,' &c.. Mat. sxi. 28 ; 'Do you think that 
the Scripture saith in vain ?' &c., James iv. 5 ; ' Tell 
me, which of them will love him most '?' Luke vii. 42. 

The apostle was desirous that they might clearly 
and fully understand the point in hand, and that they 
might well heed it, and therefore thus propounds it 
interrogatively. Parables, paraphrases, analyses, or 
resolutions of Scripture, and all manner of expositions 
tend to the same end. 

That which the apostle expressed in the former 
verse under this word rrapirrlx^avav, provoked, he here 
sets down under this metaphor, T^oe(LyJisi, grieved. 
The former had reference to the people that sinned ; 
they provoked God. This latter hath reference to 
God, and is an efl'ect or consequence following there- 
upon. By their provoking God, God was grieved. Of 
grieving God, see verse 10, Sec. 103. 

God's continuing to be grieved is expressed in these 
words ' forty years.' This circumstance of time was 
set down before in reference to the people's continu- 
ing in sin. See verse 10, Sec. 102. 

Here it is applied to the continuance of God's 
grieving at them, and therein amplifies his patience 
in bearing with them so long. Hereof see verse 9, 
Sees. 100, 101. 

The answer to the foresaid question is returned by 
another question, thus, ' Was it not with them that 
had sinned ?' This manner of answering one question 



with another is very elegant and emphatical. It shews 
two points. 

The first is conclusive, and implieth that the matter 
questioned is so clear and evident that no question 
need be made thereof : as where the apostle having 
made this question, ' Is God righteous, who taketh 
vengeance ?' thus answereth it, ' Then how shall God 
judge the world ?' Eom. iii. 5, 6. And to this ques- 
tion, ' Shall we sin, because we are under grace ?' ha 
giveth this answer, 'Know ye not that to whom ye yield 
yourselves servants to obey, his servants ye are? Kom. 
vi. 15, 16. 

The other point is exclusive, and implieth) that 
God was grieved with none, and punished none, but 
such as sinned, Gen. xviii. 23, &c., Ezek. xviii. 4, &c., 
Ezek. ix. 4, Rev. vii. 2. For the Lord is a just and 
righteous God, Gen. xviii. 25. 

Hereof see more in The Plaster for the Plague, on 
Xum. xvi. 45, Sees. 12-15. 

Sec. 167. Of sill grieving God. 

The latter question, wherein the answer to the for- 
mer consisteth, is set down negatively, thus, ' Was it 
not with them ?' &c. This implieth a sure, cei'tain, 
and unquestionable affirmation, and determination of 
a point : as where it is said, ' Have wo not all one 
Father ? Hath not one God created us ?' Mai. ii. 10. 
This Christ maketh most clear : for after he had pro- 
pounded this negative questipji, ' Shall not God avenge 
his own elect ?' &c., he thus addeth, ' I tell you that 
he will avenge them speedily,' Luke xviii. 7, 8. This 
latter express conclusion, demonstrateth the infaUible 
certainty of the former question. 

In that this negative question infers that they that 
had sinned grieved God, it is most certain that it was 
the sin of the IsraeHtes whereby God was so much 
grieved. 

It was shewed, Sec. 148, that the Greek word a,u.a^- 
TTioaai, here translated sinned, by an Hebrew notation 
signifieth to embitter and provoke. Sinners, there- 
fore, must needs grieve God. It is said,' that ' it 
grieved God at the heart ' for the sins of the old world. 
Gen. vi. 6. And of the Son of God it is said, that 
' he was grieved for the hardness of people's hearts,' 
Mark iii. 5. 

Oij. It is also said, that ' the soul of the Lord was 
grieved for the misery of Israel,' Judges x. 16. If he 
be grieved at people's misery, then not at their sins 
only. 

Ans. 1. Sin was the cause of their misery. So as 
in grieving at their misery, God also grieved at their 
sin ; yea, sin also might be mixed with their misery. 

2. There is a double kind of gi-ief, one through in- 
dignation ; the other through compassion. With the 
former God properly grieves at sin ; with the latter at 
misery. 

God cannot but be much grieved at sin, because it is 
directly contraiy to his mind and will, to his purity 



GOUGE ON HEBREWS. 



[Chap. 



and holiness, to his power and sovereignty, and to 
other his divine excellencies. 

This ought to he as a hridle and curh to hold us in, 
and restrain us from sin. Who would grieve the 
divine majesty ? especially so as to stir up the fire of 
his indignation. ' Who would set the hriers and 
thorns against me in battle?' saith the Lord, 'I would 
go through them, I would bum them together,' Isa. 
xxvii. 4. Will any be so foolish as, being like briars 
and thonis, fit fuel for fire, to dare to blow up the fire 
of God's indignation ? 

Sec. 168. Of the vemjcance that follnired upnn t/riev- 
inij God. 

Another eflfect of their sin is set out in these words, 
' whose carcases fell in the wilderness.' 

This, as it was the fruit of their sin, so it was a just 
recompence of their grieving God. By their sin they 
grieved God ; and God, being grieved, destroyed 
them. 

The Greek word to. xSXa, translated carcases, pro- 
perly signifieth members of the body ; but by a synec- 
doche it is put for the body, which is constituted of 
members. So this word is used in other Greek 
authors. It is nowhere else in the New Testament. 
The apostle hath taken it from the LXX. For they 
do oft translate the Hebrew word 1^3, cadaver, which 
siguifieth a carcase, or dead body, by his word ; as 
where David saith, ' I will give the carcases of the 
host of the Philistines,' 1 Sam. svii. 46. Three 
times is this word used in one chapter, Num. xiv. 29, 
32, 33. Yea, this whole phrase is there thus used, 
' Your carcases shall fall in this wilderness.' So as 
the apostle may seem to have taken it from thence. 

Our English word carcase betokeueth a dead body: 
for they did not fall as living bodies, so as they might 
rise up again ; but they were slain. 

The verb iTjffE, fall, implieth a sudden and extra- 
ordinary kind of death. It is used to set out the fall 
of the walls of Jericho, Heb. xi. 30, and the fall of 
the house that was built on the sand, Mat. vii. 27 ; and 
of the blind man falling into a ditch. Mat. xv. 14 ; and 
to Ananias and Sapphira their sudden falling down 
dead. Acts v. 5, 10; and to Eutychus his falling down 
dead. Acts xx. 9 ; and to those ' three and twenty 
thousand which fell in one day in the wilderness,' 
1 Cor. X. 8 ; and to the fall of Babylon, Rev. xiv. 8. 

We do not read of any one that died a natural 
death (as we speak) in the ^\ilderness all the time 
that the Israelites were there. Both Moses and Aaron 
died wliiie they were in health, and might, according 
to the course of nature, have lived longer. Even their 
death was extraordinary, and a judgment on them, 
' they fell ;' and so did all the rest that died in the 
wilderness, ' they all fell.' 

Meilion is made of the wilderness, whtroiu the 
foresaid judgment was executed, to give a more clear 
evidence of the kind of judgment. 



The wilderness was but a passage into the promised 
land. The reason of their long abode there, was their 
murmuring against God, Num. xiv. 83. To die in 
the wilderness was to come short of the promise made 
to their fathers. In this very respect, to die there was 
reckoned as a judgment to Aaron, Num. xx. 24, and 
to Moses, Deut. xxxii. 50, 51. 

Of the wilderness, see ver. 8, Sees. 92, 93. 

This issue of those sinners that grieved God, giveth 
evidence, that they who by their sins grieve God, do 
therein sin against their own souls ; they pull ven- 
geance upon themselves ; so did the old world. 
Through their sin ' it grieved God at his heart that 
he had made man ;' and thereupon he said, ' I will 
destroy man,' Gen. vi. G, 7. ' God was displeased at 
Onan's sin, and slew him,' Gen. xxxviii. 10. ' When 
Ephraim oflfended in Baal, he died,' Hosea. xiii. 1. 
Read through the book of God, and you shall ever 
find some judgment following upon ofi'onding, grieving, 
or vexing the Lord. 

His justice, power, prudence, truth, and other like 
attributes, stir him up thus to maintain the glory of 
them. Otherwise his wrath, his grief, and other like 
passions (to speak of God, a.vOs'ji^o'xaiQi, after the 
manner of man) would be little regarded, nay, alto- 
gether regarded. 

This cannot but much work upon those that well 
heed it, and make them very wary in taking heed how 
they grieve God. If zeal of God's glory do not move 
them, yet let them have pity upon their own souls, 
that they bring not ruin to themselves. 

Oh, what terror must this needs bring to obstinate 
sinners, who persist in grieving God ! Where shall 
they appear? ^^^lere shall they stand? If the wrath 
of a mortal king be as the roaring of a lion : and if 
he that provoketh him to anger sinneth against his 
own soul, Prov. six. 12, and xii. 1, what is the 
wrath of the almighty God ! And how doth he sin 
against his own soul, that provoketh the wrath of the 
Lord! 

Sec. 1G9. Of the resohttion and observatiotis of 'Seh. 
iii. 17. 

Ver. 17. But xrilh uhom u'as he grieved forty years ? 
Il'ns it not uilh them that had sinned, whose carcases fell 
in the wilderness ? 

The sum of this verse is, the issue of them who 
grieve God. 

Herein we may observe two points : 

1 . The manner of propounding the thing, interro- 
gatively ; and that by question upon question. 

2. The matter. Whereabout we have, 

1. A thing taken for grant. 

2. A consequence following thereupon. 
The thing taken for grant is, 

1. Generally propounded, (ind was grieved. 

2. In special amplified by the time, how long, forty 
yearg. 



Ver. 18.] 



GOUGE ON HEBREWS. 



The consequence is a judgment that followed there- 
upon. 

In it are set down, 

1. The persons that were punished, they that had 
in lied. 

2. The kind of judgment. This was an extraordi- 
nary death, their carcases fell. 

3. The place where, in the inldeiness. 

Doctrines. 

I. Disctissinf) of points hij interrogalions is emphatical. 
The apostle's manner of handling his matter so, gives 
proof hereunto. See Sec. 1G6. 

II. God may be qrievcd. This is here taken for 
grant. See ver. 10, Sec. 103. 

III. The Lord is a God of lon/jsiijf'erini/. To con- 
tinue to be grieved fortj' years implieth much patience. 
See ver. 9, Sec. 101. 

IV. Sin r/riereth God. It is here said, that he was 
grieved with them that sinned. See Sec. 1G7. 

V. Sore renf/caiice follows upon r/rievinr/ God. The 
judgment whereunto the apostle hath reference, proveth 
as much. See Sec. 1G8. 

VI. God can suddenly destroy men. So much is in- 
tended under this phrase, ' whose carcases fell.' See 
Sec. 168. 

VII. By sin men deprive themselves of blessings pro- 
mised. All that fell in the wilderness deprived them- 
selves of the promised Canaan. See ver. 11, Sec. 
118. 

Sec. 170. Of the meaning o/Heb. ill. 18. 

Ver. 18. And to whom sware he that they should not 
enter into his rest, but to them that believed not ? 

The apostle having in the former verse set down in 
general, that sin was the cause of the people's destruc- 
tion, in this verse he declareth what kind of sin in 
special it was : namelj', unbelief; and withal he pro- 
ceeds in his inquiry after the persons that did further 
provoke God, even to swear vengeance. 

The apostle goeth on after the same emphatical 
manner that he did in the former verse, dialogue-wise. 
See Sec. IGG. 

The vengeance which God sware is thus expressed, 
' that they should not enter into his rest.' 

This is a great judgment. For to men that have 
long travelled, and been much troubled, rest is very 
comfortable and acceptable. 

But what rest can be comparable to God's ? For 
it is his rest that is hero spoken of. How can any 
more be deprived of it than by not entering into 
it? 

All these, and that as an aggravation of the punish- 
ment of the Israelites, have been before handled. 

Of God's swearing vengeance, see ver. 11, Sec. 111. 

Of the rest here meant, see ver. 11, Sec. IIG ; of 
God's rest, see Sec. 117. 

Of not entering into that rest, see Sec. 1 1 G. 

Of Israel's forfeiture thereof, see Sec. 118. 



The sin here set down to be the cause of God's 
swearing the foresaid vengeance is unbelief. 

In the Greek there are two conjunctions, which are 
comprised under this English particle but. Those two 
are e; iJ.n, si nan, nisi, if not. The sentence may thus 
be translated, ' to whom sware he,' if not, or except, 
or unless to such and such ? 

Our English but doth sufficiently express the em- 
phasis of both the Greek particles ; and it implieth, 
that these, and these alone, and none else, were the 
persons here meant. 

This, then, gives us to understand, that all the sin- 
ners in the wilderness, which there perished, were 
guilty of the sin here mentioned, which is unbelief. 

There were other apparent sins for which many of 
them were punished. Of these the apostle reckoneth 
up five kinds: as, 1, lust; 2, idolatry; 3, fornica- 
tion ,- 4, tempting Christ ; 5, murmuring, 1 Cor. x. 
6, &c. Yet unbelief was the bitter root out of which 
all of them sprouted, and that sour leven with which 
they were all infected and tainted. See ver. 12, Sec. 
128 ; see chap. xi. 31, Sec. 185. 

Sec. 171. Of the nature of unbelief. 

The Greek verb d'jniSriea.cii, translated believed not, 
is but one word, yet a compounded word. The simple 
verb TiiSiiv, signifiotb to persuade. 

The preposition a-n-o, added to it, is privative, and 
imports a negative : so as the foresaid verb Ttikiv, 
joined to this preposition, sets out a not yielding, or 
refusing to be persuaded. 

This refusal, in reference to the mind of him that 
refuseth, most properly intendeth unbelief; but in re- 
ference to the will it intendeth disobedience, or rebel- 
lion. In the New Testament it is for the most part taken 
in the former sense, for not believing ; yet sometimes 
also it is taken in the latter sense, for disobeying, and 
so translated, ' do not obey,' d'riiSjjv, Rom. ii. 8 ; 'a 
disobedient people,' Rom. x. 21 ; ' disobedient,' 2 Peter 
ii. 7, 8. The Greek fathers do also use this word, 
sometimes in the one, sometimes in the other sense. 

But other authors do take it for the most part in 
the former sense, namely, to disobej'. 

I see no cause in this place to alter our last Eng- 
lish translation, but to interpret it as they do, namely 
thus, ' to them that believed not.' This is most 
agreeable to the apostle's scope, who earnestly ex- 
horteth to take heed of unbelief, ver. 12. There the 
word doth properly and without all question signify 
unbehef. It is the same word that U used in the 
last verse of this chapter, wherein the same thing is 
set down that here in this verse is. 

The word here used being thus taken for such as 
believed not, sheweth, that unbelief made the Israelites 
so to provoke God as to swear vengeance against them. 

The fore-mentioned notation of the word (namely, 
a not )/ieldiiiii to prrsuuxion}, iiddelh much to the ag- 
gravation of the sin of unbelief. For persuasions use 



288 



GOUGE ON HEBREWS. 



[Chap. III. 



to be for a man's good ; Buch are all God's persnasions. 
They who do not believe, do tborcliy imply, that they 
who persuade them intend not their good. Now their 
good being intended, what disgrace do they put upon 
him that persuades them ! and what wrong do they 
to their own souls ! 

To those that are styled ' unbelieving Jews,' a'zii- 
Sorting, and ' Jews which believed not,' Acts xiv. 2, 
and xvii. 5, the apostle thus saith, ' Ye put from you 
the word of God, and judge yourselves unworthy of 
everlasting life,' Acts xiii. 4G. Did not these do great 
wrong to their own souls ? 

This, this is it that exceedingly provokes God, and 
makes him thns complain, ' What could have been 
done more?' Isa. v. 4. And thns, '0 Ephraim, 
what shall I do unto thee ? Judah, what shall I 
do unto thee ?'' Hosea vi. 4. And Christ thus, ' 
Jerusalem, Jerusalem, how often would I have ga- 
thered thy children together, even as a hen gathereth 
her chickens under her wing, and ye would not,' Mat. 
xxiii. 37. Is not God herein despised '? Xo marvel, 
therefore, that God is so provoked by unbelief, as he 
is forced to swear vengeance. This turneth kindness 
into fury. 

Head and observe the memorable judgments regis- 
tered in Scripture, and you shall find that unbelief 
was a cause of them all. This was the cause of the 
first judgment inflicted on man. Gen. iii. 4, 5, &e. 
This was the cause of the general deluge, 1 Peter iii. 
19, 20. So of other judgments. 

Of unbelief, see more, ver. 12, Sec. 128, &c. See 
also Chap. iv. 1, Sec. 11. 

Sec. 172. 0/ the icsulidioii and instnuiions of 
lleh. iii. 18. 

Vcr. 18. And to nhoin su-are he that they should not 
eiilri- into his rcxt, hut to them that beliered not ? 

The sum of this verse is the damage of unbelief. 

Here (as in the former verse) observe two points : 

1. The manner of setting down his mind, interro- 
gatively. 

2. The mnttfr ; which containeth two things, 

1. The principal sin, which is unheliff. 

2. A fearful effect following thereon. 
The effect was, an irreversible judgment. 
Hereof are two parts : 

I. An exclusion from rest; amplified by the kind 
of rest, which is God's rest : thcij shall wl entrr into 
his rest. 

The ratification thereof: which is by God's oath, 
/((' suare. 

Doctrines. 

T. God matj he pnimhrd tn sirenr rejif/eonre. This 
is hero taken for grant, sec ver. 11, sec. 114. 

II. Unlielief is an hii/h prnrohin;/ sin. This was it 
made God sware. See ver. 11, sec. 128. 

III. Vnlielief is the root of ererij provohinif .sin. 
This is inferred from this particle but ; God swore 



against none except such as believed not. See 

Sec. 170. 

IV. There is a rest for God's people. This is pre- 
supposed under this word rest. See vcr. 11, Sec. 
116. 

V. The re.ll of God's people is God's rest. It is 
here, in re''erence to God, called his rest. See ver. 11, 
Sec. 117. 

VI. (rod's people may be deprived of their promised 
rest. For that which they shall not enter into, they 
arc deprived of. See ver. 11, Sec. 118. 

Sec. 173. Of the nieaninfi of E.eh..'m. \9. 

Ver. 19. So we see that they could not enter in he- 
caimc of unheltef. 

The main point which is to be observed out of David's 
testimony before mentioned, ver. 7, &e., and out of 
the apostle's explication thereof, is here set down as a 
conclusion, thus, ' So we see,' &c. 

The Greek particle translated so, is the ordinary 
copulative conjunction and. It might fitly have been 
here retained, as joining the issue of God's oath with 
the oath itself. Thns, 'God sware they should not 
enter, &c., and we see, that they could not enter 
in.' As if he had said. We find by the event, that 
what God did swear is accomplished. 

This conclusion is here set down as a transition 
betwixt the two chapters. For it concludeth the 
accomplishment of that which went before; and it 
layeth down the ground of the admonition in the 
beginning of the next chapter. Of this phrase, ice 
see, see Chap. ii. 9, Sec. 72. 

This word here implieth an experimental proof, or 
a proof verified by experience, as that which we see 
with our eyts. In this senso, saiih the apostle, 'I 
see another law in my members,'- Rom. vii. 23. And 
again, 'Ye see your calling,' .tc, 1 Cor. i. 2G. 

That which was so evident was, that they could 
not enter in. The same word is here used that was 
in the verse before this, and in the same sense. 

The rest whereinfo they could not enter is hero 
understood, and may be repeated, airJ xolvov, oat of 
the former verse. 

This causal conjnnct'on berans', is in Greek a 
preposition, ha, which may be translated throui/h. 
But it siguificth the cause of a thing, and therefore 
is well for sense translated becou-ie of. Of the Greek 
preposition, see Chap. ii. 9, Sec. 74, and ver. 10, 
Sec. 89. 

The word translated nnheliif, is the same that was 
used, ver. 12. Hereof see Sec. 128. 



Sec. 174. ty the sure execution of dirine 
This conclusion, ' So we see that they could not 
enter,' &,e., giveth evidence, that what God threatened 
was accordingly accomplished. So was it then : so 
was it ever before and after. Take for instance tho 
first threatening that ever was made, which was this, 



Chap. IV. Ver. 1.] 



GOUGE ON HEBREWS. 



' In the day thou eatest thereof, thou shalt surely die,' 
Gen. ii. 17. So soon as ever man had eaten thereof, 
his body was made mortal, and he in the clutches of 
death, and guilty of eternal damnation. I might add 
hereunto all the judgments that ever God threatened, 
even from the first; and I might say of them all, as 
here it is said, ' So we see,' that thus and thus it fell 
out, even as God had threatened. ' The curse is 
poured upon us, and the oath that is written in the 
law of Moses,' saith a prophet, Dan. ix. 11. ' My 
■words and my statutes which I commanded my ser- 
vants the prophets, did they not take hold of your 
fathers ? ' Zeeh. i. 6. 

Truth is manifested in every word of God, as well 
threatenings as promises ; and by the execution of his 
threatenings, he is known to be a God of truth, as 
well as by accomplishment of promises. 

Besides, ' The Lord is known by the judgment 
■which he executeth,' Ps. ix. 10. His power, his 
justice, his hatred of evil, his jealousy, his truth, his 
providence, and other his divine attributes, are mani- 
fested evidently in and by his judgments. 

Obj. Though many of God's judgments threatened 
have answerably been executed, yet not all. For 
God said to Hezekiah, ' Thou shalt die, and not live,' 
2 Kings XX. 1 ; yet Hezekiah did not then die, but 
recovered of that disease. And God by his prophet 
Jonah said, ' That Nineveh should be overthrown 
■within forty days ; yet God repented of the evil, and 
he did it not,' Jonah iii. 4, 10. 

Alts. 1. Concerning Hezekiah, the word of the 
Lord was not uttered in reference to the event, as if 
indeed be should then die ; but in reference to the 
nature of the disease, which had so far seized upon 
Hezekiah, as in the ordinary course of nature it ■n'as 
impossible for him to recover, and so to live. His 
recovery was extraordinary, and even miraculous, as 
if he had been raised from death. 

2. Concerning the threatening against Nineveh, it 
was but in pnrt revealed. The whole was this, That 
Nineveh should be destroyed, except they repented. 



Such a threatening is in whole denounced against 
Abimelech, thus : ' Restore the man his wife, and tboa 
shalt live : and if thou restore her not, know thou, 
that thou shalt surely die,' Gen. xx. 7. Now, in that 
Nineveh repented, the intent of the threatening was 
accomplished, though Nineveh were not destroyed. 

The certainty of the execution of God's threatenings, 
should make us take heed of slighting them, lest he 
make us such examples of suffering vengeance, as 
others shall have cause to say, So we see, that they 
could not escape. 

Thus saith the Lord of Zedekiah, ' Seeing he de- 
spised the oath, he shall not escape,' Ezek. xvii. 18. 
And thus saith Christ to the Jews, ' Ye generation of 
vipers, how can ye escape the damnation of hell ? ' 

Sec. 175. Of the resolution and observations of 
Heb. iii. 18. 

Ver. 18. So we see that they could not enter in because 
of unbelief. 

The sum of this verse is, the certainty of divine 
vengeance. 

The parts are two, 

1. A description of the vengeance. 

2. A declaration of the certainty thereof. 
The vengeance is described, 

1. By the cause thereof, unbelief. 

2. By the effect following thereupon, thei/ could 
not enter in. 

The certainty is set out by an experimental proof. 
So ice see. 

Doctrines. 

I. Unbelief is the cause of divine venr/eance. It is 
here clearly expressed so to be. See Sec. 171. ^ 

II. Promises are made void by unbelief. So was 
the promise of entering into Canaan. See ver. 11, 
Sec. 118. 

III. Experience gives proof of the execution of God's 
threateninys. This phrase, So we see, intends as much. 
See Sec. 174. j 



CHAPTEE IV. 



Sec. 1. Of the analysis 0/ Heb. iv. 

It was shewed in the first section of the third 
chapter, that the apostle having declared Christ to be 
a faithful prophet, advised those to whom he wrote to 
take heed of hardening their hearts against Christ's 
voice. The more thoroughly to enforce his advice, he 
setteth down the very words of David, which, for the 
better application thereof to Christians, he expoundeth. 

Two points he expounded in the former chapter, 
namely, the time which David intended under this 
word to-day; and the persons that hardened their 
heart, and were punished. 

The third point which in that testimony he ex- 



poundeth, is the rest that David meant. This he 
insisteth upon from the beginning of this chapter to 
verse 14 ; and in the three last verses of this chapter 
he enteroth upon the priesthood of Christ. 

Thus there are two parts of this chapter : 

One concerneth the prophetical office of Christ ; 

The other his priestly function. 

That which the apostle presseth in this chapter is 
the use to be made of Christ's prophetical office, which 
is participation of the rest that Christ by the gospel 
hath made known. For this end he giveth, 

1. An admonition, to take heed of missing that rest, 
ver. 1, &c. 



;29() 



GOUGE ON HEBREWS. 



[Chap. IV. 



2. An exhortation to do our best for enjoying it, 
vet. 11, &c. 

In the admonition, 

1. The general is laid down, ver. 1. 

2. The particular rest here intended is demonstrated. 
The general is further amplified, 

1. By the cause of missing the rest, which is un- 
^Uef, ver. 2. 

2. By the event, which is twofold : 

One event is of those that believed not, ' they 
•entered not into the rest,' ver. 2. 

The other of those that believed, ' thev entered into 
it,' ver. 8. 

In demonstrating the rest here intended, 

1. He removes two kinds of rest that cannot be 



2. He infers that there remains another rest. 

The first rest removed is God's rest after he had 
finished the creation, ver. 4. His argument is, that 
David speaks of a rest long after that, and difl'erent 
from that, ver. 5 ; therefore the rest of God cannot be 
meant by David. 

The other rest removed is Israel's settling in 
Cnnaan. 

He proves that this cannot be meant, by two argu- 
ments : 

The first is taken from thu event, which was, that 
they to whom the promise was made entered not ; 
■* but some must enter,' ver. 6. 

Upon removing those two rests he inferreth this con- 
clusion, ' therefore there is another rest remaining,' 
ver. 9. 

The second is taken from the time. That rest of 
Israel in Canaan was given by Joshua ; but the psalmist 
speaketh of a rest in his own time, and in succeeding 
ages, vers. 7, 8. 

The exhortation to press us on to do our best for 
attaining to this rest is laid down, ver. 11, and en- 
forced by two motives. 

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

The other is taken from the eilicacy of the word. 
This is, 

1. Propounded, ver. 12. 

2. Confirmed by the piercing sight of God, whose 
■word it is, ver. 13. 

Hitherto of Christ's prophetical office ; his priestly 
function followeth. 

In the three last verses of this chapter there is a 
perfect trans'tion betwixt those two functions of Christ, 
so as it hath a double reference. 

1. To that which gocth before; so it is a ground of 
■cncouragomont to observe the foresaid exhortation to 
enter into the rest, because we have an high priest 
entered before us and for us, ver. 14. 

2. To that which followeth, in the fifth and other 
<-haptcrs, which treat of Christ's priesthood. So it 
layeth down two points : 



1. The sum and substance of that which is after 
more distinctly and fully declared of Christ's priest- 
hood, ver. 15. 

2. The special use we are to make thereof, ver. 16. 

Sec. 2. Of (lodhj jealousy over professors. 

Ver. 1. Let us thereforefear,lest, a promise [behig] left 
us of enterinij into his rest, any of you should seem to 
come short of it. 

This particle of inference, oJ/, therefore, leadeth us 
to a consideration of what went before. In the last 
verse of the former chapter, the apostle laid down a 
conclusion concerning the judgment that befell those 
that believed not. Thence he here inferreth an ad- 
monition to take heed of incurring the same danger, 
and depriving ourselves of the rest that is prepared 
for us. 

He gave a like admonition before, chap. iii. 12, and 
he doth afterwards oft inculcate the like, as chaps, vi. 
4, 11, and x. 23, &c., and xii. 15, 25, 28. 

Hereby it appears that he was 'jealous over them 
with godly jealousy,' as 2 Cor. xi. 2. Certainly some 
had revolted, so much is implied Heb. x. 25 ; he was 
therefore the more jealous over the rest. 

Herein he shewed himself like the good and chief 
Shepherd, who, when ' many of his disciples went 
back, and walked no more with him, said unto the 
twelve. Will ye also go away ? ' John vi. 66, 67. 

A worthy pattern this is for all ministers, who are 
set as shepherds over the Lord's flock, 1 Peter v. 2. 

This inference, 63v, therefore, &c., upon the sin and 
judgment mentioned immediately before (chap. iii. 19), 
sheweth that judgments on sinners before us must 
make us the more fearful of such sins. See more 
hereof Chap. iii. 8, Sec. 89. 

Sec. 8. Of preachers preaching to themitelres. 

The apostle, to mollify his jealousy, so sets it down 
as he includes himself in the number of those over 
whom he was so jealous. For he useth a verb of the 
plural number, (p(,^r,i}iifj,£v, which compriseth all to 
whom he intendeth this epistle, and the first person, 
».<!, whereby he includes himself also, so as in admon- 
ishing others he admonisheth himself ; and what he 
saw meet to be done for his own establishment, he 
did for the establishment of others. Of joining 
ourselves with others, and others with ourselves, in 
means of edification, see Chap. ii. 5, Sec 4, and Chap, 
iii. 13, Sec. 144. 

He that thus joins himself with others in the same 
admonition, ' let us fear,' being an apostle, giveth 
evidence that the best of professors, yen, and ministers, 
have need of means of establishment as well as others. 
Christ pra5-ed for Peter, that his faith might not fail, 
Luke xxii. 32. This apostle saith of himself, 'I 
keep under my holy, and bring it into subjection,' &c., 
1 Cor. ix. 27. ' Take heed unto yourselves,' etc., saith 
the apostle to the elders of Ephesas, Acts sx. 28. For, 



i 



Veu. 1.] 



1 . The best are ' men of like passions with others,' 
Acts xiv. 15. 

2. Great have been the slips of eminent men; as of 
Moses, Num. xx. 12 ; David, 2 Sam. xi. 4 ; Peter 
and Barnabas, Gal. ii. 12, 13. 

3. The best are subject to the sorest temptations, 
Zech. iii. 1, Luke xxii. 31. 

4. The falls of ministers and other eminent pro- 
fessors are most dangerous : they draw many after 
them, Gal. ii. 13, 2 Peter ii. 1, 2. 

Preachers therefore have need to preach to them- 
selves; and they that have charge of others, to take 
[care] of themselves ; and the best and strongest to 
look to their standing, 1 Cor. x. 12. 

Sec. 5. Of fear lest we fall. 

The word whereby the apostle expresseth his 
jealousy is fear, (pa^nSClfLiv, ' let us fear.' This is a 
word of an ambiguous signification. Sometimes we 
are enjoined to fear, as Eom. xi. 20 ; and sometimes 
we are forbidden to fear, Luke xii. 32. 

Fear is one of the disHking affections; and it is 
good or evil, according to the object on which it is 
placed, and according to the ordering of it thereon. 

Of the general nature of fear, see Chap. xiii. 6, Sec. 84. 

Here it is taken for a disliking afl'ection placed on 
the right object, which is evil to be shunned, accord- 
ing to the notation of the Greek word, whereof see 
Chap. ii. 15, Sec. 149. 

It here implieth two things : 

1. A supposition of such an evil as may fall out. 

2. A care to prevent that evil, and to keep it from 
falling out. 

These two may be exemplified in Jacob, who thus 
saith of his brother Esau, ' I fear him, lest he will 
come and smite me,' etc. Thus he supposeth that an 
evil will fall out : hereupon he praj-eth that God 
would deliver him, nnd withal useth means to prevent 
that evil, Gen. xxxii. 11, &e. 

Thus upon supposal that we may fall, we ought to 
do what we can to prevent it. 

In this sense is this word fear oft used, as Ps. 
ii. 11, Mai. ii. 5, PhiHp. ii. 12, Heb. xii. 28. Hence 
it is, that the man is pronounced happy ' that feareth 
alway,' Prov. xxviii. 14. 

Man's natural proneness to fall, and the many 
temptations whereunto he is subject, together with 
the deceitfulness of sin, the subtiUy and sedulity of 
Satan, and God's justice in leaving men to them- 
selves, are strong enforcements of this duty of fear. 
Of all these, see Chap. iii. 12, Sec. 122. 

Ohj. We are in many places dchorted from fear, as 
Gen. XV. ], and xxvi. 24, 2 Tim. i. 7, 1 John iv. 18. 

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

The good fear of the Creator, is such a reverent 
awe of the divine majesty, as maketh us very careful 



in all things to please him, and fearful of offending 
him. In this respect we are very suspicious and 
jealous over ourselves in regard of acts past, lest 
therein we have offended him, as Job said of his chil- 
dren, ' It may be that my sons have sinned,' Job i. 5 ; 
or in regard of the future, lest we should offend. 

The evil fear of the Creator is a servile, distrustful 
affection and disposition, whereby we apprehend him 
to be so terrible a judge, as we shall never please 
him ; and in that respect tremble at the very thought 
of God, of the day of judgment, and of hell fire. Thus 
the devils are said to tremble, James ii. 19. This is 
the spirit of bondage, and a slavish fear. 

Of good and evil fear of man, see Chnp. xiii. 6, 
Sees. 85, 86. 

The fear here meant is that good fear of God, which 
makes us fearful of offending him, and thereupon very 
jealous over ourselves. 

About this fear it becomes us thoroughly to examine 
ourselves, and upon finding any evidence thereof in 
our souls, to nourish and cherish the same, and to 
take heed both of such presumption as Peter fell into, 
Mat. xxvi. 33, 35 ; and also of such security as is im- 
plied to be in him who is resembled to an house 
swept and garnished, and thereby fitted for the devil, 
Luke xi. 25, 20. 

The Greek word /i^j-ors, which implieth a danger 
and damage that may follow upon want of the foresaid 
fear, is thus translated lest. It is compounded of two 
conjunctions, whereof one, ,«./}, intendeth a caution ; 
the other, voti, a continuance therein. Hereupon 
this very word is thus translated, ' lest at any time,' 
chap ii. 1. 

In this extent it compriseth a perpetual jealousy. 

This particle lest, intendeth jealousy, caution and 
circumspection. 

This phrase, at ani/ time, implieth continuance 
therein. Of both these, see Chap. iii. ver. 12, Sees. 
122, 123, 124, 125. 

Sec. 6. Of promises of rest. 

In sotting down the danger to be feared, the apostle 
takes it for grant that we have a promise of entering 
into God's rest, in this phrase, ' lest, a promise being 
left us of entering into his rest.' 

The noun ivayytXia, translated promise, is a com- 
pound. The simple verb ayyiyj-nv, whence it is de- 
rived, signifieth to declare, or to bring tidings of a 
thing. 'Thence the word ayyO.oc, angel, which signi- 
fieth a messciiffer, is derived. The verb compounded 
iTrayy'iXXo/j.ai signifieth to promise, which is to declare 
one's mind beforehand. Acts vii. 5. A promise then 
is, a declaration beforehand of some good intended ; 
yea, such a declaration as binds the promiser to per- 
form what he hath declared ; so as he who is faithful 
will answerably do it, 1 Thess. v. 24. 

There are sundry promises of rest in sacred Scrip- 
ture : some typical, prefiguring the rest here in- 



292 



GOUGE ON HEBREWS. 



[Chap. IV. 



tended ; others plainly expressing it, in the iuclioation 
or cousumruation of it. 

Promises of typical rest were these : 

1. The Sabbath, Dcut. v. 11. 

2. The passover (ExoJ. xii. IG), and sundry other 
feasts. 

3. Every seventh year, Lev. xxv. 4. 

4. Every fiftieth year, called the jubilee, Lev. xxv. 10. 

5. The 'land of Canaan, Deut. "iii. 20. 

G. Freedom from enemies, 1 Chron. xxii. 9. 
The true rest, in regard of the inchoation, and be- 
ginning thereof, is, 

1. Peace with God, Eom. v. 1; Philip, iv. 7. This 
Christ calleth ' his peace,' Jolm xiv. 27, and xvi. 33. 

2. Quiet of mind, Exod. xxxiii. 14; Mat. xi. 28, 29. 
8. Joy in the Holy Ghost, Kom. xiv. 17. 

4. Communion with Christ, Eph. ii. 5, G. 

5. R^'st in the gi-ave, as in a bed, Isa. Ivii. 2. 
The true rest, in the consummation and perfection 

thereiif, shall be enjoyed in heaven, 2 Thess. i. 7. 

The gospel promises of the true rest, both in the 
beginning and also in the full accomplishment thereof, 
are here specially intended : as peace with God. quiet of 
mind, rest in the grave, and fruition of heavenly glory. 
This last is the most principal, and promised under sun- 
dry other titles : as ' immortal inheritance,' 1 Pet. i. 4 ; 
' kingdom,' Luke xii. 32 ; ' crown of glory,' 1 Pet. v. 4. 

1. Gnd in his unsearchable wisdom secth it meet 
to set a long date before he give his children full frui- 
tion of the things which he hath determined for their 
good. Seventy years were set for the return of the 
Jevis out of the Babylonish captivity, Jer. xxv. 11, 12 ; 
four hundred years for the settling of Abraham's seed 
in Canaan, Gen. xv. 13; four thousand years almost 
for the Redeemer of mankind to be actually exhibited. 
Six tbiiusand years are going apace for the last com- 
ing of the great Judge, foretold by Enoch, Jude 14. 

2. In like wisdom God oft brings his children to 
many trials. Instance the case of Israel in Egypt and 
in Babylon. 

In these respects the Lord, to uphold the faith of 
them to whom those good things are intended, maketh 
promises of them beforehand. 

The expectation of the rest of Canaan, promised to 
Abraham and his seed, supported the spirits of the 
believing Israelites in Egypt, and in the wilderness. 
Much more will the heavenly rest promised uphold 
the liearts of believing Christians. ' These things,' 
Baitli Christ to his disciples, 'I have spoken unto you, 
that ye might have peace,' &c. Upon the promise of 
this rest, the apostle makes this conclusion, ' Com- 
fort one another,' 1 Thes. iv. 18. 

That wo may be the better established by these 
promises, we ought to set this rest before us, and 
murh to n)cditate thereon, as Muses did, Heb. xi. 2G, 
and Christ, Heb. xii. 2. Of applying promises, see 
Tlie M'li(il)' Armour nf God, treat, ii. part vi., on Eph. 
vi. 10. Of faith, Sec. 71. 



Sec. 7. O/forsaking a promise. 

The phrase xara'Mirro/M'-vrig i';:a-/yi'>ja;, ' » promise 
being left us,' is somewhat ambiguous. The pronoun 
us, which causeth the ambiguity, is not in the Greek 
text. Our English seemeth to take the word lej'i for 
r/ivcii, as if it had been said, ' lest, a promise being 
given us.' If the pronoun had been expressed, it 
might have carried some such sense. This verb with 
a pronoun is thus translated, zarlJjc-oK i/iaurtf, ' I 
have reseiTcd to myself,' &c, Rom. xi. 4 ; and with- 
out a pronoun, thus, ol xark'Ki'rov rexva, ' they left no 
children,' Luke sx. 31. 

The verb here used, xara'/.i^Teiv, properly signifieth 
to forsake, and so it is turned by these translators, 
Heb. xi. 27, 2 Peter ii. 15. Our former English 
translators thus rendered it in this place, ' by fonak- 
ing the promise.' The simple verb '/.i!-(>j, desum, 
signifieth to nant, or to be wanting, or to lack, Luke 
xviii. 22, Titus i. 5, and iii. 13. 

The verb here used is of the passive voice, and it 
may be thus translated, ' the promise being left,' or 
forsaken. To leave or forsake a promise, is to neglect 
the course which is appointed for obtaining the thing 
promised. Thus the house of Eli left the promise 
made to them : whereupon the Lord saith, ' I said in- 
deed that thy house, and the house of thy father, 
should walk before me for ever. But now the Lord 
saith. Be it far from me,' ] Sim. ii. 30. In like 
manner Jeroboam forsook a promise : for proof hereof, 
compare 1 Kings xi. 38 with 1 Ivings xiv. 9, 10. 

Of unbelievers depriving themselves of the benefit 
of God's promises, see Chap. iii. 11, Sec. 118. 

That which our last translators express under this 
phrase, ' a promise being .left us,' is included in the 
word promise. For the very making of a promise to 
any, is a leaving it with them. In this sense it doth 
on the one side amplify God's goodness in leaving 
with them a precious promise of rost ; and on the 
other side it doth aggravate their folly in losing the 
benefit of such a promise left them. 

Sec. 8. Of leaving l/ie promise of rest. 

The thing promised is thus expressed, entering into 
It is rest. 

Of the notation of the Greek noun xara-ra-jei:, trans- 
lated rest, and of the emphasis of the verb iiaifjuv, 
translated enter into, see Chap. iii. 11, Sec. 110. 

The rest here meant, is that trutli and substance 
which was typified by Canann, namely, heaven itself, 
chap. ix. 24. This is the rest which reniaiueth to us, 
ver. 9; and this is it whereabout the apostle would 
have us jealous over ourselves, and fear lest we leave 
and forsake the promise of it. This is the rest which 
God will recompense to his servants that are here 
troubled, 2 Thes. i. 7. Hereby ' tliey who die in the 
Lord rest from their labours,' Rev. xiv. 13. 

To shew that we ought not to leave the promise of 
this rest, we are exhorted to ' lay hold on eternal life,' 



I 



Ver. 1.] 



GOUGE ON HEBREWS. 



293 



1 Tim. vi. 1 2 ; to ' strive to enter in at the strait 
gate,' Luke xiii. 24 ; to ' work out our salvation,' 
Philip, ii. 12. And this ii to ' labour to enter into that 
rest,' Heb. iv. 11. 

This metaphor rest, whereby our future happiness 
in heaven is set out, is a sufficient motive to enforce 
that duty. 

Here in this world we are subject to hard travail, 
sore labour, manifold troubles, great dangers, fierce 
assaults, violent temptations, grievous sins, and many 
mischiefs, from all which we have rest in heaven. For 
then ' shall all tears be wiped anay,' Kev. xxi. 4. In 
this respect they are pronounced blessed who attain 
to this rest. Rev. si v. 13. This doth much aggravate 
their folly, who any way leave the promise of entering 
into this rest, by refusing to walk in that way, and to 
observe that course which is in God's word prescribed 
for attaining to this rest. 

If the Israelites manifested egregious folly, and a 
wilful disposition, by depriving themselves of the rest 
promised in Canaan, what do they who leave the pro- 
mise of entering into this rest? 

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

The hireling cheerfully doth his work, the husband- 
man readily taketh pains, the soldier courageously ad- 
ventureth his life, the mariner resolutely passeth over 
the seas, and others in their places take much pains, 
and endure much hardness, knowing that they shall 
have a rest : at least hoping for it. Should we Chris- 
tians fail in our task, and leave the promise of enter- 
ing into this rest ? 

This rest is a freedom from all outward molestations, 
from persecution, from grief and care of mind, from 
sickness, from pain, from all losses, and other crosses, 
yea, and from sin itself. Should we then leave the pro- 
mise of entering thereinto ? 

Sec. 9. Of heaven, styled God's re-it. 

To amplify the rest here intended, the apostle, in 
reference to Gnd, styleth it aurou, ' his rest.' 

It w.as shewed before (Chap. iii. 11, Sec. 117), 
in what respects Canaan was called God's rest. 

Much more fitly may this rest be so called, and that 
in these respects : 

1. The rest of heaven was prepared by God from 
the foundation of the world. Mat. xxv. 34. 

2. It was purchased by the precious blood of the 
Son of God, Hob. ix. 12. 

8. We are conducted thereunto by the Spirit of 
God, Gal. V. 5, 25. 

4. It is made known and promised to us by the 
word of God, Mat. xiii. 19. 

5. Heaven is the habitation and resting-plaeo of 
God, Mat. V. 84, and vi. 9. 

6. There all believers shall rest with God, Father, 
Son, and Holy Ghost, and have their everlasting com- 



vithhim, John xvii. 21, 24; Heb. xii. 22, 
&c. 

7. It is a most excellent rest. For things excellent 
are said to be of God, Ps. Ixxxvii. 3. 

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

This also doth yet farther aggravate the sin of those 
that leave the promise of this rest, in that it is God's rest. 

Sec. 10. Of jealousy over ourselves and others. 

The persons liable to the damage of leaving the fore- 
said promise, are set out in these words, ric i^ i,u.uv, 
any of you. 

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

The pronoun following with the preposition, ij xi'mSiv, 
of you, are words inclusive. They include men them- 
selves ; so as Christians must be jealous over others 
and themselves too, over themselves and others too. 
They must fear lest themselves, or any among them, 
come short. 

Of circumspection over ourselves, and also over 
others, see Chap. iii. 12, Sees. 123, 124. 

Sec. 11. Of the damane of coming short of the promise. 

The damage like to follow upon leaving the promise 
of rest is comprised under this verb, iffT=5?j!t£va;, come 
short. The verb is derived from a root, vu-ioov, which 
signifieth aflcrvards, and that many times when it is 
too late, as the foolish virgins, the door being shut, 
' afterwards came,' Mat. xxv. 11. Answerably this 
verb, utfrsoiTsdai, signifieth to come after, or behind, or 
short: ' Ye come behind in no gift,' saith the apostle ; 
1 Cor. i. 7 ; that is, ye come not behind them that 
have attained such and such gifts, but ye also have 
your part and portion therein. 

It is sometimes taken to want or lack a thing, as, 
What lack I yet ? iirrssS, Blat. xix. 20. And ' he 
began to be in want,' vaTiiiTaSai, Luke xv. 14. 

It is likewise taken to fail of a thing, as, ' lest any 
man fail,' i/ursgiSv, Heb. xii. 15. 

Men want, lack, fail, or come short of a thingtwo ways. 

1. When that which they had is exhausted and 
clean gone. Thus it is said, when the wine which was 
prepared for a wedding feast was all drunk up, ' they 
wanted wine,' John ii. 3. 

2. When men have not attained to that which is 
set before them. Thus it is said of all unre>jenerate 
persons, ' They come short of the glory of God,' Rom. 
iii. 28. 

The word used by the apostle is taken from runners 
in a race, who, if they be idle, secure, careless, heavy, 
lazy, come behind or short of the prize, and fail of 
obtaining it. So secure Christians, that fear not lest 
they leave the promise of entering into God's rest. 



291 



GOUGE ON HEBREWS. 



[CUAP. IV. 



will assuredly come short of it, and fail of tbe benefit 
thereof. Such, among others, are unbelievers. These 
shall never enter into God's rest. 

This dcmonstrateth the wrong that unbelievers, and 
all careless, idle, and secure professors do to them- 
selves. They come short of the glorious prize that is 
set before them, and so bring shame, disgrace, and 
irreparable damage to themselves. For lazy runners 
arc shouted at, and that in scorn and derision, by all 
the spectators, and judged most unworthy of any ap- 
probation or remuneration. Their doom is expressly 
set down, Luke xiii. 27, 28, Mat. xxv. 11, 12, 28-80. 
Of the damage of unbelief, see more. Chap. iii. 12, 
Sec. 129, and ver. 18, Sec. 171. 

Sec. 12. OJ nut coming short of the (joal. 

This metaphor of cowbuj short having reference to 
runners in a race, doth afford good direction and great 
encouragement for doing our best to enter into God's 
rest. 

Particular rules of direction are these and such like. 

1. ' Be temperate in all things,' 1 Cor. ix. 25. 

2. ' Lay aside every weight, and the sin which doth 
so easily beset us,' Heb. xii. 1. 

3. ' Kuu the way of God's commandments,' Ps. 
cxix. 82 ; this is ' the race that is set before us,' 
Heb. xii. 1. 

4. Make speed, and be not lazy, Ps. cxix. CO. 
The metaphor of running implies thus much. 

5. Strive to outstrip others. We must ' seek that 
we may excel to the edifying of the churc:h,' 1 Gor. 
xiv. 12. 

C. Have an eye to that which is before, and look 
not back to what is behind, PhUip. iii. 13. 

7. Give not over till thou come to the goal. Rev. 
ii. 10. If thou givest over, thou mnyest come short 
of the prize. 

Encouragements are such as these : 

1. A faithful endeavour will be accepted, 2 Cor. 
viii. 12, Philip, iii. 18. 

2. Not one only (as in races among men), but all 
that do their best endeavour, shall partake of the 
prize. The apostle, speaking hereof, saith, ' The 
righteous Judge will give a crown, not to me only, but 
to them also that love his appearing,' 2 Tim. iv. 8. 
For ' whosoever shall call upon the name of the Lird 
shall be saved,' Horn. x. 13. 

3. God, whoseeth all, and beareth a like respect to 
all that run well, is the rowarder, Eph. vi. 8. 

4. The crown that is given is incorruptible, 1 Cor. 
ix. 25. 

Sjc. 13. Of this irord 'seem.' 

There is further in this admonition a word inserted 
worthy our duo consideration. It is this, doxfj' 
' should seem.' There are sundry respects in which 
it may bo brought in, as, 

1. To mitigate the sharpness of his admonition ; in 



that ho doth not positively conclude that he took them 
for apostates, but only implieth that they may seem to 
be in hazard of that case. It intends as much as the 
insinuation' doth, whereby he seems to call back or 
correct that, which might be so taken, as if he had 
surmised that they would prove apostates, Heb. vi. 7. 

2. To stir up their fear the more, even against such 
coldness and dulness as might hazard the prize set 
before them. To such a purpose he eaith, ' I am 
jealous over you with godly jealousy,' 2 Cor. xi. 2. 

3. To manifest the extent of a Christian's watch- 
fulness, which must be against a seeming, or appear- 
ing to be an apostate. We may not think it enough 
that we do not utterly fall away ; but that we do not 
seem so to do, and that we do not give occasion to 
other Christians to think that we are fallen, or like to 
fall. The apostle to this poi'pose giveth this advice, 
' Abstain from all appearance of evil,' 1 Thes. v. 22. 

4. To demonstrate the condition of hypocrites, who 
seem to be what they are not : 'They think they 
stand,' 1 Cor. x. 12. ' That shall be taken from 
them which they seem to have,' Luke viii. 18. This 
an apostle doth thus clear, ' 'i'hey went out from us, 
but they were not of us : for if they had been of us, 
they would no doubt have continued with us : but 
they went out, that they might be made manifest that 
they were not all of us,' 1 John ii. 19. 

5. To aggravate the fi\ult of backshders. Through 
want of the foresaid Christian fear, they seem, or 
appear, or give evidence that they will come short of 
the prize. For to seem is oft put for an evidence. 
James, Cephas, and John seemed to be pillars. Gal. 
ii. 9, that is, they evidently appeared to be so. 

Of the word here used, see more Chap. x. 29, Sec. 
108. 

Sec. 14. 0/ the resolution and observations of Heh. 
iv. 1. 

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

The sum of this text is a caveat against back- 
sliding. 

Two points are hereabout to be observed : 

1. The inference, therefore. 

2. The substance. 

Of the substance there are two parts : 

1. An admonition. 

2. An iucitation to observe it. 

(1.) The matter of the admonition is in this word, 

(2.) The manner is manifested in the first person, 
and plural number, let us. 

In laying down the iucitation, the apostle deuiou- 
strateth, 

1. The ground. 

2. The damage of backsliding. 



Vek. 2.] 



GOUGE ON HEBREWS. 



The ground is expressed in this phrase, a promise 
heiiig left. Here observe, 

1. Their deficiency, left, &c. 

2. The subject thereof, which was a promise. 
Their deficiency is set out, 

1. By the thing promised, rest. 

2. By the kind of rest, his, namely God's. 

3. By the fruition they might have had thereof, 
entering into. 

2. The damage is, 

1. Generally implied in this particle of supposition, 
lest. 

2. Particularly exemplified, 

In the exemplification are set down, 

1. The kind of damage, come short. 

2. The persons who incur that damage, any of you. 

3. The time, at any time. 

4. The extent of avoiding it, in this word seem. 

Doctrines. 

I. We must be warned by others' harms. For this 
end the apostle infers this admonition on judgments 
executed upon the Israelites, there/ore. See Chap. iii. 
8, Sec. 89. 

II. Admonishers of others' must admonish themselves. 
The apostle in using the plural number admonisheth 
others, and using the first person he admonisheth 
himself, let us. See Sec. 3. 

III. Christians must be featful of falling away. This 
is it whereabout we are enjoined to fear. See Sec. 5. 

IV. There is a rest for God's jjcople. This is here 
taken for grant under this word rest. See Sec. 6. 

V. The rest prepared for saints is God's rest. This 
relative his hath reference to God. See Sec. 9. 

VI. The good intended to God's people is promised 
to them. This also is here taken for grant under this 
word, a promise. See Sec. 6. 

VII. It is dangerous to leave a promise. This is 
here laid down as the ground of missing the promise. 
See Sec. 8. 

VIII. We must be circumspect. This word of cau- 
tion, lest, intends as much. See Sec. 5. 

IX. Our circumspection must be over ourselves and 
others impartially. See Sec. 10. 

X. .Apostates fail of the prize. This metaphor, come 
short, intends this. See Sec. 11. 

XI. We must so run that we may obtain. We are 
here forewarned not to come short. See Sec. 12. 

XII. Appearance of backsliding is to be avoided, 
We may not seetn to come short. See Sec. 13. 

Sec. 15. Of the inference of ihe second verse on the first. 

Verse 2. For unto us was the gospel preached, as 
well as unto them : but theivord preached did not jnojit 
them, not being mixed icith faith in them that heard 
it. 

The apostle presseth his former admonition of fear- 
ing the like judgment that was inflicted on the Israel- 
ites, by the like means of stedfastness aflorded to us 



that was afforded to them. The argument may be 
thus framed : 

They who have like privileges, may expect the like 
judgments that were inflicted on them that perverted 
the privileges ; 

But we Christians have the same privileges that the- 
Israelites had ; 

Therefore we Christians may expect the like judg- 
ments, if we pervert the privileges. 

The particular privilege wherein the apostle exem- 
plifieth his argument, is the gospel preached. It was- 
preached to the Israelites, and it is preached to the 
Christians. 

That this common privilege is here brought in as a 
reason to enforce the former admonition, is evident by 
the two first particles, xai ya^, for, also ; or for, even. 
It becomes us therefore well to use that privilege and 
means of salvation, which God still affordeth to us, as 
he had afforded to the IsraeHtes, lest by our failing 
therein we provoke God to deal with us as he hath 
dealt with others on the like ground. 

See more hereof on Chap. iii. 11, Sec. 113. 

Sec. 16. Of the blessing of the gospel. 

This phrase, the gospel was preached, is the inter- 
pretation of one Greek word, iuriyyiXiaij.mi, which 
may be thus translated, gospelised, or evangelised ; the- 
persons being added thereto, thus, idfiriv, we are evan- 
gelised. This is a Greekism used again, ver. 6, and 
Mat. xi. 5. 

Our English hath fully and fitly interpreted the 
Greekism, thus, ' unto us was the gospel preached.' 

The verb is a compound. The simple verb 
ayyiXkiiv signifieth to declare ; as to bring a message, 
tidings, or news. The adverb, lu, with which it is 
compounded, signifieth well ; in composition good, as 
ivay/M^ieSai, to declare a good message, to bring 
good tidings. Of the notation and sense of this word, 
see The Whole Armour of God, on Eph. vi. 15, treat, 
ii. part v. sec. 4. See also Chap. vi. Sec. 35, and 
Chap. xiii. 9, Sec. 117. 

This relative, us, — ' unto us ' — hath reference to the 
church, in and since Christ's time. For we are here 
set down in opposition to them that lived under the 
law. 

The compound verb intendeth two things : 

1. That the gospel is the ground of faith. It was 
for this end made known to the Israelites and Chris- 
tians. Of the gospel working faith, see The Whole 
Armour of God on Eph. vi. 10. Of faith, treat, ii., 
part vi., sees. 19, 21. 

2. That preaching the gospel is the most usual and 
powerful means to work faith, see Chap. ii. 3, Sec. 
23. 

The force of the foresaid reason intends a third point. 

8. That where the gospel is preached, faith, obe- 
dience, and perseverance in our Christian course; 
this is it which the apostle presseth to restrain us 



296 



GOUGE ON HEBREWS. 



[Chap. IV. 



from the sins whereinto the Israelites fell, and to keep 
them from backsliding ; and by consequence to make 
them faithful in their holy profession. 

This motive did the forerunner of Christ, and 
Christ himself, use for that end, in these words, ' Re- 
pent, for the kingdom of heaven is at hand,' Mat. iii. 
2, and iv. 17. So did Clirist's apostles after him, 
Acts ii. 3S, 89, and xvii. 30. 

By preaching the gospel, offer is made of re- 
mission of sins, of reconciliation with God, and of 
eternal salvation. 

Good reason therefore that repentance, faith, and 
new obedience are to be yielded. To refuse to yield 
to the gospel, is to reject the counsel of God against 
one's self, Luke vii. 30. 

Just cause we have well to observe, what by the gospel 
is required and expected. In what age of the world, 
in what nation, in what city and place, hath the gospel 
been more plentifully, perspicuously and powerfully 
preached than among us ? 

Sec. 17. Of the gmpel preached be/ore Christ's time, 
as Hell as since. 

The former argument the apostle yet further en- 
forceth, by comparing the estate of Christians with 
the estate of the Israelites, in this phrase, as icell as 
unto them. This intends thus much, that the gospel 
was preached to Christians, as well as to the Israelites. 

The apostle laycth it down as a case unquestion- 
able, that the gospel was preached to the Israelites, 
even under the law (for these are they who are com- 
prised under these words, -/.axsTtoi, ' as unto them'). 
This was before proved. Chap. ii. 3, Sec. 20. 

The gospel only, and the preaching of it, is ' the 
power of God to salvation,' Rom. i. 16. They who, 
since Adam's fall, had not the gospel, had no ordinary 
way to be saved. 

This gives us information of sundry remarkable 
points : as, 

1. Of the antiquity of the gospel. 

2. Of the constancy of God in saving man the same 
way. 

8. Of the necessity of Jesus Christ, who is the very 
euhstance of the gospel. 

4. Of the unity of the catholic church, which hath 
ever been the same, consisting of such as have be- 
lieved the gospel. 

5. Of the identity of the old and new covenant. I 
do not mean the old covenant of works made with 
Adam, in his innoccncy, but that which was confirmed 
to Abraham by circnmci.-;ioD, and to the Israelites by 
sacrifices, and other legal rites. For the gospel was 
comprised under that covenant. 

This privilege concerning the gospel preached to 
the Jews, is here set down by way of comparison, in 
this word, xaCd-zif, as welt. It hath reference to 
Christians, who are not therein inferior to the Israelites. 

There arc many privileges wherein we go before 



them ; as the actual exhibition of Christ, the clear 
revelation of the mysteries of godliness, the powerful 
operation of God's Spirit, the truth and substance of 
their types and shadows, the accomplishment of their 
prophecies and promises.' They did indeed ' eat 
spiritual meat, and drink spiritual drink, which was 
Christ ; ' but it was the same that we eat and drink, 
1 Cor. X. 3, 4. We have a like figure to that which 
Noah had, 1 Peter iii. 20. 

Should we now come behind them in any gift or 
grace ? Can we think to go more scot-free than they 
did ? Or to escape if we so slight the gospel, as they 
did ? Well mark the inference which the apostle 
makes upon a like ground, 1 Cor. x. 0, &c. 

Where like privileges and benefits are bestowed, 
there evidences are given of like grace and favour. 
Therefore like faith, like obedience, like patience, like 
thankfulness, like faithfulness, is expected. 

Sec. 18. Of the uord of hcariiifj. 

By this particle of opposition, dX/.a, but, the apostle 
intends an unsuitable carriage in the Israelites to God's 
gracious dealing with them. God afforded them his 
gospel, but they gave not that respect to it which was 
meet. They believed it not ; so as the most gracious 
message, and powerful means of working grace, nought 
wrought on the incredulous. Of people sinning under 
the gospel, see Chap. iii. IG, Sec. 1G2. 

The word here intended is the gospel before men- 
tioned. It is in Greek styled i Xiyog rrn ar.drn, senna 
(iiidilionis, ' the word of hearing,' after the Hebrew 
manner, for ' the word heard.' 

The word spoken is as no word if it be not heard. 
Our former English translators thus turn it, ' the word 
that they heard.' It was a word which they did hear, 
or might, or should have heard. 

The apostle thus styles it in two especial respects : 

1. To demonstrate the necessity of hearing the 
word. The word, if we would receive any benefit 
thereby, must be heard. For the word spoken or 
preached can do no good to him that hears it not ; no 
more than the light to him that seeth it not. The 
apostle saith of a word spoken in a strange language, 
that it cannot profit him who understands it not, 1 
Cor. xiv. 9. Much less can any good bo received by 
the word if it be not heard. It is asa necessary requisite 
required to hear. Gen. xlix. 2, Dent. v. 1, Acts ii. 22, 
Rev. ii. 7. Hearing is that proper sense, whereby 
words spoken may enter into the soul. Hereby we 
are informed that, 

(1.) Deafness is a great calamity. 

(2.) It is a wretched disposition to refuse to come 
where the sound of the word may be heard. 

(3.) To sleep at church while the word is preaching is 
a great evil. They that are asleep cannot hear the word. 

' Of the better things which Christians enjoy, see my ser- 
mon on Ezek. xxxvi. 11, entitled, The Progrfss of God't 
Providence. 



Ver. 2.] 



GOUGE ON HEBREWS. 



(4.) A preacher's weak and low voice is a great dis- 
commodity. 

(5.) Shoutings, or any other loud noises, or loud 
sounds near the place where the word is preached, or 
other divine service performed, are very inconvenient. 
The word cannot be in these cases a ' word of hearing.' 

2. To take away vain pretences and excuses from 
such as grumble at judgments inflicted on such as profit 
not by the word. 

The blame hereby appears to be in themselves, be- 
cause it is ' a word of hearing. For if it be demanded, 
(as Kom. x. 18,) 'Have they not heard?' this 
phrase gives a ready answer ; the word aflbrded unto 
them is ' a word of hearing.' It was heard, or might 
have been heard. It was not concealed, as the con- 
ference betwixt king Zedeldah and the prophet Jere- 
miah was, Jer. xxxviii. 27. It was not softly whis- 
pered in the ground, as the word of them that had 
familiar spirits was, Isa. viii. 19. It was not uttered 
in a strange language, which could not be understood 
by the hearers, 1 Cor. xiv. 2. But it was a word of 
hearing. 

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

It is said of the Israelites, that the word of hearing 
profited them not, no, though it were heard by them. 
For these last words, ' in them that heard it,' take it 
for grant that the Israelites heard the word ; so as the 
word heard may be without profit. Thus it is in most 
hearers. This Christ doth exemplify and evidence in 
the parable of the seed ; wherein is shewed that of 
four sorts of hearers, only one sort proves profitable. 
Mat. xiii. 23. In that parable, sundry reasons are 
rendered of hearers' non-proficiency. It is therefore 
necessary to ' take heed how we hear,' Luke viii. 18. 
Hereof see more Chap. iii. 7, See. 77. 

The word ufO.riSs, translated profited, compriseth 
under it all manner of good. Mat. xv. 5. But a 
negative added thereunto implieth no good at all, Gal. 
v. 2. Such is the extent of the negative in this place : 
and of the privative compound am^iXe;, translated 
uvprofiiableness, Chap. vii. 8, Sec. 85. 

Sec. 19. Of faith making the word profitable. 

The apostle declareth an especial reason of hearers' 
non-proficiency, in these words, ' not being mixed 
with faith in them that heard it.' Our last English 
translators in their margin, note another reading, 
namely. Ibis, ' because they were not united by faith 
to them that heard it.' Sundry Greek copies and 
fathers' so set down this text. Thus it carrieth this 
sense, the greatest part of Israel were not of the mind 
whereof Joshua, Caleb, and others, who believed God's 
promise of bringing them into Canaan, were ; and 
thereupon reaped no benefit by the promise. Though 

' Clirysost. Theophylact. CEcum. aliique inloc. Comphit. 
' A'on profiiit .-ermo auililus illis, non contemperatua fidei eorum 
qui obedHTunt.'— Aug. Error in Ps. Ixxvii. 



there be a difference in the words betwixt this and the 
other reading, yet both agree in the same sense, which 
is this, that want of faith makes the word unprofitable ; 
it makes even the gospel itself (which is ' the power of 
God unto salvation, to every one that believeth,' Rom. 
i. IG) altogether fruitless to such as believe not. 

The Greek verb ffuyzsxsaftttswi?, thus translated, 
' being mixed with,' is a compound. The simple 
verb xiiaivjij, vel x'.^drj\j/j,i, infundo, signifieth to 
pour in, or to fill, Rev. xviii. 5. Thence is derived a 
noun, -/.sarrii, that signifieth a chalice, or great cup 
whereinto they use to pour wine. The preposition 
exjv, wherewith the verb is here compounded, signifieth 
ivith ; so as this compound implieth a pouring in of 
one thing with another, which is a mixing of them to- 
gether. This word is translated tempered together, 
aui'iahugi, 1 Cor. xii. 21. 

The word is very pertinent to the point in hand. 
It is a metaphor taken from a potion, which, accord- 
ing to the ingredients put into it, is medioinable or 
mortal. The word preached is the potion, which, if 
it be mixed with faith, is sweet and wholesome ; but, 
mixed with infidelity, is bitter and deadly. The word 
was so delivered to the Israelites, as they heard it. 
So much is here expressly set down, ' in them which 
heard it,' yet it was fruitless. 

Thus we see that the gospel heard, if not believed, 
remains fruitless ; as the brazen serpent was of no use 
to them that looked not upon it. Num. xxi. 8. ' He 
that believeth shall be saved ; but he that believeth 
not shall be damned,' Mark xvi. IG. Therefore this 
act of believing is still applied to the word, where the 
power of it is set forth. Acts xv. 7, Kom. i. 16, Eph. 
i. 13. 

The word doth only offer grace ; it is faith that re- 
ceiveth it. As to have meat set before one, or to have 
a potion or any other medicine prepared and olTered, 
doth no good, if the meat be not eaten, the potion 
drunk, and the medicine applied ; so the word preached 
and heard doth no good, except it bo believed. Faith 
is the hand, mouth, and stomach of the soul, whereby 
we receive, eat, and digest all manner of spiritual food. 

We are hereby taught how to hear, namely, so as we 
believe God's word, and all things contained therein, to 
be a truth, and thereupon to give due credence there- 
unto; yea, also, to believe it as a truth that concerns us 
in particular, and thereupon to apply it to ourselves. 
Thus will every part of God's word be useful and pro- 
fitable unto us. The precepts thereof will direct us, 
the admonitions make us wary, the consolations cheer 
us, and the thrcatenings terrify us. 

This mixing of faith with hearing the word shews 
that there is a mutual relation betwixt the word and 
faith. The word, as a mother, breeds and brings forth 
faith ; faith, as a loving daughter, nourisheth and cher- 
isheth the word, and makes it more fruitful. Without 
the word there can be no faith, Rom. x. 14, 17 ; with- 
out faith the word can have no power. 



298 



GOUGE ON HEBREWS. 



[Chap. IV. 



If we desire faith, we mi st be diligent in hearing 
the word. If we would have the word profitable, we 
must believe it. As hearing distinguisheth professors 
from profane, so believing distinguisheth the nprigbt 
from hvpocritcs. 

Sec. 20. Of the resoludim and observations of Hcb. 
iv. 2. 

Ver. 2. For unto us was the gospel preached, as 
well as unto them : but the word preached did not profit 
them, not Icing mixed with fii/h in them that heard it. 

The sum of this verse is, a motive against treading 
in the steps of the incredulous Israelites. 

The causal conjunction f)r, sheweth that this is in- 
ferred upon the former verso, as a motive. 

Of this motive there are two parts : 

1. A like privilege afforded to Christians as to 
Israelites. 

2. The ground of failing of the benefit of that 
privilege. 

In the former, 

1. The privilege is simply propounded. 

2. Comparatively applied. 

In the simple proposition there is, 

1 . The kind of privilege, the gospel preached. 

2. The persons to whom that privilege was afforded, 
to us. 

The comparative application implies a likeness be- 
twixt Christians and Israelites in the same privilege, 
as well as unto them. 

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

1. The failing in general. 

2. The particular cause thereof. 
In the general, 

1. There is a repetition of the privilege in this 
phrase, zvord of hearing. 

2. An expression of the failing, pmfited not. 
The cause of this failing is, 

1. Propounded, in this phrase, not being mixed ivilh 
faith. 

2. Amplified by the persons, m them that heard it. 

Doctrines. 

I. Abuse of like privilege causeth like judgment. 
This is the main intendment of the apostle's reason, 
under this particle /or. See Sec. 15. 

II. I'hc gospel is an espicial privilege. To this 
end, mention is hero made of it. See Sec. 16. 

III. I'he gonpelis viade J owerful by preaching. The 
word evangelised imports as much. See Sec. 10. 

IV. The gospel was preached to the Israelites before 
Christ. This relative, to them, hath reference to those 
Israelites. See Sec. 17. 

V. Christians are partakers of the best privileges that 
the Jews had. This note of simiUtude, as u-ell, giveth 
evidence hereof. See Sec. 17. 

VI. The gospel is to be hearkened unto. It is a word 
of hearing. See Sec. 18. 



Yll. Faith makes the word profitable. For the 
word which was not mixed with faith was unprofitable. 
See Sec. 19. 

Vlll. Hearing without believing is in vain. The)' 
who heard, because they believed not, received no 
profit. See Sec. 19. 

Sec. 21. Of the di£'uence between believers and un- 
believers, 

Ver. 3. For we which have believed do enter into rest, 
&c. 

This causal conjunction yag, for, implieth, that this 
clause is added as a reason to confirm that which went 
before. The reason is drawn from the force of con- 
traries. For logicians affirm, and experience confirms, 
that of contraries there be contrary consequence?, 
contrariorum conlraria sunt conscquentia. Now faith 
and unbelief are contraries, therefore their consequences 
are contrary. Unbehevers cannot enter into God's 
rest, for believers enter thereinto. This is the privi- 
lege of believers. 

Add to these words an exclusive particle, onlg, 
which must be understood, and the argument will be 
the more evident, thus : Believers only enter into God's 
rest ; therefore unbelievers cannot enter thereinto. 

Hereby it appears that there is as great a difference 
betwixt believers and unbelievers, as can be betwixt 
men, even as great as betwixt heirs of heaven and 
heirs of hell. For here heaven is made the portion of 
believers ; but hell is the portion of unbelievers, Rev. 
xxi. 8. 

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

Sec. 22. Of Christians judging themselves and 
others. 

As the apostle, in case of Christian jealousy, joined 
himself with others in this phrase, foiSniu/Miv, Let us 
fear, ver. 1, so here he doth the hke in the case of 
Christian assurance, using the first person in reference 
to himself, and the plural number in reference to 
others, thus, eitas^i/MiOa, we do enter ; what in judg- 
ment of certainty he knew of himself, in judgment of 
charity he professeth of others. Hence I infer two 
conclusions : 

1. That a true believer may know that he doth be- 
lieve ; or, that he hath a true faith. See hereof 7'he 
Whole Armottr of God, on Eph. vi. 16, treat, ii. part v. 
Of faith. Sec. 3G. 

2. That what we know of ourselves we ought to 
judge of others who profess what we do. So did the 
apostle in these words, ' Knowing, brethren beloved, 
your election of God,' 1 Thes. i. i. 

And again, ' God hath from the beginning chosen 
you to salvation,' 2 Thes. ii. 13. Thus another 
apostle calls those to whom he wrote, ' a chosen gene- 
ration,' 1 Pet. ii. 9. To these Hebrews saith this 



Tee. 3.] 



GOUGE OX HEBREWS. 



299 



apostle, ' Beloved, we are persuaded of you, the things 
that accompany salvation,' Heb. vi. 9. 

The rule of judging others is charity. But ' charity 
believeth all things, hopoth all things,' 1 Cor. xiii. 7. 
It believeth and hopeth the best that may be believed 
and hoped of another. 

How contrar}' to the apostolical practice is the 
practice of most men, who are very rash and unjust 
censuri rs of others ! Like to the pharisee, Luke 
sviii. 9, &c. 

Sec. 23. Of faith's giving right to God's promise. 

The qualification of such as reap the benefit of God's 
promise is thus set down, iihich have helieved. To be- 
lieve is to yield such credence to the truth of God's 
promise, as to rest on him for participation of the 
thing promised. Of faith, see The Whole Armour of 
God on Eph. vi. 16, treat, ii. part v. sec. 14, &c. 

The word here used by the apostle is expressed in 
the time past, o'l vriendfavrii, which have believed, to 
shew that we can have no assurance of the thing 
promised till we do believe the promise : ' After that 
ye believed, you were sealed with the Holy Spirit of 
promise,' Eph. i. 13. ' I know whom I have be- 
lieved,' saith the apostle, and thereupon maketh this 
inference, ' and I am persuaded that he is able to 
keep that which I have committed unto him against 
that day,' 2 Tim. i. 12. This Christ manifested by 
the condition which he required of those whom he 
cured, thus, ' If thou canst believe, all things are 
possible,' &c., Mark ix. 23. 

It is faith that settleth the right thereof upon us. 
' As many as received Christ, to them gave he power 
to become the sons of God, even to them that believe 
on his name,' John i. 12. 

This gives us just occasion to 'examine ourselves, 
whether we be in the faith,' 2 Cor. xiii. 5. Hereof 
see The Whole Armour of God, on Eph. vi. 16, treat, 
ii. part. v. Of faith, sec. 40, &c. 

Of the persons to whom this rest belongeth, see 
Sec. 57. 

Sec. 24. Of future good things set dmcn in the present 
tense. 

The thing promised is expressed in these words, 
tiai^^o/iiSa., u'e do enter into rest. Of the rest here 
intended, and of entering into it, see Sees. 6, 8, 9. 

This is here set down in the present tense, ire do 
enter, in a double respect : 

1. In regard of the certainly of the thing. It is as 
sure as a thing in present possession. The prophets 
did use to set out future things, which were sure and 
certain, in the present tense, as Isa. kii. 11, Zech. 
ix. 9. As for the point in hand, assurance is attri- 
buted to faith as a special property thereof. Hob. x. 
22. He that said, 'I know that my Redeemer liveth : 
and though after my skin worms destroy this body, 
yet in my flesh shall I see God,' iScc.,"job xix. 25, 



26, was sure of enjoying this rest. So he who said, 
' I know whom I have believed, and I am persuaded 
that he is able to keep that which I have committed 
unto him against that day,' 2 Tim. i. 12. And 
again, ' I am persuaded that neither death,' &c., 
Rom. viii. 38. For true believers are ' fully per- 
suaded that what God hath promised, he is able also 
to perform,' Rom. iv. 21. It therefore becomes all 
that would be accounted true believers, to get this 
evidence of the truth of their faith. 

2. In regard of the beginning of that rest, which is 
here actually enjoyed. Of the beginning of heavenly 
rest here on earth enjoyed, see Sec. 6. The begin- 
ning of that rest is like that olive-leaf which the dove 
brought to Noah in the ark, which shewed that the 
earth was sending forth her fruit. Gen. \'iii. 11 ; and 
like the cluster of grapes, and the pomegranates, and 
the figs, which the searchers of the land of Canaan 
brought, and gave evidence of the fertility of that 
land, Num. xiii. 23 ; and like the first fruits that 
gave hope of a future harvest, 2 Kings iv. 40. Even 
so the beginning of rest here enjoyed, gives evidence 
of a full, perfect, and glorious rest to come. 

These first-fruits the Lord here bestoweth on us to 
strengthen om- faith in the full possession of that rest 
which is to come ; to keep us from doubting, and to 
uphold us against the difficulties which we are like 
to meet withal, and against the obstacles that lie in 
the way to that rest. 

Behold here the good care of God over man. He 
hath prepared a rest for him ; but he seeth it meet 
to reserve it for time to come, and to bring men 
through many troubles thereunto ; and thereupon 
gives grounds of assurance thereof beforehand. 

Sec. 25. Of God's speaking by prophets. 

Verse 3. As he said, As I have sworn in my wrath, 
if they shall enter into my rest, d-c. 

These words, as he said, &c., may have a double 
reference. 

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

The force of the argument resteth on that ruled 
case, which the apostle taketh for grant, ver. 6, 
namely, that ' some must enter ' into that rest which 
God hath promised. Hereupon this argument may 
be made. 

If some must enter, then believers or unbelievers ; 

But not unbelievers : for God by oath hath pro- 
tested against them ; 

Therefore believers shall enter. 

The other reference is more remote, to the latter part 
of the former verse. If the first clause of this verse 
be included in a parenthesis, the reference of this 
unto the former verse will appear to be the more fit. 
For it sheweth that unbelievers reap no benefit by tho 



GOUGE ON HEBREWS. 



[Chap. IV. 



word of promise, because God hath sworn that such 
shall not enter into his rest. 

This relative lie, in this clause, ' as he said,' hath 
reference to God. It was the Lord that said and 
swore, that tbey should not enter into his rest. 

That which he said was in and by David, ver. 7, 
and that in Ps. xcv. 11. It was God that spake in 
and by the prophets, as was noted Chap. i. 1, 
Sec. 11. The Holy Ghost spake what the prophets 
spake. 

Yea, though that which is here quoted were the 
written word, yet he sets it out as uttered by word of 
mouth, thus, he said. See Chap. iii. 7, Sec. 74. 

Sec. 2G. 0/the certainly nf judgment sworn hy God. 

This particle of resemblance, as, hath on the one 
side reference to the sin and punishment of the 
Israelites ; and on the other side to God's swearing 
that they should be so punished. As God had sworn, 
so it fell out. God's oath cannot be made frustrate, 
but shall assuredly be etJ'ected. No argument is more 
sure. Though an oath be in logic reckoned among 
inartificial arguments, which seem to be of small 
force, yet God's word, especially confirmed by his 
oath, is the surest of all arguments. Logicians count 
the surest demonstrations to be taken from the pro- 
per cause of a thing. But natural causes may fail, 
witness the fiery furnace into which God's throe faith- 
ful servants were cast, yet ' upon their bodies the tire 
had no power, nor was a hair of their head singed, 
neither were their coats changed, nor the smell of fire 
had passed on them,' Dan. iii. 27. The sun stood 
still in Joshua his time. Josh. x. 13, and went back- 
ward in Hczekinh's time, 2 Ivings xx. 11, and was 
darkened at the doath of Christ, Luke xxiii. 45. The 
waters in the midst of the Red Sea rose up as a wall, 
and the bottom was a dry path, Exod. xiv. 22. Iron 
did swim in the water, 2 Kings vi. 6. In many other 
things hath the course of nature been altered. 

The Lord God is above nature. Though he have 
tied his creatures to the course thereof, yet is not he 
bound thereto ; but by his oath he binds himself, and 
is not free to alter it. Read Isa. liv. 9, 10. Here- 
upon it is said concerning God's oath, that he ' will 
not repent,' Ps. ex. 1. This is one of those ' immu- 
table things, in which it is impossible for God to lie,' 
Heb. vi. 18. 

God's oath doth manifest his peremptory resolution, 
wliich is, as his nature, unchangeable, Mai. iii. 6, more 
firm than ' the law of the Medes and Persians, which 
altcrcth not,' Dan. vi. 8. 

God never rashly swears, but always ' in truth, in 
j ndgment, and in righteousness ;' for that rule which 
he prescribes to us, Jer. iv. 2, he observes himself. 

Tidie heed of provoking God to swear. They arc 
in a fearful case against whom the Lord sweareth ven- 
geance. 

We ought the rather to take heed of this high pro- 



vocation of his wrath, because he is not suddenly 
brought to it, but by degrees. For, 

1. He declares his will, what he would have us to 
do. 

2. He promiseth rewards to them that do it. 

3. He makes known beforehand the issue of neglect- 
ing it. 

4. He threateneth rengeance. 

5. When no other coui-se will serve, he sweareth 
vengeance. Woe to those against whom he swears. 

Of God's swearing, and that in wrath ; and of the 
form of God's oath ; and of God's rest, and of not 
entering into it (which are points here expressly set 
down), see Chap. iii. 11, Sees. 113, 114, 115, 116, 
117, 118. 

Sec. 27. Of choosing the best rest. 

Ver. 8. A Ithoiigh the works were finished from the 
foundulidu of the world. 

In this latter part of the verse, and in the five 
verses following, the apostle doth by degrees lead 
these Hebrews to a consideration of an higher and 
better rest than ever was enjoyed in this world. 
There were two famous rests much insisted on in the 
Old Testament, as special pledges of God's favour: 
the Sabbath and the land of Canaan : the former 
styled ' a Sabbath of rest to the Lord,' Exod. xxxv. 2, 
and frequently styled ' the Sabbath of the Lord,' Exod. 
XX. 10 ; the latter styled ' the rest which the Lord 
gave them,' Deut. xii. 9, Josh. i. 15. 

Of these the Hebrews might say. We have always 
enjoyed the Lord's Sabbath ; and our predecessors 
have long inhabited Canaan. Why then do you speak 
so much about entering into God's rest ? 

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

The rest intended by him is a matter of so great 
consequence, as he would not have them mistake the 
mark thereabouts. 

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

The word of connection, or rather distinction, is a 
kind of compound. The first particle is the usual copn- 
lative, y.a'i, and ; the other, rtii, joined to it makes it a J 
discretive conjunction, y.ai roi, aud is here fitly trans- 
lated althouijh. Hereby he sheweth that, albeit there 
is mention made of a rest in the beginning of the 
world, yet there is another rest to be entered into. 

The rest of the Sabbath wjis a resemblance of the 
heavenly rest. The rest of Canaan was a type thereof. 
That therefore they might not be drawn by a resem- 
blance and type from the thing itself and the truth 
(as the dog having ilesh in his mouth and seeing the 
shadow of it in a clear running water, snapped at the 
shadow and lost the true flesh), he endeavoureth to 
draw them from resting upon those two rests. It is 



Ver. a] 



GOUGE ON HEBREWS. 



301 



a dangerous thing to be drawn from truths by shadows. 
This is to pervert the helps which God doth aflbrd 
unto us. 

Sec. 28. Of God's tcorks, and his finishing them. 

Under this indefinite word rxv Ifyoiv,' the works, all 
the creatures which God made within the compass of 
the first sis days are comprised. 

The Greek noun eo/ov properly siguifieth a thing 
done with pains and labour. 

The verb i^yaZo/j.ai, which is of the same notation, 
signifitith to work or to labour, as 1 Cor. iv. 12, John 
xvi. 27. This is attributed to God by way of resem- 
blance, after the manner of man. When a man hath 
efi"ected a thing, and made that which was not before, 
we call it his work. Now, man can do nothing with- 
out some working or labouring about it. But God 
needs no such thing. What God willed to be, was 
60 and so, as he willed it. Thus much is intended 
under this phrase, ' God said. Let there be,' &c., Gen. 
i. 3. By God's saying is meant the manifestation of 
his will. In this sense the centurion, who believed 
Christ to be God, said, ' Speak the word only, and 
my servant shall be healed,' Mat. viii. 8. Do but 
only declare thy will to heal my servant, and he shall 
be healed. _ 

Of those works it is hero said, that God finished 
them [yivnShroi;). The Greek word yin>ij.ai rel yiyioij.ai 
sum, jio, translated jinished, in general signifieth to 
be or to be made. But because a thing cannot pro- 
perly be said to be, or to be made, till it be lull}' 
finished, and till all things appertaining thereto be 
accomplished, the word here in this place is fitly trans- 
lated T^/a's/jec/ ; the rather because it is attributed unto 
God, of whose works it is expressly said that, va'', they 
were finished. Gen. ii. 1. 

God is ssid to finish his works in two especial 
respects. 

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

Obj. It is said after God's rest on the seventh 
day, that God planted a garden in Eden; and that he 
' made out of the gi-ouud to grow every tree that is 
pleasant to the sight and good for food ; ' and it is 
also said that ' God made a woman,' Gen. ii. 8, 9, 22. 

Alls. Though these be mentioned in the history 
after the mention of the Sabbath, yet they were all 
made within the sis days. Eden and the trees therein 
were made on the fourth day. Gen. i. 12, and the 
woman on the sixth day; for then he made them 
' male and female,' Gen. i. 27. All the creatures that 
were made are comprised in the first chapter of 
Genesis ; in the second chapter he sets down the dis- 
tinct manner of making many things. Mention is 
there made of the manner of making man himself, 
ver. 7, who notwithstanding is expressly said to he 
created on the sixth dav, Gen. i. 27. 



Here by the way take notice of the absurd doctrine 
of popish transubstantiation, whereby papists imagine 
such a creature to be made as God never made: a 
body that cannot be seen or felt ; an human body in 
the form of bread ; and blood which likewise cannot 
be seen nor felt, but appears in the show of wine. To 
omit other absurdities, this seometh to add a strange 
new creature to the creatures which God made in the 
sis days, as if he had not then finished all. 

2. In regard of the perfection of every particular 
creature, God is said to finish his works. Nothing 
needed to be added to any, neither did any thing need 
to be altered to make it better. ' I know,' saith the 
wise man, ' that whatsoever God doth, it shall be for 
ever : nothing can be put to it, nor anything taken 
from it,' Eccles. iii. 14. In this respect it is said of 
every creature which God made, ' It was very good,' 
Gen. i. 36. 

Such was God's wisdom as he saw what shape, 
stature, proportion, and property was fit for every 
thing. 

Such was his power, as he was able to effect what- 
soever in wisdom he saw meet. 

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

Learn to admire every work of God, and to adore 
and reverence the Lord himself that made them. 

Best content in what he doth ; submit to him in all 
his works. Seek not to alter them. Mat. v. 36, and 
vi. 27, and x. SO. 

Learn of God to finish what belongeth unto thee 
before thou leave thy work of thyself. It was Christ's 
meat ' to do the will of him that sent him, and to finish 
his work,' John iv. 34. Yea, he layeth a necessity 
upon himself in this respect, saying, ' I must work the 
works of him that sent me while it is day.' We can- 
not finish our work till our day be ended. Therefore, 
' whatsoever thine hand findeth to do, do it with thy 
might,' &c., Eccles. is. 10. 

Sec. 29. Of this phrase, 'f am the foundation of 
the uviid.' 

The time of God's finishing his works is thus ex- 
pressed, ' from the foundation of the world.' There 
was before mention made of the foundation of the 
earth. Chap. i. 10, sec. 131. But there another 
Greek word, skfj,iXiu<!a;, was used, which implied the 
stability of the earth. This word also may intimate 
a stability. The word xardZoXri is a compound. The 
simple verb joaXKnv signifieth lo cast ; the compound 
■/.araCdXkiiv, lo cast or lay down. A foundation useth 
to be hiid down in the earth. It is the lowest part of 
an edifice, whereupon all the rest of the structure 
lieth. The Latins use to espress it by these two 
words, jactum fundainentuin, a foundation laid. 

The other noun, x6aij.o;, translated woild, signifies 
in Greek, order, ornament, adorning. So it is trans- 
lated, 1 Pet. iii. 3, ilv jtoV.aos, ' whose adorning,' &c. 



302 



GOUGE ON HEBREWS. 



[Chap. IV. 



From this root there is a verb, xoe/jniti,^ derived 
which signifieth lo adorn, as women adorned them- 
selves, &c., 1 Tim. ii. 9, and lo tjaniish, Mat. xii. 44. 

Fitly doth this notation appertain to the world, as 
here it is taken, namely, for the universe, or whole 
fabric of all creatures, which were made by God in a 
most comely order and beauty; for 'God made every 
thing beautiful in hie time,' Eccles. iii. 11. This was 
before shewed. Sec. 28. 

This universe or world is here said to have a foun- 
dation, and that in two especial respects: 

1. To intimate the stability of it. It was not like 
a building without a foundation ; as that house was, 
which was built on the sand, and soon fell, Luke vi. 
49. See Chap. i. ver. 10, sec. 131. 

2. To demonstrate the beginning of it. For a foun- 
dation useth to be first laid. Thus it is used Heb. 
vi. 1. 

In this latter sense, this phrase, tlw foiiiidalioti of 
ihc uorhl, is oft used. When mention is made of thngs 
eternal, a preposition, oto, that signifieth before, is set 
before it. As of God's love to his Son, ' Thou lovedst 
me,' saitb Christ to his Father, cr«o -/.arajStiXrii xCs/mu, 
' before the foundation of the world,' John svii. 24. 
And of election, ' God hath chosen us before the foun- 
dation of the world, Eph. i. 4 ; 1 Pet. i. 20. 

When the point is of things about the beginning of 
(he world, this proposition a.rro,frow, is used. Christ 
is said to be ' a Lamb slain (acri -/.aTu^oKrii) from the 
fo'indation of the world,' Rev. xiii. 8. 

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

Things cf different times, whereof one is of time past, 
the other of time to come, cannot be the same. The 
paradise wherein Adam in his innocency was, cannot 
be the same which Christ has promised to him that 
overcometh, llcv. ii. 7. The calling of the Jews out 
of the Babylonish captivity cannot be that which is 
promised of calling them to embrace the gospel, Rom. 
xi. 26. David, that died many hundred years before 
the exhibition of Christ, cannot be that David which 
is promised to be a prince among Christians, Ezek. 
xxxiv. 24, and xxxvii. 24, 2!). 

Sec. 80. Of the inUrpretation of the former part of 
Heb. iv. 4. 

Ver. 4. For he spah-e in a certain place of the seventh 
day on this irw. And God did rest the seventh day 
from all his trorks. 

Both the particle of connection (which is a causal 
conjunction, ;/«»,/()/) and the very matter of this verse, 
do evidently <lemonstrate, that it is brought in as a 
proof of that which went before : namely, that God 

ilk t»ii» fvXKTT>/<i>n. — Aritt. di Mund., cap. 2. 



finished his works. This is proved by God's resting. 
A wise man that undertakes a work, will not rest, or 
clean give over his work, till it be finished. If any do 
otherwise, he gives occasion to men to mock him, 
Luke xiv. 29, 30. We cannot therefore think that 
God, who is wisdom itself, would rest till he had 
finished what he intended. Of man's imitating God 
herein, see the latter end of Sec. 28. 

The kind of proof is drawn from a divine testimony, 
which is thus intimated, lie spake. 

1. He names not the author, but indefinitely saith 
he. This having reference to the sacred Scripture, 
out of which the words which he quoteth are taken, 
must needs be meant, if we consider the principal au- 
thor, of the Holy Ghost, whom he expressed, chap, 
iii. ver. 7, or if we consider the penman, of Moses, who 
wrote the book out of which this testimony was taken. 
Now, these Hebrews well knew that God was the au- 
thor of the whole Scripture, and that Moses wrote as 
he was moved by the Holy Ghost. Therefore, the 
apostle thought it sufficient thus to intimate the prin- 
cipal or ministerial author, s';;r;z£, ' he spake.' 

2. He expresseth nor book, nor chapter, bat only 
saith, Tou, ' in a certain place.' Of this manner of 
quoting a text, and of the Greik particle thus trans- 
lated, in a certain place, see Chap. ii. G, Sec. 52. 

Though the main scope of the apostle was to de- 
monstrate a rest to be observed in the beginning of 
the world, yet because the verj- distinct day of rest was 
very remarkable in producing the testimony, he ex- 
pressly premiseth, that the testimony is-ris/' r^; jttfo.a;;;, 
' of the seventh day.' 

The seventh day here mentioned was the last day 
qf the first week that ever was. 

It may be that from this instance of God's observ- 
ing the first seventh day, the number of seven was in 
succeeding ages so highly esteemed, as it was ac- 
counted a number of perfection. 

As at first, seven days made np a week, Gen. ii. -, 
so sundry feasts consisted of seven days, Lev. xxiii. 
3, 6, 15, 34. The year of rest was the seventh year, 
and the year of jubilee was the seven times seventh 
year. Lev. xsv. 4, 8. The time of a woman's un- 
cleanness was seven days. Lev. xii. 2. A leper was to 
be cleansed on the seventh day. Lev. xiv. 9. Sevt u 
days was the time of consecrating a priest, Exoa. 
xxix. 35; and the altar, Exod. xxix. 37. Seven 
days was the time for preparing a saciifice. Lev. xxii. 
27; and for keeping the Lord's watch, Lev. viii. 85. 
Blood of expiation was to be sprinkled seven times, 
Lev. svi. 14; and also oil of consecration. Lev. viii. 
11. Xaamau was to wash himself seven times, 2 
Kings V. 10. There were wont to be seven days of 
Aisting, 1 Sam. xxxi. 13. And of feasting, 2 Cliron. 
vii. 9; seven bullocks and seven rams used to lo 
offered up to make an atonement. God commanded 
Job's friends so to do. Job slii. 8 ; Balanm bail 
learned as much, Num. xxiii. 1. Sundry other 



Vku. 4.] 



GOUGE ON HEBREWS. 



303 



sevens are mentioned, both in the Old and New 
Testament, especially in the book of the Revelation. 
So as the number of seven had in it a mystery above 
other numbers. 

That the proof might be the more clearly and fully 
discerned, the apostle makes profession of setting it 
down in the very words of the author thereof, as is 
imphed by this phrase, oiiru, on this irise. This is 
the interpretation of one Greek adverb, which word 
for word in EngHsh signifieth so. Of quoting Scrip- 
ture in the very words thereof, see Chap. iii. 7, 
Sec. 74. 

Sec. 31. Of the rest of the Sabbath. 

The testimony itself, out of which the apostle 
draweth his argument, is thus expressed, ' And God 
did rest,' &c. 

Two reasons may be given why the apostle retains 
this copulative conjunction, x.ai, and. 

One is, because in Hebrew the verb nnc*, rest, is 
of the future tense, but a copulative joined to it gives 
it the force of the preterperfect tense, and makes it 
signify the time past. 

The other is because the force of the argument 
lieth in the connection of this testimony with that 
which was set down in the third verse, namely, that 
God ' finished his works from the foundations of the 
world, and rested.' He did not rest till he had 
finished his works; but so soon as he had finished 
them, he rested. He finished his works from the 
foundation of the world, and from the foundation of 
the world he rested. Thus we see how useful it may 
be to retain seeming circumstantial particles of Scrip- 
ture. 

There are two distinct verbs used in Hebrew, both 
which are translated to rest. 

One, ni3 qiiiei-ii, signifieth to be quiet and free 
from trouble. Thus it is applied to the ark, which 
after long tossing and driving hither and thither upon 
the waters, is said to rest upon the mountains, n^ni. 
Gen. viii. 4. The noun nniJD, tjnies, used Ps. xcv. 
11, and translated rest, is derived from this verb. 
Hereof see Chap. iii. 11, Sec. 116. 

The other, n3ti', cessavit, signifieth to cease from 
doing a thing, or to leave oif. It is attributed to 
manna, which ceased (n3'J"1) to fall, as at other times 
it had done forty years together, Joshua v. 12. Ac- 
cording to the Hebrew notation, we may here thus 
translate it, God did Sabbatize. The word ri3u' naS- 
Zarov, Sahbiithum, Sabbath, is derived from this verb, 
and retained not only in Greek and Latin, but also 
in other languages among Christians. 

The notation of this word sheweth in what respect 
God is said to rest ; namely, by ceasing to create 
more creatures than he had done, which was his 
work in the other six days. These words following, 
' he rested from all his works,' demonstrate as much. 

1 . By this kind of rest, it appears that this answer 



of Christ, ' My Father worketh hitherto,' John v. 17, 
doth not contradict that which is here said of God's 
rest ; because the rest here is from creating new kinds 
of creatures : but the working whereof Christ speaks, 
is about God's doing good to the creatures, and it 
concerns God's providence, which never ceaseth ; but 
every moment, day and night, on Sabbaths and other 
days, puts forth itself in preserving, sustaining, suc- 
couring, ordering, and governing his creatures. 

2. This rest of God is set before us as a pattern, 
Exod. XX. 10, 11. We miy therefore learn thereby 
wherein the rest of the Sabbath consisteth ; not in 
idleness, or doing nothing at all, but in forbearing 
the ordinary works of the six days, the works of our 
worldly calling. Of the works which may and ought 
to be done on the Sabbath, see my treatise entitled, 
The Sabbath's Sanctifxation, quest. 5, &c. 

3. This rest of God gives us a view of that kind 
of rest which we shall enjoy in heaven, namely, a 
ceasing from the works of this world, before we enter 
into heaven, for that rest is styled, aa,ZZy.7iii;j,og, a 
keepinrj of a S:ibbath. 

The seventh day mentioned in this testimony, is 
the same whereof mention is made. Gen. ii. 3, namely, 
a seventh after the sis days which God spent in 
creating the world, and all things therein. So much 
is expressed, Exod. xx. 11 ; yea, in the first chapter 
of Genesis, it is expressly declared what particular 
creatures God made in every of the six days. 

We are not to think that there was any such need 
of God's taking up so much time as he did in creat- 
ing the world, as if he could not have done it in a 
shorter time. If it had been his pleasure, when he 
said, 'Let there be light,' to have said also at that 
time, ' Let there be a firmament,' ' Let there be 
waters and dry land,' ' Let the earth bring forth all 
manner of plants,' ' Let there be sun, moon, and stars, 
let there be fowl and fish, let there be beasts, all 
creeping things upon the earth, and let there be 
man,' they had all been so soon as there was light, 
even in the first day; yea, he could have made all in 
one moment. 

Two reasons may be given of God's taking up six 
days in making the world. 

One, that by a due consideration of every day's 
work, we might the better discern the difference of 
every creature, one from another ; and the depend- 
ence of one upon another. For the creatures first 
made were for the use of such as followed after them. 

The other, that God might be a pattern to children 
of men throughout all ages, how to spend their time, 
namely, by working six days in every week, and rest- 
ing the seventh. 

Of that objection, which, from this seventh day 
wherein God rested, is made against Christians ksep- 
ing the Sabbath the next day, which is the first day 
of the week, see the fore-mentioned Sa'ibalh's Sancti- 
fication, quest. 43, &c. 



30i 



GOUGE ON HEBREWS. 



[Chap. IV. 



In the last place, this clause is added, from all his 
MV)/7.-.f, because he had finished them. Hereof see 
Sec. 28. 

This general particle nil compriseth under it the 
several \Yorks of God, of what kind or sort soever 
they were, whether .above or below, groat or mean, 
not any at all excepted. 

This is to be noted against them who pretend this 
or that kiiid of works for violation of the Sabbath. 

Some think that if the works be great and weighty, 
as carrying in of the harvest, when opportunity 
serveth upon the Sabbath day, which otherwise, they 
say, may be spoiled, the law of God is express 
against this cxcu.se, Exod. xxxiv. 21. 

Others think that they may do small matters, as if 
God took no notice of them. Let such consider the 
end of him that gathered sticks upon the Sabbath, 
Kum. XV. 32. 

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

Sec. 32. 0/the resolution o/Heb. iv. 3, 4. 

3. For we tuhich have helieved do enter into rest; as 
he said. As I have sworn in my wrath, if they shall 
enter into my rest: although the ivorks were finished from 
the fmtndatioTi of the world. 

4 For he spake in a certain place of the seventh day 
on this wise, And God did rest the seventh day from 
all his works. 

The sum of these two versos is a difference betwixt 
two rests. 

The one is a rest to be enjoyed in heaven. 

The other is the rest of the Sabbath. 

The former is, first, propounded ; secondly, proved. 

In the point propounded, are sot down, 

1. The persons whom it concerns. 

2. The point itself concerned. 
About the persons we have, 

1. The manner of expressing them, in the first 
person, and plural number, and time past, tee that 
have. 

2. The grace whereby they are fitted for rest, 
believed. 

In the point concerned is expressed, 

1. The act in the time present, do enter. 

2. The subject of that act, into rest. 
The proof is, 

1. Generally intimated in this phrase, as he said. 

2. Particularly exemplified. 

In the exemplification God himself is brought in 
speaking and confirming the point in hand, thus, as 1 
have, &c. 

Of God's speech there are two parts : 

1. The argument that he useth. 

2. The matter confii-med. 

The argument is his oath, sworn, amplified by the 



kind of oath, in wralh, and by the manner of pro- 
pounding it, in this particle if. 

The matter confirmed is a heavy judgment, which 
was a faihng of that which was prepared for them. 

The thing prepared was retit, amplified by the au- 
thor of it, my rest, saith God. 

Their failing thereof is thus expressed, if they 
shall enter ; or they shall not enter. 

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

1. There is a note of distinction betwixt the two 
rests, although. 

2. A declaration of the ground of this latter rest. 
That ground is, 1, propounded; 2, proved. 

In the proposition we have, 

1. The kind of ground, which was God's finishing 
his works. 

2. The time when, from the foundation of the 
world. 

The proof is, 1, generally intimated ; 2, particu- 
larly exemplified. 

In the general there are four points to be con- 
sidered : 

1. The author thereof, he said. 

2. The place where, in a certain place. 

3. The subject whereabout, the seventh day. 

4. The manner how, 07i this wise. 

In the exemplification there are four observable 
points : 

1. The person, God, he. 

2. His act, did rest. 

3. The time, the seren'h day. 

4. The object from what he rested, /rom his works. 
This is amplified by the note of generahty, all. 

Sec. 33. Of doctrines raised out o/Heb. iv. 3, 4. 

I. Unbelievers are excluded from the privilege of 
believers. The inference of this verse upon the former, 
in this causal particle for, demonstrates thus much. 
See Sec. 21. 

II. Tme believers may hioiv they have faith. He 
was a true believer that snid. We which have be- 
lieveJ. See Sec. 22. 

III. Frfessors must judge of others as they do of 
themselves. This apostle doth put others in the same 
rank with himself, by using the plural number. See 
Sec. 22. 

IV. Faith gives assurance of the thing promised. 
For thus saith a believer, ' We do enter.' See Sec. 28 

V. Future things jtromised are as sure as if they 
were jiresent. The rest concerning which he saith ' 
the present, we do enter, was then to come. See 
24. 

VI. Beginnings of heavenly rest are here enji 
It is of the time of this life that he here saith, toe 
enter. See Sec. 24. 

VII. Best is prepared for believers. This is here set 
down as a granted case. See Sec. 21. 



S.28. 

they , 

thin ■ 

Sec. I 

!oyaM 



Ver. 5.] 



GOUGE ON HEBREWS. 



305 



VIII. God spiijce hy his prophets. This relative he 
hath reference to God, yet they were the words of 
David. See Sec. 25. 

IX. The word lorillen is as a sermon preached. 
That whereof this is spoken, h- said, was the written 
word. See Sec. 25. 

X. That which unbelievers miss of, helievirs attain 
to. This is the force of the apostle's argument im- 
plied in this coDJ unction as. God said that unbelievers 
should not enter into his rest ; thence the apostle in- 
fers that believers do enter thereinto. See Sec. 25. • 

XL God's oath is an infallible argument. Unbe- 
lievers shall not enter into rest, as God hath sworn, 
or because God hath" sworn they should not enter. 
See Sec. 26. 

Of doctrines gathered from God's oath, the form and 
matter thereof, see Chap. iii. 11, Sec. 120. 

XII. Things of the same name may be of different 
kinds. This discretive conjunction although intends 
as much. Heaven and the Sabbath are both a rest, 
yet difl'erent rests. See Sec. 27. 

XIII. The creatures are God's work. They are 
here so called. See Sec. 28. 

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

XV. God perfected his creatures. The v!ord finished 
impHeth thus muc-h also. See Sec. 28. 

XVI. Tlie world is a comely fabric. The notation 
of the Greek word translated world intends as much. 
See Sec. 29. 

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

XVIII. God's works luere perfected at the very first. 
This is the intendment of this preposition /ro;». See 
Sec. 29. 

XIX. God left not off to work till he had finished 
his wm-ks. The inference of God's resting upon finish- 
ing his works, by this causal conjunction for, proves 
this point. See" Sec. 30. 

XX. A divine testimony is a sound argument. This 
phrase, for he said, sheweth that the apostle usoth 
this testimony to prove the point in hand. See Sec. 
80. 

XXI. Scriptures may le quoted without naming the 
place. So doth the apostle here. See Sec. 30. 

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

XXIII. The very icords of Scripture are to be ex- 
pressed. This phrase, en this wise, intends thus 
much. Si:e Sec. 30. 

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

XXV. The last day of the week was the day of God's 
rest. This was the seventh day here mentioned. 
See Sec. 31. 

XXVI. God made no new creatures after the first sir 



days. For in the seventh he rested from all his works. 
See Sec. 31. 

XXVII. The same word may have different senses. 
The Sabbath, the land of Canaan, and celestial glory, 
are all called rest, but the apostle here proveth that 
they are diiferent things. See Sees. 27, 31. 

Sec. 3-1. Of the meaning of Heb. iv. 5. 

Verse 6. And in this place again. If they shall enter 
into my rest. 

This verse, like a perfect transition, may look two 
ways, to that which went before, and to that which 
followeth. 

In the former reference it implieth that the foresaid 
rest of the Sabbath cannot be the rest whereinto 
Christians are to enter, because at another time he 
spake of this rest. 

In the latter reference, namely to that which fol- 
loweth, it lays down the ground of another rest than 
the land of Canaan. 

The copulative conjunction, xal, and, hath reference 
to the first verb of the former verse, li'grjy.E, which is 
thus translated, he spake. To make up the sense, 
that verb must be repeated in this verse, thus, avb 
■/.o'lnu, ' And he spake in this place again.' 

It was one and the same Spirit, even the Holy 
Ghost, that testified of the one and the other rest. So 
as both testimonies are of divine authority, and neither 
of them to be denied, but by distinction of rests to be 
reconciled. 

By this phrase, i» roirw, in this place, the apostle 
intends Ps. scv. 11. He calls it this place because 
he had quoted it before, and expounded it, and applied 
it to the point in hand. It was the text whereupon he 
was then, in his epistle, commenting. As a preacher, 
having read and expounded a text of Scriptm-e, so oft 
as he hath occasion in his sermon to speak of any 
point in or about that text, may say, in this place, so 
the apostle here in this his epistle of that text. 

This adverb, -rdXiv, again, is to be taken of another 
time than that which was mentioned in the former verse. 
Sometimes, indeed, it is used to join divers proofs of 
one and the same thing, as chap. i. 5, 6 ; but here 
to set forth distinct times for proof of difierent things. 
Thus in the beginning of the world there was mention 
made of a rest, which was the rest of the Sabbath day ; 
but now again, above three thousand years after that, 
mention is made of another rest. That therefore 
cannot be this. 

This phrase. If they shall enter into my rest, is here 
alleged, because therein mention is made of rest. The 
other part of the sentence, about God's oath, was not 
to the present purpose of the apostle ; and therefore 
it was not here set down, though it would have made 
up the full sentence. It was twice before expressed, 
ver. 3, and chap iii. 11. 

It is usual with the penmen of the New Testament 
to quote so much only of a parcel of Scripture as 
U 



306 



GOUGE ON HEBREWS. 



[Chap. IV. 



makes to the point in bund, though it make not up 
an entire sentence, as Mat. iv. 15 ; Rom. iv. 18 ; 
Gal. iii. 16. 

The rest here mentioned is so set down, as it 
plainly appears to be a rest to come, so as it cannot 
beHbat rest which was at the beginning of the world. 

Thus the first rest is removed, and this point 
proved, that another rest than the rest of the Sab- 
bath is to be endeavoured after. 

These words, If they shall enter, have the form of 
a strong negation. See Chap. iii. 11, Sec. 115. 
They there imply that the persons of whom they are 
spoken should not enter into the promised rest of 
Canaan. 

From thence the apostle makes an inference in the 
next verse, that there mast needs be another rest to 
come than that of Canaan. 

Of this rest, of this epithet my, in reference to God, 
and of enteriag into it, see Chap. iii. 11, Sees. 116, 
117, 118. 

Sec. 35. 0/the resolution and observations o/Heb. 
iv. 5. 

The sum of this verse is a transition about the re- 
moval of two rests from being the eternal rest proper 
to believers. 

Hereof are two parts : 

One wherein the rest of the Sabbath is removed. 

This point is, 

1. Intimated, by mentioning another rest to be en- 
tered into. 

2. It is proved, and that two ways : 

(1.) Implicitly, under this copulative and, which 
presupposeth the divine testimony, thus expressed, 
he spake, ver. 4. 

(2.) Expressly, by two circumstances, one of the 
place, the other of the time. 

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

Doctrines. 

I. Hie Lord distinctly expresseth his mind con- 
cerning different thint/s. He spake so and so of the 
Sabbath, and he spake (for this word is to be repeated) 
so and so of another rest. 

II. Due ohscrvatiun of different texts tvill bring great 
liyht to douhlful poiyits. In the former verse the 
apostle notes out one text under this phrase, in a 
certain place ; here in this verse, another under this 
phrase, in this place, and thereby clears the matter 
questioned. Several texts may have several circum- 
stances to enlighten them. 

III. A right distinction of times may reconcile 
seeming differences. This particle again intends a 
difl'erent time from the former, and thereupon a dif- 
eront matter. 

IV. Exclusion of softie makes way for others. 



Privatio unius est inductio alierius. Unbelievers being 
excluded, believers gain assurance of admittance. The 
privation of one form is the induction of another. 

Of other doctrines arising out of these words. If any 
shall enter into my rest, see Chap. iii. 11, Sec. 120. 

Sec. 36. Of the apostle's scope in the Gth verse. 

Verso 6. Seeing therefore it remaineth that some 
must enter therein, and they to tvhom it was first 
preached entered not in because of unbelief. 

The two first words of this verse, £-£/, seeing, o5v, 
therefore, are both relative conjunctions, and imply 
an inference upon that which went before. 

In the former verse, God's protestation against un- 
believers is set down, that they should not enter into 
his rest. The inference which the apostle makes there- 
upon is, that there is a rest for believers to enter 
into. The argument may be thus framed : 

If the land of Canaan were not entered into by 
them to whom it was promised, there must needs be 
another rest, for those to whom a rest is promised, to 
enter into it ; 

But the land of Canaan was not entered into by 
those to whom it was promised ; 

Therefore there must needs be another rest. 

The proposition is in this verse. 

The assumption in the former. 

The conclusion in the ninth verse. 

The main force of this argument resteth in the 
truth of God's promise. So true and faithful is God 
in his promise, as they to whom it is expressly made, 
shall assuredly partake thereof. 

This verse seems to conclude abruptly without full 
sense. But if the ninth verse be added as a con- 
clusion thereunto, it will make up the sense. The 
apostle, in the two verses following, produceth another 
argument to prove the same point, therefore to hasten 
on that argument he puts the conclusion to the end 
of it. 

Sec. 37. Of the aecomplishtnents of God's promise 
in some. 

This verb, arroX'.irr'.Tui, it remaineth, is in Greek a 
compound. The simple Xs/cs/v, Hnqucrc, signifieth 
to leave; the proposition signifieth from; the com- 
pound verb implieth a reservation of one thing upon 
the rejection of another, ver. 9. AVhere nothing is 
reserved, this word is joined with a negative. It is 
said of such as ' sin wilfully,' &c., ' there remaineth 
no more sacrifice for sin,' Heb. x. 26. This transla- 
tion of the word it remaineth is here very fit. 

The persons failing of the rest promised to them, 
it remaineth that other persons and another rest be 
inquired after. That which remains is, that some 
enter ; for a promise of God cannot be utterly made 
void. Though many reap no good thereby, yet others 
shall be made partakers of the benefit of it. Most in 
the world refused to enter into the ark, yet Noah and 



Vee. 6.] 



GOUGE ON HEBREWS. 



307 



his family had the benefit of it, Gen. vii. 7. Sodom 
and Gomorrah, and the cities about them, regarded 
not God's word to save themselves, yet Lot and his 
two daughters did. Gen. xix. 30. Though so many 
perished in the wilderness, j'et Caleb and Joshua 
entered into Canaan, Num. siv. 30. 

If none should believe, but all be deprived of the 
promise by unbehef, God's promise and faith might 
seem to be without eifect, and altogether in vain. 

Learn hereby to take heed of questioning God's 
truth by reason of the unbelief of some : ' What if 
some do not believe ? shall their unbelief make the 
faith of God without effect '? God forbid,' Rom. iii. B. 
The Lord knows that some will believe, and make a 
right use of his promise : ' He knoweth them that are 
his,' 2 Tim. ii. 19. For their sakes especially he 
makes his promise. 

Be not discouraged that many are deprived of the 
promise. Believers will say, ' God is our refuge,' &c. ; 
' therefore will we not fear, though the earth be re- 
moved,' &c., Ps. slvi. 1, 2. God can and will discern 
his, though men see them not, Rom. xi. 4. Let us 
therefore be of Joshua his resolution, Josh. xxiv. 15. 

Sec. 38. Of the meaning of these tcords, ' to ivhom 
it was first preached.' 

In joining the two parts of this sixth verse together, 
the relative conjunction is to berepeated thus, And 
seeinrf they to whom, &c. 

This phrase, o'l iuayyiXieO'stiTeg, to whom it was 
preached, is the interpretation of that word, hriyyiXid- 
/ihoi, which, ver. 2, was thus translated, thet^ofipel ii:as 
preached. "VVord for word, it may be here thus turned, 
who u-ere evanr/elised. See Sec. 15. The word hath 
its notation from evangel, or gospel, and thereupon 
the word gospel might have been inserted thus, ' They 
to whom the gospel was preached,' as ver. 2 ; so as 
the Israelites under the law had the^gospel preached 
unto them. See Sec. 17. 

The word TPuVfjoj, translated first, doth not neces- 
sarily imply that they to whom it is here applied were 
the first that ever heard the gospel. The gospel was 
preached to Abraham, Gen. xii. 2, 8, before the Is- 
raelites here meant; and to Noah, Gen. vi. 14, &c., 
before Abraham ; and to Adam, Gen. iii. 15, before 
Noah. The word is of the comparative degree, and 
oft translated be/ore, as John vi. 62, and vii. 51, and 
ix. 8 ; 2 Cor. i."l5 ; 1 Tim. i. 13. It is sufficient for 
the point in hand, that they who are intended in this 
text hear the gospel preached before them who are 
exhorted to give better heed thereto. See Sec. 41. 

Sec. 39. 0/ the blessing of faith resting on believers 
only, and vengeance on unhelievets only. 

The apostle, by mentioning again the forfeiture of 
rest upon other men's participation thereof, thus. 
Some must enter therein, and these entered not, 
sheweth, on the one side, that the benefit which be- 



lievers received by the gospel brought no advantage to 
the unbeliever ; and that, on the other side, the for- 
feiture which unbelievers made of the benefit of the 
gospel brought no damage to believers. Of believers 
it is here said. They enter in ; of unbelievers. They 
enter not. The like may be exemplified in the stabi- 
lity of some angels, and falling away of others ; in the 
preservation of Noah, and destruction of the old world; 
in the exemption of Israel from all plagues in Goshen, 
Exod. viii. 22, and the many plagues that fell upon 
the Egyptians ; in the receiving of the wise virgins 
into glory, and refusing the foolish ; and in the blessed 
sentence pronounced to the righteous, and woful doom 
against the unrighteous. Mat. xxv. 12, 41. 

It cannot be denied but that the blessing that is 
conferred upon believers is a great aggravation of the 
judgment on unbelievers. In this respect unbelievers 
receive great prejudice from believers, but through 
their own default. On the other side, vengeance on 
unbelievers is a great amplification of the mercy 
shewed to believers. Contraries do set oat each 
other. 

Were it possible for unbelievers duly and thoroughly 
to consider the blessings which believers enjoy (where- 
of they deprive themselves by their unbelief), it could 
not but work upon them, and make them more folly 
to discern their folly. 

Sec. 40. Of unbelief's hindeiiiig the poicer of the 
gospel. 

From the notation of the verb suayyiXia^hTeg, 
preached, which includeth the gospel, we may infer 
that unbelief takes away the power of the gospel; but 
this not simply in regard of the gospel itself, for the 
gospel is ' the power of God unto salvation,' Rom. i. 
1 6, but in regard of the influence of the power thereof 
to them. It is with the power of Christ's word as it 
was with the power of his works : ' He did not many 
works in his own country, because of their unbelief,' 
Mat. xiii. 58. Christ's power was not abated or 
weakened, but the benefit thereof was restrained from 
unbelievers ; it did not manifest itself to their good. 

Unbelief is as a high strong dam against a flowing 
stream ; it may hinder the flowing of water into those 
places where the dam is set, but it doth not dry up or 
diminish the water ; that will find a current another 
way. See ver. 2, Sec. 19. 

If the benefit of the gospel be duly weighed, this 
will be found to be a great aggravation of unbelief. 
See Cbap. iii. 12, Sees. 128, 129. 

Of the notation of the Greek word aweihiai/, here 
translated unbelief see Chap. iii. 18, Sec. 171. 

Sec. 41. Of the privilege of having the gospel before 
others, and abuse thereof 

It is not without cause that the apostle adds this 
circumstance of time, tjoVs^ov, first, or before. It was 
a kind of preferment to have the gospel before others ; 



GOUGE ON HEBREWS. 



[Chap. IV. 



but that preferment was not regarded by them to 
whom it was afiforded ; they believed not, which was 
the greatest dishonour that could be done to the gos- 
pel. In all ages, many whom God in sundry privi- 
leges hath preferred before others have slighted God's 
favour. God made Saul the first king of Israel, but 
he did not walk worthy of that privilege, 1 Sam. xv. 
17. Hezekiah was the first and only man that was 
expressly certified how long be should live ; but ' he 
rendered not again, according to the benefit done unto 
him,' 2 Chron. xxxii. 25. The Jews, in the primitive 
time of the church, had the gospel first preached to 
them, but they put it far from them, Acts xiii. 46. 

This ariseth partly from the blindness of their 
minds, which maketh them uncapable of discerning 
favours : ' She did not know,' saith the Lord to the 
church of the Jews, Hosea ii. 8, ' that I gave her corn, 
wine, and oil,' &c. Herein the prophet makes her 
more brutish than the most brutish creatures, the ox 
and the ass, Isa. i. 3. Partly from an evil disposition, 
an ungracious and ungrateful mind, ' they know not, 
neither will they understand,' Ps. Ixxxii. 5. 

This made the servant of the Lord thus to upbraid 
the people of God, ' Do you thus requite the Lord, 
foolish people and unwise?' &c., Deut. xxxii. G. 

We of this nation have cause to take notice of the 
circumstance of time, and to lay it to heart ; for by 
the divine providence the gospel was first preached to 
this kingdom. Some free states in Germauj-, Geneva, 
and other like places, had the gospel in this later 
spring thereof before us ; but no kingdom universally 
professed it before England. 

If we look so far backward as to John WicklifT's 
time, we may conclude, that the Lord caused the light 
of the gospel to pierce through the thick cloud of 
popery here in England before any other nation. 

They who have had this honour, to be made par- 
takers of the gospel before others, must consider what 
is here said of these Jews, to whom this privilege was 
vouchsafed : ' They entered not in ;' so as men may 
make void their privileges. So much is threatened 
to Israel in these words, ' Thou shalt be the tail,' 
Deut. xxviii. 44 ; and in these, ' I will take away the 
hedge thereof, and it shall be eaten up,' Isa. v. 5 ; 
and in these, ' Ye are not my people, and I will not 
be your God,' Ilosea i. 9; and in these, ' The king- 
dom of God shall bo taken from you,' Mat. xxi. 43 ; 
' I will remove thy candlestick out of his place,' Rev. 
ii. 5. 

So much also hath been actually accomplished on 
the Jews, who had the gospel preached to them before 
the Gentiles, and on those churches of the Gentiles, 
who had the gospel first preached to them by the 
apostles. For where is Corinth ? where Galatia ? 
where Philippi ? where Colosse? where Thessalonica? 
where Ephcsus ? and the other golden candlesticks 
to which.Christ himself directed several epistles ? Rev. 
ii. and iii. Is not the candlestick removed from all. 



and every of them ? Yea, where is Rome ? Is it 
not the very seat of antichrist ? Oh let us, who in 
these western parts have had the gospel preached to 
us before many others, take heed, lest in us be accom- 
jilished that which Christ thus threatened, ' The first 
shall be last,' Mat. xx. IG. 

Sec. 42. Of the resolution ami observations out of 
Heb. iv. 6. 

Ver. G. Seeing therefore it remaineth thai some must 
enter therein, and they to whom it was first preached 
entered not in hecausc of unbelief . 

The sum of this verse, a difl'erence between believers 
and unbeHevers. Hereabouts are two points : 

1. An inference, in two relative conjunctions, seeing, 
therefore. 

2. The substance. 
Hereof are two parts : 

1. The privilege of believers. 

2. The damage of unbelievers. 
1. In the former is noted, 

1. An indefinite expression of the persons, some. 

2. A declaration of their privilege, which is to enter 
into rest. 

2. In the latter is noted : 

1. The persons. 

2. Their damage. 

3. The cause thereof. 

1. The persons are described by the favour vouch- 
safed unto them, to them it was preached, and amplified 
by the time, first. 

2. Their damage was, that they entered not into t/te 
rest. 

3. The cause thereof is thus expressed, because of 
unbelief 

Doctrines. 

I. There is a re^t to be entered into. These two 
relatives, seeing, therefore, together with this conclud- 
ing verb, it remaineth, intend thus much. See Sec. 
36. 

II. Some may obtain what others miss. This is 
expressed under this indefinite particle, some. See 
Sec. 37. 

III. What God hath promised shall be effected. God 
promised rest, and the apostle here saith, Some sliall 
enter into it. See Sec. 87. 

IV. The Israelites under the law had the gospel 
preached. This is implied under the Greek word thus 
translated. They to whom it tvas preached. See Sec. 38. 

V. It is a privilege to have the gospel before others. 
This is here set down as a privilege under this word 
first. See Sees. 38, 41. 

VI. Believers escape the damage of unbelievers. 
Believers enter into that rest which unbeUevers do 
not enter into. See Sec. 39. 

VII. Unbelievers partake not of the privilege of 
believers. For unbelievers do not enter into the rest, 
which believers do. See Sec. 89. 



Ver. 7.] 



GOUGE ON HEBREW; 



VIII. Unbelief makes void God's promises. Namely 
to themselves, in that they believe them not. 

Sec. 42. Oftlie meaning of these words, ' Ayain, he 
limiteth a certain day.' 

Ver. 7. Ayain, he limiteth a certain day, sai/iny in 
David, To-day, after so long a time ; as it is said. To- 
day, if ye will hear his voice, harden not your hearts. 

The apostle doth by this adverb 'jrdXiv, ayain, add 
another argument to prove that there is another rest 
than the land of Canaan to be sought after. 

Of adding proof to proof for confirmation of the 
same point, see Chap. i. C, Sec. 77. 

The argument which here the apostle useth, is taken 
from the time, which was pressed for seeking after 
the intended rest. It is thus expressed, ' He limiteth 
a certain day.' 

The relative he, necessarily understood, though not 
distinctly expressed in the Greek, hath reference to the 
Holy Ghost, expressly mentioned, chap. iii. 7, where 
this testimony is first set down. 

Thus the ground of the apostle's argument appears 
to bo of divine authority. 

The word translated os/^s;, limiteth, signifieth to 
bound, or to set limits to a thing. The noun o^Ob, 
limes, whence it is derived, signifieth a limit or bound, 
beyond which that which is limited or bounded doth 
not reach. 

The like word in the plural number, otia, is trans- 
lated coasts. Mat. ii. 16, and borders, Mat. iv. 13. 
The verb here used, c^i^uv, definire, signifieth to 
ordain. Acts xvii. 31, and to determine, Acts xi. 29. 
It is oft used to set out the eternal and unchangeable 
decree of God, as Luke xsii. 22, Acts ii. 23, and 
s. 42. Now God's decree setteth bounds and limits 
to everything. 

Here the word is fitly translated limiteth, for it is a 
set season that is comprised under that which is here 
said to be limited. This season here called, T/ea 
fi/Mi^uy, a certain clay. It is thus indefinitely set down 
certain, in relation to man, who knoweth not the 
uttermost extent thereof. For who knoweth how 
long the light of the gospel shall be continued to him ? 
or how long he shall live ? or how long the world 
shall last ? These are the special periods which may 
be accounted the hmits of the day here attended. 

Sec. 43. Of seasons limited by God. 

Though the limits of this day be unknown to man, 
and thereupon it bo styled a certain day, yet God 
' hath determined the times before appointed,' Acts 
xvii. 20. And in this respect, the certain day is said 
to be limited. God limits to man the seasons. He 
appoints when they shall begin, and how long they 
shall continue. 

That which is said of a season to everything, and 
of a time to every purpose, is meant of the divine 
providence so ordering it. For it is said of God, 



' He hath made everything beautiful in his time,' 
Ecclos. iii. 1, 11. 

Here mention is made of a limited day, and in 
other places of an hour, which is likewise limited, 
and that for doing or permitting anything to be done. 
Christ put off the manifestation of his power in sup- 
plying wine at a marriage-feast, John ii. 4, and his 
going to the feast at Jerusalem, John vii. 6, ' because 
his hour was not then come.' The Jews were not 
permitted to lay hold on Christ, ' till his hour was 
come,' John vii. 30, and viii. 20 ; but when the hour 
was come, then were they permitted to do what they 
would, John xii. 23, 27, Luke xxii. 53. 

1. The Lord is the most high, supreme sovereign 
over all ; and in that respect he hath an absolute 
power to appoint times >ud seasons, and to order 
matters to be done, when he seeth meet, Acts i. 7. 
This kind of power hath every governor within the 
circuit of his jurisdiction ; much more the Lord of the 
whole world. 

2. The understanding of this high sovereign ia in- 
finite, Ps. cxlvii. 5. He best knows which are the 
fittest times and seasons. 

Hereby we are taught to ascribe the glory of all 
seasons for attaining any good thing to the Lord ; to 
be thankful unto him for the same ; to use them to 
that end for which he aflbrds them ; and to take heed 
that we let not shp that season which he limiteth for 
any purpose. No man can prorogue a season beyond 
the ^Lord's limits. See more hereof, Chap. iii. 7, 
Sec. 76, and ver. 13, Sec. 146. 

Sec. 44. Of David's penning the Psalms. 

The apostle, to prove that God limiteth times, hath 
recourse again to the text which he quoted, and in- 
culcated again and again, Chap. iii. 7, 13, 15. So 
as he urgeth no other thing than what God of old had 
done, in and by his servant David. 

This phrase, iv AaZi'd Xiyuv, saying in David, is 
tropical ; for David is here put for the psalm which 
he penned ; the author for his work,' as Rom. ix. 25. 
Or the preposition in is put for by, as Chap. i. 1, in 
the latter end of Sec. 11, Ik toT'; •rgop^ra/s, by the pro- 
phets. 

Which way soever we take it, it confirmeth the 
divine authority of this proof (as was noted Sec. 42), 
yea, and of the whole book of IPsalms, whereof David 
was the penman. 

For it is thus written, ' David himself saith in the 
book of Psalms,' Luke xx. 42. And where testi- 
monies are cited out of the Psalms, David is brought 
in as a witness, thus, ' How then doth David in spirit 
call him Lord ?' Mat. xxii. 43, &c.'; and 'David speaketb 
concerning him,' &c.. Acts ii. 25; and ' David de- 
scribeth the blessedness of the man,' &c., Rom. iv. 6. 

To make it the more clear, that what David penned 

was of divine authority, it is thus written, ' David 

' fi'.Tnvfi'.a. cfficientis. 



310 



GOVGE ON HEBREWS. 



[Chap. IV. 



himself said by the Holy Ghost,' Mark xiii. 86, and 
' the Holy Ghost by the mouth of David spake,' &c., 
Acts i. IG, and xiii. 35. 

From the mention of David in reference to the 
psalm, we may probably conclude, that David was the 
penman of the whole book of Psalms, especially from 
this phrase, ' David himself saith in the book of 
Psalms,' Luke xx. 42. 

Some exceptions are made against this conclusion, 
but such as may readily bo answered. 

(ihj. 1. Sundry psalms have not the title of David 
prefixed before them ; they have no title at all, as the 
first, second, and others. 

Ans. If they have no title, why should they not be 
ascribed to David rather than to any other, consider- 
ing that the book of Psalms is indefinitely attributed 
to him (as we heard out of the fore-mentioned place, 
Luke XX. 42), which is the title prefixed before all the 
Psalms, Dvnn nSD, liher psahnorum, as comprising 
them all under it ? 

Besides, such testimonies as are taken out of 
psalms that have no title, are applied to David, as 
Acts iv. 2.5, and this testimony that is here taken out 
of Ps. xcv. 7. 

Obj. 2. Some titles are ascribed to other authors, 
as Ps. Ixxii. and cxxvii. to Solomon. 

Ans. The Hebrew servile ^, lamed, is variously taken 
and translated; as sometimes of, Ps. iii. 1, nuh 
"ilDtD, psalmus Davidis, a psalm of David. Then it 
signifieth the author. Thus it is used in most titles, 
especially when they are applied to David. Other 
times it is translated /or, as Ps. Ixxii. 1, and cxxvii. 

In these it implieth, that the psalm was penned /or 
Solomon's use, or for his instruction. It may also be 
thus translated, concernuifi Solomon. That the 72d 
psalm was penned by David is evident by the close 
thereof, in these words, ' The prayers of David the 
son of Jesse are ended.' 

Ohj. 3. Some titles attribute the psalm to this and 
that Levite, as Ps. Ixxxviii. to Heman, and Ixxxix. to 
Ethan ; yea, twelve psalms to Asaph, and eleven to 
the sons of Korah. 

Ans. All these were very skilful, not only in sing- 
ing, but also in setting tunes to psalms. They were 
music-masters. Therefore David, having penned the 
psalms, committed them to the foresaid Levites, to be 
fitly tuned. As all those Levites were very skilful in 
music, so many of them were endued with an extra- 
ordinary spirit. Asaph was a seer, 2 Chron. xxix. ; 
80 also was Heman, 1 Chron. xxv. 5 ; and with these 
two was Ethan, as a chief singer and master of music, 
joined, 1 Chron. xv. 17, 19. The sons of Korah also 
v.cre men of eminent parts, especially in music. 
Wisely therefore did David make choice of these men 
to tune and sing his psalms in public. It will not 
follow that any of them were inditcrs of any of the 
psalms, because their name is set in the title of some 
of them. 



Ohj. 4. The ninetieth psalm carrieth this title, ' A 
prayer of Moses the man of God.' 

Ans. It is said to be the prayer of Moses, in regard 
of the substance and general matter of it ; but, as a 
psalm, it was penned by David. He brought it into 
that form. David, as a prophet, knew that Moses had 
uttered such a prayer in the substance of it ; therefore 
he prefixelh that title before it. 

Ohj. 5. The 137th Psalm doth set down the dis- 
position and carriage of the Israelites in the Babylon- 
ish captivity, which was six hundred and forty years 
after David's time ; and the 126th psalm sets out their 
return from that captivity. 

Ans. To grant these to be so, yet might David pen 
those psalms. For by a prophetical spirit, he might 
foresee what would fall out, and answerably pen 
psalms fit thereunto. Moses did the like, Deut. xxix. 
22, &c., and xxxi. 21, 22, kc. A man of God expressly 
set down distinct acts of Josiah three hundred and 
thirty years before they fell out, 1 Kings xiii. 2. 
Isaiah did the like of Cyrus, Isa. xUv. 28 and xlv. 1, 
which was about two hundred years beforehand. 

Sec. 45. Of seeking while the time of finding re- 
maineth. 

That which the apostle would have especially to 
be observed in the testimony of David, is this word, 
to-dntj. 

It is here indefinitely taken for a continued present 
time, as was shewed. Chap. iii. 7, Sec. 76, and verse 
13, Sec. 146. For on that word resteth the force 
of this argument, whereby he proveth that Canaan 
cannot be the rest which David inciteth them to seek 
after. 

To make this meaning the more clear, he addeth 
this clause, ixird Tcsovrcuv %06'w>t, ' after so long a 
time.' This hath reference to that time wherein 
the unbelieving Israelites perished in the wilderness, 
and entered not into Canaan, but their children en- 
tered. Num. xiv. 30, 31. Betwixt that and David's 
time, there passed more than four hundred and fifty 
years. Acts xiii. 20. Well therefore might the apostle 
use this indefinite phrase, ' after so long a time.' 

The apostle's argument may thus be framed : 

That rest whcreinto men are invited to enter fonr 
hundred and fifty years after a rest possessed, is an- 
other rest than that which is possessed ; 

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

Therefore Canaan is not that rest whcreinto David 
inviteth men to enter. 

This continuance of to-day, after so long a time, 
and stimng up people to make the right use thereof, 
sheweth, that so long as the date of a promise lastoth, 
the fruit of that promise may bo expected. Where 
the psalmist iayeth down the gi'ound of his hope in 
God, and of his seeking of mercy, he thus cxpreEseth 



Ver. 8.J 



GOUGE ON HEBREWS. 



that ground, ' Is his mercy clean gone for ever ? doth 
his promise fail for evermore ?' Ps. Ixxvii. 8. These 
interrogatives are strong negatives; as if he said, I 
am sure that his mercy is not clean gone, and that 
his promise doth not fail ; therefore I hope for mercy, 
therefore I depend upon his promise. On this ground 
it is that the prophet exhorteth to ' seek the Lord 
while he may he found,' Isa. Iv. G, and that the 
apostle exhorteth to seek grace ' in the accepted time, 
and day of salvation,' 2 Cor. vi. 1, 2. 

While the date of God's promise lasteth, God's truth 
stands engaged for the performance of his word; so as 
we may well expect the fruit of it if vre seek it aright. 
Yet is the time for us to apply this point to ourselves ; 
to-day is yet continued among us. As God in David, 
so still in his ministers, he ' limiteth a certain day, 
saying. To-day.' 

Though it hath long continued, yet is not the date 
hereof clean past. Many in their times have made the 
right use of to-day, and are entered into rest ; others 
have let it slip, and deprived themselves of rest. 

For us who yet live, who yet hve under the gospel, it 
remaineth either to make sure that rest to our souls, 
or to make irrecoverable forfeiture thereof. Be not 
therefore so foolish as to continue to provoke God's 
patience and long-suflcrance till the date of it be past: 
' Despisest thou the riches of God's goodness, and 
forbearance, and long-suffering, not knowing that the 
goodness of God leadeth thee to repentance ? But 
after thy hardness, and impenitent heart, treasurest 
up nn'.o thyself wrath against the day of wrath,' 
Rom. ii. 4, 5. 

Sec. 4G. OJ Scripture proofs inculcated. 

Because this is a matter of great concernment, to 
seek grace in the day of grace, the apostle further 
proves it by the express word of Scripture ; first gene- 
rally implied in this phrase, as it is said ; then parti- 
cularly expressed in these words, ' To-day if you will 
hear,' &c. 

That general, as it is said, sheweth that Scripture- 
proof is a sound proof; well may we rest on this, as 
it is said, if that which is said be said in sacred Scrip- 
ture, as here it is. Of Scripture proofs, see Chap. i. 
6, Sec. 65. 

The particular esempliflcution by the very words of 
Scripture further sheweth, that scriptures are to be 
alleged in their own words. See Chap. iii. 7, Sec. 74. 

This is the fourth time that the point here set down 
(in these words, ' To-day, if ye will hear his voice, 
harden not your hearts') hath been inculcated, namely. 
Chap. iii. 7, 13, 15, and here. For it is a matter of 
moment ; and matters of moment may be inculcated 
again and again. 

Of repeating the same point, see Chap. iii. 15, 
Sec. 158. 

Of the meaning of these words, ' To-day, if ye will 
hear,' &c., see Chap. iii. 7, Sec. "76, &c. 



Sec. 47. 0/ Jesus or Joshua, who settled Israel in 
Canaan. 

Ver. 8. For if Jesus had given them rest, then would 
he not afterward have spoken of another day. 

This verse depends on the former, as a confirma- 
tion of the argument there pressed. This causal con- 
junction yao,for, implieth as much. The confirmation 
consisteth in removing an objection, which is this : 
though some of the Israelites which were in the wil- 
derness entered not into Canaan, yet others did ; for 
Joshua settled their children, who were a great multi- 
tude, in Canaan, so as they entered into rest. 

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

By Jesus, here mentioned, is meant Joshua ; for so 
doth his name sound in Hebrew. Of the notation of 
this Greek name Jesus, and of the Hebrew name 
Joshua, see Chap. ii. 9, Sec. 73. Of Joshua, see 
The Church's Conquest, on Exod. xvii. 9, sec. 9. 

This Joshua was the first that was chosen general 
to fight against Israel's enemies anon after they came 
out of Egypt, Exod. xvii. 9. He being an especial 
minister of Moses, was in the mount with him when 
the people committed their great idolatry about the 
golden calf, Exod. xxiv. 13, and xxxii. 1'7. He was 
one of them that was sent to spy out the land of 
Canaan, who, together with Caleb, brought good 
tidings about the land ; whereas the other spies 
brought an evil report of the laud which they had 
searched. He and Caleb, believing that God would 
make good his promise, did what they could to en- 
courage the people, who were thinking to return into 
Egypt. Whereupon, of the six hundred thousand 
men that came out of Egji^t, only he and Caleb 
entered into Canaan, Num. xiv. 6, &c. He had not 
only the honour to enter in himself, but also to be a 
guide, a captain, a general, and chief governor ; to 
lead in all the rest that entered, to vanquish their 
enemies, and to settle them in that promised land, 
Num. xxvii. 18, &c. ; Deut. xxxi. 7, 14 ; Joshua 
i. 1, 2, &c. 

Joshua was herein an especial type of Christ, who 
vanquisheth all our spiritual enemies, and settleth all 
his redeemed from bondage of Satan in the heavenly 
Canaan. It pleased God to raise up such temporal 
saviours to his people, to nourish their hope in that 
true Saviour the Lord Jesus, who should save them 
from all their spiritual enemies, Luke i. 68, 69. 

Joshua gave them rest in Canaan, not Moses, the 
law-giver, to shew that the law cannot bring us to 
heaven ; that work is reserved for Jesus. 



Sec. 48. Of Joshua's giving rest, and God's icork 
alirihiitcd to man. 

Tliis phrase, ■/.ariiraxisi, had given rest, is the inter- 



liOUCJE ON HEBllKWf 



[CllAP. IV. 



pretation of one compound verb. (Of the simple verb 
and the compound noun, see Chap. iii. 11, Sec. 116). 
It is here used transitively. It doth not here signify 
only to rest, as it did ver. 4, but to give rest to others ; 
for this relative alroiig, them, depends on it. It is in 
this respect like the Hebrew's third conjugation, which 
they call Iiiplul (^'Van).' 

The rest which is here implied to be given by 
Joshua was the land of Canaan ; which was called rest 
in reference to the troubles of Israel in Egypt, and to 
their travels in the wilderness, on the one side ; and 
on the other side, in reference to Israel's enjoying 
Canaan for a perpetual inheritance. 

Joshua is said to give them that rest under God, as 
God's minister, whom God used to settle his people 
therein. 

It was God that properly gave them that rest, Dcut. 
iii. 20, and xxv. 19 ; Joshua xxii. 4, and xxiii. 1 ; yet 
Joshua is said to give them rest in these respects : 

1. Joshua was appointed by God to bo the chief 
governor over his people after Moses his death, at that 
time when they should enter into Canaan, Kum. xxvii. 
18, &c. ; Deut. xxxi. 14. 

2. God promised Joshua that he should settle his 
people in Canaan, Joshua i. 3, &c. 

3. Joshua was their guide to lead them out of the 
wilderness to Canaan, and that through Jordan, Joshua 
iii. 8. 

4. Joshua was the general in all the battles against 
the Canaanites, so as he had the chief hand in de- 
stroying them, Joshua xi. 18. 

6. When the men of Ai once had the better over 
Israel, and put them to flight, Joshua by his prayer 
BO prevailed with God, as the Lord was pleased to 
direct them how to regain their loss, and destroy 
those enemies, Joshua vii. 6, Ac. 

G. When they wanted time to destroy a numerous 
multitude of enemies, Joshua prayed, and the snn, 
moon, and whole host of heaven, stood still about a 
whole day, Joshua x. 12, &c. 

7. Joshua at length so far destroyed all the inhabi- 
tants of the land of Canaan, as there was room enough 
for the Israelites to place their habitation there, Joshua 
xsi. 43. 

8. Joshua by lot divided that land among the 
Israelites, and gave to every tribe their inheritance, 
Joshua xiv. 1. 

9. When Joshua died, ho left Israel in peace and 
rest, and that in their several inheritances, Joshua 
xxiv. 28. 

All these were ministerial acts, done by warrant 

from God, and by the assistance of God himself. 

Hereby was Joshua much advanced above other men ; 

but nothing at all was derogated from God. 

This act of giving rest to Israel being ascribed to 
' Quic in Kal sunt ncutra in I/iphil sunt transitiva. Qiira 

in Kal Buut transitiva in lliphil sunt vis [Qu. ' bis'?— Ed.] 

transitiva; gemina ford actio siguificatur. 



Joshua, manifested God's respect to man, in attribut- 
ing his own divine work to man. The like he did to 
Moses, where he bid him divide the sea, Exod. xiv. 
10, and where he said that Moses brought Israel out 
of Egypt, Exod. xsxii. 7. Thus the mighty work of 
God in the first conversion of sinners is ascribed unto 
men ; iu which respect Paul saith of himself, that he 
begat them through the gospel, 1 Cor. iv. 15; Philem. 
10. 

This God doth to honour man's nature, in making 
men co-workers with himself,] 2 Cor. vi. 1, and to 
magnify his own power; for his strength is made per- 
fect in weakness, 2 Cor. xii. 9. 

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

To distrust the efi'ecting of a matter, because God 
useth weak men as his ministers for bringing it to pass, 
is to oppose our shallow conceit to the unsearchable 
wisdom of God. 

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

There are two extremes whcreinto men are prone to 
fall in this case. 

The one is too much diffidence by reason of the 
seeming meanness of the means : as Christ's country- 
men despised him and believed not, by reason of the 
meanness of his birth and education, Mark vi. 3. 

The other is too much confidence in the means, 
giving the honour of God himself thereunto, as the 
Lycaonians, who accounted the apostles to be gods. 
Acts xiv. 11. 

Sec. 49. Of nut resiiiir/ on b!i'siiii;/s below as the 
highest to he expected. 

This consequence, — ' then would ho not afterward,' 
&c.,- — is here inferred, to prove that Joshua did not 
settle God's people in that rest which l')a\'id intended. 
It is such a proof as was before noted, Sec. 45. 

The force of the proof restcth on these two words, 
(ijler, anolhcr. The argument may bo thus framed : 

If there had been no other rest for God's people to 
enter into than that wherein Joshua settled the Isruel- 
j ites, David woidd not after that settling have spoken 
of another time to enter into a rest ; 

But David after that settling spake of another day 
to enter into a rest ; 

Therefore there is another rest to enter into. 

By this argument the apostle would draw the He- 
brews from resting upon that typical rest which their 
fathers had long enjoyed. He plainly sheweth that 
the type is not the truth itself. Joshua was a type 
of Jesus, and Canaan was a type of heaven ; but 
nor Joshua was Jesus himself, nor Canaan heaven 
itself. The ark was not it which saved those 
that were in it from eternal destruction (though it 
were a typo thereof, 1 Peter iii. 21). For" cursed 



Ver. S.] 



OOL'GE ON HEBREW.' 



Ham was in it. The cloud in the wilderness (Esod. 
xiii. 21) preserved not all that were under it li-om the 
scorching fire of God's wrath ; for many of them were 
consumed in the wilderness. All that passed throu;4h 
the Eed Sea, and thereby were saved from the Egyp- 
tian bondage, were not baptized in the blood of Christ, 
and thereby saved from the slavery of sin and Satan. 
All that did eat of manna, and drink of the water out 
of the rock, did not eat the flesh of Christ, and drink 
his blood, though all these were types and sacraments 
thereof. The many sacrifices under the law did not 
take away sin, Heb. s. 4, yet were the types of that 
sacrifice that did indeed take away sin. 

Such external types, figures, and shadows were 
atlbrded to God's people under the law, in regard of 
their weakness, to raise up their minds and hearts to 
higher and greater matters ; and to be as looking- 
gLisses to shew unto them Christ Jesus, and such 
things as concerned their eternal salvation. They 
were not so given as to make God's people to rest 
in them, and not to seek after further truths. 

We are taught hereby to take heed that we be not 
deceived in mistaking the mark, and placing happiness 
in that wherein it doth not consist. Peter mistook 
the brightness and glory that appeared at Christ's 
transfiguration, for the glory of heaven ; and in that 
respect said, ' It is good to be here,' Mat. xvii. 4. 
There is great danger therein ; for there is no pro- 
portion betwixt earthly and heavenly things. We were 
better to be without the best things here below, than 
so to doat and rest upon them, as to neglect the things 
above. 

To apply this to our times : let us consider what 
resemblances, what first-fruits, what pledges, what 
evidences God now, under the gospel, giveth to us of 
our heavenly rest and glory. Such are, — 

1. That portion of goods, those delights, that 
health, long life, and like blessings which here he be- 
stows upon his saints. 

2. That fellowship and communion which saints 
have one with another. 

3. The peace and prosperity of churches. 

4. Assemblies of saints for performing holy duties. 

5. Liberty of Sabbaths and ordinances. 

G. Comfort of soul, peace of conscience, jov in the 
Holy Ghost. 

Though these, and other like things, be blessings of 
God, which we may cnjoj', and for which we ought to 
be thankful, yet arc they not wholly to be rested in. 

For if true happiness consisted in these, then would 
not the Holy Ghost speak of an heavenly happiness, 
eternal glory, and everlasting life to be hereafter en- 
joyed. 

Sec. 50. Of truths couched undir types. 
The other day here mentioned is that which hath 
been four times before insisted upon. See Sec. 45. 
From this other day, which David mentioneth, a 



question may be moved, whether there were not a day, 
in Joshua's time, and before his time also, to enter 
into the rest that David afterward calls upon people to 
enter into. If there were a day before, why doth the 
apostle so much urge these words, afterwards, and 
another, after David's time ? 

Ant. The main scope of David, and of the apostle 
here (for both were of the same mind, and aimed at the 
same scope), their scope was to shew that Joshua's time 
was not the only day wherein rest was to be found ; 
nor that rest which Joshua gave in Canaan, the only 
rest to be sought after. 

The day for seeking the rest here intended began 
when God made this threatening against Satan, but pro- 
mise to man, ' It shall bruise thy head,' Gen. iii. 15. 
This is a promise of conquest over Satan, and deliver- 
ance from his tyranny, and of the rest here intended 
following thereupon. 

This day was also in Moses and Joshua's time ; and 
this rest was typified to them under sundry legal riies 
and types, and under the land of Canaan. 

Spiritual and celestial things were comprised under 
their external and legal types. 

Their circumcision was, ' the putting oif the body 
of the sins of the flesh,' Col. ii. 11. ' They were all 
baptized in the cloud, and in the sea.' In eating 
manna, ' they did eat the same spiritual meat ' that we 
do, ' and did all drink the same spiritual drink : for 
they drank of that spiritual rock, which was Christ,' 
1 Cor. X. 2, 3, 4. Their passover did typify Chiist, 
1 Cor. V. 7. So did all their sacrifices, Heb. is. 9, 
10, 11. The blood of sprinkling set out the blood of 
Christ, which cleanseth from all sin, Heb. ix. 13, 14. 
1 John i. 7. The legal priesthood was a type of 
Christ's priesthood, Heb. iv. 14. The tabernacle set 
forth heaven, Heb. viii. 2. The Son of man was lift 
up before them in the brazen serpent, John iii. 14, 15. 
Not to insist on other particulars, in general it is said, 
that the taberbacle, and the things therein, was ' a 
figure,' namely, of spiritual things, Heb. ix. 9, and 
' the law had a shadow of good things to come,' Heb. 
s. 1. Of particular rites it is said, ' They are a sha- 
dow of things to come : but the body is Christ,' Col. 
ii. 17. 

Spiritual and celestial ti-uths and substances were 
comprised under external and legal types, for these 
ends. 

1. To shew that God, being a Spirit, delighteth in 
things spiritual, John iv. 24. In the time wherein 
legal services were of use, they were detested by God 
in three cases. 

(1.) When they were performed in hypocrisy and 
show only. In this respect God thus upbraideth the 
Israelites: 'This people drawnearmewith their mouth, 
and with their lips do honour me, but have removed 
their heart far from me,' Isa. xxix. 13. 

(2.) When they made them a cloak to cover over 
impiety and iniquity. In this respect saith God, 



3H 



GOUGE ON HEBEEWS. 



[CUAI'. IV. 



' Your new moons, and your appointed feasts, nij- soul 
hateth.' The reason thereof is thus rendered, ' Your 
hands are full of blood,' Isa. i. 14, 15. The like is 
noted, Jer. vii. 9, 11; Mat. xxiii. 14. 

(3.) When people rested only on the external per- 
formance of legal riles, and expected to be accepted 
for those outward performances, not regarding the in- 
ward truth and substance. In this respect it is thus 
said to God, ' Sacrifice and ofl'ering thou didst not 
desire,' Ps. xl. G, etc., and God himself saith, ' I will 
not reprove thee for thy sacrifices,' &c., Ps. 1. 8, &c. 

2. To demonstrate the ground of saints' faith : 
which was not the external rites that they performed, 
but the internal truth which they believed. ' By faith 
Abel offered uuto God a more excellent sacrifice than 
Cain,' Heb. xi. 4. His faith had an eye upon Christ 
the truth: 'not simply upon the sacrifice that was 
oS'ered. Abraham ' saw Christ's day,' John viii. 56. 
Moses ' esteemed the reproach of Christ great riches,' 
Heb. xi. 26, so as he suffered reproach for Christ. 

Of other ends why the legal rites had their spiritual 
truths, see Sec. 49. 

We may from hence infer, that the believing Jews 
did not rest in the perrormance of outward rites, nor 
in the possession of Canaan, nor in external blessings, 
but had their eye upon higher, spiritual and heavenly 
matters. 

We may from hence gather, that it is pains worth 
the taking, to search alter the spiritual, evangelical, 
and celestial truths that were comprised unJer their 
external and legal rites. By this means may we in 
many respects come to discern sundry particular bene- 
fits arising out of those truths, which it may be we 
should not so readily discern in a single, simple con- 
sideration of the truths themselves. 

For finding out the truth of types, observe these rules: 

1. Bo well acquainted with the prophets, who were 
expounders of the law. 'A prophet will tell you, that 
circumcision intended the ' taking away of the foreskin 
of the heart,' Jer. iv. 4. Another will tell you, that 
sacrifices set out the ofl'ering of Christ, Ps. xl. G. 

2. Observe what applications in the New Testament 
are made of the legal rites unto their several truths. 
For the penmen of the New Testament were guided by 
the same Spirit that Moses was ; and knew what was 
the intendment of his rites. Thereby wo may know, 
that the rite of not breaking a bono of the paschal 
lamb, Exod. xii. 4G, did pretigurethe kind of Christ's 
death, and the not breaking of his bones, John xix. 36. 
Other types, applied to their truths in the New Testa- 
ment, are set down lelbre in this Section. 

3. By just consequence may sundry truths bo found i 
out. For example, from this ground, that the high ! 
priest prefigured Clirist, we may by consequence infer, 
that the high priest appearing before God for the people, 
and bearing their names in his breastplate, did pre- 
figure Christ's appearing before God for us, and pre- 
senting us by name unto God, Exod. sxviii. 29. Thus 



may the high priest's robes and ornaments be applied 
to Christ. 

4. A perpetual equity will lead us to find out the 
truth of a type ; as the equity of this, that prayer 
shall ever be made unto God in the name of Christ, 
shews that the daily ofl'ering up of incense did typify 
as much, Mai. i. 11. 

5. A fit analogy and resemblance of a type with 
the truth : as Israel's bondage under Pharaoh, with 
our spiritual bondage under sin ; their deliverance 
by the lied Sea, with our redemption by the blood of 
Christ ; the clouds sheltering tliem from the parch- 
ing heat of the sun, with Christ's preserving us from 
the wrath of God. So in other things. 

Sec. 51. 0/the resolution o/Heb. iv. 7, 8. 

Ver. 7. Again, he limileth a certain day, saying in 
David, To-day, after so long a time : as it is said, To- 
day, if ye luill hear Iiis voice, harden iiot your hearts. 

8. For if Jesus had given ti'icm rest, then would he 
not aflerwaids have sjiokcn of another day. 

The sum of these two verses is th^s : Canaan is not 
the rest to be rested in. This is, 1, proved, ver. 7 ; 
2, confirmed, ver. 8. 

In the proof is set down, 

1. An inference on that which went before, in this 
adverb Again. 

2. The substance of the proof: which is, 1, pro- 
pounded ; 2, exemplified. 

In the proposition there is, 

1. An intimation of God's prerogative. 

2. A manifestation thereof. 
God's prerogative is set out, 

1. By his act, he limileth. 

2. By the object thereof, a certain day. 

The manifestation of God's prerogative is by a 
divine testimony. 

In setting down the testimony is noted, 

1. The penman of it; or the place of Scripture, 
sayi7ig j'js David. 

2. The matter of it. That is, 

(1.) Simply considered, in this word, to-day. 
(2.) Relatively extended, in this phrase, ajter so 
long a time. 

The exemplification of the point is, 

1. Generally implied in this phrase, as it is said. 

2. Particuliirly expressed, in these words of Scrip- 
ture : To-day, if ye will hear his voice, harden not your 
hearts. 

Of the particular branches of this scripture, see 
Chap. iii. ver. 7, Sec. 76, &c. 

The confirmation of the former proof is in the 8 h 
verse. In it one thing is granted ; another is inferred. 

The thing granted is, that Joshua give Israel a rest. 

Tlio point inferred is, that that rest was not a rest 
to bo rested in. 

In the thing granted wo may distinguish the persons 
and the point. The persons are, 



Ver. 9.] 



GOUGE ON HEBREWS. 



1. The donor, Joshua : and the donees, in this rehi- 
tive, them, under whom are comprised the then living 
Israelites. 

2. The point, gift, or thing given, which was rest. 
In setting down the inference, observe, 

1. The manner, by waj' of supposition, if, then. 

2. The matter, which contains a proof of the point, 
that Joshua did not give them the rest to be rested 
in. 

The proof is double : 

1. It is taken from this circumstance of time, 
<ifterv}ard. 

2. From the difference of time, when Joshua gave 
Israel rest, and David inviteth to enter into a rest. 
This latter is another day. 

Sec. 52. Of instiuclions raised out of Heb. iv. 7, 8. 

I. Proof may he added to proof for confirnjation of 
the same point. This is implied under this adverb, 
again. See Sec. 42. 

II. God sctteth seasons. This is the intent of this 
word, he limiteth. See Sec. 43. 

III. Times are not known to man. This word cer- 
tain is not certain or sure, but indefinite. See Sec 42. 

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

V. David was the iienman of the hook of Psalms. 
That book is by a metonymy called David. See 
Sec. 44. 

VI. That whereunto we are invited to enter into long 
after, must needs be another rest than that which was 
possi'SF.cd long before. This is the apostle's argument. 
It is couched in this phrase, after so long a time. See 
Sec. 45. 

VII. There is hope of entering while the day con- 
tinues. This is the main end of pressing this word 
to day. See Sac. 45. 

VIII. Scripture proofs may he inculcated. Four 
times hath this proof, ' To-day, if ye will hear,' &c., 
been insisted upon. See See. 4G. 

Of sundry observations gathered out of these words. 
To-day, if ye tuill hear, &c., see Chap. iii. Sec. 120. 

IX. Joshua was IsraeVs governor. 

X. Canaan luas a place of rest to Israel. 

XI. Joshua settled Israel in Canaan. 

XII. God's work is ascribed to man. 

These four last doctrines are taken for grant, and 
made the ground for the inference following. See 
Sec. 47, 48. 

XIII. Canaan tvas not the rest to he rested in. This 
is the main point which the apostle here proves. See 
Sec. 49. 

XIV. Scripture circumstances are observable. The 
principal force of the apostle's argument resteth upon 
a circumstance of time. Because David, after Joshua 
had settled Israel in Canaan, spenketh of another day, 
therefore Joshua's rest was not a rest to be rested in. 
In another place the apostle draws an argument from 



this word seed, in the singular number, to prove that 
Christ was promised to Abraham, Gal. iii. 16. 

XV. The whole Scripture is given by inspiration of 
God, 2 Tim. iii. 16. We may not therefore think 
the least tittle therein to be in vain. 

It becomes us, in this respect, to be the more ob- 
servant, not only of the general intendment and main 
scope of a place of Scripture, but also of the manner 
of setting it down, and of other circumstances apper- 
taining thereunto. 

Sec. 53. Of setting down the conclusion of a dis- 
course. 

Ver. 9. There remaineth therefore a rest to the people 
of God. 

This verse sets down the conclusion of the apostle's 
discourse concerning the rest of the Sabbath, and of 
the land of Canaan, both which he had proved, by 
sundry arguments, not to be the rest intended by 
David. Thereupon he inferreth this conclusion, there 
remaineth a rest : that is, there is another kind of rest 
for God's people to rest in. 

This concluding particle cioa, therefore, doth ■ de- 
monstrate this to be a conclusion. So it is used, Kom. 
viii. 1, Gal. iii. 7. 

This conjunction is sometimes used by way of in- 
terrogation, as ' Shall he find faith '?' Luke xvili. 8 ; 
so Acts viii. 30. Sometimes for confirmation of a 
point, and translated no doiilt, and truly ; as ' no 
doubt the kingdom of God is among you,' and 'truly 
ye bear witness,' Luke xi. 20, 48. Sometimes by way 
of addubitation or supposition, and translated perhaps, 
Acts viii. 22 ; haply. Acts xvii. 27. But most fre- 
quently it is used by way of inference, and translated 
then, as ' then are j-e bastards,' Heb. xii. 8. This is 
in a manner all one, as here in my text, therefore. 

An express setting down of a conclusion is an 
especial means of making one's mind and meaning 
clear. It shews what is the main intendment, and 
what is especially to be observed. 

It is like a white in the butt, or a mark to such as 
shoot at rovers, to direct the archer in drawing his 
bow and shooting out his arrow ; or rather, like to 
the lantern in the admiral ship, which directeth all 
the ships in the navy. 

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

Sec. 54. Of the rest to he laboured after. 

That which is here inferred is, that there is a rest. 
The Greek word 6a.ZZarisij.hc, here translated rest, is 
nowhere else used throughout the New Testament, 
nor in any other Greek author, except in some of the 
Greek fathers, who have taken it from this place. 

The notation of it is taken from an Hebrew word 
which signifieth rest, and soundeth Sabbath. See 
Sec. 31. Hereupon the last translators have thus 
turned it in the margin, ' keeping a Sabbath ;' so as 



GOUGE OX UEliKKW 



[ClIAP. lY. 



tho rest here inteniled is not simply a lying, sitting, 
or standing still, without doing anything at all, but a 
ceasing from such things as are done here in this 
world. These are called 'our own works' in the 
next Terse. Of the heavenly rest here intended, sec 
Sees. G, 8, 9. 

This word doth fitly set forth the rest that is to 
come : for as God, who rested on tho Sabbath from 
creating new creatures, yet did other works of provi- 
dence ; and as God's people here on earth, who cease 
from the works of their calling on Sabbath days, yet 
do sundry works of piety and mercy, which are proper 
to the Sabbath ; so in heaven the glorified saints, who 
rest from the works of this world, do many celestial 
works, which are proper to that place and time. 

These works are excellent and glorious in their kind. 
The saints there have sufHcient ability to perform 
them according to the mind of their Lord, and withal 
there is in them a ready willingness and forwardness 
to put out their ability, and that to the utmost, in those 
works. 

Sec. 55. Of rest in licaven from Irouhles on earth. 

That which under the word eaZZaric!;j,o;, here trans- 
lated rest, the apostle doth in special give us to under- 
stand, is, that there shall be a freedom from everything 
that is toilsome and grievous in this world. The wise 
man in Ecclcsiastes dcclareth how full of outward 
molestations and inward vexations this world is, and 
that as long as men abide therein. Besides the many 
expressions that he hath of the vanity of the things of 
this world (sometimes, in way of aggravation, doubling 
the word, and adding this note of generality all unio it, 
thus, ' Vanity of vanity, vanity of vanities, all is 
vanity,' Eccles. i. 2, and xii. 8) ; and besides the 
labours, travails, and troubles that he there mentioneth 
ten several times, he useth this clause, ' Vexation of 
spirit.' But in the rest here mentioned, ' they rest 
from their labours,' Rev. xiv. 13 ; and ' all tears shall 
be wiped away from their eyes,' Rev. xxi. 4 ; under 
labours, all molestations of body are comprised ; and 
under tears, all vexatious of spirit. 

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

Ohj. The Lord himself saith, ' I create evil,' Isa. 
xlv. 7. Hereupon a prophet maketh this inference, 
' Shall there be evil in a city, and the Lord hath not 
done it ? ' Amos iii. G. 

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

1. God ordained that sin should be i)unishcd. 



2. God by his providence ordereth the punishments 
which are inflicted on sin : and that for the kind, 
measure, and continuance thereof. 

3. The ministers and means whereby sinners are 
punished, are appointed and sent bj' God. 

On these grounds we may conclude, that God's 
people shall for the present be sufficiently supported 
in their afflictions ; and at length he fully freed from 
all, 1 Cor. x. 13. 

Upon expectation of the foresaid freedom and rest, 
it is just and equal both diligently to work the work 
of our Lord and Master, all the working time of this 
our pilgrimage ; and also patiently to endui-e whatso- 
ever the Lord shall be pleased to lay upon us. Christ 
hath made himself a worthy pattern herein : ' I must ' 
(saith he) ' work the works of him that sent me, while 
it is day,' John ix. 4. And ' Though he were a Son, 
yet learned he obedience by the things which he suf- 
fered,' Heb. v. 8 . There being a freedom and rest 
to come, Christ had an eye thereto, Heb. xii. 2. So 
had Moses, Heb. xi. 20. 

AVhen we are pinched or grieved with any work, 
travail, trouble or affliction, let us call to mind and 
meditate on this freedom and rest. Mariners pass 
over many boisterous and dangerous seas, in hope of 
attaining to a quiet haven. Labourers toil all the day, 
in hope of rest at night. So others in other cases. 
Expectation of freedom, rest and recompence, upholds 
their spirits ; yet they may fail of their e;ipectation. 
But they for whom this rest is prepared shall not fail 
thereof. What then should we not do, what should 
we not endure, in hope of this rest ? The rather, be- 
cause hope thereof is certain and sure. 

If the joy, honour, and glory which will accompany 
this rest were duly weighed, it would much more stir 
us up to this duty. 

Sec. 5G. (>f rest to come. 

Of the foresaid rest, it is here said that urzoktiTiTai, 

it remaineth. The same word is here used that was 

used before, ver. G, Sec. 37, but in a different sense. 

There it was used impersonally : here it is governed 

by a nominative case, which is rest. 

Tho verb is of the passive voice, and may word for _ 

word be thus translated, a reft is Itfi. But in our ' 

English the active interpretation best expresseth the 

apostle's meaning: which is, that the rest here in- 
j tended is reserved for us hereafter ; it is not here to 
I be expected while we live in this world. ' He shall 

enter into peace,' Isa. Ivii. 2. This rest shall be, 
j ' when the Lord Jesus shall be revealed from heaven,' 

2 Thes. i. 17. ' They that die in the Lord shall rest 

from their labours,' Rev. xiv. 13. 
I 1. This world is not a fit place, nor this life a fit 
I time, to enjoy such a rest as is reserved in heaven. 
1 2. Rest here would glue our hearts too much to this 
j world, and make us say, ' It is good to be here,' Mat. 
I svii. 4. It would slack our longiug desire after Christ 



Ver. 10,] 



GOUGE ON HEBREWS. 



.317 



in heaven. Death would be more irksome, and 
the less welcome. 

3. There would be no proof or trial of onr spiritual 
armour, and of the several graces of God bestowed on 
us. 

4. God's providence, prudence, power, mercy, and 
other like properties, could not be so well discerned, if 
here we enjoj'ed that rest. 

This rest being to come, and reserved for us, it will 
be our wisdom, while here we live, to prepare for 
trouble, and to address ourselves to labour: as the 
soldiers in the field, and as the labourers in the day- 
time. 

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

Sec. 57. Of God's people, to whom rest is reserved. 

The persons to whom the celestial rest is reserved, 
are styled ' the people of God.' The Greek noun 
Xaos, translated people, may have a notation from the 
verb \dusi]i,frni, that siguifieth to eiijojj : for people 
are such as enjoy society and communion one with 
another. 

As this word hath reference to God, it implieth such 
as are God's confederates, such as are in league and 
covenant with him. For by virtue of the new cove- 
nant, God thus saith to his confederates, ' I will be 
their God, and they shall be my people,' Jer. xxxi. 33. 

This people of God are such as God hath ' chosen 
to salvation,' 2 Thes. ii. 13; whom Christ 'hath 
redeemed to God bv his blood,' Rev. v. 9, and whom 
the Holy Ghost hath sanctified, Eom. xv. 16. This 
is their right, and thus they are fitted to this rest. 

By virtue of this relation betwixt God and them, 
God takes them to be in special manner ' a peculiar 
people to himself,' Deut. xiv. 2, 1 Pet. ii. 9, and 
they take the Lord in special manner to be their God, 
Josh. xxiv. 21. 

Both these are to the life thus expressed, in relation 
to God and Israel, ' Thou hast avouched the Lord to 
be thy God, and the Lord hath avouched thee to be 
his peculiar people,' Deut. xxvi. 17, 18. Hereupon 
saith the Lord to them, ' I will say. It is my people ; 
and they shall say. The Lord is my God,' Zech. xiii. 9. 

The former implies a great dignity, in that God 
vouchsafeth to take us to be his peculiar people. The 
latter a boundon duty, whereby we tie ourselves to 
ciu-ry ourselves to God as becomes his peculiar people, 
who have taken him for our Lord. 

This description of the persons is sot down by way 
of restraint : and shews, that the rest here spoken of 
is only for them. None but God's people shall par- 
take thereof. In this respect it is said of Jesus, ' He 
shall save his people from their sins,' Mat. i. 21. And 
he is ' the Saviour of the body,' Eph. v. 23. Of a 
righteous man it is said, ' He shall enter into peace,' 



Isa. Ivii. 2. These are they that ' die in the Lord, 
and thereupon ' rest from their labours.' Such are 
they of whom this apostle thus saith, ' We which have 
believed do enter into rest,' ver. 8. 

This is further manifest by the contrary end of such 
as are of a contrary disposition. ' To them who by 
patient continuance in well-doing seek for glory, &c., 
eternal life shall be given ; but unto them who obey 
unrighteousness, shall be indignation and wrath,' Rom. 
ii. 7, 8. The like is noted, 2 Thes. i. 9 ; Mat. xsv. 
41 ; Luke xvi. 23. 

The ground of that rest which the former sort of 
people have, is God's free grace and rich mercy, to- 
gether with the merit of Christ, Luke xii. 32, 1 Pet. 
i. 3, 19. 

The ground of the contrary end that others attain 
unto, is their just desert, Rom. \-i. 23. 

None can justly rest upon attaining this rest, till he 
have some assurance that he is of the number of God's 
people : justified by faith (for we which have believed 
do enter into rest, ver. 3), and sanctified by the Spirit; 
for the unrighteous shall not inherit the kingdom of 
God, 1 Cor. vi. 9. 

Excellent and glorious is this rest ; but not fit for 
every one. There is a qualification requu-ed for such 
as enter thereinto. It becomes God's people to take 
God for their Lord, and accordingly to yield all holy 
obedience unto him. If through infidelity and im- 
penitency God be provoked to say to any, ' Lo-ammi, 
ye are not my people, Hos. i. 9, what can be expected, 
but that God should swear that they shall not enter 
into his rest, as he did to the Israelites ? Ps. xcv. 11. 

Sec. 58. Ofllie inference of lite 10th verso upon the 
9th. 

Ver. 10. For he that is entered into his rest, he also 
hath ceased from his own uorhs, as God did from his. 

In this verse the apostle expressly and" distinctly 
declarcth, what that excellent rest is, whereof he 
hath spoken so much before, in this and the former 
chapter. 

He purposely describeth it to shew what, that is 
which ' remaineth for God's people ;' and by this de- 
scription he proveth that it yet rcwaineth, and is not 
here on earth possessed. The causal particle yas, for, 
whereby this verse is inferred upon the former, sheweth 
that it is inferred as a proof of reason. 

The reason is taken from the dift'erent estate of 
God's church hero in this world, and in the world to 
come. This world is full of labour, travail, and trouble 
(as was shewed Sec. 55) ; but in the world to come 
there is a freedom from all those. Therefore the rest 
here spoken of is not to be found in this world, but 
is reserved for the world to come. 

The argument is grounded upon an undeniable prin- 
ciple, oft inculcated by the apostle : namely, that there 
is a rest into which God's people shall enter. 

The argument may be thus framed. 



318 



GOUGE ON HEBREWS. 



[Chap. IV. 



There is a rest to be entered into bere or here- 
after ; 

But not here ; therefore hereafter. 

Thus it reiiiainclh. 

The description of the rest in this verse proveth, 
that it cannot be entered into in this world. Whence 
another argument may thus be framed : 

He that is entered into bis rest hath ceased from 
his own works ; 

l^ut no man in this world ceaseth from his own 
works ; 

Therefore no man in this world entereth into his 
rest. 

Of the meaning of the word xardvavm;, here 
translated resi, and of this phrase, iiaXOwv vg, enter 
into, see Chap. iii. 11, Sec. 116. 

This relative, aurcO, his, is not reciprocal, as if it 
had reference to him that entereth ; but it bath re- 
ference to another, namely, to God ; and it is taken 
in the same sense that it is taken verse 1. There is 
a like word, ai/roC, consisting of the very same letters, 
but dift'crcnt spirits, used in this verse, which is 
reciprocal, and for distinction's sake translated his own. 
In what respect the heavenly rest here intended is 
ca'led God's rest, see rer. 1, sec. 9. 

Some apply this phrase of entering into his rest 
unto Christ, and to his resurrection and ascension ; 
and thence infer a conformity of the members to their 
head. But no mention being heretofore made of 
Christ in the apostle's discourse about rest, it is not 
probable that he would have reference to Christ, 
without naming him. 

Others apply it to a spiritual rest. But that rest 
is only a beginning of a rest. It cannot be the full 
rest here intended. It is therefore most proper and 
pertinent to the point in hand to refer it to our 
heavenly rest, which is to come. 

Sec. 59. 0/ the iiorks which are here called his own 
worhs. 

For finding out the meaning of this phrase, sjya 
auToD, his onn ivories, we must consider the diflerence 
betwixt saints on earth and in heaven. For the rest 
here spoken of is proper to saints, who are God's 
people. 

Man here on earth maybe considered in that entire 
estate wherein God at first made him ; and also in 
that corrupt estate whereinto he fell. 

In his entire estate there were these kind of works: 

1. Such as tended to the preservation of his body, 
as to eat, drink, and sleep. God gave man the fruits 
of the earth for meat. Gen. i. 29. And Adam slept. 
Gen. ii. 21. In heaven our bodies shall need no 
Buch means of preservation. 

2. Such as wore of use for increase of mankind. 
For thus saith God, ' Be fruitful and multiply,' Gen. 

. 28. To this head may be referred all works, which 
by virtue of relations, as betwixt husband and wife, 



parents and children, and other superiors and in- 
feriors, should have been performed. ' In heaven 
they neither marry, nor are given in marriage, but 
are as the angels,' Mat. xxii. 30. 

3. Such as man used partly for obtaining things 
needful for his body, and partly for trial of his obe- 
dience, as diligence in bis place and calling. For 
God put man into the garden of Eden, to dress it, 
and to keep it. Gen. ii. 1.5. In heaven there shall bo 
no such labour. 

In the corrupt estate whereinto man fell, we may 
consider sin itself, and the punishments thereof. 

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

The punishments of our sins are natural, or acci- 
dental. 

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

Of mind, as anger, fear, care, grief, and such like. 

Of body, all kind of labour, toil, wearisomeness, 
with the like. 

Accidental, are all manner of miseries, calamities, 
crosses, losses, pains, torments, and finally death it- 
self Of these there shall be none in heaven, Rev. 
siv. 13, and xxi. 4. 

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

1. We do them in, by, and of ourselves. 

2. They come originally from ourselves. 

3. They are most agreeable to our nature, mind, 
and will. 

None of the fore-mentioned works are done in 
heaven. They therefore that enter into God's rest 
are truly and properly said to cease from them, and in 
that respect to rest. See Sec. 55. 

The verb, xars'irauffs, translated cease, is the very 
same that is used of God's forbearing to create any 
new creatures on the seventh day, and translated 
rested, ver. 4. From that verb the noun, xard'rrajsi;, 
which is oft translated rest, is derived. So as to 
cease or rest, is to leave ofl' doing such things as one 
did before. This is that aaZZa.rieij.ii, rest, or keeping 
of a Sabbath, mentioned ver. 9, sec. 54. 

This is a point of singular comfort ; and sufficient 
to support us in all our toils, travails, troubles, cares, 
fears, griefs, sins, and efl'ects thereof. There is a rest 
wherein we shall cease from them all. 

By this kind of rest a vast difference betwixt earth 
and heaven is manifested, the ultimate end of God's 
people is demonstrated, and our likeness to GoJ is 
consummated. In this rest, God is all in all. 

Sec. 60. Of saints ceasing from their own uorlcs, as 
Pod from his. 

The apostle, to express his mind more fully about 



Ver. 10.] 



GOUGE ON HEBREWS. 



ceasing from one's own work, giveth instance of God's 
ceasing from bis. Hereof he made mention before, 
ver. 4. Tbere we sbewed wbat works of God -were 
meant, and bow God ceased fi-om tbem. See Sec. 
31. 

This note of resemblance, £cmp, as, shewelb, tbat 
this instance of God is produced as an illustration of 
tbe point. Hereabout tbree tbings are observable : 

1. Tbat tbe works from wbicb God ceased were his 
own. Tbe Greek word ';'i5;a, translated his oiin, is 
empbatical. Indeed, many times it is indefinitely 
translated his, as here, and Mat. xxii. 5. Most usually 
this reciprocal particle, ouii, is added, as ' bis own 
servants,' Mat. xsv. 14 ; ' bis own clothes,' Mark v. 
20. Sometimes this restrictive adjective proper is 
added, as ' their proper tongue,' Acts i. 19. ' His 
proper gift,' 1 Cor. vii. 7. It is attributable to tbe 
one, only-begotten, proper Son of God, and thus trans- 
lated, ' bis own Son," Rom. viii. 3'2. Tbe works wbicb 
God created were the works from which be ceased, 
and these were bis own proper works. 

2. Tbat God ceased from all his works. Hereof 
see Sec. 31 in tbe end. 

3. Tbat God utterly ceased from those bis works. 
He never returned to tbe work of creation agiiu. 

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

1. They shall cease from their own proper works, 
even from their sins, which are most properly their 
own ; and from all the effects which they have pro- 
duced. 

2. They shall cease from all manner of works, which 
here on earth they did and endured. 

3. They shall utterly cease from all such works, as 
cumbered tbem here on earth, so as never to be en- 
cumbered with tbem again. 

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

Besides, as God in ceasing from some works, namely, 
works of creation, yet continued to do other works, 
namely, Vorks of providence, so God's people, though 
they cease from their works here on o.irtb, .shall have 
other kind of works wbicb are fitfor tbe place where they 
.shall be, therein to exercise themselves. See Sec. 
54. 

Yet further, as God ceased not till the seventh day 
(for he continued to work all the six days.Exod.xx. 11), 
so saints shall not cease from all their works here on 
earth. Their days on earth are working days, wherein 
they do works of necessity, which tend to the preser- 
vation of their body : works of duty to God and man, 
and works of corruption. A full ceasing from all these 
works is not here to be expected. We are ei'joined 
to do the works of onr calbng, Eccles. is. 10, John ix. 
4 ; and those works also needful for nature, Eccles. 
V. 18. Nature itself moveth us thereunto, Epli. v. 29, 
and while we live sin will retain some life in us, tluiugb 
it may be restrained and kept down, Rom. vii. 18, &c. 



Sin remaining, the fruits also thereof must needs re- 
main, as travail, trouble, losses, and all manner of 
crosses. Tbe best of men are subject hereunto. 

Surely they come»sbort of the mark, who place the 
rest here spoken of in mortification of sin, and living 
to God, in peace of conscience, joy in tbe holy Ghost, 
and such like works of tbe Spirit. I will not deny 
that these are first fruits, seals, and evidences thereof. 
But the full fruition of this rest cannot be on earth. 

Sec. 61. Of the resolution and observations o/Heb. 
iv. 9, 10. 

Ver. 9. There remainelh there/ore a rest to the people 
of God. 

10. For he thai is entered into his rest, he also hath 
ceased from his own works, as God did from his. 

The sum of these two verses is in two words, saints, 
rest. 

Here is in particular to be considered, 

1 . The inference, in this word therefore. 

2. Tbe substance, which is, 

1. Propounded, verse 9. 

2. Exemplified, verse 10. 
Rest propounded is set out, 

1. By an intimation of the time when it is to be 
enjoyed, in this word there remainelh. 

2. A restriction of tbe persons for whom it is re- 
served, the people of God. 

Tbe exemplification is set forth by a resemblance. 
Of tbe resemblance there are two parts : 

1. A proposition. 

2. A reddition or application. 
In the proposition there is, 

1. A description of tbe person. 

2. An exposition of the point. 
Tbe person is described, 

1. By his act, he is entered. 

2. By the subject whereinto he entered. 
That subject is set out, 

1. By the kind, rest. 

2. By the author his. 

In the exposition there is, 

1. A cessation, or leaving off, he also hath ceased. 

2. Tbe matter left off, /i(S oicn iforks. 
Of tbe teddition there are two parts : 

1. The person to whom the resemblance is made, 
as God. 

2. Tiie point wherein the resemblance consistoth, 
did from his. 

Doctrines. 

I. The conclusion of a discourse is to he set down. 

This verso is the conclusion of the apostle's discourse 

of rest. And the note of a conclusion, therefore, is 

expressed. See Sec. 58. 

11. There is a rest. This is here taken for grant. See 
Sec. 6. 

III. That full rest is to come. This word, t'lere 
remainelh, intends as much. See Sec. 56. 



S20 



GOUGE ON HEBREWS. 



[Chap. IV. 



IV. The rest to come is as a Sahhath. The word 
nsod by the apostle intends as much. See Sec. 55. 

Y. The full rest I o come is proper to God's people. 
It remaineth to them. Sec Sec. 47. 

VI. Points of concernment are to he made clear. 
For this end is this tenth verse inferred as a reason 
npon the former. See See. 58. 

VII. The rest prepared for saints is God's. In re- 
ference to God it is styled his. See Sec. 9. 

VIII. Some nhall enter into God's rest. This is set 
down as a granted case, in these words, he that is en- 
tered. See Sec. 39. 

IX. Men on earth hare uoihs of their aim. See 
Sec. 59. 

X. God's rest on the Sahbath was a resemblance of 
saints' rest in heaven. This note of resemblance, as, 
declares as much. Sec. GO. 

XI. Saints in heaven cease from their zcorls on earth. 
So much is here directly expressed. See Sec. 59. 

XII. God rested from all his worLs. See Sec. 31. 

XIII. While saints are here, they cease not from their 
own works, as God ceased not in the six davs. See 
Sec. GO. 

Sec. G2. Of hcinif like to God. 

Ver. 11. Le! us labour therefore to enter into that 
rest, lest any tnan fall after the satne examp'e of un- 
belief. 

This verse layeth down an especial use to be made 
of all that the npostle hath delivered about the rest 
before mentioned. 

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

The other use is an exhortation to do our best for 
attaining thereunto. This relative conjunction oSk, 
therefore, imports as much. The Greek word here 
used is the very same that was used ver. 1, Sec. 2. 

It may have either a remote or an immediate in- 
ference. 

The remote reference is to all that hath fonnerly 
been delivered of the reality of that rest, that there 
is indeed such a rest, verse 9. Of the certainty of it. 
Sec. 24 ; and of the excellency of it, that it is God's rest, 
verse 1, Sec. 9. ; and that it brings a freedom from 
all labour and trouble, verse 10, Sees. 59, GO. There 
being such a rest, we ought therefore to endeavour 
after it. See Sec. C3. 

The immediate reference is to the last clause of 
the former verse, whcrtin God's pattern is set before j 
us, in this phrase, ' As God did from his.' God hav- 
ing spent six dnys in creating all things, rested the 
seventh day from nil his works. Let us therefore, i 
having done our work here, labour to enter into his I 
rest. ! 

Thus God's practice is a pattern to us. It is set ] 
down in the law as a pattern for us to work in the j 
six days, and rest on the seventh, Exod. xx. 11. J 
Here it is propounded as a motive to stir us up to 



endeavour after a rest, that we may be like God, and 
rest from all our own works, as he did from his. God 
rested from his own works, therefore let us labour to 
enter into that rest, where we shall cease from our 
own works. 

By this it appears, that saints should be such as 
God is. God at first ' made man after his own image,' 
Gen. i. 27, and we are exhorted to be ' I'enewed after 
God's image,' Ephes. iv. 23, 24, Col. iii. 10. In 
general, we are incited to be followers of God, Ephes. 
V. 1. In particular, to be ' holy as he is holy,' Levit. 
xix. 2, 1 Pet. i. 15, IG ; to do good, as God doth. 
Mat. V. 45 ; to be kind and merciful, as ho is, Luke 
vi. 35, 36 ; to love as God doth, 1 John iv. 11 ; to 
forgive one another as God doth, Eph. iv. 32 ; yea, 
to be perfect as he is, Mat. v. 28. 

1. God's pattern is the most perfect that can be 
set before us ; we may be sure not to err, if we hold 
close to it. 

2. It is the best and most honourable pattern we 
can have. 

3. It is the safest ; for who can blame us for imi- 
tating God '? 

Obj. God's pattern is too high for any creature to 
set before him. 

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

Some things are incommunicable by simple impos- 
sibility, others b}- a singular prerogative. 

Of the former sort are such as these: eternity with- 
out beginning, infiniteness, omnipotcncy, all-suffi- 
ciency, ubiquity, omniscience, and such like ; so these 
acts, to create, redeem, work miracles, search the 
heart, and such like. 

The things which God reserveth to himself as sin- 
gular prerogatives are these : 

1. To forgive sins, Mark li. 7. 

2. To judge men's final estate, Rom. xiv. 10, 11. 

3. To take revenge, Deut. xxxii. 35, Rom. xii. 19. 
All these, and other things registered in Scripture, 

are for our learning, Rom. xv. 4. 2 Tim. iii. 16 ; but 
some things arc matters of faith to be believed, and 
some things patterns for our imitation. 

To know what things of God are pattems to us, we 
must compare God's practices with his precepts. 
What in God's word is enjoined to us to do, if God 
himself do the like, we may, we ought therein to imi- 
tate him. Such are the virtues and graces before- 
mentioned. 

Behold here the tender respect of God towards us 
children of men. Ho hath power to command and 
exact of us whatsoever he will ; but, as a father, he 
gocth before us, and shews that he requires no more 
of ns than what himself doth. 

Who can now think that to be any way unseemly 
for him which seems not unseemly to God ? In this 
case thus saith Christ, ' Ye call me Master and Lord, 



Ver. 11.] 



GOUGE ON HEBREWS. 



321 



and ye say well : for so I am. If I tben, your Lord 
and Master, have washed your feet, ye also ought to 
wash one another's feet,' John xiii. 14. 

This is a great aggravation of their pride who scorn 
purity, meekness, mercifulness, holiness, and other 
like excellencies, as God in his own example com- 
mendeth unto us. 

Of imitating Christ, see Chap. xiii. 13, Sec. 132. 
Of imitating saints, see Chap. xiii. 7, Sec. 101. 

Sec. 63. OJ endeavourivri ajter rest in heaven. 

The Greek verb ff-ouSaow.aEK, thus translated, let us 
labour, is derived from another verb, a-eu&M, festino, 
that signifietb to make haste. It intendeth an endea- 
vour on man's part, and so it is translated, d'-ouddaa, 
2 Pet. i. 15, Eph. iv. 3, 1 Thes. ii. 17, but such an 
endeavour as makes a man forward to a thing, and is 
accompanied with study, labour, and diligence ; an- 
swerably it is translated, as ea-ou&asa, ' I was forward 
to do,' Gal. ii. 10 ; ' studij to shew thyself approved,' 
2 Tim. ii. 15 ; 'aire dilif/eiice,' 2 Pet. i. 10. 

This word then compriseth under it two duties : 

1. That men endeavour after the foresaid rest. 

2. That they be forward and diligent in their en- 
deavour. 

The general, concerning man's endeavour to attain 
to heaven, where this rest is enjoyed, is much pressed 
in Scripture, and that in these and such like phrases : 
• Lay hold on eternal life,' 1 Tim. vi. 12 ; ' Strive to 
enter in at the strait gate,' Luke xiii. 24 ; ' Work out 
your salvation,' Philip, ii. 12. The apostle makes 
himself a worthy pattern in this case, where he saith, 
' I press towards the mark,' Philip, iii. 14, &c. 

Hereby that life, reason, grace, and ability which 
God anyway giveth is manifested ; and God would 
have it to be so. When Christ put life into the 
ruler's daughter that was dead, he said unto her, 
' Maid, arise,' Luke viii. 54; and to Lazarus he said, 
' Lazarus, come forth,' John xi. 43. 

Ol>). Natural men are dead in sin, Eph. ii. 1. 

Alls. Man may be considered in a double estate : 
1, natural; 2, spiritual. 

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

That this may be the better conceived, I will exem- 
plify a natural man's power in five branches. 

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

2. In civil acts aboiU human att'airs ; as in arts, 
sciences, trades, sundry other callings, professions, 
and offices : likewise in governing kingdoms, cities, 
corporations, universities, colleges, schools, and fami- 
lies. Cain's posterity was skilful in such things, Gen. 
iv. 20, 21. The Sidonians were skilful about timber, 
1 Kings V. 6. Saul, that was but a natural man, had 
a spirit given hira fit for government, 1 Sam. x. 9. 

3. In moral virtues ; as justice, temperance, mercy, 
liberality, &c. In reference to these the apostle saith 



that ' the Gentiles do by nature the things contained 
in the law,' Rom. ii. 14. 

4. In ecclesiastical matters, which tend to the ex- 
ternal worship of God; as to go to church, hear the 
word, pray, fast, partake of the sacraments, read, 
search, and study the Scriptures, preach and confer 
about holy matters. Judas (whom Christ styled a 
devil, John vi. 70) went far herein. 

5. In spiritual matters, by resisting the Spirit, and 
the motions thereof : ' Ye do always resist the Holy 
Ghost,' saith Stephen to such Jews as were uncii-- 
cumcised in heart. Acts vii. 51. 

According to the aforesaid power in men, they ought 
to go as far as they can ; as to go to church, to attend 
upon the word, to forbear wicked acts and company. 
Though none of those gifts be supernatural, none 
simply preparatory to grace, yet if a natural man im- 
prove the abilities which he hath to his best advan- 
tage, God will not leave him, but give him more and 
better grace. 

As for spiritual men, who are quickened, they must 
stir up the gift of God which is in them, 2 Tim. i. 6. 

By this it is manifest that the proper cause of man's 
destruction is of himself, Hosea xiii. 9. None that 
perish do what they can to be saved. 

Behold here the deceitfulness of most men's minds, 
and their folly about the salvation of their souls. 
They are careful to use all means about the preserva- 
tion of their bodies, but put ofi" all care for their 
souls, according to this cursed proverb, ' I will take 
care for my body, let God take care for my soul.' 
God will take care for men's souls in his own way 
and course. 

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

The apostle setteth down his exhortation in the 
first person of the plural number thus, ff-rouSaffw/isv, 
' Let us labour,' whereby he involveth himself among 
others, and incites, with others, himself to duty. 
Hereof see Chap. ii. 1, Sec. 4. 

Sec. G4. Of diliijence in mans endeavour for attain- 
inij to rest. 

The extent of man's endeavour, that it should be 
with diligence, is implied in these words, st\idij, strire, 
and labour, mentioned in the beginning of the former 
section, and more expressly in these phrases, ' Give 
all diligence,' 2 Pet. i. 5, 10, ' Let us run with pa- 
tience,' Heb. xii. 1. David professeth as much in 
this phrase, ' I will run the way of thy command- 
ments,' Ps. cxix. 32 ; and the church in this, ' We 
will run after thee,' Cant. i. 3 ; and the apostle in 
this, ' I press toward the mark,' Philip, iii. 14. 

1. The excellency of the object set before us should 
quicken us up hereunto, for there is nothing that we 
can endeavour after to be compared unto this rest ; 



322 



GOUGE ON HEBKEWS. 



[Chap. IV. 



not the glory, honour, wealth, profits, or pleasures of 
this workl. It is noted of Moses, that, in comparison 
of this rccompence, he lightly esteemed the honours, 
profits, and pleasures of Egspt, Heb. xi. 2-1-26. 

2. The necessity of attaining this rest reqnireth 
our best diligence. A man were better not be, or, 
having a being, to be as the brute beast, whose soul 
perisheth with his body, than, having an immortal 
soul, to miss of this rest. Hereof there is an absolute 
necessity. 

3. The difficulty of attaining hereunto exacteth 
pains and labour. That which Christ saith of a rich 
man may in general be applied to every man : ' How 
hardly shall they enter into the kingdom of heaven,' 
Mark x. 23 ; ' The righteous are scarcely saved,' that 
is, not without much difficulty, 1 Pet. iv. 18. A 
Christian's course is resembled to a battle, 2 Tim. iv. 
7; a race, Heb. xii. 1 ; a journey, Gen. xlvii. 5 ; a 
work, John iv. 34 ; all which are difficult tasks, and 
that in regard of our own weakness and manifest im- 
pediments. Diligence must be used in difficult matters. 

Let us therefore put out our best strength, as the 
apostle did, Philip, iii. 13, 11. It is said, that ' in 
the days of John the Baptist, the kingdom of heaven 
suffered violence, and that the violent took it by force,' 
Mat. xi. 12. Those phrases set out men's forward- 
ness and earnestness in seeking to enter into the king- 
dom of heaven. Assuredly where the word works 
kindly, it will inflame a man with an holy zeal after 
this rest. The Spirit that accompanieth the word is 
a Spirit of fervour, and will not sutler a man to rest 
till he have assurance of this rest. This, therefore, 
is a matter of trial. 

Sec. G5. Of the exceUencij of saints rest in heaven. 

The preposition, ilg, translated into, is doubled ; 
for, first, it is compounded with the verb, ilcsXHuv, enter, 
then joined with the noun, e;'; Tiardrraxjai]/. This 
shews that perseverance must be added to our diligent 
endeavour. To labour to enter into a place, is to 
hold out and persevere in the use of means till we 
attain unto it, and have possession thereof. See 
Chap. iii. 11, Sec. IIG. 

Of perseverance, see Chap. iii. G, Sec. G8, &c. 

This article iy.ii\r,M, that, hath reference to the rest 
mentioned ver. 0, and described ver. 10. 

That rest is the full rest, which bringeth freedom 
from all labour and trouble whereunto we are subject 
in this world ; a rest to be hereafter enjoyed in heaven. 
See Sees. 55, 5G. 

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

The more excellent the prize is that is set before 
us, the more care must be taken and pains used for 
attaining it, and the more constant we must be therein. 
The greatness of the reward moved Moses to ' esteem 
the rebuke of Christ greater riches than the treasures 



of Egypt,' Heb. xi. 2G. It was inexpressible and un- 
conceivable joy that moved Christ to ' endure the 
cross and despise the shame,' Heb. xii. 2. Therefore 
the apostle puts the Hebrews in mind of ' a tetter and 
an enduring substance in heaven,' when they suffered 
the spoiling of their goods, Heb. x. 85 ; yea, he sets 
out to the life the unparalleled disparity betwixt the 
afflictions here endured, and the glory hereafter to be 
enjoyed, 2 Cor. iv. 17. 

Commendable in this respect is their pains, who 
endeavour to illustrate the glory of saints reserved for 
them in heaven. Treatises thereabouts are worth the 
reading. 

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

Sec. 66. Of circumspection against falling away, 
nice others, throurjh unbelief. 

To enforce the foresaid exhortation, the apostle 
addeth the danger and damage that is like to follow 
upon neglect thereof. 

Of this word na /j,ri, lest, which importeth a damage, 
see Chap. iii. 13, Sec. 147. It is a word of caution, 
andimplieth circumspection about preventing apostasy. 
Hereof see Chap. iii. 12, Sec. 122. 

These two words, any man, are in Greek comprised 
under one small particle, r/;, which extendeth the 
foresaid circumspection to others, as well as to one's 
self. See Chap. iii. 12, Sees. 123, 124. 

The verb •zicr, (CTcro, cndo), translated fall, doth oft 
set out a great and utter fall. See Chap. iii. 17, Sec. 168. 

Metaphorically, this word is applied to falling from 
grace. It is used to set forth the Jews' imiversal 
apostasy, Rom. xi. 22, and here to professors depai't- 
ing from the Christian faith. 

Thus Ibis caution presnpposeth that professors may 
fall awav, and prove apostates. See Chap. iii. 12, 
Sec. 131. 

The Greek noun iiTobeiy/ia, translated example, is 
a compound. The simple verb diixvuta, vel iiixtv,u,i, 
ostendo, signifieth to shew or declare, as where the 
apostle saith, ' I shew you a more excellent way,' 
1 Cor. xii. 31. A simple noun, iiryjxa, thence aris- 
eth, which signifieth e-ramjile, Judc 7. 

The noun here used is compounded of that simple 
noun, and a preposition i-6, sid>, which signifieth 
under, so as it declareth such an example as is for 
another's use, which we call a pattern. 

The compound verb v'rro&iixyu/j.i, signifieth to shew 
beforehand, or forewarn, Luke xii. 5. A pattern or 
example doih beforehand shew what one should do or 
not do. It is applied to types, that foreshowed truths 
to come, Heb. viii. 5. 

It is used for a good pattern, John iii. 15, James 
V. 10, and also for an ill pattern, as here and 2 Peter 
ii. 6. 

This relative phrase, ew r^ aCr-^T, after the samt, 
hath reference to the Israelites who perished in the 



Ver. 12, 13.] 



GOUGE ON HEBREWS. 



323 



wilderness, chap. iii. 17, 18. Thereby he would have 
Christians so warned, as they fall not into the same 
sin, and cause the like judgment to fall upon them. 
See Chap. iii. 8, Sees. 89, 90, 95. 

Their particular sin is here said to be unbelief. 
Of the Greek word avuhia, so translated, see Chap, 
iii. 18, Sec. 171. 

By this it appeareth, that unbelief especially keeps 
men from the celestial rest. See Chap. iii. 12, Sees. 
128, 129, and ver. 18, Sec. 171. 

Sec. 67. Of the resolution and observations of Heb. 
iv. 11. 

Ver. 11. Let us labour there/ore to enter into that 
rest, lest any man fall after the same example of im- 
heliif. 

The sum of this text is, man's endeavour after rest. 

Herein consider, 

1. The inference, therefore. 

2. The substance. 

Of the substance there are two parts : 

1. An Exhortation. 

2. A Prevention. 

In the exhortation, observe both the manner and 
the matter. 

The manner is in the first person and plural number, 
let us. 

The matter consisteth of an act, and the end thereof. 

The act intendeth an endeavour and diligence 
therein, labour. 

The end compriseth another act, enter; and the 
subject-place, into that rest. 

The prevention is, 

1. Generally intimated. 

2. Particularly exemphfied. 
In the intimation observe, 

1. A caution, in this particle lest. 

2. The persons, any man. 

3. The kind of danger, fall. 

In the exemplifications are hinted, 

1. The persons, in this phrase, after the same ex- 
ample. 

2. The cause, unbelief. 

Doctrines. 

I. Saints must he like God. The immediate infer- 
ence of this particle of reference, therefore, intends f s 
much. See Sec. 62. 

II. Best is set before saints. This is taken for 
grant, in that he exhorts us to enter into it. See 
Sec. 6. 

III. Men t7iust endeavour after rest. See Sec. 63. 

IV. To o}ir endenrows diliffencc must be added. 
These two last doctrines arise out of this word labour. 
See Sec. 64. 

V. hiliyence must he foUoired with })erseverance. We 
must labour till we enter into rest. See Sec. 65. 

VI. The more excellent the prize is, the yreater must 
our endeavour be after it. This relative particle that, 



points at an especial rest, and thereby he quickens ns 
up to labour after it. See Sec. 65. 

VII. Caution is requisite for Christians. This is 
the intendment of this particle lest. See Sec. 66. 

VIII. Circumspection must be extended to others. 
This word any man. hath such an extent. See Sec. 66. 

IX. Professors may fall away. This caution, lest 
any fall, implies as much. See Sec. 66. 

X. What befalls some may befall others. This is 
intended under this phrase, after the same example. 
See Sec. 66. 

XI. Others' harms must make us wary. This is 
the intendment of hinting God's judgments on the 
Israelites. See Sec. 66. 

XII. Unbelief is the cause of apostacy. Upon this 
ground he here maketh mention of the Israelites' 



Sec. 68. Of the inference of the Uth and 13th 
verses on that which ivent before. 

Ver. 12. For the word of God is quick, and power- 
ful, and sharper than any two-edged sword, pierciny 
even to the dividing asunder of soul and spirit, and of 
the joints and marrow, and is a discerner of the tlwughts 
and intents of the heart. 

Ver. 13. Neither is there any creature that is not 
manifest in his sight : but all things are naked ami 
ojjeued unto the eyes of him with whom we have to do. 

These two verses are a close of Christ's prophetical 
function ; and, as the first particle, yao,for, importeth, 
they lay down a reason of that which was former!/ 
delivered. The reason is taken from the eflicacy oi' 
the word, whereby Christ exerciscth his prophetical 
oflSce, ver. 12, and from the piercing Spirit of Christ, 
ver. 13. 

It may be extended to the apostle's whole discourse 
about the use that we are to make out of that office 
of Christ ; thus, we must hearken to Christ's otiice, 
and not harden our hearts, but take heed of departing 
from the living God ; we must hold the beginning of 
our confidence, and labour to enter into the rest of 
the Lord, because the word of God is quick, and 
because we have to do with an all- seeing eye. 

This reason also may have .a more immediate refer- 
ence to the last clause of the former verse, where the 
example of the Israelites falling in the wilderness is 
set down as a warning to Christians, lest they fall 
after the same example. This admonition is enforced 
by the cflicacious virtue of the gospel, which will dis- 
cover unbelievers. 

Both these inferences do evidently demonstrate, 
that God's word shall not return void, Isa. Iv. 11. 
In this respect the apostle thus saith of the gospel : 
' We are unto God a sweet savour of Christ, in them 
that are saved, and in them that perish. To the one 
we are a savour of death unto death ; and to the other 
the savour of life unto life,' 2 Cor. ii. 15, 16. 

If we give heed to God's word, we shall find the 



324 



GOUGE ON HEBREWS. 



[Chap. IV. 



comfort and benefit of it ; but if we turn from it, and 
believe it not, we sball foel tbe vongeance of it, we 
shall not escape. This, therefore, is on tbe one side 
a matter of singular comfort, and on the other side of 
horrible tenor. 

Sec. 69. Of this phrase, ' the word of God.' 

Some' refer that which is comprised under this 
phrase, o /.6yo; roZ 0foD, the word of God, to tlte Son of 
God. It cannot be denied but that the Son of God is 
eet forth under this title, ' the Word,' o V.oyoi. I 
find five particular instances hereof: three in John 
i. 1, a fourth, John i. 14, the fifth, 1 John v. 7. I 
find him once called, 6 Xo'yo; r7,g t,mc, ' the Word of 
life,' 1 John i. 1 ; and once also, 6 Xo'yo; roD Qiou, 
'■ the Word of God,' Rev. xix. 13. All these titles 
were used hj- one and the same author, which was the 
apostle John. In no other place of tbe New Testa- 
ment do I find it given to the Son of God. 

Most usually is this title ivurd of God put for God's 
manifesting bis will by voice, or writing in sacred 
Scripture. Thus it is oft used in this epistle, and 
styled, as here, ' the word of God,' chap. xiii. 7 ; 
r?; «fX^' '"'''' X«;ffr</D Xoyog, ' the word of the begin- 
ning,' or doctrine ' of Christ,' chap. vi. 1 ; 6 >.6yo: 
Tr,i a.y.ia,i, ' the word preached,' or ' word of hearing,' 
chap. iv. 2 ; X^'yoc dixaioavuri;, ' the word of righteous- 
ness,' chap. V. 13 ; o y.oyo; irajaxX^fttos, ' the word of 
exhortation,' or ' consolation,' chap. xiii. 22. 

The several metaphors whereby the power of the 
word here intended is set out, may most fitly be 
applied to God's word preached, which the apostle 
doth thus manifest in another metaphor : ' The wea- 
pons of our warfare are not carnal, but mighty through 
God, to the pulling down of strongholds,' Sec, 2 Cur. 
X G. By this word have God's people in all ages been 
called to enter into that rest, whereof the apostle hath 
spoken so much before. 

On these and other hke grounds, we may so take 
the word in this place. 

The foresaid word is said to be 6 Xoyo; roD ©so-J, 
' the word of God,' in sundry respects. 

1. In regard of the aulhot of it, which is God : 
' All Scripture is given by inspiration of God,' 2 Tim. 
iii. 10. 

2. In regard of the matter of it, which is God's 
will. By the word God's will is revealed unto us, 
both concerning the good which ho hath determined j 
for us, Epb. i. 9, and also concerning the duty which 
he requiruth of us, 2 Tim. iii. IG, 17. 

8. In regard of the end, which is in general the 
glory of God; and, in particular, the manifestation 
of ' the manifold wisdom of God,' Eph. iii. 10. 

4. In regard of the ifficar;/ of it. For it is ' tbe 
power of God unto salvation,' llom. i. 10. 

All the life, viituc, and power appropriated to the | 

• Ambros. do Fido lib. iv. cap. iii. ; Tbeoph)!. in loc ; 
Lyran. Cnjet. Jun. Ilcins. ' 



word, ariselh from this, that it is the word of God. 
Wheresoever mention is made of any power or efii- 
cacy of the word, it is there expressly, or by necessary 
consequence, applied to the word of God. No creature 
hath ability to put such life and virtue into his word, 
as is here spoken of. For, tiihil dat quod rion hahet, 
no creature hath it in itself, therefore it caimot con- 
vey or give it. 

Such ministers as desire to work upon people by 
their word, either by quickening or wounding, by com- 
forting or beating down, must be sure that they preach 
the word of God. Kot a man's own word, nor the 
word of other men, can do it. What was the reason 
that there was such an alteration wrought in people's 
hearts by the ministry of John, of Christ, of the 
apostles, and not by the ministry of the Scribes and 
Pharisees ? John, Christ and his apostles, preached 
tbe word of God. The Scribes and Pharisees preached 
the tradition of their elders. This was the reason of 
the power of the preaching of Luther, and other re- 
formers of our religion, more than of friars ; they 
preached God's word ; these, popish legends. Among 
us, the more purely God's word is preached, the more 
deeply it picrceth, the more kindly it worketh. Such 
sermons as are stufi'ed with human histories, and 
philosophical discour.ses, may tickle the ear, but work 
not upon the heart and soul. Tlie apostle renrlereth 
this reason of the eflicacy of God's word on the Thes- 
salonians, they received it, ' not as the word of man ; 
but as it was in truth, the word of God,' 1 Thcss. 
ii. 13. 

Sec. 70. Of God's word being quick and powerful. 

The first epithet given to the foresaid word of God, 
is thus translated, quick: The Greek word t,u> pro- 
perly signifieth liiing ; so doth the English word quick. 
In which sense it is opposed to dead, as ' quick and 
dead,' Acts ii. 42. Thus the verb to quicken signi- 
fieth to give life, or to make to live, according to the 
notation of tbe Greek compound, Z,m'::oiiT\i, vivificare. 
Thus it intends a perpetual continuance of the vigour 
of the word, 1 Pet. i. 25. Though ministers be mortal, 
yet the word ever liveth, Zech. i. 5, 0. The participle 
of the present tense, lirinfi, intiniateth a perpetuity. 

This epithet quick implieth also a stirring virtue ; 
such a virtue as makes another t'uing to stir. To 
express this emphasis, our former English translatcth 
it /I'rc/i/. Thus do our last English translators translate 
this Greek word in other places, ns Acts vii. 88, 1 Pet. 
i. 8, and ii. 5. 

That is said to be quick or lively, which is active, 
nimble, and forward in putting out that vigour or vir- 
tue which it hath : as quick-silver, quick-fands, quick- 
sighted, quick-spirited. On the other side, things that 
have lost their vigour are said to be dead, as dead ware. 

Two especial reasons may be given of this epithet 
attributed to the word : 

One, to shew that it is not a dead seed, but living 



Ver. 12, 13.] 



GOUGE OX HEBREWS. 



325 



and quick, which being sown in man's heart, either 
groweth and sprouteth forth therein, or else gnaweth 
and e.iteth np the soul and heart of man. It is in this 
respect called, 'not mortal seed, but immortal,' 1 Pet. i. 
23; and it is styled ' the word of life,' Philip, ii. 16. 

The other reason is, to shew the effect of the word. 
It putteth life and sense into such as are dead in sin. 
It either begets men unto God, and so puts into them 
the life of grace, whereby they are brought to the life 
of glory, James i. 18, John v. 25, or else it putteth so 
much life into their seared conscience, as they shall 
sensibly feel the wrath and vengeance of God against 
them for their contempt; as Judas did, when be laid 
violent hands upon himself, Mat. xxvii. 4, 5, Acts i. 
17, 18. 

To express this latter effect more to the full, the 
apostle addeth this other epithet, poirerful. The Greek 
word e\/!§yr,g, so translated, is a compound, which im- 
plieth a working virtue. 

The simple noun layot signifieth uork. The pro- 
position h, in. 

The compound, i«oy-,j;, a thing in work, operative, 
effectual. It is opposed to that which is idle, or un- 
useful, ocicyog, contrade acyo;, Mat. xx. 3, 6. 

The word here used in this text is translated effec- 
tual, 1 Cor. xvi. 9, Philem. 6. 

As the former epithet quick implied that the word 
of God was not a dead letter, so tlais, that it is not an 
idle or vain word, without fruit, but effectual, and 
performeth that whereunto it is appointed : whether 
it be to fasten' or harden, to raise up or cast down, to 
justify or condemn, to comfort or terrify. It is hke 
a fire, to soften wax and to harden clay. 

On the one side, it is said to quicken, Ps. cxix. 50, 
to beget, James i. 18, to convert souls, ^ Ps. six. 7, 
and to save souls, James, i. 21. 

On the other side, it is said to be like ' an hammer 
that breaketh the rock in pieces,' Jer. xxiii. 29. It is 
also said to ' cast down imaginations, and every high 
thing that exalteth itself against the knowledge of God,' 
2 Cor. X. 5. 

The foresaid word of God is quick and powerful, 
because it is the word of him that hath life in himself, 
John V. 26, and hath power to work as it pleaseth 
him or others. See Sec. 69. 

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

Ans. 1. Either it entercth not into such, but is like 
the seed that was sown in the pathway. Mat. xiii. 4, 
19, or it is choked, when it enters with some worldly 
lusts or cares, as the word that was sown amongst 
thorns. Mat. xiii. 7, 22. 

2. It is sufficient for proof of the point, that it 
works upon some ; for thereby it appears, that there 
is life and power in the word, because it works on any 
at all. If there were no life or power, it could not 
work on any. 

' Qu. ' soften '? — Ed. 



3. Though it put not spiritual life into the sonl of 
some men, yet it may pierce through the brawn of 
men's hard hearts to the quick. It may rub off the 
skin, and make them sensible of smart; it may make 
them tremble, as Felix did, Acts xxiv. 25, or fret and 
rage, as the Jews did. Acts vii. 54 

4. Though here in this woi Id it work nothing at all, 
yet it may work thoroughly upon them at the day of 
judgment, Kev. vi. 15, 16. 

Use 1. This is a strong inducement to us ministers, 
to be diligent and faithful in preaching this word, 
which is so quick and powerful. We may be sure that 
our lahom- shall not be in vain in the Lord. The 
apostle gave thanks unto God, in this respect, 2 Cor. 
ii. 14, 15. 

2. This is a forcible incitation to people to attend 
upon the ministry of this word. ' Hear, and your soula 
shall live,' Isa. Iv. 3. Is life to be desired ? Then use 
the means whereby it may be attained. When Christ 
had told the woman of Samaria, that he could give her 
living water to drink, such water as should make her 
never thirst again, she replies, ' Sir, give me this 
water,' John iv. 10, 14, 15. Behold, the word of God 
is such water. Attend upon it, to get life and to pre- 
serve life. ' As new born babes, desire the sincere milk 
of the word, that ye may gi'ow thereby,' 1 Pet. ii. 2. 

3. As we come ourselves, so let us bring others to 
the word. The foresaid woman of Samaria, discerning 
Christ to be he that was promised, went into the citj', 
and saith unto the men, ' Is not this the Christ '?' John 
iv. 28, 29. Though they whom thou seckest to bring 
be yet dead in their sins, yet bring them, for this 
word hath a quickening virtue. 

4. Ye that come unto the word, take heed how ye 
hear, Luke viii. 18. For it is impossible that this 
word should be preached in vain. It is quick and 
powerful. It will soften or harden. You cannot make 
it altogether fruitless. Every sermon that you hear, 
will either bring you nearer to heaven, or put you off 
further from it. 

5. AVhat thanks are we to give unto God for this 
evidence of his goodness to us, in vouchsafing a means 
so quick and powerful. We especially are bound in 
this case to praise God, on whom it worketh kindly, 
in convincing our judgment, in persuading our hearts, 
in subduing our corruptions, in altering our disposition, 
making lambs of lions, Isa. xi. 6. 



il's resemblance to a two-edged 



Sec. 71. Of the 
su-onl. 

What the apostle had simply set down concerning 
the efficacy of the word of God, he proceedeth to 
amplify comparatively. His comparison is taken from 
a sword. 

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



• 



326 



OOUOE ON HEBREWS. 



[Chap. IV. 



The Greek noun /Muyai^a, f/laditis, is derived, 
from a verb, iLu.yjiiJ.ai, puijiio, that signifieth io fight, 
James iv. 2. For a sword is the most usual instru- 
ment wherewith men fight. By it Ihc.y may defend 
themselves, and annoy their enemies. For both these 
ends did Peter draw his sword, John xviii. 10. 

Every soldier therefore hath his sword, beside the 
oilier warlike instruments which he useth ; and most 
gentlemen use (o put on theii- sword when they go 
abroad, and that for defence and offence, as occasion 
is offered. There_i8 no other instrument more fit for 
both those uses. 

Magistrates also use to have a sword carried before 
them, as a sign of that authority and power which they 
have to punibh malefactors, to keep their people in 
awe, and to preserve peace. Hereunto the apostle 
alludes in this phrase, ' He beareth not the sword in 
vain,' Rom. xiii. 4. By the sword he means especially 
power of punishing, and that with the sword, even to 
death. 

The sword is a mortal weapon ; any limb, even the 
head itself, may be cut off" thereby ; or the body and 
the heart soon thrust through. 

In all ages more have been slain by the sword than 
by anj- other instrument, therefore in Hebrew the same 
word 3in, i/hnliiis, desolatio, that is used for a suvrd, 
signifieth all destruction. This phrase, to ' slay with 
the sword,' is frequent in Scripture, 1 Kings xix. 10 ; 
Heb. xi. 37. 

Fitly, therefore, is the word of God resembled to a 
sword. Nothing more destroyeth errors, heresies, 
blasphemies, all manner of con-nptions and enormities, 
than the word of God. 

To add emphasis to this metaphor, the apostle 
f.tyleth it, ' a two-edged sword ;' in Greek diaro/^oi, ' a 
two-mouthed sword.' In Hebrew, mouth is attributed 
to a sword, 3"in ''D, which wo in English call the edge, 
because, as a mouth, especially of a ravenous beast or 
fish, devoureth that which entereth into it, so a sword 
destroyeth such as are struck therewith. 

The other two learned languages, Greek and Latin, 
imitate the Hebrew herein, orb/ji,a fiayal^ag, Luke xxi. 
24, OS glad a. 

In reference to this metaphor, a sword is said to 
devour, 3"in 73N, gladius edit sen devorat, 2 Sam. ii. 
2G, and xi. 25. 

Now there are some swords which have two edges, or 
edges on both sides, and these arc called nvS'S 3"in, 
iioTofioi jj.aya.i^a, two-mouthed or two-edged swords ; 
they devour or cut on both sides, Ps. cxlix. G; llev. i. IG. 

It appears that the two-edged swords used of all 
swords to bo the sharpest, for this epithet sharii is 
frequently attributed to a two-edged sword, Rev. i. 
IG, and ii. 12. 

The positive, ro.aof, of the comparative, ro/iunso:, 
translated sharper, is derived from a verb, r'e/j.iu, scco, 
that signifeth to cut ; so as it implieth such a sharp- 
ness as cultoth and piorceth. 



The comparative is here used to shew that the thing 
compared, which is the word of God, far excccdeth 
in the sharpness and piercing power which it hath, 
the two-edged sword whereunto it is here resembled. 
And because some swords are sharper than others, he 
inserteth this particle, ■Trdcav, aiuj or cirnj, whereby 
he implieth that there never was, nor can be, any two- 
edged sword so sharp as the word. 

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

1. The word is sharjj. 

2. It is sharper than a sword. 

3. It is sharper than a tuo-edged sword. 

4. It is sharper than ang two-edged sword. 
This resemblance of the word to a sword, and this 

manner of expressing it, ' sharper than any two-edged 
sword,' is added in sundry respects. 

1. In general, for illustration of the point, resem- 
blances being taken from things sensible, with which 
we are well acquainted, the virtue and efficacy whereof 
we well know, doth much illustrate and clearly set out 
the spiritual mystery that is resembled thereunto. To 
this end tend our sacraments. 

2. In particular, for demonstration of the manifold 
uses of the word, which are such as these : 

(1.) As a two-edged sword, so the word hath two 
sides or two parts, the law and the gospel : the law is 
one edge, to slay the impenitent sinner ; the gospel an- 
other, to slay sin in the believer. 

(2.) As a two-edged sword cuts which way soever it 
be turned, so the word of God. The word works in i 

the godly and the ungodly. The promises and the 
threatenings thereof do all work, apply it to the mind 
or heart, to opinion, atfoction or action, to civil or 
ecclesiastical matters. 

(8.) As with a two-edged sword a man may defend 
and offend, so with the word. Verity and vii-tue may 
be maintained and defended, and error and every enor- 
mity may be refelled and repelled. See The ]Vhole 
Armour of God, treat. 2. part 8. Of the word of God, 
Sees. 4, 5, 11. 

From this metaphor learn these lessons : 

1. Take heed of opposing against the word, or 
hindering ministers from preaching it. It is the ensign 
of Christ's regiment, it is the sword that is carried 
before him. Will a magistrate endure such as strike 
down the sword that is borne before him, and thrust 
the sword-bearer out of his place ? Woe to them that 
have any hand in opposing or interrupting the govern- 
ment of Christ ! 

2. Slight not God's word, as if it were a blunt thing, 
which could neither cut nor pierce. ' It is sharper 
than any two-edged sword.' The sword of Elisha, which , 
was God's word in his mouth, slew those that escaped 
the sword of Hazael and Jehu, who were both mighty 
princes, 1 Kings xix. 17. ' I have hewed them by 
the prophets ; 1 have slain them by the words of my 
mouth,' saith the Lord, Hosea vi. 5. It was in re- 



Ver. ]2, 13.] 



GOUGE ON HEBREWS. 



327 



ference to the word of God, tbat the Lord said thus to 
his prophet, ' See, I have this day set thee over the na- 
tions, and over the kingdoms, to root out, and to pull 
down, and to destroy,' &c., Jer. i. 10. It was in refer- 
ence to God's word that it is said of Christ, ' He shall 
smite the earth with the rod of his mouth, and with the 
breath of his lips shall he slay the wicked,' Isa. xi. 4. 
Well therefore might the apostle say, that it is 
' sharper than any two-edged sword.' It is not safe 
for children, such as we are in spiritual matters, to 
dally with such a sharp two-edged weapon as the 
word is. Slighting God's word hath been the cause of 
severe judgments, 1 Sam. ii. 25 ; 2 Kings svii. 14 ; 
2 Chron. xrxvi. 16. 

3. Apply God's word to thy sins. It is a sword 
whereby thou mayest cut them down. As ministers 
in their ministry must do this to others, so every one 
to himself. Against profaneness, apply Heb. xii. 
16 ; against hyprocisy. Mat. xxiv. 51 ; against swear- 
ing, Jer. xxiii. 10 ; against unmercifulness, James ii. 
13; against whoremongers and adulterers, Heb. siii. 
4 ; against bars. Rev. xxi. 8. So in other cases. 

4. Let all evil doers fear. This sword of the word, of 
all other swords, shall not be borne in vain, Rom. xiii. 
4. This sword pricked the Jews in their heart. Acts 
ii. 32. This made Felix tremble. Acts xxiv. 25. 
This struck Ananias and Sapphira stark dead. Acts v. 5 . 
Though these were extraordinary judgments, and do 
not ordinarily fall out, yet assuredly the souls of evil 
doers are ordinarily struck dead therewith. 

5. Make use of both edges of the word, because it 
is a two-edged sword. Make use of the law and of 
the gospel for slaying thy corruptions. 

6. Have this sword always in a readiness, as gentle- 
men use to have their swords. Have the word of God 
in readiness to defend thyself against all manner of 
assaults, and also to repel and drive away thy spiritual 
enemies. 

7. Let them who are in authority lift up this sword 
of the word of God in all places where they have 
authority, for suppressing evil doers, and encourag- 
ing them that do well, Rom. xiii. 4. 

Sec. 72. OJ the word a spiritual sword. 

The apostle, to make good what he had said of the 
sharpness of the word, namely, that it is ' sharper than 
any two-edged sword,' setteth down an induction of 
sundry powerful effects, which are such as cannot be 
effected by any material sword. No material sword 
can 'pierce to the dividing asunder of soul and 
spirit,' &c., but the word can so far pierce, therefore 
no material sword is so shai-p as the word. 

If we well observe the kinds of effects produced, wo 
shall find them all to bo spiritual. Thence we may 
infer, that the word is a spiritual sword. It is in 
this respect styled, ' the sword of the Spirit,' Eph. vi. 
17. Such is the whole armour of God described, 
Eph. vi. 14, &c. 



For man consisteth of a soul which is spiritual, as 
well as of a body. Though a material sword may be 
useful for the body, yet the soul, singly considered in 
and by itself, hath no need of it. 

Besides, we have spiritual enemies, whom a material 
sword can no way annoy ; and we are subject to spi- 
ritiial assaults, which cannot be repelled by corporal 
weapons. In these respects we have great need and 
use of a spiritual sword, such an one as the word is. 

Hereby we have an evidence of the wise and good 
providence of God, who afibrdeth means answerable 
for our need every way, corporal means for our bodies, 
spiritual means for our souls. And as in wisdom he 
suffereth spiritual enemies to assault us with spiritual 
temptations, so he furnisheth us with a weapon to re- 
sist those enemies, and withstand those temptations. 

It is therefore a point of egregious folly to account 
this sword a needless weapon, or to be careless in the 
use of it. 

But it will be our wisdom well to use it, for onr 
soul's safety, against all spiritual enemies and assaults. 

Sec. 73. Of the words dividing soul and spirit, joints 

The first particular instance of the piercing power 
of the word is, that it ' divideth asunder,' dii'xvoufMvog, 
soul and spirit. 

The simple verb lxvov//,ai, venio, whence the Greek 
participle, being a compound, here translated /)!«ra«(7, 
signifieth to come. But the preposition bia, per, with 
with which it is compounded, adds emphasis. For the 
compound diixvov/iai signifieth to come to, or into. 
Our English word pierce doth fully express as much. 
Our former English thus translates it, entereth through. 

How far the word pierceth is demonstrated in this 
phrase, ' to the dividing asunder of soul and spirit.' 

Of the Greek word translated dividing asunder, see 
Chap. ii. 4, Sec. 35. 

The things here said to be divided are soul and 
spirit. Each of these words are oft put for the whole 
soul of man, specially when they are singly set and 
joined with the body by way of distinction, as 1 Cor. 
vi. 20, Mat. X. 28. But here both soul and spirit are 
put for particular distinct faculties. 

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

The spirit is put for the understanding or mind, 
which is accounted the highest faculty, commanding 
and guiding the rest. 

Thus are they distinguished, 1 Thes. v. 23, Luke 
i. 36, 37. 

The soul and spirit are as nearly and firmly knit to- 
gether as any parts of the body can be ; yet the word 
can divide them asunder, and that not only by dis- 
tinguishing the one from the other, but also by dis- 
covering the several desires and delights, or disUkings 
and loathings, of the soul ; and likewise of the ca 



328 



GOUGE ON HEBREWS. 



[Chap. IV. 



ploUings, nnd contrivcments of the spirit ; and all these 
both in good and evil things. 

; Some ftpply these words, soul, spirit, to the natural 
and regeneiatc parts of man, to corruption and grace, 
which in Scripture are commonly called ' flesh and 
spirit,' Gal. v. 17. In this sense none can be here 
meant but such as are regenerate, because none else 
have the spirit in that sense. But the power of the 
word, as hero intended, is much manifested on those 
that are not regenerate. 

These words following, joints and marrow, are me- 
taphorical, taken from the body, and applied to the soul. 

The Greek noun as/iSv, translated joi»/s, is derived 
from a verb, «gw, apto, iiule d^fiu^u, that signifieth to 
fit or prepare. ' I have espoused,' or fitted and pre- 
pared you, saiththe apostle, 2 Cor. xi. 2. Joints are 
60 fitted for that hollow place where they lie, as they 
are as close, and can as hardly be pierced or severed, 
as the entire bone. The substance of joints is bony, 
they are very bones, so as a sword that easily cutteth 
asunder the thin skin and soft flesh may stick at the 
bony joint, and not cut it asunder. 

By these joints are meant resolute purposes of the 
mind, obstinate resolutions of the will, hard hearts. 
Beared consciences, stubborn afl'ections and passions. 
Though a sharp two-edged sword can hardly cut 
asunder bard bony joints, yet can God's word easily 
cut asunder the aforesaid joints of the soul. It can 
alter resolved purposes, change obstinate wills, beat 
down hard hearts, rouse up seared consciences, and 
Bnbdue violent passions, though they cleave so close to 
the soul as they may seem to be a part thereof. 

How did God's word pierce the joints of the soul of 
Ahab, 1 Kings xx. 43, and xxi. 27 ; and of the princes 
of Judah, Jer. xxxvi. IG ; and of Pilate, John xix. 12. 
So in another kind it pierced the joints of the soul of 
Eli, 1 Sam. iii. 18 ; and of David, 2 Sam. xii. 13 ; 
and of Hczckiah, 2 Kings xx. 19j and of the king 
and people of Nineveh, Jonah iii. 5, 6 ; and of the 
Jews, who were converted at Peter's first sermon, 
Acts ii. 37. 

The other metaphor of /iUEXuTu, marroir, doth yet fur- 
ther amplify the sharpness and efficacy of the word. 
Marrow is the inward pith of bones, so as an hard 
bone must be pierced or broken before the marrow 
■within it can be touched. 

The marrow doth here set out the inward thoughts, 
imaginations, desires, and lusts of the soul. The 
bones in which the marrow lieth, imply as much as 
the foresaid jomts did. So as there is nothing so 
secret in a man, nothing held so fast and close in him, 
with the strongest resolution and greatest obstinac}-, 
but the word can meet with it, as Christ's word met 
with Saul, Acts ix. 5. 

The phrase of dividing asunder, applied to all the 
foresaid particulars, is taken from anatomists, who will 
open the corpse, and sever one inward part from an- 
other, and dissect every part, and lay open the sinews. 



arteries, and every sprig. Thus they discern and dis- 
cover what corruption, what malady, what redun- 
dancy of blood, or humour, or distemper is in any of 
them. So doth the word, as is shewed in the next 
section. 

Sec. 74. 0/ the leord a discerner of thoiigliti and 
intents of the heart. 

This la^t phrase, and is a discerner, &c., is added 
to explain the former metaphors. 

The Greek word xsinxhc, translated a discerner, is 
very emphatical ; so emphatical, as they who interpret 
the u-urd of Uod to be the Son of God, press the em- 
phasis of this word in this place to be such, as can 
agree to none but to God himself. To this I answer, 
that it is God himself who speaketh in the word here 
meant ; see Sec. 69. So as the power thereof is di- 
vine, and experience sheweth, that God useth ordi- 
narily to manifest this kind of power here expressed 
in discerning thoughts by the ministry of his word. 

As for the original word here used by the apostle, 
it is derived from a verb, xeivnv, that signifieth to dis- 
cern, or to judf/e, John vii. 24. Thence a noun xo/r^j, 
that signifieth a jud/je ; whence xeiTr/.o;, the word of 
my text, whigh is not elsewhere used in the New 
Testament. It signifieth one that is skilful, expert 
and forward in espying, discerning, and censuring 
matters. 

We in English, according to the notation of the 
Greek word, call such an one a critic. 

There were two ancient grammarians, Aristarchus 
and Aristophanes, who used thoroughly to search the 
books of such poets as had written before their days, 
and to pass their censure upon them concerning such 
verses as were genuine or spurious ; and these were 
thereupon called xsinxoi, critics. 

The apostle doth not use the verb discerneih, which 
noteth an cfl'ect, or an act, but the noun a discerner, 
which implieth a kind of property and excellency in 
the act of discerning, so as nothing can so narrowly 
and thoroughly seaixh and discern as the word of 
God. 

The subject whereon the word is here said to exer- 
cise his critical faculty, are thoughts and intents of 
the heart. The noun iil)i/ir,(!:ui/, translated thowjhts, 
is a compound. The simple noun, '.)u/it;, mens, sig- 
nifieth the mind. It also signifieth irraih, Si/.tto?, ira, 
Eph. iv. 81, which is a commotion of the mind. In 
this sense, that word is frequently used in the New 
Testament. 

The former, which is the most proper signification 
of the word, namely, the mind, is most pertinent to our 
purpose. 

The preposition tv, with which the word of my text 
is compounded, signifieth in. The compound verb 
h6u/i'io//,-ii, aninu) concipio, signifieth to conceive iu the 
mind, Mat. i. 20, Acts x. 19. Thence the word in my 
text, iiOfJiiiieim, which signifieth a conception o/the v.ind. 



Ver. 12, 13.] 



GOUGE ON HEBREWS. 



Thus Christ exponndelh it, Mat. ix. 4. Itimplieth an 
inward motion of the mind, which cannot simply be 
discerned but by the divine Spirit which accompanieth 
the ministry of the word 

The other word imoiZv, translated intents, intends 
as much as the former. It is such a compound as 
that was ; for the Greek word vo'oc, voZc, mens, signi- 
lielh the mind, Rom. vii. 23, 25. The compound 
verb iivoEw, wcnte conclpio, signifieth as the former, to 
conceice in the minil, or to think with one's self. 

The noun here used, hma, signifieth a notion or 
understanding of a thing, yea, the very purpose of the 
mind ; and in that respect it is here in the plural num- 
ber fitly translated intents. 

It is in the singular number translated mind, 1 Peter 
iv. 1 ; but by reason of this word heart added there- 
unto, the inward motions or intents of the mind must 
needs be here meant. 

Of the heart, and the various acceptions thereof, see 
Chap. iii. 7, Sec. 79. 

The heart is here put for the whole soul. 

Mention is here made of the heart, because in Scrip- 
ture the heart is said to be most inscrutable or 
unsearchable, Jer. xvii. 9. It is one of God's incom- 
municable properties to be a ' searcher of the heart,' 
1 Kings viii. 39 ; Acts i. 24. 

Beside, the heart is accounted to be the seat of the 
afi'ections ; and ' the intents of the heart' may com- 
prise the likings and dislikings of the whole soul ; so 
as the word can discern the innermost motions of will, 
mind, and aliection. That which is here attributed 
to the word, is somewhat answerable to that which is 
said of God himself, ' God saw that every imagination 
of the thoughts of man's heai't was only evil conti- 
nually,' Gen. vi. 5. 

Behold what emphasis every word carrieth. Here 
is an exact critic, that can dive into the innermost mo- 
tions of the mind, purposes of the will, and desires of 
the heart. 

This piercing and discerning power of the word was 
manifested in the ministry of John the Baptist, whereby 
Jerusalem and all Judea, and ' all the regicns round 
about Jordan,' were moved to be ' baptized of him in 
Jordan, confessing their sins,' Mat. iii. 5, G. 

And the people, publicans, and soldiers, inquired 
what they should do, Luke iii. 10, &c. 

At the word of Christ, ' They which heard it, being 
convicted in their own conscience, went out one by 
one,' John viii. 9. And at the word of Peter, the 
Jews which heard him, were ' pricked in their hearts,' 
Acts ii. 37. 

And at Paul's word, ' many came and confessed, 
and shewed their deeds,' Acts xix. 18, 19. And Felix 
trembled. Acts xxiv. 28. It is indefinitely said, that 
when ministers prophesy, ' If there come in one that 
believeth not, or one unlearned, he is convinced of all, 
he is judged of all ; and thus are the secrets of his 
heart made manifest, and so falling down on his face. 



he will worship God, and report that God is in you of 
a truth,' 1 Cor. xiii. 24, 25. 

The variety and multiplicity of phrases and meta- 
phors here used, sheweth, that nothing can be kept so 
close, or held so fast in the sou! of man, but the word 
of God can find it out, and cast it out. Such dis- 
semblers as conceal their disposition from ministers 
of the word, cannot conceal it from the word itself, 
Ezek. xiv. 4, and xxxiii. 31. 

Sec. 75. Of God's knowledge of every creature. 

Ver. 13. Neither is there an;/ creature that is not 
manifest in his sight : hat all things are naked and 
opened unto the eijes of him leith ithom ice have to do. 

This verse may be taken either as a reason of the 
fore-named power and efficacy of the word ; which 
reason may be drawn from the nature of him whose 
word it is, namely. God; who, being himself a searcher 
of the heart, and discerner of all things, though 
never so close and secret, is pleased to exercise that 
power in and by the ministry of his word. 

Or, to distinguish this verse from the former, it 
may contain another distinct argument to press the 
main point in hand, which is, to hear Christ's voice, 
and not to harden our hearts, because our very heart, 
and the thoughts thereof, are all manifest before 
God. 

Neither of these do thwart the other, but both may 
stand very well together; for they both intend the 
same thing, namely, that we ought to hearken to 
Christ's voice, because as God he is a searcher of 
hearts, and exerciseth that discerning power in and 
by his word. 

The apostle here setteth down the piercing sight of 
God with such emphasis as he did the piercing power 
of the word of God. 

The copulative particle y.al, in the Greek, intends 
some correspondency betwixt God and his word. 

The Greek word xrigig, translated creature, is de- 
rived from a verb, ■/.-ri^u, that signifies to create or 
make, 1 Tim. iv. 3, 4. It is variously used. 

For it is taken, 

1. For the creation, Mark x. 6, Rom. i. 20. 

2. For every thing that hath a being from God, 
Rom. viii. 39. 

3. For the fabric of the visible world, Rom. viii. 
19, &c. 

4. For an earthly structure made with man's hands, 
Heb. ix. 11. 

5. For reasonable creatures, which are the chlefest 
of God's creatures here in this world, Mark xvi. 15. 

G. For a magistrate, who in regard of his office 
bears the image of God, 1 Peter ii. 13. 

7. For a true saint, who is born again, and renewed 
after the image of God. In this sense it hath this 
epithet new annexed to it ; as ' a new creature,' 2 Cor. 
V. 17, Gal. vi. 15. 

Here it is especially taken in the fifth distinction ; 



330 



COUGE ON HEBREWS. 



LCHAP. IV. 



for reasonable croatnres on earth, of what sex, age, 
condition or disposition soever they be. 

I will not deny but that this word creature may here 
1)0 indefinitely and generally taken for every creature 
in heaven, earth, sea, or hell, visible or invisible, rea- 
Eonablo or unreasonable, living or without life. For 
he that made them all, and deputed to every one their 
Fcveral places and natures, cannot be ignorant of any 
of them. They must needs all of them without ex- 
reption be manifest in his sight. 

Yet questionless the reasonable creature is here 
CJ^pecially meant. For, 

1. l\Iiiu, the lord of other creatures, is by an excel- 
lency God's creature. 

2. Other creatures were made for man ; but man 
for God, and his glory especially. 

8. Man hath understanding above other creatures 
to conceive himself to be God's creature, the work of 
Lis hands, and accordingly to respect God as his 
Creator. 

To shew that there is not any one man excepted, he 
nseth this indefinite phrase, ' There is not a creature.' 
To make the emphasis more conspicuous, our English 
inserts this particle aiu/. He that excepteth not any 
one includeth every one, good or evil, upright or hy- 
pocrite, great or mean, learned or unlearned, wise or 
foolish. 

Sec. 70. 0/ all thinr/s manifest in God's sijjht. 

This phrase, that is not manifest, is the interpreta- 
tion of one Greek word, a.ifavr,g, which is a privative 
compound, and hath the force of a negative. 

The simple verb (paivu, appareo, Inceo, as used in 
the New Testament, signifieth to appear, Mat. xiii. 26, 
and to shine forth, John i. 5, and v. 35. 

The compound verb afawTw, afati^(jf/,ai, obscuro; 
eraneseo, from whence the adjective here used is derived, 
is directly opposite to the simple verb, as in these 
words, ' a vapour that appeareth,' (famii.i\r„ ' vanisheth 
away,' afaw^o,a6t>j, Jiimes iv. 14; so Blat. vi. IG. 
Of a compound noun derived from the same verb, see 
ehap. iii. 13, Sec. 80. 

The negative conjunction otix, annexed to this priva- 
tive compound, adds emphasis. It is more than if he 
had said, every creature is manifest. 

Two negatives in Greek make a strong affirmative. 
Sometimes to make the affirmative the stronger, the 
negative is doubled and trebled. See Chap. xiii. 5, 
Sec. 71. 

This phrase implieth an impossibility of concealing 
anything from God. 

According to the notation of the Greek word, it im- 
plieth a clear and bright manifestation of every crca- 
tnre. 

This relative his, — ' in his sight,' — may have re- 
ference to God, whose word the foresaid powerful 
word is said to be, in this phrase, ' the word of God.' 
Or it may have reference to Christ, of whose pro- 



phetical function he here treateth, and whose voice he 
advised us to hear. Chap. iii. 7, Sec. 78. 

Betwixt these there is no dift'erence ; for Christ is 
God, and the voice of Christ is the word of God. 

The phrase ejwt/ov, coram, in siijht, is in Greek an 
adverb, and properly signifieth before, and so it is 
turned, Luke i. 6. It is also turned in the presence, 
Luke i. 19. It is derived fiom a noun oi-^J/, oto;, rulius, 
that signifieth sir/ht. It is applied to men and angels, 
Luke xii. 9. To God it is applied by way of resem- 
blance after the manner of man. So is this phrase in 
the next clause, iiipSaX/jLoTc, ' unto the eyes.' See Chap, 
i. 10, Sec. 132. It sets out God's perfect knowledge 
of all men, whether good or evil, Prov. xv. 8. Con- 
cerning the good it is said, ' The eyes of the Lord 
are over the righteous,' 1 Pe!er iii. 10; and 'He 
knoweth the way of the righteous,' Ps. i. G. Con- 
cerning the evil it is also said : ' The eyes of the Lord 
are upon the sinful kingdom,' Amos ix. 8, and ' God saw 
that the wickedness of man was great,' &c., Gen. vi. 5. 

This in general must needs be so, because he is him- 
self everywhere present, Jer. xxiii. 23, and nothing 
can hinder his sight, Ps. cxxxix. 7, and Job xxii. 13, 
14. As the sun is above all, and shineth everywhere, 
so much more God. 

Besides, God made all things, and he governeth all 
things, and therefore it is requisite he should have 
a sight of all. And this the rather, because his glory 
is the end of all, Prov. svi. 4, Kom. si. 36. By 
his sight of all he can direct and turn them all to his 
glory. 

lu pnrticular, God seoth all for the righteous' sake, 
to uphold, to encourage, and to take occasion of re- 
warding them ; and for the wicked's sake, to curb, 
restrain, and punish them. 

This is a great encouragement unto the righteous to 
hold on in their righteous courses ; for though men 
may be ignorant thereof, as Potiphar was of Joseph's 
faithfulness, Gen. xxxix. 19, 20; or forget it, as 
Pharaoh's butler forgot Joseph's kindness, Gen. xl. 
23 ; or wittingly wink at it, as Nabal did at David's 
goodness, 1 Sam. xxv. 10 ; or misconceive it, as Saul 
did David's faithfulness, 1 Sam. xxii. 8 ; or envy it, 
as John's disciples did at the power of Christ's minis- 
try, John iii. 26 ; or hate them for it, as the Pharisees 
hated Christ, John xv. 24 ; yet God cannot be igno- 
rant, will not forget, nor wink at, nor misinterpret, any 
good thing. So as this is sufficient to encourage the 
righteous, yea, and to comfort them in all their dis- 
tresses, Exod. iii. 7. 

On the other side, this is matter of great terror to 
the wicked, in that he that secth all their wickedness 
will not suffer them to go scot-free : ' God shall bring 
every work into judgment, with every secret thing,' 
&c., Ezek. xii. 14. 

Sec. 77. Of all IhiiiflS nahcd and opened tmto God. 
To set out God's omniscience the more to the full, 



Ver. 12, 13.] 



GOUGE OX HEBREWS. 



3.31 



the apostle addeth this clause : ' But all things are 
naked and opened,' &c. 

This clause is brought in with a particle of opposi- 
tion, d'l, but. The opposition is betwixt the different 
hiuds of propositions, the one negative, the other 
affirmative : that impHed, that nothing can be hid 
from God ; this, that all things are seen by him. 
Nothing can be hid, but all things are seen. Thus 
this opposition implies that the latter is a reason of 
the former. There is nothing not manifest to God, 
because all things are open before him. 

Those things are said to be yu/j.va, naked, which 
have nothing to cover thera. Thus our first parents 
were naked in paradise. Gen. ii. 25. ■^^^2ere Christ 
saith, ' I was naked, and ye clothed me,' Mat. ssv. 36, 
he sheweth that they are naked who are not clothed or 
covered. 

Of a naked body, all the beauty, comeliness, and 
due proportion of the whole and every part is easily 
discerned, and every spot, sore, and defect, will soon 
be discovered. 

Now, because a thing naked may outwardly appear 
fair, comely, and every way perfect, yet have many 
corruptions and defects in it, the apostle addeth an- 
other metaphor, whereby he sheweth that God can 
also discern all things within. That other metaphor 
is in this word r£rg«;)/j]X/(r/i£ra, opened. 

The Greek participle is derived from a noun, T^dyjt- 
Xos, coUiim, that signifieth n neck. The verb among 
other senses is used of such beasts as, being excoriated 
or flayed, were cut down from the neck to the rump,' 
all along the back-bone. By this means the beast was 
so opened as every part within it, yea, and the sound- 
ness or unsoundness of every part, might be seen. 
Heathen magicians used to look into the inward parts 
of beasts slain for sacrifices, and narrowly to observe 
the colour, shape, posture, defects, and other like cir- 
cumstances, answerably to order their definitions for 
good or bad success. Hereunto the prophet alludcth 
in this phrase, ' He looked in the liver,' Ezek. xxi. 21. 

From that custom arose this metaphor of laying a 
thing open, so as every secret therein might be dis- 
covered. 

Thus are all things opened to God's eyes, so as no- 
thing can be concealed from him : not without, for all 
things are naked ; not within, for all things are opened, 
Tolg oi^OaX/ioTg uvrov, ' to his ej'es.' 

This metaphor of eyes attributed to God is used as 
this phrase, in his siyht, was used. Sec. 76. 

These metaphors, naked, opened, give evidence that 
men are every way known to God. As the former part 
of this verse shewed that all persons are known to God, 
BO this that every way they are known to him. Without, 
all things are naked ; within, all things are opened. 

As ' God saw that the wickedness of man was great 
in the earth,' so he saw that ' every imagination of 
\a; irxiiiit, per sjiinam 



the thoughts of his heart was only evil continually,' 
Gen. vi. 5. The psalmist sets out this omniscience 
of God to the life, Ps. cxxxix. 1, 2, &c. Christ, by 
his divine Spirit, discerned Nathanael to be ' an 
Israelite indeed, in whom was no guile,' John iv. 47 ; 
and the ruler of the synagogue to be an hypocrite, 
Luke xiii. 15. 

1. God was declared to be ' the searcher of hearts,' 
Sec. 74. 

2. God, being the creator of all within and without, 
must needs understand them all, and that throughout, 
Ps. xciv. 9, &c. 

This is a point of singular comfort to the upright ; 
it upholds them against such false imputations as Job's 
friends laid to his charge. 

On this ground, that God knoweth all things with- 
out and within, true saints can appeal to God in such 
cases as they are falsely charged withal, Ps. xxvi. 1, 2, 
and cxxxix. 23, 24. 

In extremities this omniscience of God movelh true 
saints to plead their integrity before him, Isa. 
xsxviii. 3. 

On the other side, this cannot but much affright the 
consciences of hypocrites, who, though they may with 
fair outward pretences soothe and deceive men, who 
can but judge according to outward appearance, yet 
they cannot deceive him ' to whose eyes all things are 
naked and opened.' 

This aflbrds a seasonable admonition to all of all 
sorts, narrowly to look to themselves ; at all times, in 
all places, in all things, every way, in their outward 
conversation, and in their inward disposition, even be- 
cause all things are naked and opened unto God. 

Sec. 78. Of God's seeing sin in such as arejuslljied. 

This text, that doth so fully set out the omniscience 
of God, is fitly pressed against those who hold and 
teach that God can see no sin in justified persons. 
That they may more fully express their mind therein, 
they set it out bj- these two comparisons : the first of 
an hat put upon an hour-glass; the second, of a bottle 
of ink poured into a sea of water. They thus apply 
these comparisons : as a man cannot see the glass that 
is covered with an hat, nor the blackness of the ink 
in a sea of water, so God cannot see sin iu the justi- 
fied. To this I answer, that resemblances from man 
to God do not hold, because of the infinite disparity 
betwixt them. 

To discover the vanity of the aforesaid assertion, I 
propound these queries : 

1. Whether there be any sin at all in the justified, 
while here they live, or no? The Scriptures expressly 
saith that ' there is no man that sinneth not,' 1 Kings 
viii. 46 ; that ' in many things we ofl'end all,' James 
iii. 2 ; that ' if we say that we have no sin, we de- 
ceive ourselves, and the truth is not in us,' John i. 8. 
Surely under these indefinite phrases, even the justi- 
fied must needs be comprised. If sin be in them, the 



<iOl(;K ON HKIiREWS. 



LCjiap. IV. 



foresaid description of God's omniscience plainly de- 
monstrates that God sees it. 

2. Do men see sin in others that are regenerate ? 
This cannot be denied, for Nathan saw sin in David, 
2 Sam. xii. 7, and Paul in Peter, Gal. ii. 11. Can it 
be imagined that man should see that which God 
cannot ? 

8. Can justified persons discern sin in themselves ? 
If not, why do they complain thereof? as David, Ps. 
xxxviii. 4, and li. 1, &c. ; yea, and the apostle Paul 
also, Rom. vii. 24. Surely God must needs see more 
in man than himself can. 

How should God punish sin in justified persons (as 
in Moses, Num. xxvii. 14, in David, 2 Sam. xii. 10, 
&c., and in Solomon, 2 Sam. vii. 14) if he can see 
no sin in them ? Or how should God order and dispose 
their sin to good (as he doth Rom. viii. 28) if he see 
no sin in them ? The punishment here spoken of, is 
not to be taken for the vindictive judgment of a judge, 
simply for the crime committed, but for the corrective 
chastisement of a father, for the amendment of the 
cfi'ender, 2 Sam. vii. 14, Heb. xii. 10. 

Many of their grounds whereupon they settle this 
opinion, that God soeth no sin in the justified, are 
raised from mistakes of sacred Scripture ; so as I may 
say to them, as Christ said to the Sadducees, ' Ye do 
err, not knowing the scriptures, nor the power of God,' 
Mat. xxii. 29. 

The first scripture which they mistake is this part 
of Balaam's prophecy, ' He hath not beheld iniquity 
in Jacob, neither hath he seen perverseness iu Israeli' 
Num. xxiii. 21. 

To take these words according to this translation, 
many judicious expositors' do thus interpret them: 
' God hath not beheld iniquity in Jacob utterly to de- 
stroy them : or to give them over to their enemies.' 
Others' thus : ' He seeth not iniquity in Jacob, in that 
he imputeth it not to him.' 

The true meaning of this scripture will be best 
found out by a due observance of the main scope 
thereof; which was this, to shew that God would 
Bufi'er no attempts to prevail against his people : 

1. In this case, not to behold, ti33, or, not to see, 
i^f*1, Esther viii. C), is not to endure to see such and 
such a thing to be done. When a father seeth his 
child wronged, he may say, I will not sec my child to 
be thus abused ; that is, 1 will not suffer him so to be 
handled, I will rescue my child, and revenge the wrong- 
doer. Thus God may be said, not to see that which 
he doth not like, and that which he will not sutler. 
Our English cxpoundeth this phrase, seeih not, 
applied to God. thus, appyimlh not, Lam. iii. 36. 

2. The words, 11X, translated iniqtiitii, and '?Dy, 
pen-erseiiess, do most properly and usually signify 
wrong and grievance. 

' Pc'ican nnnot. on Tiiidall transl. of Bible, Piscat. in 
Inc. 

• llicr. and Aug. in Ph. 81. Vatal). Calvin, Piscat. 



The former, translated iniquity, signifielh unequal 
dealing, Ps. xciv. 23. 

The latter, translated perrersrnrss, signifieth also 
mischief, Ps. vi. 16. 

Doth these words in Balaiim's prophecy imply evil 
in the enemies of Israel, rather than in Israel them- 
selves, or in the people of God ; so are both these 
words taken, Hab. i. 3. 

3. By Jacob and Israel are meant the whole body 
of the people that were then in the wilderness, where- 
of many were not truly justified. For in the verse 
before he sailh, ' God brought them out of Egypt.' 

4. The preposition 3, translated in, signifieth also 
to, or ai/dinst, as verse 23. So as the words may be 
thus translated, according to their true sense and 
meaning, ' God endureth not to behold wrong done 
against Jacob, nor to see grievance against Israel.' 
In this sense, what can be picked out to justify that 
gross ciTor, that God seeth no sin in justified per- 
sons ? 

A second ground that they raise out of Scripture 
for the foresaid error, is taken from sundry metaphors, 
such as ' God blotteth out transgressions,' and ' put- 
teth them away as a cloud,' and ' casteth them be- 
hind his back, and into the bottom of the sea,' &c. 
Of these, and other like metaphors, how they intend 
a full discharge of sin, see A Guide to go to God, or. 
All K.i-plaiintion of the Lord's I'royer, 5th petition, 
sec. 130. To apply metaphorical phrases simply, 
and that beyond the intent of the Holy Ghost who 
useth them, is to pervert the Scripture. 

A third ground is taken from the Holy Ghost's ex- 
pression of the church's beauty in these and such 
hke phrases : ' Thou art all fair, my love, there is no 
spot in thee,' Cant. iv. 7 ; and Christ ' gave himself 
for his church, that he might present it to himself a 
glorious church, not having spot or wrinkle, or any 
such thing ; but that it should be holy, and without 
blemish,' Ephes. v. 25, 26. 

Am. These and such like places are meant partly 
of the robe of Christ's righteousness, wherewith justified 
persons are clothed while here they live ; and partly 
of that glory wherewith the church shall be decked in 
the world to come. But from thence to infer, that 
there is no sin in justified persons while here they live, 
or that God can see no sin in them, is a false in- 
ference. 

Sec. 79. Of this phraae, ' ii((/i i(7i')W( ICC hiircto do.' 

The last clause of the 13th verse, which is this, 
ivith vliom ire hare to do, is ambiguous. 

The word >.oyo5, translated to do, is the very same 
that was used ver. 12, and translated, the irord. 

It is derived from a verb }Ayin, that signifieth to 
saij, or to speah; Mat. iii. 9. Answerably this word 
signifieth uord or speech which is uttered. 

In this sense the meaning is this, of lehom wi speak. 

In this sense the Greek preposition irghi, which 



Vee. 12, 13.] 



GOUGE ON HEBKEWS. 



333 



properly signifieth to, must be put for of. The pre- 
position TTEj;', which properly signifieth of, is used in a 
like phrase, thus, ' Of whom we have mauy things to 
Bay," Heb. v. 11. 

The foresaid word doth also signify a matter, a 
thing, or case, as where Christ saith, ' I will ask you 
one thing,' Xoyov ha, Mat. xxi. 24 ; and where he 
saith, ' saving for the cause,' crass/cro; Xoyou, Mat. v. 32. 
The Hebrews do also use 131, word, for thing or mat- 
ter, as Exod. xviii. 26, Esther ix. 31. In reference 
to this signification, it is here translated, ' with whom 
■we have to do.' 

This same word yjyog signifieth also an account. 
In this sense it is frequently used, and that both in 
taking an account, as Mat. xviii. 23, and xxv. 19, and 
also in giving an account, as Luke xvi. 2, Eom. 
xiv. 12. In this last signification of an account, the 
preposition Tji;, to, is properly used, and it may be 
thus translated, ' to whom we are to give an account.' 

None of these senses are impertinent. 

Our former English translators mention the two 
former interpretations ; one in the margin thus, 
' concerning whom we speak ;' the other in the test 
thus, ' with whom we have to do.' 

The former of these giveth proof that Christ is the 
searcher of hearts ; for Christ is he concerning whom 
the apostle especially speaketh. Thus all the points 
which were before in general delivered, of (Sod's power 
and property in this respect, are in particular to be 
applied to Christ; yea, by just and necessary conse- 
quence, it also from thence followeth that Christ is 
true God. Hereof see Chap. i. 8, Sec. 107. 

The latter giveth evidence that it is the Lord with 
whom we have especially to do in all things. Thus 
much is implied under this charge which God giveth 
to Abraham, ' Walk before mo,' Gen. xvii. 1 ; so did 
Enoch, Gen. v. 24 ; Noah, Gen. vi. 9 ; Abr.aham and 
Isaac, Gen. xlviii. 15 ; and Joseph, Gen. xxxix. 9. 

Under this interpretation may well be comprised 
that which was noted of giving an account to God. 
For they who have to do with God must give an ac- 
count to him ; and in giving an account to God they 
have to do with him. See Chap. ii. 13, Sec. 129. 

God is the supreme sovereign over all ; he hath ap- 
pointed to every one his work. He is that Judge to 
whom all are to give an account. 

On this ground we ought in all things to have an eye 
to him ; in matters of his worship, and in our affairs 
with men, magistrates, subjects, masters, servants, all 
of all sorts apply this. Col. iii. 23, and iv. 1. 

Sec. 80. Of the irs'ilulhii o/Heb. iv. 12, 13. 

Vcr. 12. For the icord of God is qukk and pomrfal , 
{iiid xhorpcr thtm antj Ituo-cdr/nl sword, j'icrciiif/ even to 
the diridiiirj asunder of soul and spirit, and of the joints 
and inarroir, and is a di.scerner of the thouyhts and in- 
tents of the heart. 

13. ^cither is there any creature that is not manifest 



in his siyht ; hut all things are naked and ojiened unto 
the eyes of him with whom ive have to do. 

The sum of these two verses is, the efficacy of God's 
word. 

About it we may observe, 

1. The point itself, ver. 12. 

2. A proof thereof, ver. 13. 

In laying down the point, the apostle expresseth, 

1. The inference, in this causal particle /or. 

2. The substance: and that is declared, 1, simply; 
2, comparatively. 

In the simple consideration there is set down, 

1. The thing described, the word of God. 

2. The description thereof by two epithets : 1, quick; 
2, powerful. 

The comparison is taken from a two-edged sword. 
In the comparison, the word is, 

1. Generally said to be sharper than any sivord. 

2. It is particularly demonstrated, wherein it is 
sharper. 

The particulars are set down, 1, metaphorically; 
2, plainly. 

The metaphor declares two virtues of the word : 

1. A piercing virtue. 

2. A dividing virtue. 

The latter virtue is illustrated by the things divided, 
which are two couple : 

1. Soul and spirit. 

2. Joints and marrow. 

The particular efl'ect of the word plainly expressed is, 

1. Propounded, in this word, discerner. 

2. Amplified by the subject wherein that virtue is 
exercised. This is double : 

1, Thought; 2, Intents of the heart. 
The proof of the foresaid power of the word is taken 
from the omiscience of him whose word it is. 
Hereabout there is, 

1. A description of the point. 

2. A declaration of the person. 

The point itself is demonstrated two ways, 
1, Negatively ; 2, Affirmatively. 
The negative noteth out, 

1. The persons seen. 

2. The manner of seeing them. 

The persons seen are set out two ways : 

1. By an indefinite title, creature. 

2. By a negative extent, not ariy, that is, every one. 
The manner of seeing them is set forth three ways : 

1. By a double negative, neither, not, which mak- 
eth a strong affirmative. 

2. By a clear manifestation, in this word manifest. 

3. By an assured evidence, in this phrase, in his sight. 
The affirmative part of the description implieth two 

points : 

1. The general matter, all things. 

2. The kind of discovering them : and that in two 
metaphors : 

The iii-st respectelh things outward, they ute naked. 



3:34. 



tiOUGE ON JIEBUEWS. 



[Chap. IV. 



The second things inward, they are opened. 

The foresaid metaphors are amplified by their evi- 
dence, thus, in God's eyes. 

The person whose omniscience is thus laid out, is 
demonstrntod by that reference which we have to him, 
in this phrase, ivith ivhom we have to do. 

Sec. 81. 0/ observations raised out o/ Heh. iv. 12,13. 

I. God hath vouchsafed his word to us. This title, 
the word of God, takes this for grant. See Sec. 69. 

II. God's u-ord shall not he in vain. This ariseth 
from the inference. See Sec. 68. 

III. God's word is a living word. It is quick. See 
Sec. 70. 

IV. God's word is a tvord of power. It is poioerfal. 
See Sec. 70. 

V. God's word is sharp. This is implied under this 
comparative degi'ee, sharper. See Sec. 71. 

VI. God's tvord is as a two-cdyed sword. Hereunto 
it is resembled. See Sec. 71. 

VII. God's ivord is sharper than the sharpest in- 
strument. A two-edged sword is the sharpest of in- 
struments ; but the word is sharper than it. See Sec. 
71. 

'NTII. God's uord is a spiritual sword. Spiritual 
effects arc here attributed to it. See Sec. 72. 

IX. God's word dirideth the closest and firmest 
thiixgs. Such are soul and spirit. See Sec. 73. 

X. God's tvord picrceth the hardest things. Such 
are the joints. Sec Sec. 73. 

XI. God's word jnercfth to the innermost things. 
Such is the marrow. See Stc. 73. 

XII. God's word i-i an exact censor. It is a critic. 
See Sec. 74. 

XUI. God's tvord reacheth to men's thoughts. This 
is here plainly expressed. See Sec. 74. 

XTV. God's word discovereth intents and purposes. 
This also is here expressed. See Sec 74. 

XV. God's u-ord searchcth the very heart. For this 
end mention is here made of the heart. See Sec. 74. 

XVI. God's word is powerful as God himself. This 
is gathered from the inference of this 13th verse. See 
Sec. 75. 

XVII. All of all sorts are known to God. This 
negative, not any. intends as mnch. See Sec. 75. 

XVIII. God fully knoxrs all. This negative, not 
manifest, importeth so much. See Sec. 74. 

XIX. Both things and persons are under God's cog- 
nisance. The distinction betwixt creatures and things 
implitth this point. See Sec. 77. 

XX. All ouhvard things are clearly discovered to 
God. They are as naked. See Sec. 77. 

XXI. God disccrneth the innermost things. This 
metaphor implied under this word o/jcnerf, intendeth as 
miuli. See Sec. 77. 

XXII. God seeth sin in all. Sin is comprised 
under this general, all things. See Sec. 78. 

XXIII. We hare to do with God in all things. 



XXIV. We must give an account to God. These 
two last doctrines are implied in this phrase, with 
tvhom we have to do. See Sec. 79. 

Sec. 82. Of the inference of the lith verse. 

Verse 14. Seeing then that ire have a great high 
priest, that is passed into the heavens, Jesus, the Son of 
God, let lis holdfast our profusion. 

This and the two next verses do so expressly speak 
of Christ's priesthood, as some expositors ' think it 
fit to begin the fifth chapter with them. But I see 
no gi-eat cause to alter the ordinary division of these 
chapters. For those three last verses are as a per- 
fect transition, which looketh backward and fonvard. 

1. They look backward, to that which had been said 
of Christ's silting on high, being the Son of God, 
chap. i. 3, 5, and to Christ Jesus his being ' the 
high priest of our profession,' chap. ii. 17, and iii. 1. 
In reference to these and other like passages, the 
apostle maketh this inference, ' Seeing then that we 
have a great high priest,' &c. 

2. They look forward as the sum of that which 
the apostle delivereth in the chapters followmg, con- 
cerning Christ's priesthood. 

The note of reference, oln, is this ordinary illative 
conjunction therefore, which wo here translate lhe)i, 
and it implieth a consequence. The consequence 
here intended may be that which is here comprised 
under this phrase, ' Let us hold fast our profession.' 

In looking backward it may imply a general, par- 
ticular, and immediate reference. 

1. The general reference is to all that hath been 
before spoken concerning the priesthood, exaltation, 
and sonship of Jesus, all which are here hinted as a 
motive to ' hold fast our profession.' 

2. The particular reference is to that main point 
which the apostle presseth in this and the former 
chapter about ' entering into God's rest.' For if the 
question be asked. What hope we poor siuncrs may 
have of entering thereinto ? the apostle here maketh 
answer. That Christ our great high priest being 
passed into heaven, wo also in and by him have hope 
to enter. 

3. The immediate reference is to that which he 
had delivered of the power of God's word, and pierc- 
ing sight of God himself, vers. 12, 13. Wo shall be 
assuredly found out if we fall from our profession, it 
becomes us therefore to hold it fast. 

All and every of these references teach ns to im- 
prove to our best advantage the means which God 
affordeth to us. God hath given us his own Son, 
whose throne is in the heaven, who is ' the apostle 
and high priest of our profession,' who hath prepared 
an everlasting rest for us, whose word is exceeding 
powerful, and who himself is a searcher of hearts ; 
therefore wo ought to persevere in the faith of Christ, 
and hold fast our profession. 

' Luther, Calvin. 



Vek. U.] 



GOUGE ON HEBREWt 



335 



Thus will it not repent the Lord that he hath given 
us his Son to be our king, priest, and prophet ; and 
with him his powerful word. Thus shall we find and 
feel the sweet comforts and refreshments that flow 
from Christ, and partake of all his benefits. Thus 
shall we see just cause to bless the Lord for those 
great gifts bestowed on us. 

Sec. 83. 0/haviiiy a great hii/h priest. 

Most of the particulars here laid down about 
Christ's priesthood have been before handled, as, 
that Christ is a priest, an hi</h priest, and a f/reat liujii 
priest. Of these see Chap. ii. 17, Sees. 172, 173, 
&c. 

We are said to have {i-xoiT-g) this priest in sundry 
repects. 

1. In that God the Father gave^him to us by pro- 
mise. Gen. iii. 15. 

2. Li that Christ is actually exhibited, being come 
down from heaven, having assumed our nature (in 
which respect he is ' taken from among men '), and 
in our nature done and endured whatsoever as a priest 
he was to do and endure. 

3. In that, by the ministry of the gospel, he is 
ofiercd and tendered unto us, Gal. iii. 1. 

4. In that we profess to believe in him, and there- 
by take him for our priest, if at least we do indeed 
believe as we profess. For to heliere in Christ is to 
receive him, John i. 12. 

Thus we see that this word haviiuj carrieth em- 
phasis; and is much more than if he had said, ' See- 
ing there is,' &c. This implieth a right to him, and 
a kind of possession of him. 

This is a great privilege thus to have such a priest, 
such an high priest, so great an high priest. All 
men have not this priest. 

How should we esteem him ! How careful should 
we he to use him as our priest ! See Chap. ii. 17, 
Sec. 175. 

Oh let not that be verified in us, which the wise 
man thus hinteth of a fool, ' Wherefore is there a 
price in the hand of a fool to get wisdom, seeing he 
hath no heart to if?' Prov. xvii. IG. 

Sec. 84. 0/ Christ heiiHi ill heaven as our priest. 

The place where Christ continueth to exercise his 
priesthood, is here said to be rouj ou^avoug, the heavens. 
The plural number, heavens, is used to set out the 
height and excellency of the place. See Chap. i. 3, 
Sec. 35. 

1. This is a strong argument against the ubiquity 
of Christ's body. For that which is contained in the 
heavens, is not everywhere present. I may in this 
case say, as the angels did to them that sought Christ 
in the grave when he was risen, Luke xxiv. 5, Why 
seek ye him that is in heaven among them that 
are on earth ? Long may they so seek him, but 
while he abideth in heaven they shall not find him on 



earth. The like may bo pressed against transub- 
stantiatiou. 

2. This sheweth the pre-eminency of Christ's priest- 
hood above all others' priesthood. Others exercised 
their priesthood in places made with hands ; but 
' Christ is not entered into holy places made with 
hands, but into heaven itself, now to appear in the 
presence of God for us,' Heb. ix. 24. 

3. This miuistereth matter of great consolation to 
us, against whom heaven was shut by reason of our 
sins, but now it is opened by ^Christ ; so as we may now 
well labour to enter into the celestial rest, as we were 
exhorted, ver. 11. For the way is made open, and 
places are there prepared for us, John xiv. 2. This 
is a strong inducement to stir us up to do as the peo- 
ple did in the days of John the Baptist, when ' the 
kingdom of heaven suiTercd violence, and the violent 
took it by force,' Mat. xi. 12. 

4. This may stir us up to ' seek those things^ that 
are above, where Christ sitteth on the right hand of 
God ; ' and to ' set our afl'ectious on things above, 
not on things on the earth,' Col. iii. 1, 2. 

5. This teacheth us in prayer to look up unto 
heaven, where Christ our high'priest is. For this end 
Christ putteth us in mind of God's being in heaven, 
where he teacheth us thus to pray, ' Our Father 
which art in heaven,' Mat. vi. 9. 

G. This assureth us that Christ is where his Father 
is, presenting himself as our high priest for us con- 
tinually before his Father. 

7. This giveth evidence that we also that believe in 
Christ shall have an habitation in heaven. For saith 
Christ to such, ' I go to prepare a place for you : and 
if I go and prepare a place for you, I will come again 
and receive you unto myself, that where I am, there 
ye may be also,' John xiv. 2, 3. 

Sec. 85. ()f Christ's 'passing' into heaven, and our 
communion with him. 

Christ is said to have passed into the heavens. 
The Greek word diiXriXuSora, translated passed, is a 
compound. The simple verb i^x"/'''^' signifieth to 
come. The preposition dia. signitieth throu;ih. This 
compound signifieth to pass through, notwithstanding 
any ditficulties that may seem to hinder. Thus it is 
said that an angel and Peter ' 2)(issed the first and 
second ward,' Acts xii. 10. 

Om- Lord Christ having assumed our nature, passed 
through the Virgin's womb ; and being born, in his 
infancy, childhood, and man-age, passed through many 
difficulties, as temptations, atllictions, persecutions, 
death itself, and the grave ; yea, after his resurrection 
he passed through the three regions of the air, and 
the several orbs of the starry heavens, and so entered 
into the highest heavens. 

Thus we see that nothing could hinder him fi'om 
that place where he intended to appear as our priest 
for us before his Father. 



336 



GOUGE ON HEBREWS. 



[Chap. IV. 



On this ground we may bo confident that we also 
who believe in Christ shall puss through all impedi- 
ments and obstacles, to be in that rest whore he is. 
As the head himself passed through all, so will he 
cause his members to pass through all, that they may 
be where ho is. 

The conjunction of these two points (1, that we 
have Christ for our priest ; 2, that he is passed into 
the heavens) do prove, that Christ's bodily absence 
hinders not our communion with him, nor our parti- 
cipation of the benetit of his priesthood. We have 
him for our priest though he be passed into the 
heavens. Expressly is this again set down, Heb. 
viii. 1. 

1. Though in body he be absent, yet in his divine 
Spirit he is ever with us, according to his promise, 
Mat. xxviii. 20. 

2. Faith hath a virtue to pierce into heaven, where 
Christ is. It seeth him whq is invisible, Heb. xi. 27 ; 
John XX. 29. 

Singular comfort doth this minister to ns on earth, 
that so great a distance as is betwixt heaven and earth 
cannot hinder our communion with Christ. We may 
by faith have recourse to him as if he were on earth ; 
and though he were on earth, yet access to him would 
be to little purpose without faith. Mat. xiii. 58. 

Sec. 86. Of Christ a priest, both God and man, and 
of our duty thereupon. 

To shew distinctly who this priest was, he ex- 
pressclh his name, Jesus. This name was his proper 
name, given to him upon his incarnation. Of it, see 
Chap. ii. 9, Sec. 73 ; Chap. iii. 1, Sec. 29. 

By this title the apostle declareth Christ to be man, 
whereby he was fit to do all works of service and 
sutfering that were to be done and endured by a priest. 
Ho declareth himself hereby to be a Saviour. See 
Chap. ii. 9, See. 73. 

Because the priesthood which Christ undertook 
required matters of divine dignity and authority, the 
apostle addeth that special relation which Christ had 
to God, in this phrase, ' the Son of God.' Of this 
relation, see Chap. i. 2, Sec. 15. 

By this it appeareth that our priest was both God 
and man, able and fit for that function. Hereby is 
Christ distinguished from Aaron, and from all other 
priests. Hereof sec more, Cbap. ii. 17, Sec. 172. 

The duty required by virtue of Christ's priesthood 
is thus expressed, ' Let us hold fast our profession.' 

Of the manner of the apostle's expressing his mind 
in the plural number and first person, whereby with 
others he incites himself, see ver. 1, Sec. 3. 

By pr/ifenxinn is here meant the true faith pro- 
fessed. Of the word o/io>.oyla, here translated profes- 
sion, see Chap. iii. 1, Sec. 27. 

The verb r.sarui/itv, translated hold fust, signifieth 
to hold a thing so fast as not to let it go again. Thus 
it is used of holding Christ when they had apprehended 



him, Mat. xxvi. 48 ; and of Herod's holding John 
when he bound him in prison, Mark vi. 17. It is 
also used of the Jews holding the traditions of their 
elders, which they would by no means let go, Mark 
vii. 3, 4, 8. It is applied to retaining of sin in ob- 
stinate persons, which shall not be forgiven, John xx. 
23 ; here it implieth perseverance. In this sense is 
this verb used three times by Christ, namely, in his 
epistle to Pergamos, Ilev. ii. 13 ; to Thyatira, Rev. 
ii. 25 ; and to Philadelphia, Rev. iii. 11. 

Of perseverance in the faith, see Chap. iii. G, Sec. 
68. 

The inference of this duty upon the description of 
Christ our priest sheweth, that the ground of our per- 
severance resteth on Christ's priesthood. For this 
end doth the apostle exhort us to ' consider the High 
Priest of our profession,' chap. iii. 1. 

The sacrifice which Christ as our priest once offered 
up, the intercession which he continually maketh, and 
the benefits which flow from his priesthood (whereof 
see Chap. ii. 17, Sec. 174), are both means and helps 
to perseverance. 

It becomes us, even in this respect, to be well 
informed in this mystery of Christ's priesthood, much 
to meditate thereon, and well to place our confidence 
on it. 

Sec. 87. Of the inference o/ver. 15. 

Ver. 15. For ive have not an high priest tvhich can- 
not he touched with the feeling of our infirmities ; hut 
was in all points tempted Wee as we are, yet without 
sin. 

This verse is added to remove a scruple which might 
arise from the excellency of that priest, who is de- 
scribed in the former verse. For a poor sinner, iipon 
a deep apprehension of his own unworthiness, vileness, 
and cursedness, might thus reason : True it is that 
Christ is a priest, but so great an high priest, sitting 
on a glorious throne in heaven, the very Son of God, 
as I, poor, weak, cursed sinner, who am subject to 
many infirmities and corruptions, dare not go to him 
for mediation. 

To remove that scruple, the apostle here sheweth, 
that albeit be were so great and glorious a priest, yet 
he was withal ' touched with a feeling of our infirmi- 
ties,' and ' tempted as we are ;' so as we have good 
cause to believe that he will be merciful unto us, and 
read v to receive and relieve us. (Hereof see Chap, 
ii. 17, Sec. 176). 

Thus this causal conjunction yaj, for, is here fitly 
added, in that it pointeth at a reason why we should 
hold fast the profession of our faith in Christ ; be- 
cause ho is not only the Son of God, a great high 
priest in heaven (which was one reason), but also 
because ho was ' touched vath the feeling of our in- 
firmities,' and ' tempted as we are,' which is another 
reason. 

Wo may well hence infer, that it is necessary to be 



Vee. 15.] 



GOUGE ON HEBREWS. 



337 



instructed in Christ's humiliation, temptations, pas- 
sions, and infirmities, as well as in bis divine majesty, 
dignity, authority, and power. The sacred Scripture 
doth distinctly, perspicuously, and fully declare both. 
Where it speaks of the one, it frequently speaks of 
the other. 

Christ's humiliation, infirmities, and sufferings, are 
the means whereby we have access to Christ ; they 
are the ground of our encouragement to fly unto him. 
His divine dignity and power are means of strengthen- 
ing our faith, and making us wholly to rely upon him. 
Were it not for the former, we durst not approach 
unto him ; were it not for the latter, we could not 
with confidence rest upon him. 

Sec. 88. Of Chrht'sfeUow-feeUitr/. 

In setting down the infii-mities of Christ, the apostle 
useth two negatives ; thus, ' We have not an high 
priest which cannot be touched,' &e. This he doth 
to convince us the more of the truth of the point. 
Two negatives in Greek make a strong affirmative (as 
was shewed ver. 13, Sec. 7G). It is more than if he 
had said, 'We have a high priest that can be touched,' 
&c. These two negatives intend an improbability, if 
not an impossibiUty, of the point ; yea, they imply 
that it cannot be otherwise thought but that Christ 
should be so touched : of it we may not make any 
doubt or question. 

The word duvd/x-'voii, here translated can, is in this 
case turned able, duvarai which implieth a fitness and 
readiness to a thing. See Chap. ii. 18, Sec. 183. 

This phrase, touched iritli afeeVtnij, is the interpre- 
tation of one Greek word, ffu,a!ra()^ira/, which is a com- 
pound. The simple verb cduj/s/v, pnli, signifieth to 
suffer ; the preposition eiiu, with. The compound 
au/x.'nuSh-j, to nuft'er with, or to be mutually affected 
with others' sufferings ; even so as if those sufferings 
touched one's self, and he himself felt the weight or 
pain of them. 

This word is used to set out the compassion which 
these Hebrews had of the apostle in his bonds, and it 
is thus translated, ' Ye had compassion of me in my 
bonds,' Heb. x. 31. They so tendered him, or were 
so affected towards him in his bonds, as they would 
have been toward themselves in the like case ; accord- 
ing to that direction which is given Heb. xiii. 3. A 
participle derived from this verb au/j.-ahi';, is thus 
translated, having compassion one of another, 1 Peter 
iii. 8. This word, to sympathise, is drawn from that 
Greek word. Our English phrase, ' touched with a 
feeling,' implieth that Christ is so affected with our 
miseries as if he himself lay under them, and felt them 
as much as we. 

To set forth the compassion of the high priest 
under the law, there is another compound, (LiTpomckTv, 
derived from the same simple verb, which signifieth 
to have compassion with measure, that is, to have so 
much compassion as is sufficient. Herein he was a 



type of Christ, who hath indeed as much compassion 
as is requisite. In this respect Christ is said to be ' a 
merciful high priest, in that he was made like to us.' 
See Chap. ii. 17, See. 176. 

Sec. 89. Of the infirmities xchereof Christ hath a 
felloir-feeling. 

The particulars whereof Christ is here said to have 
a feeling are comprised under this word aghviiaii, in- 
firmilies. The Greek word is a privative compound. 
The simple noun, eSing, signifieth strength. Thence 
a verb, eSemTv, which signifieth to strengthen, 1 Peter 
V. 10. The privative compound, ao6s\iiTv, hath a con- 
trary signification, which is to be sich- or weak, James 
V. 14, Rom. xiv. 2. So this noun signifieth sickness, 
John xi. 4, or any other weakness and infirmity, 2 Cor. 
xii. 9, 10. 

The plural number, dahmiai;, infirmities, is here 
used, because they were very many. They are said 
to be ri'iiiv, our infirmities, because they were such as 
we have in their kind, and because they were under- 
taken for om- sakes. In this respect he is afterwards 
in this verse said to be ' tempted like as we are.' 

We have infirmities of soul, and of the several 
faculties thereof; and of the body, and several parts 
thereof, both inward and outward ; yea, all the temp- 
tations and afflictions from others whereunto we are 
subject, may be comprised under infirmities. Of all 
these had Christ a feehng. 

That which is here taken for grant, that Christ was 
' touched with a feehng of our infirmities,' may be 
taken two ways. 

1. In reference to those infirmities wherewith he 
was in bis own person afflicted. These were such as 
we are subject unto, as is shewed before. He was 
herein made like to us. See Chap. ii. 17, Sec. 169. 

2. In reference to those infirmities wherewith we are 
afflicted. Christ being ottr head, he had a fellow- 
feeling of them. It is oft noted in the history of the 
Gospel, that he was ' moved with compassion.' See 
Chap. ii. 17, Sec. 176. 

As an evidence of Christ's fellow-feeling of our in- 
firmities, he wept, John xi. 35, Luke xix. 41 ; he 
groaned and mourned, Mark iii. 5 ; he invited such 
as were heavy laden to come unto him. Mat. xi. 28 ; 
he preached to the poor, Mat. xi. 5 ; he comforted 
the afflicted. Mat. ix. 2 ; and absolved the penitent 
sinner, Luke vii. 47, 48. 

Because we are most afl'ected with outward evi- 
dences, it is expressly noted that he fed the hungry, 
cleansed the lepers, healed the sick, eased the pained, 
gave sight, hearing, and speech to such as wanted 
them, restored limbs, raised the dead, and dispos- 
sessed devils. 

To shew that he had this fellow-feeling, not on earth 

only, birt that he retaineth it even still in heaven, he 

hath not only in general said concerning his people, 

' He that toucheth you toucheth the apple of mine 

Y 



338 



GOUGE OX HEBREWS. 



eye,' Zccli. ii. 8 ; but also in particular, when his 
church was persecuted, he said to the persecutor, 
• Saul, Saul, why persecutcst thou me ?' Acts is. 5. 
In this respect the apostle calleth the afflictions of the 
church, ' the remnant of the afflictions of Christ,' 
Col. i. 24, namely, such as Christ, through his com- 
passion and fellow-feeling, sufferoth in his mystical 
body. 

Ohj. It cannot stand with Christ's heavenly glory 
to have a fellow-feeling of miseries. 

Ans. This fellow-feeling ariseth, not from any pas- 
sion or proper sufl'ering in soul or body, but from the 
mystical union which is betwixt him and his members. 
He accepts kindnesses done to them as done to him- 
self, and accounts wrongs done to them as done to 
himself, Mat. xxv. 40, &c. 

Christ is thus touched with the feeling of onr 
infirmities, that we might be the better persuaded 
to seek to him for succour in all our needs. See 
Chap. ii. 17, Sec. 17G in the end. 

This doth much commend Christ's tender-hearted- 
ness to us. He doth every way respect both our 
weakness and our wretchedness. 

It becomes us oft to meditate hereon for strengthen- 
ing our faith. It is a great encouragement for us to 
go unto him, especially if we consider how he was 
touched in his own person, and by reason of his union 
with us. Let us hereupon lay open our sores aud 
griefs before him. The more we are afflicted, the 
more he will pity us. 

See. 90. Of Christ being tempted as kc are. 

To prove that Christ was ' touched with the feeling 
of our infirmities,' the apostle sheweth how far he was 
tempted. This he bringeth in by a particle of oppo- 
sition, ht, hut, which here importeth a reason of the 
aforesaid fellow-feeling, which was because he was 
tempted. 

To make this reason the more clear, the apostle thus 
expresseth the extent of Christ's temptations, xara 
•TriiTa, in all points, or according to all things, even 
all things wherein it was needful and useful for him 
to be tempted. 

How Christ was tempted, and how many ways, see 
Chap. ii. 18, Sec. 182. 

It is further added, Nice as we are, or word for word, 
xad' hiMaiorriTa,, after the similitude ; SO is this very phrase 
translated, Heb. vii. 15. Here the phrase is used 
after the Hebrew manner, for the adverb similiter, 
like, namely, like to us. Not unfitly therefore, for 
sense, is it here translated like as tee. Christ was 
tempted as we are tempted, in that he assumed the 
nature of our infirmities, and thereby made himself 
subject to the infimiitios of our nature. Thus was he 
made like us, and that in all things, as is shewed 
Chap. ii. 17, Sec. GB, 09. 

This the apostle doth here thus distinctly set down, 
to assaro ns that Christ hath compassion on us, and 



[Chap. IV. 

will succoar and support us in all our infirmities and 
distresses. See Chap. ii. 18, Sec. 180. 

Sec. 91. Of Chist's heinr/ without sin. 

To prevent a cavil against the foresaid truth, that 
Christ was ' in all things tempted as we are,' the 
apostle addeth this exception or hmitation, yet yjifii 
afia^Tiac, ivithout sin. Though Christ might be 
tempted to sin, j'ct could no sin seize upon him. See 
Chap. ix. 14, Sec. 80. 

The purity of Christ is set out negatively, thus, 
without sin, to demonstrate the point more clearly and 
fully. For such as are just and holy, Mark vi. 20, 
righteous and blameless, Luke i. G, may have sin in 
them ; for the regeneration of men is not perfect in 
this world, but to be without sin is to be perfectly 
pure, for sin only pollutcth and defileth a man. Christ, 
then, is here set forth to bo light, in whom is no dark- 
ness ; to be perfectly pure. There was no corruption 
within him, no speck or spot without him. This was 
prefigured by the quality of the sacrifices, which, under 
the law, were to be oftered up as a type of him. 

In general, every sacrifice was to be ' without 
blemish,' Lev. i. 10. 

In particular, the paschal lamb, which was an espe- 
cial type of Christ, was to be without blemish, Exod. 
xii. 5 ; and the red cow, which was a like special type, 
was to be ' without spot, and without blemish,' Num. 
xix. 2. The perfection of Christ's purity is more fully 
set forth under the legal sacrifice by these inhibitions, 
that they might not be blind, nor lame, nor sick, Mai. 
i. 8. That which was blind wanted a member ; that 
which was lame was defective in what it had ; that 
which was sick was inwardly infected. By these 
negatives is implied that the sacrifice should be sound 
within, and full in all the parts, and perfect in those 
which it had. Thus it set forth the inward sincerity 
of Christ, the outward integrity of all parts of obedi- 
ence, and the perfection of everything that he did. 
In reference to the sacrifice under the law, Christ is 
styled ' a lamb without blemish, and without spot,' 
1 Peter ii. 19. 

As legal sacrifices, so priests also did set out 
the integrity of Christ ; for they were to have no 
blemish. Lev. xxi. 17, 18; and the high priest was 
to carry this title, ' Holiness to the Lord,' Exod. 
xxviii. 30. 

The prophets also foretold as much, and that both 
negatively, thus, ' Ho had done no violence, neither 
was any deceit in his mouth,' Isa. liii. 9 ; and afSr- 
matively, thus, ' The Spirit of the Lord shall rest upon 
him, the Spirit of wisdom,' &c.,l8a. xi. 2, &c. 

In these respects ho is styled 'just,' Zech. ix. 9 ; 
the ' branch of righteousness,' Jer. xxxiii. 15 ; ' the 
Lord our righteousness,' Jer. xxxiii. 16 ; ' the holy 
of holiest,' Dan. ix. 24. 

In the New Testament this is more plentifully and 
distinctly set forth in his conception, birth, and whole 



Ver. 1G.] 



GOUGE ON 



33D 



course of life, and thereupon called 'that holy thing,' 
L'lke i. 35, and the 'just one,' Acts xxii. 14. 

ObJ. Sin is natural, John iii. 6, Ps. li. 5, Job xiv. 4. 

Ans. 1. Sin is not essentially natural ; it is only an 
accident. 

2. It is an inseparable accident to such as come 
from man by man in the ordinary course of nature ; 
vi t not so but that God can sever this accident, and 
not destroy the nature. 

3. Though Christ came /row man, yet he came not 
hi/ man. He was conceived by the Holy Ghost, Mat. 
i. 20. 

Ohj. 2. Christ was in the loins of Adam, and there- 
upon guilty of Adam's sin. 

Ans. 1. The proposition may be denied if Adam be 
considered as a public person representing others, and 
receiving or losing for them. For Christ was himself 
another public person and root, as is evident by these 
phrases, ' the first Adam,' ' the last Adam ;' ' the 
first man,' ' the second man,' 1 Cor. xv. 45, 47. In 
this respect Adam is styled the fitjure of Christ, Eom. 
v. 14. As Adam was a head and a root, so was 
Christ. If Adam had not fallen, Christ had not been 
born. 

2. The consequence may also be denied ; if the 
proposition be meant of that common matter from 
whence all men came ; for though the matter of Christ's 
body were from Adam, yet it was not by natural gene- 
ration, but by a supernatural operation of the Holy 
Ghost. 

As there was no original sin in Christ, so nor actual. 
Not inward, for ' he knew no sin,' 2 Cor. v. 21. Not 
outward, for not in speech : ' no guile was found in 
his mouth,' 1 Peter ii. 22. Nor in deed, for he chal- 
lenged his adversaries if they could impeach him of 
any blame. And when the devil himself sifted him, 
he fonnd nothing in him, John xiv. 30 ; for he loved 
the Lord with all his heart, &c., and his neighbour as 
himself, and therein fulfilled the whole law, and so 
transgressed no part thereof. 

As for Christ, it was suflicient that he took man's 
nature. He needed not to take his corruption. 

This which the apostle here cites as a prerogative 
of Christ, discovers the dotage of papists about the 
conception of the virgin Mury without original sin. 
She was conceived by natural propagation, and so had 
sin conveyed into her. Had she had no original sin, 
she could have had no actual sin. If no actual sin, why 
was she reproved by Christ? Luke ii. 49, John ii. 4. 
If she had had no sin, she had needed no Saviour nor 
offering for sin, yet she acknowledged Christ her Sa- 
viour, Luke i. 47, and carried a pair of turtle doves 
for her offering, Luke ii. 24. 

Christ was pure without sin upon these grounds : 

1. That his human nature might be fit to bo united 
to the divine nature. 

2. That he might be a sufficient Saviour of others. 
' For such an high priest became us, who is holy,' set 



apart by God for that function ; ' harmless,' without 
actual sin, having never done harm nor wrong to God 
or man ; ' uudefiled,' free from original corruption ; 
' separate from sinners,' exempt from the common 
guilt of Adam's sin under which all men lie, Heb. 
vii. 2G. 

3. That ' we might be made the righteousness of 
God in him,' 2 Cor. v. 21, which he could not have 
been if he had not been without sin. 

4. That we might be saved, and yet the law not 
frustrate, Rom. viii. 3, and x. 4. 

6. That Satan might have nothing to object against 
him. 

6. That death, grave, and devil might lose their 
power by seizing on him that was without sin. 

1. The foresaid purity of Christ, to be without sin, 
puts a difference betwixt Christ and other priests, who 
' offered for themselves, and for the errors of the people,' 
Heb. ix. 7 ; but Christ, ' being without sin,' offered 
not for himself. 

2. It hence appeareth that no other man could have 
been a sufficient priest ; for ' there is none righteous, 
no, not one.' ' All have- sinned,' Rom. iii. 10, 23. 

3. This affordeth much comfort to us against our 
manifold sins ; fur when we appear before God, he be- 
holds us in our surety. God's eye is especially cast 
upon him who is ' without sin.' 

4. This may be a good incitement unto us to cleanse 
ourselves from all sin, as far as possibly we can, that 
we may be like unto him. ' Every man that hath 
hope in Christ purifieth himself, even as he is pure,' 
1 John iii. 3. Christ was free from original corrup- 
tion. We must labour to subdue it in us, Eph. iv. 
20-22. Christ knew no sin within him. We ought 
to be so circumspect over our inward disposition as in 
truth to say, ' I know nothing by myself,' 1 Cor. iv. 4. 
There was no guile found in Christ's mouth. We 
ought to ' put away lying, and speak every man truth 
with his neighbour,' Eph. iv. 25. Christ did not evil. 
We ought to ' abhor that which is evil, and to cleave 
to- that which is good,' Rom. xii. 9. 

Sec. 92. Of the inference of the IGth verse. 

Ver. 16. Let us therefore come holdly unto tlie throne 
of grace, thai we may obtain mercy, and find grace to 
help in time i>f need. 

In this verse is laid down a second use of Christ's 
priesthood. The former was to ' hold fast our pro- 
fession,' ver. 14. This is to ' approach to the throne 
of gi'ace.' Both of them are brought in with this 
usual particle of reference, therefore. 

This latter is inferred both upon the dignity and 
also upon the infirmities of Christ ; the former espe- 
cially upon his dignity. This shews Christ's readiness; 
that his ablcness to help. Where these two concur, 
will and power, no question need be made of any 
needful succour. Well did the leper which came to 
Christ thus join them together, ' Lord, if thou wilt. 



340 



GOUGE ON HEBREWS. 



[Chap. IV. 



thou canst make me clean,' Mat. viii. 2. Both these 
must be known, believed, and called to mind, when 
we go to God. 

From this inference it may be inferred that without 
Buch a priest as Christ is, there is no access to God. 
If we must ihcirfore go to God because we have such 
a priest, it followcth that without such a priest we can- 
not go to God. See Chap. ii. 17, Sec. 179. 

The compound verb 'Tr^oaioyjJiij.tiia, translated came 
unto, ariseth from the same simple verb, "i^yjiij.a.i, that 
that other word, ^/EXTjXuiloVa, did, which is translated 
passed into, ver. 14, Sec. 85. 

It in general implieth an act on our part, which 
testifieth our endeavour after that which we desire. 
Hereof see ver. 11, Sec. 63. 

Sec. 93. 0/ boldness in going to God. 

The manner of going to God is thus expressed; 
boldly : word for word, fura rroLihrialai, with boldness. 
or confidence. Of this word, see Chap. iii. ver. 6, 
Sec. 61. 

It is here opposed to distruslfulness and fearfulness 
According to the notation of the original word, it im 
plieth a free uttering of a man's whole mind, anc 
. craving whatsoever may and ought to be asked of God 

This is indeed a great privilege, but yet no othe; 
than what we may through Christ, our great high 
priest, lay claim unto, and in all our wants freely and 
warrantably use. 

The main point is implied under these phrases, 
' ask, seek, knock,' Mat. vii. 7 ; ' open thy mouth 
wide,' Ps. Ixxxi. 10 ; especially under these qualifica- 
tions, ' draw near in full assurance of faith,' Heb. x. 
22 ; ' ask in faith, nothing wavering,' James i. 6. 
These phrases import such cheerfulness and confi- 
dence as may remove fear and dread of wrath and 
vengeance, and make us without staggering rest upon 
God's gracious accepting our persons and granting 
our desires. For Christ our priest hath done to the 
full whatsoever is requisite to satisfy justice, pacify 
wrath, procure favour, and obtain acceptance ; on 
which grounds wc may well go to God with an holy 
boldness and confidence. See more hereof. Chap. 
iii. 6, Sec. 61 in the end. 

Sec. 94. Of the throne nf grace. 

The place whither we are exhorted to come is said 
to be a ' throne of grace.' A 'hronc is a chair of state, 
or seat of majesty. See Chap. i. 8, Sec. 106. This 
is liere mctonymically applied to God, to set out his 
glorious majesty. 

It is styled a throne of grace, because God's gracious 
and free favour doth there accompany his glorious ma- 
jesty. Majesty and mercy do there meet together. This 
was under the law typified by the ark. At each end 
thereof was an angel, to set out God's glorious majesty. 
The cover of it is styled a ' mercy-seat,' Exodus xxv. 
17, 18. 



Of grace put for God's favour, see Chap. ii. 9, Sec. 

78. 

The place of our approaching to God being a throne 
of grace, it becomes us in approaching to him duly to 
consider his majesty and mercy, his greatness and 
goodness, and for this end to meditate on his glorious 
attributes and great works, which set forth his glory 
and majest}', and also to call to mind his promises, 
which declare his gi'ace and mercy. See The Guide 
to go to God, or Explanation oj the Lord's Prayer, on 
the preface, sees. 4, 6. 

Sec. 95. 0/ good to ourselves gotten by going to the 
throne of grace. 

To encourage us to go to the throne of grace, and 
that with boldness, the apostle addeth the end of ap- 
proaching thereunto, which is in general our own 
good, ' that we may obtain,' &c. So as advantage to 
ourselves may be expected from our access to God ; 
we may be sure not to lose our labour. ' If we ask, 
we shall receive ; if seek, find ; if knock, it shall be 
opened unto us,' Mat. vii. 7. ' Open thy mouth wide,' 
saith the Lord, ' and I will fill it,' Ps. Ixxxi. 10. 
' Thou, Lord, hast not forsaken them that seek thee,' 
Ps. ix. 10. 

Ohj. 1. ' They shall call upon me, but I will not 
hear ; they shall seek me early, but they shall not 
find me,' Prov. i. 28. 

Ans. That is spoken to despisers of God, who only 
in their extremities, to serve their own turn, call on 
God. 

Obj. 2. Though Moses and Samuel stood before 
God, he would not hear them, Jer. xv. 1. 

Ans. Though he would not hear them for a rebel- 
lious people, yet he would hear them for themselves. 

Obj. 3. God heard not Paul praying for himself, 
2 Cor. xii. 8. 

Ans. Though God did not at the present grant the 
particular thing desired, which was to remove the 
temptation, yet he granted grace sufficient for him to 
withstand the temptation, which was equivalent. 

Obj. 4. Christ prayed that the cup might pass from 
him. Mat. xxvi. 39, but it did not pass. 

Ans. 1. He did not simply pray to have it clean 
pass away, but with submission to his Father's will. 

2. ' He was heard in that he feared,' Heb. v. 7. 
Ho was supported and enabled to pass through all that 
was laid upon him. 

To conclude. Saints well know what God hath ab- 
solutely promised, answerably they frame their peti- 
tions, as Daniel ix. 2, 3, &c. 

Other things they pray for with submission to the 
will of God, 2 Sam. xv, 2G ; Mark i. 40 ; Mat. xxvi. 
39. 

God's granting the warrantable desires of his ser- 
vants is a strong motive to ' go boldly to the throne 
of grace.' Many beggars are importunate suitors to 
men, yet oft in vain ; so petitioners to kings, parlia- 



Ver. 16. J 



GOUGE ON HEBREWS. 



841 



ments, judges, and other great ones. Believers may 
be sure to obtain their desire of God, therefore they 
may and must go to the throne of grace in faith, Mark 
xi. 24 ; James i. 6. We lose much for want of faith. 

Sec. 96. Of mercy and grace, receivinr/ andfimUmj. 

The benefits to be expected from our approach to 
the throne of grace are set down under these two 
words, merci/, grace. They are here metonymically 
put for all the effects of mercy and grace, even for 
whatsoever God in mercy and grace seeth meet to 
bestow on them that come to him ; for mercy and 
grace are the cause of all. 

Mercy (e>.eo5) hath particular reference to man's 
misery and wretchedness, so it impheth pity and com- 
passion. See Chap. ii. 17, Sec. 176. 

Grace (%aj/s) hath reference to man's unworthiness, 
BO as it implieth the free will of God ; that what God 
doth he doth for his own sake, of his own gracious 
good pleasure, without any desert on man's part. 
For God's grace and man's works are diametrically 
opposed one to another, Eom. si. 5. Of God's grace 
see Chap. ii. 9, Sec. 78. 

As mercy and grace in general intend the same 
thing (namely, the fountain of all good and the free 
manner of conferring the same), so these two words 
obtain, find, imply the same thing, which is to be 
made partakers of such and such blessings. 

The former Greek word, \a/j,Zdv£iv, signifieth to 
take or receive, Heb. v. 4, and vii. 5. It hath refer- 
ence to offering or i/iving a thing. Mat. xx. 8, 9, and 
XXV. 15, 16. See Chap. vii. 5, Sec. 37. 

The other word, Eug/VxE/v, find, hath reference to 
seeking, as Mat. vii. 7, 8. To be found without seek- 
ing is counted extraordinary, Isa. Ixv. 1, or accidental 
and casual, as Acts v. 10. 

The former presupposeth an offer or gift on God's 
part, whereupon we may be bold to take and receive. 

The other implieth an act on oiu- part, whereupon 
we may be sure to iind, Luke xi. 9, 10. 

The Greek word is also translated to obtain, Chap. 
is. 12. 

Sec. 97. 0/ mercy and grace the ground of all good. 

The foresaid description of the benefit obtained by 
going to the throne of grace (in these words, to ' ob- 
tain mercy and find grace ') shews that mercy and 
grace are the ground of all that good which we can 
expect from God. Therefore the apostles use to join 
them together in their salutations, wherein they desire 
all good for those to whom they write, thus : ' Grace 
and mercy from God,' &c., 1 Tim. i. 2 ; 2 Tim. i. 2 ; 
Titus i. 4 ; 2 John 3. All saints in all ages have 
acknowledged and pleaded this in their addresses to 
God, Num. xiv. 18, 19 ; Ps. Ii. 1 ; Daniel ix. 18. 

There is nothing out of God which can move him 
to any thing. It must therefore be his grace and 
mercy that moves him to do good to man ; the rather 



because man is in himself most miserable through sin, 
and in that respect a fit object of mercy ; and withal 
most unworthy of the least good, so as free grace must 
needs come in to do him good. There is nothing in 
man to deserve, or any way procure, good from God. 

Great is the pride of our adversaries the papists, 
who too too audaciously plead their own merits before 
God. Adam in his inuocency could merit nothing of 
God, all that he could do was but duty. Should the 
glorious angels conceive any merit in what they did, 
they would stain their glorious works, and make them- 
selves devils thereby. See The Whole Armour of God, 
treat, ii. part iv. of righteousness, sec. 7, on Eph. vi. 
14. 

Great also is the folly of those that trust to the 
supererogatory works of others, as if any man were 
able to do more than he is bound to do, or more than 
the law requires. This is an higher degree of pre- 
sumption than the former. 

No marvel that neither the one nor the other receive 
any fruit of mercy and grace. For by the conceit of 
merit and supererogation, mercy and grace are made 
null to them. 

Considering mercy and grace are the ground of all 
hope, let us take due notice thereof; and as we cast 
one eye on our wretchedness and unworthiness, so let 
us cast another eye on God's mercy and grace, that 
by our wretchedness we be not discouraged from ap- 
proaching to the throne of grace. 

This brought the publican thither, who said, ' God 
be merciful to me a sinner,' Luke xviii. 13. 

Of God's grace, see more, Chap. ii. 9, Sec. 78. , 

Sec. 98. Of God's readiness to afford succour. 

A particular blessing arising from God's mercy and 
grace is thus expressed, ' to help in time of need.' 
The word jBoriSna, translated helj), is a noun ; for 
perspicuity's sake it may be thus translated, for help, 
[si; (Bo^kiav.) 

Of the emphasis of the Greek word translated help, 
see Chap. ii. 18, Sec. 184. 

This word implieth a readiness in God to afl'ord 
succour. God, according to the notation of the Greek 
word, is ready to run at the cry of his children to 
succour them. 

He is said to ' ride upon the heavens for their help,' 
Deut. xxxiii. 26. God himself renders this reason of 
succouring his people in Egypt, ' I have heard their 
cry,' Exod. iii. 7. In this respect God is resembled 
to parents, Ps. ciii. 13, Isa. Ixvi. 13, who use to run 
when they hear their child cry. Yea, God in pity and 
compassion is preferred before eai-thly parents, JPs. 
xxvii. 10, Isa. xlix. 15. &»-^!^|^ 

This is a point of admirable comfort to us'that are 
subject to many miseries, and oft forced to cry bitterly. 
God hath an ear to hear our cries, and an heart to 
pity us. When Hagar's child cried, and Hagar could 
not help it, God heard the voice of the lad, and 



342 



GOUGE ON HEBEEWS. 



[Chap. IV. 



afforded help, Gen. xxi. IG, &c. Tbis is sufficient to 
keep us from fainting in our distresses. 

This also may be a motive to stir us up to cry and 
call to God in all our distresses. Children in their 
need will cry to their parents, yet it may be their 
parents hear them not ; or if they hear them, are not 
able to help them, as Hagar could not help her child, 
Gen. xxi. IG. But God always hears, even our inward 
cries, Exod. xiv. 15. 

Sec. 99. Of Ood's doing good in season. 

This phrase, in time of need, is the interpretation of 
one Greek word, £uxa(jov, which signifieth seasonaUe. 
It is translated convenient, Mark vi. 21. The sub- 
stantive, iiixaisla, is translated opportunity. Mat. xsvi; 
16. The adverb luy.a'i^ug, conveniently, Mark. xiv. 11; 
and in season, 2 Tim. iv. 2. 

The word is compounded of a noun, xaigo;, that 
signifieth season, and an adverb that in composition 
signifieth good : so as this compound signifieth a good 
season. 

The Grecians have two words that in general signify 
time. But one (x^c'vos) useth to be indefinitely put for 
any kind of time, as Mat. xxv. 19. The other {xai^og) 
determinately for a season or fit time. It is trans- 
lated season, Mark xii. 2 ; dtie season, Mat. xxiv. 45 ; 
opportunity, Gal. vi. 10, Heb. xi. 15. This interpreta- 
tion, in due time, doth give the full sense of the word. 

As the Grecians have two words to distinguish time 
and season, which are both set down together. Acts 
i. 7, so the Hebrews also have two distinct words : 
one, ny, tentpus, for time indefinitely, Ps. xxxiv. 1 ; the 
other, "IVIO, tempiis statuturn, opportunitas, for a set 
time or season. Gen. i. 14, Hah. ii. 2. 

The word here used by the apostle (signifying in the 
simple use thereof, a season, or fit time ; and in the 
composition, a good scanon), gives us to understand, 
that God affords help in the best time, even the fittest 
season that can bo. All things that God doth, he 
ordercth in due time and season, especially the succour 
that he affordeth unto his children. ' He givelh rain 
in his due season,' Deut. xi. 14. ' He giveth to all 
their meat in due season,' Ps. cxlv. 15. His saints 
reap that crop which he giveth ' in due season,' Gal. 
vi. 9. ' To every thing there is a season,' Eccles. iii. 1. 

1. God herein doth much manifest his wisdom. For 
as in wisdom he made all things, Ps. civ. 24, so most 
wisely duth ho dispose the same. 

2. Hereby good things are clearly manifested to bo 
of God ; for ' in the mount the Lord shall bo seen,' 
Gen. xxii. 14; that is, in the time of greatest need, 
and fittest season. To this purpose saith the Lord, 
' In an acceptable time have I heard thee, and in a 
day of salvation have I helped thee,' Isa. xlix. 8. 

8. Then will help do most good, when it is afforded 
in season. 

This is a great inducement to wait for a season. 
God, who is the Lord of times and seasons, Acts i. 7, 



better knoweth which is the fittest season for succour 
than we can. Indeed, God oft seemeth long to put off 
help ; but that is to afford help in the fittest season. 
Ignorance hereof makes many impatient. 

Had the Israelites known the season of their deliver- 
ance through the Red Sea, they would not have mur- 
mured as they did, Exod. xiv. 11, &c. Nor would 
the king of Israel have blasphemed as he did, 2 Kings 
vi. 33, if he had understood the season of his deliver- 
ance. Men not knowing this, imagine that God hears 
them not, or regards them not, and hereby they de- 
prive themselves of that good which otherwise they 
might have. So did Saul, 1 Sam. xiii. 8, 9. God 
himself is so punctual in observing his season, as ho 
will not suffer it to be prevented or over-slipped. He 
therefore that believeth will not make haste, Isa. 
xxviii. 16. 

Sec. 100. Of the resolution o/ Heb. iv. 14, 15, 16. 

Ver. 14. Seeing then that we have a great high priist, 
that is passed into the heavens, Jesus the Son of Gad, 
let us holdfast our profession. 

15. Foi- ice have not an high priest which cannot he 
touched with the feeling of our infirmities ; hut was in 
all points tempted like as ive are, yet without sin. 

16. Ld us therefore come boldly unto the throne of 
grace that we may obtain mercy, and find grace to help 
in time of need. 

The sum of these three verses is a transition from 
Christ's prophetical to his priestly function. 
Hereabout we may observe, 

1. The inference of Christ's priesthood on his pro- 
phetical oflice. 

2. The substance of his priesthood. 
Of the substance there are two parts, 

1. A description of the person. 

2. A declaration of the duties arising thereupon. 
In the description are set down, 

1. The function. 

2. The person that executeth it. 

In setting down the function three points aro ex- 
pressed. 

1. The kind of function, priest. 

2. The excellency of it, high. 

3. The right which we have to it, in this phrase, 
seeing we have. 

The person is illustrated, 

1. Jiy his dignity, ver. 14. 

2. B}- his infiimitics, ver. 15. 
His dignify is manifested, 

1. By the place where ho is, he is passed into ihe 
hearrns. 

2. By his title, Jaus. 

8. By his relation to God, Ihe Son of God. 

Upon this dignity of Christ the first duty is inferred. 

The duty is set out, 

1. By an act, let us holdfast. 

2. By the subject matter thereof, our profession. 



Ver. 1 6.] 



GOUGE ON HEBREWS. 



34.3 



Christ's infirmities are hinted two ways : 1, nega- 
tively ; 2, affirmatively. 

The negative is doubled to make' the stronger 
affirmative. 

The first branch of the negative again expresseth, 

1. The kind of function, priest.' 

2. The excellency thereof, hif/h. 
The second branch sets down, 

1. Christ's compassion, touched with a feeling of. 

2. The object thereof, our infirmities. 
The affirmative declaretb, 

1. The evidence of Christ's infirmities. 

2. The limitation thereof. 
The evidence is, 

1. Propounded, in this word, tempted. 

2. Amplified: 1, by the extent, in all points; 
2, by the manner, like as we are. 

The limitation is in this phrase, yet without sin. 
The other duty arising from Christ's priesthood is 
set out, 

1. By the kind thereof. 

2. By the end thereof. 
The kind of duty is set out, 

1. By an act, let us come. 

2. By the place, throne off/race. 

3. By the manner, boldly. 

The end is, 1, generally propounded ; 2, parti- 
cularly exemplified. 

In the general is implied, 

1. The ground of all goodness, in two words, mercij, 
grace. 

2. The participation thereof in two other words, 
obtain, find. 

The exemplification points at the benefit of mercy 
and grace. 

This is set out, 

1. By the kind of benefit, help. 

2. By the seasonableness of it, in time of need. 

Sec. 101. Of observations raised out of Heb. iv. 
14-lG. 

I. Means of grace are to be improved. This ariseth 
from the inference, then, ver. 14. See Sec. 82. 

II. Christ is a iiriest. 

III. Christ is an high priest. 

IV. Christ is a great high priest. These three doc- 
trines are expressed in the text. See Sec. 83. 

V. We have a right to the great high priest. This 
phrase, ' seeing that we have,' intends our right. 
See Sec. 83. 

VI. Heaven is the place where Christ exerciseth his 
priesthood. The mention of heaven about this point 
declares as much. See Sec. 84. 

VII. Nothing could hinder Christ from entering into 
heaven. The emphasis of the word translated passed 
into proves this point. See Sec. 85. 

VIII. Saints on earth have communion with Christ 
in heaven. This is gathered from the conjunction of 



this act of ours, we have, with Christ's being in 
heaven. See Sec. 85. 

IX. Our priest is a Saviour. The title Jesus sig- 
nifieth a Saviour. See Sec. 86. 

X. Our priest is true God. He is in a proper sense 
the Son of God. See Sec. 86. 

XI. Professors of the true faith must persevere therein. 
This is to ' hold fast our profession.' See Sec. 86. 

XII. Christ's priesthood is the ground of our perse- 
verance. The inference of the duty upon Christ's 
priesthood proves this point. See Sec. 86. 

XIII. Christ ivas subject to infirmities. This is 
here taken for grant. See Sec. 89. 

XIV. Christ had a fellow-feeling of our infirmities. 
This is here set down with much emphasis by doubling 
the negative. See Sec. 88. 

XV. Christ's fellotv-f eel ing of our infirmities should 
make us rather hold fast our profession. This is 
here brought in as a reason thereof. See Sec. 87. 

XVI. Christ zvas tempted. This is here plainly 
expressed. See Sec. 90. 

XVII. Christ was subject to all sorts of temptations. 
This phrase, in all points, cleareth this point. See 
Sec. 90. 

XVin. Christ was subject to such temptations as we 
are. This phrase, like as we, declares as much. See 
Sec. 90. 

XIX. Christ was perfectly pure. He was without 
sin. See Sec. 91. 

XX. Without such a priest as Christ, there ts no 
access to God. The inference of this duty of going to 
God on the description of Christ's priesthood implies 
this doctrine. See Sec. 92. 

XXI. In Christ we may and must go unto God. 
This is the main duty here required. See Sec. 92. 

XXII. Believers may with confidence go to God, 
This word boldly intends as much. See Sec. 93. 

XXIII. God, to whom we go, is a King of majesty. 
He sits on a throne. See Sec. 94. 

XXIV. God's majesty is mixed ivith mercy. His 
throne is a throne of grace. See Sec. 94. 

XXV. The benefit of going to God redounds to us. 
This phrase, that we may obtain, imports our benefit. 
See Sec. 95. 

XXVI. Mercy moves God to succour us in our 
misery. The object of mercy is misery. See Sec. 96. 

XXVII. The good which God afibrdeth is of his own 
good pleasure. This word grace sets out God's good 
pleasure. See Sec. 96. 

XXVIII. God's mercy and grace are the ground of 
all our help. They are here set down so to be. See 
Sec. 97. 

XXIX. God is ready to help. This is gathered 
from the notation of the Greek word translated help. 
See Sec. 98. 

XXX. God's help is most seasonable. The Greek 
word translated, in time of need, sigaifieth seasonable. 
See Sec. 99. 



Sii 



GOUUK ON HE15RLWS. 



[Chap. V. 



CHAPTER V. 



Seel. Of the analysis of lleb. V. 

That which the apostle had in general delivered 
about Christ's priesthood in the three last verses in 
the former chapter, he here begiuntth to exemplify. 
This he doth viry copiously from the beginning of this 
chapter to the 22d verse of the 10th chapter. 

The main scope of this and the next chapter is to 
prepare the Hebrews to a diligent heeding of that 
which he intended to dcUvor about Christ's priesthood. 
For this end, 

1. He laj-eth down the sum of that function, from 
the first to the eleventh verse. 

2. He taxeth their non-proficiency in Christ's school 
from ver. 11 to the end. 

In laying down the foresaid sum, 
1, He propounds ; 2, he proves the point. 
He propounds it in a description of a priest, verses 
1, 2. 

He proves it two waj's : 

1. By an exemplification of the several branches of 
the description in legal priests. 

2. By an application of the said branches to Christ 
himself. 

Sis points in the description are exemplified. 

1. That a high priest is taken from aiiiuiir/ men. 

2. That he is ordained. 
8. That ho is for men. 

4. That ho is for tnen in things appertaining to God. 

5. That he is to offer yifts, &c. 

6. That he must be one that can have compas- 
sion, &c. 

In the exemplification these sis points ai-e proved, 
though not in that order : 

1. He shews that the legal priests might be com- 
passionate, in that they themselves were compassed 
with infinniliis, ver. 2.; 

2. That they offered sacrifices, ver. 3. 

8. That they oil'ered themyb/- the people, ver. 3. 

4. That they were ordained, ver. 4. 

5. That they were in things pertaining la God. 
This is implied by their ofi'ering for sins, ver. 4 ; for 
none can forgive sins but God only. 

C. The mention of Aaron, ver. 4, sheweth that a 
legal priest was taken from among men, so tnis Aaron. 

In the application of these points to Christ is 
shewed, 

1. That Christ was called, vers, 5, 6. 

2. That he was a true man, taken from among men. 
The mentioning of the days of his flesh, ver. 7, inti- 
mates as much. 

8. That he was for man, even such as obey him, 
ver. 9. 1 

_ 4. That ho had compassion. This is implied under 
his crying and tears, ver. 7. 

5. That he oflercd is evident by his prayers and 



supplications, which were as incense offered. The 
mention of his death, ver. 7, implietb the sacrifice of 
himself, together with the things which he sufi'ered, 
ver. 8. 

G. That he was in things pertaining to God is clear, 
for he oJiered up prayers to him that was able to save 
him from death, and this was God his Father. 

In this application, as the apostle makes a resem- 
blance betwixt Christ and other priests, so in every of 
the branches he sheweth that Christ was much more 
excellent than thej'. 

1. Christ was called after a more excellent order of 
priesthood, namely, the order of Melchisedec, -vers. 6, 
10, and that by an oath. Chap. vii. 21. 

2. Christ was not only a true man, but also true 
God, even the Son of God, ver. 8. He was God-man, 
both natures united in one person. 

3. He was for men, to obtain salvation for them, 
which no other priest could do. 

4. Christ manifested more compassion than ever 
any priest, in that he himself sufi'ered for us, ver. 8, 
and made strong cries with tears, ver. 7. 

5. The sacrifice which Christ ofl'ered, being his own 
body, was more excellent than any sacrifice under the 
law, ver. 9. 

6. He was in things pertaining to God after a more 
excellent manner, in that he became thereby the author 
of eternal salvation, ver. 9. 

The apostle's taxation of the Hebrews' non-profi- 
ciency is, 

1. Generally hinted, seeing ye are dull of hearing, 
ver. 11. 

2. Particularly amplified, by two resemblances. 
One taken from catechists, who were to be instructed 

in the fiist rndiments, ver. 12. 

The other from babes, which must be fed with milk, 
ver. 12. 

These resemblances are, 

1. Propounded, ver. 12. 

2. Amplified. 

The amplification is by manifesting a difference be- 
twixt babes and strong men. 

Babes are iinslcilful in the word of righteousness, 
ver. 13. 

Strong men hare their senses e.rercised to discern loth 
good and evil, ver. 14. 

Sec. 2. Of a priest being taken from among men. 

Ver. 1. For every high priest taken from among men 
is ordained for men in things pertaining to God, that he 
may offer both gifts and sacrijices for sins. 

■The description of an high priest is hero set down, 
to demonstrate the truth of that which in the latter 
end of the former chapter was delivered concerning 
Christ's being an high priest. It is therefore inferred 



Yek. l.J 



GOUGK ON HEliREWI- 



345 



by this causal particle for ; as if the apostle had said, 
I may well avouch that Christ is our high priest, for 
all the essential pains^ of an high priest belong to him, 
so as Christ to the full underwent whatsoever was 
meet to be undergone by an high priest ; for he came 
to save to the uttermost, Heb. vii. 25, and to leave 
nothing that he undertook to be finished by another. 

Of a priest, and of ._* iiigh priest, see Chap. ii. 17, 
Sec. 172. 

The first branch in the description of an high priest 
is, that he is ' taken from among men ;' that is, he 
being a man himself, of the same nature that others 
are, is taken out of the society of men, not out of the 
society of angels or of other spirits. 

Or, according to the proper signification of the 
Greek preposition, it may be thus translated, e^ 
avDidJvuv, out of man, that is, out of the stock where 
others are, being of the same nature with others. In 
this sense all are said to be tj giog, of one, and to be 
' partakers of flesh and blood,' Chap..ii. 11, Sec. 164, 
and ver. 14, Sec. 139. 

The former English plu'ase, //ow among men, may 
intend as much. Thus it is said of the paschal lamb 
or kid, ' Ye shall take it out from the sheep, or from 
the goats,' Exod. xii. 5. 

To shew that this holds true of all sorts of priests, 
— extraordinary, as Melchisedec ; ordinary, as Aaron 
and his posterity ; typical, as the legal priests ; and 
the only true priest, Jesus Christ, — the, apostle pre- 
miseth this general particle tos, ever;/. Hence it 
appoareth that no person can be a fit priest for men 
but a son of man, out of the same nature and mould, 
of the same fellowship and society. When God first 
ordained priests, he thus said, ' Take Aaron and his sons 
from among the children of Israel,' Exodus xxviii. 1. 

1. Priests are in special manner for men. They 
stand betwixt God and men, and therefore it is requi- 
site that they be men. For this end Christ himself 
was made man, chap. ii. 17. 

2. It becomes priests to have compassion on their 
brethren ; therefore they must be of the stock of man- 
kind. For this end also was Christ of man, ' that he 
might be a merciful high priest,' chap. ii. 17. 

1. This may well be pressed against those heretics 
that deny the human nature of Christ, or deny that 
he took that nature from the virgin Mary, but say he 
brought it from heaven. If so, then were he no true 
priest. Of these heretics, see Chap. ii. 14, Sec. 140. 
The like may be pressed against those who make 
angels mediators, and in that respect priests ; for it 
belongs to the otfice of a priest to be a mediator be- 
twixt God and man. This qualification of a priest, 
to be ' from among men,' cuts oft' all such spirits 
from that oflice ; neither is there any clause of Scrip- 
ture that makes for them in this case. 

2. This instructs us in the great respect of God to 
man, and that two ways : 

' Qu. ' points '? — Ed. 



(1.) In that he so beheld man's weakness as to 
afford unto him such a priest as he might endure. 
If Christ, only as God, had been our mediator, the 
brightness of" his glory would have confounded us. 
The appearance of angels oft aftrighted sons of men, 
though they appeared in man's shape. Instance the 
case of Gideon and Manoah, Judges vi. 22, and xiii. 
22. The like is noted of Zacharias, Luke i. 12. 

(2.) In that God did overlook our un worthiness. 
For though we had sinned, and thereby our nature 
was odious in his sight, and a fit object for his wrath, 
yet he made this very nature a means of mediation 
and reconciliation : 1, typically, in the legal priests ; 
then truly in bis own Son, a Son of man, Jesus 
Christ. 

3. This is a matter of great comfort and encourage- 
ment to us children of men ; for we may well infer, 
that he who hath ordained a priest from among men, 
will assuredly accept of us in that priest, and will not 
reject our persons or prayers. As IManoah's wife said 
to her husband, ' If the Lord were pleased to kill us, 
he would not have accepted a burnt-oflering,' Judges 
xiii. 23, so we may say. If the Lord would condemn 
us all, he would not take a priest from among us to be 
for us in things pertaining to God. 

Sec. 3. Of priests heimj ordained. 

The second branch of the description of a priest is, 
that he is ordained. 

Of the diverse acceptions of the Greek word -/.aS'is- 
Ta.ro.1, translated ordained, see Chap. ii. 7, Sec. 61. 
Here it may be taken actively (the verb being taken 
in the middle voice). Thus he may be said to order 
things which pertain to God. Our English takes it 
passively. Both acce]5tions may in general intend the 
same thing. 

In the passive signification it implieth that priests 
must be ordained or appointed ; they must be set 
apart to their function ; they must have a call and 
warrant. Thus is this word used by Christ, where he 
said, ' Who made' or appointed ' me a judge ?' Luke 
xii. 14. He would not take upon him that oflice 
whereunto he was not deputed. This word is also 
thus used of Pharaoh : ' He made' or appointed 
' Joseph governor over Egypt,' Acts vii. 10. It is 
applied to ordaining elders, Titus i. 5 ; yea, and to 
making priests, Heb. vii. 28, so as they only are true 
priests who are lawfully called thereto. Of priests, 
this is expressly proved, ver. 4. Of the calling or 
ordaining of other ministers, see Chap. iii. 2, Sees. 
34, 85. 

Sec. 4. Of the hii/h priest's heimi for men. 

The third branch of the description of an high 
priest is, that he is fur men ; for their use, for their 
good. 

The phrase translated/o/- is used in a double sense : 

1. It being joined with an accusative case, sig- 



340 



GOUGE ON HEBREWS. 



[Chap. V. 



nifieth above ; as, ' The disciple, is not utip tov didag- 
xoXov, above his master, nor the servant above his 
lord,' Mat. x. 24. 

2. Joined with a genitive case, it impovteth the end 
or good of a thing ; as where Christ .saith of his body 
given, and of his blood shed, i-rio i-,aSv,/oc you, Luke 
xxii. 19, 20. So here, God appointed an high priest 
for the good of men. This may be exemplified in all 
the parts of his function. The gifts, sacrifices, in- 
cense, and all manner of oblations which he oflercd, 
were for the good of the people ; so was his entering 
into the holy place, and carrying their names before 
the mercy-seat, together with other sacred duties. 

The grounds hereof were man's need, and God's 
tender respect to man. 

1. This shewcth, that they who sought the priest- 
hood for their own advancement and advantage, clean 
perverted the end thereof; as they did against whom 
the prophets much cried out, and they who, in Christ's 
and in his apostles' time, thrust themselves into that 
function, though they were not of the posterity of 
Aaron. Likewise they who abused the priesthood for 
their own emolument, as the sons of Eli, 1 Sam. ii. 
13 ; and Ehashib, Neh. xiii. 4, &c. 

This may be applied to false prophets, false ministers 
of the gospel, and to such prophets and ministers as 
do all for filthy lucre's sake. 

2. This warrauteth us to apply what Christ did as 
an high priest to ourselves ; for he was an high priest 
for men, even for their salvation. 

S. This sheweth, that who have charge over others 
must seek their spiritual good. See Chap. vii. 27, 
Sec. 114. 

Sec. 5. Of an hir/h priest's iierformiiuj things per- 
taining to God. 

The fourth branch of an high priest's description 
is, that he be in things pertaining to God ; word for 
word, ra 'jrs'o; rhv Qibi, things that are to God. Thus, 
by virtue of his otfice, he was a mediator betwixt God 
and man. This he was in a double respect : 

1. In those things wherein people had to do with 
God. 

2. In those things wherein God had to do with the 
people. 

In the former, ho represented the people. 

In the latter, he stood in God's room. 

As representing the people, ho bare their names 
upon his breast, and approached to the mercy-seat ; 
he offered all manner of sacrifices, and made inter- 
cession. 

In God's room he heard and judged causes ; ho 
declared -who were clean and unclean, and blessed the 
people. 

All these, and other like points of mediation betwixt 
God and man, the legal priests did, as types of Jesus 
Christ the true priest. 

1 . This gives intimation of the WTetched and woful 



estate of man by nature, who by himself can have no 
communion with God, nor do things pertaining to 
God. 

2. This gives us evidence of the absolute necessity 
of a priest, and of the great mercy of God to man in 
affording his Son to be that priest. 

Sec. 6. Of priests offering to God. 

The fifth branch of an high priest's description is, 
iva rroocfiiri, that he mag offer, &c. This is added as 
the end of all the former branches. Something, 
therefore, must be offered to God by those that have 
access to him. This is somewhat more expressly set 
down in this phrase, ' Every high priest is ordained 
to offer gifts and sacrifices,' Heb. viii. 3. 

This property of a priest's ofl'ering concerns that 
which is declared. Sec. 3, of the calling of him that is 
for others in things pertaining to God. Uzziah, though 
a king, was struck with leprosj-, for presuming to offer 
incense without a calling, 2 Chron. xxvi. IG. A great 
part of Uzziah's sin consisted in this, that he meddled 
with that which was without his calling, 2 Chron. xiii. 
9, 10. 

A special part of the priest's function was to offer. 

The Greek word T^offf eje/d, aff'erre el offerre, trans- 
lated offer, is a compound, and properly signifieth to 
bring to; and it is so translated, Mark x. 13, Luke 
xii. 11. 

There is another compound oLtonpigtiv, sitstollere, and 
signifieth to offer np, Heb. vii. 27, and ix. 28, and 
xiii. 15, James ii. 21, 1 Peter ii. 5. 

Gifts and sacrifices under the law were brought to 
God, and dedicated to him, in which respect this 
compound word is here fitly used. And the gifts 
which were brought and offered to God are called ct|o(j- 
pooa/', offerings. Chap. x. 5, Sec. 16. 

It is frequently translated offer. For offering pre- 
supposeth a bringing to one. 

As for the gifts and sacrifices here intended, they 
were brought to God. 

It is said of the princes of Israel, that they 'brought 
their ofl'ering before the Lord,' Num. vii. 3, and of the 
captains that overcame the Midianites, that ' they 
brought an oblation for the Lord, Num. xxxi. 50. 
These and other like gifts the priest offered unto the 
Lord. 

Quest. Doth God stand in need of anything that 
man can give ? 

Ans. That which Elihu said of man's righteousness. 
Job xxxvii. 7 ; and Eliphaz of the fi'uit or profit thereof, 
Job xxii. 3, may much more he applied to the gifts 
and sacrifices which were otl'ered to God. ' What 
givest thou to him ? or what receiveth he of thine 
hand ? Is it any pleasure to the Almighty ? or is it 
gain to him ' that thou dost this and that ? 

Of the Lord it is said, ' Sacrifice and ofl'oring thou 
didst not desire,' Ps. xl. C. Yea, the Lord himself 
saith, ' I will take no bullock out of thy house,' &c., 



Vee. 1.] 



GOUGE ON HEBREWS. 



3i7 



Ps. 1. 1). But for the men's sake did the Lord accept 

gifts and sacrifices offered to him, and that on these 

grounds. 

, 1. . To shew that he acknowledged them for his 

IJeopIe, and in testimony thereof accepted presents 

i'vom them. 

2. To gain proof of their obedience, faith, and 
thankfulness. 

3. To prefigure the acceptable gifts and sacrifices, 
which our great high priest offereth to him. 

Of giving to God, see The Saints' Sacrifice on Ps. 
cxvi. 17, Sec. 113. 

• 1. This prerogative of priests to bring to God, 
aheweth one main diflerence betwixt priests and pro- 
phets. Priests bring from man to God, prophets 
bring from God to man. They bring instructions, 
directions, admonitions, consolations, promises, threat- 
enings, and other like things. Herein also lieth a 
difference betwixt Christ's priestly and prophetical 
function. As priest he offered up prayers and sup- 
phcations, yea, and his own body unto God. As 
prophet, he ' spake to the world those things which 
he had heard of his Father.^ John viii. 26. 

2. The priest' s'ofl'ering \,hat was brought to God, 
Lev. ii. 2, and v. 8, was a type of Christ's offering 
whatsoever is acceptable to God. Wherefore, ' What- 
soever ye do, in word or deed, do all in the name of 
the Lord Jesus,' Col. iii. 17. Especially our spiritual 
sacrifices of prayers and praises must by him be 
offered to God. " Hereof see The Whole Armour of 
God, on Eph. vi. 18, treat. 3 part 1, sees. 8, 62. 

Sec. 7. 0/ gifts and sacrifices. 

The things which priests offered are distinguished 
into two kinds, gifts, sacrifices. 

Gifts, 52|a, dona, according to the notation of the 
word,' signifieth such things as are given. 

Gifts, being distinguished from sacrifices, are by 
some applied to peace-offerings, which were brought 
to God in way of thankfulness for peace and recon- 
ciliation with God; such were the offerings mentioned. 
Lev. iii. 

Others apply them to such oblations as were of 
things without life. For the Greek word 3uf;/'a, 
translated sacrifice, is derived from a verb, ?i!jiiii, that 
signifieth to /./// or slay, John x. 10, Luke xv. 23. 
Now, because beasts and fowls ofl'cred to God were 
slain, the verb is used to set out the slaying of a 
sacrifice, and translated to sacrifice, 1 Cor. v. 7, and 
K. 20, and to do sacrifice. Acts xiv. 23, 28, and the 
word of my text is frequently applied to such sacri- 
fices. Only once mention is made of ' a living sacri- 
fice,' Rom. xii. 1, but metonymically and purposely 
to distinguish the same from a legal sacrifice that was 
slain. The verb to rfier up, applied to such sacrifices, 
implieth a slaying of them. So much is intended, 
chap. xi. 17. 

' ic^l'-u, act. et "iud'uftxi, mcd. dvno, Marc. xv. 45. 



The two words being thus distinguished, gifts are 
put for oblations without life and sense, and sacrifices 
lor such creatures as were slain. 

Under gifts may be comprised all those meat-offer- 
ings which are prescribed. Lev. chap, ii., and oil, 
frankincense, and salt mingled therewith ; and first- 
fruits, tithes, and other free-will offerings. All things 
whatsoever were offered to God by the priest are 
comprised under these two words, gifts, sacrifices. 
Of the distinct kinds of sacrifices, see The Saints' 
Sacrifice on Ps. cxvi. 17, Sec. 111. 

The priests' offering of gifts carrieth a perpetual 
equity, namely, that gifts be ofl'ered by such as are 
counted priests, as all saints are, Kev. i. 6, and v. 10, 
and XX. 6. 

That they should be priests was of old foretold, 
Isa. Ixvi. 21. They are styled an 'holy priesthood,' 
a 'royal priesthood,' and "that for this very end, to 
ofl'er up spiritual sacrifices, and to shew forth the 
praises of God, 1 Peter ii. 5, 9. 

The ofl'ering of sacrifice gave a visible evidence of 
the desert of sin, which was death, Rom. vi. 23. 
For the sacrifice was slain instead of him that brought 
it ; therefore, he was to lay his hand on it, Lev. i. 4, 
whereby he testified his own guiltiness, and that he 
deserved to be dealt withal, as the sacrifice was. He 
also testified his faith in God's preparing that sacrifice, 
as an atonement for him. 

This was a type of Christ, who offered up himself 
for us, and made reconciliation betwixt God and us. , 

See. 8. Of sin the end of sacrifices. 

The foresaid end, both of the type and truth, in 
ofl'ering sacrifice, is confirmed by this phrase, for sins. 

The preposition b-rh here used, and translated /or, 
is the very same that was used Sec. 4. Li general 
it here intends the end of a thing ; but not, as there, 
the good of it, unless metonj-mically the efl'ect be put 
for the efiicieut, sins for sinners ; as where God saith, 
'I will be merciful to their sins,' Heb. viii. 12, that 
is, to them that have sinned, in pardoning their sins. 
Thus saith the publican, ' God be_merciful to me a 
sinner,' Luke xviii. 13. 

The sacrifice may be said to be for sinners, even 
for their good, in that it was a means of removing the 
guilt and punishment thereof 

But this particle /oj-, being indefinitely taken for an 
end, sins may here properly be understood, and sacri- 
fices offered to obtain pardon of sins. Hereupon it is 
said concerning such an one as had a sacrifice offered 
up for his sin, ' It shall be forgiven him,' Lev. iv. 35. 

If any will extend this end, /or sins, to ofl'ering up 
o{ gifts also, the end must further be taken in refer- 
ence to sin pardoned ; for which mercy gifts, in testi- 
mony of thankfulness, were brought to God, as they 
who, to testify their thankfulness for God's bringing 
them out of their bondage into the promised land, 
brought gifts to be offered to the Lord, Dent. xxvi. 10. 



348 



GOUGE ON HEBREWS. 



[Chap. V. 



But I take tbo former sense, of sacrifice ollered for 
pardon of sin, to be most proper to this place. 

Hereby is intended tbat sin is pardonable. All 
sacrifices for sin, all legal purgings for unclcanness, all 
praj'ers for pardon, all promises of pardon, all absolu- 
tion of sinners, do prove as much. 

1. This gives evidence of God's free grace and rich 
mercy to man, Exod. xxxiv. 7, Isa. xliii. 25. 

2. This afl'ords matter of admiration, in that none 
is like unto trod herein, Micah vii. 18. 

3. This is a ground of singular comfort, as Christ 
said to a poor distressed man, ' Son, be of good cheer, 
thy sins be forgiven thee,' Mat. ix. 2. Assurance of 
the pardon of sin is the most sovereign ground of com- 
fort that can be. 

•1. This affords manifold directions, as, 

(1.) To be well instructed in the grounds of pardon. 

(2.) To consider the need we have thereof. 

(3.) To apply it aright unto ourselves. 

(4.) To rest thereupon. 

(5.) To be watchful against sin for the future, John 
V. 14, and viii. 11. 

See more hereof in my treatise Of the Sin ar/ainst the 
Holy Ghost, Sees. 5, G. 

Sec. 9. Of compassion in such as have to do uith 
others in the things of God. 

Ver. 2. Who can have compassion on the ignorant, 
and on them, that are out of the way; for that he him- 
jelf also is compassed with infirmities. 

The sixth branch of the description of an high 
priest is, that be can hare compassion. 

Of the notation of the Greek word /jLSToiovuSsn, trans- 
lated have compassion, and of the Greek word dum- 
fiivo;, translated can, how it signifieth a fitness and 
readiness to do a thing, see Chap. iv. ver. 15, Sec. 88. 

From adding this property of an high priest, to have 
compassion, to the former, about his dealing for men 
with God, may be inferred that they who are to deal 
for men, especially about God, must be full of com- 
passion. This the apostle implieth uuder sundry pro- 
perties belonging to a servant of the Lord, who must 
be for men to God, 2 Tim. ii. 24. 

1. He ' must not strive.' It is want of compassion 
that makes men strive or bo contentious. 

2. He must bo ' gentle unto all men.' Gentleness 
and meekness arise from compassion. 

8. lie must be ' apt to teach.' None more fit and 
meet to teach others than men of compassion. 

4. He must be ' patient,' avi^iy.axoi, one ready 
to bear with the evils and weaknesses of others. 

Such an one was Moses, who is said to be 'a man 
very meek above all the men which were upon the 
face of the earth,' Num. xii. 2. This language of the 
apostle Paul, ' My little children, of whom I travail in 
birth again,' Qui. iv. 19, sheweth him to be a man full 
of compassion. 

All men are subject to many weaknesses and im- 



perfections ; yea, in many there is much perverseness, 
especiallj- about the ways of God. They are as chil- 
dren, prone to provoke them that seek their good, so 
blind as they cannot discern their own good. If, 
therefore, they who have to do with them bo not, as 
parents use to be to their children, full of compassion, 
they will soon cease to seek their good. There is no 
such means of overcoming evil with goodness as bowels 
of compassion. 

Cruel and hard-hearted men are unfit to be mini- 
sters, who are to be for men in things pertaining to 
God. Ministers oft meet with cases which require 
much pity and groat patience. If they be ready to 
fret and fume, and in scorn put away such as propound 
their cases to them, they may send away poor souls 



Let ministers therefore ' put on bowels of mercy, 
kindness, humbleness of mind, meekness, long-suffer- 
ing,' Col. iii. 12. They are as priests for ipen in things 
pertaining to God. 

That they may do this, let them consider that they 
with whom they have to do are their own flesh, Isa. 
Iviii. 7 ; and that ' no man ever yet hated his own 
flesh, but nom-isheth and cherisheth it,' Eph. v. 29. 
Let them also consider how our Lord pronounceth the 
merciful to be blessed, and promiseth that 'they shall 
obtain mercy,' Mat. v. 7. 

Sec. 10. Of ignorance. 

The persons on whom compassion is especially to 
be had are here specified to be of two sorts : 1, Such 
as are ignorant, roTg aynxxsi. 2. Such as are out of the 
way. 

Of the distinct kinds of ignorance, and of the 
dangers thereof, and duties thence arising, see Chap, 
iii. 10, Sees. Ill, 112. 

In that the ignorant are here brought in, as an in- 
stance of such sinners as were to have sacrifices ofl'ered 
up for their sins, the apostle giveth us to understand 
that ignorance is a sin. It is expressly said, that ' if 
any soul sin through ignorance, he shall bring a sin- 
offering,' Num. XV. 27, 28. 

1. Ignorance is a transgression of the law of God, 
for it is contrary to that knowledge which the law re- 
quireth ; but every transgression is sin, 1 John iii. 4. 

2. Ignorance is a defect of that image of God after 
which God at first created man, for knowledge was a 
part of that image. Col. iii. 10. 

3. Ignorance is an especial branch of that natural 
corruption which seized upon the principal part of 
man, namely, his understanding. 

4. Ignorance is the cause of many other sins. Gal. 
iv. 8, 1 Tim. i. 18 ; therefore it must needs bo a sin 
itself. 

5. Judgments are denounced against ignorance as 
against a siu, Ilosea iv. C, 2 Thes. i. 8. 

G. Ignorance is a punishment of other sins, Isa. Yi. 
10, John xii. 40. 



Ver. 2.] 



GOUGE ON HEBREWS. 



Though ignorance be a sin, yet ignorant persons are 
here brought in as a ijt object of compassion. Christ 
renders this ground of his praying for the Jews that 
had a hand in crucifying him, Luke xsiii. 34. And 
Peter allegeth it as a ground of his tendering mercy 
unto them, Acts iii. 17. 

Ignorance is a spiritual blindness, so as they see 
not the dangerous course wherein they walk, and in 
that respect are the more to be pitied. 

Sec. 11. 0/ hnviiiff compassion on all sorts of sinners. 

The other sort of persons on whom compassion is 
to be shewed are thus set out, on them that are out of 
the ifaij, which is the interpretation of one Greek word, 
irXava/iEvoic, which signifieth to err, and is so translated 
Chap. iii. 10. 

Some here take it for erring in the will, which im- 
plieth wilfulness, which is an aggravation of sin, as 
was shewed Chap. iii. 10, Sees. 107, 108. Thus it 
implieth that compassion is to be had not only on 
the ignorant, but also on the wilful, provided that they 
be not such as are intended Heb. x. 26. 

It will be the safest to take the word errinr/, or beinr/ 
out of the miy, indefinitely, as if he had said, on the 
ignorant and on other sinners. God's law is styled 
a way. To transgress that law is to wander out of 
the way wherein we should walk, and to err. Thus 
it sheweth the extent of compassion to all sorts of 
sinners, ignorant and others ; for thus saith the Lord, 
' When a man or woman shall commit any sin that 
men commit, &c., they shall confess their sin,' &c.. 
Num. V. (5. 

Every sin is a spiritual malady, and makes a man 
miserable. Therefore, as Christ had compassion on 
blind, deaf, dumb, lame, sick, and others affected with 
any malady or misery, so ought the priest under the 
law to have compassion on all sorts of sinners. So also 
should we Christians, whom Christ hath made priests, 
Rev. i. 6. 

This will be an evidence that the compassion we 
shew is not on by-respects, but for compassion and 
pity's sake ; in tender love to our brother, which will 
make it to be the more acceptable, and manifest us to 
be the children of God herein. 

Sec. 12. Of high priests suhject to infinnities. 

The reason of the priest's compassion is thus ex- 
pressed, ' For that he himself also is compassed with 
infirmity.' 

Of the Greek word aeSitiia, translated infirmily. 
See Chap. iv. 15, Sec. 89. 

The singular number, infirmity, is here to be taken 
indefinitely. An indefinite expression is equivalent 
to a general, as, ' The wages of nin is death,' Rom. vi. 
23 ; that is, of erery sin. The high priest was sub- 
ject to every infirmity, not any one excepted, whether 
natural or personal, whether inward in soul, as dis- 
turbed passions, and other the like ; or outward in 



body, as sickness, lameness, and other maladies, 
whether opprsssions and wrongs from men, or afflic- 
tions and crosses from God, or whatsoever else may 
be grievous to man, not sin itself excepted. 

'The word moiy.iirai, translated compassed alout, 
implieth a necessary subjection to the foresaid infir- 
mities, BO as there is no avoiding of them. 

I find the Greek word applied to a millstone hung 
about one's neck, Mark ix. 12, Luke xvii. 2 ; and to 
a chain wherewith one is bound. Acts xxviii. 20. 

There is no avoiding these. It is also applied to a 
thick cloud that compasseth one about, Heb. xii. 1. 

Here it implieth, that the high priest was at all 
times, and in all places, as it were, so hampered with 
infirmities, as he could not be clean freed from them ; 
yea, and that everywhere arose occasions of more and 
more infirmities. 

These words, he himself also, carries emphasis. 
They are to be taken in opposition to other men, on 
whom he was to have compassion by reason of their 
infirmities ; as if it had been said, not only other men 
to whom compassion was to be shewed, were subject 
to infirmities, but even he also, who was to shew com- 
passion. 

The infirmity here intended being especially meant 
of sin, sheweth plainly that the high priest himself was 
subject, as to other human infirmities, so also to sin. 
Aaron, one of the best high priests that were, gave 
many evidences hereof; as his murmuring against 
Moses, Lev. xii. 1 ; his rebelling against God's word 
at the water of Meribah, Num. xx. 21 ; his making 
the molten calf, Exod. xxxii. 4 : so Eli, who restrained 
not his son's vileness, 1 Sam. iii. 13; and Abiathar, 
who conspired with Adonijah, 1 Kings i. 7. 

High priests were sons of Adam, their office did not 
alter their nature, they still continued weak and frail 
men, subject to the same temptations and passions 
that others are. 

This the Lord suffered, that they might the better 
know in what need they themselves stood of a sacrifice, 
of others' prayers, of God's mercy, and of a Saviour ; 
and this the rather, that they should not be too much 
puffed up with their function. This was further an 
occasion of making them careful in using means for 
redressing of sin, and establishing them in grace; and 
to'make them also more ready to bear with others' in- 
firmity, tenderly to deal with them, to comfort them, 
and to hope the best of them. 

That which is here said of high priests may be 
applied to ministers of the word, even to extraordinary 
ministers. 

Moses manifested his infirmity. Num. xx. 12 ; so 
did Peter, Gal. ii. 11. 

People therefore had need to pray for their ministers. 

But especially they must learn to distinguish betwixt 
a minister's office and person, and not despise the 
ministerial function by reason of the minister's infir- 



330 



GOUGE ON HEBREWS. 



[Chap. IV. 



Sec. 13. OJ experience of infirmities making fit to 
iiu-iour others. 

This phrase, /or that, are the interpretation of one | 
Greek particle, s-il, which implieth a reason of a I 
thing, and here sheweth, that sense and experience of I 
infirmity makes one more fit and ready to succour 
others. This is a reason why Christ made himself ! 
subject to human infirmities. Hereof see Chap. ii. 
18, Sec. 183, 180. 

Sec. 14. 0/the meaninij o/Heb. v. 3. 

Ver. 3. And by reason hereof he oiiijht, as for the 
people, so also for himself , to offer for sins. 

In this verse is set down a consequence following 
upon the legal priest's infirmity, which is, that he 
oB'ered for his own sins, as well as for others'. 

This phrase, and hi/ reason hereof, is in the Greek 
thus expressed, xal did ra'jr/iV, and for this. The 
pirticle this hath reference to the last word of the 
former verse, dafsviian ; which^being repeated, may 
thus make up the sense, and for this infirmity. Or 
else the word which signifieth cause, alna, may be 
added, thus, and fir this cause. Our English hath to 
the full expressed the sense of the phrase. 

This verb iifiiXn, he owjht, implieth a necessity of 
the consequence. 

The necessity is double : 

1. Necessitate prcecepli, in regard of God's com- 
mand, Lev. iv. 3. 

2. NecessiUde medii, in regard of the means sanctified 
to obtain pardon. For by offering sacrifice, faith in 
the blood of Christ was testified, which was the only 
means of taking away sin. 

The word of necessity here used, sheweth, that we 
ought to use the means which make for our own good. 

This is to be done as we tender God's honour, and 
oar own happiness. 

God's honour is set out, in subjecting ourselves to 
his ordinance. 

Our happiness may be promoted by using the 
means which make thereto. 

This clause, as for the people, takes it for grant, 
that the priest was to ofl'er for the people's sins. For 
he had said before, that the high priest was ' ordained 
for men ;' namely, for other men than himself, and 
that he offered for sins, even the sins of others. See 
ver. 1, Sees. 4 and 8. 

By peojde arc here meant such as professed the 
Lord to be their God. See Chap. iv. 9, Sec. 57. 

This particle as is premised to shew, that he who 
is a means of others' good, must also take care of his 
own. Therefore this reddition or application is added, 
so also for himself 

This is again thus testified, ' He offered for himself, 
and for the errors of the people,' Heb. ix. 7. 

1 . He hath need of the same means for himself as 
for others. 

2. He may reap good thereby as well as others. 



3. There was no other to offer for the high priest 
but himself. For there was but one high priest at a 
time. 

This may be a good direction for us ministers, to 
preach to ourselves, to pray for ourselves, to apply 
to ourselves what we deliver to others. It was Paul's 
direction to the ministers at Ephcsus, to ' take heed 
unto themselves, and to all the flock,' Acts xx. 28. 
So also to Timothy, to ' take heed unto himself,' &c. ; 
and he renders this reason, 'Thou jbalt both save thy- 
self, and them that hear thee.' He well observed this 
direction in himself. For thus he saith, ' I keep 
under my body, and bring it into subjection; lest that 
by any means, when I have preached to others, I my- 
self should be a castaway,' 1 Cor. ix. 27. 

The verb offer compriseth sacrifice under it. See 
ver. 1, Sec. 6. 

This last phrase, to offer for sins, hath reference to 
the priest, as well as to the people ; and it dcclareth 
that the high priest was subject to sin. Sin is com- 
prised under the word infirmity, ver. 2, Sec. 12. 

This having reference to the high priest under the 
law, implieth two things, from which Christ the true 
high priest was exempt. 

One was, that he was without sin. Hereof see 
Chap. iv. 15, Sec. 91. 

The other is, that Christ offered not for himself, as 
the high priest under the law did : ' He needed not 
daily, as those high priests, to offer up sacrifice, first 
for himself,' &c., Heb. vii. 27. What Christ did in 
offering sacrifice, he did for others, who needed it. 
He himself needed none. Though in many other 
things he was like the high priest under the law, yet 
in these two he had a prerogative above them. 

Sec. 15. Of the resolution q/Heb. v. 1-3. 

Yer. 1. For every hiyh priest, taken from among 
men, is ordained for men in thinys pertaining to God, 
that he may offer both gifts and sacrifices for sins, 

Ver. 2. Who can have compassion on the ignorant, 
and on them that are out of the way ;/or that he him- 
self also is compassed with infirmities. 

Ver. 3. And by reason hereof he ought, as for the 
people, so also for himself, to offer for sins. 

The sum of these three verses is, a description of 
an high priest. 

Two points are herein observable : 

1. The connection of this description with that 
which was before delivered of Christ's priesthood. 
The connection is by this causal particle /or. 

2. The parts of the description, which are six. 
(1.) The stock whence he is taken. Hereabout is 

set out, 

[1.] A difference of priests, whereof one is an high 
priest. 

[2.] A common condition, in this indefinite particle, 
every. 

[3.] The kind of stock, men. 



Vek. +.] 



GOUGE ON HEBHEWt 



[4. J His rise from the same, he is talcenfrom amonij. 

(2.) His calling, in this word, is ordained. 

(3.) A general end,/oc men, namely for their good. 

(4.) The subject of his function, lliini/s pertaining 
to (jod. 

(5) A special end, to offer, &c. In setting down 
this observe, 

[1.] The priest's act, to ofter. 

[2. J The matter thereof 

This is of two sorts, 

First, Gifts. 

Secondlij, Sacrifices. 

[8.] The end thereof, /<;)• si'ns. 

(6.) His qualification. About this is declared, 

[1.] The point itself, ver. 2. 

[2.] The consequence following, ver. 3. 

In setting down the point is manifested. 

First, The kind of quahfication. 

SecondUj, The ground thereof. 

The kind is propounded in this phrase, uho can 
have compassion. 

2. Amplified by a double object. 

(1.) Them that are iynorant. 

(2.) Them that are out of the way. 

The ground of his compassion is his own con- 
dition. Herein observe, 

1. The emphatical expression of the person, fur 
that he himself also. 

2. The ground itself, infirmity. 

3. His subjection thereto, is compassed with. 
2. The consequence is set out, 

1. In general, /ye by reason hereof. 

2. In particular, and that, 

1. By an act, to off'er, ampUfied by the necessity, he 
ouyht. 

2. By the end thereof, for sins. 

3. By the persons, whose sins they were. These 
are of two sorts. 

1. The people's. 

2. His own,/o)- himself. 

These are amplified by the manner of joining them 
together, by these particles of comparison, as, so, also. 

Sec. 16. Of observations out o/Heb. v. 1-3. 

I. Christ is a true priest. For the essentials of a 
priest belong to him. See Sec. 2. 

II. There were divers kinds of priests. For one was 
an high priest. 

III. All hiyh priests are of the same mould. This 
piirticle every includes all. See Sec. 2. 

IV. High priests were of man's stock. For they 
were taken from among men. See Sec. 2. 

V. High priests were appointed to their function. 
For they were ordained. Sec Sec. 8. 

VI. Tlic high priests' function was for man's good. 
This is the sense of this phrase, /or men. See Sec. 4. 

VII. When men hare to do ivilh God, they hare one 
to be for them. See Sec. 5. 



VIII. High priests offer to God. This is expressly 
set down. See Sec. 6. 

IX. Gifts may be tendered to God. This is im- 
plied under the mention of gifts. See Sec. 7. 

X. Beasts under the law were slain for men. These 
were the sacrifices here mentioned. See Sec. 7. 

XL Sacrifices were offered for pardon of sin. This 
is the meaning of this phrase, for sins. See Sec. 8. 

XII. Ministers must be men of compassion. For 
priests were ministers, and it is said of them, they can 
have compassion. See Sec. 8. 

XIII. Ignorant persons are to be pitied. Such are 
here set down as the object of the priest's compassion. 
See Sec. 9. 

XIV. Ignorance is a sin. Sacrifice was to be offered 
for their sin. See Sec. 10. 

XV. Compassion is to be shewed to all sorts of sinners. 
Under this phrase, them that are out of the way, all 
sorts are comprised. See Sec. 11. 

XVI. High priests were subject to all manner of in- 
firmities. He was compassed about with infirmity. 

XVII. Experience of infirmities is a means to make 
one compassionate. The inference in this phrase, for 
that, intendeth this point. See Sec. 13. 

XVIII. Means afforded for our good must be used. 
This phrase of inference, ' and by reason hereof he 
ought,' hinteth so much. See Sec. 14. 

XIX. Priests ofi'ered sacrifice for others. This title, 
God's people, is a note of distinction from priests. 
See Sec. 14. 

XX. Priests offered sacrifices also for themselves. 
This is expressly set down. See Sec. 14. 

XXI. High priests had sins. For this end they 
ofi'ered sacrifices for themselves. See Sec. 14. 

Sec. 17. Of the meaning of these loords, 'no man 
taketh to himself 

Ver. 4. And no man taketh this honour unto him- 
self, but he that is called of God, as was Aaron. 

The apostle in this verse gives an exemplification 
of the second branch of the description of an high 
priest, which is, that he was ordained. See Sec. 3. 

The exemplitic.ition is set down in general terms, 
thus, no man, &a. But it is reduced to a particular 
instance of Aaron. 

Tiiis general extent of the person, ou rig, not any, 
or no miin, if. to be restrained to men of conscience, 
who will do nothing but that for which they have good 
warrant. For Korah sought the priesthood. Num. 
xvi. 10, though he were not called thereto by God. 
And sundry others usurped it, Luke iii. 2; Acts 
xxiii. 5. 

That which is here spoken de facto, of fact, in this 
word, Xa/j-idmi, lakelh, is intended de jure, of right, 
as if he had said, No man ought to take, or no man 
hath right to take. 

This word, irx-jTtf, to himself, is also to be extended 
to a right, as due to himself, and intendeth two things. 



352 



GOUGE ON HEBREWS. 



[Chap. V. 



1. Taking a thing upon one's own head without 
gift from another, or without any good warrant, 2 Tim. 
iv. 8. 

2. Taking it to one's advantage, Luke xii. 21. 
But advantage to one's self is no good plea for an 
unlawful thing. As we may do no unjust or unwar- 
rantable act for another, so neither for ourselves, 
Rom. xiv. 7. The righteous law is a rule for our- 
selves, as well as for others. 

See. 18. Of l!ie lioiioiir of the Jiiijh priesi's func- 
tion. 

The high priesthood is here styled an honnur. 
For the relative Tr,\i, this, hath reference thereunto. 

Of the Greek word T;,aijv, translated honour, see 
Chap ii. 10, Sec. CO. 

It here declareth, that the high priest's function 
was an honourable function, which is thus manifested. 

1. The solemn manner of inaugurating, or setting 
them apart thereto, Exod. xxix. 1. 

2. His glorious apparel, Exod. xxviii. 

8. The great retinue that attended him ; as all 
sorts of Levitos, together with sundry inferior priests. 
Num. iii. 9, and viii. 19. 

4. The liberal provision made for him out of the 
meat-ofl'erings, sacrifices, fii-st-fruits, tenths, and other 
oblations, Levit. ii. 3, and v. 13, and vii. 6, Deut. 
viii. 3. 

5. The difficult cases that were referred to him. 
C. The obedience that was to be yielded to him. 

7. The punishment to bo inflicted on such as re- 
belled against him, Deut. xvii. 8-10, &o. 

8. The sacred services which they performed, as to 
be for men in things pertaining to God ; to ofl'er up 
what was brought to God, vcr. 1, and to do other 
particulars set down, Chap. ii. 11, Sec. 173. 

9. In such honourable esteem were high priests, 
as kings thought them fit matches for their daughters, 
2 Chron. xxii. 11. 

10. The most principal honour intended under this 
word honour was, that the high priest b}' virtue of his 
calling, was a kind of mediator betwixt God and man. 
For he declared the answer of the Lord to man, and 
ofl'ered up sacrifices to God for man. 

Hereby it appeareth, that it is an honourable em- 
ployment to deal between God and man. 

Hence it followeth, that the ministerial function is 
an honourable function ; for ministers of the word are 
by virtue of their office for God to men, and for men 
to God. 

Sec. 10. OJ the honnur of the ministerial function. 

There are many considerations which prove tho 
calling of ministers of the word to be honourable ; as 
their master, their place, their work, their end, their 
reward. 

1. Their Master is the groat Lord of heaven and of 
earth. If it be an honour to be an especial minister | 



of a mortal king, what is it to be the minister of such a 
Lord ? 

2. Their place is to be in the room of God, even 
in his stead, ambassadors for him, 2 Cor. v. 20. 

3. Their work is to declare God's counsel. Acts 
XX. 17. 

4. Their end is to perfect the saints, Eph. iv. 12. 

5. Their reward is greater than of others, Dan. 
xii. 3. 

Thus hath the Lord honoured this function, that it 
might be the better respected, and prove more profit- 
able. Minister.i, in regard of their persons, are as 
other men, of like passions with them, and subject to 
manifold infirmities, which would cause disrespect 
were it not for the honour of their function. 

1. This honour should move ministers to carry 
themselves worthy thereof; answcrably thereto, Eph. 
iv. 1. The apostle intendeth thus much under this 
exhortation : ' Let no man despise thy youth,' that is, 
give no just occasion to any to despise thee ; ' but be 
thou an example,' &c., 1 Tim. iv. 12. Ministers are 
styled angels, that they should be as ready as angels 
to do God's will. They are stevarih, and must bo 
faithful, elders and grave, rulers and just. Thus shall 
they honour their Master, credit their place, make 
themselves respected, and their pains regarded. 

2. The foresaid honour should move people to 
respect their ministers ; officers of kings use to be 
respected. This is the rather to be done, because 
honour done to ministers is done to God himself, and 
to his Son Christ, John xiii. 20. The Galatians 
' received Paul as an angel of God, even as Christ 
Jesus,' Gal. iv. 14. 

3. On the other side, they who despise ministers, 
despise those whom God hath honoured, yea, and God 
himself, 1 Sam. viii. 7, Mai. iii. 8. 

4. This is a great encouragement to ministers 
against that ordinary contempt which is cast upon 
them, even for their calling's sake. No calling ordi- 
narily more contemptible ; but we ought not to regard 
the censure of men in those things which God ac- 
counteth honourable. 

Sec. 20. 0/ God's calling high priests. 

Tho high priesthood is expressed under this word 
honour, as a reason why no man should ' take it to 
himself ;' yet lest any should thence inter, that who- 
soever undertook it, presumed upon more than was 
meet, the apostle addeth this limitation, ' but he that 
is called.' This conjunction of opposition, dXXd, 
hnt, implieth that that may be done by one which 
may not bo done by another. 

To be called, xaXovfiivoi, in this place signifieth as 
much as ordained. Sec. 8, and appointed, Chap. iii. 2, 
Sec. 22. 

This passive, o xaXoi/isvoc, ' he that is called,' hath 
reference to another that calloth him, and it is opposed 
to the former phrase, of ' taking to himself.' Thus it 



Ver. 5.] 



GOUGK ON HEBREWS. 



353 



confirms the second part of the priest's description, 
that he must be ordained, ver. 1, Sec. 3. It was the 
brand of Jeroboam's false priests, that whosover 
would, he consecrated him, and he became one of the 
priests of the high places, 1 Kings xiii. 33. 

That it might be distinctly known who was the first 
founder of the high priest's function, he is here ex- 
pressly set down, namely God. 

It was God that first said, ' Take Aaron from 
among the children of Israel, that he may minister 
unto me in the priest's office,' Exod. xxviii. 1. So as 
this function was of divine institution, none had power 
to call and appropriate any to appear for men before 
God, as the high priest did, but God himself. For 
this was a point of divine favour and grace. 

As the high priest, so all other priests were of 
divine institution, Exod. xxviii. 1 ; and as priests, so 
other ministers of God, who are for men in things 
pertaining to God, must bo called of God. See Chap. 
iii. 2, Sees. 34, 35. 

Sec. 21. Of Aaron s calling and name. 

The apostle gives a particular instance of an high 
priest's divine institution in Aaron, and that upon these 
grounds : 

1. Aaron was the first national high priest that was 
ordained for the whole church in his time. Heads of 
families were before his time priests for distinct 
families. 

2. All lawful legal priests descended fronji Aaron, 
and had that warrant to be priests, that by lineal 
descent they came from him, Exod. xxis. 9. 

3. His calling to the priesthood by God himself is 
expressly set down, Exod. xxviii. 1. 

4. His calling was ratified by a memorable miracle, 
Num. xvii. 8, 10. 

5. They who opposed his calling were punished 
with a terrible judgment, Num. xvi. 10, 16, 17, 35. 

6. This is one special reason why Aaron is called 
• The saint of the Lord,' Ps. cvi. IG, because he was 
first chosen of God, and was anointed by God's ap- 
pointment to be the first high priest, and the stock of 
all other priests. 

This note of comparison, xaSd'irs^, as, implieth in 
general, that others must enter upon their function as 
Aaron did. 

There is a copulative conjunction, xal, added in the 
Greek, which implieth some emphasis, and might be 
thus translated, even as Aaron. 

This particular instance produced by the apostle as 
a proof of a general case, giveth evidence, that war- 
rantable rules about some particular cases and per- 
sons may be applied to others of like kind, Rom. iv. 
23, 24. See Chap. xiii. 5, Sec. G8. 

Concerning this name, 11"ii^X, Aaron or Aharon, it 
may be derived from a verb, Mlin, doce me, that in 
the third active signitieth to teach, Ps. xxvii. 11. 

Thus it implieth a teacher, and by a prophetical 



spirit it might be given him in reference to his calling, 
by virtue whereof he was to instruct people. 

Or Aharon may be derived from a noun, in, mons, 
that signifieth a mountain ; and thus also be given him 
by a like spirit in reference to his priesthood, whereby 
he was lift up as a mountain above his brethren. 

Abraham was the great-grandfather of Levi, and 
Levi the great-grandfather of Aaron : so as Aaron was 
the sixth degree from Abraham. 

Sec. 22. Of the resolution of Heb. v. 4, and of ob- 
servations thence arising. 

The sum of this verse is, the high priest's calling. 
This is, 

1 . Generally propounded. 

2. Particularly exemplified. 

Of the general there are two parts ; ' 

1. The dignity of the function, in this phrase, this 
honour. 

2. The authority which he had for the execution 
thereof. 

The authority is set out two ways : 1, negatively; 
2, atfirmatively. 

In the negative observe, 

1. The manner of setting it down, in this general 
phrase, no man. 

2. The matter, in this phrase, taketh to himself. 
In the affirmative observe, 

1. The kind of warrant, called. 

2. The author thereof, God. 
The exemplification is set out, 

1. By a note of comparison, as. 

2. By the first person that was called, Aaron. 

Observations. 

I. The high priesthood was an honourable function. 
This title honour, is put upon it. See Sec. 18. 

II. No man might intrude himself into the high 
priest' s function. This is the meaning of this phrase, 
no man taketh to himself. See Sec. it. 

III. He that was culled might take that honour on 
him. This is implied under this particle of opposition, 
but. See Sec. 20. 

IV. God was the ordainer of the high priest's func- 
tion. He is here so expressed to be. See Sec. 20. 

These four doctrines may be applied to ministers of 
the gospel. See Sec. 20. 

V. Particular cases approved in Scripture are direc- 
tions for other like cases. So was the particular case 
of Aaron about entering on the high priesthood. 
See Sec. 21. 

Sec 23. Of Christ doing what ivas warrantable. 

Ver. 5. So also Christ glorified not himself to be 
made an high priest; hut he that said unto him, Thou 
art my Son, to-day have I begotten thee. 

Here the apostle begins to apply to Christ what he 
had in general delivered about an high priest. 

These two conjunctions, oi^rw, xal, so, also, being 
Z 



GOUGE on HEBREWS 



[Chap. V. 



joined togetber, arc notes of a reddition, or latter part 
of a comparison, which is the application thereof. 

This application may have reference cither to the 
general proposition ; thus, as no man takcth this hon- 
our unto himself, so also nor Christ : or to the par- 
ticular instance of Aaron ; thus, as Aaron took not to 
himself that honour, so nor Christ. Both tend to the 
same end. Christ would not take liberty to him- 
self to do that which was unlawful, or unmeet for 
others to do. He made himself an example in all 
manner of good and warrantable matters ; but would 
not be a pattern to bolster up any in an undue course. 
Thus his pattern is a guide, John xiii. 15. 

Sec. 24. 0/ Christ's not glorifying himself. 

Because the apostle had before declared the high 
priesthood to be r/.aij, an honour, he here sheweth, 
that to attain thereunto, is to be glorified. 

Glory, bii^a, implieth excellency (as was shewed 
Chap. i. 3, Sec. 19, and Chap. ii. 7, Sec. C). 

To glorify, ho^a'Ciiv, according to the notation of the 
word, is to make glorious; and so it is translated, 2 
Cor. iii. 10. 

This is done two ways : 

1. By ascribing to one that glory or excellency which 
is his own, most duo to him. Thus creatures may 
glorify theii- Creator, Kev. xv. 4. 

2. By conferring glory upon one, even such glory 
as he had not before. Thus the Creator glorificth 
creatures, Acts iii. 13, Kom. viii. 30. 

These words following, to he made an high priest, 
give evidence that the latter kind of glorifying is here 
meant; namely, a conferring of that glory upon Christ, 
which he had not before. 

The high priesthood was an honour ; for Christ to 
have taken that to himself, had been to glorify himself 
by conferring gloiy and honour ujjou himself. 

This negative, that ' Christ glorified not himself,' 
givcth proof that Christ arrogated no honour to him- 
self. ' I seek not my own glory,' saith he, John viii. 
60. This Christ provtth by many arguments, John 
y. 31, &c. 

Christ would not arrogate honour to himself, but 
rrtther wait upon the Father to confer upon him what 
honour he saw meet, that our faith might be the more 
strengthened in those things which Christ did on our 
behalf; and also that he might make hiu;self an ex- 
ample unto us. 

Let therefore ' the same mind be in us that was in 
Christ Jesus,' Philip, ii. 5. Let us not thrust ourselves 
into any place, before we are called ; nor arrogate any 
honour to ourselves, that belongelh not unto us. Wo 
are by nature too prone hereunto. Let magistrates, 
ministers, and all of all sorts so carry themselves, as 
it may be truly said of them, They glorified not them- 
selves. 

The particular instance whereby this general nega- 
tive, that ' Chribt glorified not himself,' is evidenced, 



is the high priesthood ; for that was an honour, and 
Christ, by having that conferred on him, was indeed 
glorified. So much is intended under this pai'ticle of 
opposition, «>./.«, hut ; as if it bad been said, Though 
Christ glorified not himself by assuming the priest- 
hood to himself, yet he was glorified thereby, by his 
Father's conferring it upon him. 

To make the apostle's meaning more clear, take all 
these words, ' He that said unto him. Thou art my 
Son, to-day have I begotten thee,' as a description of 
the Father ; and repeat, awo xmoxi, the word iU^aei, 
glorified (which must needs be here understood), then 
the sense will appear to be this, ' Christ glorified not 
himself to be made an high priest, but his lather 
glorified him, in ordaining him to be the high priest.' 

This verb yitrii)r,ya.i, to be made, is inserted to con- 
firm that which was before noted, vcr. i. Sec. 3, about 
ordaining an high priest. For to be made an high 
priest is to be deputed or appointed and set apart to 
that function. In this sense is this word made fre- 
quently used, as Heb. vii. 16, 21, 22. 

Sec. 25. 0/ Ps. ii. 7 ajijilicd to Christ's jiriesthood. 

These words, ' He that said unto him. Thou art my 
Son, to-day have I begotten thee,' are taken out of 
Ps. ii. 7, and most fitly applied to God the Father in 
reference to his begotten Son, as we have shewed. 
Chap. i. 5, Sec. 48, kc, where the whole text is ex- 
pounded. 

The apostle doth here again allege it, to prove that 
the Father ordained Christ to be the high priest for 
his church. 

O'lij. In this testimony there is no mention of a 
priesthood. 

Ans. 1. This testimony is an express description 
of the Father, and it be ing inserted upon the question 
of Christ's priesthood, it implieth that the Father made 
him high priest. 

2. This word hegotlen may be extended to confer- 
ring dignity, or an honourable function upon one, as 
well as communicating essence. 

3. It being taken for grant that Christ was an high 
priest, for the Father to acknowledge him to be his Son, 
ratifieth that function, and implieth that it was his 
Father's pleasure that he should bo the high priest. 
Thus Christ being come a prophet into the world, his 
Father ratified that function by this testimony, ' 'This 
is my beloved Son, in whom I am well pleased,' and 
thereupon he inferreth this duty, ' Hear him,' Mat. 
xvii. 5. 

4. The psalmist, immediately after this testimony, 
cxprcsseth a brimch of Christ's priesthood, in these 
words, ' Ask of me,' &c., Ps. ii. 8. Now iu quoting 
a text it is not unusual to express only a part of it, 
because the remainder may be found in the place out 
of which it is quoted. 

6. It was the pui-pose of the apostle to set out the 
dignity of the office, as well as the office itself. That this 



Vek. 6.] 



GOUGE ON HEBREWS. 



was his purpose is evident by these two words, honour, 
glorified, applied thereunto. Now that God the 
Father should glorify his begotten Son by making him 
an high priest, much amplifieth the dignity of that 
function. 

Thus is this testimony a most pertinent testimony. 
It is a testimony taken out of sacred Scripture, and in 
that respect the more sound, as was shewed Chap. i. 
5, Sec. 46. 

Of quoting the very words of Scripture, see Chap, 
iii. 7, Sec. 74. 

Of quoting neither book nor verso, see Chap. ii. G, 
Sec. 50. 

Sec. 26. Of Christ being (jlorified hy his priest- 
hood. 

Quest. How could the begotten Son of God, who is 
true God, equal to the Father, be glorified by being 
made an high priest ? 

Ans. 1. Distinguish between the Son of God singly 
considered in his divine nature, or as the second Per- 
son in the sacred Trinity ; and united to the human 
nature, and thereby made also the Son of man. In 
this latter respect was he glorified. 

2. Distinguish between honour conferred on one 
by such and such an undertaking, and the honour 
arising from undertaking such a thing. Though such 
a function can simply confer no honour on Christ, 
yet in the managing of it, he might bring much hon- 
our to himself and to his Father, who appointed him 
thereunto, as glory of mercy, justice, truth, wisdom, 
power, and other like attributes. Thus was Christ, 
and his Father by him, glorified in the lowest degree 
of his humiliation, even in his kind of death. 

Such undertakings as bring glory to God, do glorify 
the undertakers. Therefore Christ exhorteth his to 
' let their light so shine before men, that they may- 
see their good works, and glorify their Father which 
is in heaven,' Mat. v. 16. No man can in a right way 
glorify God ; but he shall therein glorify himself, and 
that, 

1. In regard of the work itself. For everything is 
so much the more glorious, by how much the more 
God is glorified thereby. 

2. In regard of the fruit and reward that will follow 
thereupon. For ho that can and will perform what he 
hath said, hath said, ' Them that honour me I will 
honour.' 1 Sam. ii. 30. 

This is the right way to be glorified. Walk in this 
way, whosoever thou art that wouldst be glorified. 

Sec. 27. Of God's begotten Son our high priest. 

A main point intended in the foresaid testimony is, 
that God the Father ordained his begotten Son to be 
an high priest. 

In this respect is ho said to be ' called of God an 
high pi-iest,' verse 10. As ho was ' appointed' a pro- 
phet. Chap. iii. 2, so an high priest. 



In this respect he is said to be sent, John iii. 34, 
and attainted, Luke iv. 18. 

There was an absolute necessity that this Son of 
God should be our priest, in two respects : 

1. In that none was able to do the work that was to 
be done for us by our priest, but the Son of God. 
Of those works, see Chap. ii. 17. 

2. In that none was worthy to appear before God 
for us but his own Son, and none fit but he for the 
honour of the true priesthood. 

This doth much commend the love of God, who 
gave his begotten Son to be our priest, John iii. IG. 

It doth also minister gi-eat ground of boldness unto 
us to approach the throne of grace, having the be- 
gotten Son of God to be our priest. We can make no 
question of his sufliciency to the whole work, which 
he is able to do to the very utmost ; nor can we make 
any doubt of God's accepting him. He is the begotten 
Son of God, and tielored ; in him ' the Father is well 
pleased,' Mat. iii. 17. 

Sec. 28. Of the coherence and meaning of the sixth 
verse. 

Ver. 6. As he saith also in another place, Thou art 
a priest for ever after the order of Melchisedec. 

Because the former testimony was somewhat ob- 
scure, the apostle addeth this other, which is more 
perspicuous, and less subject to exception. For both 
the priesthood itself, and also God's deputing Christ 
thereunto, are here expressly set down. 

These two conjunctions -/.aSuc, x.ai, as, also, give 
proof that the following testimony tends in general to 
the same purpose that the former did, so as more 
than one divine testimony may be produced to prove 
one and the same thing, as hath been shewed, Chap, 
i. 5, See. 67. 

This verb X'syii, he saith, may admit a treble re- 
ference. 

1. To David, who was the penman of this testi- 
mony. 

2. To the Holy Ghost, who inspired David. 

8. To God the Father, who is brought in confening 
what is here affirmed upon his Son. 

Neither of these cross the other, but all of thcra 
may stand together. 

I take the last to bo most principally intended, be- 
cause the Father, who in the former testimony said (o 
his Son, ' Thou art my Son, this day have I begotten 
thee,' saith also, ' Thou art a priest for ever,' &c. 
Thus will these two testimonies more fitly cohere. 

This latter testimony is said to be sv Wl^w, in another 
place. Though the word filace be not in the Greek, 
yet it is well supphed. For it is in another p'salm, 
namely, Ps. ex. 4. 

That psalm is a prophecy of Christ, as hath been 
proved. Chap. i. 18, Sec. 148. In this respect the 
proof is the more proper. 

In this testimony Christ's priesthood is thus es- 



356 



GOUGE ON HEBREWS. 



[Chap. V. 



pressly asserted, ' Thou nrt a priest.' Of Christ's 
priesthood, see Chap. ii. 17, Sees. 172, 173. 

God's deputing Christ to that function is here also 
declared. For it is the Lord that saith to him, ' Thou 
art a priest.' Of God's appointing Christ to be priest, 
see ver. 4, Sec. 20, 2-1. 

Sec. 29. 0/ the everlastingness of Christ's priesthood. 

The everlasting continuance of Christ's priesthood 
is plainly set down in this phrase, e/'s rov aiwa, for 
ever. 

Of the notation of the Greek word translated ever, 
see Chap. i. 8, Sec. 108. Many points there de- 
livered about the everlastingness of Christ's kingdom 
may be applied to the everlastingness of Christ's 
priesthood. 

It is here evident by this testimony that Christ is 
an everlasting priest, he ever remainetb to exercise 
this function himself. This point is oft pressed by 
this apostle, as Chap. vii. 17, 21, 24, 25, 28. 

There were two parts of Christ's priesthood. One 
was to oiler sacrifice, that is, he gave, Chap. vii. 27 ; 
the other to make intercession. This doth he con- 
tinue for ever, and for this end ever remaineth a priest, 
Chap. vii. 25. 

It is necessary that the church ever have a priest, 
and that such a priest as Christ is, as was shewed, 
Sec. 27. 

If Christ should cease to be our priest, who should 
succeed him ? No mere creature can go forward with 
that work which he hath begun. 

The everlastingness of Christ's priesthood dis- 
covereth the vanity and folly of papists about their 
priests, whom thej' account true, real, sacrificing 
priests. "What need other priests, Christ being ' a 
priest for ever ' ? Either Christ's execution of his 
priesthood is insufficient (which to hold is blasphemy), 
or their priests are altogether in vain. 

This continuance of Christ's priesthood hath been 
the ground of the church's address to the throne of 
grace ever since the ascension of Christ into heaven, 
and so will be as long as the world continucth. For 
ever will this our priest be for us in things pertaining 
to God. So long as he continueth our king to govern 
ns, so long will he continue our priest to intercede for 
us. 

We may with as much confidence still apply the 
sacrifice of Christ as if his blood were still trickling 
down. His blood still speaks, Heb. xii. 24, and ever 
will, while there is any sin of any of God's elect to be 
expiated. 

Sec. 80. Of the order of Mclchiscihc. 

The word faj/s, translated order, signifieth a due 
and seemly disposition. It is derived from a verb, 
ruTTu, that signifieth to appoint or set in order. It 
is applied to the setting of commanders or oflicers of 
war in their places, Luke vii. 8, jea, and to God's 



ordaining unto eternal life. Acts xiii. 48. The noun 
in my text is used to set out a decent ordering of 
church afl'airs, 1 Cor. siv. 40, and a comely carriage 
of Christians, Col. ii. 5. It here implieth that the 
priesthood is a distinct kind of oflice, ordained and 
ordered by him that hath power to do it. It is in a 
like sense applied to Aaron's priesthood, Heb. vii. 11. 

Hereby we are given to understand that the priest- 
hood here mentioned, and the priesthood of Aaron, are 
two distinct kinds. 

The apostle doth here bring in this priesthood as 
distinct from Aaron's, because there were many things 
in Christ which were not agreeable to the order of 
Aaron. As, 

1. Christ was a king ; but a king might not be of 
Aaron's order. 

2. He was ' of the tribe of Judah, of which tribe 
no man gave attendance at the altar,' Heb vii. 13. 

8. He neither had predecessor nor successor, Heb. 
vii. 24, but pritsts after Aaron's order had both. 

Other differences are observed by this apostle. 
Chap. vii. 

If, therefore, from such differences any should infer 
that Christ could not be a priest, the apostle shewcth 
that there was another order of priesthood. 

Besides there were such infirmities .and defects in 
the order of Aaron as were not agreeable to Christ's 
excellency, so as there must of necessity be another 
order of priesthood. 

The infirmities and defects of Aaron's priesthood 
were these : 

1. That the priests should ofl'er for their own sins, 
ver. 3. 

2. That thev should offer beasts and birds. Lev. 
i. 2, 14. 

8. That they should oft offer the same kind of 
sacrifices. 

4. That they should offer such sacrifices as could 
not make perfect, Heb. x. 1. 

There are but two kinds of typical priesthoods men- 
tioned in Scripture, which are these : one, ' after the 
order of Melchisedec ;' the other, ' after the order of 
Aaron.' Of these two the former was many ways the 
more excellent. Herein, therefore, is Christ said to 
be ' after the order of Melchisedec' 

Whatsoever was essentially belonging to a priest in 
Aaron, that was in the truth accomplished by Christ ; 
and wherein there was any pre-eminent excellency in 
Melchisedec's priesthood above Aaron's, therein was 
Christ ' after the order of MolchiscJec' All these 
excellencies were really and properly accomplished in 
Christ. 

The historv of Melchisedec is set down, Gen. siv. 
18-20. 

This apostle hath so distinctly and fully observed 
and applied to Christ everything that is expressed, or 
by just consequence may bo inferred from that priest- 
hood, in the seventh chapter of this epistle, as I sup- 



Vek. 7.] 



iOUGE ON HEBREWS. 



357 



pose it meet to refer the explication of this mystery to 
that place. 

In general this may be observed, that Christ was 
the most excellent priest that ever was. Melchisedec 
was more excellent than Aaron, Heb. vii. 4, yet was 
Melchisedec but a type of Christ. Therefore Christ 
the true priest must needs be more excellent than 
Melchisedec himself. 

Sundry excellencies of Christ's priesthood, as the 
dignity of his person, his many great undertakings, and 
the glorions fruits and benefits flowing from thence, have 
been expressly noted. Chap. ii. 17, Sees. 173, 171. 

If the Jews had Aaron's priesthood in high account, 
and Abraham the father of the Jews gave tithes of all 
to Melchisedec, and accounted himself blessed, being 
blessed of Melchisedec, how should we esteem Jesus 
Christ and his priesthood, and rest in his blessing ! 

Sec. 31. Of the resolution o/Heb. v. 5, 6. 

Ver. 5. So also Christ ylorified not himself to he 
made an high priest ; hut he that said unto him, Thou 
art my So7i, to-day have I begotten thee. 

6. As he saith also in another place, Thou art a 
priest for ever after the order of Melchisedec. 

The sum of these two verses is Christ's call to his 
priesthood. 

Hereabout observe, 

1. The connection of Christ's call with the call of 
other priests. So also. 

2. The expression of Christ's calling. 
This is done two ways : 

1, Negatively; 2, Affirmatively. 
In the negative, 

1. Three things are taken for grant : 
(1.) Christ's office, he was a. jjriest. 
(2.) His warrant, he was made. 

(3.) The glorious efl'ect thereof, in this word glorified. 

2. One thing is expressly denied, namely an undue 
usurpation, in these words, not himself. 

The affirmative is, 

1. Implied, in this junction of opposition, but. 

2. Confirmed, by two testimonies. 

In the former testimony one thing is expressed, an- 
other understood. 

That which is expressed is a description of the per- 
sons, which are of two sorts : 

1. The ordainer; 2, the ordained. 

Both these are, 

1. Generally hinted in this phrase, he that said to 
him. This relative, he, pointeth at the ordainer; this 
correlative, him, at the ordained. 

2. They are both distinctly expressed. 

The ordainer is expressed in these pronouns of the 
first person, nn/, 1 ; and in this act of paternity, 
begotten ; amplified by the time, to-dag. 

The ordained is expressed in these pronouns of the 
fecond person, thou, thee; and in this correlative. 
Son. 



The point understood is, that God glorified his Son 
in making him a priest. 

In the other testimony wo may observe, 

1. The connection of it with the former. 

2. The expression of the main point. 
In the connection there is, 

1. An agreement betwixt the two testimonies, in this 
phrase, as he saiih cdso. 

2. A difference betwixt them, in this phrase, in an- 
other place. 

In the expression of the main point is set down, 

1. The person deputed. Thou art. 

2. The function whereunto he is deputed. This is, 

1. Propounded, in this word, a priest. 

2. Illustrated two ways : 

(1.) By the land of priesthood, after the order of 
Melch isedec. 

(2.) By the continuance thereof, /or ever. 

See. 32. Of observations out ofHeh. v. 5, 6. 

I. Christ took no uulauful liberty to himself. As no 
other man took to himself to be an high priest, so also 
Christ did not. See Sec. 23. 

II. Christ usurped not the high priesthood. Therein 
he glorified not himself. See Sec. 21. 

HI. Christ was an high priest. This is here taken 
for grant. See Sec. 24. 

IV. An high priest teas instituted. This is the mean- 
ing of this word made. See Sec. 24. 

V. Christ teas ordained an high priest. The conjunc- 
tion but intends as much. 

VI. God gave his begotten Son to be our priest. This 
is the intendment of this testimony. See Sec. 27. 

VII. The Son of Qod ivas glorified bg his priesthood. 
The inference of this testimony upon glorifying one by 
a priesthood proves as much. This will more evidently 
appear if the verb understood be expressed, which is 
this, glorijied him. See Sec. 26. 

(Other observations arising out of the letter of this 
testimony have been noted, Chap. i. 5, Sec. G5.) 

VIII. Many testimonies may be produced for proof of 
the same point. These words, as also in another place, 
give proof hereof. 

IX. God spake in the Scripture. This word, he saith, 
hath reference to God. 

X. Christ is a priest. This is taken for grant in this 
testimony also. 

XI. God gave assurance to Christ that he icas a priest. 
For God expressly saith to him, Thou art a priest. 

(Of the four last observations, see Sec. 28.) 

XII. Ch rist's priesthood is everlasting. It is for ever. 
See Sec. 29. 

XIII. Christ's priesthood is after the most excellent 
order. So was the order of Melchisedec. See 
Sec. 30. 

Sec. 33. Of this phrase, • in the days of his flesh.' 
I Ver. 7. Who in the days of his Jlesh', u-heii he had 



tiOL'GE ON HKBREWS. 



[ClIAP, V. 



offered up {iraijeis ami supplications, itith stronff cryimj 
and tears, unto him that teas able to save him from death, 
and was heard in that he feared. 

The apostle having proved that Christ was called to 
bo a priest, procoedcth to shew that the order of things 
which make up a priest belonged to biiu. He begins 
with this, that Christ was true man, lalccnfrom wnon<j 
men. This he gives us to understand by making men- 
tion of his flesh. Of the divers aeceptions of fi'sh, 
and how it sets out the whole human nature, and 
that in reference to Christ, see Chap. ii. 14; Sees. 
137, 189. 

Christ's human nature is frequently sot out by Jlexh) 
as in these phrases, ' The Word was made flesh,' John 
i. 14 ; ' God was manifest in the flesh,' 1 Tim. iv. 16. 
Here by days of flesh the time wherein Christ lived 
on earth is set out'. Where David saith, I will call 
upon God in my days, we thus translate it, ' as long 
as I live,' Ps. cxvi. 2. 

The word days are used to shew the brevity of 
Christ's life. To this pui-pose saith Job, 'Are not 
mail's days like the days of an hireling?' chap. vii. 1. 
In this respect the psalmist saith, ' Teach us to 
number our days,' Ps. xc. 12 ; that is, well to under- 
stand and consider the shortness of our time. 

The word y/f.sVt is used to show the infirmity of our 
nature. In this respect saith the psalmist, ' God 
remembered that they were but flesh,' Ps. Ixxviii. 39 ; 
and another prophet," ' All flesh is grass,' Isa. sl. 6. 

From this phrase, in the days of his Jlesh, some 
doubts arise. 

Quest. 1. Did Christ after this life clean cast ofi'his 
flesh? 

Ans. No ; after death he raised up his flesh, in 
which resi)ect it is said, ' ]My flesh shall rest in hope,' 
Acts ii. 20. The angels that stood by while many 
witnesses saw Christ in his flesh ascend into heaven, 
said, ' This same Jesus, which is taken up from you 
into heaven, shall so come in like manner as ye have 
seen him go into heaven,' Acts i. 11. 

Quest. 2. Why, then, is the time of Christ's life on 
earth styled the days ofhisjlesh? 

Ans. 1. In opposition to the time before his in- 
carnation, to show that then, when he took flesh, ho 
properly and actually began to execute his priestly 
function. 

2. In opposition to his glorified estate. Then his 
human nature was freed from all human infirmities; 
for Jlesh is htio taken for his human nature com- 
passed with all manner of infirmities, as 2 Cor. v. 16. 
This phrase therefore setteth out the time of Christ's 
humiliation. 

Quest. 3. Did Christ cease to bo a priest after this 
life ? 

Ana. No; it was showed (Sec. 29) that Christ re- 
maineth a priest for ever. That pai-t of Christ's 
priesthood which is restrained to the days of his flesh, 
is that which consisted in service and suft'ering, Luke i 



xxiv. 20. As for his intercession, which he maketh 
at God's right hand, it is far difl'erent from the sup- 
plications which he made on earth. 

The principal point intended under this phrase, in 
the days of his jtah, is, that Christ, as a true man, and 
a man subject to human infirmities, became a priest 
for us. Hereof see more. Chap. ii. 17, Sec. 106, dtc. 

This further shews that the days of our flesh, even 
the time of this life, is the time for us to do what 
works of service are to be done by us. It was David's 
commendation, that he ' served his own generation by 
the will of God,' Acts xiii. 36. This is he that said, 
' I will call upon God as long as I live,' Ps. cxvi. 2. 

This also is a matter of singular comfort to the 
members of Christ, whose deprecations against evils, 
whose crying and tears, are bounded within the days 
of their flesh, as Christ's were within the days of his 
flesh. Fur after those days ' they shall hunger no 
more, nor thirst any more,' &c. ; ' but God shall wipe 
away all tears from their eyes,' Rev. vii. 10, 17. 

Herein lieth a main difl'eronce betwixt Christ's mem- 
bers and others. In the days of this flesh ' all things 
come alike to all,' Eccles. ix. 2. But after these days 
then shall the wicked weep and gnash their teeth, 
Mat. sxii. 13. If the damned in hell had but so 
many years for their howling and crying, as saints 
have days, jea, minutes on earth, it might be some 
stay and ground of hope unto them ; but they can 
have no such hope. We have cause patiently to en- 
dure what the Lord shall lay upon us in the days of 
our flesh, because no misery shall lie upon us any 
longer. Death is our last enemy ; the pangs of death 
our last pangs. 

Sec. 34. Of Christ's frequent praying. 

The act here applied to Christ, as he is our priest, 
is thus expressed, whe7i he had offered up. This is the 
interpretation of one Greek word, rriomiyxa; (ijarlici- 
pium aoristi pcmi), which, in reference to things 
oflered unto God, is proper to a priest. Hereof see 
Yer. 1, Sec. 6. 

The word is a participle of the time past, to shew 
the efticacy of that which Christ did ; for it hath re- 
ference to God's hearing Christ. Christ having offered 
up prayers to God, God heard him. 

The word &£>!ciic, translated prayers, is derived 
from a verb 6/o/ia/, egeo, that signifieth to need, Acts 
xvii. 25, and also to crave, hhixai, oro ; for we use to 
crave the things which we need. This noun is oft 
indefinitely used for any kind of prayer, Philip, i. 4. 
Sometimes it is distinguished horn Titidiii^ri, petition 
for good thirigs, and then it is put for deprecation, or 
prayer for removing evil, as Acts i. 14, Eph. vi. 18, 
1 Tim. ii. 1. Our English, when it is thus distin- 
guished, translates it supplication. 

That which in general is here intended is, tha 
prayer was the means which Christ used for help in 
time of need. He herein verified the foresaid double 



Yer. 7.] 



ON HEBREWS 



3.39 



signification of the Greek word, which was to need 
and to axk. 

The Holy Ghost takes special notice of Christ's fre- 
quent use of this duty in the days of his flesh, when 
he was compassed about with many infirmities, and 
stood in need of many things. 

When Christ was first baptized he prayed, Luke 
iii. 21. Early in the morning, before he went out to 
preach, he prayed, Mark i. 35. He prayed all night, 
before he chose and sent forth his apostles, Luke vi. 
12. After he had fed his hearers with his word in 
their souls, and with bread and fish in their bodies, 
and had sent them away, he went to a mountain to 
pray, Mark vi. 4G. He prayed a little before he gave 
his disciples the power of binding and loosing, Luke 
ix. 18. He prayed when he prescribed a form of 
prayer, Luke .kI. 1. At the raising of Lazarus he 
prayed, John xi. 41. When he first began to be 
troubled in his soul, he prayed, John sii. 27, 28. A 
solemn prayer of his is recorded, John xvii. In his 
great agony he prayed again and again. Mat. xxvi. 39, 
42, 44. On the cross he prayed for his persecutors, 
Luke xxiii. 34, and for himself, Luke xxiii. 46. On 
sundry other occasions it is said, that he lift up his 
eyes and looked unto heaven, Mat. xiv. 19, John xvii. 1, 
which was an outward evidence of the prayer of his 
heart. 

This Christ did: 1. In acknowledgment of his Father 
to be the fountain of all blessing. 

2. To shew his prudent care and conscience in 
using wan-antable means for obtaining what he de- 
sired. Mat. vii. 7. 

3. To obtain a blessing upon what he had, 1 Tim. 
iv. 5. 

4. To shew himself a worshipper of God, Ps. 
xcv. 6. 

5. To shew himself to be of the number of God's 
people, who ' call upon God,' Ps. xcix. 6, Acts ix. 14, 
1 Cor. i. 2, 2 Tim. ii. 22. Others ' call not upon 
God,' Ps. xiv. 4, Jer. x. 25. 

6. To give evidence of the spirit of grace and sup- 
plication in him, Zech. xii. 10. 

7. To make himself an example to us, John xiii. 
15. 

Of this duty of prayer, see The Whole Armour of 
God, treat, iii. part i. on Eph. vi. 18, sec. 4, &e. 

Sec. 35. 0/ Christ's supplication. 

The Greek word (Z£T?)o;'a?, translated supplications, is 
nowhere else to be found in the New Testament, but in 
other authors it is oft used. It is derived from a verb 
ix'ji, irnio, that sigaifieth to come. Thence a noun, 
/x';Tni, supiile.r, which signifieth one that asketh a thing 
on his bended knee, or prostrate on the ground : we 
may call him a suppliant. Hence the word in my 
text. 

This word in other authors signifieth such things as 
suppliants did bring in their hands : as a branch of 



an olive-tree wrapped about with wool.' Metonymi- 
cally it is put for the supplication that was made by 
such an one, and in that respect is here fitly translated 
supplications, and especially intendeth such prayers 
as are made by such as kneel or lie prostrate on the 
ground. This may here have respect to Christ's man- 
ner of prayer, who ' kneeled down and prayed,' Luke 
xxii. 41, and ' fell on his face and prayed,' Mat. 
xxvi. 39. 

By this pattern of Christ we are taught to tender 
our prayers to God with all humility, in the most sub- 
missive manner that we can. Hereof see more in The 
Whole Armour of God, treat, iii. part i. Of prayer, on 
Eph. vi. 18, sec. 9, &c. 

Sec. 36. 0/ the ;/ifts Christ offered up. 

The foresaid prayers and supplications were some 
of those gifts which Christ as our priest oflered up : 
they were in special as the incense under the law. As 
his body was the sacrifice, so these the gifts. These 
were offered up for himself, to enable him to go 
through the work ; and for us, that we might be de- 
livered and saved thereby. 

Nothing could be more pleasing to God, nothing 
more honourable to him, nothing more effectual for 
our good. 

Hereby we are taught what gifts we may oft'er unto 
God. These are the 'calves of the lips,' which the church 
promiseth to render, Hosea xiv. 2. This is that ' in- 
cense' which in every place shall be offered to God, 
Mai. i. 11. 

Sec. 37. 0/ the meaning of these words, ' irith strong 
crying and tears.' 

The manner of offering the foresaid gifts, is with 
emphasis thus set forth, ivith strong crying and tears. 

The verb v.hlCo), clamo, whence the Greek noun 
xgccuyri, translated crying, is derived, useth to be ap- 
plied to such as are in great distress ; as to blind 
men. Mat. ix. 27 ; to men affrighted and in danger, 
Mat. xiv. 26, 30 ; to a woman in travail. Rev. xii. 2 ; 
to lamenters of great desolations. Rev. xviii. 18, 19 ; 
to such as seek others' destruction ; and to such as 
seek pardon for others' sins, Acts vii. 57, 60. 

There is also another verb, xoauydi^u, derived from 
this noun, that carrieth a gi'eater emphasis, and is 
attributed to the woman who cried after Jesus for 
her child grievously vexed with a devil. Mat. xv. 22 ; 
to them that would have Christ crucified, John xviii. 
40, and xix. 6, 15 ; and to them that would have Paul 
destroyed. Acts xxii. 23 ; yea, it is used to set out 
Christ's cry at the raising of Lazarus, John xi. 48. 

This noun, xiauyri, is applied to that cry which was 
raised about the dissension betwixt Pharisees and 
Sadducees, Acts sxiii. 9 ; to the angel that called for 



• UiTv'ix, dicitur 
plox manu ferebat. 



I olea; laiia obvolutus, quern sup- 



GOUGE ON HEBREWS. 



[Chap. V. 



divine vengeance, Rev. xiv. 18 ; and to the cry that 
shall be at Christ's coming to judgment, Mat. xxv. 6. 

Thus the word itself intendeth vehemency and ar- 
dency. 

Whether we take crying for extension of voice (for 
60 much is noted of Christ on the cross, Mat. xxvii. 
46, and it may be that he did so in his agony in the 
garden. Mat. xxvi. 39), or to the inward extension, 
earnestness, and vehemency of his spirit, as Exod. 
xiv. 15, Ps. cxix. 145, Lam. ii. 18, it implieth one 
and the same thing, namely, ardency in prayer. Christ 
manifested his ardency both ways : by voice. Mat. 
xxvii. 46 ; in spirit, Luke xxii. 44. 

To shew further that it was more than ordinary 
ardency, this epithet layjiofic, slwiu/, is added thereunto. 

This epithet is derived from a noun, lny^uc, rohur, 
that signifieth poxoer ; thence a verb, ieyjju, possum, 
that signifieth to le ahle. It useth to be applied to 
such things as are extraordinarily strong, as a strong 
man. Mat. xii. 29 ; a strong wind, Mat. xiv. 30 ; a 
strong or mighty famine, Luke xv. 14 ; a strong or 
mighty city, Rev. xviii. 10; a strong or mighty 
thunder, Rev. xix. 6 ; a strong angel. Rev. v. 2 ; and 
to the strong Lord, Rev. xviii. 8. 

Strong crying then implieth an extraordinary great 
crying. 

This is yet further illustrated by adding tears there- 
unto, xa; bayiahm ; for tears are signs of earnest 
prayer. Of this see The Whole Armour of God, treat, 
iii. partii. Of prayer, on Eph. vi. 18, Sec. 97. Tears 
arc an effect of inward anguish, Jer. xxxi. 15. They 
are attributed to the anguish of hell. Mat. viii. 12. 

Sec. 38. Of Christ's grierova agony. 

In these words, xcilh slromj crying and tears, the 
apostle hath an especial relation to Christ's agony, 
partly in the garden, and partly on the cross. 

Christ's tears are not mentioned in his agony. Yet 
on other occasions they are mentioned : for he wept 
at Lazarus's grave, John xi. 35 ; and he wept over 
Jerusalem, Luke xix. 41. 

As for Christ's agony, it may be well supposed that 
he also then shed tears ; for it is not credible, that he 
which wept at the sore sight of Jerusalem's calamity, 
had dry eyes in his own bitter agony. Can we think that 
his sweat should be ' as it were great drops of blood,' 
Luke xxii. 44, and that no tears should gush out of 
his eyes ? It doth not follow that ho shed no tears 
because no mention is made thereof. ' Many other 
things did Jesus which are not written,' John xx. 30. 

That which the apostle here saith of Christ's strong 
crj'ing and tears, gives evidence of the great anguish 
that Christ endured. Christ had not a childish, 
womanish, faint spirit. Never any so manfully en- 
dured so much as Christ did. 

If other circumstances bo compared with these, it 
will appear that never such effects of anguish were 
manifested in any other. 



To omit his falling to the ground, and grovelling 
thereon, his falling down to prayer, and rising up 
again and again, his bloody sweat, the matter of his 
prayer (' If it be possible, let this cup pass,' ' Why 
hast thou forsaken me ?') and the descent of an angel 
to strengthen him : all which do shew, that never any 
man's agony was like to his. 

Besides these evidences, the Scripture saith, that at 
the time of his agony he began to be sorroivful, Xi/te- 
iadai ; to he sore troubled, sxt)afj.l3iTaSai ; and to be very 
heavy, abnij-oish ; and that in his agony his soul was 
exceeding sorrowful, m^iy.vzog, even unto the death. 
Mat. xxvi. 30, 39, Mark xiv. 33, 34 ; and troubled, 
Tirdpaxrai, John xii. 27. Hence it appears that 
Christ's anguish was very great. 

The cause hereof was our sin, and the just desert of 
it ; for he became oar surety, and took upon him our 
debt. In this respect it is said that he was ' made 
sin for us,' 2 Cor. v. 21 ; and that he hath 'borne our 
griefs, and carried our sorrows,' Isa. liii. 3, &c. ; yea, 
it is said that he was ' made a curse for us,' Gal. 
iii. 13. 

In this case, two things caused his foresaid agony. 

1. The weight of the burden that lay upon him. 

2. The weakness of his human nature. 

1. The weight must needs be great, for it was the 
punishment of all the sins of all the elect. Sin being 
committed against God hath a kind of infinite heinous- 
ness, and the punishment must be proportionable. 
The punishment is God's wrath, and thereupon in- 
finite. The reprobate, because they are not able to 
stand under it themselves, nor have any to bear it for 
them, lie eternally under it. 

Oij. Christ was the Son of God's love, and never 
provoked his wrath, how then could it lie upon him ? 

Ans. 1. To speak properly, God was never angry 
with his Son, nor did his wrath lie upon him, but 
rather the efl'ects thereof. God was as well pleased 
with the person of his Son, even then when he was 
in his greatest agony, and said, ' Why hast thou for- 
saken me ?' as he was at his baptism and transfigura- 
tion, when he said, ' This is my beloved Son in whom 
I am well pleased.' 

2. We must distinguish betwixt the person and 
undertaking of Christ. Though Christ in his person 
was the beloved Son of God, yet by his undertaking 
to be a surety, he stood in the room of sinners ; and 
though he himself never provoked God's wrath, yet 
they whose surety he was had provoked it, and for 
their sakes he endured the heavy burden thereof. 

Ohj. 2. The efi'ects of Gol's wrath for sin is to bo 
cast into hell, to lie in darkness, to be tormented with 
fire, and all this everlastingly. 

Ans. The place, the distinct kind of torments, and 
other like circumstances, are but accidents belonging 
to the punishment of sin. God can in any place make 
the creature feel the fierceness of his wrath. As for 
darkness, fire, worm, and other like expressions of 



Ver. 7.] 



GOUGE ON HEBREWS. 



3G1 



hell torments, they are but metaphors to aggravate 
hell's torment in oui' apprehensions. Concerning the 
eternity of hell's torment, it is because the damned 
are not able to bear it in time, and they have none to 
deliver them ; but Christ, being supported by his 
divine power, was able at once to bear the burden of 
sin's punishment, and then to cast it from him. Be- 
sides, it could not stand with the dignity of his person 
for ever to lie under that burden, nor with the end 
for which lae undertook that burden, which was to de- 
liver them who were subject to bondage, Heb. ii. 15, 
and to free them from the curse, Gal. iii. 18. 

2. As the burden which Christ undertook was very 
weighty, so the human nature which he assumed was 
very weak, in all things like ours, even in infirmities 
that were not sinful, chap. ii. 17, and iv. 15. His 
disability in bearing his cross gives instance of his 
weakness; for though at first the cross was laid upon 
himself, John xix. 17, yet, before he came to the place 
of execution, they were forced to lay it upon another, 
Luke xxiii. 2G. 

Qitesl. If such were the weight of the burden, and 
such his weakness, how was it that he was not over- 
whelmed therewith ? 

Alls. He was supported by his divine nature, which, 
though it somewhat withdrew assistance for a while, 
that he might feel the burden, yet it sufi'ered him not 
to sink under the same, nor to be overwhelmed there- 
with. 

Some, supposing it to be incongruous that the Son 
of God's love should lie under God's wrath, produce 
other reasons of the greatness of Christ's agony. 
As, 

1. The apprehension of the terrible majesty of God, 
shewing himself a judge against sinners. 

Aiis. If there were no feeling of any effects of wrath 
coming from so terrible a judge, his terror might 
aSright and astonish one, but would not make him 
cry, and weep, and pray, as Christ did. 

2. The foresight of the Jews' rejection and disper- 
sion, and of the persecution of the church ; yea, also, 
that so excellent a person as his was should be so trod- 
den under foot as a worm, and one so innocent as 
Christ was, be so evilly entreated, and Satan by his 
ministers so much prevail. 

Arts. These and other like things were long before 
known by Christ. How then was it that they should 
then at the time of his death work upon him so much 
as they did, and not before ? 

3. His bodily pains, which they aggravate two ways : 
1, by the kinds thereof; 2, by Christ's extraordinary 
Fcnsibleness of them. For the kinds, they mention 
his scourging, the plaiting of a crown of thorns upon 
his head, and the nailing of his hands and feet unto 
the cross. His more tban ordinary sensibleness they 
make to arise from a perfect mixture of humours and 
qualities in his body, so as a small prick on his flesh 
was more painful thau a deep wound in another's. 



And further they say, that his sense was not dulled by 
continual languishing, but that at the very instant of 
his death he retained the full vigour of his sense ; for 
he ' cried with a loud voice, and gave up the ghost,' 
Mark XV. 37. 

Ans. 1. True it is, that Christ's bodily torments 
were very great, and greater than by many they are 
taken to be ; and it may be granted, that he retained 
the full vigour of all his senses to the last moment of 
his life. I5ut yet I take it to be without question, 
that many martyrs have endured more sharp bodily 
torments, and that longer together than Christ did, 
and also in full vigour of sense, yet have they without 
such cryings as Christ made, endured all. Besides 
we never read that Christ twitched at his bodily pains. 
They, therefore, cannot be the reason of his great 
agony. Christ was cast into his agony before he felt 
any pains. It remains, therefore, that the burden 
and punishment of sin was it that made Christ to 
make such strong cries, and shed such tears, as are 
here noted, and that especially in bis soul. 

1. There is a conceit that many have, that the least 
drop of Christ's blood, even the prick of a needle in 
any part of his body, had been suihcient to redeem 
many worlds, by reason of the dignity of his person. 
But that which is noted in Scr'pture of the extreme 
agony of Christ, sheweth that this is but. a mere con- 
ceit. Philosophers say, that nature doth nothing in 
vain. Much more may we Christians truly say, that 
Christ the God of nature, in that which he undertook 
for man's redemption, would do nothing in vain, nor 
more than was needful. Satisfaction was to be made 
to divine justice, which the prick of a needle could 
not do. 

2. The great agony whereunto Christ was brought 
doth much amplify the incomprehensible love of God, 
Father and Son, to us sinners. 

3. It doth also much aggravate that woful plight 
whereunto man by sin was brought. If such loud 
crying and tears were forced from our Surety by 
undertaking to free us. What should we ourselves have 
been brought to ? Even ' unto outer darkness, where 
shall be weeping and gnashing of teeth,' and ' ever- 
lasting fire,' Mat. xxv. 30, 41. There can no like 
instance be given to aggi-avate the horrid and heavy 
burden of sin, as this of Christ's agony. Indeed, sin 
pressed the evil angels from the highest heaven to the 
lowest hell ; it forced Adam out of paradise. It swept 
away the old world with a general deluge ; it destroyed 
Sodom and other cities, and their inhabitants, with 
tire and brimstone ; it brought sundry fearful judg- 
ments upon other people in every age of the world ; 
it maketh the very life of many to be so grievous unto 
them, as to lay violent hands on themselves ; it causeth 
merciless and remediless torments in hell. Yet this 
particular instance of the agony of him that was the 
Son of God, even true God, upon his undertaking to 
expiate sin, far snrpasseth all other instances. 



3G2 



GOCGE OX HEBREWS. 



[Chap. V. 



Qiusl. If such be the burJcu of sin, IIow is it that 
many wicked ones do so lightly cai-ry it ? 
Alls. Two reasons may be given hereof: 

1. Their spiritual senselessness and deaJness. If 
a church lie upon a dead man, he feels nothing. 

2. Sin is as the proper element wherein unregenerate 
persons lie and live. Now creatures feel no burden 
in their proper clement, as tishes in a river. 

4. Christ's crying and tears, as being our Surety 
for sin, should make us cry and weep for our sins. 
Shall we make light of that which forced our Surety 
to make such strong cries as he did ? We have cause 
every one of us to say, ' Oh that my bead were waters, 
and mine eyes a fountain of tears, that I might weep 
day and night for my sins,' Jer. ix. 1. 

Sec. 39. Of prayint/ in distress. 

The foresaid agony of Christ put Christ upon pray- 
ing. For his prayers and supplications were ' with 
{/j-era) strong crying and tears.' ' Ho being in an 
agony prayed more earnestly,' Luke xxii. 44. This 
prayer, ' My God, mj* God, why hast thou forsaken 
me ?' Mat. xxvii. 4G, was in the extremity of his 
agony. 

1. Christ ever apprehended God to be bis Father, 
even when he felt the greatest effects of his wralh, 
John xii. 27 ; Mat. xxvi. 39, and xxvii. 4G. 

2. Christ knew no better moans of supportance 
and deliverance than prayer. Therefore as he prayed 
himself, so he called upon his disciples to ' watch and 
pray,' Mat. xxvi. 41. 

1. Judge hereby what spirit is in them, who in their 
dangers and distresses cry aloud, and weep, and wail 
much, but ofl'er up no prayers aud supplications to 
God, Hosea vii. 14. 

Others murmm- against God, as the Israelites did 
ofltimos in the wilderness, Exod. xiv. 10, &c. 

Others blaspheme GoJ, 2 Kings vi. 33, Rev. xvi. 11. 

2. Labour to be of the same mind that Christ was. 
Let distresses drive thee to God. Let the greatness 
of the distress enlarge thy heart, and open thy mouth 
in prayer to God. This hath been the mind of such 
in all ages as have been guided by the Spirit of Christ, 
Exod. xiv. 15 ; Ps. cxxx. 1 ; Jonah ii. 1. 

Thus shalt thou find comfort and succour in tliy 
distress. 

The strong crying and tears of Christ here men- 
tioned, were signs of an extraordinary distress, aud 
they were also effects of extraordinary prayer ; so as 
extraordinary need requireth extraordinary prayer. 
Of txtraordinary prayer, see The Whole Aniwiir of God, 
treat, iii. part 2. Of prayer, on Eph. vi. 18, Sec. 
95, &c. 

Sec. 40. Of God's power a prop of faith in praijer. 

Ho to whom Christ offered up his prayers, is thus 
set out, ' Unto him that was able to save him from 
death.' This is a description of God, and givetb evi- 



dence that prayer is to be made to God, and to God 
aloup. Hereof see The Whole Armour of God, treat, 
iii., part 1, on Eph. vi. 18, Sees. 5, 6. 

God is here described by his power in this phrase, 
' that was able,' cji: rw djid/xtvov. Of God's power, 
see 27(6 Guide In yo to God, or An F.xphnation of the 
Lord's Prayer, sec. 210, &c. 

The power of God is here mentioned, to shew, that 
Christ's mind was on it in his great extremity, and 
that his faith was thereby supported in his prayer to 
God. 

Hereby we are given to understand, that God's 
almighty power is to be known and believed by such 
as call on him. 

It is said, that ' he that cometh to God must be- 
lieve that he is, and that he is a rewarder of them that 
seek him,' Hob. xi. 6. I may in like manner sa}', 
he that cometh unto God must believe that God is 
able to help him. This is thus expressly affirmed of 
Christ, ' Abba, Father, all things arc possible to thee,' 
Mark xiv. 3C. So Asa, ' Lord, it is nothing with thee 
to help,' 2 Chrou. xiv. 11. So the leper, ' Lord, if 
thou wilt thou canst make me clean,' Mat. viii. 2. 

1. This is a strong encouragement to go to God. 
Who will go to such as they think cannot help them ? 
This was thus upbraided to Amaziah : ' Why hast 
thou sought after the gods of the people, which could 
not deliver their own people out of thine hand ?' 
2 Chron. xxv. 15. 

2. Meditation on God's power is a strong prop to 
faith in God's promise, Rom. iv. 21, Heb. xi. 19. 

This is a sure ground of patience, and of subjection 
to God's will, Dan. iii. 17, Mark xiv. 3G. He that 
knoweth that God is able to do what he desireth, will 
conclude, that if his desire be not granted, it is the 
best for him. 

4. That we may be moved in our need with bold- 
ness and confidence to go to God, and be supported 
in our distresses, and willingly sut ject to what God 
doth, and patiently expect the issue which he will 
give, let us among other excellencies of God acquaint 
ourselves with his power. Hereof see The Whole 
Armour of God, treat, ii. part G. Of faith, on Eph. 



Sec. 41. Of God's power over death. 

The particular object whereabout God's power is 
here said to be manifested, was death, that God was 
' able to save him from de.ith.' This is a great evi- 
dence of God's almighty power. Nothing is so power- 
ful as death. No creature can save from it, Eeclcs. 
viii. 8, Ps. xlix. 7. This therefore is proper unto 
God. 

God alono hath the power of death, Pd. ix. 13, 
and Ixviii. 20; Hosea xiii. 14. On this ground have 
saints in danger of death called upon God, Isa. xxxviii. 
8, John ii. 1. 

Death itself is God's servant aud minister. As it 



Ver. 7.] 



GOCTGE ON HEBREWS. 



was at fii-st appointed by God, so God still holds his 
domiuion over it. 

ObJ. The devil is said to have the power of death. 
Hereof see Chap. ii. 14, See. 143. 

This is a great comfort iu siclcness, in imprison- 
ment, against oppressions, treasons, invasions, and 
other dangers. When the people spake of stoning 
David, ' He encouraged himself in the Lord his God,' 
1 Sam. XXX. 6. When Hezekiah had received the 
sentence of death, he was bold on this ground to call 
upon God to be preserved, Isa. xxxviii. 3. 

This power of God over death is a good encourage- 
ment even in death itself. For God in death is able 
to save us from death, and to translate us unto life. 

Sec. 42. Of God's savimi Christ from death. 
The exemplification of God's power over death, is 
hero set down iu this word suiZiiv, save, which is used 
sometimes for temporary preservation, Mat. viii. 25, 
and sometimes for eternal salvation. Acts iv. 12. It 
is likewise put for a total freedom from all fear and 
danger, Heb. vii. 25, or for a supportance in danger. 
In which respect, the apostle being in great danger, 
said, ' The Lord will preserve (or save eiiiasi), me unto 
his heavenly kingdom,' 2 Tim. iv. 18. In this latter 
sense of supportance may the word be here taken. 
For by saving from death, we may not think that 
Christ desired a mere immunity, and freedom from 
death, so as he should not taste thereof, but rather a 
supporting and upholding him in death, that he should 
not be swallowed up thereof, or overcome thereby. 
For he apprehended death as the punishment of sin, 
the curse of the law, and the effect of God's wrath. 

Thus it might seem dreadful and horrible unto 
him, and Christ as a weak man be so affrighted there- 
with, as to fear that he should not be able to stand 
under that insupportable burden. 

By this he sheweth, that God is able to preserve 
those who are subject to death, from being swallowed 
up in death. 

The children of Israel were under sore bondage in 
Egypt, yet God preserved them, and exceedingly 
multiplied them in that bondage. They went into 
the Eed Sea, but passed safe through the Red Sea. 
God suffered Jonah to be swallowed up by a whale, 
but yet preserved him in the fish's belly, Jonah ii. 1. 
He suffered his three servants to bo cast into a fiery 
furnace, yet preserved them in that furnace, Djniel 
iii. 25, and Daniel to be cast into the liims' den, but 
there kept him safe, Daniel vi. 22. Many such evi- 
dences doth the Scripture afford. Yea, all ages have 
afl'orded examples of God's powerful providence in 
this kind. To this end tends that promise, ' When 
thou passest through the waters, I will be with thee ; 
and through the rivers, they shall not overflow thee : 
when thou walkest through the fire, thou shalt not be 
burnt ; neither shall the flame kindle upon thee,' Isa. 
xhii. 2. 



Sueh an absolute power hath God over death, as 
he can say to it, ' Hitherto shalt thou come, and no 
further ; and here shall thy proud waves be stayed,' 
Job xxxviii. 11. 

This ministereth much comfort and hope in death. 
In this respect we may, after an holy manner, insult 
over death, and say, ' death, where is thy sting?' 
1 Cor. XV. 55. Though death may arrest us, j-et we 
need not fear that judgment and execution shall be 
got against us. To this may be applied that ancient 
prophecy, ' The sucking child shall play upon the hole 
of the asp, and the weaned child shall put his hand 
on the cockatrice's den,' Isa. xi. 8. Christ was saved 
from death, not as a private man, but as a public per- 
son, and as an head to save all his members from 
death, Heb. ii. 15. 

The mention of death in this place gives us to 
understand, that Christ was oft'ered up to death, 
though he prayed to be saved from death. As there- 
fore his pra\'ers and supplications were the gifts that 
as a priest he offered up, so the putting of his body 
to death was the sacrifice. Of Christ's death, see 
Chap. ii. 9, Sees. 80, 83. 

Sec. 48 OJ God's hearing Christ. 

The issue of Christ's intercession as a priest, is 
thus expressed, aiul was heard. If we well observe 
the whole sentence in this verse, we shall find this 
copulative and to be a redundancy, or else the sen- 
tence must be extended unto the next verse. 

The issue here set down sheweth, that the prayers 
Christ oflered up to his Father, were accepted of him. 
They were not made in vain, but efl'ectual and avail- 
able. 

The Greek word sleaxouah!;, translated heard, is a 
compound, and signifieth not only hearing, but also 
granting the request that is heard, Luke i. 13, Acts 
X. 81. 

God's sending of an angel to strengthen him when 
he was in his prayer, is an evidence of God's hearing 
him, Luke xxii. 42, 43. When Christ at his baptism 
prayed, ' the heavens was opened, and the Holy 
Ghost descended, and a voice from heaven, which 
said. Thou art my beloved Sou, in thee I am well- 
pleased,' Luke iii. 21, 22. AVhen Christ in his agony 
thus prayed, ' Father, glorify thy name, there came 
a voice from heaven, saying, I have both glorified it, 
and will glorify it again,' John xii. 28. When Christ 
raised Lazarus, he thus said, ' Father, I thank thee 
that thou hast heard me, and I know that thou hearest 
me always,' John xi. 41, 42. 

Such-like grounds as these may be produced for 
God's hearing Christ. 

1. The dignity of Christ's person, and near rela- 
tion betwixt him and the Father, Heb. i. 5. 

2. The affection which the Father bare him ; he 
was ' his beloved Sou in whom he was well pleased,' 
Mat. iii. 17. 



3GI 



GOUGK ON HEBREWS. 



LOhap. V. 



3. The matter of his prayer, which was according 
to tlio will of tho-Fathcr : ' Not as I will, but as thou 
will,' saith Christ to his Father, Mat. xxvi. 39. ' If 
we ask anj-thing according to his will, he heareth us,' 
1 John V. 14. 

•1. Tlie end of Christ's pra3'er, which was God's 
glorj', ' Father, glorify thy name,' John xii. 28. 

1. This respect of God to his Son iu hearing his 
prayer, is a strong prop to our faith in the interces- 
sion of Christ. Whom can we better use to present 
our prayers to God, than he who is always heard ? 

2. This ratifieth God's approbation of Christ's 
priesthood. For the prayers which he offered up 
were a part of his priestly function. If God's hear- 
ing the pr.ayer of Elijah did assure the people that 
he was a prophet sent of God, 1 Kings xviii. 3G, 
much more doth God's hearing Christ shew that 
Christ is a priest ordained of God. 

3. This may be an incitation unto us, when we are 
in any distress, and have cause to fear, in faith to 
ofl'er up prayers unto God. As Christ's pattern is a 
motive to pray, so God's hearing him is a ground of 
faitli ; especially if our prayers be mido through the 
mediation of Christ. He that heard Christ's prayer 
will hear those that pray in Christ's name. 

Sec. 44. Of the fear from u'hich Christ was de- 
livered. 

The Greek noun EiXaSs/a, translated fear, is com- 
pounded of a verb, fM/iZuviiv, that signifieth to take ; 
and an adverb, su, that signifieth tuell ; so as, accord- 
ing to the notation of the word, it implieth well to take, 
or apprehend a thing.^ Thence foUoweth a wary cir- 
cumspection, and an holy fear. They who are circum- 
spect and wary about the things which concern God's 
worship, are expressed under this word kXajSr,;, which 
our English translates devout, Luke ii. 25 ; Acts ii. 5, 
and viii. 2. It is used to set forth natural fear, thus : 
'. The chief captain, iAa^nOili, fearituj lest Paul 
should have been pulled in pieces,' Acts xxiii. 10. 

By reason of the diverse acceptations of the word, 
some translate it piety, or reverence, and some fear. 
Our last translators have noted both ; the latter in the 
text, the former in the margin. 

They who take it for piety or reverence, make this 
clause to be a cause why God heard him, which was 
that piety which was in Jesus, and reverence which 
he bare to his Father; and thus translate it, /or Ins 
fiicty, or for bis religion, or for his reverence. This 
interpretation may well stand with the general scope 
of the apostle, and with the analogy of faith ; but it 
doth not well agree with the preposition aTo, which 
properly signifieth /"com. 

The other accoption of the word, which signifieth 

fear, will very well stand with the foresaid preposition ; 

and word for word may be thus translated : ' He was 

' «■(«>-/""■« ivXtifi^itini, ret liene capestere, i.e. caule, circum- 

epicte. ii>Xa/3ia^ci, caueo ; religio mihi est ; religiose caveo. 



heard from his fear ;' that is, he was so heard as he 
was delivered from that which he feared. 

This substantive is only twice used in the New Tes- 
tament, and that in this epistle ; once here, and again 
Heb. xii. 28, where it is translated ' godly fear.' A 
participle, lu'/.ajSnSik, derived from the same root, is 
used Heb. xi. 7, and thus translated, ' moved with 
fear.' 

Other authors do put this word for fear, and that 
where they speak of a natural fear. Thus may it be 
here taken, and imply that fear which possessed Christ 
in the depth of his agony, which was one of his sinless 
infirmities. 

Christ, upon the present sense and feeling of that 
heavy burden, might in that instant fear lest he 
should be left alone, and pressed above his strength. 
Herein he was heard, in that he was not forsaken, nor 
overpressed, but enabled to bear the burden, and to 
free himself from it. Thus was Paul heard, when 
' there was given to him a thorn in the flesh, the mes- 
senger of Satan to buffet him ;' and he prayed, and 
received this answer, ' My grace is sufficient for thee,' 
2 Cor. xii. 7-9. 

This plainly sheweth that Christ was subject to 
fear. Christ's fear may be reckoned among the other 
infirmities whereunto in his human nature he was sub- 
ject ; so as natural fear is not simply in itself a sin. 

Of the general nature of this passion of fear, see 
Chap. xiii. G, Sees. 84, 85. 

This efl'cct of fear doth much amplify Christ's 
agony ; it shews it to be exceeding great. For it was 
110 small matter that could make Christ, who was of a 
most undaunted spirit, and of all the most courageous 
that ever was, to fear. Of the extremity of Christ's 
agony, see Sec. 38. 

Sec. 45. Of faith and fear standing together. 

The earnest prayer of Christ, together with the fruit 
thereof, which was God's hearing of him, is an evi- 
dence of bis faith. In that his fear is here added, it 
plainly appeareth that faith and fear may stand to- 
gether. Moses retained his faith when he said, ' I 
exceedingly fear and quake,' Heb. xii. 21. 

Though these be distinct and difi'erent, yet are they 
not contrary but heljiful one to another ; as sight and 
hearing, which are distinct senses. Fear makes faith 
to look up unto God ; faith supports and makes us 
rest upon God. 

Lot not us sever those things that may stand to- 
gether, but in all our fears let us believe and pray ; so 
shall we be heard in the things we fear. If faith be 
severed from fear, an infirmity will be made a vice, 
and that which is natural bo made diabolical ; but 
mixed with faith, it will be sanctified, and made very 
useful. 

As a means hereunto, consider, 
1. That God hath his hand in all things that may 
cause theo to fear, John xix. 11. 



Ver. 8.] 



GOUGE ON HEBREWS. 



2. God remains thy Father in thy greatest fears, 
Mat. xxvi. 39. 

3. God in wisdom ordereth thy estate, Mat. x. 29. 

4. God can deliver thee from thy fears, Jer. xxxii. 
27. 

5. God is faithful, and will never fail thee, Heh. 
xiii. C. 

How faith may stand with fear, though it be some- 
what a sinful fear, see The Saints' Sacrifice, on Ps. 
cxvi. 11, sec. 75. 

The preposition kto, from, set before Christ's fear, 
sheweth that God delivered him from his fear. He 
did not leave him therein, cor forsake him. Here- 
upon saints may rest upon this, not to be forsaken. 
See Chap. xiii. 6, Sec. 73. 

Sec. 46. 0/ the most excellent and dearest Son oj 
God suffering. 

Ver. 8. Though he were a Son, yet learned he ohe- 
dience by the things which he suffered. 

This verse is added to satisfy a doubt which might 
be raised from the dignity of Christ, and from the re- 
lation betwixt the Father aud him ; for he is here 
styled a Son, uiltg, in reference to God the Father. 

To express this relation the more clearly, the vulgar 
Latin setteth down the correlative thus, filius Dei, Son 
of God. But there is an emphasis in this indefinite 
expression-Son, as was shewed Chap. i. 2, Sec. 15. 

The doubt is this : Christ is the Son of God, far 
more excellent than the most excellent of creatures ; 
he is the beloved Son of God : how, then, was it that 
he should be brought to such an agony as is men- 
tioned in the former verse ? 

Alts. God would have it so, that his Son might ex- 
perimentally know how far he ought to subject himself 
to his Father, namely, not only by doing what his 
Father required, but also by enduring what his Father 
was pleased to lay on him, and therein to make him- 
self a pattern to others. This is the main scope of 
this verse. 

This conjunction, -/.aiir's, though, is the note of an 
argument, that is called diversum, diverse, which 
sheweth a ditierence from another thing, not simply 
in the nature of the thing, but in some special respect ; 
as where God saith of the Israelites, ' They brake my 
covenant, although I was a husband unto them,' Jer. 
xxxi. 32. To keep covenant with an husband well 
agree ; but in them who kept not covenant with God, 
their husband, they did disagree. Thus to be a son, 
and to be free from suflering, may stand well together ; 
but in Christ they were diverse, for he was a Son, yet 
not freed from suffering. Of the kinds of argument, 
see Chap. vi. 9, See. 59. 

This title Son, in reference to God, properly be- 
longeth to Christ, as hath been showed Chap. i. 2, 
Sec. 15. It sets out the dignity and excellency of 
Christ above the most excellent of creatures, as hath 
been proved Chap. i. 4, Sees. 39, 41. 



Here it is taken for Christ's person, consisting of 
two natures, God and man. As man, he suffered ; as 
God, he was able to endure the utmost that was in- 
flicted upon him. 

From this instance we may well infer, that neither 
excellency in one's self, nor dearness unto God, ex- 
empteth any in this world from sufi'ering. 

Oan any be thought to be more excellent than the 
Son of God, whom God hath set at his right hand, 
and made King of kings and Lord of lords ? Or can 
any be thought dearer to God than his dear Son ? 
styled, \)'ihg rjjj ayd'jTrii auroi/, ' the Son of his love,' 
Col. i. 13 ; ' the beloved,' Eph. i. 6 ; ' his beloved 
Son, in whom he is well pleased,' Mat. iii. 17 ; ' his 
elect, in whom his soul delighteth,' Isa. xiii. 1. 

If this Son be not exempted from suffering, who 
can look to be exempted ? Many instances, in all 
ages, of such as have been highly advanced by God, 
and greatly beloved of him, might be produced to de- 
monstrate, that neither excellency in place or parts, 
nor iuterest in God's favour, have exempted them from 
sufferings. 

1. As for dignity and excellency, it makes no differ- 
ence before God. God is the supreme Lord over all, 
and in reference to him all are fellow-servants, so as 
the greatest can plead no more immunity at God's 
hand than the meanest. 

2. As for interest in God's favour, God can and will 
turn the sufferings of his children to his own glory and 
their good. Nothing ever made more to God's glory 
than Christ's sufl'erings, and nothing more made to 
Christ's advancement than they, Philip, ii. 8, 9. 

1. Let them who have excellency above others in 
this world apply this to themselves, and be willing to 
put their necks under God's yoke, aud contentedly 
bear what God shall lay upon them. 

2. Let them who think they have interest in God's 
favour not so rely thereupon as to count themselves 
free from all correction. God is not like a foolish 
cockering mother; he knows that corrections are need- 
ful and useful for his children. They who take them- 
selves to be beloved of God may rather look for trial 
of their obedience this way, Heb. xii. C-8. 

3. This is a matter of great consolation to such as are 
thus tried. Herein they are dealt withal as God useth 
to deal with his dearest. Herein also they are made 
conformable to Christ their head. 

4. Let others take heed of censuring such as are 
brought to suffer. This was the error of Job's friends. 
God's best and dearest children may be thus mis- 
censured. 

Sec. 47. Of crperintcnlid learning. 

It is said of the Son of God that, 'i;j.aCi, he ' learned 
obedience.' 

A thing is learned two ways : 

1. By attaining to the knowledge of that which we 
knew not before. In this sense saith Christ, ' Learu 



366 



GOUGE ON HEBREWS. 



[Chap. V. 



what tliat meaneth, I will have morcy and not sacrifice,' 
Mat. is. 13. 

2. By au experimental evidence of what we knew 
before. In this sense saith the apostle, ' I have learned, 
in whatsoever state I am, therewith to be content,' 
Philip, iv. 11 ; that is, by experience I find that this 
is my best course. Thus it is said, ' They shall learn 
war no more,' Isa. ii. 4. They shall experimentally 
find no more war amongst them : ' I have learned by 
experience that the Lord hath blessed me far thy sake,' 
saith Labau to Jacob, God. xxx. 27. Thus we say in 
common speech, when by experience of paying an- 
other's debt we find how costly a thing it is to be a 
surety, ' I have learned what suretyship is.' Thus 
Christ learned what it was to be a surety for sinners. 

In this pai-ticular case of Christ, that so excellent a 
person as the Son of God, so beloved of the Father, so 
pure, so harmless, should sutler so as he did, was a new 
lesson never heard before, first learned by him. 

Yea, further, in his own example he so practised this 
lesson as he became an example to others, so to teach 
it others as they might learu it of him. 

Christ had an experimental proof of sufi'erings. He 
had not only a general notion that the human nalui-e 
which he assumed was subject to manifold sufi'erings, 
but he learned it to be so by experience in his own 
person ; he sensibly felt the smart, pain, weight, and 
grief thereof. Witness his great agony, set down Sec. 38. 

Of the end and use of this experimental learning, 
see Chap. ii. 18, Sees. 183, 186. 

Sec. 48. OJ ChrisCs obedience in siiffeiiiuj. 

The chief lesson which Christ by his sulTering 
learned is here styled C-Ta/co^, nhedience. The Greek 
word is a compound. The simple verb, axouu, from 
which it is derived, signifieth lo hccn: The preposition 
I'Trii, with which it is compounded, siguifieth under, 
so as, according to the notation, it siguifieth subauscid- 
tare, to hearken uiidci; or to listen, as Rhoda did, Acts 
xii. 14, and Sarah, Gen. xviii. 10. Most usually it 
signifieth so to hearken to that which is required as to 
do and perform the same : this is to obey. Thus' 
Abraham, being required of God to go to such a place, 
obeyed, for ho went thither. Hob. xi. 8. In Latin, 
diclo audieits, ho that hears what is spoken, is said to 
obey. This is the notation of the Greek word here 
translated obedience ; for obedience is a real demon- 
stration of one's hearing that which is spoken to him, 
because a voice is attributed to God's rod, that is, ti 
his chastisements ; and they who observe God's mind 
and meaning in correcting them are said to hear the 
rod, Micah vi. 9. Obedience is applied to enduring 
suft'cring. 

Obedience therefore is manifested two ways : 

1 By doing what is required, Horn. vi. IG. 

2. By enduring what is laid upon one, Philip, ii. 8. 

In this latter sense is the word here used ; for Christ 
by experience found that it became him willingly and 



patiently to bear what his Father was pleased to lay 
upon him. 

Thus patience under a cross is a kind of obedience ; 
yea, it is a great degree of obedience, the highest and 
chiefest point of obedience: ' Unto you it is given, not 
only to believe on Christ, but also to sufler for his 
sake,' saith the apostle, Philip, i. 29. To beheve is a 
great part of obedience, but to suffer is there made a 
greater. 

Ohj. We are oft brought to suffer, will we, nill 
we. There is a necessity of enduring. How then 
can this be counted obedience ? 

Alls. Though the bearing of a burden be a matter 
of necessity, yet a patient and willing bearing is a point 
of obedience. 

Herein lies a difference betwixt God's children and 
others. By their willing yielding they shew that they 
prefer the good pleasure of God before their own plea- 
sure, yea, before their own ease, liberty, and life itself,' 
if God call them to lose their life. 

Let us not therefore think it snflicient that in peace, 
health, prosperity, we have yielded some active obe- 
dience to God's will for doing this or that, but let us 
also be ready to yield passive obedience. This is com- 
manded Mat. xvi. 24, 2 Tim. ii. 3. 

This hath been performed by God's servants, Heb. 
xi. 27. God hath commended it in them that have 
done it. Rev. ii. 3, and promised a great reward. Mat. 
v. 11. 12. 

By this kind of obedience we shall shew that we 
serve God not simply for ourselves or our own ad- 
vantage here ia this world ; and hereby we shall 
answer that cavil of Satan, 'Doth he fear God for 
nought ■? ' Job i. 9. 

If the things which Christ suffered be duly weighed, 
his obedience therein will more conspicuously be mani- 
fested. Hereof see Chap. ii. 9, Sec. 7G. 

Sjc. 49. Of the leiufit of Christ's leimj jyerfected. 

Ver. 9. And being made perfect, he became the 
author of eternal salvation unto all them that obey him. 

The blessed effects of Christ's suffering are here 
added, for further satisfaction of the doubt mentioned 
sec. 4C ; for here is shewed that glorious effects re- 
dounded to himself, aud to such as believed on him. 
Therefore it is no wonder that so excellent a person 
and so dear to God as the Son was, should suffer as 
he did. 

In reference to Christ himself it is here said that he 
was made perfect, namely, by his sufi'erings. This 
point is distinctly handled Chap. ii. 10, Sec. 97. 

The manner of bringing in this effect, and inferring 
another efl'ect concerning our salvation, by a parti- 
ciple, thus, ' Being made perfect, he became,' &c., 
sbcweth that Christ, by his fulfilling all th.at was re- 
quired for mau's redemption, which is implied under 
this word perfected, wrought out our salvation. It was 
not only his incarnation, nor his Uving here on earth, 



Ver. 9.] 



GOUGE ON HEBREWS. 



nor his preaching and working miracles, but also his 
sufferings (even till it came to this, that he said, rjri- 
'/.sarai, ' it is finished '), whereby he came to be ' the 
author of salvation.' We maj' not therefore sever 
Christ's active and passive obedience, nor think by 
this or that part of his active obedience, or by this or 
that part of his suffering, to be saved, but rest upon all 
that he did and endured, to the making of him perfect. 
For thus he comes to be the author of salvation. 

Two things are comprised under the salvation here 
intended : 

1. Final redemption from all misery. 

2. Perfect fruition of all felicity. 

This is the salvation which was prophesied of be- 
fore Christ was exhibited, Isa. Ixii. 11, Zech. ix. 9. 
This is it that was proclaimed upon his coming into 
the world, Luke i. 09, and ii. 30. 

This was it that was confirmed by the apostles after 
Christ was taken out of the world, and by all faith- 
ful ministers age after age. Acts xxviii. 28, 2 Cur. 
vi. 2. 

Man was implunged into such misery by sin, a.!', if 
this salvation had not been procured for him, it had 
been better for him never to have been. In this 
misery man was so far held as all creatures in the 
world could not help him ; but Christ pitied him, and 
had compassion on him, as he had on the leper, Mark 
i. 41 ; and on the widow, Luke vii. 13, and thereupon 
saved him. 

The necessity and benefit of Christ's priesthoo.l i*! 
hereby demonstrated. By it that salvation is brought 
unto us, which, if we had been without, we had been 
worse than dogs, and in the case of devils. But by 
it we are brought into a better estate than that wherein 
Adam was created. 

What matter of rejoicing doth this give unto us ! 
Not only the mother of Jesus, Luke i. 47 ; and old 
Zacharias, Luke i. G8 ; and old Simeon, Luke ii. 28, 
&c. ; and other sons of men that partake of the benefit 
of this redemption, much rejoiced and praised God for 
this salvation ; but also the angels of heaven, Luke 
ii. 13, 14, praise God for the same, and that on man's 
behalf. How did the Israelites rejoice at that salva- 
tion which God gave them when they passed through 
the Eed Sea ! Exod. xv. 1, &c., and so upon other de- 
liverances at other times. How much more ought we 
to be quickened up unto this holy and heavenly duty, 
to whom this great salvation belongeth ! 

Sec. 50. 0/ the author of salvation. 

There is another effect of Christ's sufferings, where- 
by the scandal of his cross is taken away, thus ex- 
pressed, ' He became the author of salvation.' 

The Greek word ainog, translated niitlwr, is not 
elsewhere to bo found in the New Testament. Heathen 
philosophers attribute it to their gods,' whom they 
make the authors of all the good they have. 

' dial; TU1 li.ya.lZi fifth airltu; ivTus. — Isocrat. ad Phil. 



In such a sense as Christ is here called the author 
of salvation, he is styled the ' Captain of salvation,' 
Chap. ii. ver. 10, Sec. 95. 

Christ is here called the author of salvation in a 
double respect : 

1. In reference to his Father, of whom he purchased 
those whom he saveth. Acts xx. 28, Eph. i. 14. 

2. In reference to Satan, whose slaves all mankind 
were. Him Christ overcame, and delivered them who 
were in bondage to him, and, having rescued them, 
made them ' heirs of salvation,' Heb. ii. 14, and 
i. 14. 

1. Herein lieth an especial difference betwixt Christ, 
the true priest, and all other priests whatsoever. No 
priest that ever was before Christ was author of salva- 
tion. If any had been so, Christ needed not have 
been a priest. 

2. This giveth us good ground to ' look unto Jesus,' 
Heb. xii. 2, because he is the author of salvation. 
We may safely rest and rely upon him for salvation. 
Incredulous persons, who refuse to rest upon Christ, 
and idolaters, who rest upon any other, deprive them- 
selves of salvation, and deservedly perish. 

3. Ascribe all glory for that hope of salvation which 
ye have unto Christ, as they who cried and said, ' Sal- 
vation to our God that sitteth on the throne, and unto 
the Lamb,' Kev. vii. 10. The equity hereof is thus 
set down : ' Of him, and through him, and to him are 
all things ; to him be glory for ever,' Kom xi. 36. 

Sec. 51. Of 'eternal salvation.' 

Of the salvation here intended, see Chap. i. ver. 14, 
Sec. 159 ; and Chap. ii. ver. 10, Sec. 95. 

The more to commend this salvation whereof Chi'ist 
is the author, it is here said to be aiuvio;, eternal. 
The Greek adjective is derived from that word diuv 
(see Chap. i. ver. 8, Sec. 108), which is oft translated 
ever. Of eternity, see The Guide to go to God, or my 
E.rj>lanatioii of the Lord's Vrciyer, sec. 224. 

Here it is taken for an everlasting continuance, 
without date or end. In this sense it is here said that 
salvation is eternal. This is that which is styled 
'life eternal,' Mat. xxv. 46; and 'an inheritance in- 
corruptible, that fadeth not away,' 1 Peter i. 4. 

Thus is this salvation set forth, to manifest and 
magnify the greatness of his majesty, the riches of 
his mercy, and the worth of his sacrifice, that is the 
author thereof. 

1. We have good ground hereupon to prefer this 
salvation before honour, ease, profit, pleasure, or any- 
thing eke that this world can afford ; for this world 
and all things therein are transitory. What shall it 
then profit a man to gain the whole world, which soon 
passeth away, and lose salvation, which is eternal ? 
Consider how desirous men are of such inheritances 
of land and houses in this world, which have no date 
nor time of expiration ; and yet expire they will, and 
must. There is no worldly inheritance so settled on 



3()8 



GOUGE ON HEBREWS. 



[Chap. V. 



any but he must leave it, or it will leave him ; but 
here is an everlasting inheritance, which shall never 
decay, never bo taken away. 

2. Well may we patiently endure whatsoever the 
Lord shall be pleased to lay on us, because ' our light 
affliction, which is but for a moment, worketh for us 
a far more exceeding and eternal weight of glory,' 
2 Cor. iv. 17. 

This made martyrs so patient and joyful in all their 
sufferings. See more of martyrs' sufferings, and of 
their joyful manner of suffering, in my sermon of 
A Recovery from Apostasy, on Luke xv. 531, Sees. 23, 
25, 26. 

Sec. 52. 0/ obedience a sign of salvation. 

That it may be known to whom the foresaid salva- 
tion belongeth, the apostle addeth this description of 
them, 'to all them that obey him.' The participle, 
uVaxoiouffi, of the verb i'rraxovu, translated obei/, is that 
from whence the noun Jira/toji, obedience, is derived. 
Whtreof see ver. 8, Sec. 48. 

Hereby in this place is intended a doing of that 
which is required. He that requireth that which is 
to be done is comprised under this relative uutOj, him, 
which bath reference to the Son, mentioned ver. 8. 
So that the obedience hero set down is to that which 
Christ requireth, according to that which was noted of 
hearing Christ's voice, Chap. ii. ver. 7. 

By this we may conceive that faith and other like 
graces are here comprised under this phrase obey him; 
for faith is much urged and pressed by Christ, John 
iii. 18, 8G, and vi. 4'7. Therefore, he that believeth 
not is said to disobey. Chap. iii. ver. 18. 

This qualification of the persons for whom salva- 
tion was purchased is here set down as a sign and 
mark, whereby they may have assurance in themselves, 
and may give evidence to others, that salvation belong- 
eth unto tlicm. For Christ hath set this mark upon 
bis sheep, ' My sheep hear my voice, and I know 
them, and they follow me,' John x. 27. 

Thus it appeareth tliat none can lay claim to salva- 
tion till they obey Christ. 

This is a' condition annexed to the participation of 
salvation ; it is a way appointed for attaining there- 
unto. 

1. This discovereth the folly of those who so rest 
upon what Christ hath done and endured for man's 
salvation, as they regard not Christ's voice, nor 
hearken to that which Christ requireth of them. 
Though the obedience here required be uo cause of 
salvation, yet without it a man cannot attain to salva- 
tion. 

2. Make this a trial of thy spiritual estate ; and 
hereby examine thyself, that thou mayest knowthyright 
to salvation. This slieweth that thou art a member 
of that body whereof Christ is the Saviour, Eph. v. 23. 

8. As thou desirest to partake of this benefit of 
Christ's priesthood, so take him to bo thy king ; and 



let his will revealed in his word be thy rule and a law 
unto thee. 

Sec. 53. 0/ the extent of salvation, ' to all that obey .' 
As the foresaid point of obedience was a matter of 
restraint, excluding all that obej'ed not from salvation, 
so this general particle, Taff;, all, is a note of extent, 
including all of all sorts, of what rank or degree so- 
ever they be, so as none at all that obey shall miss of 
salvation. He that observes the condition shall 
assuredly have the fruition of that which is promised. 
' God rewardeth every man according to his works,' 
Ps. hii. 12. 

1. He that propoundeth the condition, bindeth him- 
self to perform what is promised thereupon. 

2. Christ is no respecter of persons. Acts x. 34. 
What he giveth to any one, he will give to every one 
that is guided by the same spirit. 

All of all sorts, great and mean, rich and poor, male 
and female, or of what other rank or degree soever 
they be, that are in the number of those that obey, 
may on this ground lay hold on salvation, and rest 
assuredly to be made partakers thereof. 

This may give a good direction to all that are in 
God's room over others, and have power to reward, 
that they do it impartially, and look to the work, not 
to the person. 

Sec. 54. Of Christ called a priest after the most 
excellent order. 

Ver. 10. Called of God an high priest, after the 
order of Melehisedec. 

This verse is added as a conclusion of what the 
apostle had said concerning the acts and ends of 
Christ's priesthood ; which were such as could agree 
to none of the priests under the law : so as he must 
needs be a priest after a more excellent order than the 
order of Aaron. This he had shewed before, verse 6, 
to bo the order of Melehisedec, and thereupon con- 
cludcth that he is called of God an high priest after 
this order. The Greek word c-^offayocsutfsi';, cognom- 
inalus, translated called, is a compound ; here only 
used in the New Testament. It signifies a free, open 
acknowledging one ; and as it were by name calling 
him. 

This act is ascribed to God in this phrase, called of 
God, and implieth that God deputed Christ unto this 
excellent priesthood, as was noted before, Sees. 24, 27. 

Of this phrase, after the order of Melehisedec, see 
ver. 6, Sec. 30. 

Sec. 55. Of the resolution of Heb. v. 7-10. 

Ver. 7. Who in the days of his flesh, when he had 
offered up prayers and supjilicalions, tiilh strong crying 
and tears, unto him that was able to sare him from 
death, and was /ward in that he feared : 

8. Though lie were a Hon, yet learned he obedience by 
the things which he suffered ; 



^ 



Ver. 10.] 



GOUGE ON HEBREWS. 



369 



9. And being made perfect, he became the author of \ 
eternal salvation unto all them that obey him ; 

10. Called of God an high priest, after the order of 
Melchisedec. 

The sum of these four verses is, a proof of the 
excellency of Christ's priesthood. 
Hereof are two parts : 

1. A confirmation of the point, ver. 7-9. 

2. A conchision thereof, ver. 10. 

The point in general was before declared, ver. 5, G. 
It is here proved by an induction of particulars. The 
particulars may be brought to two heads. 

1. The act of Christ's priesthood, ver. 7. 

2. The ends thereof, ver. 8, 9. 

The principal act is, 1, propounded ; 2, illustrated. 
About the act four things are propounded, j 

1. The kind thereof, he offered. 

2. The subject matter which he offered. Hereof 
are two branches : 

1. Prai/ers ; 2. supplications. 

3. The manner of offering them up. Hereof are 
also two branches : 

1. With strong crying ; 2. with tears. 

4. The person to whom he offered. This person 
was God, who is described, 

(1.) By his ability to do what was desired, to him 
that was able. 

(2.) By the extent of his power, in this phrase, to 
save from death. 

The foresaid point is illustrated two ways : 

1. By the time when it was done. 

2. By the issue thereof. 

The time is described two ways : 

1. By the brevity of it, imphed in this phrase, in 
the days. 

2. By the infii'mity of Christ's human nature, in 
this phrase, of his flesh. 

The issue of Christ's prayers is set out, 

1. By the kind thereof, he was heard. 

2. By the subject whereabout he was heard, in that 
he feared. 

The ends of Christ's executing his priesthood are 
here noted to be two : one in reference to his Father, 
ver. 8 ; the other in reference to his chm'ch, ver. 9. 

In the former we may observe two points : 

1. The manner of bringing it in, by these discretive 
particles, though, yet. 

2. The matter whereof it consists. Hereof are two 
branches : 

1. A lesson; 2. the means of learning it. 
In the lesson are expressed, 

1. The scholar, a Son. 

2. The kind of learning, which was experience. 

3. The lesson itself, obedience. 

The means of learning the foresaid lesson were 
sufferings. 

In declaring the other end, which hath reference to 
the church, there is noted. 



1. The ground of it, Christ was made perfect. 

2. The kind of it ; this is, 

1. Propounded. 

2. Amplified. 

In propounding the end is manifested, 

1. The kind of it, salvation. 

2. The continuance of it, eternal. 
It is amplified, 

1. By the efficient, in this phrase, he became the 
author. 

2. By the persons to whose good it tended ; these 
are manifested, 

1. By a restraint, them that obey him. 

2. By an extent of that restraint, in this general 
particle, all. 

The conclusion is, that Christ is the most excellent 
priest. 

Concerning this throe points are expressed : 

1. The author of his calling, caWeti o/" (7oi/. 

2. The kind of his function, an high priest. 

3. The order after which he was a priest, after the 
order of Melchisedec. 

Sec. 56. Of observations raised out of Heb. v. 7, 8, 
9, 10. 

I. Christ's time on earth was but short. Here it is 
set forth by days. See Sec. 33. 

II. Christ's human nature ivas a frail nature. It 
was flesh. See Sec. 33. 

III. Christ's sufferings were only for the time of this 
life. They were in the days of his flesh. See Sec 33. 

IV. Christ as our priest offered for us. This is 
plainly expressed. See Sec. 31. 

V. The gifts which Christ offered up were prayers. 
This also is plainly expressed. See Sec. 3G. 

YI. Christ added supplications to prayers. Of the 
difl'erence betwixt prayers and supplications, see Sec. 
35. 

VII. ( 'hrist's prayers ivere very ardent. They were 
strong cryings. See Sec. 37. 

VIII. Christ's prayers icere mixed ivith tears. This 
is here expressed. See Sec. 37. 

IX. Christ's agony was very great. The efl'ects 
thereof here noted do demonstrate as much. See Sec. 
38.^ 

X. In extraordinary distress, extraordinary prayer 
is to be made. Christ's distress was extraordinary, so 
was his prayer. See Sec. 39. 

XI. I'rayer is to be made to God alone. Christ's 
pattern teachcth thus much. See Sec. 40. 

XII. They who call on God must heliece that he is 
able to help. For this end is God thus described, 
who is able. &c. See Sec. 40. 

XIII. God hath power over death. For he can 
save from death. See Sec. 41. 

XIV. God can keep such as die from being swallowed 
up of death. Thus was Chi-ist saved from death. See 
Sec. 42. 

Aa 



370 



GOUGE ON HEBREWS. 



[Chap. V. 



XV. Christ was offered up to death. Thus much 
is intended by the mention of death in this place. See 
Sec. 42. 

XVI. Christ's jnayers were heard. This is expressly 
Bet down. See Sec. 43. 

XVII. Christ feared. This is here taken for grant. 
See Sec. 44. 

XVIII. Christ was delivered from what he feared. 
This is the meaning of this word, he was heard. See 
Sec. 44. 

XIX. Faith and fear may stand together. Christ's 
prayer was nn effect of faith, yet he feared. See Sec. 
45. 

XX. Christ's sufferings are no matter of offence. 
These discretive particles, though, yet, impart as much. 
See Sec. 4G. 

XXI. Christ was the Son of God. This is here in- 
tended under this word, a Son. See Sec. 40. 

XXII. The best and dearest to God are suhject to 
sufferings. So was the Son of God. See Sec. 46. 

XXIII. Experience is a teacher. This is the learn- 
ing here intended. See Sec. 47. 

XXIV. Suffering is a kind of obedience. This is 
the obedience here meant. See Sec. 48. 

XXV. Christ stifftrcd much. This is taken for grant, 
under this phrase, hy the thi^igs which he suffered. See 
Sec. 48. 

XXVI. Christ was perfected by his sufferings. This 
is here implied under this phrase, heinr/ made perfect. 
See Sec. 49. 

XXVII. Wtai Christ suffered teas for man's salva- 
tion. Salvation is here laid down as the end of Christ's 
snflerings. See Sec. 49. 

XXVIII. Christ is the author of salvation. These 
are the very words of the text. See Sec. 50. 

XXIX. Salvation purchased by Christ is eternal. 
So is it here styled. See Sec. 51. 

XXX. True obedience is that which is yielded to 
Christ's word. This relative him {obey him) hath re- 
ference to Christ and his word. See Sec. 52. 

XXXI. None but such as obey Christ can be saved. 
Salvation is here appropriated to such. See Sec. 52. 

XXXII. All that obey Christ shall be saved. The 
general particle all intends thus much. See Sec. 53. 

XXXIII. ( hrist was an high 2)riest. 

XXXIV. Christ was called of God to be an high 
priest. These two last doctrines are in the words of 
them expressed. 

XXXV. Christ was an high priest after the most ex- 
cellent order. This was the order of Melchisedec. Of 
these three last doctrines, see Sec. 54. 

Sec. 57. 0/ the many profound mysteries of Christ's 
priesthood. 

Ver. 11. Of whom u-e hare many things to say, and 
hard to he uttered, seeing ye are dull of hearing. 

From this verso to the end of the sixth chapter, the 
apostle maketh a digression, which he doth of purpose 



to stir up the Hebrews more diligently to attend to 
that which he should further deliver about the excel- 
lency of Christ's priesthood. 

This verse is a transition betwixt his former doc- 
trine, and the following digression. It is a perfect 
transition, looking backward and forward. It looks 
backward to the former doctrine, by setting down the 
multitude and difficulty of mysteries concerning Mel- 
chisedec, in these two phrases, ' Many things hard 
to be uttered.' It looks backward to the digression 
in declaring their dulness ; thus, ' Ye are dull of 
hearing. 

This relative whom (s-sc/ o5, of whom) hath reference 
to Melchisedec, the last word of the former verse; 
but so as it intends also Christ and his priesthood, 
which was ' after the order of Melchisedec' 
" Of the Greek phrase, «>.0; r,/ini 6 Xo'yoj, thus trans- 
lated, ' of whom we have may things to say,' see Chap, 
iv. 13, Sec. 79. 

Thereby is implied that many mysteries were 
couched under that kind of priesthood ; and the 
phrase following sheweth them to be very difficult. 

This phrase, duess/iriveuToi X'syuv, hard to be uttered, 
or hard by interpretation, to speak, or declare, mani- 
festeth a difficulty, 

The Greek word dusiifirniuro; is a compound. The 
simple verb h/iJivlua, signifieth to intrepiet, and the 
particle 6us added thereto implieth a difficulty ; as in 
this phrase, burdens grievous to be borne, or ' hard to 
be borne,' duaZdaraxra, Luke. xi. 46; and this, ' hard 
to be understood,' iuaUrira, 2 Pet. iii. 16. 

Hereby we are given to understand, that the doc- 
trine of Christ's priesthood contains many profound 
mysteries. 

This is evident by sundry mysteries heretofore de- 
livered on chap. ii. 17, 18, and on chap. iv. 15, 16, 
and on the beginning of this chapter ; but especially 
by those which are set down in the 7th, and other 
chapters following. 

Christ's priesthood is the main ground of our sal- 
vation. Most of the profoundest points of our Chris- 
tian religion must be known for attaining the know- 
ledge thereof: as the distinction between Father and 
Son, and betwixt the two natures of Christ, in both 
which he was our priest, — God, for works of authority 
and dignity ; man, for works of service and suffering, — 
the union also of those two natures in one person, be- 
cause the perfection of all those things which Christ 
as our priest did, consisted therein ; yea, the several 
mysteries contained under the many rites of Aaron's 
priesthood, and the difl'erence betwixt Aaron's and 
Melcbiscdec's priesthood, are to be known, as the 
apostle himself in the 7th chapter expressly sheweth. 
1. This giveth evidence of the singular use and 
benefit of this epistle to the Hebrews. No part of 
ScMJpture doth more distinctly and fully lay forth the 
mysteries of Christ's priesthood than this. Wtat 
wrong therefore do those to God's church, who im- 



Ver. 12. J 



GOUGE ON HEBREWS. 



371 



pugn the authoritj' of this epistle ! See Chap. i. Sec. 
1, in the proem prefixed before this epistle. 

2. It can be no wonder that so many heresies have 
been in all ages broached about the priesthood of 
Christ, in that it is a m3-stery so profound as it is. 
Most of the popish heresies, especially those that are 
most fundamental, are about Christ's priesthood. For 
of it there are two parts : the oblation of Christ's 
sacrifice, and his continual intercession, against which 
are most of their capital heresies ; as the sacrifice of 
the mass, which they say is a tme, real, propitiatory 
sacrifice for the quick and dead; their sacrificing priests, 
their doctrine of merit, of supererogation, of interces- 
sion of saints and angels ; most of their errors about 
the sacraments, with many other. 

3. Hereby we see how necessary it is to be well 
instructed in the priesthood of Christ. 

4. This may stir up ministers, among other mys- 
teries, to study and preach this mysterj' of Christ's 
priesthood ; and this may also stir up people patiently 
and diligently to attend unto it. 

Of the papists' cavil hence raised about the diffi- 
culty of the Scripture, see The Whole Armour of God, 
treat, ii. part 8, on Eph. vi. 16 ; of God's word, 
sees. 18, 19, &c. 

Sec. 58. Of meris duhiess in hearing. 

The other part of the transition followeth in these 
words, seeini/ ije are dull of hearinr/, or slow in ears. 
The Greek word vw^^o;', translated dull, properly sig- 
nifieth slow, or slothful, and so it is translated, Heb. 
vi. 12. The Greek epithet niii>^l>i, ret nuiric, tardiiJi, 
segitis, liters {sngrieig rou kri, noil potest currere), is attri- 
buted to an ass,' a slow beast ; to an old man ;^ and 
to water,^ running softly. 

The other word, axoaT; (a; axoal, awes), trans- 
lated heariiiif, doth signify ears, for it is of the plural 
number, and is translated ears, Mark vii. 35, Acts 
xvii. 20. They who are ready, willing, and forward 
to hearken to a thing are said to be raynic, swift to 
hear, James v. 19. Contrarily, they who are negli- 
gent and careless are said to be slow in their ears, or 
slow in hearing. Hereby we see that their want of 
knowledge was through their own default, so as that 
dulness of understanding, which men by their own 
slothfulness bring upon themselves, makes the mys- 
teries of the word to be more difficult than otherwise 
they would be. This is the reason that moved Christ 
to reprove his disciples for not understanding what he 
spake, Mat. xv. 16, and xvi. 9 ; Luke xxiv. 25 ; John 
iii. 10. So the apostles, 1 Cor. iii. 1, 2 Pet. iii. 16. 

This affords matter of humiliation to all such as 
understand not the woid, and the mysteries contained 
therein ; for it sheweth that they have been slothful 
and careless about exercising themselves in God's 
word, and thereby they have made themselves dull in 
hearing, dull in conceiving. 

' Homer. . - Lucian. ' Epigram. 



Let them therefore lay the blame, not upon God's 
word, but upon themselves ; for, take away dulness 
from men's understanding, and the Scriptures will ap- 
pear to be much more easy than to many they appear 
to be. 

Of the perspicuity of the Scripture, and of means 
to find out the sense and meaning thereof, see Tlie 
Whole Armour of God, treat, ii. part 8, on Eph. vi. 
17, sees. 3, 7, 18, 21. 

This phrase, dudio/jbijviuros Xiysiv, hard to be uttered, 
shews that hearers' dulness keeps ministers from a 
full and clear expressing of the mysteries of the word ; 
they know not how to speak to their hearers, 1 Cor. 
iii. 1. 

Hereby they are forced to pass over sundry mys- 
teries, or to express them in such low terms as may 
seem more fit for dull capacities than for divine mys- 
teries. This further aggravates that fault of dulness 
in hearing. 

Sec. 59. Of reproving upon just ground. 

Ver. 12. For when for the time ye ought to he 
teachers, ye have need that one teach you again lohich he 
the first principles of the oracles of God, and are become 
such as have need of milk, and not of strong meat. 

In this verse the apostle gives a particular exem- 
plification of that for which he had in general reproved 
them in the latter part of the former verse ; namely, 
for their dulness in hearing. 

This exemphfication is brought in as a proof of his 
reproof. So much is manifest by this causal particle 
yag, for ; before which in Greek is set the copulative 
particle x.ai, yaa, which is not without emphasis, and 
may be thus translated, /or, even. 

The apostle's exemplification is set out in two 
metaphors : one is taken from catechists, who need to 
be instructed in the first principles of Christian reli- 
gion, ver. 12; the other from children, who must 
have plain and easy matters delivered unto them, 
vers. 13, 11. 

By this manner of proceeding, in shewing the 
ground of his reproof, we may observe that reproof 
must be upon good ground. 

' If thy brother shall trespass, go and tell him his 
fault,' Mat. xviii. 15. This is to be done in private 
reproof: ' Them that sin rebuke before all,' 1 Tim. 
V. 24. This is to be done in public reproof. In the 
one and in the other there must be a trespass, a sin, 
for which the reproof is. Nicodemus took this for an 
undeniable principle, which he thus expresseth: 'Doth 
our law judge any man before it hear him, and know 
what he doth ?' John vii. 51. 

Hereby the reprover justifieth his deed, and sheweth 
that there was need thereof. Thus he maketh his 
reproof to pierce more deeply, and maketh the reproved 
see his fault, whereby he may be brought to confess 
and redress it ; or at least his mouth will be stopped, 
that ho shall not have to oppose against it. 



372 



GOUGE ON HEBREWS. 



[Chap. V. 



To reprove upon light report or mere suspicion 
Bavoureth too rankly of that rashness which beseemeth 
not Christians in such a duty. 

Sec. 60. Of •proficiency answerable to the means 
afforded. 

This phrase, 3/'a rU y^^inv, for the time, implieth 
that these Hebrews had had the gospel many years 
preached unto them ; thereby they were called unto 
the Christian church, and made scholars in Christ's 
school, and had Christ's ministers to be their instruc- 
tors, and the holy Scriptures their books. This is 
here noted as an aggravation of their dulness, and 
implieth that our proficiency ought to be answerable 
to our continuance under the ministry of God's word. 
Christ thus blameth Philip for failing herein : ' Have 
I been so long time with you, and yet hast thou not 
known me, Philip ?' John xiv. 9. Herein Moses ag- 
gravatoth the sin of the Israelites in the wilderness, 
who had been there tutored forty years : ' Yet,' saith 
he, ' the Lord hath not given you an heart to per- 
ceive, and eyes to see, and ears to hear unto this day,' 
Deut. sxix. 4. 

This also made Jeremiah to complain ' that three 
and twenty years together ho had spoken to them the 
word of the Lord, but they had not hearkened,' Jer. 
XXV. 3. 

The continuance of means of knowledge among us 
is a great aggravation of our people's ignorance ; for 
who among us have not been born and brought up 
under the light of the gospel ? Are there any now 
that were born before Queen Elizabeth's days ? But 
from the beginning of her days till these our days bath 
the gospel been preached in this land, and I hope will 
continue to be preached to the world's end. The 
truth of God's word and mysteries of godliness have 
all this time been publicly preached and strongly main- 
tained against papists and other adversaries. A shame, 
therefore, it is for people to be dull in hearing the 
mysteries of the word. See more hereof Sec. 03. 

Of ignorance as it is a sin, see ver. 2, Sec. 10. Of 
the danger thereof, see Chap. iii. ver. 10, Sec. 112. 

Sec. CI. 0/ learners proving teachers. 

By the continuance of moans which these Hebrews 
had enjoyed, the apostle here sheweth that they might 
have attained to such a measure of knowledge, as they 
might have been able to have instructed others. 

The word 3/5affxaXo;, translated teachers, is derived 
from a verb, diduaxu, that signifieth to teach. It set- 
teth forth such an one as hath been so taught, and 
thereupon hath so learned, as he is able and fit to 
teach others. Sometimes it is put for him that hath 
an oflico of teaching, Eph. iv. 11, 1 Cor. xii. 28; 
sometimes for him that hath ability to teach, Rom. 
ii. 20. So it is here taken ; so as it will not follow 
that all who are able to instruct others should there- 
upon tale upon them the ministerial function, without 



being called and set apart thereunto. All that have 
the olBce of teachers must have the ability of teachers, 
but all that have the ability need not have the office. 

The word opsihovri;, set before this, and translated 
ye vwjhl., signifieth a bounden duty. Of the various 
acception of this word, see Chap. ii. 17, Sec. IGG. 
Here it sheweth, that it became them, and it was 
their duly so to have improved the means of know- 
lodge that was so long afl'orded unto them, as they 
might have been fit to have taught others. In this 
respect the apostle requires aged women to be teachers 
of good things, Titus ii. 4. Thus Aquila and Priscilla 
instructed Apollos, Acts xviii. 2G. 

By such proficiency, both God, his word, and 
ministers are much honoured ; yea, thereby the church 
may be much increased, and they themselves made 
able to do much good to others, and to themselves. 

What now may we judge of them, who do all they 
can to keep people from knowledge, and to nuzzle 
them up in ignorance. Hereof see The Whole Armour 
of God, treat, ii. part viii., on Eph. vi. 17, sees. 22- 
24. How such are made Satan's vassals, see ibid., 
treat, i. part i., on Eph. vi. 12, sec. 24. 

This may be a spur to such as think they have gone 
far, if they have attained to the knowledge of some 
fundamental principles. Are such fit to be teachers? 
Where is that fulness of knowledge. Col. i. 9, and 
abundance therein, 2 Cor. viii. 7, which is required 
of Christians ? 

If it be the duty of private Christians to be able to 
instruct others, how much more of ministers, gover- 
nors of families, parents, and such as have charge 
over others ? What a shame it is for such to be mi- 
able to be teachers. 

It becomes us therefore to give the more earnest 
heed to the things we hear, Heb. ii. 1, so as we may 
the more profit thereby, and still more and "more grow 
in knowledge, till we come to be able teachers. 

Sec. 62. OJ instructing others according to their need. 

This phrase, x?^'"^' '-X^'^< 2/* ''""^^ need, is brought 
in as a reason of the apostle's forbearing to handle 
deep points. They bad need of other kind of instruc- 
tions. So as people are to be instructed according to 
their need. ' Ye are not able to bear' such and such 
doctrines, 1 Cor. iii. 2 ; 'I have yet many things to 
say unto you, but you cannot bear them now,' saith 
Christ to his disciples, John xvi. 12. It is expressly 
said of him, that ' ho spake the word unto them as 
they were able to bear it,' Mark iv. 33. This was 
the reason why Christ would not press upon his dis- 
ciples that austere discipline of much fasting, while 
they were but novices. He declareth the equity hereof 
in two familiar comparisons : one taken from putting 
a piece of new cloth into an old garment ; the other, 
from ' putting now wine into old bottles ;' which he 
saith no man will do,' Mat. ix. 14, 15, &c. See more 
Sec. GO. 



Ver. 12.] 



GOUGE ON HEBREWS. 



373 



Tlie Greek word %»£/'«, translated need, signifieth 
also Kse, Eph. iv. 29, Titus iii. 14. And experience 
teacheth, that things needful do prove useful. 

It is therefore an especial point of wisdom in those 
who have a charge over others, carefully to observe of 
what they have need. 

This conjunction, rrdXiv, nr/aiii, hath reference to 
their first entrance into Christ's school, and it intends 
as much as if he had thus said. As at the beginning, 
when ye first became hearers of the gospel, ye were 
ignorant of the mysteries thereof, and had need to be 
instructed in the first principles of Christian religion, 
so still ye remain ignorant ; and notwithstanding the 
gi-eat means of knowledge afforded unto you, and the 
long time that you have enjoyed the same, ye are in 
such a case as you were in the beginning : so that it 
is needful that we begin all new again. 

Hereby the apostle gives us to understand, that 
where need requires it, the same things are to be 
taught again, yea, and again. ' To write the same 
things to you, is for you safe,' saith the apostle, Philip, 
iii. 1. T'o this tends the prophet's ingemination, 
' Precept must be upon precept, precept upon precept; 
line upon line, line upon line,' Isa. xxviii. 10. 

Thus we deal with our friends about bodily food. 
If we observe that by reason of weakness they need 
to be fed with such sustenance as they used in their 
childhood, we will give them the same again. Physi- 
cians in deep consumptions use to advise well-grown 
persons to suck womens' breasts. 

Should we not be as wise for people's souls as for 
their bodies ? 

Sec. 63. 0/ the first principles of the oracles of God. 

That which these Hebrews had need to be taught 
again is thus expressed, ' The first principles of the 
oracles of God.' 

The word aroiyj7a, translated principles, is'derived 
from a verb, HTuyjiv, that signifieth to go. This is the 
first evident demonstration of a child's strength, that 
he can feel his legs and go. The metaphor is trans- 
ferred to arts, wherein the first things that are learned 
are called eroiyjTa, principles or elements. All arts have 
their distinct principles, which they who desire to 
learn this or that art are first taught. So Christians 
have their principles, wherein they who desire know- 
ledge of the Christian religion are instructed. 

These are hero said to be the first principles, or 
word for word, ra aroiyua. rrjc a^yjii, ' the principles 
of the beginning ;' such as at the beginning are first 
taught, and thereupon not unfitly turned ' first prin- 
ciples.' 

More distinctly to shew what kind of principles he 
meaneth, he addeth this clause, tw Xoylan toO Qeo\J, 
' of the oracles of God.' 

The word Xiyia, translated oracles, is derived from 
another noun, Xoyoj, that signifieth luord or speech. 
Heathen authors do put the word here used in the 



singular number, rh Xoyiov, for a divine 
lum. In English it is styled an oracle. 

The apostle here, to shew distinctly what he means, 
adds this word, toD Qiou, of God (' oracles of God'). 
So as he means such principles as are made knovm 
by God in his word. Therefore the laws which Mosea 
declared from God are styled oracles. Acts vii. 38 ; 
and the precepts committed to the Jews, Rom. iii. 2, 
and in general the whole word of God, 1 Peter iv. 11. 

This is an aggravation of the fault of the Hebrews, 
in that they neglected not principles of human arts, 
but the very oracles of God himself. 

In particular, these are called ' The principles of 
the doctrine of Christ,' Chap. vi. Sec. 3. 

In this case to be ever learning, and never able to 
come to the knowledge of the truth, is a great shame, 
2 Tim. iii. 7. 

God himself is hereby much dishonoured, his word 
and ministers disgraced. 

This nearly concerns such as have been ancient 
professors and hearers of God's word. The adversaries 
of our profession will be ready to open their mouths 
against such, so as the name of God may be blas- 
phemed thereby, Rom. ii. 21. 

Such also may soon be made a prey to every 
seducer, Eph. iv. 14. 

Take heed therefore how you hear. 

Sec. 64. Of catechism. 

This phrase, ' Ye have need that one teach you again, 
which be the first principles,' &c., is a description of 
such as were to be instructed in the first principles of 
the Christian religion. Hereby it appeareth, that the 
primitive church, even in the apostles' days, had forms 
of catechisms, and a custom of catechising ; as the 
Jews had the law for their catechism, and the abbre- 
viation thereof. Mat. xxii. 37-39. 

To catechise, xarriy/'!^;it, according to the notation 
of the Greek verb,' is to instruct, and that by word of 
mouth, or by sounding a thing in one's ears. 

Among Christians, to catechise is to teach the first 
principles of Christian religion ; and a catechism is a 
brief form of such principles. Such forms there were 
in the beginning of the primitive church. These and 
such like phrases import as much : ' a form of know- 
ledge,' Rom. ii. 20 ; ' a form of doctrine,' Rom. vi. 
17 ; 'a form of sound words,' 2 Tim.' i. 13 ; ' the 
principles of the doctrine of Christ,' Heb. vi. 1 ; and 
this phrase in my test, ' the first principles of the 
oracles of God.' Thus was Theophilus, Luke i. 4, 
and Apollos catechised. Acts x. 25. 

As in the apostle's time, so in succeeding ages, sun- 
dry churches had their distinct catechisms. 

So frequent was the practice of catechising in an- 
cient times, as they had ministers set apart for this 

' Hx'!, aonns ; xarttx'-", insonare aliquid auribus alterius, vel 
inslituere viva voce, vel initiarc prcecejitis artis. Inde xiiTti;xi^tn, 
rudimenta religionia docere. 



37* 



GOUGE ON HEBREWS. 



[Chap. V. 



particular duty to catechise, called x.a.rriyjaTa}, cate- 
chisers, and all th.it were aJmitted to tbe church were 
from time to time catechised, and instructed in the 
principles of Christian religion, who, from the time of 
their entrance into the church, till they were judged 
fit to partake of the sacrament, were called rATriyjiToi, 
x.uTri-/ojlJ.i'oi, catechised, or disciples of the catcehisers. 

Many of the ancient councils' have made sundry 
decrees for catechising. And many of the ancient 
fathers' have made treatises thereabouts. 

Weighty reasons may be given for the necessity of 
catechising. 

1. By catechising, a good and sure foundation is 
laid. Now, it is necessary that in all buildings a good 
foundation be laid, lest for want of it the building come 
to ruin. Mat. vii. 26, 27. 

2. By catechising, people are by degrees made cap- 
able of deeper mysteries, as children by learning 
letters and syllables, and to spell them, are brought 
on to read distinctly. The most intelligent hearers 
are such as have been well instructed in the principles 
of religion. 

3. By catechising, such as profess the faith are en- 
abled to ' render a reason of the hope that is in them,' 
as is required, 1 Peter iii. 15. For a catechism well 
compiled, contains the sum and substance of all that 
a Christian is to believe. 

4. By catechising, pastors may know their people's 
capacity and understanding, and this is requisite in 
two respects : 1 , that he may know the better whom 
to admit to the Lord's table ; 2, that he may the 
better discern how to order his preaching, both for 
matter and manner. 

5. The fruits of catechising have ever been observed 
to be many and gre.it. Thereby have families been 
made seminaries for the church. Catechising was one 
of the most effectual ordinary means of drawing pagans 
to embrace the Christian faith. The fruit which 
Julian the apostate obseiTed to arise from instructing 
children in the principles of Chiistinnit}', made hira 
put down all places that were used to that end. It 
liath ever been observed, that in this latter spring of 
the gospel, tbe use of catechising hath been an especial 
means of drawing people from the darkness of popery 
to the light of the go.fpel. For every reformed church 
hath her catechism, whereby multitudes have been so 
grounded in the true religion, as nothing could draw 
them from the same. Hereupon papists, by decree of 
their council at Trent,* were moved to compile a 
catechism of the principles of their religion. 

If the question be demanded wherein the difference 
lieth betwixt catechising and preaching, I answer, in 
these particulars especially : 

' Conci. Neocass. Cnn. 6 and 7 ; Concil. Iber. 2 Concil. 
Bra. Can. 1 ; 4 Concil. Tolot. Can. 24. 

' Clem. Alex Pjedag. ; Orig. xiji <«e;t*" i Cyril. Ilieros. 
Mystor; Aug. Enchir. etde Symbol, ad Catech.; Fulgent, do 
fide ; Theodoret. Epitom. Lactant. Instil. 

• Concil Trident. Seas. ult. sub I'io iv. Dccrot. 19. 



1. By catechising, a foundation is laid, Heb. vi. 1. 
By preaching, the building is farther reared up, beauti- 
fied, and perfected. 

2. By catechising, many and large points are con- 
tracted into brief sums, as in the ten commandments, 
creed, and Lord's^prayer. By preaching, sundry points 
are amplified, enlarged, and sundry ways applied. 

3. By catechising, weak and ignorant ones are fed, 
as with milk. By preaching, the strong are further 
nourished with strong meat. For in catechising the 
most necessary principles are plainly laid down ; but 
in preaching all sorts of points, the diflScult as well as 
easy, use to be handled ; yea, and contrary errors 
refuted. 

4. By catechising, a particular account is taken of 
the learners, which is not so done by preaching. For 
catechising is by question and an.swer, so as the cate- 
chised give an account of their proficiency ; but 
preaching is only by a minister's declaring his mind. 

5. Catechising is for such as are newly entered into 
the church, and that for a time, till they may be fitted 
for the sacrament. But preaching is for all of all sorts, 
so long as they live. For though a man had all know- 
ledge, yet is preaching requisite to work upon their 
affections, and to bring to their mind and memory 
such things as they know. Pre.iching is profitable to 
all those uses that are mentioned, 2 Tim. iii. 16. 

Hereby it is evident that catechising is to be used 
as well as preaching. In this respect, 

1. They who are in authority to order church affairs, 
ought to make orders and laws for catechising, and be 
careful to see them put in execution. 

2. Ministers who have the charge of souls com- 
mitted unto them, must be conscionable in laying this 
foundation where they see just cause. Though they 
be learned, yet they need not be ashamed thereof. It 
is no shame to lay a foundation, but a great shame to 
build without a foundation. 

8. Parents and governors of families are especially 
to be conscionable in catechising their families. This 
is intended, Deut. vi. 7, and commended by God 
himself in Abraham, Gen. xviii. 19. This would be 
a great help to the public ministry of the word. If 
in families milk were frequently and seasonably given, 
then might more strong meat be ministered unto them 
in public churches. 

4. Such as are ignorant ought to suffer this foun- 
datiou to bo laid in their souls, and not think much 
to be catechised, that so they may better profit by the 
public ministry of the word. 

Sec. 65. Of fimunding principles of reliii'ion on God'n 
word._ 

The addition of these words, oracles of God, giveth 
proof that the principles which are taught in cate- 
chisms ought to bo grounded on God 's word. Such 
wore the principles in which these Hebrews were in- 
structed. To this purpose this advice was given, ' If 



Ver. 13.] 



GOUGE ON HEBREWS. 



any man speak, let him speak as the oracles of God,' 

I Peter iv. 11. In this sense, catechistical points are 
styled ' the principles of the doctrine of Christ,' Heb. 
vi. 1. 

These only are sound, 2 Tim. i. 13, or wholesome 
words, ' even the words of our Lord Jesus Christ, and 
the doctrine which is according to gedhness,' 1 Tim. 
vi. 3. 

1. This giveth a good direction to such as frame 
catechisms, that they be sure to have good warrant out 
of God's word for every principle that they set down. 
It will be useful in this respect, to quote the scriptures 
on which their principles are grounded in the margin. 

2. This is a forcible motive to those that have such 
catechisms as may justly be styled, ' the first principles 
of the oracles of God,' conscionably to use them. 
Ministers, governors of families, parents, tutors, school- 
masters, and others that have the charge of souls, ought 
to be more conscionable in instracting such as are un- 
der them, because they are the oracles of God, wherein 
they do instruct them, and learners in that respect 
ought to be the more diligent in learning them. 

Sec. G6. Of instructing accoydinr/ to learners ahiUty. 

The apostle, the more to aggravate the fore-mentioned 
fault, setteth it out in a familiar comparison, taken 
from those that are fit to be fed with milk or strong 
meat. 

Milk, ydXa, is a food of light digestion, fit for weak 
stomachs, such as children have. 

Strong meat, ar-j=a 'r^ofiri, as bread, mutton, beef, 
and such like, is fit for strong stomachs, such as they 
have who are somewhat grown in years. 

The foresaid first principles are resembled to milk, 
and deeper mysteries to strong meat. 

By affirming that they had need of milk, he giveth 
them to understand that he could no otherwise account 
of them than of children. 

He doth not simply say they had need, but yiyovari, 
' ye are become such as have need.' Hereby he im- 
plieth that God had afl'orded them sufficient means to 
be as strong men, but they had made themselves to 
bo as children. Thus this word is used James ii. 4, 

II ; yea, this very word is used in the verse before 
this text, but thus translated, ye are. It implieth that 
the fault was in themselves ; they brought upon them- 
selves that unfitness to be fed with strong meat. 

This negative, xal ov eneiag r^ofl^g, and not of strong 
meat, is to be taken comparatively, as if he had said. 
Ye have need of milk rather than of strong meat ; or 
else the word need must be taken for fit or meet, thus : 
Ye are such as milk, not strong meat, is fit for ; such 
as may be fit to have the principles of a catechism de- 
livered to you, but not (or rather than) deep doctrines 
of divinity. That this is his meaning is clear by 
his own exposition of this phrase in the two next 
verses. 

By this comparison, it appears that God's word is 



to be dispensed according to hearers' capacities. See 
Sac. 62. 

The end of dispensing God's word is to edify, 
1 Cor. xiv. 12, 2C ; but this is the readiest way to 
edify people. Children best thrive with milk, and 
grown men with strong meat. Wise schoolmasters 
will observe the capacities of theii- scholars, and 
answerably instruct them. Should not ministers 
much more ? 

1. Contrary to this direction is an affectation of 
strong lines, as obscure preaching is called. Many 
so preach as none can understand them : it is well if 
they can understand themselves. Such were as good 
ba silent ; for as good never a whit as never the better. 
They think they shall be accounted deep scholars, but 
then it must be by such as know not what a scholar is. 

2. They transgi-ess the foi'esaid direction who put 
no difference betwixt auditors and places, but preach 
the same things in populous assembhes and country 
villages, that they do in universities or assembhes of 
divines, stuffing their sermons with unknown tongues, 
human testimonies, obscure comparisons, and curious 
school points, as if the doctrine of the sacred Scrip- 
ture were too plain. 

3. It will be the wisdom of ministers to distinguish 
betwixt persons and places, and carefully to observe 
what may be fitted for them with whom they have in 
present to do, especially for the meaner sort. It is 
laetter in this case to stoop too low than to soar too 
high. It is better to feed men with milk than to 
choke children with strong meat. ' Mind not high 
things, but condescend to men of low estate,' Horn, 
xii. 1 6. Note Paul's example in this case, 1 Cor. xiv. 
18, 19. 

Sec. 67. Of blaming every one that deserreth blame. 

Ver. 13. For every one that useth milk is unshilful 
in the toord of righteousness ; for he is a babe. 

The apostle, to demonstrate the equity of his re- 
proof, amplifieth his former comparison in this and 
the other verse following, and sheweth what a dis- 
grace it is to stand always in need of milk, ver. 13, 
and what a benefit it is to be capable of strong meat, 
ver. 14. 

The causal particle yd^, for, implieth a confirmation 
of that which went before, namely, that it is a shame 
to be so ignorant as to stand in need of learning the 
first principles of religion, in that he must needs be 
unskilful in the word of righteousness. 

This point is set down in general terms thus : 
' Every one that useth milk,' &c. 

This general expression va:, every one, compi'iseth 
all of all sorts, as magistrates, ministers, parents, other 
governors, and such as are under them ; and also 
statesmen, honourable, wealthy, agel persons, male 
and female professors and other sorts. 

Of the meaning of the Greek word o inriyjai, trans- 
lated xiscth, sec Chap. ii. 14, Sjc. 139. 



376 



GOUGE ON HEBREWS. 



[Chap. V. 



Here it is taken for the need wherein one standeth 
of milk, that is, of being instructed in the first prin- 
ciples. Now, no outward estate or condition can ex- 
cuse such an one, or exempt him from bhime, espe- 
cially after long teaching. Head the prophets' reproofs 
of such, and you shall find that they spared none, nor 
princes, nor priests, nor prophets, nor people. 

God is the master of all, all are his scholars ; his 
instructions are given to all, all are bound to learu 
them ; with whom is no respect of persons, to him 
king and beggar are alike. 

How great is their folly who, to excuse themselves, 
put the blame on others ! Poor and mean men will 
say. It is a shame for rich and great men to bo igno- 
rant. These again will lay the blame upon the meaner 
sort, as if they had more leisure to attend upon the 
means of knowledge. So others in other cases, one 
puts oif to the other. Again, men of gi-eat place, 
much wealth, and many years, think they have a pro- 
tection ; and that, though they be ignorant, yet they 
ought not to be accounted or called babes. 

For our parts, let us every one apply that which is 
here said by the apostle to ourselves, and, if we de- 
serve the blame, lay it upon our own souls, that we 
may be humbled and moved to redress that wherein 
we have formerly failed. 

Sec G8. Of dulness from want of exercise in God's 
word. 

The disgrace and damage of the fore-named igno- 
rant persons is thus expressed, unskilful in the tiord of 
righteousness. 

The Greek word a-s:^oc, translated unskilful, is a 
compound. The simple noun^rErja, conalus, e.rperimeu- 
tuw, signifieth endeavour or experience. The pre- 
position (a) being privative, implieth want of expe- 
rience.' He is as one that hath seldom heard, or at 
least little heeded, the word. Ho hath not exercised 
himself therein ; he hath learned no skill thereby. 

The apostle, by this phrase, pointeth at two points : 

1. Dulness in hearing argueth want of exercise 
and experience in God's word. 

2. Such dulness makes men unable to use God's 
word aright. 

Concerning the former, exercise in any art and 
science makoth the mysteries of it easy and familiar 
to a man, as is evident by daily experience. 

But among and above all other sciences, God's word 
hath an inward, quickening virtue, whereby it sharpen- 
eth the wit of the most simple that exercise themselves 
therein, Prov. i. 4. It is therefore called quick and 
powerful, Heb. iv. 12. David thereby was ' made 
wiser than his enemies, than all his teachers, than the 
ancient,' Ps. cxix. 98-100. 

Concerning the second point, that dulness in hear- 
ing makes men unable to use God's word aright. This 



also may be confirmed by experience, as the former ; 
I for he that is not his craft's master can do no good in 
that science which he doth profess. 

Some do here object that many who read and hear 
much, still remain dull and uncapable of the mysteries 
of the word, being ' ever learning, and never able to 
come to the knowledge of the truth,' 2 Tim. iii. 7. 

Ans. I may say of such as is said of many that pray, 
James iv. 3, ' They ask amiss.' They are like the 
grounds on which corn was sown, and yet brought 
forth no fruit ; they either understand not the word, 
or sutler it not to take root in them, or, with the cares 
of this world, choke it, Mat. xiii. 19, &c. 

1. This may be a matter of trial, whereby it may 
be known who have exercised themselves aright in the 
word, namely, they who understand the word, and are 
capable of the doctrines that are raised out of it ; who 
can try the spirits, 1 John iv. 1 ; who can discern 
' such as make divisions, contrary to wholesome doc- 
trine,' Kom. xvi. 17; who are not 'as children carried 
about with every wind of doctrine,' Eph. v. 14 ; who 
are ' established with grace,' Heb. xiii. 9. 

2. This manifesteth the great wTong that many do 
to themselves by slothfulness and dulness in hearing : 
they make that word which is in every respect profit- 
able to be useless unto them ; they can have no skill 
therein. 

Sec. 69. Of the word of righteousneas. 

The word that is useless to dull hearers is styled 
the word of righteousness.' Hereby is meant the word 
of God, and that both as it is written and preached. 
This is it that is said to be ' righteous altogether," 
Ps. xix. 9. 

Thus it is in four especial respects : 

1. In regard of the author thereof, who saith, ' All 
the words of my mouth are in righteousness,' Prov. 
vii. 8. 

2. In regard to the matter contained therein, which 
is all manner of righteousness. It declareth all the 
parts of righteousness, and how a man may be made 
righteous. 

S. In regard of the end for which it was written 
and given to men, which was to make them right- 
eous. ' It is profitable for instruction in righteousness, 
that the man of God may be made perfect, -thoroughly 
furnished unto all good works,' 2 Tim. iii. IG, 17. 

•1. In regard of the efl'ect, it doth indeed make a 
man righteous ; for it worketh faith, whereby he la^veth 
hold on Christ's righteousness, llom. x. 17, and also 
repentance, which maketh a man walk in the way of 
righteousness. The word is it whereby men come to 
bo justified and sanctified, and to grow up in sancti- 
lication, till by degrees he come to be perfected, Eph. 
V. 26 ; James i. 18 ; John xvii. 17. 

1. This much aggravateth their fault who do not 

■ Of righteousness, see Chap. i. 9, Sec. 114, and Chap. vi. 
10, Sec. 01. 



Ver. 13.] 



GOUGE ON HEDKEWS. 



377 



exercise themselves in this word, but are unskilful 
therein. It is the word of righteousness which they 
neglect. 

2. How should this stir us up to give the more 
earnest heed to this word. What almost can more 
stir us up '? Hereby we shall be directed to put on 
the breastplate of righteousness, Eph. vi. 14. 

3. How do they pervert this word, who thereby pre- 
tend to justify error, falsehood, impiety, or iniriuity ? 

Sec. 70. 0/ children, tvhereui it is a grace or dis- 
grace to be like them. 

The apostle, in following the metaphor of using milk, 
addeth this reason, for he is a babe. Babes must be 
fed with milk. 

The Greek word, vrimoi, quasi vri iliruv, translated 
babe, according to the notation of it, signifieth one 
that cannot speak. To this pui-pose saith the prophet, 
' I cannot speak, for I am a child,' Jer. i. 6. 

An infant in Latin ' hath also the same notation. 
He is not able to give an account of his faith. 

This title child or babe is a word of disgrace to one 
grown in years. The apostle doth here use it for a 
further aggravation of the fore-mentioned fault of being 
dull in heariog. 

Quest. How can that be a matter of reproach which 
is required of us ; for we are commanded, ' as new- 
born babes to desire the sincere milk of the word,' 
1 Peter ii. 2, and to be as children, Mat. xviii. 8. 

Ans. The same thing in diverse respects may be 
diverse, and accordingly in one respect be praise- 
worthy, and in another respect blameworthy. Christ 
and righteous ones in courage are resembled to a 
lion. Rev. v. 5 ; Prov. xxviii. 1 . Satan also and 
wicked ones in cruelty, 1 Peter, v. 8 ; Ps. x. 9. 
Christ in his sudden coming is resembled to a thief. 
Rev. xvi. 15, and false teachers in deceit, John x. 8. 
Christians in prudence are resembled to a serpent, 
Mat. X. 16, and wicked ones in venom or poison, Ps. 
Iviii. 4. Man's regenerate part in softness is resembled 
to flesh, Ezek. xi. 19, and the nnregonerate part in 
corruption, John iii. 6. The things of the kingdom 
of God in communicating their good savour are re- 
sembled to leaven. Mat. xiii. S3, and false doctrine in 
infecting. Mat. xvi. 6. 

To apply this to the point in hand ; there are sundry 
respects wherein it is commendable to be as a child or 
babe, and other respects wherein it is discommendable. 

The former respects are these : 

1. Simplicity, honesty, plainness, truth. These 
graces are implied to be in children, Isa. xi. 8. We 
have a proverb that Children will tell truth. 

2. Humility and meekness. Herein doth Christ 
set forth children as a pattern. Mat. xviii. 4. So doth 
the psalmist, Ps. cxxxi. 2. By experience we see that 
a great man's child scorns not to play with the child 
of a mean man. 

' lufans, qui fari non potest. 



from rancour, malice, envy, and such 
like violent and evil passions, 1 Cor. xiv. 20. 

4. Desire of milk, whereby they are nourished. A 
child is seldom quiet without the breast milk ; that 
quickly quiets it. Herein we are exhorted to be like 
them, 1 Peter ii. 2. 

5. Growing and increasing, 1 Peter, ii. 2. Child- 
hood is a growing age. When men come to man-age, 
they use to stand at a stay. 

6. Taking notice of their parents, and depending 
on them. Lambs, calves, and other young ones know 
their own dams, and will quickly find them out in a 
great flock or herd. The prophet sheweth that the os 
and ass, the most brutish of brutes, know where they 
are fed, Isa. i. 3. ' Your heavenly Father knoweth 
that you have need of these and these things,' Mat. vi. 
31. Will you not then depend on him ? 

7. Subjection to their parents' will, which is a law 
to children, 1 Peter i. 14, and seeking their parents' 
honour, Mai. i. 6. Chi-ist hath made himself a pattern 
herein, Luke ii. 51. 

8. Care to imitate their parents, and seeking to be 
like them, John viii. 39; Rom. iv. 12; 1 Peter i. 
IG, 17 ; Eph. V. 1 ; Mat. v. 48. 

9. Retaining a childlike afl'ection to their parents, 
and reverencing them, though they correct them, Heb. 
xii. 9. 

10. Returning to them after they have ofiended 
them, Luke xv. 18. That afl'ection which a child con- 
ceiveth to be in his parents towards him will be in 
him towards his parents. 

The respects wherein it is discommendable and dis- 
graceful to be as children are such as these. 

1. Ignorance and want of capacity, 1 Cor. xiv. 20. 

2. Vanity and delighting in toys, as painted pears, 
rattles, and such like : ' When I became a man, I put 
away childish things,' xa.rfi^yrix.a to. tou vrj'ziou, 1 Cor. 
xiii. 11. 

8. Levity, inconstancy, Eph. iv. 14. We say of a 
child, that it is won with a nut, and lost with a shell. 

4. Disability to manage weighty affairs, Eccles. x. 
16, Isa. iii. 4. Jer. i. 6. 

5. Non-proficiency and a small measure of know- 
ledge, faith, and other graces. In this respect children 
are here opposed to men well-grown, and babes are 
counted carnal, and opposed to such as are spiritual. 
This last respect is here especially meant. 

See. 71. 0/the disgrace of old babes. 

The apostle here useth this metaphor of babes in 
the worst part as a matter of disgrace, because after 
sufiicient means to have made them strong men, they 
remained as babes ; for thoy who, being long trained 
up under the gospel, gi'ow not thereby in knowledge, 
may well be accounted babes, or young novices, or 
fi-esh men (as they say in schools), or nibs, or pages. 
The apostle calls them not only babes, but also carnal, 
1 Cor. iii. 1. 



378 



GOUGE ON HEBREWS. 



[Chap. V. 



It is not timo and means which bringoth trae honour, 
and makes men highly to bo accounted of, but a good 
use of that time and moans, and progress and pro- 
ficiency answerable thereunto. 

Without these, long standing and much means are 
but a repro.ach. In schools such aa one is counted a 
dunce. As the bodies of men have their degrees of 
growth, so their spirits. 

It is growth in knowlolge and grace, and ripeness 
of understanding, that makes a Christian to be ac- 
counted strong and spiritual. 

Among other motives to provoke every hearer to 
improve, to the best advantage that he can, the time 
and moans which God doth atJ'ord to him, this is one, 
to avoid the reproach of an old babe. 

These two epithets, old and babe, do not well agi-ee. 
Oldnoss or antiquity is a matter of glory and dignity ; 
the younger are to reverence them. But for old per- 
sons to be children or babos, doth not only take away 
their honour, but also bring a reproach upon them. 
A young babe is no disgrace, but an old babe is. 

The philosopher' observed this to be a matter of 
infamy, and he puts no more dilTerenco betwixt a child 
in years than in understanding. 

1. The babes of whom wo speak may happily be 
deprived of such means as they shall never get again. 

2. They may be made more uncapable of receiving 
benefit by such means. 

3. Upon conceit, that it is a shame for them to be 
instructed in the first principles, they may reject those 
means. 

4. Their ignorance may not be suspected, and there- 
upon means not afforded to them. 

Thus we see what a disgi'ace and damage it is to be 
an old babe ; yet what congregation is there wherein 
there be not many such ? 

Some lay the blame hereof upon their minister ; and 
I cannot deny but that thero may bo a fault in some 
ministers, by not attending their flock as they should ; 
yet that doth not wholly excuse the dull hearer, Ezek. 
iii. 18. 

But the fault is not in every minister ; witness the 
ministers whom God aflforded to these Hebrews. 
Where there have been the best ministers, most pain- 
ful, most faithful, yea, and prudent also in bringing 
forth both milk and strong meat, and that in due 
season, there have been old babes. 

Sec. 72. ()/ men of fall age, to w/iom gtroiii/ meal 
helongelh. 

Ver. 14. Bat strong meat belongctk to them that are 
of full age, even those who by reason of me hme their 
senses exercised to discern both good and evil. 

As the damage of non -proficiency in Christ's school 
was set down iu the former verse, so here the advan- 
tage of good proficiency. 

The conjunction of opposition di, but, showeth that 
' Aristot. Ethic. Nioom., lib. i. cap. i. 



a different, yea, and a contrary matter is here added ; 
for contraries laid together do each of them appear 
more fully in their own colours. On this gi'ound the 
wise man doth frequently oppose contraries, Prov. x. 
1, 2, &c. 

Strong meat is here opposed to milk, not as directly 
contrary thereunto, but differing in some circum- 
stances ; for the same matter miy be milk and strong 
meat : milk, in the plain and easy manner of deliver- 
ing it ; strong meat, in collecting deep and profound 
mysteries out of it. As, to shew that there is a God, 
and but one G-od, yet distinguished into three persons, 
may be milk ; but to shew how the persons are dis- 
tinguished, by inward operations in relation to them- 
selves, and by outward operations in reference to 
creatures, may prove strong meat. So to declare that 
Jesus Christ is both God and man, and our Saviour, 
may be milk ; but distinctly to demonstrate what 
works are proper to each nature, and what are works 
of authority, what works of ministry, may be strong 
meat. They are not curious school-points, nor philo- 
sophical discourses, nor rhetorical affectations, which 
the apostle counteth strong meat ; for such he pro- 
testeth against, 1 Cor. ii. G ; Col. ii. 8, but great and 
deep mysteries of the word, especially such as are not 
in direct terms expressed iu the word ; but such as by 
just and necessary consequence are drawn out of the 
same, whereof we have an instance, Heb. vii. 3. 

The persons for whom strong meat is are said to be 
of full age, or as it is in the Greek, nXiluv, perfect. 

A person is said to be perfect two ways : 

1. Simply ; when he is so complete as nothing 
more, in that kind wherein he is said to be perfect, 
need to be added. Thus is the word used in this 
phrase, ' unto a perfect man,' Eph. iv. 13 ; and in 
this, ' that we may present every man perfect," Col. 
i. 28. 

2. Comparatively ; in reference to such as have not 
attained to such a degree as they who are accounted 
perfect have. 

Thus saith the apostle, ' We speak wisdom among 
them that are perfect,' 1 Cor. ii. 6 ; and, ' Let us, aa 
mauy as bo perfect, be thus minded,' Philip, iii. 15. 

Here it is comparatively taken, in refereuce to babes ; 
so as it implieth grown men, such as have well pro- 
fited by the word, and attained to a great measure of 
kno IV lodge aud grace. When any are p.ast childhood 
and youth, we say he is adnltus, ' of age.' In this 
respect our English translateth the word perfect thus, 
of full age. Non-age and full age are opposites ; yet 
lie that is coimted to be of full age may further grow 
both iu 3'ears and stature. Therefore no absolute 
perfection can be here meant, nor such a state as 
should make men cease to learn ; for whilst wo live 
iu this world, we know but in part, 1 Cor. xiii. 9. 
In this sense this very word is translated men, in op- 
position to children, thus : ' Be not children in under- 
standuig, but in understanding be WXtio/, men.' 



Ver. U.] 



GOUGE ON HEBREWS. 



379 



The right that these persons have to strong meat, 
is in our English thus expressed, helongelh to them, 
&c. In the Greek, this right is comprised under the 
genitive case, thus, nkiluv Un, is of the perfect ; or, 
is of them that are of full aije. 

Thus Christ styleth the bread that belongeth to chil- 
dren 'children's bread,' or 'the bread of children,' rh 
a^roii rm rixvav, Mat. sv. 26 : that which is due to 
them, that whereunto they have a good right ; and 
thus oar English hath well expounded it in this phrase, 
belongeth to them. 

Sec. 73. Of ministers' ahilitij to preach the deep nii/s- 
teries of the uord. 

In that ' strong meat belongeth to them that are of 
full age,' by just and necessary consequence it fol- 
loweth, that ministers mu8t be able to feed with 
strong meat. They must be able to preach the deeper 
mysteries of the gospel, as well as the easier principles; 
for that which belongeth to any must be given to him. 
The Lord sets it down as the part of a faithful steward 
to give the household rh eiTo/j.ir>iov, ' their portion of 
meat,' Luke xii. 42 ; that which in kind and quantity 
belongeth unto them. They who are not able them- 
selves to understand deep mysteries, cannot reveal 
them to others. A7/((7 dat quod non hubet, nothing 
gives that which it hath not. 

That a minister must be able to declare deep mys- 
teries, is evident by this qualification which the apostle 
requires of him, didaxriy.h;, ' apt to teach,' 1 Tim. iii. 
2 ; and by this duty of o^SorofiiTv rov Xoyov, ' rightly 
dividing the word.' The apostle takes his metaphor 
from the priests, who divided the sacrifice, and laid 
every part in order, according to the prescript of the 
law. 

1. The conceit which many have concerning the 
sufficiency of a minister, by this appears to be a plain 
deceit, namely , that it is enough to have knowledge of 
the principles of religion, if at least he have a free and 
ready speech, and a forward and zealous spirit ; so as 
he can thunder out God's judgments against sinners, 
and pithily exhort to piety and virtue. I deny not 
but that these are needful and commendable ; but this 
very text sheweth that they are not sufficient. 

If it be said that they may be sufficient for country 
congregations, 

I answer, that it is hard that there should be a con- 
gregation of Christians whore no strong ones are. If 
no spiritual growth were required of Christians, but 
that they might always be babes, such might be suffi- 
cient ministers. But all ought to grow till they come 
to bo strong and perfect. Will any account him a 
sufficient schoolmaster, to train up scholars for the 
university, who himself can only read ? Are not 
ministers master-builders, and shall it be sufficient for 
them only to work some plain work, or to square out 
timber ? Pharaoh would have ' men of activity to bo 
rulers over his cattle,' Gen. slvii. C ; and shall not | 



choice men be feeders of the Lord's flock ? It is 
recorded, as an aggravation of Jeroboam's sin, that 
priests were made of the lowest of the people, 1 Kings 
xiii. 33. 

This then may be an aggravation of the sin of our 
times, that prentices, serving-men, tradesmen, and 
others like them, who have no learning, nor are able 
to give strong meat to them that are of full age, do 
notwithstanding usurp the ministerial function. 

2. Parents and others that intend to have children, 
or others under them, to be ministers of the word, 
ought to take care about training them up in schools 
and universities where they may learn the deepest 
mysteries. 

8. Such scholars as intend the mmistry must en- 
deavour to prepare themselves thereto by arts, tongues, 
diligent study, much reading, and other helps, where- 
by they may be enabled to give strong meat to such 
as are of full age, 2 Tim. ii. 15. 

4. They that have the power of ordination must be 
careful that they ordain none but such, 1 Tim. v. 22. 

Sec. 74. Of delivering deep mysteries to fit auditors. 

That which is directly intended in these words, 
' Strong meat belongeth to them that are of full age,' 
is this : Where there are fit auditors, deep mysteries 
may, and must be delivered. ' We speak wisdom 
among them that are perfect,' saith the apostle, 1 Cor. 
ii. 6. By wisdom he meaneth the mysteries of the 
gospel. That Paul did so, is evident by this phrase, 
' In which ' (namely, in Paul's epistles) ' are some 
things hard to be understood,' 2 Pet. iii. 16. 

By this means may men grow more and more in 
knowledge, ' till they come unto a perfect man," Eph. 
iv. 13. But so long as here we live we cannot attain 
to that perfection ; therefore it is necessary that we 
have strong meat to bring us thereunto. 

It will hereupon be a minister's wisdom to be thor- 
oughly acquainted with his people, and to observe 
the assembly where he preacheth, that he may answer- 
ably order his matter. As there may be a fault in 
delivering too deep points to some, so also in deliver- 
ing too plain points to others. There is a mean be- 
twixt extremes. Because our assemblies are mixed 
with weak and strong, as occasion is ofl'ered, deep 
mysteries may be opened, and controversies touched, 
and objections answered ; yet so conspicuously as the 
meanest may receive some profit. 

Sec. 75. Of the advantage of good proficients. 

That it might be the better known, who are of full 
age in Christ's family, the apostle describes them in 
these words, ' Even those who by reason of use,' &c. 

That noun' which we translate use, the Latins trans- 
late huhitum, and our English thence taketh this word 
habit. An liabit, according to the Greek, Latin, and 
English notation, siguifieth an inward qualification 

' i'^f; ah ix^i hahitns ah haheo. 



GOUOK ON HEBREWS. 



[Chap. V. 



which a man hath, or a ready abihty, or able readi- 
ness in a man to do this or that. Of a scholar who 
is prompt and ready on any occasion to make verses, we 
say, ho hath an habit of versifying. So in other things. 

An habit is ordinarily gotten by diligent and frequent 
use of that whereof he hath the habit ; thereupon not 
unfitly it is here translated use. 

In natural matters, three things are requisite for 
attaining an habit : 

1. A free inclination and disposition of a man's 
nature to a thing. 

2. Good instruction and teaching, whereby nature 
is helped. 

3. Much use and exercise, whereby life and vigour 
is added to the two former ; namely, to nature and 
instruction. 

Thus an habit is gotten by degrees. 

In spiritual matters, which are things of the Spirit 
of God, and supernatural, there is no natural inclina- 
tion or disposition. Gen. vi. 5, John iii. G, Eph. ii. 1. 
r>y nature men favour the things of the flesh, and are 
wholly inclined thereto. All that disposition which is 
in any to spiritual matters, is infused into them by the 
Holy Spirit: 'They that are after the Spirit, savour the 
things of the Spirit,' llom. viii. 5. 

The fore-mentioned infusion is ordinarily by the use 
of means, public and private, as reading and hearing 
the word preached, partaking of the sacraments, holy 
conference, meditation, and prayer. Hereby grace 
is infused and increased ; and by much exercise, 
through God's blessing, an holy habit is obtained. 

This habit being obtained, maketh a man able 
readily to inform the judgment, resolve the conscience, 
and direct the practice of men. 

This habit makes men more and more exercise the 
means ; and as exercise causeth an habit, so an habit 
puts on men to exercise the more. 

Hereupon the apostle addeth these following words, 
' have their senses exercised.' 

The Greek word a/ffiJjjrjjs/a, translated serises, pro- 
perly signifieth those organs or instruments, wherein 
and whereby the senses do exercise their several 
faculties,' as ears, eyes, &c. Here metonymically they 
are put for the senses themselves ; yea, more princi- 
pally and especially for the faculties of understanding, 
conceiving, judging, and discerning, as the words fol- 
lowing do demonstrate. 

This eflect exercised, in Greek yiyu/avaefifva, is de- 
rived from a root y-.i/Mtlt;, that signifieth naked. For 
among the Grecians they who strived to excel in 
bodily exercises and games, did use to strip themselves 
naked, that they might bo the more free, ready, and 
nimble to do what they undertook. 

In common use it is taken for a diligent exercising 
one's self to this or that. Hereby they attain to an 
ability to this or that. 

That whcrcunto they are here said to be exercised, 
' Organa centoria. 



is thus expressed, lo discern. The Greek word is a 
noun, 'jT^b; didx^idm, and implieth a judging, or putting 
difference betwixt things, as 1 Cor. xii. 10. This doth 
here set forth both the end which he who exerciselh 
himself aimeth at, and also the eflect that followeth 
thereupon. For by exercise ho is enabled to discern 
and put difl'erence between things. 

The general heads whereunto he referreth the things 
to be discerned are two, zaXoD rs xai r.azoj, good and 
evil. Under these all contraries of like kind are com- 
prised, as true and false, lawful and unlawful, expe- 
dient and inexpedient ; so as hereby is shewed the 
benefit of that habit and exercise before-mentioned. 
For thus men are made able to discern betwixt things 
that difl'er, and so to resolve themselves and others, 
as to choose the better, and leave the worse. 

This description is noted as a reason, to shew why 
strong meat belongeth unto them that are of full rge, 
even because they can well use it, and they can well 
discern such false glosses, and undue consequences 
drawn from deep mysteries, as might deceive and 
seduce babes. 

Thus it appears, that good exercising ourselves in 
God's word, works such an habit of knowledge and 
wisdom, as may make us able readily to judge betwixt 
things that differ. As a scholar exercised in versify- 
ing will readily distinguish betwixt a true and false 
verse, so logicians in syllogisms, so musicians in music, 
so jewellers in jewels. 

Thus they who are well exercised in God's word 
will quickly, in matters of judgment, discern what is 
true or false ; and in matters of conscience, what law- 
ful or unlawful, meet or unmeet. This is it that the 
apostle prays for in the behalf of Christians, Eom. 
xvi. 17, Philip, i. 0, 10. This is it also whereunto 
they are exhorted, 1 Thoss. v. 21, 1 John iv. 5. 

1. There is a latent virtue in God's word, which 
worketh in and upon those as exercise themselves 
therein. 

2. God's blessing doth accompany that divine ex- 
ercise, and makes it effectual to the foresaid end. 

Hereby we may gain assurance to ourselves, and 
give evidence to others, that wo have been good pro- 
ficients in Christ's school ; and that we are not babes, 
but of full age. 

Sec. 76. 0/the resolution o/Heb. v. 11-13. 
Vor. 11. 0/ irhom ire have many things to sai/, and 
hard to be uttered, seeing ye are dull of hearing. 

12. For irhen for the time ye our/ht to be teachers, 
ye hare need that one teach you ayain irhich be the first 
princiiiles of tlie oracles of God; and are become such 
as hive need of milk, and not of strong meat. 

13. For every one that useth milk is unskilful in the 
tvord of righteousness ; for ha is a babe. 

14. But strong meal belongeth to them that are of 
full age, even those who by reason of use have their 
senses exercised to discern both good and evil. 



Ver. 14.] 



GOUGE ON HEBREWS 



381 



The sum of these four last verses is, a taxation of 
non-proficients. 

Hereabout two points are to be observed, 

1. A transition from the main doctrine to a digi'es- 
eion. 

2. An intimation of their fault, for which they are 
taxed. 

Of the transition there are two parts : 

1 . What he intended ; 2, what hindered him from 
that which he intended. 

That which he intended was to set out the ex- 
cellency of Christ's priesthood, and that in two 
branches. 

1. The multiplicity of mysteries couched therein, 
of ivhom u-e have many tMiujn to say. 

2. The profundity of them, and hard to he uttered. 
That which hindered him was their dulness in 



The taxation of their non-proficiency is set down in 
two metaphors : one, of such as were to be catechised, 
ver. 12; the other, of children, ver. 13, 14. 

In the first he declares, 1 , what they might have 
been ; 2, what they were. 

The former sets out that measure of proficiency 
which they should have attained to, they ought to be 
teachers ; and the ground thereof, which was their 
long continuance in Christ's school, in this phrase, 
lohen for the time. 

Their present condition is, that they were as persons 
to be catechised. 

This is aggravated by their need thereof, ye have 
need ; and by their former instructions, implied in 
this word ayain. 

Their former catechising is described : 

1. By the groundwork thereof, first principles. 

2. By the excellency of them, oracles of God. 
The other metaphor taken from children is, 
1, Propounded ; 2, proved. 

In the proposition is set down, 

1. What they needed, milk. This is aggravated by 
their own default, in this phrase, are become. 

2. Of what they were not capable, strony meat. 

In the proof there is a difl'erence betwixt non-pro- 
ficiency and good proficiency. 

Concerning the former, there is set down the 
damage of non- proficiency. 

This is, 1, propounded; 2, confirmed. 

In the proposition there is, 

1. A description of the persons. 

2. A declaration of the damage. 
The persons are described, 

1. By their generality, every one. 

2. By their kind of nourishment, that nseth mill,: 
The damage is propounded in this phrase, ('s un- 

sidlfxd; and aggravated by the subject-matter wherein 
he is unskilful, the icord of riyhteousncss. 

The confirmation of their damage is by a disgrace- 
ful condition, a babe. 



In setting down the advantage of good proficiency 
is manifested, 

1, The privilege ; 2, the reason thereof. 
About the privilege is shewed, 

1. What they are, of full aye. 

2. What belougeth to them, strony meat. 

The reason is taken from their habit, and amplified 
by the effect following. 

The effect is, 1, propounded, they have their senses 
exercised. 

2. Amplified by the subject matter, wherein is ex- 
pressed, 

1. The end, to discern. 

2. The object, good and evil. 

Sec. 77. Of observations collected out of Heb. v. 
11-14. 

I. It is useful to add 2tses to doctrine. The apostle's 
digression consists of uses. 

II. Reproof is a ivarrantable u<:e. This is the first 
use which the apostle here maketh in this his digres- 
sion. See Sees. 59, 67. 

III. Reproof must be on just ground. Here the 
apostle laid down the ground of his reproof. See 
Sec. 59. 

IV. Hearers' dulness makes mysteries hard to be 
understood. This made the mysteries about Melchise- 
dec to be hard to these Hebrews. See Sec. 58. 

V. Proficiency 7nust be answerable to means afforded. 
Because these Hebrews profited not according to the 
time in which they enjoyed the gospel, they are 
blamed. See Sec. 60. 

VI. Learners by continuance may prove teachers. 
This is plainly implied. See Sec. 61. 

VII. Instructions tnust be ordered according to 
hearers' need. So doth the apostle here. See 
Sec. 62. 

VIII. The same things may be taught again. This 
is implied under this phrase, that one teach you again. 
See Sees. 62, 66. 

IX. There are fundamental principles of religion. 
These are here c&WedL first principles. See Sec. 63. 

X. Fundamental principles must be grounded on 
God's word. They must be oracles of God. See Sees 
63, 65. 

XI. Catechising is needful. This is to teach first 
principles. See Sec. 64. 

XII. Dulness of hearing ariseth from men's selves. 
This phrase, ye are become, intendeth as much. See 
Sec. 66. 

XIII. Dulness in hearing argncth uant of exercise in 
God's icord. 

XIV. Dulness in hearing makes men unfit to reap 
benefit by God's uord. 

These two last doctrines arise out of the mjaninc 
of this word unskilful. See Sec. 68. 

XV. God's u-oi-d is a word of righteousness. So it is 
here expressly called. See Sec. 69. 



382 



OOUGE ON HEBRKWS. 



[Chap. V. 



XVI. First principles are as milk. 

XVII. Deep mysteries are as strong meat. Both 
these resemblances are here used in this sense. See 
Sees. 6G, 72. 

XVIII. Il is a great disgrace to be au old bale. This 
is here set down as a disgrace. See Sec. 71. 

XIX. Ministers muat be able to instruct in deep 
mysteries. This follows by consequence from that 
strong meat which is due to men uf full age. See 
Sec. 73. 

XX. Deep mysteries are to be delivered to intelligent 
hearers. Such mysteries do belong unto them. See 
Sec. 74. 



XXI. Good proficients are accounted men of full age. 
So they are bore called. See Sec. 75. 

XXII. Men of full age have a discerning gift. They 
are here said to discern. See Sec. 75. 

XXIII. Things most to be discerned are good and evil. 
These here are made the special object of discerning. 
See Sec. 75. 

XXIV. Exercise in God's word u-orlcs an habit of 
discerning. The word here translated use intends as 
much. See Sec. 75. 



END OF VOL I. 



EDINBUEGH : 

PKINTED BY JOHN GREIO AND SON, 

OLD PHYSIC OABDENS. 



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