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GOUGE ON HEBREWS.

VOL. III.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh.

JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.

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

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgli.

AVILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed

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

^tmxui ®irHor.

REV. THOMAS SMITH, M.A., Edinbueoh.

COMMENTARY

ON THE WHOLE

EPISTLE TO THE HEBREWS.

BEING THE SUBSTANCE OF THIRTY YEAES' WEDNESDAY'S LECTURES
AT BLACKFRIARS, LONDON.

BY THAT HOLY AND LEARNED DIVINE

WILLIAM 'GOUGE, D.D.,

AND LATE PASTOR THERE.
BEFORE WHICH IS PREFIXED

A NAERATIVE OF HIS LIFE AND DEATH.

VOL. in.

EDINBURGH: JAMES NICHOL.
LONDON : JARIES NISBET AND CO. DUBLIN : G. HERBERT.

M.DCCC.LXVII.

A COMMENTARY UPON THE EPISTLE TO THE

HEBEEWS.

SEC. 1. Of the analysis of eleventh chapter.
The apostle having prescribed faith in the latter
end of the former chapter as au especial means of
l^erseverance, in this chapter he doth farther de-
scribe it, and set it out by the exceUout effects thereof.
So as the sum of this chapter is a declaration of the
excellency of faith.
Hereof are two parts :

1. A description of faith, ver. 1.

2. Au exemplification of that description.

The exemplification is set out by the effects of
faith : and that in such as were endued therewith.
These are set out,

1. Indefinitely, ver. 2, 3.

2. Expressly by name ; these may be ranked under
four heads :

1. Such as lived before the flood, from ver. 4-8.

2. Such as continued from the flood to the time of
the law, from ver. 8-30.

3. They that were in the church of Israel tUl the
captivity, from ver. 30-34.

4. They that remained from the ca2)tivity till
Christ's coming, from ver. 34 to the end.

Of them that lived before the flood three are
mentioned.

1. Abel, ver. 4. His faith was manifested by his
sacrifice.

2. Enoch, ver. 5, 6. His, by pleasing God.

3. Noah, ver. 7. His, by building an ark.

Of those that Uved betwdxt the flood and the
law, there are mentioned six by name, and others
indefinitely implied.

1. Abraham ; whose faith is manifested by four
efi'ects.

(1.) His going whither God called him, ver. 8.

(2.) His sojourning in a strange country, ver. 9.
This is amplified by that heavenly city which he
looked for, ver. 10.

Vol. in.

(3.) The numerous oflfspring that he had, ver.
12.

(4.) His ofl"ering up Isaac, ver. 17-19.

2. Sarah ; whose faith is evidenced by bearing a
child in her old age, ver. 1 1.

The faith of these, and others that lived as they
did, is amplified by their perseverance therein : for
they 'died in faith,' ver. 13. This is proved,

(1.) By their confession that they were strangers,
ver. 13, 14.

(2.) By omitting the opportunity of returning to
their country, ver. 15.

This is amplified by the kind of country which
they sought, ver. IG.

3. Isaac ; whose faith is set out by blessing his
two sons, ver. 20.

4. Jacob ; who in faith blessed the two sons of
Joseph, ver. 21.

5. Joseph ; who commanded his bones to be car-
ried out of Egypt into Canaan, ver. 22.

G. The parents of Moses ; whose faith showed
itself in their preserving their son Moses against the
king's edict, ver. 23.

7. Moses ; his faith was demonstrated five ways.
(1.) By refusing the honour of Egypt, ver. 24.
(2.) By suffering aflliction, ver. 25.

(3.) By highly esteeming the reproach of Christ,
ver. 26.

(4. ) By forsaking Egjrpt, ver. 27.
(5.) By keeping the passover, ver. 28.

8. The Israelites which came out of Egypt, and
passed through the Eed Sea, ver. 29.

Of those that were betwi.xt the law and the
captivity, seven are numbered by name, and sundry
others under general terms intended.

1. Joshua, and the Israelites under his government,
gave proof of their faith by the fall of the walls of
Jericho, ver. 30.

GOUGE ON HEBREWS.

[CUAP. XI.

2. Rahab testified Lcr faith by entertaining the
spies, ver. 31.

3. Gideun. 4. Barak. 5. Samson. 6. Jephthah.
7. David. 8. Samuel, are produced by name. 9.
The prophets are indefinitely set down, ver 32.

The etFects of sundry of these are set down, ver.
33, 34.

Of those that were from the beginning of the
captivity to Christ's time, none are mentioned by
name, but the faith of many of them is demonstrated
by sundry great eftects. These etfects were their
sufferings for maintaining tlio true faith ; whereof
sundry distinct kinds are mentioned, ver. 3.5-38.

The conclusion of tlie whole is .sot down by an
approbation of their faith, ' they obtained a good
report,' and an illustration thereof in this plirase,
' received not the promise :' as if he had said, by
faith they held out, though they received not the
promise.

Of that illustration a reason is rendered, ver. 40,
namely, God's reserving the better things to our
times.

Sec. 2. Of the infa-eiice o/Heb. xi. 1.

Now faith is the substance of thiiit/s hoped for, the
evidence of things not seen.

In this Chapter is a large amplification of the fore-
mentioned means of perseverance, which is faith ;
wherein there is, first, a description of faith, in this
first verse.

Of the notation of the word faith ; of the general
nature, and several kinds of it, see The Whole A)-mour
of God, on Eph. vi. 16, Treat. 2, Part 6, Sec. 11,
12, &c.

Here is meant a true justifying and saving faith.
The inference of this description upon the forenamed
proposition of living by faith, and holding faith to
the saving of tlie soul, gives proof hereunto. If the
proof be not of the same faith whereof the proposi-
tion is, it is to no purpose.

OI)j. Many of the instances following in tliis chap-
ter are of a miraculous faith. As Sarah bearing a
child, ver. 11 ; Israel's jtassing through the Red Sea,
ver. 29 ; the walls of Jericho falling down, ver. 30;
and sundry others, ver. 33, 34, &c.

Ans. The miraculous things there intim.ated were
subordinate to the main promise of the Messiah ;
for they, believing that princi[)al i)romise, did withal
believe other things that for the present were requisite
for them.

Now the mixture of a miraculous faith doth not
shoulder out a justifying and saving faith. There
are many effects of a vegetative and sensitive soul in
man, which are all comprised under the reason.able
soul. So justifying faith e.vtends itself to all God's
promises.

The first i)article in our English, nou>, is tlio note
of an assumption in a syllogism. It is the interjjre-

tation of the Greek conjunction bi, commonly trans-
lated but, which is used to the same purpose.

Tlie syllogism m.iy be thus framed :

The just live by that which is the substance of
things hoped for, ikc.

Rut faith is the substance of things hoped for :

Therefore the just live by faith.

Sect. 3. Of faith being the substance of thiwjs \jiot'\
present.

Of the Greek word hiroSTaeii, translated substance,
see Chap. L 3, Sec. 21, and Chap. iii. 14, Sec. 152.
In general, it sigiiifieth that which hath a subsistence
or being ; that which is indeed, and .so subsisteth.
Thus it is taken as it is simjily considered in itself.
But as it hath reference to other things, it importeth
that which giveth a kind of being to that whereunto
it hath reference ; so as believers rest confident there-
upon. In which respect this word is translated con-
Jidence, Chap. iii. 14 ; 2 Cor. ix. 4, and xi. 17.

This property or eftect, substance, is here attributed
to faith in reference to the object thereof, which are
things hoped for. Things hoped for are future, they
are to come; but things to come have no present
being.

Quest. How can faith give a being to things that
are not ?

Ans. We speak not of a natural being in regard of
the things themselves, as if faith did simply make
that to be which is not : but of a being to tlie mind
of the believer; which, if we may so speak, is a men-
tal bci ng ; such a being as the believer is confident of,
as if they had a natural present subsistence. This is
not a mere imagination, but as true as anything can
be. For faith resteth on the most principal and in-
fallible truth that can be, namely, God's promise.
What he promiscth shall without ijucstion be accom-
jilishcd, and faith resteth upon it as accomplished.

Th.at faith giveth a being to things that are not,
is evident by the patriarchs' embracing the promises
which they received not, ver. 13. ' In Christ are hid
all the treasures of God;' and faith is that hand
whereby Christ is received, Jvihn i. 12. Now all
things tending to life, being in Christ, that which
hath Christ hath all.

Faith is herein much commended ; and that,

1. By the excellency of it. It is a kind of creator,
in giving a being to things.

2. By the necessitj- ot it. Our chief happiness is
to come; as perfection of sanctification, full freedom
from all misery, resurrection of the body, eternal life.
Faith gives a present being to all these.

3. By the benefit thereof. Through faith we reap
good by things before they are : for faith gives not
only a title, but a kind of possession of that which
we hope for.

This giveth an answer to those that make temporal
blessings the only ground of the faith of the ancient

Yee. 1.]

GOUGE ON HEBKETVS.

fathers: and that because evangelical and celestial
blessings were not then exhibited.

The answer is this — They hoped for those evan-
gelical and celestial truths, and thereupon their faith
gave a being unto them. In this respect 'the gospel
was preached unto them,' Heb. iv. 2.

Evangelical and celestial truths were promised be-
forehand ; now faith giveth so full assent to that
■which God hath promised, as it rests as confidently
upon it before it be actually accomplished, as if it
were indeed really accomplished. We may therefore
conclude, that the ancient fathers who believed, made
evangelical and celestial truths the object of their
faith, and rested thereupon.

A proper object of faith is that which is hoped for;
and that is not seen, as is showed in Chap. vi. 19,
Sec. 1.56. In this respect faith is the substance of it,
and gives a being unto it. Thus there is a mutual
relation betwixt faith and hope. ' We wait for the
hope of righteousness by faith,' Gal. v. 5. See more
hereof in The Whole Armour of God, Treat. 2, Part 7,
on E]Dh. vi. 17, Sec. 3, 5.

Sec. 4. Of faith an evidence of thimjs not seen.

That faith which is the substance of things hoped
for, is also 'an evidence of things not seen.' The
noun 'iXiyynic, translated evidence, is derived from a
verb i\iyy^(ii, that signifieth to convince, John viii. 9,46;
James ii. 9. Thence this noun, that is here properly
translated an evidence, which proveth and demon-
strateth things to be so and so. Hereby it appeareth
that faith doth as evidently convince the soul of the
truth of things that are not seen, as if they were
before a man, and he saw them with his eyes. Herein
lieth a main difierence betwixt faith and sense, 2 Cor.
V. 7.

By things (oi jSXi'rro/ji.siuv) not seen are meant such
as cannot be discerned with the eyes of the body ; be-
cause they are either invisible in their nature, or kept
some way or other from the eye of the body. Of
this word, see Chap. ii. 9, Sec. 72.

Quest. Wherein lieth the difference betwixt this
fruit of faith, and the former part, and this ?

Ans. The former speaks only of things to come:
this of things past and present also, as well as to
come. There are many things past and accomplished,
which are not now seen ; as, the birth of Christ, his
miracles, his death, and resurrection. There are also
many things present that are not seen ; as, Christ's
sitting at God's right hand, angels attending us, the
souls of just men in heaven; yet faith gives evidence
of the truth of all these, even such evidence, as they
are as sure to believers that now live, as the things
which Christ did on earth were to them who then
saw them with their eyes, and as the things in heaven
are to them in heaven. So as faith works assurance.
This apostle attributes ' full assurance' to faith. See
Chap X. 22, Sec. 65.

In that the things whereof faith is an evidence are
not seen, it is evident that invisibility maketh not
things less credible; many evidences are given hereof
in this chapter. This point is thus expressed to the
life, ' Whom having not seen, ye love ; in whom,
though ye see him not, yet believing, ye rejoice,*
1 Peter i. 8. Christ taketh the point for granted in
pronouncing them blessed ' who have not seen, and
yet have believed,' John xx. 29.

' Faith comes by hearing,' Rom. x. 17, not by
sight, 2 Cor. v. 7 ; we hear of many things that we
see not.

This discovers the deceit of them, who so long as
they see such and such objects, can believe, but will
believe no further ; like Thomas, who said, ' Except
I shall see in his hands the print of the nails, (fee, I
will not believe,' John xx. 25. If God gave men
health, peace, plenty, and all manner of pro.sperity,
they will believe him to be their God : but if they
see no external evidences of his favour, they will not
believe on him. This is the common faith of most
men. Herein they take away the difference betwixt
fiiith and sight, 2 Cor. v. 7.

It is faith's excellency to raise the soul above sight,
and to support it against sense. True faith makes
him that hath it believe that God is his loving Father,
when he seems to be angry with him ; it makes him
believe that he is in a blessed estate, though he be
subject to many outward miseries.

Well were the martyrs instructed herein. Had they
not had evidence of things not seen, they wou'd never
have endured what they did. This is rendered as the
reason of Moses' enduring, ' He endured, as seeing
him who is invisible,' ver. 27. Invisible comforts and
recompenses swallowed up the terrors of those pre-
sent trials which martyrs saw and felt.

How much doth it now concern us to acquaint our-
selves with things invisible, such as the word hath
revealed for our stabihty ! This was it that kept
Christians from fainting. They ' did look, not at the
things which are seen, but at the things which are
not seen,' 1 Cor. iv. 18. This made David, when he
^Yas ' greatly distressed,' and saw no outward help, to
' encourage himself in the Lord his God,' 1 Sam.
XXX. 6. ' We know not what to do,' saith Jehosha-
phat to God, in regard of outward helps, ' but our
e)-es are upon thee,' 2 Chron. xx. 12. Thus may we
be encouraged in all manner of cases that can here
befaU us.

Sec. 5. Of the resolution of, and observations from,
Heb. xi. 1.

Ver. 1. Xow faith is the substance of things hoped
for, the evidence of things not seen.

The sum of this verse is a description of faith.

Herein two points are observable —

1. The inference, in this note of assumption, Xow
or but.

GOUGE ON HEBREWS.

I^Chap. XI.

2. The substance ; whereof there are two branches.

(1.) The point described, which isfiiit/t.

(2.) The arguments wliereby it i.i described. These
are two proiierties of faith, both amplified by their
distinct object.

The first pr^)perty is thus expressed, the substance.

The object hereof is, things hoped for.

The other property is thus expressed, the evidence.

The object thereof is, things not seen.
Doctri)ies.

I. Helps prescribed are to he explained. This aris-
eth from the inference, Now. See Sec. 2.

II. Faith i'.5 a jirime grace. Tliis ariseth both from
the description, and also from the large amplification
thereof. See Sec. 2.

III. Faith gii'es a being to future things. The
word, substance, intends as much. See Sec. 3.

IV. There is a miitnal relation betivi.rt faith and
hope ; for they are future things hoped for, whereof
faith is the substance. See Sec. 3.

V. Faith U'orlcs a.^surance. This propert}', evidence,
intends as much. Sec Sec. 4.

VI. Things invisible are not incredible. Thoulgh
they be not seen, yet is faith an evidence of them.
See Sec. 4.

Sec. G. Of the meaning of Hob. xi. 2.

By it the elders obtained a good report.

In this and the other verses following, the foresaid
definition of faith is ami)lified and exemplified, and
that by the virtue and efficacy of faith, manifested in
sundry particulars.

The first is a good report which it brought to
saints that lived in former times.

This relative, sv rai/rri, by it, or, in it, hath reference
to that grace described in the former verse, which is
faith.

The persons whoso faith is here commended, are
styled T^ia^iiTisoi, elders. Both our English, and also
the Greek word, is of the comparative degree. The
positive, m'isjBu;, crjsffSiiT?ij, signifieth an old man, Luke
i. 18. Men in place of dignity or authority have
this title given unto them in the jjlural number,*
and that in two especial respects :

1. Because old men were fittest to have dignity and
authority, by reason of their experience, which teach-
eth wisdom, Job xxxii. 7, 1 Kings xii. 6.

2. Because such honour was done unto them as
useth to be done unto old men ; for old men, carry-
ing gravity in their faces, use to be reverenced ; yea,
the law requireth as much. Lev. xix. 32.

The comparative here translated, elder, is attributed
to men in regard of their age or office. In reference
to age, both tliose that have attiuned to many years
are so called, 1 Tim. v. 1, 1 Pet. v. 5, — in which
sense ancient women have tliis title in the feminine

' irpcapns. Trincipcs quil)iis ea icvercutia cxbibctur qure
Bcnibus cxhiberi Bolet. — Ileaych.

gender, •^r^ie^Cniai, given unto them, 1 Tim. v. 2, —
and also they who are elder than others, in reference
to the younger, are called elder, though they be not
old in age, Luke xv. 2.5. They also who have lived
in former times are called elders, in tliat the times
wherein they lived were ancienter than our times ;
especially such as were men of parts, of worth, of
dignity, authority, or any other esteem. Thus is the
word frequently used in the New Testament, JIat. xv. 2.

In regard of office, men were called elders in refer-
ence to civil and ecclesiastical matters. We read of
'elders of the people,' Exod. xix. 7, Mat. xxi. 23,
'elders of the town,' 1 Sam. xvi. 4, 'elders of the
city,' Deut. xxi. 3, 'elders of the lands,' I Kings xx.
7. These were elders for civil affairs.

The elders of the Jews, who, in the Evangelists and
Acts, are said to meet with priests, scribes, and other
rulers, were for ecclesiastical aftairs ; for the civil
power was then taken from the Jews.

There were a number of these elders, which may
be called senators, that made up a councO, which the
Jews called Sanhedrim. Their greatest council con-
sisted of seventy-one senators, which number is sup-
posed to be ordered according to this direction which
God gave to ]\Ioses, 'Gather unto me seventy men of
the elders of Israel,' &c.. Num. xi. IG. Moses being
added to these maketh up seventy-one. By elders ia
this text are meant such as lived in former ages, be-
fore the times wherein these Hebrews lived. We call
such, ancestors, predecessors.

The Rhemists translate them old men, which is ab-
surd, obscure, and untnie. For all those elders that
obtained a good report were not old men ; witness
Enoch, compared to the other patriarchs before the
flood. Gen. v. 23, Jonathan, Saul's son, 1 Sam. xxxi.
2, Josiah, 2 Kings xxii. 1, Jeroboam's son, 1 Kings
xiv. 13. They might be therefore young men, as
well as old men, that are comprised under this word,
elders.

The apostle useth this indefinite word, which ex-
cludeth none that in former times believed, because
there were many more that manifested the truth and
vigour of their faith, besides those that are mentioned
in the catalogue following.

Of all of them it is said, they obtained a good re-
port. This is the interpretation of one Greek word.
The verb whence it is derived signifieth to witness a
thing. See Chap. ii. 4, Sec. 30, and Chap. iii. 5,
Sec. 53.

It is here of the passive voice, and may word for
word be thus translated, iiJ-a^ruiijOriaav, 2'estimonio or-
7>ati sunt, were witnessed ; that is, had witness or testi-
mony given unto them : they were approved, and
honoured with testimony. Testiinonj' given is, under
this jiassive word, frequcntlj' used in the New Testa-
ment, in the better part, for a good and honourable
testimony, as vcr. 4, Acts vi. 3, : nd xiii. 12, 1 Tim.
V. 10.

Vek. 2.]

GOUGE ON HEBREWS.

Quest. By what kind of testimony were those an-
cients so honoured ?

A ns. Both by God's testimony, and also by men's.
God three ways gave good testimony unto them :

1. He enabled them to do things worthy of good
report.

2. God gave inward testimony to their souls of his
approving them, Acts xv. 8.

3. God caused their names and memorable acts to
be registered in the everlasting record, the sacred
Scriptures.

Men gave testimony of them, both while they lived
and after they were dead. Such as lived in their
time approved and commended them. Thus was wit-
ness given to Cornelius by those that lived with him,
Acts X. 22 ; and David had honourable testimony
given to him by those that lived in succeeding ages.

The ground of this good report is here said to be
faith; 'by it they obtained a good report.' The Greek
preposition, sv, in ('in faith'), carrieth emphasis : it im-
plieth that the ground of all that made them to have
that good report which they had, was in their faith.
I will not deny but that the preposition, in, may here
be put for hi/, as our English doth translate it, and so
makes it answerable to the many evidences of faith
■which are set down without a preposition, but imply-
ing, by the case in which it is used, as much as this
preposition doth, ' By faith Abel,' &c., ' By faith
Enoch,' ifec, so in the rest.

The preposition in is, in other Greek authors, also
put for bi/. It is oft joined with an instrument,' or
means of eflfecting a thing. So Beth (2) in Hebrew.

Sec. 7. 0/ the resolution of, and observations from,
Heb. xi. 2.

The sum of the second verse is, a commendation of
God's ancient people.

The parts are two :

1. The persons commended, elders.

2. The matter of their commendation. Herein
consider,

(1.) A testimony given unto them. They obtained a
good report.

(2.) The ground thereof, Bij it, namely, by faith.
Doctrines.

I. There mere of old men of worth. Such were the
elders here mentioned.

II. Worth of men had due testimonij. They obtained
good report.

III. Faith especially makes men prctiseworthy. By
I it they had their good testimony.

IV. Faith is a Catholic doctrine. The elders from
the beginning of the world had learned it, and it is
continued to these our days.

Sec. S. Of the meaning of Heb. xi. 3.
Ver. 3. Through faith we understand that the worlds
' iv ^eXei irXaym. Tela percussus, — Eurip.

were framed by the word of God, so that things which
are seen tvere not made of things lohicli do apjiear.

This verse gives another general proof of the virtue
and vigour of faith. It is somewhat more general
than the former.

The former was restrained to elders. Tliis is so
indefinitely set down as it is extended to all believers
in all ages.

The persons are not distinctly expressed, but com-
p)rised under the first person plural of the verb, thus,
vooviMiv, We understand.

The verb, toi-ji, translated, Understand, is derived
from a noun, vooi loDj, that signifieth the mind, Tit.
i. 15. It importeth, therefore, an action of the mind.
But in that it is here inferred upon faith, it appears
that such an act is here meant, as is not wrought by
the strength of natural reason, but by that credence
which is given to the word of God, and from a per-
suasion of the heart concerning the truth thereof.

The word Tisru, faith, is here indefinitely used in
the dative case, without any preposition at all, as in
the other verses following.

For there is a rhetorical figure, ava^osa, whereby
all the distinct commendations of faith, in the several
instances thereof, are set down in the beginning of
every clause which setteth down a new instance.

The word roiii aiSiiiiag, translated tvorlds, is the
same that was used. Chap. i. 3, Sec. 1 8, and taken in
the same sense — namely, for all manner of creatures.

Of the worlds, it is here said that they were framed,
xarrjoTisSai.

Of the derivation and composition of this word,
see Chap. xiii. 21, Sec. 172. It implieth a full and
perfect finishing of a thing, so as there remaineth no
want, no defect, no imperfection therein. Thus much
doth the Hebrew word intend in this phrase, ' Thus
the heaven and the earth were finished,' i^y) per-
fecti sunt. Gen. ii. 1.

The means of framing the worlds is here said to
be, 'gri/j.aTi, the word of God. Some by the word of
God here understand the Son of God, who is called
the Word, John i. 1, of whom it is also said, that 'all
things were made by him,' John i. 2. But there are
two different terms in that and in this place, g^,(ia,
y.Lyoi, used by the penmen of the one and the other,
whereby they are distinguished in the Greek, though
not in our English. So as there the author or efficient
may be set forth, here the means of making the
world. The term here used, g^j.aa, was used before,
and applied to the providence of God, called ' the
word of his power,' rSi \f\<j.a.ri tTh duvafucii;. See
Chap. i. 3, Sec. 2.5.

By God's word is here meant the manifestation of
God's will. It is metaphorically spoken of God, and
that after the manner of men, who ordinarily mani-
fest their mind and will by their word.

This point, that the world was made by God's word,
gives proof of faith, and of the vigour thereof. For

GOUGE ON HEBREWS.

[Chap. XI.

it may be evinced by reason that the world was^
made. JIaiiy philo.sopliers have demonstrated as
much by arguments fetched from reason, lint that
it should be made merely by tlie word of God is a
point of faith. This is believed, because in sacred
(Scripture it is so revealed. From that evidence of
faith the apostle inferreth this consequeuce, 'so that
things which are seen,' ifcc.

Here must be supplied {az'o xohou), to make up the
sense full and clear, the principal verb, in the former
part of the verse ; as if it were thus set down, ' So
that we understand that things which are seen,' <tc.

For things were not made because we believe them,
but because we believe that tiny were made by God's
word, we understand ' that things which are seen,
were not made of things which do appear.' Things
seen, ra /S/.sTo'.afia, comprise all visible things, whether
they be actually seen or no. This is the same word
that was used. Sec. 4. It is not to be taken exclu-
sively, as if it did e.xclude things invisible ; for all
things, visible and invisible, were created, Col. i. 16,
and that of nothing. But because the greatest ques-
tion is about things visible, and such as are seen, ifiid
because there is the most direct opposition betwixt
things which are seen, and things which do not appear,
he fitly useth this phrase, ' things which are seen.'
Thus doth Moses exemplify the creation of the world in
and by things that are seen : and these are the things
which by philosophers are accounted to be created.

The negative in this phrase, were not made, is to
be referred to this verb, f a;io/x£»w», appear, as if it
had been thus placed, ' were made of things which do
not appear.' Though they were made, yet they were
not made of anything that did or could appear.
There was no pre-existent matter whereof they were
made ; so as this phrase directly implieth, that the
worlds were made of nothing.

Because the jihilosopher could not by natural
reason discern how anything could be made of
nothing, he denied the creation of the world. But
by faith we believe it, because God's word hath re-
vealed as much.

The very first plirase in Scripture, ' In the begin-
ning,' intendeth as much. For before the begiiming
of things, there could be nothing, but the Creator
who gave them a being. If there were anything
before, that had not been the begiiming.

Tills instance of believing the world to be made of
nothing, giveth proof of the latter clause of the de-
scription of faith, ver. 1, namely, that it is 'the evi-
dence of things not seen.'

Sec. 9. 0/ the resolution of, and observations from,
Ileb. xi. 3.

This verse gives an evidence of the world's creation.
Hereof are two jjarts :
1. The evidence it.self.

' Plato in Timao.

2. An inference made thereupon.
In setting down the evidence, four points are ob-
servable :

1. The thing evidenced. The worlds were framed.

2. The means thereof, J]i/ the word of God.

3. The kind of evidence. Faith.

4. The manifestation thereof, We understand.

In .setting down the inference, one thing is granted,
another is denied.

That which is granted, is, Tlutt things seen were made.

That which is denied, is. That they were made of
things which appear; for they were not made of such.
Doctrines.

I. The U'orld liad a beginning. This is here taken
for granted.

II. The worlds were made in their full perfection.
The word translated, /crtmerf, implieth as much.

III. God's XL'ord leas the only means of making the
u'orld. This means is here expressed.

IV. AH things tvere made of nothing. This is
intended under this jjhrase, tvere not made of things
wliich do appear.

V. Faith gives evidence to creation. This is the
main intendment of this verse.

VI. Faith is in the understanding. Not that it is
only there. It is also in the will. It worketh affiance
as well as assent. But by faith we understand.

Sec. 10. Of Cain and AbeVs names.

Ver. 4. By faith Abel offered unto God a metre excel-
lent sacrifice than Cain, by which he obtained witness
that he tvas righteous, God testifying of his gifts : for
by it he being dead, yet speaheth. Or, is yet spoken of.

Here beginneth a particular exemplification of the
effects of faith. This is set forth by a distinct enu-
meration of such worthies as gave proof of their faith.

Though every worthy be not here set down, yet I
may well say tliat the chief and most principal are
named. Others are comprised under general words,
as elders, ver. 2 ; all these, ver. 13 ; prophets, ver. 32.
They passed through the Bed Sea, ver. 29. And
sundry efi'ects common to manj', ver. 33, itc.

The first of all is Abel, who was the first son of
man born of man that was born again, and was endued
with a true, justifying, saving faith, as his faith here
mentioned was ; which is evidenced by God's accept-
ing him, and his sacrifice ; for ' without such a faith
it is impossible to please God,' ver. 6.

Abel, according to the Hebrew notation, signifieth
vanity; for it is derived from a verb, 7^n, \yliii-h
signifieth to become vain, Jer. ii. 5. A noun, "7311,
hence derived, is used by the wise man to set out the
vanity of this world, Eccles. i. 2.

Some say that this name was given by a prophetical
spirit, in reference to Abel's untimely death. But I
su])pose rather that this name was given in acknow-
ledgment of that vain mortal and miserable condition
Mhercuuto luaukiud was brought by the first sin.

Ver. 4.]

GOUGE ON HEBEEAVS.

There may be the same reason of the name of Adam'3
grandchild, ii'^J^}, £>ins, Homo mktr, vet moi-taUs,
■which also signifieth mortal, or miserable, Gen. iv. 2(3.

Adam and Eve had a son before Abel : his name
was T'p, Cain, which is a noun derived from a
Hebrew verb, iljp, which signifieth, to get or obtain,
or to /)o.s-6Y«'.s' what is gotten. By this name an ac-
knowledgment was made of God's mercy and truth,
in giving seed ; that so the accomplishment of the
promise concerning seed, Gen. iii. 15, might be in
confidence expected. The interpretation of this name,
Cain, is thus expressed, ' I have gotten a man of the
Lord,' Gen. iv. 1.

These two names do give us to understand, that
God's goodness, and man's wretchedness, are both
worthy of frequent and serious meditation. The
former raiseth up man's heart to admire God's good-
ness, and to be thankful unto him. The latter strippeth
man of all self-conceit, and humbleth him before God.

Sec. 11. Of the diference betwixt Abel and Cain.

The aforesaid two brothers, Cain and Abel, came
from the loins of the same father, and out of the
womb of the same mother, uteri /li. ilany are of
opinion, that they were twins of a birth : because, it
is said, ' Adam knew bis wife, and she conceived and
bare Cain ;' but it is only said, that ' she again bare
his brother Abel,' Gen. iv. i. 2. It is not again said,
that Adam knew her again, and that she conceived
again.

Ans. This argument does not necessarily infer the
foresaid point. It is no matter of great consequence
to know whether they were twins or no. I will not,
therefore, stand to discuss it. This is evident by the
text, that both of them were the sons of Adam and
Eve, and that Cain was the elder ; and probable it is,
that these two were the first that ever came out of a
mother's womb.

Of the two, the younger was the better ; yet being
younger in birth, he was inferior in dignity: for
God himself said to Cain, in reference to Abel, ' Thou
shalt rule over him,' Gen. iv. 7.

By this first instance of difference betwixt persons,
it plainly appears, that spiritual grace doth not always
accompany external prerogatives. As here, God ac-
cepted Abel before Cain, so Shem before Japheth, Gen.
V. 32, and x. 21 ; and Jacob before Esau, Gen. xxvW.
37 ; and Judah before his brethren, Gen. xlix. 8; and
Joseph also, Gen. xxxvii. 7; and E|ihraim before
Manasseh, Gen. xlviii. 19; and David before his
brethren ; and Solomon before his, 1 Chron. xxvui.
4, 5. See Ver. 32, Sec. 193.

God is free in bestowing his grace on whom it
pleaseth him. From God's preferring the younger
before the elder, the apostle proveth the free grace of
God, Eom. ix. 11, 12.

This, in particular, warranteth parents to observe
how grace aboundeth in some children above others,

and answerably esteem them. See Bomest. Duties ;
of Parents, Treat. 6, Sec. 67.

In general, it directeth all how to set their hearts
upon any, even as they see them seasoned with grace,
Prov. xiL 26. Take heed of res2)ectiug men upon
outward respects, James ii. 1.

Sec. 12. Of God's church in Adam's family, and
different ojferin/js.

Of Abel it is said, that noocriviy/.i rif) ©ii, he offered
unto God.

Of this phrase, offering, and that to God, see Chap,
v. 1, Sec. C.

This is here set down as an act of piety and service
performed to God. The like is implied of Cain. For
if Abel offered a more excellent sacrifice than Cain,
then Cain also offered, such as it was. But the his-
tory expressly sets down that Cain brought an offer-
ing to the Lord. Gen. iv. 3.

It is probable that these brothers were yet of their
father's family, and there did service to God ; so as
Adam's house was God's church: whereby we may
see the antiquity of the church, even from Adam's
time. As this fir.st family was a church, so other
families of the ancient patriarchs were churches.

The church herein hath a pre-eminence above other
societies.

Though both the foresaid brothers offered to God,
yet both of them did it not with the same mind, and
in the same manner. This is implied under this word
of comparison, ■j>.iiova, more crcellent. Of the posi-
tive whereupon this comparative, more excellent, or
greater, is grounded, see Chap. x. 12, Sec. 120.
They were of different dispositions. One was an
errant hypocrite, the other an upright worshipper of
God. Thus from the beginning it was showed, that
God's church on earth is a mixed assembly.

That this may here more distinctly appear, I will
shew,

1. Wherein these two agreed.

2. Wherein they differed.
They agreed in three points :

1. In their general action. They both drew near
to God, and worshipped him.

2. In the general matter of that action. They
both brought an offering.

3. In the general kind of their offering, which was
of that which belonged to each of tht-m. Cain was a
tiller of the ground, and he brought of the fruit of the
ground ; Abel was a keeper of sheep, and he brought
of his flock. Gen. iv. 3, 4.

They differed, 1. In the distinct kinds of offering.
Cain's was of the fruit of the ground, which was but
a mere gift. Abel's was of the flock, which was a
sacrifice slain. The notation of the Greek word in
my text, 6ij«ia, translated sacrifice, implies as much.
See Chap. v. 1, Sec. 7.

2. la the manner of offering. Abel offered up his

nOUGE ON HEBEETTS.

[Chap. XI.

Bacrifice in faith, whereby he believed that God would
pardon his sins, and accept of his person and ser\'ice.
No such thing is imijlied of Cain.

3. In the quality of their offering. ' Cain brought
of the fruit of the ground : ' we read of no choice of
any excellent fruit that he sliould bring. But Abel
brought ' of the firstlings of his flock, and of the fat
thereof.' These were the best and choicest.

Sec. 1 3. Of the testimony tvhich faith brings.

As Abel testified a good respect to God, so likewise
God testified a good respect to him ; for ' he obtained
witness that ho was riglitcous.' The ground hereof
was his faith. For this relative, &i' rj;, lii/ ivhich, hath
reference, not to sacrifice, but to faith: for this is an
exemplification of that wluch was said of the elders,
' By faith they obtained a good report :' as others, so
Abel : as he obtained a good report, so he obtained it
by faith. By a trvie justifying faith, the believer so
applies Christ unto himself, as he resteth upon him,
to be enabled to do that which is acceptable unto
God, and therein to be accepted of God.

This faith put Iiim on to offer a more excelleni*.
sacrifice than Cain ; this faith in Christ moved God
to give a gracious testimony of him.

This phrase, he obtained tvitness, is the interpreta-
tion of one Greek word, namely, lfjt.asTu^ri6ri, that which
is before translated, obtained a good report, Ver. 2,
Sec. 6.

The testimony, or witness which he obtained, is
thus expressed, ' that he was righteous.' Of this
word, b'r/Mioi, righteous, see Chap. x. 38, Sec. 14:4.

By faith lie applied to himself that righteousness of
Christ, which made him righteous before God : and
by the same faith he was put on to endeavour to do
such duties of piety towards God, which appertained to
him in his place, and withal .such duties of justice and
mercy as made him be accounted righteous before men.

This Tvitness of Abel's righteousness was given by
God especially ; as it was before said of the witness
which the elders received, Ver. 2, Sec. 6, so it may be
here said of this witness which Abel received.

This giveth instance, that even in God's account
men in tliis world may be righteous. See more here-
of, Chap. X. 38, Sec. 144. This testimony, 'that he
was righteous,' hath an especial respect to his person,
and tliat mu.st be by faith in the Lord Jesus. Thus
it is said, that ' the Lord had respect unto Abel,'
Gen. iv. 4, namely, unto his person. Nothing can
here make us righteous before God but the righteous-
ness of Christ applied by faith, 2 Cor. v. 21.

To set out the foresaid witness more fully, the
apostle addeth this, God testifying of his gifts. How-
soever distinction may be made between sacrifices and
gifts, as hath been showed in Chap. v. 1, Sec. 7, yet
they arc also both taken in the same general sense.
Sacrifices wore brought to God, and offered up to
him, and in that respect were called gifts : so as God

himself doth here witness, that men may give gifts to
him. Hereof see,^

God's testifying of those gifts, was a manifestation
of his accepting thereof : for it is expressly said, that
God had respect to his offering.

In two respects are the things which Abel offered
to God called gifts.

1. In regard of Abel's mind, he brought them in
testimony of thankfulnes.s.

2. In regard of God's mind, who accepted them as
gifts.

The twofold mentioning of witness conaavnmg Abel,
hath reference to that double respect that in the his-
tory of Abel the Li^rd is said to have. He ' had
respect unto Abel,' namely, to his person, 'and to his
offering :' this was his gift.

By this witness it appears that God will have his
children to know his mind towards them, that so they
may be the better encouraged to go on in that course
which is accei)table to God.

Sec. 14. Of Abets spealdng, being dead.

For greater commendation of Abel's faith, another
kind of testimony is added, iu these words. By it, he
being dead, yet speaketh.

This is a perpetual testimony from Abel's death
till the time that the apostle wrote, and so will
continue to the end of the world. For the verb
XaXiTrai, speaheth, being of the present tense, im-
plieth a continued act ; so also doth this adverb 'in, yet.

Of the word translated dead, see Chap. vii. 8, Sec.
51. It is here meant of the death of his body, being
slain by his brother Cain, Gen. iv. 8.

Quest. How doth he speak, being dead ?

A)is. 1. In that his faith, and the fruits thereof,
are registered in the everlasting records of the Holy
Scripture : and thereby he speaketh as evidently as if
we heard his voice.

2. In that his innocent blood being wrongfully
spilt, cried to God for vengeance, Gen. iv. 10. Yea,
still it remaineth crying against all such fratricides
and homicides, as Cain was : in which respect Christ
saith to the murdering Jews, that ' upon them should
come all the righteous blood slied upon the earth,
from the blood of righteous Abel,' Mat. xxiii. 3J.

3. In that his soul is among those souls wliich cry
aloud, saying, ' How long, O Lord, dost thou not
judge and avenge our blood?' &c., Kev. vi. 9.

He is said to speak by faith: because, as he offered
his sacrifice by faith, and by faith obtained witness;
so by faith he connnended himself to God, even when
he was under his brother's hands, as Stephen did when
the malicious Jews stoned him. Acts vii. 59, and there-
upon God took special care of him, to testify not only
of his gifts while he lived, but also of his innocency
in his death, and causeth all to be remembered iu his
church throughout all generations.

' Kcfercnce omitted in original edition.— En.

Vee. 5.]

GOUGE ON HEBEETVS.

Sec. 15. Of the resolution of , and observations fro7n,
Heb. si. L

la this verse is a commendation of Abel's faith.
His faith is commended two ways,

1. Comparatively.

2. Simply.

The comparisor>. Is betwixt him and his brother.
Wherein '■t;,erve,

1 . i'he persons, set down by their names — A bel, Ca in.

2. By their act. Herein observe,
(1.) Wherein they agreed.

(2.) Wherein they differed.

They agreed,

[1.] In their act. They offered unto God.

[2.] In the subject-matter of the act — a sacrifice.

They differed,

[1.] In the matter of their sacrifice, implied in this
word of comparison, more excellent.

[2.] In the manner of offering; Abel did it by
faith, Cain not so.

The commendation of Abel's faith simply set down,
is by witness. This is twofold ; partly while he was
alive, partly after he was dead.

The former is,

1. Propounded.

2. Amplified ; and that by two ways.

(1.) By the subject-matter which was witnessed.
This is double.

[1.1 Concerning his person, that he was righteous.

[2.J Concerning his gifts.

(2.) By the author of the witness, God testifying.

The testimony given after he was dead, is set out
two ways.

1. By the evidence of his innocency, he speal-etk.

2. By the continuance thereof, in this particle, yet.
Both these are ampUfied by the ground of them,

■which was faith, in this relative, by it.
Doctrines.

I. God's truth, in accomplishing his loord, is to be
remembered. The meaning of this name, Cain, im-
porteth thus much.

II. Man's vanity is to be oft considered. The mean-
ing of this name, Abel, importeth so much.

III. The church is an ancient society; it hath been
from the beginning of the loorld. That which is here
noted of Cain's and Abel's offering, implieth that the
first family that ever was, was a church.

IV. God's church did ever consist of a mixed society ;
there were good and evil persons in it. This was
evidenced in the first church that ever was.

v. It is faith that commends a nuin and his actions.
Thus is Abel here commended.

VI. Believers tvill offer lohat is due to God. It is
here said of Abel, he offered unto God.

VII. Expiation for sin was sought by believers from
the beginning of the world. Abel by offering a sacri-
fice shewed as much.

VIII. A hyiMcrite may perform external loorship.

So did Cain. For this particle ■nu^a, tluin, taketh it
for granted that Cain offered.

IX. Hypocrites can be at some cost with God. For
Cain offered.

X. Hypocrites can bring to God of that which is
their own. For the history testifieth that Cain brought
of the fruit of the ground, whereof he was a tiller,
Gen. iv. 2, 3.

XI. Believers give their best to God. This is implied
under this comparative, more excellent, and expressly
set down in the history. Gen. iv. 4.

XII. Believers content not themselves with that which
hypocrites do. Abel's sacrifice was more excellent.

XIII. Faith addeth worth to the duties tee do. By
faith was Abel's sacrifice the greater.

XIV. Grace followeth not external privileges. Cain
was the elder, but Abel the better, Prov. xii. 2G. See
Sec. 11.

XV. Faith is a means of gaining good testimony.
By it Abel obtained witness.

XVI. Men may in this world be righteous. So was
Abel.

XVII. 3Ien's pel-sons are first a2)2)roved of God. God
witnessed that Abel was righteous, thereupon his sacri-
fice was accounted e.xcellent. ' The Lord had respect
unto Abel and his offering.' Fh'st to his person, then
to his service. Gen. iv. 4.

XVIII. God ivill that saints know his mind. This
was the end of God's testifying of Abel.

XIX. Gifts may by men be given to God. Abel gave
gifts to God.

XX. Saints are subject to death. It is here said of
righteous Abel that he was dead.

XXI. Saints are subject to a violent death. Abel
was slain by his brother Cain, Gen. iv. 8.

XXII. Saints live after death. That particular of
Abel's speaking being dead, giveth proof to this general.

XXIII. Innocent blood crieth for vengeance after it
is shed. This is one respect wherein Abel is said to
speak being dead. In reference hereunto, the dif-
ference is made betwixt the blood of Christ and the
blood of Abel, Heb. xii 24.

XXIV. C)\>/ of blood continueth to the tvorld's end.
This particle, yet, intends as much.

XXV. Faith causeth a good memorial after death.
By it Abel stiU speaketh.

Sec. 16. Of Enoch, and his name.

Ver. 5. By faith Enoch was translated that he
should not see death; and toas not found, because God
had translated him : for before his translation he had
this testimony, that he had jjleased God.

The second worthy produced for exemplification of
the \irtue of faith is Enoch. He was indeed the
seventh from Adam, Jude 14. And no doubt but that
Adam himself, and the five betwixt Adam and Enoch,
were all pious men and believers. But the Holy
Ghost having recorded no memorable effects of their

GOUGE ON HEBREWS.

[Chap. XI.

faith, the apostle passeth them over. See ver. 32,
See. 192.

After Knos was born, it is said, that ' then began
men to call upon the name of the Lord,' Gen. iv. 26.
But it is not said that Enos brought them so to do.
Therefore tliat act cannot properly and necessarily be
ap])lied to him.

From the apostle's passing over so many betwixt
Abel and Ent)ch, and others in other places, we may
infer, that it is a point of wisdom to content our-
selves with such matters as the Holy Ghost hath
thought meet to relate. This is to ' be wise,' or to
imderstanil ' according to sobriety,' f)^civtTii ii; to eta-
fiovuv, Worn. xii. 3.

The particular person here commended is Enoch.
Thi.s is a Hebrew name, derived from a verb that
signifieth to deJictte, and may be interpreted, dedi-
cated. His condition did fitly answer his name ; for
of all the patriarchs he was most especially dedicated
to God : as the tcstimonj' of his walking with God,
and of God's taking him to himself, giveth evidence.

There were others of his name, as Cain's first son :
who also gave the same name to a city that he built,*
Gen. iv. 1 8. And Abraham's grandchild by Keturah,
Gon. XXV. 4, and Reuben's eldest son, Gen. xlvi. 9.
But the translating of that Enoch which is here
mentioned, sheweth that it is he which was the
seventh from Adam who is here meant.

The same faith before spoken of, even a justifying
faith, resting <m the promised Messiah, is here with-
out all contradiction meant. For by it he pleased God.

Sec. 1 7. Of Enoch's translation.

The evidence of Enoch's faith is thus expressed,
Enocli was translated.

Of the meaning of the word f/,iTeTi6ri, see Chap. vi.
17, Sec. 13.5, and Chap. vii. 12, Sec. 07. It is
applied sometimes to things translated from one kind
or condition unto another, as where it is said, ' the
priesthood was changed,' Heb. vii. 12. And the
Galatians were removed from their former teacher,
Gal. i. G. Or from one place to another, as the
patriarchs were carried out of Egypt into Sychcm,
Acts vii. IG. Here it imi)licth both. For Enoch
was translated from earth to heaven, and the mortality
of his body was translated into immortality. For
this end of his translation is thus expressed, that he
should not see death.

The translation here meant was both in body and
soul ; from earth into heaven. Such a translation as
Elijah's was, 2 Kings ii. 11.

'I'lie distinct manner of translating Enoch, is not so
punctually set down as that of Elijah's, 2 Kings ii. 11.

We read of Christ, that he also was taken up body
and soul into heaven ; but it was after his diath and
resurrection, wherein his ascension differed from the
translation of these two, Acts i. 9.

These two, Enoch and Elijah, arc the only instances

that have been given of God's extraordinary power in
this kind since the beginning of the world.

Papists have fabulously recorded much of the as-
sumption of the Virgin Mary, but without all warrant.

Those two before menti<med were before Christ's
time ; and that they might be special evidences of the
body's fruition of eternal life, together with the soul
in heaven.

Enoch was in the first age of the world, before
there was distinction of Jew and Gentile : and so an
instance of the glorification of body and soul to the
whole world. To assure them the more thereof,
while he was on earth, ho ]irophcsicd of the Lord's
coming to judgment, Jude 11.

Elijah was in that age wherein the partition wall
stood between the Jew and Gentile : so as he was a
special instance thereof to the church of Israel

ChrLst's ascension was yet a more pregnant proof
thereof, and that to all nations to the end of the
world. For as he was seen in his body animated by
his soul, to ascend into heaven : so after his ascension
was he seen in that body to be in heaven by Stephen,
Acts vii. 5G. And by Paul, Acts xxii. 14, 17.

There shall be at the moment of Christ's coming
to judgment, a like, but a more universal rapture ;
for all then li\-ing shall with their bodies and souls
united, be rapt up to the judgment-seat of Christ.
' We shall be changed,' saith tlie apostle, 1 Cor. xv.
52, changed both in our place and in our condition,
as Enoch was.

Sec. 18. Of Enoch's not seeing death.

The translation of Enoch is much amplified by this
end thereof, ' that he should not see death.'

This phrase, ,«.!? Iduv, not see death, is a Hebra-
ism ;' death thereby is resembled to an enemy : not
seeing, to an absolute freedom. He should be so
far from being taken and seized upon by death, as he
should not see death ; death should not come near
him. Thus it is .said of those that have nothing to
do with the kingdom of God, ' they cannot see the
kingdom of God,' John iii. 3. To clear this a little
further, Christ useth these two phrases, 'shall never
see death,' 'shall never taste of death,' John viii. 51,
52, at the same time, as setting forth one and the
same thing, one expounding the other. A'oi to taste
of a thing, is to have nothing at all to do with it.
To taste is the least degree of i)articipation. Because
that no other but only those which have been men-
tioned shall be free from death (for it is appointed
unto men once to die, Heb. ix. 27), it is said, 'What
man is he that livetli, and shall not see death?' into
whose sight death shall not come, and seize upon him,
Ps. Ixxxix. 48. The psalmist c.xchideth all men, except
before excepted, from the privilege of not seeing death ;
so as it was a singular and an especial prerogative.

As an evidence that Enoch was taken away in bis
I iSciy, Videre ab ipdu, Chap. iii. 8, Sec. C8.

Ver. 5.]

GOUGE ON HEEKEWS.

very body, so as bis soul only was not translated, and
his body left on eiU-tb (for that had been, to be dead) :
but that his body also was transhitcd, whereby he
was freed from deiith, it is here added, that ovy^
ib--i(!KiTo, lie ?('((« not fowid.

The Hebrew thus expresseth it, 1jJ''X1, and he icns
not. This phrase is put for such as are missing, and
can hardly, if at all, be had again ; being either on
earth kept from one, as Simeon was in Egypt kept
fast from his father ; or by death taken away, as
Jacob supposed Joseph to be. Gen. xlii. 3G.

The LXX.i interpret that phrase, he was not,
thus : lui/tsy.iro, he was not found. Whom the apostle
f(_)lluweth : well knowing that it fully expresseth the
sense of the text. For it is probable that they who
lived with Enoch, missing liim, did search for him, as
the children of the prophets did for Elijah after he
was taken into heaven, 2 Kings ii. 17.

This phrase then sheweth that he was no more on
earth, nor ever shall be. If the living cannot be
found amongst the dead, Luke xxiv. 5, much less can
saints glorified in heaven be found here on earth.

This, among other arguments, doth clearly disprove
the Popish conceit about Enoch and Elias, their reser-
vation in the earthly paradise, and their being the
two witnesses that shall oppose Antichrist, and be
slain.^ Because that which is related of Enoch is
extraordinary, the apostle renders such a reason
thereof as is enough to stop the mouth of any gain-
sayer, and to work credence in those who bear any
respect to God. The reason is thus expressed, ' be-
cause God had translated him.'

This word, /i£r£()»;x£, translated, is the same verb
that was before used in this verse, and to be taken in
the same sense.

He was translated from a mortal condition to an
immortal, and from place to place, even from earth to
heaven.

The Hebrew word, r(p7, used in this point, signi-
fieth to take, and it is frequently used of taking a
person or a thing to one's self : as Isaac tooh Rebekah,
Gen. XXV. 20. Now it was God that thus translated
him, and took him to himself, for God hath power to
preserve from death whom he will, and to settle any
man where he will. He hath not tied himself to
those bounds wherewith he hath limited his creatures.
Enoch by faith in God was translated, and we by
faith do understand that he was translated.

Sec. 1 9. Of Enodis pleasing God.

As the apostle rendered the reason of Enoch's trans-
lation, to rest in God, who translated him ; so he
further renders the reason why God translated him,
namelj', because he had pleased God. The causal par-
ticle, yao, for, demonstrateth as much.

' Of the LXX., see Cbap. i. 6, Sec. 72.
' Bellarm. De Bom. Pontif, p. iii. cap. 6. Sander. De-
monst., 26. Bliemist. Annot. on Apoc, xi. 3.

This is further manifested by the order of setting
down this point, in this phrase, before his translation.

This noun, //.irdheii, translation, is derived from
the same verb that was used twice before. It is also
used before, Chap. vii. 12, Sec. G7.

Before this act of God, Enoch did that which
moved God to translate him. So much is here ex-
pressly set down in the reference of this preposition,
C3^, before, and implied by the verb of the time past,
had pleased. So as in his lifetime, before he received
any recompense, he did that which was acceptable to
the Lord. Work must be done before reward can be
expected. See Chap. x. 36, Sec. 130.

That which Enoch did is expressed under this
phrase, luriotarrixitai rcJ 0sw, pleased God.

The verb is a compound. The simple verb, a^Ksnu
out of which it is ct)mpounded, signifieth to 2ilease,
Gal. i. 10. The preposition, eu, with which it is
compounded, signifieth well. So as it addeth much
emphasis to the word, and implieth that Enoch was
very circumspect over himself, and careful in all
things to do that which was acceptable unto God ;
that was, well to please him. This word is used to
set out God's approbation of works of mercy, Chap,
xiii. 16, Sec. 146.

Enoch did the rather please God, because he
' walked before God,' and that continually ; for so
much doth that conjugation, Ilithpael, wherein the
Hebrew word is expressed, imply, as is largely shewed
in the Saint's Sacrifice, on Ps. cxvi. 9, Sec. 58.

Enoch had God always in his eyes, whether he were
alone, or in company, about duties of piety, or other
aflfairs.

Thereby he was moved carefully and conscionably
to avoid w-hat might be displeasing unto God, and dili-
gently to do what was agreeable to the will of God.

To give further evidence to the truth hereof, it is
said that he had testimony hereof. The same verb
in Greek, /n/iagTUirsTai, is here used, that was before
used, ver. 2, Sec. G, and taken in that sense. He
had the testimony of men and God. Of men, by
bearing witness unto him, and highly esteeming him ;
of God, by an inward witness of God's Spirit in his
own conscience, and by God's ajiproving him.

Enoch in his lifetime prophesied of the coming of
the Lord to judgment, Jude 14. 'Wliereby it ap-
pears that he had the day of judgment in his mind ;
and by a consideration thereof, he might be the rather
moved to seek in all things, well to please the Lord.

Sec. 20. Of the resolution of, and observations from,
Heb. xi. 5.

In this verse we have a reward of Enoch's faith.
Hereof are two parts,

1. The kind of reward.

2. The ground thereof.
The kind of reward is,

(1.) Propounded in this phrase, he was translated.

GOUGE ON HEBREWS.

[Chap. XI.

(2.) Amplified l)y the end, and Ly the author of his
translation.

In declaring the end, is set out,

[1.] The e.xtent of his translation; he was so trans-
lated, as he shonld not see death.

[2.] The evidence thereof; lie toas not found.

The author of his translation was God, who is here
named, to manifest the truth thereof; because God
had translated him.

In setting forth the ground of his reward, is de-
clared,

[1.1 What Enoch had done; he had 2)leased God.

[2.J The time when he did it ; hefore his transla-
tion.

[3.] The evidence thereof; he had testimony.
Dortrines.

I. Faith hringeth reward. By faith Enoch had the
reward here mentioned.

II. To be translated from earth to heaven is a great
reward. In this sense it is here set down.

III. The best livers are not the longest livers. Enoch
■was one of the best of the patriarchs that lived before
the flood, yet lived the fewest years of them aU.

IV. It is a great favour to be exempted from death.
Herein God testified his favour to Enoch.

V. They who are in heaven cannot be found on earth.
Enoch, being translated, toas not found.

VI. God can give extraordinary reicards. This
reward was extraordinary; therefore it is said that
God translated him.

VII. Work is before reward. So much is here
expressed.

VIII. They that please God shall surely be rewarded.
This is here noted as the ground of Enoch's reward.

IX. Who ivalk ivith God jilease him. This apjiears
by the apostle's interpreting Enoch's walking with
God, to be a pleasing of him.

X. They who 2)lease God shall not want witness.
Enoch, which did so, had testimony thereof.

Sec. 21. Of pleasing God by faith.

Ver. 6. But ivithout faith it is impossible to please
him : for he that cometh to God must believe that he
is, and that he is a reivarder of them that diligently
seek him.

This verse hath especial reference to the last clause
of the former verse, and is a j)roof of this main point,
that Enoch by faith pleased God. The argument is
drawn from tlie impossibility of the contrary. It is
impossible without faith to please God. Therefore
Enoch, who had this testimony that he pleased God,
had faith. Faith in this place is to be taken as it
was in the first verse, .and in other verses following :
and in all those places it is taken, as hero, for a justi-
fying faith, as the effects thereof, following in this
verse, do prove.

Of this word, imjiossible, see Chap. vi. 4, Sec. 38.

Here it is taken ou supposition of man's corrupt

nature. So corrupt is man in soul and body, in every
power and part of either, and so polluted is every-
thing that passeth from him, as it Ls not po.ssible that
he sliould of and by himself do anything that is ac-
ceptable unto God : but fixith lookcth upon Christ,
applieth Christ and his righteousness, and doth all
things wherein he hath to do with God, in the name
and through tlie mediation of Jesus Christ. Thus
man by faith pleaseth God. Out of Christ, which is
without faith, it is impossible to please God. This
mauifesteth an absolute necessity of faith. See The
Whole Armour of God, Treat. 2, Part 6, on Eph. vi.
IG, Sec. 8, of Faith.

That which is not possible to attain unto, is to
please God. As the English, so the Greek word, fiajs-
(STr,<sai, translated to please, is the same that was used
in the former verse, i-jrisieTr^xivai, and here taken in
the same sense, with the same emphasis. It implieth
a performance in the agent, or him that doeth a thing;
and an acceptance in the object, or him to whom it
is done.

That object is here implied under this relative /a';«;
which hath reference to God, mentioned in the last
words of the former verse, and in the clause next fol-
lowing in this verse : for it is God whom Enoch
jsleased, whereof this verse is made a jsroof, and it is
he whom we ought all to please.

There are four things which nmst concur to please
God; all which are accomplished by faith, and by
nothing else.

1 . The person of him that pleaseth God, must be
accepted of God. ' Unto the pure all things are pure,'
Titus i. 15. ' God had respect unto Abel,' Gfu. iv. 4.

2. The matter that pleaseth God must be agreeable
to his will, Heb. xiii. 21. The ajrostle thereupon
exhorteth to ' prove what is the good, and acceptable,
and perfect will of God,' IJom. xii. 2.

3. The manner of doing that which pleaseth God,
must be with due respect to God : and that is in
these and other like particulars : —

(1.) In obedience to God : because he hath com-
manded it. In this ease we must say as Peter did,
' At thy word I will do it,' Luke v. 5. This is to do
it ' for conscience' sake,' and 'for the Lord's sake,'
Rom. xiii. 5; 1 Peter ii. 13.

(2.) In humility, denying of ourselves, and all
conceit in ourselves, as he that said, ' Not I, but tho
grace of God which is with me,' 1 Cor. xv. 10.

(3.) In sincerity, as having to do with him that
searchetli the heart. Thus did Ilezeldah, Isa. xx.x\'iii. 3.

(4.) With sedulity : like the two faithful servants
with whom the Lord was well jjleased ; but not like
the slothful servant. Mat. xxv. 20, iSrc.

(5.) With alacrity and cheerfulness : forGodloveth
a clieerful giver, 2 Cor. ix. 7.

(G.) Within compass of our calling, 1 Cor. vu. 17.

(7.) With constancj'. If any draw back, God's
soul will have no pleasure iu him, Heb. ix. 38.

Ver. 6.]

GOUGE ON HEBREWS.

(8.) In assurance, that God, who accepteth the
person, accepteth also the work that is done. Hereby
did Manoah's wife infer that God was pleased with
that which they did, Judges xiii. 23.

4. The end, which is God's glory, 1 Cor. x. 31.

The foresaid four general points are those four
causes whereby everything is made perfect.

Faith is the means whereby all of them may be
effected and accomplished.

1. By faith in Christ the person is accepted of
God, Eph. i. G.

2. Faith makes men subject themselves to God's
will.

3. Faith makes men have respect, even to the
manner of what they do to Godward ; that it be done
in obedience, in humility, in sincerity, with sedulity,
with alacrity, orderly, constantly, and with assurance
of God's acceptance. All these may be exemplified
in Enoch.

4. Faith, of all graces, most aimeth at God's glory.
Abraham, ' being strong in faith, gave glory to
God.'

Sec. 22. Of believing that God is.

The apostle giveth a proof of this assertion, that it
is impossible without faith to please God. His proof
is this, ' For he that cometh unto God, must believe
that he is.'

The proof is applied to such as come to God. This
word, 'jroosis^o/j.svov, he that cometh, is metaphorical,
setting forth such as have to do with God in prayer,
in praise, or in any other service. Of the composi-
tion of it, and further meaning of it, see Chap. vii.
25, Sec. 104.

That which is required of such as come to God, is,
to believe that God is. It is in vain for any to go to
one whom they do not believe to be. But this is not
simply and barely to be taken of the being of God :
for by reason, and philosophical arguments, it may be
demonstrated that there is a God, and that God is ;
but that which is here spoken of, is an act of faith.
It must, therefore, more distinctly be taken ; namely,
that he is the true God, the only true God, such a God
as he hath revealed himself to be.i If we repeat this
title, God, and set it after this relative, he, thus, 'He
that cometh unto God must believe that he is God,'
the sense will somewhat more clearly appear. So as
God must be believed to be as he is, or as he hath
manifested himself to be. Thus Abraham believed
God to be. Gen. xv. 6.

To believe God otherwise, is to make him an idol,
Rom. i. 21, that is, to beHeve him to be nothing, 1
Cor. viii. 4.

It standeth us, therefore, in hand well to be in-
formed about God : and that as he hath made himself

' Debitor est is qui accedit ad Dcum ut credat quod sit, et
lis qui quEerunt se futurus sit remuncrator. — Sic Trcmel. In-
terpret. Syrum.

known to us in his word. 'Search the Scriptures;'
they are they which testify of him, John v. 39.

Here might occasion be taken of setting forth God
in his nature, persons, properties, and works, whereby
in the word he is made known unto us.

This point is the rather to be observed, because of
the necessity that lieth upon it, implied in this word,
hiT, must ; it will be otherwise altogether in vain to
come unto God.

Of the word translated must, as it setteth forth
sometimes a necessity, sometimes a duty, see Chap,
ii. 1, Sec. 3.

Sec. 23. Of God a reioarder.

The apostle setteth forth another evidence of a true
believer ; namely, that he believeth that God is a re-
warder of them that seek him. So as by faith a man
doth not only understand God to be the true God, as
he hath set forth himself in his word ; but also rest-
eth on him for acceptance: which the apostle thus
expresseth, that he is a rewarder, &c.

The Greek word, ij,i(!0a^ob6rrii, is a compound,
whereof see Chap. ii. 2, Sec. IG ; word for word it
signifieth a giver of a reivard. The noun carrieth a
kind of emphasis with it, and sheweth that God
layeth this as a charge upon himself, and takcth it as
his function, to render a reward, Ps. Ixii. 12. This
is an undoubted evidence of his being well pleased
with them among whom he executeth his function.

This God taketh upon him,

1. That every one might have a reward. No crea-
ture can be too great to be rewarded of him, and the
greatest needs his reward ; yea, he can reward wlwlo
families, churches, and nations. On the other side,
God is so gracious, as he accounteth none too moan
to be rewarded of liim. ' He raiseth up the poor out
of the dust, and Ufteth up the beggar from the dung-
hill,' 1 Sam. ii. 8. When Dives and all his house
neglected Lazarus, the Lord looked upon him, and
gave his angels charge over him, Luke xvi. 21, 22.

2. That believers might be sure of their reward.
For God is faithful, Heb. x. 23. He will not fail to
perform what he undertaketh. This the apostle
would have Christians to know, Eph. vi. 8.

3. That the reward might be worth the having.
For God in his rewards considereth what is meet for
his excellency to give, and accordingly proportions his
reward. As a king, when he would reward a faithful
servant, he contents not himself to give him a little
money, but rather gives high honours and dignities,
great lordships, fair possessions, many immunities and
pri\'ileges, gainful offices, and other like royal rewards
which beseem a king to give. Instance Pharaoh's
reward to Joseph, Gen. xli. 41 ; Nebuchadnezzar's
to Daniel and his three companions ; Darius's also to
Daniel ; and Ahasuerus's to Jlordecai. As God ex-
ceedeth these and all other monarchs in greatness, so
will he exceed them in this kind of goodness.

GOUGE ON HEBREWS.

[Chat. XI.

1. This givcth evidence, that 'the eyes of the Lord
are in every place, beholding the evil and the good,'
Prov. XV. .'i, and that he kiioweth how to put differ-
ence betwixt the good and evil, 2 Pet. ii. 9.

2. This may encourage believer.s against the ignor-
ance, inipotcncy, forgetfulness, ingratitude, mis-con-
ceit, envy, malice, and persecution of men.

(1.) Some men are ignorant of the faithfulness of
them whom they should reward ; as Potiphar was
ignorant of Joseph's faithfulness. Gen. xxxix. 19.

(2.) Others are not able to do what is meet.

(3.) Others forget kindnesses done; as Pharaoh's
butler. Gen. xl. 23.

(4.) Others are ungrateful.

(5.) Others wink at, and will not see that which
should be rewarded ; as Nabal, 1 Sum. xxv. 10.

(G.) Others envy at goodness and faithfulness; as
Saul, 1 Sam. xviii. 9.

(7.) Others malign men for their goodness ; as the
Pharisees did Christ, Mark iii. 22.

(8.) Others persecute them ; as the Jews did
Jeremiah, Jcr. xxvi. 8.

It is in these and sundry other respects requisite,^
that we believe God to be a rewarder.

The apostle setting this down as a duty, giveth
evident proof that reward may be aimed at. See
Chap. vi. 15, Sec. 1-19.

Sec. 24. Of seeking God.

The persons that may expect reward from God, are
thus sot down, them that diUcjenthj seek him. This is
the interpretation of one Greek word, but a compound
one, Ez^jjroCiJ;. The simple verb, Zrynii, signifieth to
seek, Mat. vii. 7. The preposition ix, with which it is
compounded, signifieth out. The compound ex^riTiai,
signifieth to seek out, to seek till one find ; to seek
earnestly and diligently. Thus men are said to 'seek
after the Lord,' Acts xv. 17, and the prophets are
said thus to seek after the salvation promised, 1 Pet.
i. 10.

To express the emphasis of the word, our English
translators insert this adverb, ddigently. To these is
the reward here appropriated. Closes doth to the
life thus express this point; 'If thou shalt seek the
Lord thy God, thou shalt find him, if thou seek him
with all thy heart, and with all thy soul,' Deut. iv.
29. In reference to the reward here appropriated to
such, it is said, ' They that seek the Lord shall not
•want any good thing,' I's. xxxiv. 10.

1. Let none but such e.vpect reward from God.

2. Let this stir us up to use our best endeavour so
to find the Lord, as we may rest upon hiui, and make
him our reward. Of man's endeavour after that which
is for his own advantage, see Chap. iv. 11, Sec. 03.

Sec. 25. Of the resolution of, anil observations from,
Heb. xL 6.

litU without faith it is impossible to plexse him :

for he that cometh to God must believe that he is, and
that he is a rewarder of them that diligetitly seek him.
This declaretii the benefit of faith. This is,

1. Pro])ounded.

2. Confirmed.

In jiropounding of it, there is set down,

1. The matter wherein that benefit consisteth, that
is, to pleaise God.

2. The necessity of the means for attaining that
benefit. This is set down in two negatives, ivithout
it, it is imposaihle.

The confirmation is taken from the reward of faith.
For attaining hereunto, two acts of faith are set
down,

1. To believe that God is God. This is amplified
two ways,

(1.) By the person that so believes, lie that cometh
unto God.

(2.) By the necessity of it, in this word, must.

2. To believe that God is a reiuarder. This is
amplified by the object, or persons whom he reward-
eth, them that diliijenlli/ seek him.

Doctrines.

I. By faith men please God. This is here taken
for granted.

II. There is a necessity of using warrantable means.
It is impossible otherwise to prevail.

III. Men have access to God. This is here taken
for granted under this phrase, he that cometh to God.

IV. God is to be believed to be as he is. This
phrase, that he is, intends as much.

V. It is no arbitrary matter to believe in God aright.
A must is put upon it. It is a bounden duty.

VI. God is the rewarder. This must be believed.

VII. God rtwardeth such as seek him. This is
here jilainly expressed.

VIII. God must be sought out. The emphasis of
the Greek word implies as much. AVe must do our
uttermost in seeking him till we find him.

IX. Men may aim at reward in approaching to
God. For he that cometh to God must believe that
he is a rewarder.

Sec. 26. Of Nonh and his faith.

Ver. 7. By faith Noah, being warned of God of
things not seen as yet, moved with fear, jyrepared an
ark to the saving of his house ; by the which he con-
demned the world, and became heir of the righteousness
which is by faith.

The third worthy produced for exemplification of
the vigour of faith, is Noah, who lived in two ages
of the world : before the flood, and after the flood,
lie lived six hundred years before the flood. Gen. vii.
G, and three hundred and fifty after the flood. Thus
he lived in all- nine hundred and fifty years, Gen. ix.
28, 29.

Tlie name of Noah, TM, properly signifies rest.
A reason of the name is thus given, IJOnj, ' lie shall

Vee. 7.]

GOUGE ON HEBREWS.

comfort us,' Gen. v. 29. The name is taken out of
the two first letters of that word □PU, cotisolatus est,
which signifieth (o comfort.

Others read that phrase translated ' he shall com-
fort US,' thus, ^yny, ' he shall give us rest ' (m^
quientj: both tend to the same end.

This name was given by a spirit of prophecy : for
by building the ark he brought refreshing, comfort,
and rest to the world ; and that in these respects : —

1. Thereby was aflbrded a lively type of Christ,
■who is the comfort and rest of man.

2. By Noah was the seminary of the world and
church preserved. This was a matter of great com-
fort and rest.

3. By the sacrifice which he offered up, ' God
smelled a savour of rest,' Gen. viii. 21.

4. To him God renewed a covenant of rest and
peace, no more to drown the world. Gen. ix. 9, 11.

Thus if ever any name were fit and answerable to
the intent thereof, this was.

In setting out the faith of this noble patriarch,
who was the last of the old world, and the first of the
new world, many memorable histories are pithily and
elegantly couched in few words.

That Noah's faith was a justifying and a saving
faith, is evident by producing it, as he did the faith
of the elders, of Abel and Enoch, for i)roof of the
faith described in the first verse.

Ol'J. The main thing for which Noah's faith is
commended is but a temporary deliverance.

A lis. 1. Justifj-ing faith, even in temi)oral bless-
ings, eyeth God as a Father in Christ : and receiveth
the things of this world by a right from Christ, and
as a pledge of heavenly things.

Ans. 2. The ark, in making whereof he testified
Lis faith, was an especial type of Christ, and his
preservation from the flood a type of redemption from
damnation, and of eternal salvation. So as his faith
was fixed on Christ, and on salvation by Christ.

Ans. 3. The apostle inferreth that he 'became
heir of righteousness which is by faith:' and that
must needs be a justifying and saving faith.

Sec. 27. Of Xoalis faith ahout things not seen upon
God's warniiiff.

The ground of Noah's giving that evidence of faith,
which is here set down, is thus expressed, ^^ri,u,a.Tic^ii;,
being warned of God.

This phrase is the interpretation of one Greek word,
whereof see Chap. viii. .5, Sec. 14. It sheweth that his
faith was founded ou the manifestation of God's wUl.

Of the many ways of revealing God's will, see
Chap. i. 1, Sec. 11.

God's will revealed, hath ever put on saints to give
evidence of their faith, for it is the proper ground of
divine faith. This was the grouud of Abraham's
faith. Gen. xv. 6, and of the faith of the Israelites,
Exod. iv. 31, and of the Gentiles, Acts .\v. 7.

God himself is the supreme Lord over all, and his
word is the highest and surest truth that can be,
whereunto all ought to subject themselves : and they
who well know him, will upon his warning in faith
do anything. Requisite it is that we should acquaint
ourselves with the oracles of God. We have them
established, printed, read, and preached unto us.
Let -us learn by this instance of Noah to act our
faiths according to the manifold warnings; of God.
See Sec. 37.

That whereof Noah is said to be warned, is thus
expressed, .aridiiru ^Xi^oij-ituv, things not seen. The
negative carries some emphasis with it, and is oft
translated ' never before,' Luke xxiii. 53, or ' not
yet,' John vii. 39. Therefore these two particles, as
yet, are here fitly added in our English.

The things not seen, here intended, were, the
general deluge, and the ark for preservation of them
that should enter thereinto. These were not seen
when they were first revealed unto Noah, and when
first he believed that they should be. Thus his faith
doth verify that which was said in the first verse
concerning faith in general, it is ' the evidence of
things not seen.' The rest of the world believed
not ; they scorned Noah's word, and laughed at his
attempting to make an ark. They are in that respect
called ' tLie world of the ungodly,' 2 Pet. ii. 7. There
were a hundred and twenty years from the first giv-
ing of the warning to Noah, unto the bringing in of
the flood. Gen. vi. 3. Yet did not Noah stagger in
his faith, but continued to believe till all was fully
accomplished. Of faith, as it is an evidence of things
not seen, see ver. 1, Sec. 4.

Sec. 28. Of being moved with fear to duty.

The forementioned warning of God so wrought
upon Noah, as it possessed him with a holy fear of
God : and thereupon it is here said that he was siXa-
jSti^iig, moved with fear, to do what God required.

This phrase, moved with fear, is the interpretation
of one Greek word, which is a compound one. Of
the composition and interpretation thereof, see Chap,
v. 7, Sec. 44. Here it implieth such a religious fear
as kept Noah from opposing against God's charge,
though it seemed very strange, and though he were
mocked by the world for observing the same.

Fear, in relation to God, is a reverent respect of
the Divine Majesty, opposed to all light esteem there-
of, Mai. i. 6.

It worketh in man's soul two things,

1. A holy awx, whereby he is careful to please God,
2 Chron. xix. 2.

2. A holy dread, whereby he is fearful of offending
God, Prov. xiv. 6, Job i. 1.

This awful dre.ad, and dreadful awe ariseth, as from
knowledge of God, so from faith in him, as he maketh
known himself and his wUl unto us. Fur faith work
oth fear, Exod. xiv. 31.

GOUGE ON HEBEEWS.

[Chap. XL

By such a fear as is here noted to be of Noah, we
may gain assurance of a true faith ; yea, it will give
evideuco thereof to others, for it is the ground of all
duty ; God, therefore, wisheth it to be in the hearts
of his people, Deut. v. 29, and inviteth such to praise
liim, Ps. xxii. 23. We are hereupon directed to '.serve
the Lord in fear,' Ps. ii. II, and to 'work out our sal-
vation with fear,' Phil. ii. 12.

Sec. 29. Of preparing means of safetij.

That which Noah was moved with fear to do is
thus set down, he prepared an ark. That word, xaTi-
eyiiuadi, which is here translated prepared, is the same
that is used in Chap. iii. 3, Sec. 4(;, and turned, iiu'Afo/.
There sec the comi^osition and meaning of the word.
Fitly is the word prepared here used, in regard of the
long time wherein Noah was framing the ark, which
was a hundred and twenty years, as hath been before
shewed. In this very sense is this word used, 1 Pet.
iu. 20.

That which was to be done was such a work as re-
quired much time, and many hands to do it. And,
that it might not be to finish when the flood .should
come, Noah, that believed that the flood would coi/ie,
prepared the ark beforehand. Thus Joseph before-
hand prepared food without measure against the seven
years' famine that was to come. Gen. xli. 49 ; and
David prepared in abundance for the temple, 1 Chron.
xxii. 3, ifcc. The wise virgins also prepared oil for
their lamps against their bridegroom's coming.

Surely they have but little faith, if they have any
at all, who neglect to prepare for their appearing be-
fore the great Judge. How many are like the foolish
virgins ! Mat. xxv. 3. The unjust steward shall con-
demn all such, Luke xvi. 8. Well might Christ say,
' The children of this world are in their generation
wiser than the children of light;' for they will take
pains in their youth that they may have a liveliliood
in their old age : they will beforehand lay up for
their children ; they will provide against a dear year.
Are men as wise for their souls, and the eternal sal-
vation of them ? Very few, if any.

Let us give proof of our faith in preparing before-
hand against dangers, that we may be saved when
others jjerish, as Noah was.

Sec. 30. Of Noalhs ark

That which Noah is here said to prepare is styled,
xi^i)T>i\i, an arl: Of the divers acceptions and mean-
ing of the word, see Chap. ix. 4, Sec. 20.

This ark was the rarest fabric that ever was made
to swim on water. It is probable that it was the first
vessel that ever was put to sea.

1. The matter of it is said to bo go]ihcr, a kind of
wood as fit, if not fitter, than our oak for such a pur-
pose. The tree out of which that wood was taken
was tall, big, and lasting. The planks thereof were
80 set and jointed together as they kept out water ;

and for that end they are also said to be pitched
within and without. Gen. vi. 14.

2. For the magnitude of it, it was the greatest ves-
sel that ever was borne on waters. The length of it
was three hundred cubits, the breadth fifty, the height
thirty, Gen. vi. 15. Compare it with Solomon's
temple, which was a very fair and spacious building,
1 Kings vi. 2, and you will find it far to exceed that.
In height it was equal with the temple, in breadth
two times and a half wider, in length five times longer.

An ordinary cubit, from the elbow to the top of the
longest finger, is counted half a yard. After this ordi-
nary cubit, it was a hundred and fifty yards long, five
and twenty yards broad, and fifteen yards high.

Many think that the cubits at that time were taken
according to the stature of men in those days, and
that a cubit made a yard : so it would prove to be
three hundred yards long, fifty yards broad, and thirty
yards high. By this account it would prove to be in
length above a quarter of a mile. Never was the hke
heard of. Much is spoken of the wooden Trojan
horse ; but, besides that there is no certainty whether
there ever was such a thing or no, it cannot be ima-
gined to be like unto this. That is said to hold a
multitude of captains and soldiers ; but this held of
all kinds of creatures flying iu the air or going or
creeping on or in the earth.

Some, to am{)lify the greatness of this vessel, say,
that, among other creatures, whales were also therein.

This is but a foolish conceit, for in Scrijjture there
is no mention of any fish being therein. Neither was
there any need that they should enter into it ; for the
element which destroyed other creatures was their
proper element to dwell in, and to be preserved b}'.

3. For the form of it, it was flat-bottomed, from
the top somewhat shelving, three stories high. It
had a multitude of cabins, for several creatures, and
for several kinds of food meet for each of them. It
was so artificially made, as though there were a door,
if not more doors than one, for all kinds of creatures
to come in and out thereat, yea, and window.s, or other
means to let in light ; yet no water from above or be-
low could come in to annoy them. There is no men-
tion made of masts, tackliugs, rudder, oars, anchor, or
other like things which are useful to other ships ; for
it could not be moved or guided by the art of man,
but only by divine providence.

Atheists have sundry ways cavilled against it, as
Apelles against the smallness of it to hold so many
creatures and so much food so long a time as that is
said to do. Celsus cavilled against the greatness of
it, as being impossible for so great a vessel to be made
for such a purpose.

Faith passeth by all such diflficulties and seeming
impossibilities. By faith we believe that the whole
world was made of nothing.

The use of it gives an instance of God's wi.sdom in
using means for effecting that which he intends ; not

Vek. 7.]

GOUGE ON HKBEEWS.

that he is tied to means ; for as he made the world
without means, so he can preserve and destroy whom
and what he will without means.

The kind of means being such a one as hath been
set forth, and as the like never was before, nor shall
be, giveth farther proof that God can raise up and
use extraordinary means. See Chap, il 4, Sec. 28.

Sec. 31. Of saving Noah's Jwiise in the arlc.

One end of Noah's making the ark is thus expressed,
to the saving of his house. The word in Greek, ffwTjj-
g/af, translated saving, is a noun, and properly signi-
fieth salvation, or 2^>'(servation. Hereof see Chap. L
U, Sec. 159.

God intending to bring such a flood upon the
earth as should s\Yeep away the whole world, the ark
so flouted and swam upon the waters, as all that were
therein were saved alive thereby. Now Noah, who
believed thus much himself, persuaded his wife, his
three sons and their wives, of the truth thereof, and
moved them to enter thereinto, whereby they were
saved. All these were of his household; therefore
olxoi, house, is metonymically put for his household.
It is not to be thought that only these were of his
family. It is probable that he had a very great family ;
but he wrought upon none but these ; none but these
were persuaded to enter into the ark. So Lot could
prevail with none but his wife and two daughters to
go out of Sodom.

Because he was assured that all that entered into
the ark should be saved alive, and he observed that
none would believe him but they of his household ;
this is fitly set down as an end of his making the ark,
to the saving of h is house.

This word saving, may in this place be applied both
to the preservation of their temporal lives, and also
to the eternal salvation of their souls : for the ark
was a type and a sacrament of their deliverance from
eternal damnation. In this respect, baptism is styled
in reference to the ark, avTh-ozo;, ' a like figure,'
1 Peter iii. 21. When two types resembling one
thing are compared together, they are set out by the
Greek word, translated ' a like figure.'

The ark, therefore, borne upon the waters, whereby
Noah and his family were saved, and baptism, being
both seals of our redemption by Christ, and of our
deliverance from the destruction of the ungodly world,
they are ' like figures.' Hereby it appears that they
who entered into the ark, and believed as Noah did,
were eternally saved. All that are baptized are not
saved, though baptism be a means to help on their
salvation : so neither all that entered into the ark
can be concluded to be heirs of eternal salvation, for
cursed Ham entered thereinto. Yet notwithstanding
might Noah prepare it, both for the present preserva-
tion, and also for the eternal salvation, of aU that
should enter thereinto.

The saving of those that were in the ark, typified

Vol. III.

that salvation which is brought to man by the media-
tion of Jesus Christ.

This giveth instance of the extent of God's provi-
dence over his church, in saving body and soul — the
body from temporal danger, the soul from eternal
perdition. Thus far may Israel's passing through the
Ked Sea be extended, Exod. xiv. 22, and the cloud,
and the passover, and manna, and the water that
came out of the rock.

This saving of Noah and his family, giveth proof
that the incredulity of the multitude is no prejudice
to the faith of saints. For though the whole world
of the ungodly perished by the flood, yet Noah and
his family were saved in the ark. ' The Lord know-
eth how to deliver the godly out of temptations, and
to reserve the unjust unto the day of judgment to be
punished,' 2 Peter ii. 9. The Red Sea, that was a wall
of defence to the Israelites, overwhelmed the Egyp-
tians, Exod. xiv. 22. ' The just shall live by his
own faith.' As the believer is not prejudiced by
another's unbelief, so neither shall the unbeliever be
saved by another's faith. ' Two shall be in one bed,
the one taken, the other left,' Luke xvii. 3i.

It may further from hence be inferred, that there
is no salvation out of the church, for there was no
preservation out of the ark. See more hereof in
JJomest. Duties, on Eph. v. 23, Sec. 23.

Sec. 32. Of the world condemned ly the arl:

Two effects are further observed to follow upon
Noah's preparing the ark ; the first is in these words :
£i/ ivhich (ii rii) he condemned the icorld.

The most immediate and proper reference that this
relative, ivhich, can have, is to the ark. They are
both of the same gender {pi r,; xi!3mto-j).

By Koc,aoc, the tcorld, metonymically are meant the
inhabitants thereof, and the greater part of them.
So it is oft used, John xii. 1 9.

Upon the fall of Adam, he and all his posterity
were deprived of that glorious image wherein God
first created man, and depraved with a most vicious
and pernicious disposition : whereupon it is said that
'the whole world lieth in wickedness,' 1 John v. 19.
And all except those whom Christ ' delivereth from
this present evil world,' Gal. i. 4, are counted to be
of the world. Such were all those that lived at the
time of the flood, except they who entered into the
ark : whereupon they are called ' the world of the
ungodly,' 2 Peter ii. 9.

Noah is said to condemn these. The word is fitly
translated, for it is a compound. The simple verb
zj/iw, siguifieth to judge, John viL 24, 51. This
compound, xaraxihu, by judging to condemn, Mat.
xii. 41, 42, and xxvii. 3, Kom. ii. 1.

Noah is said to condemn the world by the ark —

1 . Because it was a visible prediction of the flood :
thereby they were foretold that such a judgment
would fall out.

GOUGE ON HEBREWS.

[Chap. XI

2. It shewed that they worthily perished, in that
they simght not to prevent that destruction which
was threatened.

3. It was a demonstration that tliey were far unlike
to Noah, in that they regarded not that whereabout
he took .so much pains.

4. Noah's making of the ark was a continual preach-
in"; yea, together with working upon the ark, he did
by word of mouth foretell what would fall out, 2
Peter ii. .5.

5. The very ark was a witnes.s of their infidelity,
so as they were condemned thereby.

C. It was an occasion of aggravating their unbelief,
whereby they were the rather condemned.

Thus we see that means given for preservation may
prove means of destruction. As this proved true in
Israel's passing through the Red Sea, E.TOd. xiv. 16,
and in their eating quails, Num. xi. 33, and in sundry
other temporal means : so also in spiritual means, as
the word, 2 Cor. ii. IG ; the sacrament, 1 Cor. xi.
29 ; yea, Christ himself, Isa. viii. 14, 1 Peter ii. 6,
7, Luke ii. 34.

This ariseth from the corrupt and perverse di^osi-
tion of men, who, .spider-like, suck vermin^ out of
sweet flowers, or rather turn the sweet juice of flowers
into poison.

This should bo carefully heeded of us, who have
means of salvation afforded unto us, that we may duly
observe the pro[ier end for which they are aflbrded,
and make the best use tliat we can thereof.

This condemnation of the world teachcth us to
come out of the world, and to abandon the fashion
and course thereof, lest we perish with it. See more
hereof. Chap. xiii. 13, Sec. 133.

This is the rather to be observed, by reason of the
extent of this word, world, which ever have been, still
are, and ever will be, the greater number. See Chap.
ii. 10, Sec. 91.

The way to destruction is a broad way, Mat. viL
13, and withal there are many byways: whereas
there is only one way. and that a narrow one, encum-
bered with many difficulties, and so limited, as if we
step out of it, we miss of life ; but there are no
bounds set to the way that leadeth to destruction,
Judges xxi. 2-5. In this way everytliing is agreeable
to nature, which is downhill. It hath always wind
and tide with it. It is stretched out by applause,
jjromotion, profit, pleasure, and other like tempta-
tions, which the devil frameth according to the par-
ticular humours of men.

Sec. 33. Of Xoah's hdng Iteir of (he righteousness
hy faith.

The other eiTect following upon Noah's preparing

the ark is thus set down, And became htir of the

righteousness which is by ftith. 'J'lie first copulative

particle, v.ai, and, givetli evidence that the two clauses

' Qu. ' venom'! — Ed.

joined thereby have some agreement; and that is this
general, that they arc both effects of the .same thing,
yet in the kind of effect they much differ. The
former was a great judgment upon the world : but
this a great recompense to himself.

There was before a great reward mentioned of
Noah's faith in preparing the ark, which was ' the
saving of his house.' Here is a greater.

Every word iu this clause carrieth much emphasis.

1. Tlie copulative was noted before.

2. This verb, iyhiTo, became, or was made, im-
jilicth that the occasion of the reward was taken from
this evidence of faith th.-it is here set down ; at least
occasion was thence taken of manifesting as much.

3. This dignity, x'Aris6io,u,o;, heir, is no small one ;
it implieth a singular and an especial prerogative.'
Indeed, Noah was the supreme lord of the whole
world, and his sons heirs imder him. There never
was so absolute a monarch since Adam's time. It is
said, that ' of the sons of Noah the whole earth was
overspread,' Gen. xix. 9. But here is intended a
greater dignity; for,

4. Iiigliteousness, iixaiodonri, was it whereof he
was an heir. Could the beauty and glory of right-
eousness be thoroughly discerned or conceived, it
would be found to be, as indeed it is, the greatest
dignity that a creature can be advanced unto.^ It
was man's chiefest excellency in his innocent estate ;
for it was the most i>riiicipal part of God's image ia
which man was at first created. Gen. i. 27. That
which is said of holiness may be applied to righteous-
ness. Chap. iii. 1, Sec. 7.

To set out this dignity the more, the apostle useth
this word syneedochically for that also which fol-
lows upon it, righteousness together with eternal life :
so as an heir of righteousness is an heir of that in-
heritance which is obtained by righteousness. It is
called ' a crown of righteousness,' 2 Tim. iv. 8. The
glorious attire of glorified saints is ' the righteousness
of saints,' Rev. xix. 8. Thus thej' are heirs of salva-
tion. See Ch.ip. i. 14, Sees. 1.59, IGO.

5. This righteousness is said to be hi/ faith. It
was not a righteousness which arose from himself, or
inherent in himself : it was, zara rrism, accordiiig to
faith, or that righteousness which he attained by faith,
and received from above. It was indeed the right-
eousness of Christ himself, whom he beheld in the ark,
that was a type of Christ. The apostle excellently
settcth out the righteousness of faitli. and opposeth it
to a man's own righteousne.s.s. He calleth it 'the
righteousness of God,' Rom. x. 3, 6.

Tlie righteousness which is by faith is that which
ever)' believer hath, and that whereunto he is fitted
by faith, and that which cannot be had without
faith.

All are spoiled and for ever deprived of that in-

> Sec Chap i. 14, Sees. 160, 162.
» See Chap. i. 9, Sec. IH.

Vee. 7.]

GOUGE ON HEBREWS.

herent righteousness wlierein God created Adam.
God, instead thereof, makes his elect heirs of a far
more excellent righteousness — the righteousness of
God ; and leaves it not in their power to hold it, or
let it go.

It is the righteousness of faith, for the continuance
■whereof we depend on Christ. ' We wait for the hope
of righteousness by faith,' Gal. v. 5.

Sec. S-t. 0/ tlu> resohitinn of Heb. xi. 7.

Ver. 7. By faith Noah, being umnied of God of
tilings not seen as yet, moved ivith fear, prepared an
ark to the saving of his house, by the which lie con-
demned the u'orld, and became lieir of tlie righteousness
which is by faith.

In this text is a commendation of Xoah's faith.
Hereof are two parts,

1. An evidence of his faith.

2. A recompense thereof.

. In the evidence two tilings are to be considered,

1. The ground of his faith.

2. The fruits thereof.

The grounds are of two sorts, one concerning God,
another concerning himself.

In that which concerned God three things are noted,

1. A charge of God, being warned of God.

2. The subject of that charge, things not seen.

3. The limitation thereof, as yet.

The other kind of ground, concerning himself, was
a holy fear, moi'ed with fear.

The fruit of his faith was in general his obedience
to God. This is set out by an act, he prepared an
ark. Here we may distinguish

The act, pirepared ; and the object, an ark.

This effect is amplified two ways,

1. By the advantage he brought to himself.

2. By the damage that followed thereupon to
others.

The advantage'is propounded, in this word, saving ;
and amplified by the extent thereof, his Iwuse.
The damage to others is set forth,

1. By the kind of it, in this word, condemned.

2. The persons condemned, under this word, tlie
world.

The recompense of his faith is a great prerogative.
Wherein we have,

1. The kind of it, Iwir.

2. The excellency of it. This is,

(1.) Propounded, in this word, righteousness.
(2.) Expounded, in this phrase, which is by faith.

Sec. 35. Of observations gathered out o/Heb. xi. 7.

I. Justifying faith manifesteth itself in temporal
matters. This faith here spoken of was a justifying
faith ; yet it was exercised about a corporal preserva-
tion. See Sec. 26.

II. A good name is to be made good. That is, he
that hath a good name must answerably carry him-

self. Noah signified re.st, and he was a man that
procured rest. See Sec. 26.

III. God foretold the deluge that came vpon the old
world. This word, warned, intends as much. See
Sec. 27.

IV. God's warning is a sufficient ground for attempt-
ing anything. This was Noah's ground. See Sec. 27.

V. Faith is exercised about things not seen. In
such things was Noah's faith exercised. See Sec. 27.

VI. Future visible things are not seen till tltey be
accomplished. This is imjjlied under this clause, as
yet. See Sec. 27.

VII. Faith U'orks a reverent 7-espect tou-ards God.
This is that fear that is here set down as a fruit of
Noah's faith. See Sec. 28.

VIII. Fear of God works obedience to God. Noah,
by liis fear of God, was moved to do that which God
warned him of. See Sec. 28.

IX. Jleans for safety are beforehand to be prepjared.
So did Nuah here. See Sec. 29.

X. God useth means for accomplishing his pnr2)0se.
It was God's purpose to preserve Noah and some of
all living creatures on earth, when he brought a gene-
ral deluge, and thereupon appointed an ark, which
was a fit means fur that purpose. See Sec. 30.

XI. Fxtraordiuary cas(S require extrwirdinary
means. The preservation of Noah and other crea-
tures from the deluge was an extraordinary case,
therefore the ark, which was an extraordinary means,
was prepared. See Sec. 30.

XII. God can make means of temporal preservation,
means also of eternal salvation. The ark which pre-
served them from the deluge was a sacrament, to
seal up their redemption by Christ. See Sec. 30.

XIII. Faith is manifested by obedience. Noah's
preparing the ark upon God's warning was an act of
obedience. He did it by faith. See Sec. 27.

XIV. Believers may do what they see fit fur tlu pre-
servation of tlveir lives. This was one end of Noah's
preparing the ark. See Sec. 31.

XV. A governor s care must extend to the preserva-
tion of his house. So did Noah's. See Sec. 31.

XVI. Believers are a blessing to those tliat belong
■unto them. Noah's household that entered into the
ark did jxirtake of that blessing through his faith.
See Sec. 31.

XVII. Such as belong to believers may miss of their
blessing. So did all the rest of Noah's house that
entered not into the ark. See Sec. 31.

XVIII. 3Jost men are prone to reject means for their
good. So did the old world refuse to enter into the
ark. See Sec. 32.

XIX. Saints are heirs. That which is here noted
of Noah is true of all saints.

XX. A'ighteous deeds are a condemnation of the
wicked. Thus Noah condemned the world. See
Sec. 32.

XXI. Means of preservation may bring destruction.

GOUGE ON HEBREWS.

[Chap. XI.

The waters that did bear up the ark, and them that
were in it, destroyed the rest of the creatures on
earth. See Sec. 32.

XXII. The inheritance of saints is rif/kteoiisiiess.

XXIII. T/ie n'f/hfeousness })roper to saints is hy faith.
Both these are here plainly expressed of Noah's right-
eousness. See Sec. 33.

Sec. 3G. Of Abraham, hii faith and calling.

Ver. 8. £i/ faith A hraham, when he was called to
go ont into a jilace tvhich he should after receive for
an inlieritance, obeyed ; and he went out, not knowing
whither he went.

The fourth worthy produced for proof of the vigour
of faith is Abraham. The proof of liis faith is more
largely set out by the apostle than the faith of any
other of the worthies, for it continueth to the end of
the nineteenth ver.se. Only two verses are inserted —
viz., the eleventh and twelth — concerning Sarah's faith,
which also tends to the amplification of Abraham's.

As the faith of others before mentioned, so Abra-
ham's was a true justifying faith, as is evident by the
apostle's explanation thereof, Rom. iv. 1, 2, &c^, Gal.
iii. 6. Though instances of sundry temporal things
be brought in as evidences of his faith, yet many of
them were types of spiritual and heavenly matters,
vers. 10, IG ; and withal, the temporal things noted
■were ap|)endices to spiritual and heavenly.

Of the notation of Abraham's name, of the dignity
of his person and excellency of his faith, see Chaj).
vi. 13, Sees. 01-04.

The first particular that the apostle settcth down is
the warrant which Abraham had to do what he did,
thus expressed, when he was called, or word for word,
xa>.ov,atvo;, being called.

This is the same word that is used. Chap. v. 4,
Sec. 20. It ini[)lieth a manifestation of God's plea-
sure, namely, that it was iiis will that Abraham
should do that which is here said to be done by him.
For it is thus in the history, ' The Lord said unto
Abraham, Get thee out of thy country,' etc., Gen.
xii. 1, Acts vii. 2, 3. Under this word is comprised
a clear manifestation of God's mind to him, as if by
name he had called him. Of the divers ways of God's
revealing his will, see Chap. i. 1, Sec. 11.

Hereby Abraham shewed that God's will was his
rule, as was before noted of Noah, Sec. 27.

This particle, called, is in Greek set immediately
before this noun, Abraham. Hence many exposi-
tors,' both ancient and modern, refer it to Abraham
himself, and thus translate it. By faith he, which is
called Abraham, obeyed. So the llhemists, in imita-
tion of their vulgar Latin." Thus this participle is
but as a complement, which may well bo left out.
Besides, if we strictly consider circumstances, we
shall find that he was not then called Abraham ; that

' Clirysost., Tlieodor., Cecum., Erasra.

' Fide qui vocutur Abraham obcdivit. — Vet. Lat.

name was given unto him four and twenty years after
this which is here set down. Gen. xvii. 5.

Our English hath so set the words as the true sense
is clearly manifested thereby, namely, that the reason
of Abraham's leaving his country was God's calling
him out of it.

Have papi.sts this warrant for their pilgrimages to
the place where the temple of Jerusalem was ? or
the sejiulchre of our Saviour ? or to Rome to ^'isit
the pope ] or to the Lady at Loretto or at Hales 1 or
other like places where they conceive saints' relics to
be 1 or to their shrines here and there set up ?

Sec. 37. Of obeying God's call.

That whereunto Abraham was called was to go out
into a place. In the Greek the verb obeyed is put be-
fore this act of going out — thus : 'A/Ssaa.n i/iDjxouffsi'
i^i'/Jih, Abraham obeyed to go out into a place.

By that placing of the Greek words it may be
thought that Abraham's going out hath reference to
his obedience ; but as our English have placed the
words, that act of going out hath reference to God's
calling him.

Both tend to the same end ; for God called him
to go out, and he obeying to go out, thereby sheweth
that God called him thereunto, as is set down. Gen.
xii. 1.

Obj. His father Terah took him, Gen. xi. 31. How
then did he obey upon God's call ?

Ans. One reason doth not simply cross another,
for many reasons may concur to enforce one and the
same point. God's call was the first and principal
moving cause. Terah's taking him was the instru-
mental means.

Obj. 2. God's call was after Terah's death, so as it
was also after he was come out. Gen. xi. 32, and xii. 1.

Ans. Though mention be made of God's call after
Terah's death, yet was it before. Our English trans-
lators have well turned the word of calling into the
preterpluperfect tense, thus : ' The Lord had said
unto Abraham,' Gen. xii. 1, which well might be be-
fore Terah's death. Hereupon Stephen thus ex-
prcsseth it : ' God appeared unto Abraham, when he
was in Jlesopotamia, before he dwelt in Charran, and
said unto him, Get thee out of thy country,' Acts
vii. 2, 3.

Thus, therefore, conceive the order of Abraham's
departure.

1. God speaks to Abraham to go out.

2. Abraham telleth his father Terah thereof.

3. His father takes him with others to go out.

4. In their journey Terah resteth, and dieth at
Charran.

5. Abraham goeth thence to Canaan.

Thus the first ground of all was God's call. This
was it to which Abraham yielded obedience.

The word ob,-i/id is a comjiound, and properly
signifieth to hearken and yield to a thing, or to yield

Vek. 8.]

GOUGE ON HEBREWS.

to that whicli he heareth. Hereof see Chap. v. 8,
Sec. 48.

This giveth a further evidence that faith worketh
obedience. That which he obeyed is thus set down,
to go out into a place. Here is no particular place
set down, for it is in the end of this verse said that
' he knew not whither he went.'

This obedience was a simple obedience, merely
upon the manifestation of God's will ; he could not
tell whether it wei'e a better or a worse place than
that out of which he went.

Such ought our obedience to be to God's call, and
to any manifestation of his will. It must be a simple
obedience in subjection to God's will, without inquir-
ing after the reason thereof, or without objecting any
scruples or difficulties against it. Such was Noah's
faith. See Sec. 27. We must in this case do as
blind men, who have skilful and faithful guides.
They follow their guide, though they cannot see the
way where they go. Much more we may, and must,
follow God and his call.

Sec. 38. Of the place out of tohich Ah-aluim ivas
called.

The word l^OJih, translated go out, is a compound,
whereof see Chap. iii. 16, Sec. 163. It here Lm-
plieth an utter leaving and departing from a
thing.

Here are two terms intended : one from which he
departed ; the other to which.

The former is said to be ' his own country and
his kindred,' Acts vii. 3.

The other was ' a place that he knew not.'

It could not but seem to him a hard matter to
leave the place of his nativity, and, as it is probable,
a place wherein he had a fair inheritance. But God
oft calls his to leave the dearest outward things that
they have. He called his disciples to leave their
father and their calling, Mat. iv. 21. He called Levi
from the receipt of custom, Mat. viii. 9.

This he doth to try whether they respect him and
his will more than external things, John xxi. 15. He
that preferreth anything before God is not worthy of
God, Mat. X. 37.

Let us herein shew ourselves to be of Abraham's
faith, ready to let go anything upon God's call.

One special reason of God's calling Abraham out
of his own country may be gathered from Joshua
xxiv. 2, where it is said that the fathers of Abraham
' served other gods.' So as God hereby called him
from an idolatrous place, lest he should be infected
therewith, herein we have an instance that idolaters
and idolatrous places must be left.

The very notation of the word idolatry giveth
sufficient ground of abandoning communion with
idolaters.

This word idolatry is taken from the Latan, idolola-
Iria, and the Latin from the Greek, iiboiKoKaT^iia,

which is a compound of two nouns. One, i1iu>.ov,
signifieth an idol; the other, y.aron'a, service.

The former is again compounded of a substantive,
s'ibo^, species, spectrum, that signifieth a show, a fan-
ta.-^y, a ghost, or, as the vulgar speak, a hobgoblin ;
and an adjective, oXov, totum, that signifieth whole, or
every whit, or nothing but: so as idol is but a mere
show, ' an idol is nothing.'

The latter, Xar^iia, which is service, from a verb,
Xarfiuiiv, to serve, which hath a notation from an in-
creasing particle, Xa, parlicula intensiva, and a verb,
Toiu, trenip, that signifieth to fear or tremble. This
notation setteth out an idolater in his proper colours.
He is kept in awe by that which is indeed nothing —
only a mere show and fantasy.

The Lord, who meant to make Abraham a root out
of which his church should sprout and grow, would
not suffer him to be in danger of idolatry. Idolatry,
in reference to that relation which is between God and
professors, is a most heinous and hateful sin. God to
them is a husband, John xsxi. 32. Idolatry is a
spiritual adultery, Ezek. xxiii. 37. Adultery breaks
the bond of wedlock, and gives cause of divorce, Jer.
iii. 8. On this ground Ammi is called Lo-ammi,
Hosea i. 9. They who were the people of God iu
profession are accounted no jjeople.

Sec. 39. Of gaining hy following Gods call.

The place whither Abraham was to go is thus de-
scribed, which hs should after receive for an in/ierit-
ance. The land here meant was the land of Canaan,
the fertilest land in all the world, and every way fittest
for habitation.

It is said that he should, \aij.^d>iii\i, receive. See
Chap. ix. 15, Sec. 92. This hath reference to the
giving of a thing; for receiving and giving are relates.
See Chap. iv. 16, Sec. 96. In general it implieth that
such as yield to God's call shall lose nothing thereb}'.
Moses, who refused the honours of Egvpt, was made
ruler of the people of God, Acts vii. 35. Christ ex-
pressly saith, that he that forsaketh anything for his
sake shall receive a hundredfold in this world, and in
the world to come everhisting life, Mark x. 29, 30.

This is sufficient to move us to trust to the divine
providence in every course whereunto we shall there-
by be called. This is more to be trusted unto than
all the treasures of the world, or all that men can do.
Earthly treasuresmay be exhausted,men's purposes may
be frustrated, but God's counsel and will shall stand.

That which he was to receive was not a present
possession, for here is a word that sets out the time
future thus : he should after. This is the interpreta-
tion of one Greek word, i^^eXXe, and inteudeth the
time to come ; so as faith believes things future.
Thmgs to come are to faith as present. Hereby is
confirmed that part of the description of faith that
saith, ' Faith is the substance of things hoped for ;'
which are things to come, Ver. 1, Sec. 3.

GOUGE ON HEBREWS.

[Chap. XI-

Sec. 40. 0/ prom i.ics accomplished in men's posterity.

It is added that Abraham should receive that place
to which he went /or an inheritance.

Of this word inheritance, and of sundry instruc-
tions and directions thence arising, see Chap. i. 14,
Sees. 160, 162.

An inheritance intendcth a perpetual right to a
thing, and that generation after generation, from
parents to children. By God's law an inheritance
was nut to he removed from one stock to another.
Num. xxxvi. 7, &c. This was the reason why Naboth
would not part with his inheritance, though his sove-
reign would have purchased it of him, 1 Kings xxi. 3.
It is noted as a blessing of a good man to ' leave an
inheritance to his children's children,' Prov. xiii. 22.

The Scripture testifieth that God gave no inherit-
ance to Abraham in Canaan, ' no, not so much as to
set his font on,' Acts vii. 5. This therefore hath
reference to his posterity, in whom this was accom-
jilished ; but a long while after he went out of his
country, even almost five hundred years, when Joshua
divided the land among them, Jo.sh. xiii. 7. Sb as
God's promise may be accomplished in a man's pos-
terity. It was given as a sign in the days of Ahaz,
that ' a virgin should conceive, and bear a son,' Isa.
vii. 14. But it was not accomplished tiU about seven
hundred years after.

God is the Lord of times and seasons, and hath
them in his power. Acts i, 7 ; and in his unsearch-
able wisdom can, and doth choose the fittest time for
accomplishing every purpose, Ecclcs. iii. 1. The time
wherein the great promise was accomplished is in this
respect styled ' the fulness of time,' Gal. iv. 4.

We are taught hereby to wait for the accomplish-
ment of such promises as are not yet accomplished,
even these, and such like :

1. The recalling of the rejected Jews, Rom. xi. 26.

2. The bringing iu of the fulness of the Gentiles,
Kom. xi. 25.

3. The destruction of Antichrist, 2 Thes. ii. 8.

4. The perfection of the church, Ejih. v. 27.

5. The resurrection of the bod}', John v. 29.

6. Mansion places j)rovided by Christ, John xiv. 3.

7. A kingdtmi, Luke xii. 32.

The accomplishment of these and other like pro-
mises, we must beli(^vo, pray for, wait for, and perse-
vere iu all these, either till they be accomplished, or
so long as we live. ' Though they tarry, wait,' Hab.
iL 3. 'He that believeth maketh not haste,' Isa.
xxviii. 16.

Sec. 41. Of the kind of Ahrnliams obedience.

The obedience which Abraham yielded to God's
call is set down in the very word that was used in
the call. God called him i^O.O-.Tv, to go out, and
i|^>.<)t, he went out.

Hereby it ia evidenced that true obedience is
ordered according to the rule thereof, which is God's

word. Compare the charge that was given about
making the tabernacle and the appurtenances, Exod.
XXV., itc, with the execution of that charge, Exod.
xxxvi., lire, and you will find their obedience answerable
to the rule. This doth God expressly conjoin, E.xod.
XXV. 40. Hereof see more. Chap. viii. 5, Sec. 17.

To commend Abraham's obedience the more, this
clause is added, not knowing whither he went.

It is probable that before Abraham came out of
his country, God directed him to no particular jilace,
nor made him any pnjraise, but only bade him go
out, and that the more to try the truth of his faith and
the extent of his obedience. Thu.s, when he ba<le
Abraham to offer his son for a burnt-ofl'ering, he did
not tell him how he would provide another offering,
after he had laid his son upon the altar, ready to be
sacrificed, merely to try his faith. See more hereof in
the end of Sec. 37.

Sec. 42. Of Abraham's continuing ivhere God called
him.

Ver 9. By faith he sojourned in the land of promise,
as in a strange country, dwelling in tabernacles with
Isaac and Jacob, the hehswith him of the same promise.

Abraham's obedience to God's call is yet further
amplified by continuing in a strange land. He speak-
eth of the same faith that he did before, ami si'tteth
out a continued vigour thereof. It moved Abraham,
not only once to leave his country, but though he
were a long time in a place unknown, where he had
no settled habitation, yet he repented not of his com-
ing out of his country, nor thought of returning to it
again, as his children in the wilderness did think of
returning to Egj'pt again. Num. xiv. 4, but con-
tinued in a strange country all his days.

The verb a-ocw'x);ff6, translated sojourned, is a com-
pound. The root is a noun, aixoc, which signitieth
a house. The simple verb, (ihiTt, signilieth to dwell,
1 Cor. vii. 12. This compound, tusoixuv, signitieth
to abide in a place. The word in my text importeth
two things.

1. A being in a strange land, and translated ' to be
a stranger,' thus, eii /tovo; «raoo/xt7;, ' Art thou only a
stranger,' Luke xxiv. 18.

2. An abiding or tarrying in a place. In this re-
spect the noun, craso/xio/, that is thence derived, is
tlius tran.slatcd, ' When they dwelt as strangers,' and
thus, 'sojourning,' 1 Pet. i. 17. And anotiicr noun,
natdiKcc, incola, from the same verb, which is trans-
lated, ' one tiiat sojourneth,' and ' a stranger,' Acts
vii. G, 29. It signitieth one that is settled in a strange
land.

Ctrammarians do put this difference betwixt two
words, /jLiroiX(7v, transmigi\ire, cajoixsTv, commorari,
compounded with dilferent prepo.sitions, but the same
veil). The former .'iignitieth to pass from one place
to another ; the latter to abide in a place. Both
these significations are here intended.

Ver. 9.]

GOUGE ON HEBEEWS.

In reference to the former, the land wliere he was
is styled ' a strange land.' He had not been trained
up there all his days, but was removed from another
laud to that.

In relation to the latter, he is said to dwell there.

This eti'ect of faith, that he sojourned and con-
tinued to dwell in the place whither God called him,
giveth instance that faith maketh men hold out. In
this respect we are said by faith ' to wait,' Gal. v. 5.
Faith is said to ' overcome,' 1 John v. 4. By faith
men 'inherit the promise,' Heb. vi. 12. By faith we
are ' saved,' Eph. ii. 8.

This is the best evidence of a true and sound faith
that can be given. Hereof see more. Chap. x. 38,
Sec. 146. Unbelief draws from God, Chap. iii. 12,
Sees. 128, 129.

Sec. 43. Of the land of promise.

The place where Abralnam abode is styled tlie land
of promise. Of the word i'^ayyiXia., translated pro-
mise, see Chap. iv. 1, Sec. G. It is called the land
of promise because it was promised to Abraham and
his posterity, Gen. xiii. 15. There is an emphasis in
this Hebraism, yrt l-ayyikiag, land of promise. It
implieth more than if he had said, a promised land.
Fur the phrase is exclusive, and implieth that of all
the countries of the world, this especially was pro-
mised, and thereupon carrieth this title, ' a land of
promise,' as ' a man of war,' ' a man of might,' men
excellent and eminent therein.

This being added to the aforesaid effect of faith,
sheweth that God's promise puts vigour to faith. He
did the rather abide in that land, because God had
promised to give it him. Closes doth often inculcate
God's 2:)romise, to quicken the faith of the Israehtes,
Deut. vi. 3, and xv. 6, 8, Josh, xxiii. 5.

God's promise being the ground of faith, as hath
been proved. Chap. vi. 96, it must nourish and
strengthen the same.

This may inform us in one special reason of faith's
fainting, which is forgetfulness of God's promise,
Heb. sii. 5, Ps. cxvi. 11. If the oil fail, the lamp
cannot give light.

God's promises are hereupon seriously and fre-
quently to be meditated upon, that our faith may
continue and increase.

The emphasis of this phrase, the land of promise,
impUeth that God's provision is for the best. Though
he called Abraham out of one land, yet he brought
him unto another, which, for excellency's sake, was
styled the land of promise.

Sec. 44. Of Abraham'' s ahidinr/ in a strange land.

The aforesaid land of promise is also called «>.-
XoToicc, a strange country.

This noun, countrii, is not in the Greek. For this
adjective, strange, hath reference to the former sub-
stantive, land, and both these words, strange land,

are joined together, Acts vii. 9. But land and coun-
try set forth one and the same thing ; so us the true
sense is rendered in our English.

The adjective translated strange is the same that
is turned others, Chap. ix. 25, Sec. 127. See there.

That which is strange to one is not Ids own. And
he that is in a place which is not his own, is in a
place strange to him ; yea, such as are not free of
a place, and thereupon have no right thereto, are
strangers. Mat. xvii. io.

The land or country here intended is called strange
in a double respect.

1. In reference to the land of his nativity whence
he came — for herein he had never been before ; so
as for the present it was strange to Abraham.

2. In reference to that possession which his posterity
had thereof in and after Joshua's time. Abraham
himself, and liis son and grandson abode therein, but
not as in their own inheritance ; for they sojourned
among the people of the land, who then were the
proper inhabitants thereof

This particle, w;, as, doth much qualify that epithet,
strange. He doth not simply say, A strange land,
but As a strange land. It was strange upon the
grounds before mentioned ; yet because he had a
promise of it, and his posterity had the actual- posses-
sion of it, it was but ' as a strange one.' He had a
true right unto it, which was the gift of the great
possessor of heaven and earth, who hath all lauds to
dispose as it jjleaseth him.

Thus are we that believe on Christ as strangers in
this world, and the places of our abode are as a
strange land to us ; yet have we a good right to
that which God by his providence bestows upon
us.

It is further said that Abraham divelt there. The
word TiaToir.riaac, translated dwelt, is a compound of
the same simple verb, ohth, that was before trans-
lated sojourned, Sec. 4 ; but with another preposition,
which intends an abiding in a place, and is fitly trans-
lated dli'elt.

Though that particle, u;, as, having reference to
God's promise, doth much qualify the matter, yet the
countr}' being to Abraham himself, and that all his
days, a strange country, he could not but meet with
many difficulties — at least, he might fear many
dangers in regard of the inhabitants of the land
where he then dwelt. Yet his faith passed over all.
For faith overcomes all difficulties ; and the history
giveth instance of many that he met withal, whereby
he was forced twice, in a kind, to deny his wife, at
least to dissemble her, both among the Egyptians,
Gen. xii. 14, <fec., and also among the Philistines,
Gen. XX. 2, etc. He was also forced to arm all that
were able in his house, and to get others to join with
him, for rescuing of Lot. But in all these difficulties
his eye was on God, that liad promised that land, and
so his faith remained invincible.

GOUGE ON HEBREWS.

[Chap. XI.

Sec. 45. Of Abraham! s abiding in tents.

Tlie mansion places wherein Abraham is said to
dwell arc here styled c/.r,ia.i;, tabernacles. As in our
English, so in the Greek ; the same word is here used
that was used before, Chap. viii. 2, Sec. 5. There
see the meaning of the word.

We usually call the mansions which are here
styled tabernacles, ' tents.' They are made of cloth
stretched out and held up with poles, and fastened
with cords and pins to the ground, so as they may
be soon set up, soon taken down, and easily removed
from place to place.

In these Abraham, and such as belonged to him,
dwelt on these grounds —

1. They had no present inheritance whereon to
build houses.

2. They had no assurance of long tarrying in one
place. For Abraham first came out of Ur, in Chaldea,
to Haran ; from Haran ho went to Canaan ; from
Canaan to Egypt ; from Egypt to Canaan again ; from
Canaan to Gerar of the Philistines ; and in Can.aan
he oft removed from place to place; as from Shech^m
to Bethel, thence to Mamre ; after that to Beersheba,
to Hebron, and to other places. In regard of the
many and sundry places whither he removed, it is
.said that 'Abram journeyed in going and journey-
ing,' Gen. xii. 9 ; that is, he was ever and anon
journeying from one place to another. There was
therefore a kind of necessity of his dwelling in tents,
and he was well content therewith ; for believers in
this world are content with any condition wherein
God in this world shall set them. 1'he like might
be instanced in the other patriarchs, in Moses, David,
and sundry others. Pertinent to this purpose is this
profession of the apostle, ' I have learned, in whatso-
ever state I am, therewith to be contented,' <tc.,
Philip, iv. 12, 13. Of contenledness, see Chap. xiii. 5,
Sec. 02.

Tills kind of habitation shewed that they were as
pilgrims, which is more expressly set down hereafter,
Yer. 13.

Sec. 40. Of Abrahanis sojourning with Isaac and
Jacob.

For further confirmation of Abraham's continuing
in that strange land, this clause is added, with Isaac
and Jacob ; this hath reference to his dwelling in
tabernacles. The phrase may be extended to the
faith ; as of Abraham, so also of Ls.aac and Jacob.

In the former respect it sheweth that Abraham
continued to dwell in that strange land till Isaac and
Jacob were both born. Thus the preposition, /itra,
%nth, having reference to dwelling (as if he had said,
dwelt with Isaac and Jacob), implieth a long cohabit-
ation, which was an hundred years. This thus ap-
pears : Abraham was seventy-five years old when he
came first to Canann, Gen. xii. 4. Isaac was born
when ho was an hundred years old, Geu. xxi. 5.

Sixty years after was Jacob bom. Gen. xxv. 20.
Abraham died when he was an hundred and seventy-
five years old. Gen. xxv. 7. Thus Jacob was fifteen
years old when his grandfather, Abraham, died. It
is probable that, so long as Abraham lived, Isaac and
Jacob were of his family. It is expressly said, that
Isaac brought Eebekah into the tent of Sarah, his
mother. Gen. xxiv. 07.

Again, the foresaid preposition, with, may have
reference to the mind and disposition of Isaac and
Jacob, in that they did as Abraham, their father ;
he dwelt in tents all his days, and so did they. Thus
is tliis preposition, ivith, used in other authors.*

In this latter tense it implieth, that Abraham so
well instructed his son and grandson, as they were
content to dwell as he did ; and withal, it giveth a
])roof of the faith of Isaac and Jacob, who lived their
days in tents.

As a ground and reason of their dwelling in this
strange land, the last clause is added, heirs with him
of the sarne promise. This is to be taken in the
largest extent that may be, in reference to Abraham.

Abraham was an heir, so were they. Therefore
they are called co-heirs, or joint-heirs. For this
phrase, hei7-s loith him, is the interpretation of one
Greek word, <niyxy^r,soU/ztii. Of the word heirs, see
Chap. i. 14, Sec. 100.

The ground that Abraham had for that prerogative,
namely, God's promise, they also had. For it is ex-
pressly said, rrii I'nayyO.iaQ rij; a'jrr,:, the same promise,
or, as the emphasis of the Greek articles impl}-, the
very same provme. Of the promise made to Abraham,
read Gen. xii. 2, 3, 7. Of the like promise to Isaac,
read Gen. xxvi. 3 ; and of the same to Jacob, read
Gen. xxviii. 13, 14.

Of this phrase, heirs of promise, see Chap. vi. 17,
Sec. 133.

Sec. 47. Of the city which Abraham looked for.

Ver. 10. For he looked for a city ivhich hath founda-
tions, whose builder and n}aker is God.

In this verse is declared a recompense, which
Abraham, by faith, expected. The first particle, /or,
sheweth that it is a reason of his abiding all his days
in a strange land, even because he looked for a better
place.

The verb s^iify^m, translated looked for, is a com-
pound. Of the composition and signification thereof,
see Chap. x. 27, Sec. 90. It implieth, as a hope of
attaining a thing, so a willingness to tarry and wait
for it. It is applied to Chri.sfs looking for the utter
overthrow of all his enemies, Hcb. .x. 13 ; and to God's
waiting for the repentance of the old world, 1 Peter
iii. 20.

Thus it appears that faith m.adc Abraham wait
for that which he saw not, but hoped for. Thus it
is a proof of the description of faith, Ver. 1, Sec. 3.
' AoKtiy /itri. IlXdrwi-ot, cum Platone consenlire.

Vek. 10.]

GOUGE ON HEBREWS.

That -wHcli he looked for was a city. Of a city,
see Chap. xiii. 14, Sec. 138. A city is commonly
taken for a distinct place compassed about with
walls, and so importeth a place of safety and .secu-
rity. Besides, cities use to have many privileges,
for the benefit of those that appertain thereunto ;
which makes many desire to be free thereof. It is
here metaphorically use ; and lest we should straiten
the place intended thereby too narrowly, that which
Abraham looked for is called a country, and expressly
said to be a heavenli/ country, ver. 16, so as by this
city heaven itself is meant. Canaan also, which was
that country, was a type of heaven.

Heaven is styled a city, to set out the excellency
and benefits thereof.

There is a fit resemblance betwixt heaven and a city
in these and other like respects —

1. A city is a place of safety. It useth to be com-
passed with walls and gates, Neh. iii. 1, &c. In
time of invasions by enemies, thither will subjects fly,
as Jer. xxxv. 11. No place more safe than heaven.

2. A city is compact of many habitations ; so
heaven, John xiv. 2.

3. A city hath sundry degrees of persons apper-
taining unto it, as magistrates, officers of sundry
sorts, and commoners ; so in heaven is God the
Father, Son, and Holy Ghost, angels and saints.

4. In a city useth to be all manner of provision,
and other useful commodities ; so in heaven, nothing
is there wanting that is needful and useful.

5. A city hath statutes and orders for the better
government thereof ; so in heaven — as is evident by
this clause of the Lord's prayer, ' Thy will be done
on earth as it is in heaven ' — the Lord's will is per-
fectly done in heaven.

6. A city hath particular privileges and immuni-
ties. This is implied in this promise of Christ, ' I
will write upon him the name of the city of my God,'
Rev. iii. 12.

7. None but freemen may trade and keep open a
shop in a city : thus none shall have anything to do
in heaven, but ' they which are written in the Lamb's
book of life,' Rev. xxi. 27. These are enrolled as
freemen in the records of the heavenly city.

This sheweth that Abraham had good cause to
abide for a while in tents, seeing he had a city where-
unto he looked, and for which he hoped. That we
may be content to abide in that place wherein God
setteth us on earth, let us make this city our hope,
and look to it, and seek to enter into it. Let us
make our freedom sure unto us, and get our names
to be enrolled therein.

Meditation on this city may be a good comfort and
stay to such as in this world are without house and
home.

This also giveth unto us just cause to inquire after
the statutes, orders, and ordinances of this city, that
we may conform ourselves thereto.

Sec. 48. Of having foundations.

The foresaid city is described, by the stability of it,
in this phrase, ivhich hath foundations.

Of the divers acceptions of the word hfiOJo;,
trunslnted foundation, see Chap. vi. 1, Sec. G.

A good foundation maketh an edifice firm and
stable ; in which respect Christ setteth forth a house
that cannot be overthrown by winds, floods, or rain,
to a house well founded, or set upon a good found-
ation, Mat. vii. 24, 25.

To amiilify this point the more, the plural number
is here used, SiimKIov;, foundations. This number is
oft used for emphasis' sake : as, ' mercies of God,'
Rom. xii. 1 ; ' multitude of tender mercies,' Ps. li. 1 ;
Christ maketh mention of ' many mansions' in heaven,
John xiv. 2. This plural number implieth that none
of them are without foundations.

This city and the mansions therein are thus set
out with foundations, in opposition to the taber-
nacles or tents wherein Abraham and the other
patriarchs dwelt while they were on earth. They
were movable, and might be carried from place to
place, and might be pulled down or overthrown ;
yea, also they were corruptible, and could not always
last : but heaven is immovable, firm, stable, and ever-
lasting. See Chap. xiii. 14, Sec. 139.

Sec. 40. Of the place made by God.

As a further commendation of the foresaid city,
the author of it is thus set down, whose builder and
maher is God. Excellent things, in Canaan's lan-
guage, are said to be of God. As ' a prince of God,'
Gen. xxiii. 6 ; ' cedars of God,' Ps. Ixxx. 10 ; ' moun-
tains of God,' Ps. xxxvi. 6 j ' an army of God,' 1
Chron. xii. 22.

This is here spoken in opposition to cities on earth,
which are made by men. Such a difference was
made betwixt tabernacles. Chap. viiL 4, 2, and Chap,
ix. 11.

Here are two words used, which much set out the
workmanship of God.

The former, TiynlTric, translated builder, according
to the notation of the Greek word, signifieth an artist,
one that doth a thing according to art, or artificially :
for it is derived from a word, rlyvi), that signifieth
art. The other word, ori/iiougyoc, implieth, according
to the notation of it, a public ivorlcman, one that so
openly sets out his work as he is not ashamed
thereof. It is compounded of an adjective, &>!,u.io;,
that signifieth public, and a noun, i;'/ov, that signifieth
work. The governors among the Peloponnenses had
their title, irnxiov^yo;, given unto them from this
word. Both words in general intend one and the
same thing : yet the former may point at the excel-
lency and perfection of the work itself; the latter at
the manifestation thereof, or at God's setting it out
to be seen of men and angels.

The third heaven, which is the place of the

GOUGE ON HEBREWS.

[Chap. XI.

blessed, and where Christ in bis human nature now
is, is the place that is here said to be made by God.
This is it that Abraham looked for ; so as he looked
far above Canaan.

Of God's making these heavens, see Chap. i. 10,
Sees. 132, 134.

Sec. 50. Of llie resolution of llah. xi. 8-10.

Ver. 8. By faith Abralmm, ivlien Ite was called to
to go out to a place which fte should after receive for
an in/ieritance, obeyed, and lie went out, not knowimj
whither lie went.

Ver. 9. By faith fie sojourned in tlie land of pro-
mise, as in a strange country, dwelling in tabernacles
with Isaac and Jacob, the heirs with him of the same
promise.

Ver. 10. For lie looked for a city which hathfouml-
ations, whose builder and maker is God.

Ill these verses is set down a commendation of
Abraham's faith. Here observe,

1. Tbe point described.

2. The description itself, ver. 9.

The thing described is faitli, amplified by tte
author or person whose faith it was, Abraham's.
The description consistcth of two effects.
One, that he went out of a place, ver. 8.
The other, that he abode in a place, ver. 9.
In setting down the former, there is expressed,

1. The cause, which was God's call, he was called.

2. The ctfuct itself.

His calling is amplified by two terms — from whence,
and whither.

The term or place from whence is implied under
this phrase, to r/o out. It importeth the place where
before he had lived, even his own country.

The term, or place whither he went, is set out two
ways.

1. Indefinitely, into a jihtce.

2. More determinately, in this phrase, which he
should after receive for an inheritance.

Here we may observe,

1. An intended possession, which he should after
receive.

2. The kind of jiossession, for an inheritance.
The effect is,

1. Generally set down, in this word, obeyed.

2. Particularly expressed, in this phrase, he went out.
This is amplified by his absolute yielding thereto,

in this phrase, not knotvin;/ tfhilher he went.

In setting down the second part of the description,
the thing described is repeated. By faith, ver. 9.

His abode is set forth,

1. By the act itself, ver 9.

2. ]5y the motive whereby he was incited thereto,
ver. 10.

The act is set out,

1. By the kind of it, which was a sojourning, he
sojourned.

2. By the place where he abode. This is set out,

(1.) By the excellency of it, the land of promise,

(2.) J5y his manner of abiding there. ThLs is,

[l.j Generally propounded, in this phrase, as in a
strange country.

This general noteth out.

First, The condition of the place while Abraham
was in it, stranye.

Secondly, The qualification of it, in this particle, as.

[2.] Particularly expounded ; wherein is declared,

First, His continuing there, in this word, dwelling.

Secondly, The kind of mansions wherein he dwelt,
tabernacles.

Thirdly, The company. This is manifested,

First, By their names, Isaac and Jacob.

Secondly, By their common title, heirs ivith him.

Thirdly, The ground of that title, ]>romise, ampli-
fied by the like privilege of all, in this particle, t/ie
same.

The motive whereby Abraham was incited to the
foresaid effects, was his expectation of a better place.
For, ver. 10.

His expectation is,

1. Expressed, in this word, he looked for.

2. Amplified by the object that he looked for.
This is,

1. Expressed, under the metaphor of a city.

2. Amplified, two ways.

(1.) By the stability of it, in this phrase, which
hath foundaliuns.

(2.) By the founder of it, in these words, whose
builder and maker is God.

Sec. 51. Of observations raised out of Heb. xL
8-10.

I. Faith commends the best. Abraham was one of
the best that are registered in the Old Testament,
and he by faith is commended, ver. 8.

II. God is careful to establish his servants in tfieir
faith. This was the end of changing the name of
Abram into Abraham. See Chap. vi. 19, Sec. 133.

III. God's call is a believer's tvarrant. Abraham
being called of God, testified his fsiith, as is here
set down. See Sec. 36.

IV. God oft calls to forsake the dearest tliat men
liere have. Thus Abraham was called to leave the
land of his nativity and his kindred. See Sec. 38.

V. Places of idolatry are to be left. This was one
reason why God called Abraliam from his country.
See Sec. 38.

VI. God will proi'ide fir such as follow his call.
This is exemplified in this phrase, whieh he s/iould
after receive. See Sec. 39.

VII. God's promise may be performed in one's pos-
terity. This is implied under this phrase, which lie
should after. See Sec. 40.

VIII. Faith believes things future. For that was
to come whcrcuuto Abraham was called. Sec Sec. 39.

Vee. 11.]

GOUGE ON HEBREWS.

IX. God makes his gifts sure. So is an inheritance.
See Sec. 40. _

X. True faith is manifested hy obedience. By faith
Abraham obeyed. See Sec. 41.

XL Ti-ue obedience is manifested in that partiadar
which is given in cliarge. God's charge and Abra-
ham's obedience are set down in the same word. See
Sec. 41.

XII. Obedience to God must he a simple or absolute
obedience. Abraham tliiis yielded to follow God he
knew not whither. See Sec. 41.

XIII. Faith makes hold out, ver. 9. As Abraham
by faith went out of his country, so by the same
faith he abides out of his country. See Sec. 42.

XIV. God's promise puts vigour to faith. Because
Canaan was promised, therefore Abraham believes it,
though he could not then see how he should obtain
it. It is therefore called ' the land of promise.' See
Sec. 43.

XV. Faith 2Msseth over man;/ difficulties. They
who are in a strange land are subject to many straits,
yet Abraham's faith made him abide in a strange
country. See Sec. 44.

XVI. Believers are content with ani/ condition. The
patriarchs were content to dwell in tents. See Sec.
45.

XVII. Believers can all their days live as God
appoints them. Abraham dwelt in tents till Jacob
was born, which was all his days. See Sec. 46.

XVIII. Believers are careful to train up their chil-
dren to their mind. Abraham brought Isaac and
Jacob to dweU with him in tents. See Sec. 46.

XIX. God's p)-omise extends to believers and their
children. This is one end why mention is here made
of Abraham's son and grandsim. See Sec. 46.

XX. Believers are heirs. Such were Abraham,
Isaac, and Jacob. See Sec. 46.

XXI. God's piromise is the ground of that right that
tee have to anythinrj. These were ' heirs of promise.'
See Sec. 46.

XXII. Heaven was the hope of ancient believers, ver.
10. The city here described which Abraham looked
for was heaven. See Sec. 47.

XXIII. Heaven is a city. So it is here called.
See Sec. 47.

XXIV. Heaven is a stable place. It is a place that
hath foundations. See Sec. 48.

XXV. The invisible heavens ivere nuide.

XXVI. Tlie heavens ivere God's special rvorkmanship.
Both these two latter doctrines are intended in the
last clause of this verse. See Sec. 49.

XXVII. Hope of reward may staml with faith. By
faith this reward was hoped for. See Sec. 36.

XXVIII. Faith makes men wait. The word trans-
lated looked for, intends as much. See Sec. 47.

XXIX. J/ope of heaven makes men undergo any-
thing. This ariseth from the inference of this verse
(wherein his hope of heaven is set down) upon the

former verses, wherein is declared what he under-
went. See Sec. 47.

Sec. 52. Of Sara, and her name.

Ver. 11. Through faith also Sara herself received
strength to conceive seed, and zvas delivered of a child
ivhen she was past age, because sJte judged him faithf'd
wlio had promised.

The fifth instance produced for the proof of the
vigour of faith is Sara. It is the second instance
after the flood, and the first of the female sex.

Though our English vary the first word, and put
through instead of by, yet in the Greek it is set
down as all the other instances were, rrisTn ; and the
anaphora, that is, the same word, in the beginning
of every instance is here continued.

The faith here attributed to Sara is the same tbat
was attributed to Abraham, and others before him ;
and therefore this copulative, xa), also, is added : as
if he had said, Sara also had such a faith, though she
were a woman, as the other worthies which were
men had.

There is also a pronoun of emphasis added, thus,
aurri, herself. As if he had said, not her husband
only, by whose faith she might receive the blessing,
but herself also, even by her own faith, received
strength, itc.

Sara, Sajia, was the name that was given to the
woman here spoken of ; but it was afterwards changed
by God himself.

In Hebrew, her first name was '>')1i}, Sarai, Gen.
xi. 29. The last letter of that name in Hebrew,
which is ^ {jod), is a limitation, and restraineth the
meaning of the name. The root, T\'VVi p'rincipatu7)i
obtinuit, vet exercuit, whence that name cometh, signi-
fieth to obtain or exercise principality, Est. i. 22.
Thence a noun, i;i>, princeps, which signifieth a
prince in the masculine gender, Dout. xv. 1, and
rrvHt domina, princess in the feminine, 1 Kings xi. 3.
The name ^"liir, Sarai, signifieth my j^rincess ; whereby
her dignity was restrained to a family that might so
call her.

But God turned the name Sarai to JTVU, Sarah,
Gen. xvii. 15. The same letter, n, that is added in the
midst of Abraham's name, is put in the end of Sarah.

Sarah hath all theradical letters init, and indefinitely,
without any limitation, signifieth a ^^rincess. Hereby
the Lord would shew that she should be a mother
of many people and nations. God's own interpreta-
tions of this name giveth proof hereto ; for it is thus
said, ' She shall be a mother of nations,' Gen. sviL 16.
So Abraham signified, ' a father of many nations,'
Gen. xvii. 5.

There was the same end of changing Sarai her
name, as there was of Abram his name ; for hereby
God would support the faith of the one and of the
other, in that great promise concerning a numerous
seed ; and that the rather because the one was old,

GOUGE ON HEBREWS.

[Chap. XI.

and the other was old and barren. Thus God him-
self helps bis children in regard of their weakness,
and affords means to strengthen tlicm and their
graces, especially their faith in unlikely promises.

Sec. 53. Of women proving God's wnrthies.

This instance of Sarah giveth proof, that women
may be worthies. They may be excellent and eminent
in faith and other graces. Besides this particular
here noted of Sarah, other worthy things also are re-
corded of her, as,

1. She left all other her kindred to go with her
husband, Gen. xi. 31, and xii. '> ; she did nut look
back, as Lot's wife. Gen. xix. 26.

2. After they were come into a strange land, she
went from place to place with her husband, as she
saw occasion, Gen. xii. 11, and xx. 2 ; so as Abraham
may be said to abide here and go thither with Sarah
his wife.

3. She reverenced and obeyed her husband, 1 Pet.
iii. 6.

4. She did not only conceive, bear, and bring fort^j
her son, but gave him suck also. Gen. xxi. 7.

5. She would not suffer her maid to be imperious
or impetuous, Gen. xvi. 4, 5.

6. She accepted her maid upon humbling herself.
Gen. xvi. 9, 15.

7. She was zealous against the bondwoman and
her son, which God approved, Gen. xxi. 10, 12.

8. She in her place was diligent in entertaining
the angels. Gen. xviii. G.

To this instance of Sarah, others are added in this
catalogue ; as Moses his mother, ver. 23, and Rahab,
ver. 31, and the women that received their dead
raised to life, ver. 35.

Both the Old and New Testament are full of many
instances of worthy women. Histories also, of all
nations and all ages, give further proof to the point.

1. Woman was created after the same image that
man was, Gen. i. 27.

2. She is redeemed by the same price, Luke i. 47.

3. She is sanctified by the same Spirit, 1 Pet.
iii. 5.

4. She is co-heir with man of the grace of life,
1 Pet. iu. 7.

5. In all spiritual privileges she is all one as man.
Gal. iii. 28.

1. Most unjust, therefore, and undue, are the invec-
tives of many men against the female sex, as if they
were the corruption of nature, as if they were without
souls, as if they were an imperfect kind, and many the
like more than monstrous absurdities.

2. This ministereth much comfort against that
blemish which the first woman brought upon that
sex, 1 Tim. ii. 14; yea, and against the subjection
and other consequences following upon the woman's
sin, Gen. iii. 16. There are but two things from
which women are barred wherein men have a liberty

and power. One is, authority over a husband ; the
other is, to exercise a ministerial function, 1 Tim.
ii. 12, 1 Cor. xiv. 34. But instead of them he hath
given two great prerogatives. One is, an extra-
ordinary spirit, whereby they have been prophetesses,
as Miriam, Exod. xv. ; Deborah, Judges iv. 4 ; Han-
nah, 1 Sam. ii. 1 ; Huldah, 2 Kings xxii. 14; and
others. The other is, a power and authority over
nations and kingdoms ; for it is prophesied that
queens .shall be nurses to the church, Isa. xlix. 23.

3. This affords an admonition to husbands and
other men, to esteem women as having a right to all
the spiritual privileges that they have, and as ' heirs
together with them of the grace of life,' 1 Pet. iii. 7.

4. This ought to quicken up women to labour
after knowledge, faith, love, and other graces, and to
use all means for attaining the same.

Sec. 54. Of Sarah's receiving strength to conceive
seed.

The particular wherein Sarah is here said to give
proof of her faith is, that she received strength to con-
ceive seed.

The word translated, to conceive, is in Greek a
noun, KaTa(3o}.n, and is usually put for a foundation.
Of the derivation tliereof, see Chap. iv. 3, Sec. 29.
It may here be taken of receiving and retaining
seed, as seed-corn is received and contained by the
eartk

Some' take it for Sarah's conferring seed of her
own ; whereupon this question is started, whether
women have seed as well as men, and a child con-
ceived of the mixture of them both. But the resolu-
tion of such questions I leave to physicians. The
meaning of the apostle is clear, that notwithstanding
she had been long barren, and very aged,- having
lived forty years beyond the ordinary time of women's
bearing children, yet by faith she conceived seed,
whereby she came to be with child, even as a child-
bearing woman.

This she could not do of herself, nor by any strength
or vigour of nature, and thereupon it is said that,
b'jmij.iv 'i>M^i, she received strength. She beheved that
God, who had promised, would, above the course of
nature, give her ability to conceive with child, and to
bring forth a child. So as faith will work vigour
where it was not before.

The apostle exemplifieth this in sundry particulars,
2 Cor. iv. 8-10 ; but especially is this verified in
sundry cures that Christ did. Among others, take
for instance the woman that was cured of her issue of
blood, Mark v. 25, 26, kc.

We certainly fail of many good things that we
might receive from the promises of God, for want of
faith. Christ did not many mighty works in his own
country, because of their unbelief. Mat. xiii. 58.

' Vide Dan. Heinsii, Exercilat. Sacr. in loc.
' Ninety years old, Qen. xvii. 17.

Vek. ] 1.]

GOUGE ON HEBREWS.

How should tills stir us up to use all means for
getting, increasing, and strengthening faith, so much
commended in this chapter ! See for this purpose
The Whole Arvwur of God, on Eph. vi. 17, Of Faith,
Treat. 2, Part 6, Sec. 17, i-c.

This gives a further proof that children are the
blessing of God. See Chap. vi. 1, Sec. 105. For Sarah
received strength to conceive seed, she received it
from the Lord. For it was the Lord that had pro-
mised it, Gen. xvii. 16, and xviii. 10. This is ex-
pressly observed, Ps. cxxvii. 3, and cxxviii. 3.

1. Children, as a blessing, have been craved of
God, Gen. xxv. 21, 1 Sam. i. 10.

2. They have been promised as a blessing, Gen.
xvii. 19.

3. As for a blessing, praise hath been given to God
for them. Gen. xxix. 35, 1 Sam. ii. 1.

4. Directions have been given well to use them,
even as a divine blessing, Eph. vi. 4.

5. It hath been counted a great fault to seek them
otherwise than of God, Gen. xxx. 1, 2.

6. God hath severely upbraided them that have
•abused these blessings, Ezek. xvi. 20, 21.

7. Want of them hath been threatened as a curse,
Hosea ix. 14; and inflicted as a judgment, 2 Sam.
vi. 23.

8. Children are an especial means of propagating
their parents' virtues ; j-ea, of continuing the world,
and especially the church in the world ; and a suc-
cession of them, generation after generation, is the
only way of continiung perpetual service by mortal
men to the immortal God.

It is therefore a very evil disposition to be discon-
tent for having children. It is to be discontent at
God's blessing, as the Israehtes were at manna, Num.
xi. 16.

This discontent is many ways manifested.

1. Some will not marry because they would not
have children.

2. Others for that end marry such as are past
child-bearing.

3. Others will have two beds, to forbear lying with
their wives.

4. Others fret at their wives, because they bring
forth many children.

6. Others, having many children, wish them
dead.

6. There are that unnaturally make away their
children after they are born, yea, some in the very
■womb.

All these fruits of discontent arise from distrast-
fulness. Had men faith in God's providence, they
would account children an especial blessing.

Children being a blessing, we ought to pray for
them, and to praise God for them when we have
them, and to use them as a divine blessing, by well
educating of them. Hereof see Domestic Duties, Treat,
vi. Sec. 6, &c.

Sec. 55. 0/ Sarah's bringing forth a child, being
barren and past age.

To Sarah's conceiving, it is added, that sJie was de-
livered of a child. This is the interpretation of one
Greek word, hiy.i, peperit. We have not one English
word to express the full sense of it. Some thus trans-
late it, she brought forth. Of the Greek word, see
Chap. vi. 7, Sec. 47.

This is added to shew the continuance of God's
blessing, and of her faith. She did not only believe
unto conception, but also unto delivery. Answerably
God blessed her in conceiving and in bringing forth.

Concerning Sarah's faith, this giveth instance, that
true faith continueth tiU that which is believed be
accomplished.

Faith resteth on God, on his properties, on his
promises, and thereupon is supported and kept from
failing.

To amplify the gift of God, and faith of Sarah,
this phrase is added, when she ivas past a<je, or, as it
is in the Greek, beyond or above the time of .age.
The word r,>.r/.ia, translated age, doth also signify
stature, Luke xii. 25, and xix. 3. It is derived from
a word riXixo;, quantus, that implieth measure, Eph.
iv. 13, and signifieth ' how great,' James iii. 5. But
here, as in other places (John ix. 21, 23), it signifieth
age; and the word premised before it, xai^o;, time,
implieth that time wherein women, according to the
ordinary course of nature, are child-bearing. The
preposition, Taja, premised before both the other
words, which signifieth beside, or beyond, sheweth
that the time of age here meant was beyond and above
that time wherein women use to be child-bearing, as
was before noted. Sec. 54. This preposition is in
this case translated against (Rom. iv. IS) ; thus, ^aj
iy.'zi&a, ' against hope,' or ' beyond,' or ' above hope.'

Our English hath fully expressed the apostle's
meaning in this phrase, u'hen she was past age.

The sacred history further testifieth that she was
barren, Gen. xi. 30. Some here insert it thus :^
' Sarah, being barren, received strength,' <tc. Hereby it
appeareth that her faith passed over many difSculties,
as was before noted of Abraham's faith, Sec. 44.

Sec. 5G. Of the ground of a strong faith.

The reason of Sarah's strong faith is thus expressed,
Because she judged him faithful that had promised.

Of the conjunction, M, translated because, see
Chap. ii. 14, Sec. 136. It in general intends the
true ground and cause of her faith, which was her
persuasion of God's truth and faithfulness in making
good his word. God's promise is in itself a sufficient
ground for faith ; and it is the more sure ground, be-
cause he that maketh it is faithful Yet these work
not faith but in such as judge him so to be ; and this
will work an invincible faith.

Of the Greek word ^yiiffaro, tTanslntei Judged, see
' Claromont. Cod. Complut. Edit. Vet. Latin.

GOUGE ON HEBREWS.

[Chap. XI.

Chap. xiii. 7, Sec. 96. The word is oft translated
counteil, or accounted, Pliilii). iii. 7, 8. It iniplicth
an assent of the mind to the truth of a thin;,' ; and
here a full assent, without any doubting at all, as it
is said of her husband, ' lie staggered not at the pro-
mise of God through unbelief, ttc, being fully per-
.suaded, that what God had promised he was able also
to perform,' Iloni. iv. 20, 21.

Ohj. The history niakcth mention of her question-
ing the truth of the i)romise, and doubting of the
accomplishment thereof, Gen. xviii. 12.

Alls. Distinguish times, and her doubting and be-
lieving may be reconciled. For when first she heard
the message, through weakness she distrusted the
event ; but the promise being again repeated, and
she put in mind of God's almighty power, she stead-
fastly believed, Gen. xviii. 14. Thus Zacharias at
first believed not, but afterwards he was strengthened
in faith, Luke i. 20.

Herein we have a proof that weak ones may attain
to a steadfast faith. Tliis maybe by reason of further
means afforded for strengthening faith, and by reason
of God's blessing upon those means.

It is therefore needful and useful to continue the
use of means for strengthening faith, and increasing
other graces. We do not here, while we are in this
world, attain to the full measure of faith, or of any
other grace. We may not, therefore, give over the
use of means, but continue to use them so long as
we live.

Let such as are weak in faith, and subject to doubt-
ings, take notice that weak ones may be strong in
faith, and thereupon use means for strength.

Let ministers, parents, and others that have the
charge of any soul under them, when they observe
any of their charge weak and wavering and doubt-
ing, do their best for strengthening and establishing
them, and that upon this ground, that weak ones
may be made strong.

Two things are joined together, which added much
to the strengthening of her faith : one was the pro-
miser, the other was his property.

The promiser is set down with some emphasis thus,
he that li/id j^romiied. This is the interpretation of
one Greek word, rh fVayyt/Xa/iEKjv, and it pointeth
at God himself, who is here thus described, to shew
the ground of her faith, which was no vain fantas)'
of her own brain, but an express jiromi-sc, and that of
God himself. Of the word translated /))vw«i««^, see
Chap. iv. I, Sec. fi, and (Iliaj.. vi. 13, Sec. 94.

The property that is here noted of God is irisrh,
faithful. Hereof see Chap. ii. 17, Sec. 177.

Tills epithet, faithful, is added to shew the height
of the reason of her believing so incredible a promise,
which was God's truth and faitii fulness in accoiu-
plLshing whatsoever he promiseth, being great or mean,
likely or unlikely.

Of God's promise the ground of faith, and of

God's faithfulness a strong pillar to support it, see
Chap. X. 23, Sec. 73.

Sec. 57. Of the increase and continuance of GotCs
blessing.

Ver. 12. Tlierefjre sprang t/tere even of one, and
him as good as dead, so mang as tlu stars of t/te sly in
multitude, ami as t/ie sand which is bg the sea-slutre
innumerable.

The first illative particle, bih, therefore, sheweth that
this verse is inferred as a consequence following upon
Sarah's faith, which consequence is the recompense
therefor. Whereas before she had lived ninety years
without having any child at all, because she believed
God's promise of giving her a son ; the benefit of that
promise is e.vtended to a numerous, yea, even an in-
numerable offspring.

This is a great encouragement to believe the truth
of God's i)romises, and to rest upon the accomplish-
ment of them.

The benefit of God's promise shall be far extended
unto such, so as faith shall not lose her recompense.

The word 'iyinnHrisav, translated sprang, is of vari-
ous acceptations and significations ; and among others,
it signifieth to he born, or brought forth, in reference
to children that come out of the mother's womb.
Our English hath well expressed the sense of it in
this place by tliis word, sprang, to shew that not the
immediate children of Abraham by Sarah are here
only meant, (fur that was only one,) but his posterity,
generation after generation. Some' translate it thus,
there proceeded a posteri/g.

This implieth the continuance of God's blessing,
that it was not only for one chUd, but for jiosterity,
generation after generation, and also itgiveth evidence
that God can raise great matters out of small begin-
nings, as the waters that came from the sanctuary in-
creased from ankle-deep to a river that could not be
passed over, Ezek. xlvii. 3, .5. This God doth,

1. To manifest and maguifj' his divine power.

2. To make men more thankful. Take instance
hereof in Jacob, Gen. xx.xii. 10. A continual increase
of a blessing causeth thanks to God to be continued
time after time.

3. To keep men from being too much pnfTed up
with the blessing of God. For if they had the ful-
ness of the blessing at first, they would boast too
much thereof ; but blessing increasing by degrees pre-
vents high conceits.

4. Hereby God brings men to use warrantable
means for the increase of his blessing, whenas they
observe that blessing to increase more and more. As
the widow by the increase of oil was moved to call
for vessel after vessel, 2 Kings iv. 5, 6.

This teacheth us to take heed of ' despising the day
of small thiiig,s,' Zcch. iv. 10. Men are too prone
hereunto. This was it that made the Jews despise
' Nati sunt posteri. — Jieza.

Vee. 12.]

GOUGE ON HEBREWS.

Christ. This is it that makes many to scorn the
ministers of C'hrist and their ministry. They are
ready to scoff at the power of God manifested in such
as are wrought upon by the ministry, as Tobiah the
Ammonite did at the Jews for rearing up the wall of
their city, Keh. iv. 3.

Sec. 58. Of the mutual good that a believing hus-
band and u'ife mai/ do each otlier.

The foresaid small beginning of a numerous issue
intended is thus expressed, ap hii, of one. To shew
that this circumstance is remarkable, an eniphatical
particle is set before it, which is the ordinary particle,
y.ai, and ; but here it intends an emphasis, which our
English hath well expressed by this jjarticle, ecen, as
if he had said, only one.

Question is made of the person that should be in-
tended under this word, one. The coherence seems
to refer it to Sarah ; but it is of the masculine gender,
and thereupon supposed to intend Abraham. This
is further confirmed by the next clause, which is also
the masculine gender, xui \isviy.ocii,'j,':toii, and him as good
a3 dead. Which word is applied, even in this case,
to the body of Abraham, Eom. iv. 19.

They that apply it to Abraham say that thus much
concerning Sarah is intended in the former verse, and
therefore the apostle here joineth her husband with
her, as if the copulative were to be translated also,
and thus read, Tlierefore sprang there also of one, and
him as good as dead, &c.

I take it that both of them are here meant, for
husband and wife make but one person, according to
the law of marriage. Gen. ii. 2-1, and that the mascu-
line gender is here used, because, according to the
grammar rule, it is the worthier. Certainly this
numerous issue was a recompense of the faith of
them both, and inferred upon the commendation of
Sarah's faith, because Abraham had in this case be-
lieved in vain, if Sarah also had not believed. For
the promise was approfiriated to Sarah as well as to
Abraham, thus, ' 1 will give thee a son of Sarah,'
Gen. xvii. IG.

By this it is evidenced that a husband may receive
benefit by the faith of his wife, and so likewise a wife
by the faith of her husband, 1 Cor. vii. 14, IG. This
holds especially where both husband and wife are
believers. Judges xiii. 23, 1 Sam. ii. 20.

This conies to pass by reason of their near union,
for by the matrimonial bond two are made one flesh,
Eph. V. 21.

This ought the rather to quicken np the husband
and wife to faith, and the fruits thereof, both for
their own sakes, and also for the sake of their yoke-
fellow.

Sec. 59. Of God's vsing iinlihehj means.
The foresaid faith, both of Abraham and of Sarah,
is further amplified by the seeming impossibility of

having a child, implied in this phrase, aTid him as
good as dead.

The root, fsxpo's, mortitus, from whence this participle,
mixi^MfMiiov, sprouteth, signifieth one that is properly
and actually dead. Acts v. 1 0. Here it is used meta-
phorically, by way of resemblance, in that he had no
more vigour for the begetting of children, than a
dead man to do that which belongs to the liWng. It
cannot here properly be taken, because Abraham was
then living : and the apostle, speaking of this very
thing, and using the same word, thus expresseth his
mind, Abraham ' considered not his own body, now
dead, when he was about a hundred years old,'
Eom. iv. 19.

To make this the more clear the apostle useth a
word of mitigation, raZra, id est, Kara. raZra, which
our English hath thus expressed, as good as; which
implieth that he was not indeed dead, but as it were
dead, and that in reference to the point in hand.

The resemblance may be taken from a tree, wliich
when it ceaseth to bear fruit, and there is no hope that
it should bear any, we say it is dead ; for the vigour
of a tree to sprout forth and bear fruit is accounted
the life of it.

This proves that God can work not only by weak
and unlikely means, or without means, but also by
contrary means ; for this resemblance sheweth that
the living arose from the dead — yet death is contrary
to life. See Chap. ii. 4, Sec. 28, of the various
means which God useth.

Sec. 60. Of hi/perbolical e.rpressions.

The extent of God's blessing is set out to the life ;
first, by resemblances to stars and sand; and then
simply in this word, innumerable.

The two metaphors are proverbial and hyperbolical,
used to set out such things as cannot by man be
numbered.

These two kinds, stars and sand, are innumerable
to men (hereu}ion God, taking Abraham out in a starry
night, bid him number the stars, if he were able,
Gen. XV. 5), but to God they are not, for God
' telleth the number of the stars,' Ps. cxlvii. 4.

ObJ. Astronomers and philosophers set out the
number of stars by the distinct constellations, and
particular stars in their several constellations.

A71S. Though they may by observation set out
many of the most conspicaous stars, yet there are
many more which may be hid from tlieir sight ; or
by reason of their closeness together, in man's ap-
pearance, cannot be set forth or numbered. Much
less can the several sands of the sea be numbered.
Wherefore, to make a nation as manj- as the stars of
heaven and the sand of the sea is hyjierbolical.

Some only make a general resemblance betwixt
Abraham's seed and the stars of the sky and sands
by the sea-shore, thus, as those two are innumerable,
so should Abraham's posterity be innumerable.

GOUGE ON HEBEEWS.

[Chap. XI.

Neither of those senses do directly cross the other,
but both may stand with the intent and scope of the
apostle.

These two comparisons, stars of the sky and sand
by the sea-shore, are frequently used to set forth
innumerable things. ' Thou hast multiplied thy
merchants above the stars of heaven, saith the Lord,'
Nah. iii. IG. It is said of Josejih, that he 'gathered
corn as the saud of tlie sea,' Gen. xli. 49. It is said
of the quails which God gave in the wilderness, that
they were ' like as the sand of the sea,' Ps. l.x.\viii. 27.
God's mercies are said to be ' more tlian the sand,'
Ps. cx.xxix. 18. The armies of the Canaanites are
said to be ' as the sand that is upon the sea-shore in
multitude,' Josh. xi. 4. So the army of the Philis-
tines, 1 Sam. xiiL 5. Hushai advised Absalom to
' gather all Israel as the sand that is by the sea,' 2
Sam. xvii. 11. Thus the multitudes of widows are
said to be increased ' above the sand of the sea,' Jer.
XV. 8. The Babylonians are said to ' gather the cap-
tivity as the sands,' Hab. i. 9. And Solomon's wis-
dom is said to be ' as the sand that is by the sea-shore,'
1 Kings iv. 24. ' *

As for the number of Abraham's offspring, it is set
forth by resemblance to the stars eleven times : thrice
by way of promise, Gen. xv. 5, and xxiii. 17, and
xxvi. 4 ; twice by rehearsing that promise, Exod.
xxxi. 13, 1 Chron. xxvii. 23 ; six times by manifes-
tation of the performance thereof, Deut. i. 10, and
X. 22, and xxviiL G2, Neh. ix. 23, Jer. x.xxiii. 22, and
in this place.

It is also set forth by resemblance of sands nine
times : thrice by promise, Gen. xxii. 1 7, and xxxii.
12, Hosca i. 10; thrice by performance, 1 Kings
iv. 20, Jer. x.xxiii. 22, and in this place ; thrice by
supposition, Isa. x. 22, and xlviii. li), Kom. ix. 27.

Ques. Was Abraham's seed indeed as many as stars
and sand ?

Ans. 1. Proverbial and hyperbolical phrases are
not simply to be taken ; and therefore it is not
necessary that the things compared should in the
letter be answerable unto them. They are used to
set out an exceeding great number, Deut i. 10.

2. If all that have descended from Abraham, and
shall descend from him, be duly weighed, they will
be found exceeding many.

3. All that profess tlie faith of Abraham, that is,
all Christians in all generations, are comprised under
the seed of Abraham, Gal. iii. 29, Hosea i. 10.

4. The apostle here showcth that he intends no
more but that they were innumerable, as he expresseth
in the last word of this verse.

The foresaid hyperboles, and other like unto them,
are used to make things worthy of all observation,
to be the more heeded and better regarded.

1. It appears hereby, th.at to t.ax all hyperbolical
speeches of falsehood and lying savoureth too much
of ignorance of the arts, which the word of God ap-

proveth. Hyperbolical speeches are to move men
not to believe untruths, but to make them the better
to conceive the depth of truth in weighty matters.

2. That hyperboles may not be perverted and
abused, these rules that follow, and others like unto
them, are to be observed.

(1.) Hyperboles must be used of such things as
are indeed true in the substance of them. To say of
things that are in numVjer but small, and of the
increase of them there is no great admiration, they
are as stars and sands, is an abuse. So to say of an
army that is a little discomfited (as the army of the
Israelites was before Ai, Josh. vii. 4, 5), they are
beaten as small as the dust of the earth, 2 Sam. xxii.
43.

(2.) They must be used in weighty truths, which
are worthy of a more than ordinary consideration.
Such are all the h3'perboles used in Scripture ; other-
wise they fail of their main and principal end.

(3.) They must, so near as may, be set out in pro-
verbial sentences. Proverbs are, by common use and
experience, well known, and the meaning of them well
understood. Such are the byperbules of this text.

(4.) !Men must therein shew that they aim more
at the sense and meaning of the matter, than at the
.sound and measure of words. This will be discerned
by an indefinite expressing of them, without words of
infallible certainty : such as these, — just as many as
stars ; full as high as heaven ; eveiy way as small as
dust. Hyperboles are set forth by words of simi-
litude and dissimilitude, rather than by words of
equality and inequality.

(o.) The end of them must be to inform, not to
flatter, as they did who said of Herod's oration, ' It
is the voice of God, and not of a man,' Acts xii. 22.
Herein Cicero much failed in his hyperbolical phrases
of Pompey and Cresar.

(6.) They must be kept in measure. Though they
have a far reach, yet there is a decorum to be kept.
The tales of Garamantus are in this respect most
absurd.

(7.) They may not be brought in comparison with
God, thus, ' as true as God,'

Sec. 61. Of the great increase of God's llessinff.

This last word of the verse, d>a»/'il,ajir(i;, i«n«-
merable, sheweth the end of the two forementioned
hyperboles, stars and sand, which was to set out the
surpassing great number of Abraham's and Sarah's
posterity.

The English word fitly answereth the Greek. Both
of them are compounds. The Greek is derived from
a noun, aj/il.ai;, that significth number, Acts \\. 7.
Thence a verb, a^iO/nu), to number.

The preposition, d»', is privative ; so as this com-
pound setteth out that which cannot be numbered.

This giveth instance that God can increase his
blessing beyond man's apprehension. This may fur-

Vee. 11, 12.]

GOUGE ON HEBREWS.

ther be exemplified in particular persons, in whole
churclies, in the graces that are bestowed upon men,
and in divine ordinances.

1. For persons : how wonderful great was the
increase of God's blessing upon Joseph, Jloses, David,
Daniel, Esther, Mordecai, sundry prophets and
apostles, but especially upon Christ himself, who was
that ' little stone that was cut out of the mountain
without hands, and became a great mountain, and
filled the whole earth !' Dan. ii. 35.

2. For churches : that church which at first was
comprised in one family, and afterwards increased
into twelve tribes, became a very great nation ; but
the Christian church did much more increase.

3. For gifts and graces : they use to grow as
mustard-seed, which is the least of all seeds, but be-
cometh a tree, Mat. xui. 31, 32.

4r. For the ordinances of God : they seem at first
to many contemptible, and are counted foolishness,
1 Cor. i. 1 8 ; but they appear to be ' the p)ower of
God to salvation,' Kom. i. 16.

There is no stint that can be put to the blessing of
God. This is it ' that maketh rich,' Prov. x. 22.
Hence this proverb. Cast me into the sea, and give
me God's blessing, and I shall do well enough.

This giveth us, in small and mean beginnings, to
call and depend upon God for his increase thereof;
and to be persuaded of this, that he can, and will, as
he seeth just cause, give an increase according to,
yea, and beyond our expectation. See more hereof.
Sec. 57.

Sec. 62. OftJie resolution o/Heb. xi. 11, 12.

Ver. 11. Through faith also Sarah herself received
strength to conceive seed, and was delivered of a child
when she was past age, because she judged him faithful
rvho Imd promised,

12. Therefore sprang there even of one, and him
as good as dead, so many as the stars of the sky in
multitude, and as the sand ivhich is by the sea-shore
innumerable.

In these two verses there is a commendation of a
woman's faith. In it is set down —

1. The thing commended.

2. The arguments by which it is commended.
In the former there is expressed —

1. The particular grace, faith.

2. The name of the person in whom that grace
was, Sarah.

The commendation itself is taken from two argu-
ments —

1. From the effects of her faith.

2. From the consequence that followed thereupon.
Two effects are —

1. Propounded.

2. Amplified.

The effects propounded were —
1. To conceive seed.
Vol. m.

2. To be delivered of a child.
These are amplified three ways —

1. By the ground of them, she received strength.

2. By the seeming impossibility, %vlien site was
past age.

3. By the proper cause of all, because she judged,
(fee.

In setting down the cause, we may observe —

1. Her act, she judged.

2. The object of that act, which was God, who ia
described —

(1.) By his goodness, in making /j?w?i?«?.
(2.) By his faithfulness, in performing what he
promised.

The consequence of Sarah's faith is,

1. Generally hinted, in this particle of reference,
therefore.

2. Particularly exemplified.

The exemplification noteth out —

1. The kind of blessing, in this word, sprang tliere.

2. The greatness of it. This is set dovm two
wa3's —

(1.) By the meanness of the beginning.

(2.) By the greatness of the issue.

The meanness of the beginning is manifested —

1. By the singularity of the person, even of one.

2. By the improbabihty of the means, aiid him cU
good as dead.

The greatness of the issue is set out two ways —

1. Comparatively.

2. Simply.

The comparison is taken from two innumerable
things —

1. Stars of the slry.

2. The sand which is by the sea-shore.

The simple expression of the issue is in this word,
innumei'able.

Sec. 63. Of observations raised out of Heb. xi,
11, 12.

I. Women may prove worthies. Sarah, a woman,
is here put in the catalogue of God's ancient wor-
thies. See Sec. 53.

II. God is careful to support weak ones. This was
the end why God turned this name Sarai into Sarah.
See Sec. 52.

III. Faith worh vigour. It was by faith that
Sarah manifested such vigour as is set down in this
verse. See Sec. 52.

IV. Believers receive that which they have not of
themselves. Sarah received strength for that which ia
here noted of her. See Sec. 54.

V. Children are an especial blessing. Under these
phrases, conceiving seed, and delivered of a child, that
blessing is meant. See Sec. 54.

VI. Faith continueth till that which is blessed'^ be
accomplished. Sarah, by faith, did not only conceive

1 Qu. ' believed' ?— Ed.

34.

GOUGE ON HEBREWS.

[C'HAr. XT.

seed, but also was delivered of a child. See Sec.
65.

VII. A weak faith mat/ become strong. Sarah,
■who at first doubted, is here noted to be strong in
faith. See Sec. 50.

VIII. No difficulty hinders tlie viHue of true faith.
Sarah had been long barren, and was past age, yet
by faith was delivered of a child. See Sec. 5G.

IX. Persuasion of the truth of God's 2}romise makes
it powerful to the helievtr. Sarah's judging God to be
faithful, was it that made the i)romise effectual to
her. See Sec. 56.

X. God's jiromise is the ground of faith. This
moved Sarah to believe, because God had promised.
See Sec. 50.

XI. God's faithfulness is an especial prop to faith.
Sarah judged God to be faithful, and thereupon be-
lieved. See Sec. 50.

XII. Faith liath a recompense. The inference of
the twelfth verse upon the eleventh, by this particle,
therefore, gives proof hereof. See Sec. 57.

XIII. A numerous ofsprinr/ is a blessing. This
ariseth in general from the main scope of this verije,
and in particular from this word sjnxtng. See
Sec. 57.

XIV. God can with small means effect great matters.
Out of 07ie he raised an innumerable company. See
Sec. 57.

XV. Husbands and wives may prove a blessing each
to other. This ariseth from the change of the gender.
He had before spoken of Sarah in the feminine gen-
der ; but he applies the blessing to her husband in
the masculine gender. Sec Sec. 58.

XVI. God can bring his 2'mrp)ose to pass by unlikely
means. Sarah's husband was a^ good as dead, j'et
an innumerable issue proceeded from him. See
Sec. 61.

XVII. Old age makes men as dead. In this re-
spect is Abraham said to be as good as dead. See
Sec. 57.

XVIII. Hyperbolical speeches are not iinlavful.
These phrases, as the stars, as the sand, are hyper-
bolical, yet used by the apostle. See Sec. 00.

XIX. God can increase his blessing beyond man's
apprehension. This word, innumerable, and these
metaphors, as the stars, as the sand, prove as much.
See Sec. 61.

Sec. 04. Of 2^ersevering in faith.

Ver. 13. These all died in faith, not having received
the promises, but having seen them afar off, and were
persuaded of them, and embraced them, and confessed
that they were strangers and pilgrims on the earth.

The apostle, from the beginning of this verse to the
Bevcnteentli, insertcth a general commendation both of
those whom he had named, and of others also.

This commendation is proj)oundcd in this verse, and
amplified in the three verses following.

Some extend this general phrase, outci tuvti;, these
all, both forwards and backwards. Forwards, to such
as were named before ; backwards, to such as are
named in the other part of the chapter. He useth
this relative, these, because he wrote this epistle, and
expressed all the names in this chaj)ter, before they to
whom it was sent should read it. So as to them he
might say, all these that are set down in this catalogue.
This is the rather supposed to be the extent of this
phrase, because it is agreeable to the two last verses
of this chapter.

By this it appeareth that true faith exerciseth the
like vigour in all of all sorts ; for under this general
particle, all, sundry sorts of persons are comprised — as
male, female, old, young, great, mean, and other sorts.

It is the same Spirit that worketh in all, and
sheweth forth his power in all, 2 Cor. iv. 13.

The perseverance of all the believers here intended
is set down in this phrase, died in faith. This word,
u'TtiOa.Mov, died, is in Greek a compound ; whereof see
Chap. vii. 8, Sec. 1.

It here implieth that their faith continued all the
days of their Ufe, so long as they had use thereof,
even till death, when in soul they attained to the
fruition of that which they believed.

The faith wherein they died is the same that is
described in the first verse — a justifjing, saving faith.
In this faith they are said to die, because they pos-
sessed not the things promised in this life.

The preposition ■xara, secundum, translated in,
properly signifieth according to, — implying that their
faith remained in them till death.

Ohj. It is expres.sly said of Enoch, that he was
' translated that he should not see death,' ver. 5.

Ans. 1. This may be taken of all that died, as it
is said that Jacob brought all his seed with him into
Egypt (Gen. xlvi. 7), namely, all that were with
him ; for Joseph was before him in Egy[)t.

2. The phrase may be taken synecdochically for
the greatest part, only one being excepted. Thus it
is said that Athaliah destroyed ' all the seed royal,'
yet Joash, the youngest of the king's sons, was not
destroyed, 2 Kings si. 1, 2.

3. Though Enoch did not die as others, yet he was
translated, and his mortality turned into immortality,
which was a kind of death.

4. As long as he lived he continued to live by
faith, which is the main thing here intended.

5. While he lived he had not the fruition of what
he believed.

Of persevering in faith, which is the main thing
here intended, see Chap. iii. 6, Sec. 08.

Sec. 05. Of believers resting on that ichich tlvey enjoy
not.

To amplify their continuing in faith, the apostle
addcth this clause, — )iot having received the promises.

The word ).aj3otTig, received, is the same that was

Vek. 13.]

GOUGE ON HEBREWS.

used, Ver. 8, Sec. 39. It implietli an actual possess-
ing and enjoying of a thing.

Tlie other word, l-ayyt'kiai, promises, is that which
is used, Ver. 9, Sees. -13, 46. It is here taken metony-
mically for the things promised.

And because they were many, the plural number
is used, promises: as, 1. A numerous seed; 2. The
land of Canaan ; 3. Christ himself ; 4. Heaven also.

Besides, the same promise was oft repeated : as to
Abraham, Gen. xii. 2, xv. 5, and xxii. 1 7 ; then to
Isaac, Gen. xxvi. 3, 4 ; after that to Jacob, Gen. xxviii.
13, 14. None of these, nor any of their children that
came immediately from their loins, enjoyed the par-
ticulars promised while they lived on earth. In this
respect they died in faith, still believing that every
promise should in due time be accomplished.

Quest. How can believers that lived before Abraham
be here intended, whenas the special promises of
seed and Canaan were not made unto them t

Ans. 1. The blessed seed, Christ Jesus, which is
the principal seed intended, was made to them all.
Gen. iii. 15.

2. The truth typified by Canaan, which was heaven,
was by faith expected of them all ; and the ark did in
a manner typify the same.

3. They also had special promises, which were
equivalent.

4. It is not necessary that every proof should be
applied to every believer. This general is true of
them all, — all died in faith. To prove this, some
proofs belong to some, other to others.

By this proof — not Imving received the promises — it
is evident that faith resteth on that which it en-
joyeth not. Hereof, see Ver. 1, Sec. 4.

Sec. 66. Of believers emhi-acing proynises a far off.

Though believers enjoy not what they do believe,
yet by faith they see them ; therefore he addeth.
But having seen them. This conjunction aXXa, but,
manifesteth a distinction between receiving and seeing.
They received not the things which they saw.

Of the word i&o>7-ig ab han, translated seen, see
Chap. ii. 8, Sees. 68, 72.

Men see two ways —

1 . With the eyes of their body.

2. With the eyes of their soul ; whereof there are
two sorts :

(1.) The eye of the understanding, Eph. i. IS.

(2.) The eye of faith, Heb. xi. 27.

It is the spiritual sight that is here meant, and
that in both the former respects ; for they well under-
stood what things were promised, and withal they
believed that they should be accomplished ; but with
their bodily ej'es they did not see them.

This word that is added, ffogJ*^:*, afar off, joined
with the former verb of seeing, is a metaphor taken
from seamen, which use to see the countries where-
unto they are sailing afar off.

It is a fit metaphor : for the world is as a sea, the
church therein as a ship, saints as passengers in that
ship ; heaven, and other things promised, are as the
country whereunto they sail. Well may it be said of
those that are here intended, that they saw them
afar off, because they lived in the former ages of the
world.

Besides, a long date was put to the accomplish-
ment of most of the promises, in which respect they
were afar off.

This doth much illustrate their faith, that a long
date for accomplishing what was promised did not
weaken it.

For it is further added, that thej' were persuaded
of them. Of the word 'sueihrii, which we tr.mslate
persuaded, see Chap. vi. 9, Sec. 56. It here impheth
confidence in the accomplishment of what is pro-
mised, and assurance of enjoying the same. This
assurance the apostle doth exemplify in Abraham,
Bom. V. 19.

Hereby we are given to understand that faith
worketh assurance. Full assurance is expressly attri-
buted to faith, Chap. x. 22, Sec. 65.

In regard of that assurance, it is said of these
believers that they embraced them. Of the notation
of the Greek word uS'jra.aa./ievoi, see Chap. xiii. 24,
Sec. 191.

It is ordinarily translated to salute, Rom. xvi. 5,
and the noun derived from this verb, aa-aa/ihi, sigui-
fieth salutation, Luke i. 29.

In salutations men use to embrace one another.
Fitly and properly is it here translated embraced.
The phrase implieth a thankful and joyful resting
on a thing. In testimony hereof, God's people,
when a special promise was brought unto them, were
wont to ' bow down and worship,' Exod. iv. 31.

ObJ. They received not the promises ; how could
they then embrace them ?

Alls. 1. We must distinguish betwixt possession
and expectation. In present possession they did not
receive the promises, but in an assured expectation
they did. For faith gives a being to things future,
ver. 1.

2. This here may metaphorically be taken, follow-
ing the former metaphor of seeing things afar off.
For mariners, and others that sail to a country, so
soon as they espy that country, though afar off, seem
joyfully to embrace it.'-

This verifieth that which was noted, Ver. 1, Sec. 4,
of faith giving an evidence to that which is not ; for
faith resteth on God's word, which is as true as if it
were a deed. What is promised is altogether as true
as if it were accomplished.

Sec. 67. Of believers confessing their viean. estate.
The patriarchs well knew what their present con-
dition was, as is implied under this word, confessed.
' Italiam Isto socii clamore salutant.'— Virg. .^neid. iii.

GOUGE ON HEBEEWS.

[Chap. XI.

Of the composition and meaning of the Greek word
6/jt.oXoyriaavTi:, see Chap. iii. 1, Sec. 27, and Chap. xiii.
15, Sec. Hi. It here iinplieth a free and open pro-
fession of that condition -wherein they ■were, and
giveth evidence that believers are not ashamed of
that condition wherein they are, though it be a mean
and despicable condition.

This may be exemplified in Abraham professing
bis present estate'; yea, and Jacob tcK), Gen. x.\iii. 4,
and xlvii. 9. Oft doth the apostle thus make pro-
fession of his imprisonment, and of his chaiji and
bonds, Eph. iii. 1, and iv. 1, and vi. 20.

Faith pierceth through the thick clouds of all mean-
ness in this world, and bcholdeth that glory which is
prepared for believers : and in that respect makes
the believer not ashamed of a present mean condition,
but ready on all occasions to make profession thereof.

Were we thoroughly acquainted with the invisible,
spiritual, and celestial prerogatives that belong to be-
lievers, and did we believe them, we should not be
ashamed of any mean condition in this world, but,
as occasion recjuireth, be ready to make profession
thereof. »

Sec. C8. Of sfranf/ers and 2nk/ri7ns.

That condition which the aforesaid believers con-
fessed is expressed in these two words, straiigers,
pilgi-ims. Of the former, ^ao/, strangers, see Chap,
xiii. 2, Sec. 14.

The other word, rraoi's-idrifj.oi, pilgrims, in Greek is
a compound. Tlie root 5^/j.o;, whence the simple
noun is derived, signifieth people.

The word used here is a double compound ; for
there are two prepositions, et;', 'Tra^a, with which
it is compounded. It signifieth a going from peoj)le
to people, or from place to place, as pilgrims use to do.
It is translated strangers, 1 Pet. i. 1 ; and strangers
and pilgrims are joined together, 1 Pet. ii. 11.

They do in general imply one and the same thing ;
yet tlicy may be distinguished. For strangers arc so
called in regard of their situation, which was out of
their country ; but pilgrims in regard of their con-
dition, which was to travel towards their country.

Hereby we have instance that saints are as strangers.
This was prefigured in the patriarchs, Exod. vi. 4,
Gen. XV. 13, Ps. xxxi.x. 12. The apostle intimateth
as much of Christians, 1 Pet. ii. 11.

Ohj. Wicked ones arc strangers as well as saints.

Ans. I. They arc not so in their opinion, Ps. xlix.
7, 9, 11 ; Luke xii. 18.

2. Saints are strangers here in reference to their
proper country, which is heaven. In that respect
wicked ones are not strangers.

We that would give evidence that we are true
believers must be as strangers ; and that in these
respects,

1. We must ' u.sc this world as not abusing it,'
1 Cor. vii. 31.

2. We must pass by wrongs, as Isaac did, Gen.
xxvi. 18.

3. We must be content, though we want, PhiL
iv. 11.

4. If we abound, we must be the more thankful,
1 Chron. xxix. 15.

5. We must not be ' busybodies in other men's
matters,' 1 Pet. iv. 15.

6. Our speech, attire, and conversation must shew
that we are of another country, Phil. iii. 20.

7. We must ' abstain from fleshly lusts,' 1 Pet.
ii. 11.

8. We must love strangers, Deut. x. 19.

9. We must do good while we are here. Gal. vi. 10;
we shall hereby gain love.

10. We must be willing to die, 2 Cor. v. 1, 2.
The addition of this other metaphor, pilgrims, to

strangers, giveth proof that saints are as well pilgrims
as strangers.

Hereupon Jacob styleth the course of his life a
' pilgrimage,' Gen. xlvii. 9.

Here they have no resting-place, Heb. xiii. 14.

Besides sundry of the directions before given con-
cerning strangers, these may be added concerning this
metaphor oi pilgrims.

1. That we still press on towards our country,
Phil. iii. 14.

2. That we cast off every weighty thing, Heb.
xii. 1.

3. That we be inquisitive after the way, as Je-
hoshaphat was, 1 Kings xxii. 5, Isa. xxx. 21.

4. That our eye be upon heaven, as they who
desired a heavenly countrj', ver. 16.

Howsoever these two metaphors, strangers, jnl-
grims, may seem a great discouragement, yet the
word affordeth many comforts to uphold our spirits
in these conditions, as,

1. AVe have a city to come, Heb. xiii. 14.

2. Here we are freemen and citizens in reference
to that cit}', Eph. ii. 19.

3. We have an excellent guide, Jesus Christ, Heb.
xii. 2.

4. We have a goodly company, Heb. xii. 1 .

5. We have a sufficient light, which is God's word,
Ps. cxi.x. 105.

6. We have excellent attendants, God's angels,
Ps. xxxiv. 7, and xci. 11.

7. We have sufficient provision.

8. God taketh especial care of strangers and
pilgrims, Deut. x. 18.

9. This condition is not long. The days of our
pilgrimage are but few, Gen. xlvii. 9.

10. There is a rest to come, Heb. iv. 9, Rev.
xiv. 13.

Sec. 69. Saints' meanness only on earth.
By way of limitation the apostle adileth this last
clause, on the earth, Ps, cxix. 19. To that end other

Vkk. 14.]

GOUGE ON HEBREWS.

like clauses in other places are added ; as ^liere
Abraham acknowledgeth himself a stranger, he addeth
this clause, ' with you,' Gen. xxiii. 4 ; and where Jacob
mentioneth the days of the years of his pilgrimage,
he thus expoundeth that phrase, the days of the years
of my life, Gen. xlvii. 9.

1. This world is the time and place of probation.
After it, is the time and place of remuneration.

2. God affords this limitation to shew that this
condition of strangers and pilgrims is not the main
end whereunto we are ordained.

Let this limitation teach us not to overween this
world, which is the time of our being on earth ; but
rather to be content and patient while we are on
earth, and to be willing to depart from it.

Sec. 70. Of professing one's condition.

Ver. 14. For they that say such things, declare
plainly that they seek a country.

This causal, yap, Jor, giveth evidence that this verse
is a reason of that which w-ent before. The most
proper reference that it can have is to the last clause
of the former verse. For this phrase, they that say
such things, is a general expression of the confession
of the patriarchs, that they were strangers and pil-
grims on earth. The argument may be thus framed :

They who profess that they are strangers and pil-
grims on earth, declare plainly that they seek a
country :

But the patriarchs say such things :

Therefore they declare plainly that they seek a
country.

This participle, Xsyoi/re;, sa-yinrj, or, they that say,
intendeth both the truth of the thing, and also the
truth of their heart. As they are indeed strangers
and pilgrims, so in their minds they know it, and in
the sincerity of their heart they acknowledge it.

This phrase, declare plainly, is the interpretation of
one Greek word, f.acawi^ouff/. Of the notation of that
word, see Chap. ix. 24, Sec. 124.

It signifieth so conspicuously and clearly to set out
a thing, as others may plainly discern it, so as no
doubt can be made of it. Our English therefore, to
manifest the emphasis thereof, have added this word,
plainly, ' declare plainly.'

This word is used of those that came put of the
graves after Christ's resurrection, JIat. xxvii. 53. It
is there translated, appeared.

Hers then it is manifested that a true profession
is an evident declaration of one's mind. I say true,
because so much is here intended, and because if a
profession be not true, but dissembled, men are de-
ceived thereby ; and that is declared which is not so.
The Shechemites were deceived with the feigned pro-
fession of the sons of Jacob, Gen. xxxiv. 13, Ac. ; and
Abner and Amasa with the feigned profession of
Joab, 2 Sam. iii. 27, and xx. 9, 10.

Now that is a true profession which, ariseth from

the judgment well enlightened, and from the heart
rightly affected. Thus, ' With the heart man be-
lieveth unto righteousness ; and with the mouth con-
fession is made unto salvation,' Rom. x. 10. Thus
saith the psalmist, as he was a type of Christ, ' Thy
law is within my heart. I have preached righteous-
ness,' Ps. xl. 8, 9.

Thus in all ages have saints, by an open profession,
made declaration of their mind, as Josh. xxiv. 15,
Ruth i. 16; and the people of God after their re-
turn from captivity, Ezra v. 1 1 ; and the apostles in
all their epistles, Rom. i. 1.

Tlie heart is as a treasure. If it be a good heart,
and a true heart, the mouth will utter good and true
things. Mat. xii. 3-5. Hereupon the wise man saith
that ' the heart of the wise teacheth his hps,' Prov.
xvi. 23.

Contrary to this is the profession of many, whose
heart thinketh one thing, and their tongue utters an-
other. For,

1. Many are forward to promise what they intend
not, as Saul promised his elder daughter to David,

1 Sam. xviii. 17 ; and the Jews, who promised
liberty to their servants, Jer. xxxiv. 1 6.

2. Flatterers, who give to men more than their
due, as they who said to Herod, ' It is the voice of a
god ;' and the Herodians, who professed that Christ
taught the way of God in truth, Mat. xxii. 16, which
they did to entangle him.

3. Complimenters, who, to get repute to them-
selves, complain of others' injustice, and profess that
integrity in themselves which is not, as Absalom,

2 Sam. XV. 3, 4.

4. Hypocrites, who draw near God with their
mouth, but remove their heart far from him, Isa.
xxix. 13,

All these, and other like them, pervert the end of
speech, which is plainly to declare the intent of the
heart. One man kuoweth not the things of another
(1 Cor. ii. 11), namely, such things as he inwardly
conceiveth. By a man's own profession of thcni,
they are made known to others. Though there bo
other means of making known a man's mind, as
writing, and signs of sundry sorts, yet the most usual
and ready means is speech. And for this end espe-
cially is an articulate and distinct speech given unto
man.

It becomes us therefore, who are informed in the
mind of God, and in our own condition, plainly to
declare to others as much, and that as occasion is
offered, for the glory of God and good of others ; and
to be so faithful and constant therein, as it may be
said of us, i,u,f>avi'l^oiisi, they declare plainly.

Sec. 71. Of seeking u'hat ive desire.

Upon that mean condition wherein the patriarchs
were on earth, it is said that they seek a country. The
word, hi^rjTom, translated seek, is a compound. Of

GOUGE ON HEBEE'R'3.

[Chap. XI.

the emphasis thereof, see Chap. xiii. 14, Sec. 139.
It implieth an earnest seeking, and that with desire
to obtain what they seek for. It is attributed to
Hcrod'.s seeking after Peter (when he had escaped out
of his clutches), Acts xii. 19. It sctteth out a be-
liever's earnest seeking after that wliich he desireth.
Such was his seeking who said, ' One thing have I
desired of the Lord, that I will seek after,' Ps. xxvii. 4.
And again, ' With my whole heart have I sought thee,'
Ps. cxix. 10.

1. Faith, as it works assurance of attaining that
which it desires, so a persuasion also of the course
that it taketh, and means which it useth for that
end. And this puts life in seeking after it.

2. Faith hath a holy heat in it, and it adds fer-
vour to other graces. 'This makes believers the more
earnest in seeking till they find.

Surely they deceive themselves who pretend faith,
yet are secure and careless in seeking out that which
they pretend to believe. Herein lieth a main differ-
ence betwixt the true believer and him who only
is enlightened in the benefit of that which is to Ije
believed. They may desire that which is good for
themselves, but they seek it not aright — as Balaam,
who desired to ' die the death of the righteous,' Num.
xxiii. 10.

For our better direction in that kind of seeking, I
will distinctly set down both the aberrations in seek-
ing, and also directions for so seeking, as we may ob-
tain. ' Ye ask, and receive not, because ye ask amiss,'
saith an aj)ostle, James iv. 3.

Men use to seek amiss in the means, in the matter,
and in the time.

1. They fail in the means, who use either no means,
or indirect means. They use no means who rest upon
a bare hope, and a vain wish, as Balaam, Num.
xxiii. 10. Or so rest upun supposed predestination,
as they inquire not after tlie way to salvation.
They rest in false means who use any other means
than such as are prescribed in God's word. As
ignorant persons, who think it enough to have a good
meaning ; and superstitious persons, who rest upon
outward performances ; and idolaters, who trust to
means of tlieir own, or other men's inventions.

2. They fail in the manner, who seek feignedly or
carelessly. They seek feignedly who cither outwardly
seem to seek heaven, but inwardly have their hearts
set upon this world, namely, the profits and glory
thereof. All Itjpocrites seek feignedly. As a painted
man is no man, "eo a hypocritical seeking is no seek-
ing. They seek Varclessly who are slothful in seek-
ing, who ' do the work of the Lord negligently,' Jer.
xlviii. 10, and sucft as are negligent in hearing and
cold in prayer. As good not at all as so loosely.

3. They fail in the time, who seek not soon enough,
or long enough. They seek not soon enough, who
neglect the ])rescnt oijportunity. See Chap. iii. 7,
Sec. 76. They seek not long enough, who wax weary,

and leave ofif before they find what they seek. See
Chap. X. 38, Sec. 148.

Most that miss of finding, fail in one of these aber-
rations of seeking.

Directions for right seeking are such as these : —

1. In general, that we set ourselves to do some-
thing. Though our doing be no matter of merit, yet
it may be a means of obtaining our desire.

2. Inquire after the right means. These are, in
the case that we have in hand about a country, prin-
cipal and subordinate. The principal means is Christ
himself, John xiv. 6. Subordinate means are the
word and sacraments, and other divine ordinances.
In these is Christ to be found.

3. Seek sincerely. ' With my whole heart have I
sought thee,' saith he who found the Lord, Ps. cxix.
10. 'Whatsoever you do, do it heartUy, as to the
Lord,' Col. iii. 23.

4. Seek with all diligence, 2 Pet. i. 10, Mat. vi.
33. See Chap. iv. 11, Sec. 64.

5. Lay hold of the first opportunity. See Chap,
iii. 7, Sec. 75.

6. Persevere in seeking till thou obtain. See
Chap. iii. 6, Sec. 68.

See. 72. Of tJie country of believers.

That which the patriarchs sought is here said to be
a country. The Greek word, Tar^ida, is derived from
another noun, rrarr,^, that signLfieth afit/ur, so as it
implieth the place where our father dwelt, and where
he was born. It is in this respect called ' the land
of one's nativity,' Gen. xi. 28. It is also put for the
place where one hath been brought up. Thus, though
Christ were born at Bethlehem in Judea, yet Naza-
reth, where he was brought up, was called his coun-
try, Luke iv. 23, 24 : yea, it is put also for the
place of a man's present habitation, whereunto upon
all occasions he hath resort. Thus Capernaum, where
Christ dwelt after he was thrust out of Nazareth, was
called his country, Mark vi. 14.

The place here intended is called a country, because
it is prepared by our Father as a perpetual habitation.
It is expressly said to be ' a heavenly country,' ver.
16. Thereby he means lieaven itself. It is here
called a country, in ojiposition to the condition where-
in tlie patriarchs were when thej- sought this. They
were then stramjcrs, out of the land of their nativity
and jilace of habitation. They were also pi/tfrims,
travelling to a country. They then, ' professing them-
selves to be strangers and pilgrims, did plainly de-
clare thereby that they sought a country.'

They being men of understanding, and of great
faith, give us hereby to understand that there is a
country for such as are strangers and pilgrims on
earth. The substance of this point is set out by sun-
dry other metaphors, as ' a kingdom,' Luke xii. 32 j
'a city,' ver. K! ; 'an house,' 2 Cor. v. 2 ; 'a build-
ing,' 2 Cor. v. 1 ; ' au habitation,' Luke xvi. 9 ; a

Vee. 15.]

GOUGE ON HEEREWP,

place of ' mansions,' John xiv. 2 ; ' an inheritance,'
1 Pet. i. 4.

This God thus disposeth to shew that the condi-
tion of believers in this world is not that main end
whereunto God hath ordained them. This world is
Christ's school. It is the place and time of education,
and for probation, that we may be fitted for the city,
country, and kingdom here intended.

1. Knowledge hereof and faith herein is sufficient
to uphold us against all the hardness and hazards
that we may meet with in this world.

2. It is a forcible motive to patience, contentment,
and other like graces. Who would not be content a
while, having assurance of such a country ?

3. This is of force to dissuade us from settling our
rest here on earth. Will a traveller who hath a coun-
try to go into, and a fair inheritance therein, set up
his rest in a strange land ?

4. Knowledge of this country should put us on to
walk in the way which leadeth thereunto. God's
word giveth us a good dir^tion herein, Ps. cxix. 105.

5. This is a great encouragement against death, which
is the very gate through which we go into this country.

Sec. 73. Of believers' disi-espect of things beloio.

Ver. 15. And truly, if they had been mindful of
that country from whence they came out, they might
have had opportunity to have returned.

This text may here be brought in, to prevent this
objection, the country which they sought might be
that whence they came. This the apostle proveth to
be most improbable, iu that they had opportunity to
have returned thither, if they had been mindful of it.

Of the Greek conjunction, fj.h, translated truly,
see Chap. vii. 5, Sec. 37.

It Ls sometimes translated verily. It is a word
that doth somewhat heighten the thing affirmed.

This phrase, they had been mindful, is the inter-
pretation of one Greek word, i/Mria6v;ijo\i ; of the
meaning whereof, see Chap. xiii. 3, 7, Sees. 24, 95.
The mindfulness here meant is a remembrance of for-
mer things, with desire to enjoy them again.

The word country is not expressed in the Greek,
but understood in the relative particle, ixi/vnc, tluit ;
for it is of the same gender that the word country is.
And the verb Jg^Xdot, came out, is the same that was
used of Abraham's coming out of his country, ver. 8.

This country, then, was the place where they were
born and brought up ; where their kindred, alliance,
and other friends were ; where they had, or might
have had, houses, lands, and hereditaments, and many
more external delights, profits, preferments, and con-
tents, than in the place where they were.

But this giveth proof that believers do not much
respect the things here below. Like instances might
be given of Lot, Gen. xix. 26, of Kuth, Ruth i. 16,
and of the disciples. Mat, xix. 27, and of these
Hebrews, chap. x. 34, and of all sorts of martyrs.

Faith persuades the soul of better things than tliis
world affords, Hcb. x. 35, 2 Cor. iv. 17. No mar-
vel, then, that they do not much respect things below.

1. False, therefore, is that pretence which they
make of faith whose hearts are wholly and only set
upon this world and tlie things thereof. They are
contrary to things above, 1 John ii. 16. And cau
contraries stand together ?

2. Surely, when the heart is once brought to con-
temn the world, sound faith is wrought therein, espe-
cially if it be upon persuasion of a better. Very rea-
son makes a man choose that which he is persuaded
is the better.

Sec. 74. Of the patriarchs neglecting opportunities
of returning to their country.

The patriarchs' foresaid disrespect of their country
is much amplified by this phrase, they might lutve had
opportunity to have relumed.

There is a little particle joined with this verb, had,
iiyjii a,v, which shews it to be of the potential mood,
and is rightly interpreted might have had. Some
Greek copies, and the Syriac and vulgar Latin, and
sundry interpreters, read it the indicative mood, thus,
they had, but not so properly.

Our English have also fitly interpreted this noun,
opportunity, which signifieth a fit season; for the
Grecians do put such a difference betwixt two words,
xaifog, xifii'ii, which signify time, as we do betwixt
season and time. Acts i. 7.

The patriarchs may be said to have had oppor-
tunity of returning to their country in these respects :

1. There were many external allurements to move
them to return.

2. There were no external impediments to hinder
them. The Canaanites, among whom they dwelt,
did not seek to hold them, as the Egyptians did the
Israelites in Egypt ; nor did their countrynieu use
means to keep them out after they were gone.

3. They had no great external allurements to keep
them where they were.

4. They were not held back by any external em-
ployments.

5. In that long time that they lived as strangers,
they might have taken some season or other — if not
in cold of winter or in heat of summer, yet in spring
or autumn, if not in times of scarcity, yet iu time of
plenty — to have returned.

6. They had time and means to accommodate
themselves with all things needful, for all that be-
longed unto them, to help them in their journey.

But this neglect of worldly opportunities was an
evidence that their hearts were not set upon this
world, but that they sought another countrj'. This
the apostle doth clearly exemplify in Moses, ver. 24.

The world hath an adamantine force to draw men's
hearts to it, and a gluish quality to hold them close
to it.

GOUGE ON HEBREWS.

[Chap. XI-

This is a conviction of such as omit no opportunity
of heaping honours, offices, and livings one upon
another, of gaining goods excessively, of pursuing
pleasures without hoe, that they have not another
country to seek after.

Let us learn to give such evidence of seeking after
another home, by taking off our hearts from this
world, and passing by the opportunities which others
take of gaining the world.

Sec. 75. Of believers desiring tlie better.
Ver. 16. But now they desire a better coxmtry,
that is, a heavenly : wherefore God is not ashamed to
be called their God: for lie Juith 2>rq)ared for them a
city.

This verse doth plainly declare what country it
was that the patriarchs sought ; so as it hath an
especial reference to ver. 14.

Of these two particles, vuv'i dl, hut noio, sec Chap,
viii. G, Sec. 22.

They imply an assumption of one thing upon the
rejection of another.

The patriarchs desired not a country on earth, but
a better in heaven.

The verb, hiyoirai, translated desire, is derived
from another, ofiycii, porrigo, that signitieth to reach
out. It is api)lied to stretching out of the hand
with desire of having such and such a thing ; and it
implies an earnest desire — yea, it includes a care in
using means for obtaining that desire.

The philosopher opposeth the Greek word, o-AyiaSai,
appetere, which signitieth to desire, to another, f suyt/n,
fugere, which signifieth to shun, or Jly from.

It is applied to the desire of a covetous man
(1 Tim. vi. 10), which useth to be great. It is also
applied to a desire of the ministerial function
(1 Tim. iii. 1). A noun, o^^i;, libido, which signifieth
lust, that is, an earnest desire, is derived from this
verb, Rom. i. 27.

This is here noted as a fruit of faith, which ear-
nestly desireth what it doth desire. For true faith
is placed upon such objects as draw the heart of man
thereunto.

Hereby wc may know whether our desire of
spiritual and heavenly things be of faith or uo.

That which the patriarchs so desired is said to be
a better country. The word country is not in the
Greek, but by the elegance of that tongue understood
under this word better, which hath reference to the
word country, ver. 14.

Of this epithet, Ksiirront, better, see Chap. i. 4,
Sec. 39.

The country here meant is styled better, in opposi-
tion to that earthly country which fhcy left. It is
thus indefinitely set down better, becau.se the excel-
lency of it cannot be cxjircsscd. Wherein any
country hath an excellency, therein this is better.
Thia general givcth us to understand, that be-

lievers, in neglecting anything here below, aim at a
better.

These Hebrews ' took joyfully the spoiling of their
goods, knowing that they had a better substance,'
Heb. X. 34.

Martyrs accepted not deliverance, that they might
obtain a better resurrection, ver. 35. David pre-
ferred the law ' before thousands of gold and silver,'
because it was better, Ps. c.xLx. 72. The like is said
of wisdom in reference to rubies, Prov. viii. 11.

Christ is ' made wisdom ' to believers, 1 Cor. i. 30.
And they have ' the spirit of wisdom, and revelation
in the knowledge of Christ,' Eph. 1. 8, 17.

How preposterous is the censure of worldlings con-
cerning believers, who account believers egregious
fools in that very respect wherein their wisdom is
most manifested !

For it is an especial point of wisdom well to dis-
cern the things that are most excellent, and answer-
ably to desire them.

Let us herein give proof of our faith, by under-
standing what are the better things ; and by affecting
them so as we may desire the better, and endeavour
after the better, Phil. iii. 7, 8, <tc.

Sec. 7G. Of heaven the hope of beliei'ers.

That the apostle might plainly declare what kind
of countrj'it was that they sought, he thus expresseth
it — that is, a heavenly. This phrase, rouTiaTi, that is,
is a general note of explanation, whereof see Chap. x.
20, Sec. 58. In general, it sheweth that ambiguous
points are to be made clear and plain.

This word, heavenly, doth distinctly shew the kind
of country.

Of the word translated heavenly, see Chap. iii. 1,
Sec. 15. It is a compound, and eniphatical ; word
for word it may be translated supercelestiul, above the
heavens, namely, the visible heavens. It is that
place which is called ' the third heaven,' 2 Cor. xii. 2.

Hereby it appeareth that heaven was the aim of
ancient believers. Jacob expected as much. Gen.
xlix. 18, and Job, chap. xix. 2G, and David, Ps.
xvii. 15.

In heaven is the best manifestation of God's pre-
sence ; there the beatifical vision is to be enjoyed ;
there is Christ in his human nature ; there is an un-
mixed society of saints ; there is fulness of glory.
What can be desired that is not there ?

A due consideration hereof would put us on to
sundry duties.

1. It will raise our hearts aloft, and make us soar
above this world, Col. iii. 1, 2.

2. It w^U conform the whole man to those in
heaven, Phil. iii. 20, Mat. vi. 10.

3. It will enlarge the heart to all thankfulness,
1 Pet. i. 3, 4.

4. It will direct us to a wise choice of the best
treasure, Mat. vi. 20.

Vee. 16.]

GOUGE ON HEBREWS.

5. It will -nean us from this world, and make us
the less esteem it, 1 Cor. vii. 31.

6. It will support us in all losses, Heb. x. 31.

7. It will encourage against all fears, Luke xii. 32.

8. It will keep from fainting, 2 Cor. iv. 16, IS.

9. It makes death welcome, Phil. i. 21, 2 Cor. v.
1, 2 Tim. iv. 7.

10. It moderates mourning for believers dejiarted,
1 Thes. iv. 14.

Of heaven the reward of saint.?, see Chap. s. 31,
Sec. 131.

Sec. 77. Of God!s not being ashamed of believers.

So well did God approve of the foresaid desire of
the patriarchs, as he was moved thereby to give evi-
dence of his special respect unto them. That that
which follows is a recompense of the foresaid desire,
is evident by this illative conjunction, bi'o, wherefore.
Thereof, see Chap. iii. 7, Sec. 73.

This iiarticle doth oft set out an evidence of a
cau.se ; as when "we see trees bud, we say, therefore
they have life ; or when there is a smoke in the
chimney, therefore there is fire.

Here it setteth forth a consequence of their faith,
they so and so believed, ' therefore God was not
ashamed of them.'

By this it is evidenced that the faith of believers
is not in vain. As in sundry otlier particulars, so in
the cures which Christ wrought while he was on
earth, this is manifested. But most of all in this
which here foUoweth, God is not ashamed to he called
their God. Of the word, iTona-^vvfrai, translated
ashamed, see Chap. ii. 11, Sec. 108. To speak ac-
cording to the meaning of the word, God blusheth
not through shame of them, as if he thought him-
self disgraced by them. This is spoken of God, di^sw-
ffoVo^fcij, after the manner of man. It implieth a joy-
ful acknowledgment of them,'as a father of a gracious
son. The negative expression, oix /craiff^/uisra/, is not
ashamed, hath an emphasis, and implieth that their
disposition was no matter of di-sgrace, to make God
ashamed of them. The hke is noted of Christ, that
' he was not ashamed to call them brethren.' Chap,
ii. 11, Sec. 108. Sundry points there delivered may
be here applied.

Sec. 78. Of God's being the specird God of believers.

The evidence whereby it is manifested that God
was not ashamed of them, was this: to be called their
God. The Greek I'zr/.aXiTsSoii is a compound. Of
the simple verb which signifieth to call, see Chap.
iii. 1, Sec. 13. The preposition with which it is here
compounded signifieth to, or iqion. Tliis compound
word is oft used to set out the surname, or some title
added to a man's name, as Joses, who was surnamed
Barnabas, Acts iv. 36 ; and Judas, surnamed Iscariot,
Luke sxii. 3. Thus this title, their God, is a kind of
surname.

It implieth that the Lord is in special manner the
God of believers — such are the members of his church.
This special relation is applied to God in all persons of
both numbers ; as.

My God, I'^x, Ps. xxii. 1 ; thy God, '^''nbii. Ps.
1. 7 ; his God, in'?K, Num. xxv. 13 ; our God,
^J''^7^<. Ps. xlvill. U; your God, DD'n'^N, Gen.
xUii. 23 ; their God, □H'Tl'^f*, Lev. xxi. ; the God
of Abraham, Isaac, and Jacob, Exod. iii. 6 ; the God of
Elias, 2 Kings ii. 14 ; the God of Daniel, Dan. vi. 26;
the God of Shadrach, Meshech, and Abediiego, Dan.
iii. 28 ; the God of Israel, Exod. v. 1 ; the God of
the Hebrews, Exod. v. 3 ; the God of the Jews, Rom.
iii. 29 ; the God of the Gentiles, Rom. iiL 29 ; the
God of Jeshurun, or of the righteous, Deut. xxxiii.26 j
the God of the living, Mat. xxii. 32.

Of the special relation, see Chap. viii. 10, Sec. 67.

This aflFords matter of admiration, exhortation, direc-
tion, and consolation.

1. If the psalmist had cause to admire God's good-
ness, in regard of that dignity which God conferred on
man at his first creation, Ps. viii. 1, how much more
ought we to admire this dignity 1 In this respect,
said the disciple of Christ, ' How is it that thou wilt
manifest thyself unto us, and not unto the world?'
John xiv. 22. In us, as we are of ourselves, there
is no more than in others, it is God's grace which
makes the difference.

2. Just cause there is of exhorting one another to
get assurance of this dignity : it is a matter worthy
our best diligence.

(1.) It distinguish eth a true justifying faith from
all other kinds of faith.

(2.) It emboldeneth us to go to God in all our
needs. ' I will go to my father,' saith the prodigal,
Luke XV. 18.

(3.) It makes us rest upon God for all needful pro-
vision and protection, Ps. xci. 2, 3.

(4.) It enlarge th the heart in prayer and praise,
Ps. xviii. 2, 3.

(5.) It makes us cleave to God when others fly
from him, Ps. xlvi. 5-7.

3. For direction. Take notice of the fruits of
God's special favour to thee. For God bestoweth
common favours upon all of all sorts, Mat. v. 45.
Yet he hath special favours for those whose God ia
peculiar he is ; as,

(1.) AU spiritual blessings, Eph. i. 3.

(2.) Sundry particular graces : as,

'1.1 Understanding of God's will. Col. i. 9.

2.1 Justifying faith, Rom. v. 1 .

3. J Saving hope, Rom. viii. 24.

4.1 Brotherly love, 1 John iv. 18.

5.1 Repentance, Acts ii. 38.

6.1 Xew obedience.

7. J Patience, James V. 11.
(3.) The effects of these, as, peace of conscience,
joy in the Holy Ghost, comfort in spirit.

GOUGE ON HEBREWS.

[Chap. XI.

All these, and others like unto them, proceed from
the spirit, whcrcliy we are united to Christ, and so
may be assured that God is our God in special.

4. Nothing can minister unto a man sounder and
greater comfort than this prerogative, that God is his
God. What can such a one want 1 What danger
need he fear 1 What good may not be expected t
What can more be desired ] Wherein may a man
more solace himself 1 AVlicreon may he be more con-
fident 1 On this ground we may well say, ' Our lines
are fallen to us iu a fair place,' Ps. xvi. 5, 6.

Sec. 79. Of God's jyreparing a ntij.

An evidence that God was not ashamed to be called
the God of the patriarchs is thus expressed, for he
Imth jirepnred for thein a city. This causal, ya?, for,
implieth a reason ; and the reason is taken from God's
care of them. He was carefid to provide for them a
place where they might ever be with hira. This also
might be a reason why they sought the aforesaid
heavenly country, even because God had prepared it
as a city for them to abide in.

The verb, ^TO//xaffs, translated prepared, is derived
from a noun, 'eToi,u,oi, that signifieth ready, ot prepared.
Mat. XXV. 10. It implieth a precedent act, Mat.
xxvi. 19, John xiv. 2, 3. Thus God is said to pre-
pare, because iu his eternal counsel he did appoint it
for them. Mat. xx. 23, 1 Cor. ii. 9, Mat. xxxv. 24.
This God did,

1. In regard of himself, to give evidence of his
free grace in ordaining so great a matter for those
who were not yet born, and in that respect could not
be imagined to deserve anything, Rom. ix. 11.

0>>j. It might be prepared to be bestowed on such
as might afterwards merit it.

A7ts. 1. This clean thwarts the end of God's pro-
mise, wliich was the glory of his grace and mercy,
Eph. i. 6, Rom. ix. 15.

2. As God prepared the place, so likewise the per-
sons for whom it was prepared, who are styled
' vessels of mercy, which he had afore prepared unto
glory,' Rom. ix. 23.

2. God prepared this place beforehand, to encou-
rage men to walk in that way wherein they may
attain to this place. A reward prepared and set
before one much puts him on to do what he can
for attaining thereunto. This encouraged Moses,
ver. 20, yea, and Christ himself, chap. xii. 2.

This preparation puts us on to sundry duties :

1. To inqiiire after this place, that we may know
what is prepared for us, Jcr. vi. 16.

2. To search after the way and means whereby we
may attain thereunto. God's word is a good help
herein, Ps. cxix. 10.5.

3. The way being found out, to walk in it, Isa.
XXX. 21. The two former are in vain without this,
Luke xii. 48.

i. To keep straight on in this way, for there are

divers by-paths. AVe must therefore turn neither to
the right hand nor to the left, Deut. v. 32, Heb.
xii. 13.

5. To go on in this way well prepared, and that with
the whole armour of God, Eph. vi. 13, ifec. Wise
travellers will not go abroad without a sword.
Thieves and wolves are emboldened to set upon him
that hath no weapon.

G. To i)ersevcre and hold on in this way tiU thou
come to this city, otherwise thou mayest miss of it,
Mat. X. 22.

The place which is prepared for them is styled
a citi/. By city is here meant that heavenlj' country,
whereof before. Sec. 7G. This addeth some more
emphasis. There was not only in general a country,
but more particularly a cily, for them to be free of.
Heaven is styled a city by reason of the fit resem-
blance betwixt it and a city; whereof, see Ver. 10,
Sec. 47.

Sec. 80. Of the persons for who/n the heavenly ciiy
is prepared.

There is a relative particle, concerning the persons
for whom the aforesaid city is prepared, that wants
not emphasis : it is thus expressed, alroT;, for them.
It hath reference to those whose faith is here com-
mended ; even those concerning whom it is said,
' God is not ashamed to be called their God.' Thus
it appeareth that heaven is prepared for God's pecu-
liar people. These are they whom Christ caUeth
' a little flock,' to whom ' it is their Father's pleasure
to give them a kingdom,' Luke xii. 32 ; and they
whom Christ styleth ' the blessed of his Father.'
The usual notes of distinction betwixt persons give
further proof hereof; as ' elect,' Col. iii. 12 ; ' heirs
of salvation,' Heb. i. 14; 'heirs of the kingdom,*
James ii. 5 ; ' heirs of the grace of life,' 1 Pet. iii. 7 ;
'children of the resurrection,' Luke xx. 36; 'chil-
dren of the kingdom,' Mat. xiii. 38.

Ohj. Such as shall be cast out into utter dark-
ness are also styled children of the kingdom, Mat.
viii. 12.

Ans. They are so called, not in regard of their
spiritual condition or disposition, but merely in re-
gard of their seeming profession and external voca-
tion.

God prepareth a place for a peculiar people, to
shew that what he doth towards the children of men
he doth upon his own mere good pleasure. Mat. xi.
28, Luke xii. 32, Rom. ix. 23.

1. This doth much amplify that great privilege
of the Lord's being God to a peculiar people, and
of that reward that followeth thereupon. It is not
a common privilege for all of all sorts, but for them
that believe. This was it that enlarged Christ's
heart to give thanks unto God for those on whom
this privilege was conferred, Mat. xi. 28.

2. This tcacheth believers to be content with their

Ver. IS-IC]

GOUGE ON HEBEETCS.

present condition, and not to envj' the wealtli, and
honours, and other privileges of them for whom this
city is not prepared.

3. This inciteth us to 'give all diligence to make
our calling and election sure.' If once we gain assur-
ance that the Lord is in special our God, we may
rest upon it that we have a right to this city, that
it is prepared for us, that we are ordained to it,
that we shall be admitted into it, and ever abide
in it.

Sec. 81. Of the resolution q/^"Heb. si. 13-16.

Ver.' 1 3. These all died in faith, not having received
the promises, hut having seen thei?i afar off, and were
persuaded of them, and embraced them, and confessed
that they tvere st7-angers and pi/griyns on the earth.

14. For they tluit say such things declare j^lainly
tJtat th^y seeh a country.

15. And tridy, if they luid been mindful of that
country from vlience they came out, ilvey might have
Juid opportunity to Jiave returned.

16. But noiv tliey desire a better country, tfuit is,
a heavenly; wJierefore God is not asliamed to he
cidled their God; for he hath pn'epared for them a
city.

The sum of these four verses is a commendation of
the patriarchs.

Hereof are two parts :

1. The substance of the commendation, vers.
13-15.

2. A consequence following thereupon, ver. 16.
The substance is,

1. Propounded, ver. 13.

2. Confirmed, ver. 14, 15.

In propounding it are set down,

1. The persons commended, these all.

2. The point for which they are commended ;
which is,

(1.) Expressed.

(2.) Illustrated.

Two things are expressed,

[1.] The kind of grace for which they are com-
mended, faith.

[2.] Their continuing therein, in this word, di^d.

The point is illustrated two ways :

[1.] Negatively; thus, not having received the p>ro-
niises.

[2.] Affirmatively ; and that by four eflfects :

First, I'liey saw the promises afar off.

Secondly, They were persuaded of tliem.

Thirdly, They embraced them.

Fourthly, They confessed their present condition.

Their condition is,

First, Described by two metaphors, strangers, pil-
grims.

Secondly, Limited, in this phrase, on the earth.

The last of the four effects is confirmed, vers. 14,
1 5 ; wherein we have,

1. The kind of argument, ver. 14.

2. The force thereof, ver. 15.

The kind of argument is taken from their intend-
ment. In setting down whereof,

1. Their profession is repeated, in this phrase,
they that say such things.

2. Their intendment is declared.
The declaration is,

(1.) Generally hinted, thus, declare plainly.

(2.) Particularly expressed.

In the expression is noted,

[1.1 Their endeavours, they seel:

[2.] The object that they seek, a country.

The force of the argument consisteth in their for-
bearing to return.

Tills is set out by way of supposition ; wherein is
set down,

1. The kind of supposition.

2. A consequence inferred thereupon.

In setting down the kind, we may distinguish,
(1.) The act supposed, if they had been mindful.
(2.) The object of that act. This is,

1. Generally propounded, that country.

2. Particularly exemplified, from whence they came
out.

In the consequence is manifested,

1. What they might have done; they might have
ret>irned.

2. The ground thereof; they had opportunity to
do it.

The consequence following upon their foresaid faith
was a remuneration, ver. 1 6.
Here observe,

1. The ground.

2. The kind thereo£
The ground is,

1. Propounded.

2. Explained.

In propounding the ground is noted,

1. Their desire.

2. The thing desired, which was, a country.
That country is illustrated,

1. Comparatively, a better, namely, tlyin that which
they left.

2. Simply, in this word, heavenly.

The kind of remuneration consisteth of two parts.

1. A special relation betwixt God and them.

2. An especial provision for them.

In setting down the relation, we may observe,

1. The inference of it, in this illative conjunction,
tvherefore.

2. The substance of it. This is set out,
(1.) By the matter, God is their God.

(2.) By the manner of expressing it, and that two
ways.

[1.] He is not ashamed thereof.
[2.] He is willing to be so called.
The provision is set out,

GOUGE ON HEBREWS.

[CilAP. XI.

1. By the divine act, God hath prepared.

2. By the subject that is prepared, a city.

3. By the persons for whom, fur tlinn.

Sec. 82. Of observations raised out of Heb. xi.
13-16.

I. Faith manifesteth her vigour in all sorts of people.
This general jiarticle, tlt^se all, giveth proof hereunto.
See Sec. 64.

II. True faith fails not. For believers die in faith.
See Sec. 64.

III. Believers rest on that which tlieij enjoy not.
This phrase, not having received the promises, giveth
evidence hereof. See Sec. 65.

IV. Believers see things afar off. So did the pa-
triarchs. See Sec. 66.

V. True faith pjroduceth assurance. The word
persuaded intends as much. See Sec. 66.

VI. Faith gives evidence to that which yet is not.
This metaphor, tmhrojced, implies as much. See
Sec. 66.

VII. Faith makes men not asJiamed of tluir condi-
tion. They who freely confess their condition are
not ashamed of it. See Sec. 67.

VIII. Saints are strangers. So they are here
called. See Sec. 68.

IX. Saints are pilgrims. Thus also are they here
called. See Sec. 68.

X. The mean condition of saints is only in this
world, for it is on the earth. See Sec. 09.

XI. A true profession is an evident declaration of
one's mind. Thus much doth the apostle infer from
the profession of the patriarchs. See Sec. 70.

XII. Believers seek after that which tlwy desire.
The apostle inferreth this from the patriarchs' desire.
See Sec. 71.

XIII. Tlvere is a country for sai7its who are strangers
and pilgri)ns. They that professed themselves strangers
and pUgrims sought this country. See Sec. 72.

XIV. Believers do not much respect things below.
This phrase, if they had been mindful of titat country,
giveth instance thereof. See Sec. 73.

XV. Neglect of worldly opportunities is an evidence
that the lieart is not set on the world. Hereby the
patriarchs shewed that their heart was not set upon
their earthly country. See Sec. 74.

XVI. Believers aim at better things in neglecting
things 2}>'fsent. By the patriarchs' neglect of their
own country, the apostle infers that they desired a
better. See Sec. 75.

XVII. Heaven is tlve aim of believers. That coun-
try which believers of old desired is here styled
heavenly. See Sec. 76.

XVIII. Mans respect to God is an evidence of God's
respect to man. This ariseth from tliis illative particle,
wlurefore. Sec Sec. 77.

XIX. Goil accounteth believers on him no di.igrace
uiUo him. He is not ashamed of them. Sec Sec. 77.

XX. The Lord is- in specicd manner the God of be-
lievers. He is called their God. See Sec. 78.

XX. Heaven is a true city. So it is here called.
See Sec. 79.

XXI. Heaven is beforehand prepared. For God
hath prepared it. See Sec. 79.

XXII. Heaven is prepared for a peculiar people.
See Sec. 80.

XXIII. Believers' recompense is answerable to their
damage.

XXIV. Believers recompense far exceeds their damage.
The believers mentioned by the apostle left their

own country, and had another i)repared for them,
and that other was a heavenly, which was far bet-
ter. Of these two, see Chap. x. 34, Sec. 130.

Sec. 83. Of God's trying Abrahctm.

Ver. 17. By faith Abraham, when lie zvas tried,
offered up Isaac: and he that had received tlie pro-
mises offered up his only-begotten son,

18. Of whom it ivas said, T/tat in Isaac shall thy
seed be called:

19. Accounting tJutt God toas able to raise him up,
even from tJie dead ; from whence also lie received him
ill afgure.

In these three verses the apostle produceth a fur-
ther confirmation of Abraham's faith. The verses
betwixt the tenth and the first of these may be in-
cluded in a parenthesis, and so these verses follow
upon those which before set forth the faith of Abra-
ham in particular. Two eWdences were given before
of the truth and soundness of his faith.

One was, his leaving of his own countr)-, ver. 8.

The other was, his sojourning in a strange country,
vers. 9, 10.

This is a third evidence, and though the last, yet
not the least of the three, but rather the greatest ;
yea, the greatest of all that are given of others' faith.
I suppose I may further say, the greatest that ever
was given by any mere man.

Of the kind of faith, and of the name of the per-
son, Abraham, see Ver. 8, Sec. 36.

This instance of Abraham's obedience, together
with others going before and following after, being
attributed to faith, in this phrase, by filth, sheweth
that faith puts one on to any kind of obedience, even
to do that which otherwise he would not.

For faith persuades the soul of God's sovereignty,
wisdom, righteousness, faithfulness, power, truth, pro-
vidence, and other excellencies.

We may from hence infer an cspeci;d reason of the
scantiness of men's obedience, namely, want of faith.

The idolater that will not leave his idols, or the
swearer his oaths, or the voluptuous person his pleasures,
or the lustful person his lusts, or the proud person his
strange attire, or other sinners their sins, want faith.

Among other motives, this is an especial one to
stir us up to get, preserve, and exercise faith.

Ver. 17-19.]

GOUGE ON HEBREWS.

Herein appears the greatness of his faith, that he
believed the promise of Isaac's seed, and yet by faith
is read}' to null that promise by sacrificing Isaac be-
fore he had any seed at all. How admirable is the
power of faith !

This phrase, TE;j«^(),aevo?, u'lien he 7fas tried (or
leiiH/ li-ied), sets forth the mind of God in that case —
namely, that God enjoined him to oifer up Isaac, not
simpl}" that he should so do, but to try whether he
T\-ere ■willing, upon God's command, to do so or no.
Abraham then knew not that God commanded him
to offer up Isaac merely upon trial.

The apostle, that relates as much, setteth down
this end of God, because the event did demonstrate as
much ; but before the event, nor Abraham nor any
other did know the mind of God. But the history
that was penned after God's mind was manifested,
doth expressly saj', that ' God did tempt Abraham,'
Gen. xxii. 1. Therefore the apostle might well say-
that Abraham was tried ; for to tempt is to try.

Of the meaning of the word here used by the apostle,
and of divers kinds of trying or tempting, see T/ie
Guide to go to God ; or. An Krplanation of the Lord's
Prai/er, on the sixth petition. Sec. 170. Of the
many ways of tempting man, see Chap. ii. IS, Sec.
18.5.

The trial or proving here meant, hath reference to
God's charge about offering up Isaac, Gen. xxii. 2.

OhJ. It was an unnatural murder to do so.

Ans. 1. God's will is not only the rule, but also
the ground of goodness ; whatsoever God willeth is, in
that respect, good and just.

2. A special charge of GodVith dispense with a
general law, and that in regard of particular and pre-
sent circumstances. Witness the Israelites' spoiling
of the Egyptians, Exod. xii. 35, 36 ; and the wound-
ing of the man of God, 1 Kings xx. 35, 36.

3. God did not intend the taking away of Isaac's
life ; he meant to prevent Abraham therein.

Quest. 1. Did God know Abraham's mind, that he
■woidd indeed have sacrificed his son if he had not
been prevented ?

Ans. Surely he did, even as he did know the pa-
tience and faith of Job. ' He understandeth our
thoughts afar off,' Ps. cxxxix. 2.

Quest. 2. What need was there that God should try
Abraham ?

Ans. 1. For Abraham's owii sake, that he might
the better know the power of that grace which God
had conferred on him ; for as God tries some to dis-
cover their weakness unto themselves (so he tried
Hezekiah, 2 Chron. xxxii. 31), so he tries others to
manifest that grace that is in them, as he did the
Canaanitish woman. Mat. xv. 2-5.

2. For the sake of others, that Abraham might be
an example to them. It pleased God to cull out
Abraham to be a father of the faithful ; therefore he
would shew to all ages what grace he had conferred

upon him — what a worthy father, and what a worthy
pattern he was.

By this it is manifest that God tries his best chil-
dren. He began with Adam, and that in his inno-
cency,- and hath continued so to do in all ages.
Among others, Abraham was oft tempted, as appears
by these texts : Gen. xii. 1, 11, xiii. 7, xiv. 14, xv.
13, xvi. 5, xvii. 24, xviii. 12, 13, six. 24, xs. 2, and
xxi. 11, but never so sorely as in this particular.

Two special ends there be hereof : — one, to manifest
the grace that is in his children, as in the case of
Job ; the other, to discover inward corruptions, as in
the case of Hezekiah.

We may not therefore think it strange that God's
children are tried.

We ought rather so to purge out our corruptions,
and so to labour for strength of grace, as our trials
may be our glory.

Sec. 84. 0/ the benefit of a true intent.

Upon the trial, it is said that Abraham offered iip
Isaac. The word, crjoirttjjvoj/?, translated offered, is the
same that is used for slaying and offering up of sac-
rifices. See Chap. V. 1, Sees. G, 7. So is the Hebrew
word, Gen. xxii. 2. It is set down in the time past, as
if he had actually offered him up, by reason of the
truth of his intention ; for Abraham did fully intend
to offer him up, in that he knew no other concerning
the purpose of God. So as a true intent is, in God's
account, as a real act. So was David's intent to
build God's house ; it was therefore commended,
1 Kings viii. 18; and rewarded, 2 Sam. vii. 16.
Hereupon the apostle saith, that ' 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. AVitness the poor widow, Luke xxi. 3.

1. God searcheth the heart, Jer. xvii. 10.

2. He desireth the heart, Deut. v. 29.

3. He hath most and best respect to the he.art, Ps.
li. 6. Hereof see more, Chap. iii. 12, See. 126.

1. This is a matter of great comfort to honest
hearts, Isa. xxxviii. 3. Though we be hindered from
external acts, yet God accepts the inward intent.

2. Give therefore to God that which he doth above
all desire, Prov. xxiii. 26.

Sec. 85. 0/ Abrahavi^s receiving the promises about
Isaac.

To amplify this evidence of Abraham's faith, both
Abraham himself is described, and also his son about
whom he was tempted.

Abraham is described, in this phrase, he th<tt had
received the jjromi.'ies. This description is joined to
Abraham's name by the copulative y.ai, and, which
doth not here join different persons, but distinct pro-
perties of the same person, as his name and his
privilege. His name, Abraham; and this privilege,
he received the promises. In this respect the copula-

(JOUGE ON HEBEEWS.

[Chap. XL

tive and is emphatical ; and, to express the emphasis,
it may be translated even — even he that had re-
ceived, &c.

This phrase, received the promises, is the same in
our English that is set down negatively, Yer. 13,
Sec. Go ; but the Greek verb receive is one (Xa/Son-s;)
in one place, and another (utaii^uiiivoi) in the other.
In this place the Greek word is a compound. The
.simple verb, hi'/j>,u,ai, signifieth to (uk-e or receive.
This compound, a.tahi-/oij.a.i, hath a further emphasis :
it intendeth a receiving to one's self, and a good
entertaining of a thing. It is but once more used in
the New Testament, and applied to Publius his en-
tertaining Paul and his comi)any, and thus trans-
lated, ' who received us,' Acts xxviii. 7.

The promises here intended were made by God
immediately to Abraham himself Abraham heard
them with his own ears, from God's own mouth.
They were not brought to him by an uncertain mes-
senger, or by common report, but by the surest evi-
dence that could be, in which respect (as he had just
cause) lie applied them to himself, and steadfastly be-
lieved the truth of them, that they should be assur-
edly accomplished. Thus he received them to himself.

Of the composition and meaning of the word trans-
lated i^romises, see Chap. iv. 1, Sec. G. Here, under
the word promises, are comprised, not only general
promises made to all believers — that God will be their
God, and that God would bless them and provide for
them (which were likewise in special made to Abra-
ham, Gen. xii. 7, xv. 1, xvii. 7) — but also such particular
promises as this act of offering Isaac seemed to cross,
namely this, that God would establish his covenant
with Isaac for an everlasting covenant, and with his
seed after him. Gen. xvii. 19. Isaac was that seed
■which God intended, in whose posterity Canaan should
be possessed, Gen. xii. 7, and whose posterity should
be for number as the stars. Gen. xv. 5, and that
seed with whom God would establish his covenant,
and in whom all nations should be blessed, Gen. xvii.
7. The accomplishment of these and other like pro-
mises depended upon the preservation of Isaac's life,
at least till Isaac should have a child, in whom the
hope of the said promises might be continued till
they should be fully accomplished ; for Abraham
then, who in special received these promises, to offer
up him by whom they should be accomplished, must
needs be an evidence of more than ordinary faith ;
and this privilege of receiving the promises a great
amplification hereof. It giveth instance that no ob-
stacle can hinder the vigour of true faith.

I suppose that a greater instance cannot be given
than this of Abraham's receiving the promises ; and
yet doing that which seemed to take away the effect
and fruit of all the promises. Though the act in
itself had been a matter of great admiration, yet had
it not been so great for any other to have done it, as
for him who had received the aforesaid promises.

Sec. 86. Of this title Isaac.

The description of him that is said to be offered
up is yet a further amplification of Abraham's faith.

First, his name is here expressed, which was pns'>
Isaac. This is set down,

1. For distinction's sake from other sons; for at
that time he had another son by his maid, wfiich
was Ishraael.

2. For amplification's sake ; for it shews him to be
a son of joy. This name Isaac is derived from a
verb, pn2J, that signifieth (o lauffh. It is applied to
Abraham's expression of his joy when God promised
this son, Gen. xvii. 17 ; and to Sarah's expression of
her distrust, as of an impossible thing, Gen. xviii 12 j
and to Ishmacl's manifestation of his deriding humour,
and translated mocking. Gen. xxi. 9. It hath the
very letters that Abraham's laughter is expressed
witlial, pnS'1, Gen. xvii. 17. In relation thereunto
was this name first instituted ; yet also it had rela-
tion to future times, as is evident by this phrase pro-
phetically uttered by Sarah, ' God hath made me to
laugh, so that all that hear will laugh with me,' Gen.
xxi. G. Thus the very name of the child addeth
much to the trial. It was a child of joy — of joy to
parents, and of joy to others, even to all his posterity,
and to the whole church of God in all generations.

Sec. 87. Of the relations betwixt Abraham and
Isaac.

The foresaid child of joy is further described by
the special relation that was betwixt him and Abra-
ham ; and that in sundry branches.

1. He was a son, in general a sou of man. To
have sacrificed him had been murder.

2. He was his son. Thus he had a speciiU charge
of him ; in which respect that act might seem to bo
inhuman.

3. He was his own son ; begotten of him, not
adopted, as Eliezer was. Gen. xv. 2. This makes it
seem unnatural to offer him up.

4r. He was his onUi-hegotttn son ; and so there was
no hope of another in that kind. This made it seem
the more strange.

5. In the history this clause is added, whom thou
lorest, Gen. xxii. 2.

The LXX do there translate that phrase by a
word, iyanTiTri;, that signifieth one on whom .all love
is cast. See Chap. iii. 1, Sec 17. Yea, they double
that word of affection, thus, ' Thy beloved son, whom
thou Invest.' He was a beloved one, both in his
father's affection, and also by his own desert.

If we add to these relations sundry circumstances
expressly noted in the histor)', about Abraham's
going about this strange act, we shall find his faith
the more rare ; for,

1. He ' rose up early in the morning ;' a note of his
alacrity.

2. The place where he was to offer up his son was

Vee. 17-19.]

GOUGE ON HEBREWS.

three days' journey from him ; an evidence of his
constancy.

3. The wood wherewith Isaac should be burnt
upon the altar was laid on Isaac's shoulders. Isaac
himself carried it.

4. Abi'aham himself carried the fire to kindle it.

5. The child in this journey asketh his father
where the offering was ; which question could not
but pierce the bowels of a tender father.

6. The father and child being both come to the
top of the mount, the father erects an altar, layeth
wood thereon, binds his son, layeth him on the altar
upon the wood, stretcheth forth his hand, and takes
the knife to slay his son.

Was ever the like heard ? Yet behold more.

Sec. 88. Of j^romifes appointed to Isaac.

It is added, ' Of whom it was said, That in Isaac
shall thy seed be called.'

This hath express reference to God's promise con-
cerning Isaac when Ishmael was to be cast out,
Gon. xxi. 12. This promise was made to Abraham,
to comfort him against that grief which afflicted him
upon the thought of casting out I.'iihmael. It is as if
God had said to Abraham, What needest thou be so
perplexed for parting with Ishmael ? Thou hast Isaac ;
Isaac shall abide with thee ; Isaac, Isaac, I say, and
none but Isaac, is that particular person who shall
bring forth that seed, even that blessed seed, which
I have promised thee, wherein all nations shall be
blessed.

If casting out Ishmael grieved Abraham, what did
it to think of sacrificing Isaac ?

Of the meaning of this word seed, see Chap. ii. IG,
Sec. 161.

This seed, that is here referred to Isaac, intendeth,

1. That posterity which God had chosen for his
church, Gal. iv. 23, 26-28.

2. Christ Jesus, the Saviour of mankind. Gal.
iii. 16.

The word, xAri6r,g:Tai, which we translate called,
is the same here that is used. Chap. ii. 11, Sec. 107.
There see the emphasis of it. It here implieth that
from Isaac should proceed that which is accounted
and taken for the blessed seed promised to Abraham.

The apostle sets out the same thing in another word
thus, Xoyi'^^irai, are counted for the seed, Rom. ix. 8.
In regard of the promise of a blessed seed annexed
to Isaac's person, a greater trial could not have been
than this. Job endured much ; but he had express
promises to support and comfort him. Abraham's
fa:t was against the promises. To have offered up
all his cattle, all his servants, the son of his con-
cubine, yea, his dear wife, and his own self, had not
been so great a trial — no, not to have ofiered up all
the world, as to offer up Isaac ; Isaac living, a blessed
seed and offspring might have come from him, though
Abraham himself and all others had been offered ujd ;

but Isaac being taken away without seed, nor Abra-
ham, nor any in the world could be saved. The sal-
vation of Abraham, of Isaac himself, and of aU man-
kind, was put in hazard by this temptation. Thus
this circumstance doth of all other most amplify the
faith of Abraham, and giveth demonstration of the
high pitch thereof.

In this case what might one think? Here is a
promise and a commandment that seem to thwart
one another.

The promise, that from Isaac should descend a
blessed seed.

The commandment, that Isaac should be oflered
for a burnt-offering before he had any seed.

What now might Abraham think i

To sacrifice Isaac was to disannul God's promi.se.

To refuse to sacrifice him was to disobey God's
commandment.

What mortal wight could in this case have recon-
ciled these two 1

But Abraham was assured that the charge was
divine, given by God himself. He resolves therefore
to perform it. Yet he believes the promise. He
knows not how it should be accomplished; but be-
lieves that it should be accomplished.

Hereupon, in the height of his faith, he saith to
his son, ' God will provide himself a lamb for a burnt-
offering,' Gen. xxii. 8. Oh, admirable, oh, incredible
faith !

Of all patterns of yielding absolute and simple
obedience to God's command, this is the most remark-
able. Noah's obedience in building the ark (Sec. 27),
and Abraham's, in leaving his country and dwelling in
a strange land (Sees. 37, 41), were good patterns, but
not comparable to this. This therefore is the more
thoroughly to be pondered.

First, The Lord who commands is so absolute and
supreme a Lord, as no question ought to be made of
his command, and the rea.son thereof, Rom. ix. 20.

Secondly, So just and equal in the matter are all
the things which God connnands, as no just excep-
tion can be taken against them, Ezek. xviii. 25.

Thirdly, So wisely in regard of the manner doth
God order his commands, as it will be a man's wis-
dom to yield obedience thereunto, Deut. iv. 6.

Fourthly, The ends of God's commands are the best
that can be, namely, the manifestation of his own
glory, and procuring good to his people.

How doth this readiness of Abraham to sacrifice
his son condemn the whole world, who, upon his
command, will not sacrifice their filthy lusts !

Let us so acquamt ourselves with God and his
excellencies, that any notice of his will may be enough
to put us on to fulfil it.

Sec. 89. Of God's revealiny his will unto /lis saints.
Before the appropriating of the aforesaid seed to
Isaac, this preface is premised, of tvhom it teas said.

OOtrOE ON HEBREWS.

[Chap. XI.

The iireposition, together with the relative to
which it is joined in Greek, tjJs ov, most properly
soundeth (o vltom. Thus it is applied to Abraham,
mentioned in the former verse. Most cojiies and
most translations so apply it ; and our English, w ho
translate it of whom, and .so ap}ily it to Isaac, do note
the other reading in the margin thus, or to.

The history whcreunto this hath relation thus
setteth it down, 'God said to Abrah.am,' Gen. xxi. 12.

As for sen.se, both the one and the other reading
tend to the same scope, and give an especial instance
of his revealing his counsel to his saints. The word,
fXayJiOr], translated it wax said, is the same that was
used. Chap. i. 1, Sec. 11, ?.a>.^irar, and translated
spake : it implieth God's revealing and making
known his mind. It was a part of God's secret
counsel that the blessed seed should in Isaac be
called ; and that he here makes known to Abraham.
This God hath done from the beginning, Gen. iii. 15 ;
and so from time to time. ' Surely the Lord God will
do nothing, but be revealeth his secret unto his ser-
vants the prophets,' Amos iii. 7. Hereof see more,
Chap. i. 1, Sec. 11.

1 . This instructeth us in that good respect which
God beareth to his people. To make known one's
counsel and secret beforehand to any, is accounted
a great favour. It useth not to be done but to
friends. Samson's wife there inferred that he loved
her not, because he would not open his mind to her.
Judges xiv. IG. But God opencth his whole mind
to his saints.

2. The best use we can make of this favour is to
acquaint ourselves with that which God revealeth to
us of his mind. His word is the storehouse wherein
the records and revelations of his will are laid up.
Therefore ' search the Scriptures,' John v. 39.

Sec. 90. Of God's specuid dHerminiinj whom to
Hess.

The express naming of Isaac, and that to difference
him from all others, and to make him the stock of the
blessed seed, giveth instance that God hath in special
determined whom to bless, and on whom to bestow this
or that privilege. The apo.stle teacheth us from this
very promise to make this inference, thus : ' Not be-
cause they are the seed of Abraham, are they all
children : but in Isaac shall thy seed be called — that
is, the children of the promise are counted for the
seed,' Kom. ix. 7.

The writing of men's names in the book of life,
Dan. xii. 1, Philip, iv. 3, Rev. xxii. 23, giveth
further proof hereunto. Like to which is writing
men's names in heaven, Luke x. 20 ; and this title,
ehd; and this seal, 'The Lord knoweth them that
are his,' 1 Tim. ii. 19 ; and that golilon chain whereof
the apostle makcth mention, Rom. viii. 29, 30.

1. Thus God doth to give evidence that all bless-
ing comes from him, and from his free grace.

2. To make such as have evidences of this his

special love, to rest on him the more confidently.
Two errors arc hereby discovered :

1 . That election is indefinite, of no special persons,
but of such as shall believe and repent, and persevere
therein.

2. That election is uncertain ; so as it cannot be
affirmed of any that they are elect while here they
live.

To what tends the one and the other po.sition, but
to make God's counsel depend on man's will ?

The special determinate counsel of God is a matter
of great consolation to such as have evidence of their
election. They may rest upon it, that God will so
order all things as in that course which is prescribed
in bis word ; and by such means as are there revealed,
he will bless them, and bring them to eternal life. lu
the midst of all the storms and tempests of this world,
this is of force to uphold us.

Sec. 91. Of the extent of God's llessitiff to the seed
of believers.

This phrase, soi ffTEs/ia, thy seed, or, the seed that I
tvill give to thee, hath reference to Abraham. The word
seed is collective, and compriseth under it an unde-
termined issue or posterity ; and it setteth out the
extent of God's promise and blessing, reaching not
only to Abraham's immediate son, but also to the
seed of his son ; as if he had said, I have given thee
a son, even Isaac. But that is not enough ; from
this Isaac shall a seed sprout, which shall be ac-
counted thi/ seed; so as God extends the blessing of
his .saints to their posterity, and that from generation
to generation. This God himself doth thus explain
to Abraham : ' In blessing I will bless thee, and
multiplying I will multiply thy seed as the stars of
heaven,' itc, Gen. xxii. 17. It is hereupon said,
' The generation of the upright shall be blessed,' Ps.
cxii. 2, Prov. xx. 7.

This God doth to manifest the riches of his mercy,
and that high account wherein he hath his saints.
He thinketli it not enough to confer blessing upon
one, but extends it to his seed, age after age.

1. This is a good inducement to parents to be
pious themselves, that God in the riches of his mercy
may extend his blessing to them and their posterity.

2. It giveth also just cause to children to rejoice
in their pious parents, and to bless God for them ; for
they may expect divine blessing to descend to them-
selves also, if at least they walk in the steps of their
pious parents. Yea, they maj' plead their relation to
their parents, as the psalmist did, Ps. cxvi. IC.

Sec. 92. Of the seed promised in Isaac.

Isaac is made the stock of the blessed seed, but
the privilege is applied to Abraham in this relative,
thy, especially as it hath reference to the verb called,
thus, x.\n()r,<Sirai eoi, shall be called to thee; that is, ac-

Ver. 17-19.]

GOUGE ON HEBREWS.

counted unto thee for that seed, T\liicli, as a blessing,
hath been promised to thee ; so doth the apostle ex-
pound it in this phrase, the children of the promise,
"Koyi^irai, are coxinied for the seed, Eom. Lx. 8.

This importeth an especial prerogative ; and so it
was in sundry respects.

1. It was that numerous seed that was promised,
Gen. XV. 5.

Ohj. That seed is nowhere called by Isaac's name.
Ans. 1. They are styled 'the seed of Abraham,
Isaac, and Jacob,' Jar. xxxiii. 26.

2. They are expressly comprised under this name,
Isaac ; and they are styled, ' the house of Isaac,'
Amos vii. 16. Indeed, there is a change of two
Hebrew letters, which is usual in other words ; both
names set out the same thing.

3. They are frequently called by the name of
Isaac's son, which was Israel, and this is all one.

4. The like may be objected against Abraham, for
his name is not put for the posterity.

2. It was that truly and properly blessed seed who
was blessed in himself, and in whom all nations are
blessed; even Jesus Christ, Gal. iii. 16.

3. It was that confederate seed with which God
entered into special covenant. Gen. xvii. 7 ; and to
which appertained the prerogatives mentioned, Eom.
ix. 4, Gen. xvii. 19.

4. It was that spiritual seed which, by reason of
faith, are called ' the children of Abraham,' Gal. iii. 7,
and ' the Israel of God,' Gal. vi. 16. For proof hereof
read Eom. ix. 7, <Src.

The word, xXT^SfjueTcci, translated s/mU be called, in-
tendeth two things,

1. A real performance of a thing.

2. A manifestation thereof. It here, then, intendeth
that God'a purpose shall in time be manifestly accom-
plished. In this sense it is said of Christ, before he
was born, ' he shall be called the Son of God,' Luke
i. 35. This is expressly in the sense affirmed, Acts
xiii. 32, 33.

1 . Perfect is the purpose and counsel of God ;
therefore it shall stand, Ps. xxxiii. 11.

2. The truth of God is unchangeable ; it is as his
essence, Mai. iii. 6, James i. 17. See Chap. vi. IS,
Sec. 135, (fee.

1. This teacheth us to acquaint ourselves with the
counsel of God, so far as it is revealed ; for ' revealed
things belong to us and our children,' Deut. xxix. 29.

2. In faith to pray for the accomplishment thereof.
Certainty of accomplishing that for which we pray is
a strong motive to pray for it. See a worthy pattern
hereof, Dan. ix. 2 : and the ground hereof, Ezek.
xxxvi. 37.

3. With patience to wait for it, Hab. ii. 3.

Sec. 93. 0/ yielding the dearest to God.
From all the forementioned relations betwixt Abra-
ham and Isaac, and circumstances about Abraham's
Vol, III.

going to sacrifice Isaac, we may well infer that the
dearest are to be yielded up to God ; for that which
was to be offered up was,

1. A c/iild. A child is one of the dearest things
that one can have. A child compriseth under it all
love. Of all temporal blessings, none more desired,
Gen. XV. 2, and sxx. 1 ; none more lamented when
it is taken away, Gen. xxxvii. 35, Jer. xxxi. 15. For
what do men take more care 1 about what do they
take more pains ? on what do they bestow more
cost?

2. A soil. Among children a son hath the pre-
eminency. A son is most desired, most cared for,
and the loss of it most lamented, 1 Sam. i. 14,
2 Kings iv. 14. All children of promise have been
sons.

3. His own son : begotten of him ; not an adopted
son. Such a son is as a man's own bowels. Very
nature draws a parent's heart to his own son. ' What,
my son? and what, the son of my womb?' Prov.
xxxi. 2. ' He that shall come forth out of thine own
bowels shall be thine heir,' saith God to Abraham,
Gen. XV. 4.

4. His only-begotten son. This was more than one
of many. Where there are many, a parent's love is
divided : one only child draws all love to him.

5. A S071 of his old age; even when he was out of
hope of having a child, Gen. xv. 3, and xviii. 12. In
this respect he must needs be the dearer. Parents
use most to affect such children. Joseph and Ben-
jamin were of all Jacob's children the dearest to him ;
not only because they were the children of his choicest
wife, but also of his old age, Gen. xxxvii. 3.

6. He was gromi to some years; for he was able to
carry such a burthen of wood as required the strength
of a young man, even so much as might consume a
burnt-offering to ashes, and that up a hill. Thus it
appears that the greatest pains, care, and fear of his
education was past. He was not only a child of hope,
but also a child of proof. Good hope worketh a deep
impression in a parent about the loss of a child ; but
good proof a far deeper. Very good proof had this
young man Isaac given of his good disposition and
conversation ; for this it was that profane Ishmael
scoffed at him. Gen. xxi. 9, Gal. iv. 29.

7. A beloved son, Gen. xxii. 2. Had his father
hated him, or not most entirely loved him, the force
of all the former degrees had lost their force ; for
nothing not loved can be deemed dear ; but anything,
be it never so mean, if it be loved, is accounted dear
and precious.

8. An Isaac. A child that, when first he was pro-
mised, made Abraham through great joy to laugh.
Gen. xvii. 17 ; a child that made Sarah laugh, as
being a thing too good to be true. Gen. xviii. 12; a
child that made not only his mother when he was
born, but also all that heard of him, to laugh for joy.
Gen. xsi. 6.

GOUGE ON HEBEEWS.

[Chap. XI.

9. A child promised to be a slorl- of a numerous
teed, which should be multiplied as the stars and
sand, Gen. xxii. 17 : and from whom kings should
descend, Gen. xvii. 6.

10. A child of promise; of the greatest promise
that ever was made to man — a promise of blessing,
and of blessing to all nations. Gen. xxii. 18.

Another like instance cannot be given among men.
The instance of Job's blessing God when he took
away his cattle, servants, children, and all, cometh
the nearest to this. Though they were taken away
by other means, and not offered up by Job's own
hands, yet Job's willing .submitting of himself to the
good guiding providence of God, was as much ac-
cepted of God as if he had offered up all to God
with his own hands ; and thereupon, as God returned
Isaac to Abraham, so he returned other children, ser-
vants, and goods to Job. Another instance may be
of the disciples, who forsook all and followed Jesus,
Mat. xix. 27. Thus much is required of all, Mat.
X. 37, Luke xiv. 26.

The grounds of our yielding thus far to God are
such as these :

1. The supreme sovereignty of God, whereby he
hath power to command us and all ours ; and what
he may command we must yield, 1 Chron. xxix. 11.

2. The right that God hath to all we have. All
comes from him. We hold all from him, and for
him, to be .at his dispose, 1 Chron. xxix. 14, Rom.
xi. 36.

3. The might and power that God hath to take
away all, will we nill we, Dan. iv. 35. Willingly to
yield what he will have, is to make a virtue of neces-
sity.

4. The due which, in way of gratitude, we owe
unto God. Besides our being, life, health, and every
other good thing which we have received from him,
lie hath given us his Son, who is infinitely more
worth than all we can give to him. In this respect
they that hold anything too dear for God are not
worthy of God.

5. 'The bounty of God, who can and will beyond
comparison recompense whatsoever is given to him.
Mat. xix. 29. None shall lose by giving to God.

1. This discovereth the folly and imjucty of such
as hold anything too dear for the Lord ; who are loth
to let go such things as they delight in, though they
be entreated for the Lord's sake. Such are most in
the world, wlio entertain some Inst or other. Can it
be imagined that such would ofler up an Lsaac f

2. It manifests the weakness of their faith, who
are discontent and imiiatient <ipon the loss of goods,
children, husbands, wives, friends, or anything dear
unto them. As God's word declareth his approving
will, so events his determinable will and counsel.
To bo discontent at that which by the divine jirovi-
dence falleth out, is to do as much as in us lieth to
withhold it from God; it sheweth what we would

do if we could. But patience and contentedness is a
kind of obedience ; God accepteth it as if we ourselves
offered up to him what is taken from us.

3. This pattern of Abraham teacheth us to deny
ourselves in everything which is as dear to us as
ourselves, for the Lord's sake. Mat. xvi. 26.

4. We ought hereupon to ob.serve what God would
have of us. This we may knoAV j)artly by God's
word, and partly by his ordering providence. What
we find to withdraw our hearts from God, we ought
to withdraw our hearts from. If God be poised
against all things else, we shall find no comparison
betwixt them. All other things are ' as the small
dust of the balance ' compared to him. They .are as
' nothing, and are counted to him less than nothing,
and vanity,' Isa. xl. 1.5, 17.

Sec. 94. Of God comjxtred with Ahralmvi in offer-
ing vp his ijon.

This instance of Abraham's offering up Isaac doth
lively set before us God's great and good respect to
man in offering up Christ Jesus for us.

For the further clearing hereof, I will first endea-
vour to shew the likeness betwixt them, and then the
infinite difference.

The likeness shall be exemplified in the particular
circumstances before mentioned —

1. Abraham ofiFered up a child; so was Jesus
God's ' child,' Acts iv. 27.

2. Abraham a son ; so God, Luke i. 35.

3. Abraham his own son ; so God, Rom. viiL 32.

4. Abraham his only-begotten son ; so God, John
iii. 16.

5. Abraham had no hope of any more ; there is no
possibility that God .should have any more, Heb. L 5.

6. Abraham's son was a son of promise ; much
more God's Son, Gen. iii. 15.

7. Abraham's son was a son of proof; so was God's
Son most of all, John xvii. 4.

S. Abraham's son was a beloved one ; so God's
Son, Mat. iii. 17.

9. Abraham's son was an Isaac ; Christ a Jesus,
Luke ii. 10.

10. Abraham's son w.is the stock of the blessed
seed ; much more the Son of God, Mat. xxi. 9.

The difference betwLxt these was —

1. In the persons offering and offered.

2. In the motive wherewith the one and the other
was set on work.

3. In the manner of doing the one and the other.

4. In the benefits that redound from the one and
the other.

1 . The persons offering were God and Abraham —
the Creator and a creature. There can be no such
difference betwixt any one creature and otiier ; not
betwixt a man and a worm ; no, nor betwixt an angel
and a man ; yea, I may further add, not betwixt an
angel and a devil.

Ver. 17-19.]

GOUGE ON HEEEEWS.

There was as great a disparity betwixt the persons
offered, Jesus and Isaac. Isaac was a mere man, a
sinful man, a man that deserved death ; death was a
debt once to be paid, Heb. ix. 27 ; but Jesus was
true God, Rom. ix. 5 ; he was ' God manifest in the
flesh,' 1 Tim. iii. 16 ; he was perfectly pure, and that
as God, 1 John i. 1.5, and as man also, Heb. vii. 26 ;
he was no ways guilty of death in himself, nor sub-
ject to death, further than he voluntarOy subjected
himself, John x. 18.

Isaac was indeed a begotten son, but begotten of
man, and part of his substance. Jesus was the only-
begotten of God, the same in substance with the
Father, John x. 30.

Isaac was a beloved son, whom his father loved,
Gen. xxii. 1. Jesus was infinitely more beloved, and
that of God, Mat. xviL 5.

Isaac was a child of joy. Of Jesus, when he came
into the world, an angel thus saith, ' Behold, I bring
you good tidings of great joy, which shall be to all
people ; ' and thereupon a multitude of the heavenly
host thus praised God, ' Glory to God in the highest,'
&c., Luke ii. 10, 14.

Isaac was a child of blessing. But why 1 Even
because Jesus was of his seed. Gal. iii. 16. Jesus is
he in whom truly and properly Abraham himself,
Isaac, and all others are blessed.

Most of the excellencies of Isaac consist in this,
that he was a type of Jesus ; but Jesus is the truth
of all types, and the truth far surpasseth the
types.

2. The motive which put on God to offer up his
Son went far beyond that wherewith Abraham was
moved to offer uj) his son. Abraham was tried — he
was tried by an express charge frona God, Gen. xxii.
2. He might not therefore forbear to do it ; it was
a bounden duty ; necessity lay upon him ; he had
sinned if he had refused it. But there was no such
motive to put on God to offer his Son. He was under
no such command. It was his own good pleasure
and superabundant love that moved him, John iii. 16.
Besides, Abraham might expect approbation and
remuneration from God ; from whom could God ex-
pect any recompense 1

3. There was as great a difference in the manner
of the one and the other's offering his son. Abraham
laid the wood to burn the sacrifice on Isaac to be
sacrificed ; the cross whereon Christ was to be cruci-
fied was laid on Jesus, John xix. 17. Isaac was
bound to be laid on the altar ; but Jesus was nailed
to the cross, John xx. 25. Isaac was offered up only
in his father's intent and purpose ; but Jesus was
actually and really offered up. If Isaac had been
offered up, it would have been but a speedy death ;
but Jesus was put to a torturing and cursed death,
Gal. iii. 13. What tongue can utter, what heart can
conceive, the bitterness of the agonj' whereunto Jesus
■was brought ! He was a surety for sinners ; aud as

a surety, having all the sins of all the elect laid on
him, he was offered up.

4. The benefit of the oblation of the one and of
the other do differ as much as the other points. The
benefit of Isaac's being offered, was a proof of the
father's obedience to God, and of the son's patience.
These were indeed very acceptable to God, and they
were abundantly rewarded by him. Gen. xxii. 12, 16,
17 ; but by the ofl'ering up of Jesus, an atonement is
made for sin, God's wrath is pacified, his justice satis-
fied, his favour procured, and he that had the power
of death, the devil, vanquished ; the law, as an in-
dictment against us, cancelled, the curse thereof re-
moved ; we freed from damnation, and made heirs of
eternal salvation.

Nothing that ever was done in the world gives
such cause of admiration.

There never was, nor can be, the like matter of
gratulation.

The offering up of Jesus is the only true ground of
all consolation.

This is such a pattern of imitation as cannot pos-
sibly be paralleled.

Of all things it most confirms this main point —
■nothing is to he held too dear for God.

Sec. 95. Of Isaacs yielding to he offered up.

There are about this offering up of Isaac sundry
circumstances which do much set out Isaac's patience
in yielding to be oftered up.

1. His age. Some say that this was in the thirty-
seventh year of his jige. That was the year of
Sarah's death ; for Sarah was ninety years old when
Isaac was born, and a hundred and seven and
twenty when she died.

Others, in the five and twentieth ; others, in the
fifteenth year of his age.

There are no certain proofs for any of these ; but
this is certain, that he was of a good growth and
strength, in that he could carry up hUl such a bur-
den of wood as was enough to have burnt him to
ashes, Gen. xxii. 6.

2. The age of his father, who was a hundred
years old when Isaac was born. Gen. xxi. 5, so as be
must at this time be much above a hundred 3'ears.

3. The solitariness of these two, who were alone,
and nobodj' with them ; for Abraham left the com-
pany that came with him and his son below the
hill, and that afar off', Gen. xxii. 4, 5 ; thus there was
none at all to assist Abraham in doing what he was
about.

4. Abraham bound Isaac, and laid him on the
altar upon the wood. Gen. xxii. 9. This could not
be without Isaac's voluntary submitting of himself,
for he was strong enough to have resisted his old
father, and to have kept himself from being a sacri-
fice ; but it is more than probable, that when they
came to the place where Isaac was to be offered up.

GOUGE ON HEBREWS.

[Chap. XI.

Abraham made him acquainted with God's charge,
for no other motive could have made him yield him-
self so far as he did. Had it not been for tliat
charge, prudence, piety, justice, charity, humanity,
and other like virtues had moved him not only to
dissuade, but also to hinder his father from such an
unnatural act. That, therefore, which moved the
father to attempt such a fact, moved also the son to
yield unto it, which was God's charge.

Hereby it appeareth that what God will must be
endured. ' It is the Lord, let him do what seemeth
him good,' 1 Sam. iii. 18 ; 'Let the Lord do to me
as seemeth good to him,' 2 Sam. xv. 26. In this the
pattern of Christ goes beyond all others, who in his
loitter agony said to his Father, ' Not as I wiU, but
as thou wilt,' JIat. xxvi. 39.

This giveth instance of the extent of that obedi-
ence which we owe unto God, which is not only
readily to do what he requireth, but also patiently to
endure what his pleasure is to call us unto.

God hath a greater power over us than the potter
over the clay, Isa. Ixiv. 8. But the potter may
order the clay as it pleaseth him, Jer. xviii. 4-6.
The Lord may beat, may bruise, may break us after
his own pleasure. No man may op)en his mouth
against God, Eom. ix. 20, 21.

But such is the wisdom of God, as he wdl not use
his power further than may be fit. He best knoweth
when peace, when trouble, when ease, when pain,
when liberty, when restraint, when life, when death
is fittest, Isa. xxviii. 24, &c.

Yea, such is the goodne.ss of God, as that shall be
an ingredient in all his dealings with his children.
' We know that all things work together for good to
them that love God,' Ilom viii. 20.

In these and other like grounds we see just cause
to submit to the good pleasure of God, even in suffer-
ing. Hereof see more, Sec. 88 in the end, and Chap.
V. 8, Sec. 48.

Sec. 96. 0/ reasoning with ones self about the
grounds of faith.

Ver. 19. Accounting that Ood was able to raise him
up, even from the dead ; from whence also he received
him in a figure.

The inward ground or reason of that great evi-
dence, which is before given of Abraham's faith, is
here noted to be a persuasion of God's power in rais-
ing the dead.

The word, Xoyisd/avo;, translated accounting, im-
plieth a reasoning or discoursing with one's self about
a matter. It is derived from a noun that signifieth
both speech and reason, 1 Cor. ii. 1, 1 Pet. iii. 15;
and also an account, Luke .xiv. 2.

This verb is thus interi)reted, ' they reasoned,'
Mark xi. 31.

Here it implicth that Abraham seriously consulted
with himself about the seeming diflerence betwixt

God's promise and God's command ; but holding this
for an undoubted principle, that God's promise should
be accomplished ; and in his reasoning meditating on
God's infallible truth, unsearchable wisdom, incom-
prehensible mercy, almighty power, and other divine
properties, this cometh to his mind — if there be no
other way for accomplishing God's {)romise but that
which is extraordinary, he will work a miracle rather
than fail of his promise ; God will raise Isaac from
the dead, for he is able so to do.

Abraham did not simply and absolutely believe
that Isaac should be raised from the dead, for he had
no promise so to believe ; and the text saith not that
he accounted that God would raise him, but that he
was duiaroi, able so to do. Fitly, therefore, doth the
apostle insert this copulative conjunction xa), and,
which in this place carrieth emphasis, and is well
translated even ; as if he had said, Abraham believed
that though Isaac were offered up, and burnt to
ashes, yet even then could God raise him up again.

This, then, is the intendment of Abraham's con-
sultation and resolution with himself, that God would,
some way or other, accomplish his promise concern-
ing Isaac. Thus much is evident by this answer of
Abraham to his son, ' God will provide himself a
lamb for a burnt-offering,' Gen. xxiL 8. Not that he
knew what would fall out, but that he knew and
believed that God could and would work above that
which he himself could imagine. Now because
Abraham made full account to sacrifice his son, and
being sacrificed, he must needs be raised from the
dead, that in him the promised seed might be called ;
therefore he believed that God was able to raise him
up even from the dead.

By this account or reasoning which is here noted of
Abraham, the apostle giveth us to understand that a
due discourse of the mind, on the grounds of faith,
doth much establish faith. The apostle doth largely
exemjilify this in Abraham's faith, concerning the birth
of Isaac, when he and his wife were both old, Rom.
iv. 19-21. So Jacob, Gen. xxxii. 9-12. So Moses,
Exod. xxxii. 10, 12, 13. So Joshua, Josh. vii. 7-9.
So David, oft in the Psalms discoursing of God's
promises, of his mercies, of his power, of his truth,
and of his former works, and pleading them before
God, was much strengthened in faith.

A due discourse and meditation brings to mind
and memory the grounds of faith. Whilst those
grounds are fresh in memory they work on the heart ;
and b}' affecting the heart the soul is settled and
quieted ; and a settled and resolved soul adds much
to the vigour of faith.

This dirccteth such as are well instructed in the
grounds of faith seriously and frequently to meditate
tliereon. See more hereof in I'/ie Whole Armour of
God, on Eph. vi. 16, Of Faith, Treat. 2, Part 6,
Sec. 71.

This doth more specially direct Christians in time

Vee. 19.]

GOUGE ON HEBREWS.

of temptation, when the soul is heavy and perplexed
■with doubts and fears, to reason with themselves, as
if they had to do with others ; and by arguments to
endeavour to convince the soul of those sure grounds
which the word affordeth for settling our faith on
God. Hereof see the Church's Conquest, on Exod.
xvii. 11, Sec. 43, 7.

Sec. 97. Of resting on God's power for strengtliening
of faith.

That which Abraham in his reasoning did espe-
cially fix upon for strengthening his faith was God's
power, which is thus expressed, o-i ^uvarij o ©fs';,
that God loas able. For God's power is an especial
prop to faith. The faith of saints hath in all ages
been much strengthened hereby, Kom. iv. 21, Dan.
iii. 17, and vi. 20.

This therefore hath been pressed to that end.
Gen. xviii. 14, Luke i. 37, Jer. xxxii. 27, Jlark x.
27.

Consideration of God's power is an especial means
to remove all stumbling-blocks that he in the way of
a believer, and to take away all doubts and fears. If
travellers be well guarded, if soldiers have a good
convoy, if men be in a sure castle, they will not fear.
God's power is the best guard, the safest convoy, and
surest castle that any can have.

Quest. May a believer so rest on God's power as
to expect what God is able to do ?

A lis. No. God is able to do more than ever he
will. Mat. iii., and xxvi. 53.

Besides, God's promises are the proper ground of
faith. We have no ground to expect more than God
hath promised, though God be able to do more.

Quest. How then is God's power a prop to faith 1

Ans. It assureth that God, who is able, will do
what he hath promised, though heaven and earth
seem to make against it.

This doth more particularly direct us how to fix
our meditation on God for strengthening our faith,
and that, among other divine excellencies, on the
power of God. See more hereof in The Whole
Armour of God, on Eph. vi. 16, Treat. 2, Part 4,
Of Faith, Sec. 26.

Sec. 98. Of faith's 2'>rescrihing nothing to God.

The apostle's indefinite expression of the ground of
Abraham's faith in this phrase, on b-jva.To; a &t6;, that
God was able, giveth evidence that faith prescribes
nothing to God. It rests upon this, that God is able
to make his word good. Abraham prescribed nothing
when he said, ' God will provide,' Gen. xxii. 8 ; nor
Jehoshaphat, when he said to God, ' Our eyes are upon
thee,' 2 Chron. xx. 12 ; nor Daniel's three companions,
when they said, ' Our God is able to deliver us,' Dan.
iii. 17; nor Christ, when he said, ' Not as I will, but
as thou wilt,' Mat. xxvi. 39.

1 . Faith works in a mansuch an esteem of God, as

it persuades the soul that God is the wisest, and best
knoweth what to do.

2. Faith looks beyond all subordinate means,
knowing that God is tied to none, and thereupon
dares not prescribe any.

1. This sheweth that it is a fruit of infidelity to
prescribe time, means, or any circumstances to God.
This makes them faint, and fail in faith, when in
their appearance means fail ; as the Israelites did in
the wilderness.

2. If we would well acquaint ourselves with God
and his excellencies, we would so trust to God's power
as to submit to his will, and wait his good pleasure.

Sec. 99. Of the resurrection from the dead as an
evidence of God's power.

The particular whereupon Abraham pitched his
faith concerning God's power was, ' raising from the
dead;' for faith herein emboldens a believer to any-
thing. Abraham is hereby emboldened to ofi'er his
son for a burnt-ofi'ering. Martyrs have hereby been
emboldened to endure what tyrants and persecutors
could inflict upon them. ' Many were tortured, not
accepting deliverance, that they might obtain a better
resurrection,' ver. 35. This emboldened Daniel and his
three companions, Dan. iii. 17, and vi. 10. On this
ground the apostle saith of himself and other believers,
' We stand in jeopardy every hour,' 1 Cor. xv. 30.

Resurrection from the dead implieth a full restora-
tion of that which may seem to be lost. Hereby the
widow of Zarephath's son, 1 Kings xvii. 23, and the
Shunammite's, 2 Kings iv. 36, were restored again
sound, as before they died. So all that were raised
by Christ and his apostles, and, above all, Christ him-
self ; so all believers at the general resurrection, 1 Cor.
XV. 42, &c.

Among other evidences of God's power, meditate
on this especially. It is the greatest that ever God
gave. Where mention is made of this instance, men-
tion also useth to be made of God's power, Eph. i. 19,
20, Rom. i. 4, and vi. 4, 1 Cor. vi. 14. Death is that
that tameth the stoutest. AVhat are armies of men,
troops of beasts, yea, aU creatures gathered together,
what are they to death ?

If death seize on them, where is their strength ?
When death cometh, we say. There is no hope. He
that is able to deliver from death, what can he not
deliver from ? There is no meditation like to this.

Sec. 100. Of believers receiving what theij give to
God

In regard of that true intent and fuU purpose
■which Abraham had to sacrifice Ids son, he is said
from thence to receive him, oOm Uo/iiiraro.

This relative, /?-o»i whence, hath reference to the
word which in our English goeth immediately before,
namely, the dead.

To receive him is to have Lim restored again to life.

GOUGE ON HEBREWS.

[CH.VP. XI.

as tho widow of Zarei)liath, the Shunammite, the
widow in the Gospel, Luke vii. 15, and others, re-
ceived their sons being dead.

The phrase is here fitly used, in that it giveth an
instance of God's retunnng to men what tliey offer to
him. To this purpose tend those proverbs : ' What a
man sowcth, that shall he reap,' Gal. vi. 7. ' Wbat-
Boever good thing any man doth, the same shall he
receive (■/.o/jlhItui) of the Lord,' Eph. vi. 8. 'That
which a man hath given, the Lord will pay him
again,' Prov. xix. 17. Thus is the word in my text
used, 1 Peter i. 9, Exod. v. 4.

This God doth, either in the very same, as Isaac
was returned the very same. So Daniel, and his three
companions, and all that were raised from the dead.

Or he doth it by a like, and that too the better ;
as he gave to David a Solomon, instead of the child
born in adultery. For David, by ceasing to mourn
for that child when the event had manifested God's
will, shewed that he willingly yielded him to God,
2 Sam. xii. 20, 24, 2-5.

Thus Hannah, giving her Samuel to God, had
many more children, 1 Sam. ii. 20, 21; so Job, chap,
xlii. 10, ifec. Joseph, upon loss of his master's
favour, through God's disposing jsrovidence obtained
the king's favour, Gen xli. 40.

Yea, God returns with advantage, as many of the
foronamed instances do shew. And Abraham here
receives Isaac as a type of the resurrection. For ad-
vantage in God's returnings, note Mat. xix. 29, Heb.
X. 34.

The Lord, in his dealings with children of men,
hath respect to himself, to his own goodness, bounty,
and glory every way.

He needeth not our gifts, nor will he be beholden
to his creatures. They shall have as much, yea, and
far more, than they bring to him.

1. How great is their folly that withhold from
God anything that God would have ! They hereby
stand in their own light, aiul hinder their own good.
AVill children deal so with their parents ? or servants
with their masters ? or subjects with their governors?
Yet these may require such things as may be pre-
judicial to their inferiors, which God will never do.

2. Let us learn to understand what is the good
will of God, pleasing and acceptable unto him, Rom.
xii. 2, Eph. V. 17, and then be willing to part with
anything for him. What greater motive can we have
than God's return ?

Sec. 101. Of the vieaning of this pla-ase, 'in a
figure:

Because Isaac was not indeed slain, the apostle adds
this jihrase, h ^raoa/SoXr, in a f (/lire, or /h a parable.

Of the composition and meaning of the Greek
word translated. /?i/i(JT, sec Chap. ix. 9, Sec. 48.

Many of the ancients' interpret this as a type of
' Chrjsoat., Thcophyl., fficum.

Christ's rising from the dead, thus : As Isaac was as
a sacrifice laid \i\xm the altar, but rose from it alive ;
so Christ was offered up a sacrifice, yet restored to
life again.

Both these parts of the comparison are true in
themselves ; neither will I deny but that the one
might be a tyjie of the other.

Others' expound it as a resemblance of the general
resurrection, because the word translated ^^wre im-
plieth a resemblance.

Our ancient English translation thus turns it, ' In
a certain similitude of the resurrection ;' so also
Erasmus.'' This may in some respects be a fit re-
semblance, thus : As Isaac, laid for dead on the altar,
was by God's voice raised ; so such as are dead in
the grave shall be raised by the voice of Christ.

Nor this last, nor the other interpretation, nor any
tho like, are pertinent to the apostle's intent, which is
to shew how Abraham received his son from the dead,
who was not indeed dead, namely, in a similitude
and likeness, or as our later English translators,
' after a sort,' or, ' in a figure.'

Judicious Calvin, who used in expounding Scrip-
ture to have an eye to the penman's scope, and to the
main intent of the place, and thereby came the better
to discover the mind and meaning of the Holy Ghost, ■
thus expounded it ;^ and many have since followed
him ; and questionless this is the proper sense of the
place ; and it giveth a further confirmation of that
which was cited before, Ycr. 17, Sec, 84, about a true
intent, namely, that what is truly intended is in a
manner effected.

Sec. 102. Of the resolution of Eeh.:!d. 17-19.

Yer. 17. By faith Abraham, irhen he was tried,
offered up Isaac ; and he tluit had received the pro-
mises offered up hi.s only-begotten son.

18. Of u'hom it ivas said, Tliat in Isaac sltall thy
seed be called :

19. Accounting that God was able to raise him up
erenfi'om tlie dead ; from whence also he received him
in a figure.

The sum of these three verses is a further declara-
tion of the jiower of faith.

Hereabout two things are expressed :

1. The i)arty whose faith is commended, Abraham.

2. The proof of the j)ower of his faith. This is
first propounded ; secondly, amplified.

In jiropnunding the point is noted,

1. The occasion of the proof, ^vhcn he was iritd.

2. The kind of proof, he offered up.
.3. The .subject offered, Isaac.

In the amplification there is,
1. A further descrijition of the parties concerned ;
which are of two sorts — agent and patient.

' Thcotlorct.

- riide ilium etiam rcsurrcctionis typo rcdtixit.— ^i-osm.

' Nomen vapa^oXijs pro Bimllitui.linia nota accipitur.

Vek. 20.J

GOUGE ON HEBREWS.

2. An express declaration of the imvard motive
that put on Abraham to give this proof of his faith.

The agent or person that oifered up is described
by a double relation.

1. By his relation to the promises ; thus, he that
lutd received the promises.

2. By his relation to the sacrifice, which was, his
onhi-hegoiten son.

Here is set down a fourfold gradation — 1. A son;
2. His son ; 3. A begotten son ; 4. His only-begotten
son.

The patient is also described by a double rela-
tion :

One, to his father, in the foresaid phrase, his only-
begotten son.

The other, to his posterity, ver. 18. In setting
down this latter relation is noted,

1. The ground thereof, which was God's appoint-
ment, in these words, to whom it was said.

2. The kind thereof. Herein observe,

(1.) The parties betwixt whom this latter relation
passeth. These are,

EL] The stock, Isaac.
2.] The sprouts, in this word, seed.
(2.) The manifestation thereof, in this word, shall
be called.

The inward motive that put on Abraham to give
the aforesaid proof of his faith is declared, ver. 19.
About it we may observe,

1. The substance thereof.

2. An inference made thereupon.
The substance setteth out,

1 . An act of Abraham, in this word, accounted.

2. The object of that act. This is,

(1.) Generally propounded, in this phrase, t!iat God
was able.

(2.) Particularly exemplified ; thus, to raise him
up from the dead.

In the inference there are two points,

1. A benefit received.

2. The manner of receiving it.

The benefit is, 1. Propounded ; 2. Amplified.

It is propounded in this word, received.

It is amplified, 1. By the object, /jm/ 2. By the
danger, in this word, f)-om whence.

The manner of receiving the benefit is thus ex-
pressed, in a figure.

Sect. 103. Of observations raised out of Heb. xi.
17-19.

I. Faith puts on to do what othervnse ivoidd not be
done. It is here said that Abraham did that which
certainly he would not otherwise have done, by faith.
See Sec. 83.

II. The best may be tried. We may well judge
Abraham to be the best man that lived in his days ;
yet is he here said to be tried. See Sec. 83.

III. A true intent is accepted for tlie deed. In this

sense it is here said that Abraham offered up. See
Sec. 84.

IV Believers in special manner receive divine pro-
mises. Thus Abraham, the father of believers, is
described, he received the promises. See Sec. 84.

V. Ko obstacle hinders true faith. Many and great
were the obstacles which might have hindered Abra-
ham from what he did ; but by faith he passed over
all. See Sec. 85.

VI. Isaac was a son of joy. His name intends as
much. See Sec. 86.

VII. Simple and absolute obedience is to be yielded
to God. Such was Abraham's obedience. See Sec. S3.

VIII. God reveals his secret counsel to his saints.
This is gathered out of this phrase, of whom it was
said. See Sec. 89.

IX. God hath a determined number to bless. This
is implied under Isaac's seed. See Sec. 90.

X. God's blessing is extended to the seed of believers.
This is here plainly expressed. See Sec. 91.

XI. Our dearest are to be given to God. Who or
what could be dearer to Abraham than Isaac ? yet
Abraham was ready to offer up Isaac to God. See
Sec. 93.

XII. God^s offering his Son far sur passeth Abra-
ham's offering his son. See this exemplified. Sec. 94.

XIII. Passive obedience is to be yielded unto God.
This is gathered from Isaac's submitting himself to
be bound and laid upon the altar. See Sec. 95.

XIV. A due ineditation on the grounds of faith
much establisheth faith. That accounting which is
here noted of Abraham gives proof hereunto. See
Sec. 96.

XV. God^s 2Mtver is an esjjecial prop to faith.
Meditation hereon, namelj', thai God was able, estab-
lished Abraham's faith. See Sec. 97.

XVI. Faith prescribes nothing to God. Abraham
believed that God was able to make good his promise,
though he knew not how. See Sec. 98.

XVII. Faith in the resurrection of the dead emboldens
to anything. This was it that emboldened Abraham
to offer up his son, See Sec. 99.

XVIII. God returneth what is given to him. Abra-
ham offered up his son to God, and from God he
received him again. See Sec. 100,

XIX. God can raise the dead. Abraham believed
thus much, and answerably from hence he received
his son. See Sec. 99.

XX. What is truly intended is as performed in
God's account. The word translated in a figure,
intends as much, See Sec, 101.

Sec. 104. Of tJie commendation of Isaac.

Ver. 20. By faith Isaac blessed Jacob and Esau
concerning things to come.

the sixth instance for proof of the vigour of faith,
is of Isaac's faith ; it is the third instance given after
the flood, and that of the second great patriarch j

GOUGE ON HEBREWS.

[Chap. XI.

whose name, by reason of God's covenant made in
special to him with his father and his son, was
brought into God's style ; thus, ' I am the God of
Abraham, the God of Isaac, and the God of Jacob,'
Exod. iii. 6.

The proof of his faith is an especial act, in blessing
his son.

His faith here mentioned is such a faitli as was
described, ver. 1, and exemplified in all the worthies
before mentioned. It was a true, justifying faith,
which extends itself to celestial, spiritual, and tem-
poral blessings.

Of Isaac's name, see Sec. 8G.

Much hath been spoken of Isaac, as he was a son,
in relation to his father Abraham. Here he is to be
considered as a father, in relation to his two sons.

1. Of the three patriarchs, Isaac was the longest
liver; for Abraham lived 175 years, Gen. xxv. 7,
Jacob 147, Gen. xlvii. 28, but Isaac 180, Gen. xxxv. 28.

2. He was, of the three patriarchs, the most con-
tinent. He never had but one wife. With her he
long lived most comfortably. Isaac's sporting with
Kebekah his wife, Gen. xxvi. 8, giveth instance of
that matrimonial delight they took one in another.
The ancient Liturgy hath fitly culled out this couple
as a pattern for man and wife, in this phrase, ' As
Isaac and Rebekah lived faithfully together.'

3. It is probable that he attained to more wealth
than his father or son ; for he ' received a hundred-
fold of that which he sowed, and he waxed great,
and he had such possessions as the Philistines envied
him,' Gen. xxvi. 12-14.

i. He lived more quietly, and had more rest than
the other two patriarchs. He was not forced from
place to place, as the others were. We read only of
his being forced by famine to go to Gerar, Gen.
xxvi. 1.

5. Fewer failings are noted of Isaac than of either
of the other two. We read only of the weakness of his
faith in di.sserabling his wife. Gen. xxvi. 7, and of
his overmuch indulgency to his profane son Esau,
Gen. xxvii. 3.

Indeed his name, after his death, was least six)ken
of. I take the reason to be this, that he neither was
the first root, as Abraham was, nor had immediately
issuing from him the heads of the twelve tribes, as
Jacob had.

Sec. 105. Of Jsa/ic's faith in blessitiff his children.

The act whereby Isaac manifested his faith is ex-
pres.sed in this verb, tuy.oyriae, blessed.

Of the composition and vari(jus acceptation of this
verb blessed, see Chap. vii. 1, Sec. 12.

It is here taken for a prophetical prediction, and pa-
ternal confirmation of the future estate of his children.

This act of Isaac was partly extraordinary, as he
was a prophet like to his father, Gen. xx., endued
with an extraordinary spirit, whereby he could cer-

tainly foretell what should befall his children in future
ages ; it was also partly ordinary, which he did as a
father, and that by desiring and praying for the good
of his children.

The extraordinary giveth proof that true faith pnt8
on believers to make known the mind of God, how-
soever it may seem pleasing or distasteful to men.

Isaac, in his fatherly affection, had a great mind
to confer the main blessing upon his eldest son. Gen.
xxvii. But God, by a special instinct, revealed unto
him that Jacob should have that blessing ; accord-
ingly, he blessed the younger. His faith moved him
to deny himself in yielding to the Lord.

This act of I.saac, as he was a father, and blessed
his children, giveth instance that it is the duty of
parents to bless their children. See more hereof in
Domestical Duties, Treat. 6, Of Parents, Sec. 59.

By just and necessary consequence, it will hence
follow that children ought to seek their parents' bless-
ing. Hereof also see Domestical Duties, Treat. 5, Of
Children, Sec. 9.

Sec. 106. Of Jacoh'and Esau's names, relation, and
different blessing.

The parties blessed are set down by name, Jacob
and Esau.

The name ^pi?*, Jacob, is derived from a noun,
Hpy, that signitieth a heel. He was so called, be-
cause, in coming out of the womb he held his brother
by the heel, Gen. xxv. 26.

The verb 2py, whence that noun is derived, signi-
fieth to sup2ilaiit, or to tri[) down, which is oft done
with the heel. Hereupon this notation of Jacob's
name is confirmed by these words of his brother, ' Is
he not rightly called Jacob ? for he hath supplanted
me these two times,' itc. Gen. xxvii. 36. So as this
name Jacob sigiiifieth a supplanter.

Two notations are given of Esau's name, 'W^. One
is taken from a Hebrew word, li'tf, that signifieth
hair or hairi/. In this notation there is a transmu-
tation of the two first letters, and a taking away of
the last letter. It is said that ' Esau was an hairy
man,' Gen. xxvii. 11, and tliereupon this notation of
his name is given. The other notation is taken from
a Hebrew verb, nti'i', which signifieth to make ; and
they say that he was called Esau because he came
out of the womb as a full made man, or as a grown
man, full of hairs on his body. He was also called
DIIN, Edom, which signifieth 7-ed, Gen. xxv. 25.
And this both in allusion to the colour with which
he came out of his mother's womb, and also in refer-
ence to his disposition, which was bloody and cruel.
Yea, also, the name Edom was given by way of de-
rision, in reference to the colour of the broth for which
he sold his birthright, Gen. xxv. 30.

Thus we see how both their names were fitted to
occasions. See more hereof in Domett. Duties, Treat. 6,
Of Parents, Sec. 20.

Vee. 20.]

GOUGE ON HEBEEWS.

These two children were brothers, coming out of
the same womb, iiterini. They were of the same
father and mother — twins, and that of one birth — only
one came out before the other, namely, Esau, and in
that respect was counted and called the elder. Gen.
xxvii. 1. Thereupon the birthright belonged to him,
till he sold it for a song, as we say, even for a mess
of broth ; or, as the apostle expresseth it, ' for one
morsel of meat,' in which respect he is styled 'pro-
fane,' Heb. xii. 16.

Though Esau were the elder, yet is Jacob set be-
fore him ; for he was a gracious son, and in God's
account more honourable than his elder brother ; for
grace adds more honour than all outward privileges
and dignities can do. Hereof see more, Ver. 4, Sec. 1 1 .

Both these sons, though they were of different dis-
positions, are here said to be blessed by their father,
but with different blessings. The father neither did
nor would bless the profane son with that blessing
wherewith he blessed his pious son ; whereupon he
saith, ' I have blessed him,' (meaning the younger,)
' yea, and he shall be blessed,' Gen. xxvii. 33. But
Esau was blessed with temporal blessings, Jacob with
temporal and spiritual also.

Thus there are blessings for all, of all sorts. Here-
upon it is said that God ' satisfieth the desire of every
living thing.'Ps. cxlv. 16. And our heavenly Father
is said to ' cause his sun to rise on the evil and on
the good,' Mat. v. 45. In this respect the living
God is said to be ' the Saviour of all men,' 1 Tim.
iv. 10.

This the Lord doth to manifest his bounty, and
to try if wicked ones may be wrought upon by mercy ;
and by consequence, to aggravate their just condem-
nation.

1. Christ teacheth us herein to set our heavenly-
Father before us, and to ' bless them that curse us,'
Mat. V. 44.

2. This teacheth us to put difference between bless-
ings, and not to rest upon God's fatherly love, in
that he doth bestow temporal blessings upon us.
These may be given in wrath, and taken away in
wrath, as a king was given to Israel, and taken away
from them, Hosea xiii. 11. They are spiritual bless-
ings that are the sure evidences of God's fatherly
favour.

Sec. 107. Of Isaac s faith about things to come.

The subject-matter, whereabout Isaac blessed his
two sons, is expressed in these general terms, moi
/MtWoiiTuv, concerninri things to come. These things
to come had respect to the posterity of both these.
The posterity of both of them were blessed with tem-
poral blessings, in these phrases, ' The dew of heaven,
and the fatness of the earth, and plenty of corn and
wine,' Gen. xxvii. 28, 39. There was this difference,
that Jacob's posterity should be lords over Esau's,
which continued from David's time, 2 Sam. viii. 1 4,

■till the reign of Jeroboam, 2 Kings viii. 20, when the
posterity of Esau ' brake the yoke from off their neck,'
as Isaac had foretold. Gen. xxvii. 40.

That faith which Isaac had in the inspirations
and revelations of the Lord concerning future things,
settled his heart in assurance of the accomplishment
of them, and thereupon he blessed his sons there-
about. The like did Noah, Gen. ix. 26, 27, and
Jacob, Gen. xlix. 1, &c.

Such is God's truth, as his promises are as per-
formances, and predictions as accomplishments.

It would be useful hereupon well to acquaint our-
selves with the promises of God, even such promise3
as concern things yet to come, and to rest upon them
so far as they may concern ourselves, and likewise to
assure our posterity of the accomplishment of them
after our days, and to persuade them with patience to
wait for them, and with confidence to rest upon
them. Herein may we bless our posterity, as Isaac
did his.

Sec. 108. Of llie resolution of, and of the observa-
tions frotn, Heb. xi. 20.

Ver. 20. £i/ faith Isaac blessed Jacob and Esau
concerning tilings to come.

In this verse is set down another commendation of
faith. Hereof are two parts,

1. The persons who are here concerned.

2. The evidence of faith.
The persons are of two sorts,

1. A father, who is set out by his name Isaac.

2. His two sons, concerning whom we may observe,
(1.) Their names, Jacob and Esaii.

(2.) Their order, the younger before the elder.
The evidence of Isaac's faith is manifested,

1. By his act, he blessed.

2. By the subject-matter thereof, concerning things
to come.

Doctrines.

I. Faith extends itself to spirittial and temporal
blessings. In both these did Isaac here give evidence
of his faith. See Sec. 106.

II. God is careful to establish the faith of his saintt.
For this end was Jacob blessed by his father. See
Sec. 105.

III. Parents may and must bless their children.
This act of blessing, attributed to Isaac in reference
to his sons, giveth proof hereof. See Sec. 105.

IV. Names of old were fitted to special occasions.
So were the names of Jacob and Esau. See Sec.
106.

V. Grace maketh more honourable than outward
2irivileges. In this respect is Jacob set before his
elder brother. See Sec. 106.

VI. Tliere are blessings for all of all sorts. Jacob
and Esau were of different dispositions, yet both of
them were blessed. See Sec. 106.

VII. Faith persuades the heart of things to come.

GOUGE ON HEBREWS.

[Ch.u'. XI.

On this ground did Isaac bless his sons concerning
things to come. See Sec. 107.

Sec. 109. Of Jacob and his preror/alives.

Ver. 21. By faith Jacob, when he tvas a dying,
blessed both the sons of Joseph; and worshipped, lean-
ing upon the top cf Ins staff.

The seventh instance of the vigour of faith is
manifested in the faith of Jacob.

The faith here mentioned is such a faith as was the
faith of other worthies before mentioned.

Of Jacob's name, see Sec. lOG.

Jacob had another name, which was Israel. This
of the two was the more honourable, and all his pos-
terity was called thereby, and thereby distinguished
from all other nations. Hereof see more in The
Church's Conquest, on Exod. xvii. 8, Sec. 5.

Though Jacob were the last of the three patriarchs,
and was brought to more trials than his fathers, and
his life were the shortest of them all, yet had he these
prerogatives above the rest :

1. He had more children. Isaac had but two
only ; Abraham had but one by his first and dearest
wife, he had another by his maid Hagar, Gen. xvi. 15,
and six more by Keturah his concubine. Gen. xxv. 2 ;
but Jacob had twelve sons, besides his daughter,
Dinah.

2. All Jacob's children were God's confederates, in
covenant with him : all of them were holy ones
(though they had their failings, as Abraham himself
and Isaac had.) Nor all Abraham's sons, nor both
the sons of Isaac were so.

3. Jacob's twelve sons were twelve heads of so
many tribes, into which the church was distinguished.

4. Jacob had the honour to prevail over man and
God. In reference to the former he was called Jacob,
and in reference to the latter he was called Israel,
Gen. xxxii. 28.

5. By the name Israel the church of God was
styled, Ps. IxxiiL 1 ; yea, the true church among the
Gentiles also, Gal. vi. 16.

Sec. 110. Of Jacob' s trials.

Though Abraham were brought to one greater trial
than Jacob, which was the ofi'ering up of his son
(whereof .see Sec. 03), yet the trials of Jacob in num-
ber exceeded those whcreunto both the other patri-
archs, his father and grandfather, were brought.
They were these that follow, and such like :

1. Jacob had war in his mother's womb, Gen.
xxv. 22.

2. His good father set his heart more upon pro-
fane Esau than upon himself; which could not be but
a great grief to him, Gen. xxv. 28.

3. He was forced to get the blessing by deceit.
Gen. xxvii. C, ikc.

4. He was thereupon in fear of his life, by reason
of Esau's envy, Gen. xxvii. 41.

5. He was sent, with his staff alone, without other
company, a long journey, Gen. xxrai. 5, and xxxii. 10.

6. He was fain to serve an apprenticeship for a
wife, Gen. xxix. 18.

7. He was deceived in his wife, though he had
served for her. Gen. xxix. '25.

8. His wages w.is changed ten times, notwith-
standing his hard service, Gen. xxxi. 40, 41.

9. By his wives' importunity he was forced to go
in to their maids, Gen. xxx. 3, 9.

10. He was forced to fly by stealth from his
uncle. Gen. xxxi. 20.

1 1. He was in great danger by his uncle's jmrsuing
him. Gen. xxxi. 23.

12. He was also in danger by his brother Esau's
pursuing him. Gen. xxxii. 6.

13. His daughter was ravished, Gen. xxxiv. 2.

14. His sons so cruelly slaughtered and plundered
a city as the nations round about might have been in-
censed to have destroyed them all. Gen. xxxiv. 25, «fec.

15. His eldest son defiled his concubine. Gen.
XXXV. 22.

16. He lost his beloved Rachel in his journey, and
in her travail, Gen. xxxv. 19.

17. The rest of his sons so envied Joseph, whom
he most loved, as they sold him to strangers, and
made Jacob believe that he was torn with beasts,
wherewith Jacob was as much perplexed as if indeed
it had been so, Gen. xxxiv.

18. Simeon, another of his sons, was given by him
for lost, Gen. xlii. 36.

19. He was forced, to the great grief of his heart,
to let go his youngest son, the son of his old age,
even Benjamin, Gen. xliii. 11.

20. Through famine he was forced, with aU his
family, to go into Egypt, Gen. xlvi. 5.

On these and other like grounds he might well
say, ' Few and evil have the days of the years of my
life been,' Gen. xlvii. 9.

Behold here into what trials a true saint may be
brought, and ^rithal consider how his faith and pa-
tience remained light and sound.

Behold also how God recompensed his trials in the
privileges which he gave him above the other patri-
archs : whereof see Sec. 109.

Sec. 111. Of Jacob's blessing Ephraim and Manasseh .

Jacob's faith is here commended, by such an act as
Isaac's faith was, in this word, iu\6yr,(S!, blessed. Here-
of see Sec. 105.

The parties whom he blessed were not his imme-
diate sons, but his son's sons, the sons of Joseph — for
Josejjh was his youngest son save one ; so as Jacob
was a grandfather to these whom he is here said to
bless. Hereby we are given to understand that
grandfathers ought to bear such respect to their chil-
dren's children as to their own. The like is noted of
a grandmother 3 for ' Naomi took the child of her

Vek. 21.]

GOUGE ON HEBREWS.

daughter-in-law, and laid it in her bosom,' &c., Euth
iv. 16.

Grandfathers are as fathers. In the right line
there are no degrees. If Adam were now living he
should, so far as he was able, take care of the whole
world, as he did of Cain and Abel.

1. This instructeth us in the extent of a grand-
father's duty.

3. This directeth children to manifest a childlike
afiection to their grandfathers and grandmothers, and
that by reverence, obedience, all manner of subjection,
and recompense also.

In setting down the persons blessed, the apostle
useth an indefinite particle, 'ixaSTOv, which signifieth
everi/ one, which may intend many sons ; but because
the history maketh mention only of two, Ephraim
and ilanasseh (Gen. xlviii. 20), our translators, for
perspicuity's sake, have translated it both. It is pro-
bable that at that time he had but these two sons.
Other sons that he should have after these had a
kind of general blessing, Gen. xlviii. G.

These two here intended were Ephraim and Ma-
nasseh. Ephraim was the younger, but purposely
named before his elder brother Manasseh, because
God intended more honour to him. See Ver. 4,
Sec. 11.

Ephraim, D^"13K, according to the derivation of
the word rT^E), fructum edidit, signifieth fruitful.
This reason Joseph himself rendereth of that name,
that ' God had caused him to be fruitful in the land
of his affliction,' Gen. xli. 52. That name might also
be given by a prophetical spirit, for he proved the
most fruitful of all Jacob's sons ; the tribe of Ephraim
was the greatest tribe. Ephraim is of the dual num-
ber, because Joseph then had two sons.

3Ia>iasseh, r\\D}i2, signifieth 7\''V'h, oblitus est, forget-
ful. That name was given by the father in memorial
of that advancement whereunto God had brought
him, and thereby ' made him forget all his toil,' &c.,
Gen. xli. 51.

These two were by this blessing made heads of
two distinct tribes, whereby it came to pass that
Joseph had two portions, which was the privilege of
the eldest son, 2 Chron. v. 1 ; for Joseph was the
eldest son by [her] whom Jacob first and most loved,
and who was his truest wife.

Though Manasseh and Ephraim were the two par-
ticular persons blessed, yet they are not expressed by
their own names, but by that relation which they
had to their father, and thus styled rut iiiojv 'laafi^, the
sons of Joseph. Joseph is here named —

1. For honour's sake ; for it was an honour to
Joseph to have two sons blessed as two distinct heads
of several tribes ; which honour none of the brethren
of Joseph had.

2. To shew a ground of that blessing, which was
because they were the sons of Joseph, hereby God
would maniest that his goodness extends itself to

the children of believers. Joseph was a believer pos-
sessed ■with a true fear of God, who by no trials
could be drawn from his God ; therefore, though he
might seem to be cast out of the church, yet is he
preserved as a head and stock thereof among others ;
and his children, though born of a woman that was a
stranger and in a strange land, are here naturalised
by Jacob, and made free denizens of the church — yea,
stocks out of which the church should sprout. Thus
said God to Abraham, ' I am thy God, and the God
of thy seed,' Gen. xvii. 7 ; and an apostle saith to be-
lieving Christians, ' The promise is unto you, and to
your children,' Acts ii. 39.

Sec. 112. Of taking care of iwsierity at the time of
our death.

The time of Jacob's blessuig the sons of Joseph is
here said to be ivhen he tvas, a-^oiiriaKuv, a-di/ing. Of
the composition and meaning of the word translated
dying, see Chap. vii. 8, Sec. 51.

The participle here used implieth not only the
moment of giving up the ghost, but also the near
approach of death, manifested by old age, sickness, or
any other like occasion.

The circumstance of the time here noted, sheweth
that the time of a man's departing out of this world
is a seasonable time to think of posterity, and to do
what Ueth in his power for their good. In the his-
tory it is said, that ' the time drew nigh that Israel
must die ; ' and again, ' It was told Joseph that his
father was sick' (Gen. xlvLi. 29, xlviii. 1), when Jacob
took order about matters after his death. So Isaac,
when he intended to bless his sons, thus saith,
' Behold now, I am old, I know not the day of my
death,' Gen. xxvii. 2. When God had told Moses
that he should be gathered to his people, then Moses
thought of a successor, Num. xxvii. 13, 16. Yea,
Moses himself rendered this reason concerning his
declaration of the future estate of Israel, that he was
' a hundred and twenty years old, and could no
more go out and come in among them,' Deut. xxxi.
2. This reason Joshua rendered on the like occasion :
' I am old and stricken in age,' Josh, xxiii. 2. At
such a time God appointed such a duty to Hezekiah,
2 Kings XX. 1. Yea, Christ himself, when he was
upon the cross, takes care for his mother, John xix.
27. So Peter at such a time manifesteth his care of
the churches, 2 Peter i. 14 ; and other apostles.

1 . The duty itself of taking care for posterity is an
evidence of a holy zeal of God's glory, and of true
love to his church, in that it contenteth us not to pro-
mote the one and the other in ourselves or in our own
time, but also endeavour to have it done by others
after our time.

2. The time of one's death is in this respect the
fittest, because, if that time be let slip, there remains
no time after it for us to do anything. ' There is no
work, nor device, nor knowledge, nor wisdom, in the

GOUGE ON HEBREWS.

[Chap. XL

grave,' Eccles. ix. 10. ' When the night cometh, no
man can work,' John ix. 4.

3. The time of a man's departure is the most
seasonable time, because the words of a dying man
make the deeper impression.

1. How many are there who, as if the world were
only for themselves, take no care for their posterity !
They neither care to instruct, nor to direct, nor to
pray in reference to future times, nor to make their
will. About making a wLU, see Chap. ix. IG, Sec.
94. See also Domestic. Duties, Treat.' 6, Of Parents,
Sec. 62.

2. A general instruction may be here raised for all
who are mortal, and ought to learn to die daily — daily
to testify a care of posterity by instruction, exhortation,
encouragement in good things, admonitions against
evil, and predictions of such things as we have good
ground beforehand to make known. See Sec. 119.

Sec. 113. Of Jacob's worshippinf/ upon his staff.

Another effect of Jacob's faith is thus set down,
and zvorshipped, leaning upon the top of his staff.
The copulative x.a.1, and, sheweth that this act hath
reference to Jacob's faith, as well as the former of
blessing. By faith he blessed Joseph's sons, and by
faith he worshipped God. His faith wrought in him
a due respect to God, to yield unto him due service,
as well as care of his posterity.

God is the proper object of faith ; to honour whom
faith doth much put men on.

Hereby we may gain evidence of the truth of faith.

This latter effect hath reference to these words,
'Israel bowed himself upon the bed's-head,' Gen.
xlvii. 31.

Of the Hebrew word, inJ1iy^1> translated bowed
himself, and of the Greek word, •n^oaix.mrtst, wor-
shipped, see Chap. i. 6, Sees. 74, 75.

By worshipping, the apostle here meaneth an action
of piety done to God, in testimony of thankfulness for
that oath whereby Joseph had bound himself to bury
him with his fathers. His heart being cheered with
the assurance which his son had given him thereof,
he liftoth it up to God, and worshipped him ; and to
testify his reverent respect to God in worshipping
him, he boweth his body towards or upon the bed's-
head ; not upon any superstitious conceit of the
place, as if his bed's-head had stood east, or towards
the mount where Jerusalem should be built, or many
other like respects, but to shew how he reared up
himself purposely to bow his body.

Some take the bed's-head to be his bolster, or
pillow, whereupon he raised up himself.

Because a word coming from the same root, ntOJi
incliiuwil, Prov. ii. 2, and consisting of the same
letters, differing only in the points under them, sig-
nifieth both a hed,'^ 2 Kings iv. 10, and a staff," Num.

' nJOO, lectun, 2 Kings iv. 10.
' nJOOi baculum, Num. xvii. 2.

xvii. 2, some interpret the word, a bed; others, a
stuff. The Hebrew text u.seth that word which
signifieth a bed, Gen. xlvii. 31. The LXX translate
it by a word which signifieth a staff. Because there
was no difference in sense, but rather a fit exposition
of tiie word, the apostle quoteth the words of the
LXX. See Cliap. i. 5, Sec. 72. Both words, bed
and staff, do fully set out the meaning of the Holy
Ghost ; and to the life do manifest the old man's
desire to testify the inward devotion of his soul by a
reverent composing of his body to worship God ; for
rising up on his bed's-head, he leans on his staff, and
so bows his body in worshipping God. He was in
his bed, and raised himself to sit upright against his
bed'.s-head ; and that, in bowing his body, he might
be supported, he leaned upon his staff, and so wor-
shipped. The word leaning is not in the Greek text,
but implied under the preposition, et/, translated
upon, and fitly inserted by our translators to make
the sense of the place more clear. The word, axjo;,
translated top, signifieth the uppermost part of a
thing, as the tip of a finger, or the uttermost part.

This instance of Jacob, in worshipping God, gives
evidence of the disposition of a true saint, which is
a readiness on all occasions to worship God. Hereof
see more in The Saint's Sacrijice, on Pa, cxvi. 17,
Sec. 112.

The apostle's expressed mention of Jacob's reverent
gesture in worshipping God, manifested by his ' lean-
ing on the top of his staff,' giveth us to understand
that it well becometh a worshipper of God to mani-
fest the inward devotion of his soul by a fit com-
position of his body.

Thus God is honoured in soul and body.

Others are provoked to do the like.

Our own spirits are the more affected therewith.

See more of this point in The Church's Conquest,
on Exod. xvii. 9, Sees. 22, 29.

Of using a hcl[) for our weakness in worshipping
God, as Jacob did by leaning on his staff, see The
Church's Conquest, on Exod. xvii. 12, Sees. 48, 51.

Sec. 114. Of the resohttion of, and observations
from, Heb. xi. 21.

Ver. 21. £// faith Jacob, wlien he tvas a dying,
blessed both the so)is of Joseph ; and worshipped, lean-
ing upon the top of his staff.

The sum of this verse is, faith's proof.

The proof is drawn from a double effect.

The former hath respect to men, which was bless-
ing them.

The latter hath respect to God, which was a tvor-
shipping of him.

The former is illustrated by the parties, and by
the time.

The j)arties were he that blessed, Jacob; and they
who were blessed, the sons if Joseph.

The timo was, when he was a dying.

Vee. 22.]

GOUGE ON HEBKEWS.

The other effect, of worshipping, is amplified by his
manner of doing it, thus, leaning iqyon the top of his
staff.

Doctrines.

I. A grandfather must be as careful of the children
of his son as of his own. So was Jacob. See Sec.
111.

II. God's goodness extends itself to the children of
his saints. This is here exemplified in the example
of Joseph. See Sec. 111.

III. It is an honour to he the parent of children
iinder God's covenant. For honour's sake is Joseph here
mentioned in reference to such sons. See Sec. 111.

IV. Parents may ami must bless their childreti.
Jacob is here accounted as a parent. See Sec. 111.

V. Approach of death is a season to seek the good
of posterity. This phrase, lohen he ivas dying, in-
tends as much. See Sec. 112.

VI. Saints are ready on all occasions to ivorship
God. Instance Jacob. See Sec. 113.

VII. Inward devotion must be accompanied with
an answerable composition of body. Thus did Jacob
manifest his. See Sec. 113.

Sec. 115. Of Joseph and his name.

Ver. 22. By faith Joseph, when he died, made men-
tion of the departing of the children of Israel, and
gave commandment concerning his bones.

The eighth instance of the vigour of faith here
produced is of Joseph.

His faith is of the same kind that the faith of the
others was.

The name Joseph, ah t]D"i, addidit, is derived from
a verb that siguitieth to add, and this reason is ren-
dered thereof by his mother, ' the Lord shall add to
me another sou,' Gen. xxx. 24. His mother had
been long barren ; and her sister, who was another
wife of Jacob, had many children, which aggravated
her grief for her barrenness ; but at length ' the
Lord remembered her, and hearkened to her, and
opened her womb,' and gave her this son. Here-
upon, either by a prophetical spirit, or upon strong
confidence that God would yet give her another son,
she gave this son this name Joseph.

The name, therefore, was an evidence of Rachel's
faith. It fell out according to her faith ; she had
another son, though he cost her dearly, even her life.

Joseph, whose faith is here commended, is worthy
due consideration, and that in three especial re-
spects.

1. In regard of the trials whereunto he was
brought.

2. In regard of the graces wherewith he was
endued.

3. In regard of the dignities wherewith he was
honoured.

There is not a history of any other wherein
the rare passages of the divine providence are more

clearly manifested th.in the history of Joseph, both
in regard of that low estate whereunto he was brought,
and also of that high dignity whereunto he was
advanced.

Sec. 116. Of Joseph's trials.

1. Joseph, being young, was hated of his brethren,
and so hated as they could not give him a good word ;
and that not for any desert of his, but because his
father loved him, even deservedly, Gen. xxxvii. 4.

2. He, coming to inquire of the welfare of bis bre-
thren, they, upon the first sight of him, conspire to
slay him ; but, being kept from that unnatural fratri-
cide by the eldest among them, they strip him, and
cast him into a pit, where, when he had lain some
while, they take him up, and sell him to strange
merchants for a slave. Gen. xxxvii. 23, 24, 28, Ps.
cv. 17.

3. He was brought into Egypt by the foresaid
merchants, and there sold to the captain of the guard,
Gen. xxxix. 4.

4. In his master's house he was impudently
tempted by his mistress.

5. He was falsely accused and maliciously slandered
by her that tempted him.

6. He was unjustly cast into prison. Gen. xxxix.
7, &c.

7. In prison they so manacled and fettered him as
they hurt his feet with iron fetters, Ps. cv. 18.

8. The kindness that he shewed to a fellow-
prisoner, whom he desired to remember him, was for-
gotten, Gen. xl. 23.

9. He was kept all his life, after he was once sold,
out of the visible church, which was his father's
family, in a strange land, where he had his wife, and
where he died, and where his bones remained for a
long while. Gen. 1. 26.

Who may think himself free from trials, whenas
such a man as Joseph had such trials as he had ?

Sec. 117. Of the graces that were in Joseph.
The graces wherewith Joseph was endowed were
many and excellent, such as these that follow :

1 . Faith : this is here in special commended.

2. Fear of God : this he himself doth profess of
himself. Gen. xlii. IS.

3. Faithfulness : this was manifested in all his re-
lations, as —

(1.) To God, by declaring that which God had
made known to him in dreams. Gen. xxxvii. 5.

(2.) To his father, by bringing to him the evil re-
port of his brethren.

(3.) To his master, who trusted him over all he
had. Gen. xxxix. 6.

(4.) To his mistress, in dissuading her from un-
faithfulness. Gen. xxxix. 8.

(o.) To the king, for what he did was to the
king's emolument, Gen. .xlvii. 20.

GOUGE ON HEBEEWS.

[Chap. XI.

4. Chastity, wliich was brought to <a thorough
proof, Gen. xxxLx. 10.

5. Sincerity : he could not in secret be brought to
sin, Gen. xxxix. 11.

G. Patience under crosses, Ps. cv. 18, 19.

7. Bearing with wrongs. Gen. 1. 21.

8. Forgiving injuries, Gen. 1. 17, 19.

9. Overcoming evil with goodnes.% Gen. xlii. 25,
and 1. 21.

10. Wisdom in ordering his affairs. This was
manifested —

(1.) In his master's house. Gen. xxxix. 4.

(2.) In the pri.son, Gen. xxxix. 22.

(3.) In the kingdom. Gen. xli. 39, and xlvii. 14.

11. Providence against future wants, Gen. xli.
48.

12. Bowels of compassion, Gen. xlii. 24, and
xliii. 30.

13. Pieverence to his father, and that when he was
advanced to outward dignity above his father, Gen.
xlvi. 29, and xlviii. 12.

14. Obedience to his father. Gen. xxxvii. 14, 15,
and xlvii. 31.

1.5. Kecomjionse to his father, and that —

(1.) While his father lived. Gen. xlvii. 12.

(2.) When he was dead. Gen. 1. 2.

1 G. Care of posterity, and that —

(1.) In reference to his own children. Gen. xlviii.
1, &c.

(2.) In reference to his brethren and their chil-
dren, Gen. 1. 24.

Joseph may be a pattern for servants, children,
brethren, subjects, governors, prisoners, exiles, such
as are unduly slandered and wronged, yea, and for all
saints.

Sec. 118. 0/ Joseph's prernc/atives.
The prerogatives wherewith Joseph was honoured
and blessed, were these following : —

1. His comely feature, Gen. xxxix. G.

2. His father's love, Gen. xxxvii. 3.

3. His birthright, 2 Chron. v. 1, 2.

4. God's blessing on his afiairs. Gen. xxxix. 2, 23.
r>. The favour of all that were over him, Gen.

xxxix. 4, 21, and xli. 38.

G. An extraordinary divine spirit. Gen. xxxvii 6,
itc, xl. 8, and xli. 2.5.

7. High honour, even next to the king. Gen. xli.
40.

8. Ability and opportunity of doing good, Gen.
xli. 57.

9. A reservation of his own and children's right to
the church of God, though he lived most of his days
in a strange land, where he was a prime governor,
and where his children were born and brought up,
Ps. xlviii. G.

10. A reputation to be as his father Jacob, and
other his forefathers, a stock and heald of the church,

the members whereof are styled, ' the sons of Jacob
and Joseph,' Ps. Ixxvii. 15.

11. A numerous progeny. Gen. xlix. 22. Two
tribes issued from him, and one of them, namely
Ephraim, was more numerous than most of the
other.

12. The many years that he lived, which were a
hundred and ten, Gen. 1. 22.

13. An honourable laying him in a coffin, wherein
he continued hundreds of years, Gen. 1. 2G.

14. The carrying of his bones in the aforesaid
coffin with the Israelites when they were delivered
out of Egypt, Exod. xiLi. 19.

15. His burial in that part of Canaan which by
lot fell to Ephraim, and became the inheritance of
the children of Joseph.

In these prerogatives of Joseph, we have an in-
stance of the providence and bounty of God towards
such as fear him.

Sec. 119. Of savoury speeches of dying men.

The first point of the commendation of Joseph's
faith is about the time of shewing it forth, thus ex-
pressed, TEAEi/rtui', when he died, or dying.

In the Greek another word is used than was in the
former verse, aToDf/riaxuv, translated ' when he was a
dying,' but of the same signification ; both of them
are participles of the same tense. The root, rsXc?,
finis, from whence this word cometh, significth an
end ; for death puts an end to our life here in this
world. The negative is used of that which never
shall have end, as ' their worm dicth not,' Mat. is.
44. It hero intendeth the very s.ime thing that was
implied of Joseph's father, in this phrase, ' when ho
was a dying.'

The phrase in this text hath reference to that
which Joseph himself said (Gen. 1. 24), SX2 03^*, ' I
die,' or, ' I am dying.' This Joseph saith in regard
of his age, being a hundred and ten years old, and
in regard of the weakness of his body, and some sick-
ness that befell him, and readiness of his mind to
yield to the good pleasure of God. Having apparent
signs of the near approach of his de|)arture, he used
that phrase to move them the rather to attend to
that which he should say unto them, for the words of
a dying man use most to be heeded. The prefaces
which dying men have used give good proof to the
point. Read for this purjio-se Gen. xlix. 1, 2, Deut.
xxxii. 1, Josh. xxiv. 1, 2, 1 Sam. .\ii. 3, 2 Sam. xxiii.
1, 1 Kings, ii 1-3.

Then the speeches of understanding and wise men
use to be most pertinent, most hearty, most impar-
tial, and most profitable. Then they consider what
lessons are fittest to be remembered after death.

1. As this is commended in others of former
times, so it ought to be our care in our days to con-
sider what may be fit to give in charge to our pos-
terity, or to counsel and advise them concerning

Ver. 22.]

GOUGE ON HEBEEWS.

future times, even after our departure, especially in
regard of those that are under our charge, and those
to whom we have any special relation.

2. This is a motive to such as are present at the
time of the departure of such persons, to give more
than ordinary heed to their directions, exhortations,
admonitions, and other kind of speeches.

Hereof see more in Domest. Duties, Treat. G, Of
Parents, Sec. 58.

Sec. 120. Of heUevers persuading olliers that tvldch
tlumselves believe.

The first evidence of Joseph's faith here specified
is this, he made mention of the departure of the chil-
dren of Israel. In the history this is thus expressed,
' God will surely visit you, and bring you out of this
land,' ifec, Gen. 1. 24. Hereof he was confident, by
reason of the express promises which God had made
to his forefathers, Gen. xv. 13, 14, xxvi. 3, and xlvi. 4.

Hereby we have an instance that they who do
themselves believe God's promises are careful to per-
suade others of the truth of them. This was the
end of that mention that he made of the point in
band.

The Greek word, lfi,triij:,6viuet, here used, is the same
that was before used, ver. 15, and translated mindful ;
and it is also used, chap. xiii. 7, and translated
remember.

The malcinij mention here intended is a calling to
mind such a thing as should afterward come to pass ;
■which he would have them now to take notice of,
and hereafter to remember. The like to this is noted
of Moses, Deut. xxxi. 3, Josh, xxiii. 5, 6, 1 Chron.
xxii. 11, 2 Chron. xx. 20, 2 Cor. v. 11.

The like is noted of other prophets and apostles ;
and it is the duty, and ought to be the practice of
all ministers ; yea, and of other saints.

Faith, apprehending the truth of God in his pro-
mises, worketh in the heart a zeal of God's glory,
and love to others. These graces are operative, and
put on men to communicate to others what they
know and believe themselves, as Andrew and Philip,
John L 41, 45.

Sec. 121. Of God's delivering his out of trouble.

That whereof Joseph here made mention was flie
departing of the children of Israel.

By the children of Israel are meant that numerous
and holy seed which was promised to Abraham,
Gen. XV. 5, and to Isaac, Gen. xxvi. 4, and to Jacob,
Gen. xxviii. 24.

Jacob was also styled Israel, Gen. xxxii. 28 ; and
because he was the immediate progenitor of those
twelve sons which were the heads of the twelve
tribes, his name is mentioned — and of his two names
that which was the more honourable, namely Israel.

The departing here intended was their freedom
from a miserable bondage, under which those chil-

dren of Israel were pressed — yea, even oppressed,
Exod. i. 13.

So as their departing out of Egypt was a great
deliverance from a miserable bondage, and it giveth
instance that God will deliver his out of their
troubles.

TMs is oft exemplified in time of the Judges — yea,
and of the Kings also, and especially in the return of
the Jews from the Babylonish captivity. See more
hereof in Tlu Guide to go to God, or Explanation of the
Lord's Prayer, on the Eighth Petition, Sec. 1 88, and
in The Church's Conquest, on Exod. xviL 15, Sec. 77.

Sec. 122. Of reserving Joseph's bones.

Another evidence of Joseph's faith is a charge
that he gave concerning his bones.

The word, SHriiXa.ro, which we translate gave com-
mandment, is' the same that is used. Chap. ix. 20,
Sec. 106, and translated enjoined. It implieth a
strict charge, which by no means he would have
omitted or neglected. This hath reference to that
oath which Joseph imposed upon the children of
Israel, Gen. 1. 25. It must needs, therefore, be a
strict charge, whereunto they were bound by oath.
A like charge, with a like bond, did Jacob lay upon
his son Joseph, Gen. xlvii. 31. So as herein this
pious son imitated his pious father, as the said father
imitated his father Isaac, in blessing his son.

The manner of commanding by an oath doth give
warrant for requiring an oath, and for taking an
oath. Hereof see more. Chap, vi IG, Sees. 116, 119.

The matter which so strictly Joseph commanded
concerned his bones — namely, that they should carry
his bones out of Egypt.

Joseph believed that God would bring the children
of Israel out of Egypt into the land of Canaan, pro-
mised to their fathers. To give them assurance of
his faith therein, and also to strengthen their faith,
he giveth this charge. He foresaw that they should
abide in Egypt a long while- — yea, and that they
should there be much oppressed ; but )'et he believed
that they should be delivered, and that in Canaan
should be the continual residency of the church.
There, therefore, he would have his bones perpetually
to lie, as his predecessors desired to be buried in a
cave that was in that country. Gen. xlix. 31.

He maketh mention, moi iariiiii, of bones, rather
than of body ; because they were long to continue in
Egypt. For after Joseph's death they there abode
a hundred and forty years, and after that they were
forty years in the wilderness, and they were also
sundry years in conquering Canaan ; so as from the
death of Joseph to the burial of his bones (Josh,
xxiv. 32), might be about two hundred years. In
this time his flesh, though it were embalmed, could
not but be clean wasted away ; yet his bones might
remain, being kept dry.

In general we here see that care of one's dead

GOUGE ON HEBREWS.

[Chap. XI.

coq)se is a fruit of faith. This made Abraham so
careful of a place for the burial of his wives' and
his own corpse, and Isaac and Jacob careful to have
their own and their wives' corpses buried where
Abraham and Sarah's bodies were, Gen. xlvii. 30.

Hereby hope of the resurrection of the body is
nourished.

This warranteth a decent funeral. This is pro-
mised as a blessing, 1 Kings xiv. 13. But the con-
trary is threatened as a curse (Jer. xxii. 19).

1. By this means is manifested a difl'erence be-
twixt the bodies of men and beasts.

2. This ministeretii comfort against death, both in
regard of our own departure, and also in regard of
our friends that depart before us.

3. This is the rather to be done among God's
people, because their bodies, while they were living,
were temples of the Holy Ghost, 1 Cor. vi. 19.

4. The dead bodies of believers still remain mem-
bers of Christ.

This, therefore, as a duty lieth upon surviving
friends, who hereby may give testimony of a good
respect to their deceased friends.

Nearest and dearest friends have taken special
care hereof, as children who have survived their
p.arents, 1 Gen. xxv. 9 ; and parents that have sur-
vived their children, Luke vii. 12; and husbands,
Gen. xxiii. 4 ; and friends, John xi. 17, and xix.
39, 40, Acts viii. 2.

See more hereof in Domest. Duties, Treat. 5, Of
Children, Sec. 45.

Papists here raise a use about reserving the
relics of saints, and ground it upon this instance
about reserving Joseph's bones. But to shew the
non-consequence thereof, let them know that,

1. There is not the like occasion of keeping the
bones of Christians, as was of keeping Joseph's bones.

2. Joseph's bones were to be kept as if they had
been buried.

3. Joseph's bones were not carried uj) and down
for ostentation.

4. There was no adoration done to Joseph's bones.

5. False bones were not substituted instead of
Joseph's true bones, as are in many Popish relics.

Sec. 123. Of tlie resolution of, and observations
from, Heb. xi. 22.

Ver. 22. By faith Joseph, wlien he died, made men-
tion of the departing of the children of Israel, and gave
commandment conceriiinij his I/ones.

Tlie general sum of this verse is, as of the former,
faith's proof. Hereabout is set down,

1. The person whose faitii was proved, Joseph.

2. The arguments whereby it is proved. These
are two,

(1.) His mention of things future.

(2.) His charge.

The former is amplified.

1.1 By the time, which was wJien he died.
2.J By the matter whereof he made mention, the
departing of the children of Israel.
In his charge we may observe,
[1.] The manner of it, which was by imposing an
oath. Gen. 1. 25.

[2.] The matter thereof, his bones.
Doctrines.

I. Faith manifesteth her vigour when a believer is
dying. So did Joseph's faith. See Sec. 119.

II. Dying men must s/iew their care of tlieir pos-
terity. Herein is Joseph set before us as a pattern.
Sec. 119.

III. Faith resieth upon deliverances to cmne.
Joseph's mention of the Israelites' departure out of
Egypt gives proof hereof. See Sec. 121.

IV. Believers will be careful to persuade others of
that tvhich tluy themselves believe. This doth Joseph
endeavour, by mentioning the departure of the
Israelites. See Sec. 120.

V. God will deliver his. The departing of Israel
out of Egypt is an instance hereof. See Sec. 121.

YI. Care about mens dead corpses is a fruit of
faith. See Sec. 122.

Sec. 124. Of tlie honour that redounds to parents by
worthy children, and of tlieir care over them.

Ver. 23. By faith Moses, when he was boiti, was
hid three months of his parents, because tiny saw lie
was a proper child; and they were not afraid of the
king's commandment.

Not the faith of Hoses, but of his parents, is here
commended.

This is the ninth instance which the apostle hath
produced.

The word, variotc, translated jonreji^*, properly sig-
nifieth fathers, but according to the mind and mean-
ing of the apostle, fitly translated parents; under
whom father and mother are comprised.

The mother may not here be excluded, for the his-
tory maketh express mention of her, and of her alone,
for tlie mother was the actor of all ; but questionless
all that the mother did was with the father's consent,
if not upon his advice, and it is no more than prob-
able that he had his part also in acting many things
about the preservation of JMoscs. Of the notation of
this name Moses, see Chap. iii. 2, Sec. 37 ; and T/it
Church's Conquest, on Exod. xvii. 9, Sec. 9.

These parents are expressly named in the historj'.
The father was DIDyi Amiam, which signifieth a
numerous people ; it containeth in it a great part of
Abraham's name.

The mother's name was ^23V, Jochebed, which
signifieth glorious, for she was glorious in bringing
forth and preserving such sons as Aaron and Moses.

They were both of the tribe of Levi, and of the
same family. The said Amram and Jochebed were
near of kin. For Jochebed was Amram's father's

Vee. 23.]

GOUGE ON HEBREWS.

sister; so as Amram married his aunt, and of her
had Aaron and Moses. But this was before the law
of prohibiting degrees of marriage, and before the
commonwealth of Israel was sufficiently peopled.

The parties whose faith is here commended are de-
scribed by their relation to their son, Moses ; thus,
his parents, rather than by their own names, for
honour's sake. For Moses was a man of great note
and name, and his memorial was very honourable in
the church of God. Hereby then it appears that
parents are much honoured by having worthy chil-
dren. Solomon therefore styleth himself ' the son
of David,' Eccles. i. 1. And David pleadeth this as a
matter of honour and dignity, ' I am the son of thine
handmaid,' Ps. cxvi. 1 6. Hereupon it is said that ' a
wise son maketh a glad father,' Prov. x. 1.

1. If a son prove praiseworthy, by virtue of his
education, praise useth to be ascribed to his parents
that have so educated him, even as the praise of
Solomon's servants was ascribed to the wisdom of
Solomon, 1 Kings x. 5.

2. If the gifts, parts, or dignities of a son be ex-
traordinary, and immediate from God, they use to be
evidences of God's good respect unto the parents.

1. This may be a motive unto parents to do the
best that they can for their children, that they may
be of eminent use to the church and state where
they Uve ; and that among other ends for this, the
honour and glory of parents themselves.

2. This should put on children to do the best that
they can to be faiiious in Israel, even for the honour
of their parents.

This title, his parents, in reference to that care
that Moses's parents had of him, being their child,
giveth us further to understand that parents espe-
cially ought to have a care of their children.

For this we have sundry precepts, as Eph. vi. 4,
and 2 Cor. xii. 14; and patterns, as Prov. iv. 3, 4.

Parents are, under God, the means of their chil-
dren's being. On this ground natural instinct teacheth
all creatures to be careful of their young ones.

Parents therefore ought to observe,

1. What dangers their children are subject unto,
to prevent them.

2. What good they may do unto them, and to
endeavour that with all their power.

The plural number, wherein this word parents is ex-
pressed, doth plainly evidence that both father and
mother must have a joint care of their children. In
this respect, saith a father, in reference to himself and
his wife, ' How shall we order the child 1 and how
shall we do unto him V Judges xiii. 12. And a son
saith of both parents, ' I was my father's son, tender
and only beloved in the sight of my mother,' Prov.
iv. 3. ' Behold, thy father and I have sought thee
sorrowing,' saith a mother to her son, Luke ii. 43.

1. Both parents have a joint part in the being and
bringing forth of their child.

Vol. III.

2. The law requireth the like honour to both,
Exod. XX. 12.

3. For this end are parents so nearly Linked to-
gether as to make one flesh. Gen. ii. IS.

It will be therefore a good point of wisdom for
both parents to observe what duties belong unto each
of them in reference to their children, and wherein
they may be best helpful one to another for the good
of their children.

Sec. 125. Of hiding such as are in danger.

The act whereby the faith of Moses's parents is
commended is implied in this phrase, ix^-JiSij, %vas hid.

The word hid is attributed to concealing of matters
from the eyes of men, so as they should not see them
or find them out.

The hid treasure and pearl in the Gospel is set
forth by this word, ]\Iat. xiii. 44 ; and the slothful
servant's talent that was put into the earth. Mat.
XXV. 25. Thus Jesus is said to ' hide himself from
the Jews, John viii. 59, and xii. 36 ; and they who
are afraid of the Judge are said to ' hide themselves,"
Rev. vi. 15, 16.

The reason why Moses's parents hid him was a
cruel edict of the king of Egypt, ' That every son
that was born of an Israelite should be cast into the
river,' Exod. i. 22. To prevent this destruction of
Moses, his parents hid him ; so as persons in danger
may be concealed from uiischievous attempts. Thus
Rebekah used means to conceal Jacolj from the fury
of liis brother. Gen. xxvii. 43 ; thus Piahab hid the
spies, Josh. ii. 4 ; and a woman hid Jonathan and
Ahimaaz, 2 Sam. xvii. 19. To omit other instances,
it is said of God himself that he hid Jeremiah and
Baruch, Jer. xxxvL 26.

Obj. These were extraordinary cases, and they that
did it were guided by an extraordinary spirit.

Ans. 1. They were special cases, not extraordinary.
All examples are a kind of special instances, yet in a
like case are for our warrant.

2. Though in some particulars they might be ex-
traordinary, and might be done by an extraordinary
spirit, yet the general equity of them is ordinary
and imitable. Hereupon Rahab's example is set
before us as a pattern, ver. 31, James ii. 25.

The spies that searched Jericho were employed in
a good cause, warranted by God, whereof Rahab
was assured, partly by the common fame that God
had devoted all Canaan to destruction, and partly by
an inward inspiration of the Spirit. In this respect
her act is imitable. It was extraordinary to hide
spies that came to search her country. This she did
by an extraordinary spirit. But to hide such as
were in God's work, and in a warranted course, was
ordinary and imitable.

1. To hide one's self from foreseen evil is a point
of prudence, Prov. xxii. 3, and ought to be extended
to others.

GOUGE ON HEBBETVS.

[Chap. XI.

2. It is a fruit of charity to prevent the danger of
others.

3. Many benefits may thence arise, as,
(1.) Protecting the innocent.

(2.) Preventing wrongs.

(3.) Disappointing Satan's instruments.

(4.) Preserving such as may be useful to men and
honourable to God.

But hurt comes to none hereby.

Quest. 1. What if such as are hid be inquired after
by authority t may they then be concealed ?

Ans. If it may be done without impeachment of
truth. Otherwise, I make question of this question.
For,

1. All lying is a sin, Eph. iv. 25.

2. Though good may come thereby to man, yet it
is against God and his truth.

3. It impeacheth the power and prudence of God,
as if he could not maintain his own servants without
untruth.

4. It prevents the providence of God in his own
course.

5. We m.iy not talk deceitfully for God, Job
xiii. 7.

Quest. 2. What if a good end follow upon some
untruth ?

A71S. A good end is not sufBcient to justify a
matter. If a thing be ill in the matter or manner,
or end, it is not to be done.

Obj. A bad end mars a good thing. By conse-
quence of contraries a good end may justify an evil
act.

Ans. That is no good consequence; for there is
difference betwixt good and evil. One circumstance
maketh a thing evil ; but all circnm.stanccs must
concur to make it good. One kind of poison is
enough to take away life ; but there must be many
ingredients to make a potion for preserving life.

Quest. 3. Wliat, then, is to be done when innocents
and .saints are unjustly sought after?

Ans. AVe must bo silent, and say nothing one way
or other, or courageously refuse to betray him, or so
prudently order our answer as nor the party be en-
dangered nor truth impoaclicd.

The application of this point concerneth such espe-
cially as live among those who, like Pharaoh and the
Egyptians, are persecutors of the church, oppressors
of men, inhuman and cruel. It doth not justify
concealers of malefactors. Christians must take heed
of making such inferences from such approved patterns
as this i.s.

Thereby thoy pervert the word of God, scandalise
the profession of the gospel, open the mouths of
enemies, bring themselves under the penalty of good
laws, and suffer as malefactors, which is expressly
forbidden, 1 Pet. iv. 15.

On the other side, their undue timidity and over-
much fear of danger is manifested, who ■are ready,

upon undue respects, to bring others into danger;
as,

1. They who, Doeg-like, discover God's servants to
their enemies, 1 Sam. xxii. 9; and this in hatred of
and malice against them.

2. They who discover such to curry favour with
great men, as the Ziphites, 1 Sam. xxiii. 19.

3. They who, for fear of incurring danger them-
selves, refuse to stand to God's cause when they are
questioned about it, as the parents of the man that
was born blind, John xix. 22.

4. They that deny that succour which they might
and ought to [afford to] their brethren, for fear of men.

Those and such like shew how little faith they
have.

Sec. 126. Of preventing danger heilmes.

That act of their faith, in hiding their son, is am-
plified by the time, both when they began, and how
long they continued. In regard of the former, the
apostle saith that they did it, yinrjSsig, when he was
born. This imiilieth a timely doing of that act, even
so soon as he was born. They did not invite their
neighbours at her travail ; nor, when the child was
brought forth, they did not make known that they
had a child born ; so as they prevented the danger be-
times. This w'as an especial point of wisdom. An
angel admonished Joseph to carry his reputed son
Jesus out of Herod's reach before he could know
that he was mocked of the wise men, Mark ii. 13.
' Slack not thy hand from thy servants ; come up to
us quickly, and save us, and help us,' say the men of
Gibeon to Joshua, Josh. x. 6. It is commended in
Saul, that he came to succour Jabesh-gilead ' in the
morning watch,' 1 Sam. xi. 11.

Otherwise all pains, all endeavours may prove to
be in vain, being too late. It is too late to shut the
stable door when the steed is stolen. &Wa est in
/undo parsimonia.

It is, therefore, a point of wisdom carefuUy to
observe what danger we ourselves or others, especially
such as are under our charge, are in, and to afford
them seasonable succour.

It is noted that the man-child which the dragon
sought to devtiur, as soon as it was born, was ])re-
sently caught up unto God, Kev. xii. 4, 5. The
apostle exhorteth us to be vigilant, because ' the
devil seeketh whom he may devour.'

On this groiuid we ought, by faithful prayer, to
lift up our children to God so soon as thej' are born ;
to bring them to the .sacrament of baptism so soon as
conveniently we may ; to instruct them so soon as
they are cajiablo ; to train tlicm up to good callings,
and to perform other duties bctimea Resist all
Satan's temjitations in the beginning. Many fair
advantages are lost by dehiy. The two great con-
querors, Alexander and Ca'sar, were careful in taking
the first opportunity, and in using all the expedition

Vee. 23.]

GOUGE ON HEBRE'tt'S.

they could. The motto of the one was /iridsv arro-
/SaXXo'.asto;, that he let slip no season ; and of the
other, Veni, vidi, vici, that as soon as he came and
saw, he overcame. These principles are of special
use in spiritual dangers.

Sec. 127. Of continuing in ivhat is well herfiin.

The time of their continuing to hide their son is
set down in this phrase, Tsi/j,riiov, three montJis, which
is expressed by one word in Greek. The Grecians
have like words for other months, as nr^dfirivov, for
four months, John iv. 35, and five months, and so
others. They have one general word, ^ra/i/ijjm;, to
comprise all months under it.

Those three months were as long a time as they
could hide him. Some say that the Egyptians
searched the Israelites' houses every three months.
It appears that some discovery began to be made of
their child; or, at least, that there was some sus-
picion of such a child ; for the hi.story saith, ' she
could not longer hide him,' Exod. ii. 3. Questionless
diligent inquisition was made by the Egyptians con-
cerning the Israelitish women that were with child ;
from which inquisition, though for a while they
might conceal their child, yet long they could not ;
for wicked men (as their father, 1 Pet. v. 8.) are dili-
gent and sedulous in pursuing their malicious and
mischievous courses. Thus was Herod in seeking
the life of Jesus, Mat. ii. 8, 16, and Ahab in seeking
after Elijah, 1 Kings xviii. 10.

This circumstance sheweth that care in preventing
danger is to be continued as long as may be. It
is said of the mother of Moses, ' when she could not
longer hide him,' Exod. iL 3 ; so as she hid him as
long as she could. Kahab hid the spies till they who
sought them were out of sight. Josh. ii. 15, 16. So
Joseph abode in Egypt, to keep Jesus there safe
* untU the death of Herod,' Mat. ii. 15.

The benefit of preventing danger consisteth in con-
tinuing so to do tUl fear of danger be overpast. If
such as are bid for a time be left, and fall into the
danger, what good cometh by the former hiding ?

Surely it is a point of unfaithfulness to fall from
those whom we have begun to protect and succour.
Such were the men of KeUah, who would have de-
livered David into the hands of Saul, 1 Sam. xxiii.
12; or rather that timorous and servile king of Israel,
who, after he had taken some care of Jeremiah, and
freed him out of the prison, where he was like to die,
and caused bread to be allowed him every day, upon
the instigation of the princes, delivered him up into
their hands, Jer. xxxviii. 5.

This unfaithfuhiess is much greater in the spiritual
dangers of our souls : as when governors shall begin
to protect their people from idolatry, and after give
them up thereto, as Joash did, 2 Chron. xxiv. 17, 18,
and ministers that shall well begin to keep their people
from Satan's snares, and after suffer them to slide

back by negligence, or by any corruption in life or
doctrine, as sundry false brethren and apostles in the
primitive church. So parents and governors of fami-
lies : so friends and neighbours ; yea, and all back-
sliders, that neglect their own souls, which for some
time they have begun to keep. An apostle's verdict
of such is, that 'it had been better for them not
to have known the way of righteousness,' 2 Pet. ii.
21, 22.

This particidar sheweth how necessary constancy
and perseverance is in the good things that wc do
enterprise. Hereof see more. Chap. ui. 6, Sec. G8.

Sec. 128. Of respecting children tlmt carry Gods
stamp.

One special reason of the aforesaid care that the
parents of Moses had of him is thus expressed, be-
cause they saw he was a proper child.

This word, dion, because, doth in general intend a
reason.

The particular reason was, a visible stamp of God's
respect to this child in the very favour and feature
of it.

The Hebrew expresseth it by a general word, 3itO,
that signifieth good, and compriseth under it every
kind of goodness. Hereof, see Chap. xiii. 9, Sec.
116.

It setteth out the beauty and comeliness of persons,
and is translated /VaV, Gen. vi. 2, and xxiv. 16.

The Greek word here used signifieth comely and
beautiful. It is used in this very case, Acts vii. 20,
asTilog Tw QiM. There the word God is added to it ;
and the title God being added, it is translated very
fair ; for the addition of God to things in Canaan's
language addeth an excelleney unto them, as cedars
of God, tall cedars; mount of God, a great mount;
and so in other things. Or else this phrase, fair to
God, may imply a divine stamp, whereby it was
evident that God had marked him for some great
work. This might God set on him to move both his
parents, and also Pharaoh's daughter, to respect him.
In this respect it was not fondness in the parents,
by reason of the prettiness, comeliness, and fairness
of the child, that moved them to do what they did,
but that divine stamp, and their faith thereupon.

God oft setteth a stamp on such as are by him
deputed to weighty works. Jacob's holding his
brother by the heel was such a kind of stamp. Gen.
XXV. 26, and John Baptist springing in his mother's
beUy, Luke i. 41. So Samson's strength. Judges xiv.
6, and David's courage, 1 Sam. xvii. 34.

This God doth to raise up in men beforehand an
expectation of some great matter : that thereby they
may be moved to call upon God, to depend on him,
and to ascribe the praise and glory of that which is
done by such to God. Moses his brethren are herein
blamed that they did not understand that God would
deliver them by Moses, when Moses avenged one of

GOUGE ON H12BEEWS.

[Chap. XI.

his brothers that was oppressed, and smote an Egyp-
tian, Acts vii. 24, 25.

This is the reason that moved the parents of Moses
to take such cure as they did of preserving him ; and
thereby it appears that it ought to be the care of
parents to take special notice of such chiklren as God
doth set any special mark upon. The name which
God gave to the second child of Bathsheba, which
was Solomon, 1 Chron. xxiii. 9, and Jedidiah, 2 Sara,
xii. 25, gave David to understand tliat that son was
a select child of God : hereupon both David was the
more careful of his education, Prov. iv. 3, 4, and
Bathsheba also, Prov. xxxi. 1, 2. On that ground
David is careful to give his son sundry instructions,
1 Chron. xxii. 7, &c., and to give his princes a charge
concerning him, 1 Chron. xxii. 17, ic, and xxviii.,
&c. This phrase (which is oft applied to the Virgin
Mary), ' she laid up those tilings in her heart,' Luke
ii. 19, 51, hath reference to extraordinary evidences
of divine glory in her son, and made her more care-
ful over him.

1. Care upon such a ground importeth an eye of
the soul on God's providence, and faith in effecting
some great matter. This, as it manifesteth a good
and due respect to God, so it must needs be accept-
able to him.

2. God useth to bring his counsel to pass by
means. Parents' care over their children, and such
especially as are marked by God to special employ-
ments, is a principal means to bring on children to
accomplish those works.

3. This may be applied to parents that have chil-
dren of good capacity, quick wits, ready invention,
hajipy memories, and other special parts, whereby
they arc, as it were, stamped and sealed for special
employments. They ought to be the more careful
over such, both in their good education, and also in
fitting them to eminent and excellent callings. Surely
both church and commonwealth might be furnished
with worthy instruments of much good, if parents
were careful to take notice of God's stamp in their
children, and answerably to take care of their train-
ing up.

Sec. 129. Of believers not fearing man.

These words, and they ioere not afraid, admit a
double reference ; one to the words immediately going
before, and so imply another reason of Moses's parents
hiding him. One reason was the beauty of the child :
thei/ saw he was a proper child.

Another is their courage : tfiei/ ivere not afraid.
The copulative, xal, and, importeth a connexion of
those two reasons.

The other reference is to the main virtue com-
mended, which is fiilh. Thus it is another effect or
evidence of the faitli of Moses's parents. One eflect
was, that they hid their child ; the other was, that
they were not afraid, itc.

Thus it answereth a question, namely, how they
durst conceal their child so long against the king's
commandment. The answer is, ' They feared not
man.'

Of the notation of the verb, ffo^f,dr,eaii, translated
fear, see Chap. ii. 15, Sec. 149. Of the difference
betwixt a fear of God and men, see Chap. iii. 1,
Sec. 5. Of fear of men, see Chap. xiii. 6, Sec. 84, &c.

It is the fear of men that is here meant, and that
an evil fear, and therefore set down negatively as a
matter shunned, ci/x, not afraid.

That whereof they were not afraid is here styled
6idTay/j,a, comrtiaiulment. It is a compound. The
simple verb, rarru, whence it is derived, signifieth to
ordain, or appoint, Acts xiii. 48.

The compound verb, o/ararrw, whence the word
here used is derived, signifieth to command. The
word of this test, harayixa, implieth an edict peremp-
torily determined, set down, and proclaimed, so as
none may do against it without a severe penalty. It
here hath special reference to this cruel edict, ' Pha-
raoh charged all his people, saying, Every son that is
born ye shall cast into the river,' Exod. i. 22.

The king here meant was that cruel tyrant Pha-
raoh, king of Egypt, who used the Israelites worse
than slaves or beasts. By the foresaid cruel edict
Pharaoh sought utterly to put out the memory of
Israel.

This evidence of faith, that Moses's parents were
not afraid of the king's charge, giveth proof that faith
in God expels fear of man. See Chap. xiii. C, Sees.
84, 91.

Sec. 130. Of not fearing evil edicts of kings.

The subject-matter whereof Moses's parents were not
afraid is here said to be a commandment. But this
is not so indefinitely or generally to be taken, as if
no commandment or edict of men were to be feared :
but it hath reference to the forementioned command-
ment, which was an evil, cruel, and bloody command-
ment ; so as evil edicts are not to be feared, nor through
fear to be yielded unto. No, though they be the
edicts of the highest ou earth ; for who higher than
a king in his dominion, and what straiter bond can
lie upim a subject than a public edict or proclama-
tion of a king 1

From these two circumstances, of the straitness of
the charge, and greatness of the person that gave it,
the pattern of Moses's parents in not fearing it giveth
evidence that the straitest edicts of the greatest on
earth, being evil, are not to be yielded unto. And
as the not yielding hereunto is produced as an evi-
dence of faith, it gives proof that a true believer will
not yield in such a case. Take for further proof
hereof, Jonathan's denying to bring David to Saul,
1 Sam. XX. 31, 33, and Daniel's three companions
refusing to yield to the idolatrous edict of Nebu-
chadnezzar, Dau. iii. 1(3, &c., and of Daniel himself,

Vee. 24.]

GOUGE ON HEBKEW3.

who, notwithstanding a contrary edict of the king
and princes of Persia, prayed to his God, Dan. vi. 10.
The former refused to bow to an idol upon the king's
edict ; the latter would not forbear to call upon God,
though it were against the king's edict. None of
them were 'afraid of the king's commandment.'

Believers know (which all of us ought to know)
that there is a straiter edict, and a higher Lord, where-
uuto we are more bound than to any edict or lord on
earth. The apostles laid down this as a duty, ' We
ought to obey God rather than men,' Acts v. 29.
Yea, so equal and agreeable to the light of nature is
this point, as the apostles refer it to the very judg-
ment of those who would have had them do other-
wise, thus, ' Whether it be right in the sight of God
to hearken unto you more than unto God, judge ye,'
Acts iv. 19. This difference betwixt God and man
doth Joseph press against his mistress's temptation,
' How can I do this great wickedness, and sin against
God?' Gen. xxxLs. 9.

1. Most undue are the pretences which many bring
for justifying evil acts, as, the king commands it ; it is
my master's charge ; my father wUl have me do it,
and such like. All these, and other like pretences,
savour too rankly of Adam's cursed folly, who made
this pretence for his sin against God, ' The woman
whom thou gavest to be with me, she gave me of the
tree, and I did eat,' Gen. iii. 13.

2. Well weigh what is commanded by superiors.
Observe whether they be against God's command or
no; if yea, be not afraid of the commandment, let it
not move thee. See more hereof in Dnmest. Duties,
Treat. 3, Sees. 51, 63, and Treat, 5, Sec. 37, and
Treat. 7, Sec. 38.

3. Take an invincible resolution to hold close to
God, and not to transgress his commandment for
any man's commandment. There is no comparison
betwixt God and man. See more hereof, Chap. xiii.
6, Sec. 86.

Sec. 131. Of the resolution of , and observations from,
Heb. xi. 23.

Ver. 23. By faith Moses, when he was born, was hid
three montlis of his parents, because they saw he was a
proper child, and they were not afraid of the king's
commandment.

This verse in sum declareth faith's vigour. Hereof
are two parts,

1. A description of the parties.

2. A declaration of the kinds of proofs.

The parties are described by their relation to their
son Moses, parents.

The proofs of their faith are two effects.
The former is,

1. Propounded.

2. Confirmed.

In propounding the effect, is noted,
1. Their act.

2. The reason thereof.

Their act was their hiding of their child, amplified
by the time.

The time is set forth two ways,

1. By the beginning, u<hen he was born.

2. By the continuance, t/n-ee months.

The reason was, a divine stamp upon the child.
They saw he was a proper child.

The latter proof of their faith was their courage,
which is,

1. Manifested by the contrary: they were not
afraid.

2. Amplified,

(1.) By the subject-matter which they feared not,
a commandment.

(2.) By the author of that commandment, the king.
Doctrines.

I. Parents are honoured by worthy children. For
honour's sake the parties are here described by their
relation to their son Moses. See Sec. 124.

II. Parents especially ought to have care of their
childivn. So had Moses's parents. See Sec. 124.

III. There ought to be a joint care of fathers and
mothers. For both these are comprised under the word
parents. See Sec. 124.

IV. Persons in danger may be concealed from mis-
chievous persons. So was Moses from the Egyptians.
See Sec. 125.

V. Danger is to be prevented betimes. So soon as
Moses was born, he was hid. See Sec. 126.

VI. Care in preventing danger 7nust be continued.
This phrase, three monUis, intendeth as much. See
Sec. 127.

VII. God sets a stamp on such as he deputes to a
special work. Thus he did here on Moses. See Sec.
128.

VIII. God's stamp %oorks a good esteem. So did
this about Moses. See Sec. 1 28.

IX. Faith expels fear. It was faith that made
these not afraid. See Sec. 129.

X. Unlawful edicts fright ivat believers. Moses's
parents were not afraid of such commandments. See
Sec. 130.

XI. Kings in sinful things are not to be obeyed. It
was the king's commandment that was not feared.
See Sec. 130.

Sec. 132. Oj Moses acting when he was of years.

Ver. 24. By faith Moses, when he u'os come to
years, refused to be called the son of Pharaoh's
daughter.

■The tenth instance to demonstrate the vigour of
faith is Moses himself.

Of the notation of this name Moses, see Chap. iii.
2, Sec. 37.

His faith is largely set forth : three times by an
elegant anaphora, in tliis phrase, by faith, used in
setting out the fruits of Moses's faith, vers. 24, 27, 28.

GOUGE ON HEBREWS.

[Chap. XI.

The first fruit is contempt of the world. This he
began to manifest betimes, even lohen he came to
years. In Greek it is word for word, thus, fitya.;
yivo/Minc, u'hen he ivas qreat. This is here diversely
taken, for some refer it to dignity, others to age.

They who are advanced to honour, are said to be
great, Mat. xx. 26.

They also who are grown up to years are said to
be grown great, or become great.

That here it is to be referred to Closes his age, is
evident —

1. By the history, Exod. ii. 11. There the He-
brew liath such a word, "PTJI, that signifieth great, as
the Greek here hath. The Hebrews do oft use that
word in reference to age, as where it is said, ' the
boys grew,' Gen. xxv. 27; and 'the child Samuel
grew,' namely, in years.

2. Stephen, having reference to this circumstance,
saith, ' !Moses was full forty years old,' Acts vii. 23.
In that respect he became great.

This is noted to shew that Moses was of mature
judgment wlien he did what he did. He was not
spurred on thereto by rash youth, for ' years teach
wisdom,' Job xsxii. 7, 1 Cor. xui. 11. It is said of
Christ that ' he increased in wisdom and stature,'
Luke ii. f 2 OF in T"'iodv32:i and. age ; as in the one,
so in the other.

As parts of the body grow in bigness and strength,
so the faculties of the soul grow more capable of their
several endowments, and more active in exercising
the same.

This instance sheweth that weighty things are to
bo cntcrprised when men arc able well to manage the
same. It is a judgment that children shall be
people's princes, Isa. iii. 4 ; and the wise man de-
nounccth a woe against that land whose king is a
child, Ecclcs. x. 16.

The like may be applied to other functions. I
will not deny but that there may be a Josiah, an
Edward the Sixth, a Samuel, a Timothy ; but these
are not ordinary. By continuing to some ripeness of
years, means of fitting one to a function are multi-
plied, and thereby a man is better fitted thereto.

They who come to years, and remain children in
understanding, wisdom, and other Christian graces,
are a sliame to their profession. This is upbraided as
a great disgrace, chap. v. 12, 1 Cor. iii. 1.

Sec. 133. Of Moses his triah.

Before I come to handle those particulars wherein
the apo.stle doth here set out the faith of Moses, it
will not be impertinent to note out the heads of
Moses his trials, gifts, and privileges, as we have done
in other worthies.

1 . The trials of Moses Vere these, and such like :

(1.) So soon as he was bfem, his life was in hazard,
Exod. ii. 3, ikc.

(2.) He was in great da igcr to have been cut off

from the church by being accounted the son of
Pharaoh's daughter, E.xod. ii. 10.

(3.) He was trained up forty years in an idolatrous
court. Acts vii. 22, 23.

(4.) Though he himself lived as a prince, yet his
whole nation lay in a miserable bondage, which could
not but be a great trial to him, as the like was to
Nehemiah, Neh. i. 4, ic.

(.5.) His own people, though he sought their good,
regarded him not, Exod. ii. 14, Acts vii. 25, 27.

(6.) He was forced from the place of his education,
yea, and from his own nation, which was the church,
to save his life, Exod. ii. 1.5.

(7.) He served forty years in a strange land, Exod.
ii. 22, Acts vii. 29, 30.

(8.) God himself was incensed against him for
neglecting to circumcise his son, Exod. iv. 24.

(9.) He was sent to a cruel king with a displeasing
message, Exod. v. 2.

(10.) His own people, for whose good he was sent,
murmured against him, E.xod. v. 21, and vi. 9.

(11.) His people, whom he brought out of Egypt,
revolted from God and from him, Exod. xxxii. 1, <kc.

(12.) His people, in their straits, were ready to
stone him. Gen. xvii. 4.

(13.) Korah and sundry others made head against
him, Num. xvi. 1, etc.

(14.) Hard charges were laid to his charge. Num.
XX. 8.

(15.) He was provoked to speak unadvisedly with
his lips, Ps. cvi. 33.

(16.) He was excluded out of Canaan.

By these, as by other saints' trials, we see what
saints on earth are subject unto ; answerably it be-
cometh us to expect trials, to prepare for them, pa-
tiently to bear them, and to be comforted under them.

Sec. 134. Of Moses his gifts.

1. He was learned in all the wisdom of the
Egyptians, Acts vii. 22.

2. He was mighty in words and deeds. Acts
vii. 22.

3. He was a man of great faith. This is here
proved.

4. He had great zeal for God's glory, Exod. xxxii.
32.

5. He was of great courage in God's cause, ver.
27.

6. He had great indignation against idolaters,
Exod. xxxii. 19.

7. He was of a meek spirit in his own cause. Num.
xii. 3.

8. Great was his love of his brethren, Exod. ii. 12,
and xxxii. 32.

9. He contemned the world. This is here at large
proved.

1 0. Great was his patience iu reference to wrongs
done by men, Exod. xiv. 13,

Vek. 21]

GOUGE ON HEBREWS.

11. He was far from enx-y and ambition, Num.
xi. 29.

12. Great was his respect to his father-in-law,
Exod. xviii. 7.

13. He was willing to take and foUow good advice,
Exod. xviii. 21.

14. He was very faithful, Num. xii. 7. Of the
particulars of Moses's faithfulness, see Chap. iii. 2,
Sec. 39.

15. He put himself out to the uttermost for the
people's good, Exod. xviii. 13.

16. He had care for the good of liis posterity,
Num. xxvii. 16, 17.

The gifts and graces of Moses are for imitation,
and that by aU sorts of people in like places, as ser-
vants, children, parents, courtiers, rich men, noble-
men, ministers, magistrates, princes, exiles, and
others.

Sec. 135. Of Moses hi4 2irivilei;/es.

1. God set a stamp upon him in his infancy,
Exod. ii. 2.

2. He was extraordinarily preserved, Exod. ii. 5.

3. He was advanced to high honour, Exod. ii. 10.

4. He was made a deliverer of God's people,
Exod. iii. 10.

5. He was made a ruler and governor of God's
people, Exod. xviii. 13.

6. God maintained his authority against gain-
sayers, Num. xvi. 28.

7. He was an extraordinary prophet; none like
him, Deut. xxxiv. 10.

8. He was the iirst and largest penman of sacred
Scripture ; he declared the state of the world and
church for the space of two thousand seven hundred
and fifty years. Num. xxi. 18. All the sacred rites
whereby God of old was worshipped were delivered
by him.

9. God spake to him face to face, mouth to mouth,
so familiarly as to no other prophet, Num. xii. 8,
Exod. xxxiii. 23.

10. He was more mighty in miracles than any
before Christ, Acts vii. 36.

11. His prayer was powerful with God, Exod.
xxxii. 10, Jer. xv. 1.

12. Twice he fasted forty days and forty nights
together, Deut. ix. 18.

13. He was thrice forty years preserved : forty in
Pharaoh's court, Acts vii. 23 ; forty in Midian, a
strange land, Acts vii. 30; and forty in the wilderness.

14. Old age did not dim his sight, nor abate his
natural force, Deut. xxxiv. 7.

15. He was buried by God himself, Deut. xxxiv.
6. The like is not noted of any other.

1 6. His memorial was very precious in the church
of God, and still remains.

17. He was a special type of Christ j and that
in these respects :

(1.) As Moses had God's stamp at his birth; so
an extraordinary star in heaven manifested Christ to
be of special use for God's church.

(2.) As Moses's hfc was sought, so soon as he was
born, by Pharaoh ; so Christ'-s, by Herod.

(3.) As Moses was saved in Pharaoh's court ; so
was Chi'ist in the land of Egypt.

(4.) Both Moses and Christ were born in the
lowest ebb of the church.

(5.) As Moses his face did shine, when he had
been upon the mount ; so Christ's, Mat. xvii. 2.

(6.) As Moses was a deliverer of God's people ; so
Christ.

(7.) As Moses was a prince, to govern ; a priest,
to offer sacrifice ; and a prophet, to instruct : so
Christ.

(8.) As the law was given by Moses ; so grace and
truth came by Jesus Christ, John i 17.

(9.) Moses was a mediator. Gal. iii. 19 ; so Christ,
1 Tim. ii. 5.

(10.) Moses was grieved at the sins of people,
Exod. xxxii. 1 9 ; so Christ, Jlark ui. 5.

(11.) As Moses was punished for the peojile,
Deut. i. 37 ; so Christ suffered for them.

The foresaid privileges do inform us in the pro-
vidence and bounty of God.

Sec. 136. Of refusing of honour.

The first effect whereby Moses his faith is evidenced
was his refusing of honour. The word, r,ivn(saro,
which we translate refused, is opposed to confessing
or acknowledging a thing ; and we commonly trans-
late it denied, as it is said of John the Baptist, ' he con-
fessed, and denied not,' John i. 2U. This refusing is
not here to be taken of any plain or apparent ex-
pression of his mind by word of mouth ; but rather
of his behaviour, whereby it might easily be inferred
that he refused the honours of Egypt ; for he went
day after day out of the court and conversed among
the children of>'Israel which were in bondage, and at
length clean left court, land, and aU.

Obj. Moses was forced to leave court and king-
dom for fear of his life, Exod. ii 15.

Ans. 1. He voluntarily brought upon himself that
occasion of flying out of Egypt, and that by defend-
ing one of his brethren against an Egyptian. Had
he preferred his own honour before his respect to
his poor brethren, he would never have adventured
to have killed an Egyptian in the quarrel of an
Israelite.

2. '\^Tien he heard that that fact was known, he
made no means to obtain protection or pardon, which
questionless he might have obtained, if he had con-
cealed his relation and respect to the Israelites his
brethren ; but rather took the advantage to free
himself from that -n-icked course. Therefore this
word refused, which implieth a voluntary act, is
used.

GOUGE ON HEBREWS.

[Chap. XI.

That which by his carriage lie so refused was to

be ca/lerl the son of Pharaoh's daughter.

The word '/.iyiuSai, called, implieth a reputing or
accounting one to be such and such a one, as when
we tliink and account such a one to be rich, or
honourable, or learned, we use to say of him that he
is a rich, or an honourable, or a learned man, and so
call him.

Pharaoh here mentioned was the king of Egyjit.
His daughter w;vs a great princess. It seemeth that
she had been married, and either had at this time a
husband, or was a widow ; but had no child of her
own, and thereupon adopted JIoscs to be her child ;
which is implied in this phrase, ' He became her
son,' Exod. iL 10.

If she had a husband, this might be done with
his consent ; if she were a widow, she did it of her
own accord. Howsoever, hereby was Moses made a
great man and a great heir, if not an heir to the
crown, which was no small honour. If Pharaoh had
no other child, his daughter was heir to the kingdom,
and Hoses her heir.

This is here brought in as an effect of Moses his
faith, whereby it is manifested that faith is of force
to make believers slight the highest honours on earth.
Joseph was in Egypt advanced next to the king ;
and his children might by his means have attained
great and honourable places : but he rather chose to
have them incorporated into the society of God's
saints, than to have the highest honours in Egypt ;
therefore he brought them to his father to be blessed,
Gen. xlviii. 1. Daniel refused honours offered unto
him by a great monarch, Dan. v. 17.

1. Faith raiseth a man's mind and heart above
this world, and the honours thereof; it presents unto
him heavenly honours.

2. Faith so cleareth the eye, in beholding the
things of this world, as it makes a man discern them
in their own proper colours — vain, transitory, full of
vexation, and subject to many temptations : thus it
makes a man to slight them.

This sheweth that ambitious persons have very
little faith, if they have any at all. ' How can ye be-
lieve,' saith Christ, ' which receive (or affect) honour
one of another?' John v. 44. Many that saw cause
to believe on Christ professed him not, because they
loved the praise of men, John xii. 42, 43.

That this sin of ambition may be better discerned,
I will endeavour distinctly to declare what it is.

Ambition is a corrupt puffing up of man above
that which is meet.

1. It is a branch of the corruption of nature; for
it was not in that entire estate wherein God at first
made man after his own image, though he was then
endowed with most excellent abilities. The first
occasion thereof was this suggestion of Satan, ' Ye
shall be as god.s,' Gen. iii. 5.

2. The scripture doth set it out in this phrase of

' puffing up,' 1 Cor. iv. 18, 19, and viii. 1, Col. ii. 18.
This metaphor of puffing up doth fitly set out the
nature of ambition, which is as a wind, nothing but
a vapour, yet makes a man swell, as if there were
abundance of solid Hesh.

3. It puffeth up ' above that which is meet ; ' for
ambition liath no bounds. If it had, it were not am-
bition. The notation of the word, VTCfpalteadai, im-
plieth a super-appearing. Herein it ditfereth from
sundry lawful things, as,

(1.) From knowledge and acknowledgment of a
man's gifts and place, 2 Cor. xii. 1.

(2.) From preferment, Esth. vi. 11, 12.

(3.) From endeavour to excel, 1 Cor. xii. 31, and
xiv. 12.

(4.) From seeking and accepting honour.

Qiies. May honour be sought and accepted 1

j4«.?. 1. For accepting honour, being duly and de-
servedly conferred, no question may be made. The
example of Joseph, and Daniel and his three com-
panions, and Mordecai and Esther, give sufficient
proof hereof.

2. About seeking honour is the greater doubt ; be-
cause Christ seems to forbid it, Mat. xxiii. 8, &c.
But Christ doth not there simply forbid all seeking
of honour, but such a manner as the Pharisees did,
ambitiously and vaingloriously.

Due honour, rightly sought, is among those things
which are ' honest, just, and of good report,' Phil.
iv. 8, and in that respect may be sought. He may
' seek to excel,' so it be ' to the edifjing of the
church,' 1 Cor. xiv. 12. Mordecai did what he
could for the advancement of Esther, Esth. ii. 10,
11 ; and Esther procured Mordecai's advancements,
Esth. viiL 1, &c. Daniel also spake for the adrance-
ment of his three companions, Dan. ii. 49.

1. Honour is an especial gift of God, Ps. Ixxv. 6, 7,
1 Chron. xxix. 12. *

2. It is promised of God as a blessing and a recom-
pense, 1 Sam. ii. 30, Ps. xxi. 5, and xci. 15.

3. It is one of those rewards that wisdom setteth
before such as seek her, Prov. iv. 8.

4. It is an especial means of doing good. Instance
the good that Joseph, David, Daniel, Mordecai, and
Esther did, by being advanced unto high honour.

Quest. How, then, is it a fruit of faith to deny
honour 1

Alls. 1. As it is considered in itself, and one of the
world's allurements, it is but vanity.

2. Comparatively, in reference to spiritual things,
it is also vanity.

3. In reference to the good thingswhich are hindered
thereby, or the evils which are thereby committed, it
is worse than vanity, and on these grounds to be re-
fused.

Cautions, therefore, are to be observed about seek-
ing or accepting honour ; for if it be sought, it must
be sought,

Vee. 25.1

GOUGE ON HEBREWS.

1 . Not simply for itself, but for the good that may
be effected thereby.

The philosopheri granteth as much, upon this rea-
son, that the means which tend to good should be
made the end to which it tends.

2. Not preposterously, before the things which
may make us worthy of honour, and enable us to
do good by that honour whereto we attain. The
heathen that dedicated a temple to Honour made the
entrance thereinto by Virtue. Honour is made the
fruit of righteousness, Prov. xxi. 21. 'Honour is not
seemly for a fool,' Prov. xxvi. 1.

3. Not immoderately in the manner of seeking it ;
so as disquietness of mind, carking care, and vexation
of spirit arise thereabouts. We may not thus seek
food and raiment, Mat. vi. 25, much less honour.

4. Not immeasurably, so as never to be satisfied.
The heathen condemned in Alexander, that he was
grieved there was no more worlds but one for him to
overcome. Such is the disposition of many, who
heap offices, dignities, and livings one upon another.

5. Not indirectly, by bribery, by undermining
others, by any unjust or unlawful means. Simon
Jtlagus did this way fail in seeking an apostolical
honour. Acts viii. 18, 19.

6. Not ambitiously, to have a name among men.
This was the fault of the Scribes and Pharisees in all
their undertakings. Mat. ^^. 1, 2, ifec.

7. Not mischievously, for any bad ends ; as Judas,
John xii. 6. Thus Haman desired the king's letters
and ring, Esth. iii. 9.

But subordinately to virtue, upon worth, mode-
rately in the manner and measure, duly in humility,
and for good ends, honour maj' be sought and ac-
cepted ; otherwise it must be refused, as Moses did,
to whom we ought to be like-minded, in not regard-
ing the greatest honours that in this world can be
afforded, so far forth as they may prove temptations
and snares unto us, or keep us from better courses.
This is the ready way to obtain greater and better
honour from God, Mat. xvi. 25, and six. 29.

To leave honour or anything else in a good cause
is the more commendable, if it be done as Moses here
did, voluntarily; for so much doth the word ri^triaaTo,
refused, imply. His honour Tvas not wrested from
him, but he willingly let it go. It may be said of
him, as was of the governors of Israel, lie 'offered
himself willingly among the people,' Judges v. 9. God
would have the offerings for his tabernacle ' of them
who were of a willing heart,' Exod. xxxv. 5 : such
were they that offered to the temple, 1 Chron. xxix. 9.

1. God loveth such, 2 Cor. ix. 7.

2. God accepteth such, though it be but little that
they let go, 2 Cor. viii. 12.

1. They fail exceedingly, who think that that which
is taken from them perforce is acceptable to God.
Unless their mind be wUling to yield to the divine
' Arist. in Ethic.

providence, there can be no commendation of what
they let go, nor comfort therein. That which is done
on necessity is in itself no virtue; yet by a willing
yielding to let go that which we cannot hold, a virtue
may be made of necessity.

2. In losses, in castings down, in all alterations, it
becometh us to examine our inward disposition, and
to observe whether we can willingly yield to God's
will, made known unto us by events ; as Job did when
he said, ' The Lord giveth, and the Lord taketh away,'
Jobi. 21.

3. Be exhorted to bring your wills to God : this
is the way to have better things than what ye let
go. Moses, that refused the honours of Egypt, had a
greater honour amongst God's people here on earth,
besides his heavenly recompense. And 'the Lord
blessed the latter end of Job more than his begin-
ning,' Job xlii. 12. But, on the other side, God is
oft provoked to take away more from them who
are unwilling to let go what God intends to take
away.

Of men's willingness to do their duty, see Chap.
xiii. 18, Sec. 156. Of Christ's willingness in im
imdertakings, see Chap. ix. H, Sec. 79.

Sec. 137. Of Moses choosing the better.

Ver. 25. Clwosing rath-er to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a
season.

A second instance of Moses's contempt of the world
was, his light esteem of pleasure. This is set out
comparatively, whereby the high degree of his slight-
ing pleasure is manifested : he so slighted it, as he
chose alHiction before it.

The word, j>.o',a=«oj, translated choosing, implieth a
voluntary act, and that upon due consideration. It
is but twice more used in the New Testament. Once
of Paul's choosing to be with Christ, Phil. i. 22. Be-
twixt two things he did not wot what to choose; yet
in regard of himself, he took it to be far better to be
with Christ. The other is of God's choosing men to
salvation, 2 Thess. ii. 13.

Here the word is set down in a participle, choosing,
to shew that it dependeth on the former as a cause
thereof. His choice of affliction was one cause of his
refusing honour.

This manner of setting down his suffering of afflic-
tion, by choosing to suffer, was noted in the latter
end of the former section, about a wUling doing or
enduring what we do and endure ; and it doth won-
derfully commend his pious mind and good respect
to the people of God, that he chose to suffer affliction
with them.

The conjunction or note of comparison added here-
unto, fiaXXov, rather, amplifieth his contempt of plea-
sure; for it importeth that he so far despised pleasure,
as he rather chose affliction ; not that affliction was
as pleasure, delightsome and joyous, and in those

GOUGE ON HEBEEVrS.

[Chap. XI.

respects pleasing ; for this apostle granteth that ' no
affliction for the present .seemeth to be joyous,' chap,
xii. 1 1 ; but in that upon a due consideration of the
many ill consequences that might follow upon plea-
sures, and the many benefits and blessings that might
be found among the j)eople of God, he preferred to
be in their case with them than to remain in Egypt
with the fruition of pleasures.

This manifested his wisdom, in choo.sing that which
was indeed the more excellent.

Sec. 138. Of suffering aMlction with God's people.

This phrase, to suffer affliction ii'ith, is the inter-
pretation of one Greek word, euyxanovy^iTatJai. It is a
double compound. The first compound is of a verb,
£%w, that .signifieth to have, or to handle and deal ;
and a noun, r.ay.oi, that signifieth evil. Both joined
{KaxoijyjTt), signify to deal ill, or to handle hardly.
The passive (of which voice the word here used is)
signifieth to he ill handled. Our English translate it
' tormented,' ver. 37, and ' suffering adversity,' chap.
xiiL 3.

The double compound is with a proposition, aiiv,
that signifieth with, so as it intendeth a joint suffer-
ing together with others, or a participation with
others' sufferings, or being a companion with them in
their sufferings. This the apostle commended in these
Hebrews. Wlereof see more. Chap. x. 33, Sec. 126.

The persons with whom Moses chose to suffer
affliction are here said to be rCi XaiZ rtiu ©eoC, the
people of God. Of the notation of the Greek word
translated peo2yle, and of the respects wherein they
are styled people of God, see Chap. iv. 9, Sec. 57.
They were the children of Israel, mentioned. Ver. 22,
Sec. 121. These are called the people of God, because
God had chosen them to be a peculiar people to him-
self, Exod. xbc. 5. And at this time, and for many
ages after, they were the only church of God, the
only people that professed the name of the true God.

This is here added, to shew an especial reason why
Moses was so wUling to suffer with them ; not so
much because they were of his stock and alliance and
his kindred, as because they were God's people.

It is here taken for granted that God's people, even
they who are saints, may be under afflictions. Hereof
see more in The ,*iaint's Sacrijice, on Ps. cxvi. 3,
Sec. IG.

The prophet's choosing to suffer affliction with
them, giveth proof that afflictions keep not believers
from communion one witli another. This was the
ground of the prophet's associating himself with the
Israelites, that they were the people of God ; and
this was the ground why these Hebrews became com-
panions with them that suffered, because they were
believers, and .so the people of God. This also was
the reason why Josejjh, though he foresaw the oppres-
sions of the children of Israel in Egypt, yet would
have hia sons incorporated into that communion.

This moved Esther to adventure her life, because it
was in tiie cause of God's people, Esth. iv. 16.

True believers well discern betwixt outward crosses
(which only touch the body, and extend only to the
time of this life) and the privileges that apjiertain to
the communion of saints, which are spiritual, tending
to the good of the soul, and eternal felicity thereof.
Therefore, as the soul is more excellent than the body,
heaven than earth, the glory of the world to come
than the misery of this world, so they prefer that
estate where the soul is quickened, nourished, decked
with grace, and ])repared for glory, though the body
be afflicted, before freedom from that affliction, and
before the loss of the foresaid privileges.

Great, therefore, is their foUy who either, on the one
side, associate themselves with idolaters, heretics, or
any other wicked persons, because they are, as they
suppose, honoured with popular applause, honour,
promotion, wealth, or liberty to do what they list ; or,
on the other side, shrink from the society of saints,
for fear of reproach, or hindering their profit or pre-
ferment, or of restraint of their liberty, or of any
such like thing. If such would well weigh the ad-
vantage of good society, or the damage of ill com-
pany, they would soon discern their folly in forsaking
the one, and seeking after the other.

I will, therefore, endeavour to set down the heads
of each of the.se.

Advantages of society with God's people are such
as these —

1. Means of daily edification, 1 Thes. v. 11.

2. Encouragement in good courses, Neh. ii. 18.

3. Participation of mutual prayers, James v. 16.

4. Benefit by the gifts of one another, Prov. xiiL 20,
Isa. 1. 4.

5. Divine blessings, 2 Kings iii. 14, Gen. xxxix. 5.

6. Avoiding judgments, Gen. xviii. 26, <S:c.
Damages upon associating with wicked ones are

such as these —

1. Infection with evil. He that touchcth pitch
must needs be defiled, Gen. xlii. 1 6.

2. Discouragement from a holy profession, John
xviii. 18.

3. Hindrance in duties. David thought that if he
were among the wicked, he could not keep the com-
mandments of God, Ps. cxix. 115.

4. Ajiatronismg and emboldening the wicked, among
whom we arc, in their wicked courses, 2 Chron. xix. 2.

5. Offending and grieving the upright, 1 Cor. viii. 10.

6. Pulling on our own pates judgments due to the
wicked, llev. xviii. 4.

Let us therefore set before us the pattern of iloses
in this particular that is here noted, and in truth say,
as the psalmist did, ' I am a companion of all them
that fear thee, and of tliem that keep thy precepts,*
Ps. cxix. 63. For this end,

1. Inquire after God's people.

2. Associate thyself with them.

Ver, 25.]

GOUGE ON HEBREWS.

3. Frequent their assembKes.

4. Set thy heart upon them.

5. Take all occasions of testifying thy love to them.

6. Pass by all discouragements, yea, though they
be great affiictions.

Sec. 139. Of pleasures occasioning sin.

The reddition or other part of the comparison is
in these words, than to enjoy, (fee.

This word, ri, than, is the note of the second part of
a comparison ; and it shews that that which followeth
is meaner and less to be regarded than that which
was before mentioned.

The thing disrespected, yea, even contemned by
Moses, is thus expressed, to enjoy the pleasures of sin
for a season. The first words, to en^'oy the pleasures,
are in Greek only thus, £%£»' a^roXauir/v, to have frui-
tion. The word translated to enjoy, is a substan-
tive ; but it is translated by a verb, ' to enjoy,' 1 Tim.
vi. 17. The noun is derived from a verb, Xaw, vel
Xaiiu, that signifieth to enjoy. It is taken for using
or enjoying a thing wdth delight or pleasure ; and
another noun, a.'^oKa\jeij.a, from the same root, signi-
fieth delight, and two adjectives, likewise from the
same root, acroAausro; and a.'ro'KavSTi/i.oc, signify ap-
pertaiiiinr/ to pleasure, or given to pleasure. The
apostle, therefore, hath used a word fit to his pur-
pose, and it is in our English fitly translated, to enjoy
the p)leasures.

This word, a.ij.aPTiac, sin, is here added by the
apostle, to shew what kind of pleasure he intended,
even such as occasioned and produced sin, and also
to intimate that the delights and pleasures where-
unto worldly men give themselves are tainted with
sin. They who follow worldly pleasures can as hardly
be freed from sin as they who handle pitch or tar be
freed from besmearing their hands. In a like respect
riches are called, ' ilammon of unrighteousness,' Luke
xvi. 9, because ordinarily they occasion much un-
righteousness.

Sin may be well attributed to the pleasures here
intended, because they were about such things as are
used and practised in the court of a heathen king,
among heathen people, such as feared not God. It
was like the court where Abraham was, Gen. xx. 11.

The apostle doth hereby give us to understand that
•worldly pleasures are occasions of sin. They brought
Esau to sell his birthright. Gen. xxv. 27, &c. It is
made one cause of Babel's sins, that she was given to
pleasure, Isa. xlvii. 8, and a cause of Dives's neglecting
his soul, Luke xvi. 25, and of the unrighteousness
of them that followed Antichrist, ' they had pleasure
in unrighteousness,' 2 Tim. ii. 12.

Pleasures are so dehghtsome to the corrupt heart
of man, as they draw him from such means as might
restrain him from sin. They draw him from dili-
gence in his lawful calling, whereupon the wise man
saith, that ' he that loveth pleasure shall be a poor

man,' Prov. xxi. 17, implying that he neglecteth the
means of thriving ; yea, pleasures use to withdraw
men's hearts from God. They are ' lovers of ple;isure
more than lovers of God,' 2 Tim. iii. 4.

This title, pleasures of sin, plainly demonstrateth
the folly and absurdity of the Epicurean opinion, that
pleasure is a man's cliiefest good. ^Many of the heathen
philosophers have discovered the senselessness of that
opinion, and manifested it to be a conceit more be-
seeming sensual beasts than reasonable men.

Let us take heed of giving ourselves to pleasures ;
they are Satan's baits to allure us, his .snares to hold
us fast, his hooks to puU us down to destruction.

Quest. Are all pleasures and delights unlawful ?

A 7is. No, not all ; for many are warranted unto ua
by sacred scriptures, as,

1. Shooting in the bow, 2 Sa,m. i. 18.

2. rUnging and slinging stones, Judges xx. 16,
1 Chron. xiL 2.

3. Hunting, Gen. xxvii. 3.

4. Music, and that vocal, Eccles. ii. 8, and instru-
mental, 1 Sam. xvi. 23, 2 Kings iii. 15.

5. Feasting, Neh. vui. 10.

6. Anointing one's self, 2 Sam. xii. 20.

7. Putting out riddles. Judges xiv. 12.

8. Dancing, 2 Sam. vi. IG.

Both body and mind, while we live in this frail
flesh, are prone to dulness and heaviness : but lawful
and delightful pleasures arc a means to quicken them.
This questionless was one end why Elisha called for a
minstrel, 2 Kings iii. 15.

They may be also occasions of taking notice of the
divine bounty, in affording unto us, not only for neces-
sity, but also delight.

But because sin useth so much to cleave unto plea-
sures as it doth, it will not be impertinent to set
down some cautions about using pleasures. These
shall have respect to the matter, mind, manner, time,
conscience of others, God's presence, and better things.

1. The pleasures which we use, in the matter of
them, must be lawful : else do we what we can, it
will be pleasure of sin. An unlawful thing cannot be
used without sin. The lawfulness hath a double
relation,

(1.) To God's law.

(2.) To such human laws as we live under. We
must not take pleasure in the things that are against
either of those.

2. He that useth pleasures must in his own mind
and conscience be persuaded of the lawfulness thereof,
Kom. xiv. 11, 22.

3. In regard of the manner, pleasures must be
moderately and sparingly used : nor too much time
must be spent, nor too much pains taken about them.
They must be as sauce, not as meat ; a little to
sharpen, not much to glut the appetite. To ' sit
down to eat and drink, and to rise up to play,' is a
fault, Exod. xxxii. 6. We have too little time for

GOUGE ON HEBREWS.

[Chap. XL

necessary duties ; were it not for necessity, in regard
of our heavy bodies and dull spirits, all pleasures
might be spared. To take overmuch pains in plea-
sures crosscth the main end thereof : which is, not to
weary and weaken, but to refresh and strengthen
body and spirit.

4. In regard of the time, pleasures must be season-
ably used, when we are not tied to a bounden duty.
Therefore they are not to be used on the Lord's days,
nor too early in the morning, or too late in the even-
ing, lest they hinder our morning and evening sacri-
fice. Nor yet on days of humiliation ; nor when the
main duties of our calling are to be performed — espe-
cially when those duties tend to others' good, as the
duty of magistrates, ministers, lawyers, jshysicians,
and others.

5. In using pleasures, respect must be had to the
conscience of others, that we offend not them, espe-
cially if they be our superiors, and have authority
over us, and wise men, and pious. The apostle, in
matters indifferent, would have us tender of other
men's consciences, Rom. xiv. 15, I Cor. x. 29.

6. Especially respect must be had to God, in
whose presence we are at all times, and who seeth
us in all our actions, Prov. xv. 3. Pleasures, there-
fore, ought so to be used as therein we may approve
ourselves unto God. We must so use them, as we
may in faith call upon God for a sanctified use ; and
give him thanks for indulging such a liberty unto us.
We must use them in a holy fear, not breaking out
into passion, nor using any indirect course; but with
a humble submission to that end, which, by the
divine providence, shall fall out, especially in trying
masteries.

7. They must not be preferred before better things.
Hereof we have a great instance in Moses : he dis-
cerned afflictions with God's people to be better than
pleasures in Pharaoh's court; therefore he chose afflic-
tion before pleasures.

Sec. 140. Of pleasures being temporary.

To discover men's vanity in doting upon pleasures,
the apostle addeth this epithet unto them, 'K^icx.ai^ov,
for a season, or temporary; for it is but one word in
Greek, and translated ' temporal,' and opi)osed to
eternal, 2 Cor. iv. 18. It is a[)plied to the corn sown
in stony ground, which continueth but ' a while,' Mat.
xiii. 21, Mark iv. 17. Worldly jileasurcs, therefore,
are but momentary. The wise man comparcth the
laughter of fools to the crackling of thorns under a
pot, Eccles. vii. 6. Inst.ance that delight which the
fool took in his abundance; he thought he should
enjoy them many years, but he did not enjoy them
one night, Luke xii. 20. The wise man by experi-
ence found them to be vanity, Eccles. ii. 1.

They must needs be temporary, because they are,

1. Of this world, which pasacth away, 1 John ii.
16, 17, 1 Cor. viL 31.

2. They are only for the time of this life. But
this life is transitory ; it is as a flower, a vapour, a
shadow, a bubble, a thought. Those and other like
resemblances are fit, both in regard of the uncertainty
of life — it may on a sudden vanish, as soon as the
foresaid resemblances — and also in reference to eter-
nity. Thus all resemblances come short in setting
out man's life.

3. They continue not all the time of this life.
There are many occasions of interrupting them; as
sundry sorts of sicknesses, other casualties, inward
perplexities of soul, oppressions of men, manifold
losses, and other crosses. It oft falleth out that ' even
in laughter the heart is sorrowful,' Prov. xiv. 13.
Instance Belshazzar, Dan. v. 5.

This surely is a great aggravation of their folly,
who pursue pleasures with the uttermost of their
power; and though they may in words detest the
foresaid opinion of Epicures, about placing happiness
in pleasures, yet by their deeds they give too great
approbation thereunto. I may apply to pleasures
that which the wise man saith of riches, Prov. xxiii.
5. They who give themselves most thereunto, find a
sting in the tail of them. Let such note that answer
that was given, Luke xvi. 23.

The foresaid epithets of sinful and temporary
should move us to seek after other pleasures, which
are neither sinful nor temporary, but both lawfid and
eternal. As Christ saith of meat, 1 may say of plea-
sure, ' Labour for that which endureth to eternal life,'
John vi. 27.

Sec. 141. Of believers' esteem of what they choose.

Ver. 26. Esteeming the reproach of Christ greater
riches than the treasures in Egypt: for he had respect
unto the recompense of the reward.

A third instance of Moses's contempt of the world
is about riches. This, as the former, is set down com-
paratively, to shew how far he went in contempt of
wealth.

The first word, ^yjjffa/itvof, translated esteeming,
setteth out his opinion and judgment. Of the mean-
ing of the word, see Ver. 11, Sec. 56. There it is
translated 'judged ;' it is used to set out the apostle's
opinion and judgment of other things compared to
Christ, Phil. iii. 7, S. It implieth that Moses did
not rashly what is here mentioned, but on mature
consideration and good judgment.

The word is here set down in the participle, esteem-
ing, to shew that it is added to the former, as a like
reason to that. He refused the honour of Egypt, be-
cause he preferred the communion of saints before it,
ver. 25. Here he is content to ' suffer affliction with
God's people,' because he ' esteemed the rejjroach of
Christ greater riches than the treasures in Egypt.'

This giveth instance that a believer doth what he
doth upon good ground. Peter's profession is an
evident proof hereof, John vi. 68, 69.

Vee. 26.]

GOUGE ON HEBREWS.

For believers have both, the word, as a light to shew
unto them what is most excellent ; and also the Spirit,
to enligliteu their understandings, and make them per-
ceive what is to be esteemed, and withal to persuade
them to esteem that which is worthy of esteem.

Take notice of this evidence of faith.

Sec. 142. Of enduring the reproach of Christ.

That which Moses esteemed so highly as to prefer
it before treasures, is here styled, tov OH/O/cr/xo*, re-
2»'oach.

Reproach is taken two ways.

1. For that disgrace which a man justly brings
upon himself by his ill-behaviour, and so is a just
punishment. This is intended by the apostle, where
he sheweth that a bishop must have a good report,
' lest he fall into reproach,' 1 Tim. iii. 7.

2. For that disgrace which is unjustly cast upon
one for doing his duty, or for that which is good.
Thus it is taken. Chap. x. 33, Sec. 124:. In this sense
reproach may be, and hath been, cast upon God him-
self, and upon Christ Jesus, Rom. xv. 3. In this
sense it is here taken, and taken as a kind of perse-
cution ; for so is reproach, as hath been shewn, Chap.
X. 33, Sec. 124.

To prove that this kind of reproach is here meant,
it is styled ' the reproach of Christ : ' even that re-
proach which for Clirist's sake was cast upon him.

Quest. Christ was not then exhibited ; how could
then the reproach of Christ fall upon ]\Ioses ?

Ans. 1. Christ was promised anon after man's fall
to Adam and his posterity, Gen. iii. 15. On that
ground he was known, and believed on.

2. Christ was many ways typiiied before he was
exhibited : and thereby the faith of God's peojjle was
confirmed on him.

3. By Christ may be meant his mystical body,
which compriseth under it the whole number of the
elect, which were given to Christ by God's eternal
counsel, Eph. i. 4. Thus is this title Christ used,
Gal. iiL 16, 1 Cor. xii. 12. In this respect, re-
proach of Christ signifieth the reproach of the church
of God : so as Moses was reproached for joining him-
self with the people of God. Hereof see more, Chap,
xiii. 13, Sec. 13.5.

By the way, we may here observe that Christ was
of old made known to believers : and that he was ac-
knowledged and believed in before he was made
manifest in the flesh. It hath been shewed that he
was comprised under the great promises made to Abra-
ham, Chap. vi. 13, Sec. 95, and that he was typified
before he was exhibited. Chap. vii. 3, Sec. 25. And
that he is ever the same. Chap, vii 24, Sec. 98, and
Chap. xiii. 8, Sec. 112.

Sec. 143. Of reproaches preferred before riches.
To amplify the high esteem which Moses had of
the reproach of Christ, it is said to be greater riches

than the treamres of Egypt. Every word in this com-
parison carrieth emphasis.

1. Riches, tXoZtov, use to be in high esteem among
men — that which they use most of all to desire, and
for which they do most bend their studies and bestow
their pains. Kiches are the main end that most men
aim at in getting ofiices, in managing trades, and in
following their several callings, of what kind soever
they be. Such, even of such price did Moses account
the aforesaid reproach of Christ.

2. This comparative, u.ii'Ctiia, greater, doth further
amplify the point, for it hath reference to treasures.
The riches here mentioned were not small riches, as
the riches of one tradesman may be greater than
another, and yet those greater riches not very great :
but the riches which are meant were greater than
treasures, that is, more worth, more highly to be
prized.

3. Treasures, Srisaviiut,'^ imply abundance of precious
things. A treasure is a heap or store of many things.
It is derived from a verlj that signifieth to heap up,
or as we speak, to treasure up. Mat. vi. 19, 20.
Things treasured up use not to be mean, common,
and ordinary, but choice and precious, of great worth
and high account — as silver, gold, pearls, jewels, and
all sorts of precious stones : even before these did
Moses prefer the foresaid reproach.

4. The place of these treasures, sv 'A/yu^rry, in
Egypt, is specified.

(1.) Because at that time Egypt was one of the
richest nations of the world, where the greatest store
of the choicest treasures were to be found.

(2.) Because Moses was then of such esteem in
Egypt as he might have had the choicest of the trea-
sures thereof : yet he chose reproaches of Christ before
these treasures.

Here then we have an instance that reproaches of
Christ are precious to believers. I may apply there-
unto the words of the psalmist, they are 'better
than thousands of gold or silver,' Ps. cxix. 72 ; yea,
they are ' sweeter than honey, and the honeycomb.'
This is evident by Matthew, Zaccheus, and other rich
men's leaving their wealth to follow Christ, or to asso-
ciate themselves with the church of Christ, Mat. ix.
9, Luke xLx. 6, <tc., Acts iv. 34.

Such reproaches procure an exceeding recompense
of reward, Mat. v. 11, 12, and xix. 29. By this reason
were the Hebrews moved to endure reproach, chap.
X. 34. He that knows of what worth a diamond,
pearl, or jewel is, will have it in high esteem, and
endure much for it.

It is therefore a point of singular wisdom to ac-
quaint ourselves with the benefit and advantage that
reproach for Christ's sake doth bring, that we may
the more patiently, contentedly, and joyfuUy endure
the same.

This direction is the rather to be observed, because
' $ri(ravpis quia Ti'Sexai la avpibv.

GOUGE ON HEBREWS.

[Chap. XI.

by nature we are of a swinish disposition, to tramjile
precious things under our feet. Most men are like
the cock in the fable, which preferred a barley corn
before a pearl. Ignorance of the worth of reproach
for the gospel is that which doth much disquiet the
spirits of many, by reason of that reproach, and dis-
courageth theiu from making open profession thereof.
Only let us take heed that we do not by any undue
courses bring just reproach upon ourselves.

Sec. 14-i. Of believers discerning betwixt things that
differ.

Moses preferring one thing before another, namely,
Christ, though accompanied with reproach, before all
earthly pleasures, giveth proof that believers well
discern betwixt things that differ. Thus Abraham
discerned the difference betwixt following God's call
and abiding in his own country. Gen. xii. 1. So
Joseph discerned the difference betwixt that which
God required and his mistress. This might be exem-
plified in many others, as Ps. Ixxxiv. 10, Dan. ui. 17,
18, Lukex. i-2, Acts iv. 19.

The proper object of faith is God's word : the true
believer niaketh that his counsellor, his judge, his
guide, his instructor ; it is to him all in all. Now
God's word layeth down the true difference betwixt
things — nothing else so truly. Well therefore is it
called 'the word of truth,' James i. 18. This word
hath also a virtue in it, to enlighten the eyes of those
that exercise themselves therein, Ps. cxix. 105.

By t'nis we may discern the reason of the different
opinions of believers and worldlings. They judge by
faith : these by sense. They discern all things as
they are cleared up unto them by the light of God's
word : but these behold all things through the coloured
glass of corrupt reason — yea, which is worse, of carnal
sense. No marvel, therefore, that their opinions are
so contrary as they are : one highly esteeming what
the other basely accounteth of. Thus they wonder
one at another; but let the world judge as it list : let
us labour for faith, and that rightly grounded on God's
word, that by it we may understand and choose the
things that arc indeed most excellent.

Sec. 145. Of the recompense of reivard.

An especial motive whereby Moses was induced to
prefer the society of God's people, and Christ him-
self, though accompanied with affliction and reproach,
is thus expressed, /or Ae Aarf respect unto the recom-
pense of reward. This causal, yas, for, apparently
noteth out a reason or motive of that which goeth
before.

This phrase, the recompense of reward, is the inter-
pretation of one Greek word, /jLiaia-^o&oaioc ; whereof,
see Chap. ii. 2, Sec. 16. According to the notation
of the word, it properly signifieth a reward, whereby
one is recompensed. This recompense of reward being
applied to man, in reference to God who gives it, as

is shewed, Ver. 6, Sec. 23, doth not import any desert
on man's part, but abundant kindness on God's part,
who will not suffer anything to be done or endured
for his sake without recompense.

That reward may stand with free grace, is shewed,
Chap. viii. 8, Sec. 43.

Quest. What may be the reward here intended ?

Anx. It is not here distinctly set down: but by
the inference of the reward upon that which went
before, as the occasion of the reward, it may be col-
lected in general, that it was higher honour, better
pleasure, more precious treasures than could be had
in Egypt.

More particularly, the recompense might be both
in the militant church on earth, and also in the tri-
umphant church in heaven.

In the militant church he was the chief governor;
and he had much delight in the manifestation of
God's glory to him, and much pleasure in the assur-
ance of God's favour, and the precious treasures of
the graces of God's Spirit.

In the triumphant church there are honours, plea-
sures, and treasures unutterable, unconceivable.

By this it appears that there is a reward for the
faithful.

Of the reward of good works, see Chap. vi. 9, Sec. 57.

Of the reward of patience, see Chap. vL 12, Sec. 88.

Of the reward of suffering, see Chap. x. 34, Sees.
130, 132.

Sec. 14G. Of a believer's 7-especl to reward.

By the aforesaid reward Moses was the more en-
couraged, because his eye was still upon it. That is
implied under this phrase, aa-s/SAJTS, he had respect.

The Greek word is a compound, and properly sig-
nifieth to look from one thing to another.

Of the simple verb, /S/.s^w, which signifieth to see,
we have spoken, on Chap. iL 9, Sec. 72 : and there
shewed how it is sometimes properly used, for seeing
with the eye of the body, and sometimes metaphori-
cally, for seeing with the eye of the soul. This com-
pound, afro/SXsn-w, is here to be taken metaphorically,
for the sight of the soul.

Thus a like word of the same signification, aosara,
is used in the next verse, and applied to that which is
invisible. To see him who is invisible, must needs
be meant of a metaphorical and spiritual sight.

In setting down this sight, there are two preposi-
tions : one, cczo, signifieth from, with which this verb
is compounded ; the other, £/;, signifieth to, and is
joined by way of reference unto the recompense of
reward. These two prepositions, from, to, imply
two terms of motion ; one, from which one turueth ;
the other, to which he turncth. It importeth a re-
moving of the eye from one object to another. Hereby
the mind of Moses is excellently set out ; he turned
his mind and heart from the honours, pleasures, and
treasures of Egypt, and fixed them upon the honours,

Vee. 27.]

GOUGE ON HEBREWS.

pleasures, and treasures of God's church here on earth,
and of his church above in heaven.

Thus was he moved to prefer these before those.

This act of Moses, in ha\'ing respect to the recom-
pense of reward, is here approved ; and it demon-
strateth that respect may be had to reward. See
more hereof, Chap. vi. IS, Sec. 149.

The inference of this act of Moses, as a reason of
that which lie did before — namely, that he suffered
affliction with the people of God, and refused to be
called the son of Pharaoh's daughter, and esteemed
the reproach of Christ greater riches than the trea-
sures of Egypt — giveth proof that respect to reward
maketh a believer deny anything, or endure anything;
as those Hebrews ' suffered afflictions, and took joy-
fully the spoiling of their goods,' Heb. x. 33, 34.

They know that God can and will abundantly re-
compense all.

This sheweth one reason why so little is done and
endured for Christ. Men do not look from that
which is present to that which is to come. They
consider not the recompense of reward.

Let us therefore acquaint ourselves therewith, and
oft meditate thereon, and duly weigh who is the
rewarder, and what is the reward, both for the great-
ness, and also for the continuance thereof : then shall
we know that ' 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 is it
that will make us ' steadfast, unmovable, always
abounding in the work of the Lord,' 1 Cor. xv. 58.

Sec. 147. Of Moses forsaking Egypt.

Ver. 27. By faith Ive forsook Egypt, not fearing the
wrath of the king: for he endured, as seeing him who
is invisible.

One evidence of Moses's faith was his contempt of
the world, manifested by refusing honour, ver. 24,
pleasures, ver. 26, and treasures, ver. 26.

Another evidence is here set down in this verse,
■which was an undaunted spirit, in not fearing the
u'rath of a king.

A proof of this evidence is premised in this phrase,
he forsook Egypt. This is here made a fruit of faith.
By faith he did it. As he refused honour, pileasure,
and wealth by f;\ith : so, by the same faith, he shewed
himself to be of an invincible courage.

The word translated forsook, is the same that is
used, Chap. iv. 1, Sec. 7, and translated left. Thereof
see more in that place.

Concerning his forsaking' Egj'pt, the Scripture men-
tioneth two times, betwixt which forty years passed
(Acts vii. 30).

One, when he fled into Midian, Exod. ii. 1.5.

The other, when he led the people of Israel out of
Egypt into the wilderness, Exod. xii. 31, ifcc.

Interpreters differ about the time which should be
here meant.

Both ancient and modern expositors' apply it to
the former, namely, his flying out of Egypt to Midian.
Their reasons are these ; —

1. The order of setting down this point by. the
apostle. For the other leaving of Egypt was after
the passover, ver. 28, 29.

2. The emphasis of the word forsook, which im-
plieth a flying from Egypt as a banished man.

3. The other departure out of Egypt is set down
by the apostle in another place, ver. 29, therefore it
cannot be here intended.

Many of our later expositors apply this to the latter
forsaking of Egypt. Their reasons are these : —

1. Moses then so forsook Egj'pt as he never re-
turned to it again.

2. Then was the king's wrath most incensed
against hira.

3. Then he shewed greatest courage against the
king's wrath.

To take up this ditference I see no necessity to
oppose one against the other ; for,

1. At both times great faith was manifested — yea,
and an undaunted spirit.

2. At both times he did forsake Egyjit.

3. The wrath of the king was at both times in-
censed against him ; for at first he sought to slay
Moses, Exod. ii. 13.

At the second time, he charged Moses to see his
face no more — threatening death if he saw him again,
Exod. X. 29.

Ohj. At the first, it is said that Moses fled from
Pharaoh, Exod. ii. 15. This cannot be accounted a
matter of courage, but rather of prudence, that he
wisely used a means to avoid danger.

Ans. That prudence may stand with courage,
where Christ again and again stirreth up his disciples
not to fear man, he adviseth them to fly from city to
city when they are persecuted. Mat. x. 23, 26 ; so
as a wise avoiding of danger may stand with good
courage. Christ himself did oft keep himself from
danger, Luke iv. 30, John viii. 59.

Herein his courage appeared, that he maintained
the cause of his countrymen, and slew an Egyptian
in the quarrel, which he well knew could not but
incense the king.

This evidence of faith, that Moses forsook Egypt,
wherein he had such honour and wealth and free-
dom as he enjoyed in Eg)'pt, giveth proof that faith
will put on a man to forsake any place. This made
Abraham leave his native country, ver. 8 ; so did
Euth, Kuth i. 16. Faith assures a Christian of a
better place than that which is left in God's cause,
ver. 16, 35.

Hereby we may discern a true faith, if being born
and brought up in an idolatrous or profane place,
where honours, pleasures, and treasures may be en-

' Chrysost., Theodoret., Theophyl., OJcumen., Junius in
Paral., Aug., Marlorat. in Eccles. Expos.

flOlKJK ON IIKnUKWfl.

[ClIAP. XI.

joyed, yiit, for cnnnclpnco' wikc, wr ('iirimlK^ tlml placr,
Miiii'ly w(i li/ivi' a Kii"'l fiiit'i-

Sir. MH. Of not fi-iiriinj t/ir vnil/i nf n hiiii/.

Hiirli II prixif iiH wiiH K'v'ii "f 111" I'liill' "f M'ihuh'h
]iiiri'nlM, llmt tlii'y wfin 'mil, iifiniil (.I'IIki kifiK't <'<i'"i-
iimiitliiKml,' Ih liciT nivim uf tim I'liilli of Mcihch liiiii-
Mcir, ' not fciiliiiK till' wnilli of llin kiliK-' ll«r<) lliii
|iiiiiil in Hi't. nut. with iiiiii'li i'iri|iliiiHis ; I'ur,

I. Men imi' I" li" miiihI. Iriinii wlicii Uicir clinlcr is
Hlini'il ii|i mid Willi li iiicciiMcd, Wiiilli iiiulnn iiiin
HiioU (Im KroiitcHt nivon^o ; yc^ iMiphi'h diil imiI in Mirh
II ciiMci I'l'iir.

1!. 'I'll" wnil.li iif a Itliu; iiHi'l.li In l>ii iiinici fcmcd

tliiiii 111!' Willi li 111 (illicT III mid lliat. liy ic^iihiiii nl'

liJH Hiiini'iiiii iiulliiirily, and id' liin jiiiwiir In wink tlm
l^i'ciitrr iiiiHidiiff. ''I'll" kiiiK'M wnilli w an tlm niariiij;
III' a linn,' I'liiv. xix. \'l. And 'an iiiohmoiiuci'm of
dl'Mtil,' I'iciv. xvi. I I.

'riiiiH, tlidii, 111" niiinit.Mi (if MoHiiH in luiiiiiilii'd liy
u f{nidiiliiiii.

I. II « fi'iiicd lint, iiulii.

;i. 11(1 fcari'd mil. Ili" grciitcut of men, a //'»//.

;i, Mil fnari'd nof liiiil. wliicli iiiomI, iilViiidilM iii"ii,
tlm wi-iilh of a kiii)j;.

It wan liiH fiiiUi in lind Hiid "X|.cllcd tliiM Iriir of
man.

'I'lial. KrculcHl, I'diu-H an'i'iL;lil iml iMlicvciM ; fur wli.il
nuimi ol' nitMil"!' f"iil' I'duld llirr" I"' lli.m IIk' wriilli
of Hiicli a kiiiK an i'liariinli was '( Sec more licKid,
Vor. 2;i, NiT. \'1\K

H(io. M!>. t\t' II li,'li<i<n'» irmniiiiiiii iiii'liin'l>/<:

To Hlirw tlml. it wan no l>locki«li Hliiiiidily, nor
oliHliiml" iniiiiiiUnu'", Unit. wiiMif-lit. Hiidi a rcMnliitioii
in MoMim, iiH not, to I'nar llm wiatli of tlm king, tlic
iiiawiii tlicrcof in IliiiH rimdi'iiid, fur If niilinol, ii.i
ffriiiij him wild if iin'inililf,

'I'll" ai>;immiit. iH taken Iroiii Urn diirenin"" l)('^\vixt.
(loii and man ; for lliiM iiIhiihh, who in iiivisitilr, xn a
d('MCli|ilinM of (lod.

'I'lic aiKMiiiciil lliiMi may !«< tlnm framed.

He tliiil eiiii Hce liiiii lliiil w ilivi.tiliie will not fear
llm wrath of a viMiiiln kiiij; ;

Hill MiweH Hiiw liiiii tlial WMM iiivisililn;

•I'lieref.ile lie would not. feiir, .\:e.

Ill (lellim; down Huh ii'iihoii, llieio is iinollier act. of
Mourn tliiiH cxinvMNed, iKt^ri^r^ni, hf eiulund. TliiM
vorli, x«{rt{iw, Ih derived from a noun, xfaro;, wliieli
Minnilielh ntvfitilth, |iowi>r, eourai;o ; ho as llio word
of Iiiin li'Xi. tiiiluriil, imiilielli lliat MoseH eontinued
rcNoliile mid iiiiuiovulile , li" wan no wliil daunted,
liiil. reliiiiied an inviiuilile eouni^e.

liy tliitt we nee tlial. a trim and Hound I'liith maken
tlm lieliever inviiu'ildo, ho aH no eaUHe of liiiman fear
will daiiiit liim. lie thai naid. even in ivfereiiee to
(lod. ■ llioiif^li he Hhiy me. yet 1 will IriiMl in him,"
luul Mueh mi iuvineiliie Hiiiiil, .lol> xiii. Ifl. So, in

reference to iiinii, had Danicl'i) throe companions,
Dim. iii. 17. 'I'liiH \n In tho lifo cxjircsHed by him
thai miid, ' lii all ihcKe tliiii^H wo nro iiioru tliun con-
i|iiernrH t,hl'nu;{li him thallnveduH. l''nr I am perHiiadrd,
lliiil nciliu'r death, nor life, nor ari^clH, iVe., hIihII IiO
alihi tn KeiHinite us frniii the lovo nf God,' llniii. viii.
:J7, ito.

'rriiu faith never fiiilrlli, luit nlainelli a perpotunl
vif{(iiir ; and Ihereiipnii it makutli men eiiduru niid
relli:iill ilivilicilihr.

lliM'e liehnld tho roaHoii of incirH fainting upon
vinliiiil nppo.sition, and nf HhrinkiiiK in their lioitds
llirniiv;h eniitiniianco nf Hindi nppnHitinn. 'I'liey oitlior
have not, nr exenti.ne lint faith ii.s they Bliould. Thoy
ai'ipiiiint not tlieniHelveH with the ^roiind.s of faith,
wiiieli aro (Ind'H pi'(i[iertie.i, prniiiiHeM, and porfnr-
niancuH. ' If tlinu faint in tho day of iidvorHity, thy
Htrength Ih Hiiiall,' I'rov. xxiv. 10. The day of advor-
iiity i.i the lime to act fiiitli ; if tlicii a man faint when
lie Hiiiiiild iiiiiMt iii.'iiiifi'.sl IiIh fuitli, there may lie Jii.st
.■m:ipii-iiiii of Ihe Inilli, or, at lenst, of the vigour of
hi.s l;iilli.

See. I.M). Of l„li,-t;ri> siriiKj llo,l.

The gidlind of Mohch endiiriiif; an he did in thus
.Mel. down, lis nviiiiij him ivha in iiii'inili/i:

Of tho word, o^iuv, trauHlatcd siiiiii/, hoo Chap. ii. H,
See. IiH, and Ver. !», Sec. 72.

It in here net down in a participle nf the jiresont
teii.se.'to declare a continued act.

Tlii.s Keeing mUHt needn lie meant of a .spiritual
NiL'Jil liy tho eyo nf tho Hold, which in faith. For ho
whom he eyed in Kiiid to ho iiivitihle ; lint nn ill-
visilile thiiij,' caiiuot lie neon with a onrpninl eye.
That wniild imply cnntiadiclinn. l''nr that which
may lie di.Mcerncd with a Imdily oyo Ih vi.siblo ; but
vi.iihlf ami iiiri.iili/r uro contradictory.

This piirliil(>, ii;, (in, in proiniHod, not by wny of
diminution, a.s if it were a Hoemiiig to hcc, but rathvr
by way of amplilicalinii. l'"or,

I. Tlii.H parliclii doth HnniotimcH imply an identify
mill reality of a thin;; ; and it Im uned to not forth tho
pei'.spieuily and eleiirne.sH tlioroof ; as where it is said,
' tho nlory <(.■" of the ouly-bogotton son of (!od,' ,101111
i. M.

'2. It implieth a kind nf spiritual ra]itur(-, as if
Mo.ses had been rapt into the highest heaven, and
tlii>re beheld (lod hiiu.nelf oncnnragiiij^ him in what
he did.

This act of MoaoH ^ivcth nn iuHtmico of the virtue
nf fiiilli, which is to net a man always before Und.
\ true believer is like I'lnncli, wlin walked with Clod,
mid that colli iiiually, as tho omphasiH of tho Hebrew
woitl implieth, lien. v. HI. ' I have set tho Lord
always before luo,' saith a bolievor, I'.s. xvi. S. It
was .Miniham's speech, ' The Lord before whom I
walk,' (leu. xxiv. U'.

tiod is the |iropcr object of faith ; tho object

Vku. 2,S.J

ClDTinK ON limUlKWH.

wliurein it doliglita ; tlio object on which it rp.stN ;
tho object from whom it txpcctH cvoiy ffood tliiiif^ ;
the object to whjcli it ivtiiniM the ultny of alh

llcic liciioiil th(! rciison of a bulicvcr'.s cdiinif^u.
'I'lic world wonders lit it, nnd no imhi'vcI, for it .seelh
liot him wJiom buiiovorH hoc.

(hid's ]irc«oneo i.s tiiat vvhicii cndioldenpth bolicvoi-H,
iiH liero MoHcs whm emboidtiiicd tiiuroby. iSoo nioro
hereof, Cliap. xiii. (!, See. 7S.

Roc. 1/51, (y'sfciiii/ liim 'I'ho II iiivinili/f,

Tliis utti-ibiite, a/i^atov, iiivuiJilt:, is (h:rived from
tlie former vv<ird, 'Jfin', translated aocinij ; for ji priva-
tive! particle is joined vvitli it, so as it implielh the
contrary to seeing, even that which cannot bo seen.

'I'he t'liitliet is attributed to (!oil, (Jol. i. IT), 1 Tim.
i. 17, and tliat in a double roH[)ec,t^

i. In rej^ard (jf tho divine; substance, whii-li is
spiritual. ICvery s[iirit is invisibh;, Luke .\.\iv. .'i'J ;
much rnoro tho purest spirit of all.

2. In regard of a divine property, which is to be
incomprehensibli!, in which respet^t (!hrist saith, 'No
man hath seen (iod at any time,' .bilin i. 18 ; and ho
is said to 'dwell in tho li^ht which no man c.ui ap-
pro.ich ni)to,' 1 Tim. vi. 10.

I. This is a strong argiinieiit against all the (•un-
coils of aj)thr()i)omorj)hites, who would make (Iod
like unto man. >Seo jiioro of tliosu, Chap. i. 10, Sec.

i;i;i.

'2. It is a« strong an argument against all roi)rcHunt-
atiotis of (Jod. (Jod himself thus pressoth this argu-
ment, ' Yo saw no nuumcr of similitude on llie day
that tho Lord spake unto you,' Deut. iv. l/i.

3. It is also ag.-iinst all apprehensions, in the mind,
of (Iod in the likc^ness of any visible object.

4. It sli(!ws that we must conceive <Jod as he is re.
voided in his word. Ilo, being invisible, is an object
not for tho eyes but for tho ears, not for the brain
but for tho heart, Tho mystery of iiidty in trinity,
nnd tho divine [jroiiertie.s, <luly considered in the
mind, will raiso up a great admiration and a high
esteem of (Jod, and a due respect towards him.

.11. 'I'his invisibility of (!od doth not keep him from
Bccing us. Though visible things cannot see; things
invisible, yet he that is invisibhj can and (hitli see
them that an! visible : ' Tho eyes of tho Lord in
every [)laco behold tin; evil and tho good,' I'rov. xv. .'1.
No obstacle hineh^reth tho sight oi him who is in-
visible. How should this stir us up so to carry onr-
Rclvos in all [ilaciM, and at all timi^s, and in all actions,
(18 scon by him whom with our bodily i^yes we sco
not I lie that is invisible seeth thee, when thou
neither sccst him nor thinkost of him.

Sec. 1.12. Of fiiUli, rdiiiiiii) <i riKin ahove ieniie.

This joining together of things tli.at seem to bo
i;ontradictory, namely, seehitj and invliihlc, in this
l)hra8e, si-.einij him %oho ia invisible, givcth an evident

Vol.. IIL

proof of tho vigour of faith in raising a man nbovo

sense.

On tills groinid, M.iilh the .-ipdMlle, 'whom having
not seen, ye love, in wIkjui, thon).;li now ye see him
ncit, yet believing, yo rejoice with joy unspeakable,'
1 l'<itor i. H. On this ground (!hiist himself pro-
iKiuncoth them blessed ' who have not hooii, and yet
have believed,' .lolin xx. 29.

Ood's word is th(! proper object of faith ; what
(iod's word reveid<!th, faith Ixdievith.

1. Ilej(!by we have a demonslralion of tho oxci^l-
lency of faith. It is of an infinite capacity ; for they
ar(! infinite and inc,ompreh(Misiblo mysteries whicli
the word reveah^th, yet faith believelh them all ; no
grace is like unto it.

2. This shewolh the reason of faith's vigour in
supporting against sense. It sccith beyond things
seen and visible, (hid by many juilgmenls seems to
bii angry ; faith S(!eth him pacilicd in (!hrist. Wo
an; hc^ro in this world subject to many visible miseries ;
faith seeth a spirituid happiness in Iheni, and ii
C(!lestial felicity following upon them. Our bodies
putrefy in tho grave, yet faith beholdeth a resurrco-
tiiin of them.

.'!. Hereby learn how suro a ground tho martyrs
liiiil of snU'cring so much as they did, and that with
constancy to tho end. They saw (as Christ did, Ilol).
xii. 2) a joy that was set before tli<'.m, whieh swal-
lowed up tho terror of all things sensible.

4. Have we not good aii<l great reason to do wh.at
wo can to get, ]n:r\>, nourish, and strengthen f.ulh (

Sec. i;5.'t. Of /■ill/,'.'! wndi,,;/ ohn/inir.e.

Vv.i: 2K. Tliiiiiiiili, J'aiili. In- h;/,! i/i,: piimmr, awl
tint njirlii/i-/i/ii/ (if liliKiil, Iml In: lluit dinlroi/cd lite Jiral-
hum. xli.oidil tdiirh lliiiii.

Hen! is set down tho third evidence of Moses's
faith (soo S(!<!. 147 in tho b(!ginning), which was his
ob<!di(!n('.e to (Jod's charge.

Though our Mnglish do Hoin(!what alter tho ac-
customed phrase, which is, hy fitlh, and therein alter
the (ilegant (indjihurd, or beginning s(!Ver.d ])roofH
with tho same jihraso, thus, li;/ fiilh, yet the (Jreok is
constant in hohling the samo word, without any varia-
tion. Such an alteration was noti!d in the b(!ginning
of vcr. I I ; l>ut those two phrases, lliruiiijli, fiitk, and
hi) ftilh, intend one nnd the uamo thing.

Th(! repeating of IIk! woni in th<i beginning shewcth
that this is aiKither and a distini'.t evidence of faitli,
and that, t.akeil in tins same sense as it was before, for
a true justifying faith ; which so apprehends Ood's
respei^t to man, as it makes man to take all occasions
of testifying all duo respect to Ood, which Moses
hen: did in his faithful observing of that which Uod
Ii.'kI (!Xiiressly (!njoined him.

The |)articular act of Moses's obedience is thus ox-
[)ress<!d, he kepi the piinHiivfr.

Tho word of obedience hero used, voiiu, Hignifieth

GOUGE ON HEBREWS.

[Chap. XI.

to make, as if it had been thus translated, ni'^olri^.i,
he made the passover.

This word, mdkiiuj, hath a double reference.

One, to the primary institution whereby Moses de-
livered it as a divine ordinance to the people. He
first made it known to the people, and, in that re-
spect, may be said to make it. In this sense, our
former English translation thus renders it, ' He or-
dained.'

Obj. God, not Moses, was the ordainer of it.

Ans. The Holy Ghost doth oft attribute divine
works to the ministers whom God is pleased to use
about them, John vii. 19. See more hereof, Chap,
iv. 8, Sec. 48.

Tlie other reference of this word, made, is to the
observation and celebration of the passover; for
Moses both observed it in his own person, and also
caused all the people to observe it. Thereupon our
translators thus render it, /t« kept.

Herein we have a pattern —

1. Of obedience ; for faith puts men on to do what
God enjoineth. So did the faith of Noah, ver. 7; of
Abraham, and of others. See Ver. 8, Sec. 37.

2. Of faithfulness in declaring God's ordinances to
others, that they may observe them, see Chap. iii.
2, Sees. 32, 40.

Sec. 154. Of the passover.

That object whereabout Moses testified his obe-
dience, and manifested his faith, is here styled '^oidya.,
the passover. Some would have this Greek word
from a verb, 'jraayjiv, that signifieth to suffer. That
derivation might be fit enough, but that it is evident
that the Greek, as also the Latin, are taken from the
Hebrew, nD3, transiliit. The Hebrew root signifieth
to pass over; thence a noun, nD3, iransitus, which
signifieth a passing over. The Chaldce and Syriac do
hold the .s.ime letters, but add thereunto another
letter, which we pronounce A, XPIDE). In like man-
ner, both the Greek, r:d'!'/a., and the Latin, pascha, re-
tain a word of the like pronunciation, which is
pascha. Our English passover fitly setteth out the
meaning of the name.

The occasion of giving this name passover to the
ordinance intended, is double.

1 . In reference to the first time that it was observed,
namely, to be a sign unto them, and an assurance
that the destroyer, which slew the firstborn in every
liouse of the Egyptians, w'ould pass over the houses
of the Israelites, and destroy none in thorn, if they
observed that which was enjoined about this pass-
over, Exod. xii. 11-13.

2. In reference to after times, to put people in mind
of God's passing over, and delivering the houses of
the children of Israel, when he smote the Egyptians,
E.xod. .xii. 27, 28.

I find this word passover used in four distinct
respects :

1. In reference to the whole feast, with all the
rites and circumstances thereof, Exod. xii. 11.

2. In reference to the sacrifices that were offered
up at that feast, Deut. xvi. 2.

3. In reference to the lamb that was then to be
killed and eaten. In this respect, it is said, ' they
roasted the passover with fire,' 2 Chron. xixv. 13 —
that is, the lamb, which was the sacramental element
thereof

4. In reference to the truth and substance of that
type, which was Christ, of whom it is thus said,
' Christ our passover is sacrificed for us,' 1 Cor. v. 7.

The word passover is here taken in the first and
largest sense, namely, for the whole feast, with all
the rites of it. In this sense it may be thus de-
scribed :

The passover was an ordinary sacrament of the
Jews, wherein, by eating a lamb after the manner
prescribed, under a temporal deliverance, man's
spiritual and eternal deUverauce was sigiufied and
sealed up unto them.

Ten distinct points are observable in this distinc-
tion :

1. It was a sacrament ; for the Lord's supper was
substituted in the room thereof. Mat. xxvi. 19, 26;
and it had like rites to the Lord's supper, Luke xxii.
15-17 ; and the same substance was sealed up by
both, namely Christ, 1 Cor. v. 7.

2. It was a sacrament of the Jews, to distinguish it
from the sacraments of Christians. The sacraments
of the Jews were types of things to come ; but the
sacraments of Christians are memorials of things to
come.^

3. It was one of their ordinari/ sacraments, to dis-
tinguish it from their extraordinary sacraments, which
were but for the time of their abode in the wilder-
ness. Of the several kinds of sacraments, see Chap,
ix. 20, Sec. 108.

4. It is said to be one of their ordinary sacraments,
to distinguish it from circumcision, which was the
other. Gen. xvii. 9.

5. The outward element therein was a lamb, Exod.
xii. 3 ; for this creature did very fitly set out Christ,
the substance of that sacrament ; therefore he is oft
styled the Lamb, John i. 29, 1 Pet. i. 19.

(). That lamb was to be eaten, to shew their partici-
pation of Christ, John vi. 53.

7. That it was to be celebrated after the manner
prescribed, is evident by this injunction, ' Ye shall
keep tlie passover in his appointed season, according
to all the rites of it,' itc. Num. ix. 3. The distinct
rites are exprcsslj- set down, Exod. xii. 3, etc. ; they
concerned citlicr the [)reparation to the passover, or
the partaking thereof.

Kites concerumg the preparation to the passover
were these :

(1.) A choice lamb, ver. 5.

' Qu. ' 0£ things come' f— Ed.

Vee. 28.]

GOUGE ON HEBREWS.

(2.) A keeping of that lamb from the dam four
days, ver. 6.

(3.) Killing that lamb, yer. 6.

(4r.) Sprinkling the blood thereof, ver. 7.

(5.) Roasting it whole, vers. 8, 9.

Rites concerning the partaking of the passover were
these :

(1.) Eating the flesh of the lamb, and that all of
it, vers. 8, 10.

(2.) Eating it with unleavened bread and bitter
herbs, ver. 8.

(3.) It must be eaten with their loins girded, their
shoes on their feet, their staff in their hand, and that
in haste, ver. 1 1 .

(4.) It was to be eaten in one house, ver. 46.

8. Those rites were to be a sign and seal, ver. 13.

9. The temporal deliverance thereby intended was
preservation of their firstborn from that destruction
which feU upon the firstborn of the Egyptians, and
from the place and state of their bondage, vers. 17,
27, Exod. siii. 3.

10. The spuitual deliverance typified hereby was
their deliverance from their bondage under sin and
Satan, 1 Cor. v. 7, John i. 29.

Sec. 1.55. Of a sacramental union.

This word passover, being here put for the sacra-
mental rites thereabout used, giveth instance that, in
sacraments, the sign and thing signified are mutually
put one for another.

1. Here the thing signified is put for the sign. In
this sense, ' God's covenant' is said to be ' in the flesh '
of them that were circumcised, Gen. xvii. 13.

2. The sign is put for the thing signified ; as the
)-oci: for Christ, 1 Cor. x. 4.

3. The property of the thing for the property of
the sign ; as baptism is said to save us, 1 Pet. iii. 21.

4. The property of the sign for the property of the
thing ; as washing, which is the property of outward
baptism, applied to that which taketh away sin. Acts
xxii. IG.

The reason hereof is a sacramental union betwixt
the sign and thing signified. As a hypostatical union
of the two natures of Christ gave occasion to attribute
the properties of the one nature to the other, so doth
a sacramental union. By virtue of the hypostatical
union, the ' Son of man,' even when he was on earth,
was said to be 'in heaven,' John iii. 13 ; and on the
other side, the blood wherewith we were redeemed is
said to be the ' blood of God,' Acts xx. 28.

Hereby it appeareth that the inference which
Papists and Ubiquitaries make of transubstantiation
and consubstantiation from this phrase, this is my
iody, is unsound. See Chap. ix. 20, Sec. 107.

The passover being a like figure to the Lord's
supper (which succeeded the passover. Mat. xxvi. 26),
I hold it meet distinctly to set down,

1. The agreement bet-ivixt these two sacraments.

2. The difi'erence betwixt them.

1. They agree in these particulars following :

(1.) In the same author; they are both of divine
institution, Exod. xLi. 1, I Cor. xi. 23.

(2.) In the general properties of a sacrament. Both
had their signs and things signified ; both had their
sacramental rites ; both were annexed to a covenant
and to promises, as seals.

(3.) The particular thing signified of both was
Christ, 1 Cor. v. 7, and x. IG.

(4.) There was the same benefit of both, which
was deliverance from death, and reconciliation vdih
God.

(5.) Both had the same means of application, and
participation of the benefit of them, which was fiiith.

(6.) Both had the same ends ; which were,

il.l To seal God's promises.
2.1 To testify our faith and obedience.
3. J To be a badge of our profession.
4.] To distinguish from such as were not God's
people,

[5.] To maintain love.

2. The difterences betwixt the passover and the
Lord's supper are these :

(1.) The outward element in that was a lamb ; in
this, bread and wine, which are more common, usual,
and sooner prepared,

(2.) Particular rites ; that had many, and those
difficult ones ; whereof before. This, fewer and more
easily performed,

(3.) The manner of setting forth Christ. That, set
him forth to come ; this, past.

(4.) The perspicuity and clearness. As a decla-
ration of a thing is more perspicuous than a predic-
tion of it, and an accomplishment of a thine more
evident than a prophecy of it, so is our sacrament
more perspicuous and clear than the Jews'.

Ohj. Killing of a lamb and shedding blood do more
plainly and lively set forth a sacrifice, than breaking
bread and pouring out wine.

Ans. 1. That may be granted in regard of the out-
ward manner; and it was needful it should be so,
because they were children in comparison of us, and
the thing signified not then accomplished, so as it
could not be so easily conceived and discerned. But
perspicuity of a sacrament is not so much in the out-
ward element or rites, as in the word annexed thereto,
whereby the meaning of what is done is distinctly
declared.

Ans. 2. The elements and rites of the Lord's sup-
per are more significant than the element and rites of
the passover, and they do more lively set forth the
whole benefit that we receive by Christ, which is not
only to have sin removed, but to be nourished and
refreshed by him. Bread better compriseth all man-
ner of food under it than flesh : bread is the strength
and stay of a man's life. Wine may be drunk, but
blood canuot. Wine cheereth the heart of man. A

GOUGE ON HEBREWS.

[Chap. XI.

participation of Christ is more lively set forth in the
rites of the Lord's supper than of the passover.

(5.) The efficacy. As the Lord's supper doth
more lively set forth our participation of Christ, so
the efficacy thereof must needs be the greater, accord-
ing to man's apprehension in Christ, and is more or
less affected.

(fi.) The amplitude. The passover was only for
the .Jews, Exod. xii. 43 ; the Lord's supper is for all
nations.

(7.) The continuance. The passover had a date ;
this is to continue ' tUl the Lord's coming,' 1 Cor. xi. 26.

Sec. 156. Of sacraments heing means to strengtlien
our faith.

One special end of this passover, in reference to
the first observation thereof, was to assure them of
their preservation from that destruction which should
be in every house of the Egyptians. God afforded
them this means for strengthening their faith. This
general, to strengthen faith, is the end of aU sacra-
ments. It was an end of circumcision, Rom. iv. 11.
It is indeed the end of those extraordinary signs which
God of old afforded to his people, Exod. iv. 5, 8, 9,
Judges vi. 37, and vii. 10, 11. This was the end of
God's entering into covenant with his people. Gen.
xvii. 17, and of binding himself by oath to make
good his promise, Heb. vi. 17, 18.

1. God knoweth man's backwardness to believe,
and proneness to distrust.

2. He hath an earnest desire that we should par-
take of the benefit of his promises.

On these grounds he useth means for strengthen-
ing our faith.

1. On^ the tender-heartedness of God towards
man ! How should this bind us to God !

2. Let us carefully observe the means which God
affordeth for strengthening our faith, and use them
aright.

As this passover was continued in future years
after that deliverance given, it was a memorial thereof,
and giveth proof that God's memorable mercies are
to be held in perpetual memory. See more hereof.''

As the keeping of this passover is here produced
for an evidence of the faith of Moses, who by faith
kept the passover, it giveth proof that sacraments arc
to be solemnised by faith : as one sacrament, so all
sacraments are to be solemnised ; and in the parti-
cular here set down, b;/ faith every part of God's
worship is to be performed. ' By faith Abel offered
his sacrifice,' ver. 4. 'What things soever you desire
when you pray, believe,' (fee, Mark xi. 24.

Faith makes both our persons and works accept-
able to God, ver. 6, otherwise our persons are odious,
and our works are abominable in God's sight.

Li sacraments this is tlie rather to be observed,
because thereof are two parts.

' Qu. ' Oh ' (—Ed. ' Ecfcrcncc omitted. - Ed.

One is God's offer.

The other is our receiving. This is done by faith,
without which God's offer is altogether in vain.

1. Hereby take notice of the reason of that small,
or rather no profit which many receive from God'8
ordinances in general, and from the sacraments in
particular. They want that eye of the soul whereby
they might perceive the g(jod tendered to them by
God, and the liand whereby they might receive it.
Faith is both that cj'e and hand.

2. Hereby learn how to prepare thyself to a due
partaking of the sacrament. By faith observe it.
Let thy heart be seasoned and filled therewith. For
this end take notice of God's promises, particularly
of those that are sealed up by the sacrament. Thus
may faith be wrought in thee. Meditate on them ;
so may thy faith be strengthened, so will the sacra-
ment be profitable unto thee.

Sec. 157. Of sprinkling blood.

To the former evidence of Moses his faith, by keep-
ing the passover, the apostle addeth another, which
was sprinkling of blood. Those two are joined to-
gether by the ordinary copulative, za;', and. And
well may they be joined, for the one was observed
with the other : when the lamb was slaiu, they were
enjoined to ' take of the blood, and strike it on the
two side posts,' Exod. xii. 7. The noun, crsoeyjjai*,
translated .sprinkling, is derived from a verb, rrsoayyu,
that significth to 2wur out: for the blood wa.s poured
into a basin, and carried to their door, and there
sprinkled upon the posts thereof.

Of the derivation of the noun translated sprinkling,
see Chap ix. 22, Sec. 11.

Blood was there used to be a sign unto them that
blood should not be shed in their houses. Blood
under the law typified the means of atonement.
Hereof see Chap. ix. 7, Sec. 43, and Ver. 18, Sec. 99.

The sprinkling of blood did typify the application
of the means of atonement to a man's own sel£
Hereof see Chap. ix. 12, Sees. 71, 72.

Blood was the ground of atonement ; sprinkling
was the means of reaping benefit thereby.

The rite of sprinkling blood was used only the first
time of celebrating the passover, because it was a sign
of that particular cLslivcrance which then only was
given. There was iLot the like occasion for it at
other passovers ; for such a destroyer, as is noted
in the words following, was only sent at that
time.

Sec. 158. Of him t/utt destroyed l/u Jirsthorn in
Egi/pt.

One special reason of the foresaid rite of sprinkling
blood is thus expressed, lest he that destroyed, ic. ;
so as it was for preventing a great danger. This
particle, ha /Mri, lest, or as it is in the Greek, that not
(meaning that the destroyer might not touch them),

Vee. 28.]

GOUGE ON HEBEEWS.

iniplieth that what was done w'as to prevent danger,
that such or such an evil might not surprise them.

So as faith may stand with prudence in preventing
danger, both in reference to ourselves and also in re-
ference to others. For Moses hereby prevented both
the danger of his own house, and also of every house
amongst the Israelites. Prudence in this case may
especially be used, when such means are used as God
prescribeth for preventing danger. We heard before,
Ver. 23, Sec. 125, that danger might be prevented in
others. And Moses forsaking Egypt, sheweth that
men may avoid the danger whereunto themselves are
subject.

How fear and faith may stand together, see Chap.
V. 7, Sec. 45.

This phrase, o ohoSsi-liiav, he that destroj/eJ, cometh
from the same root that the word, aTruXua, trans-
lated perdition, did. Whereof see Chap. x. 39, Sec.
151.

It is here a participle of the present tense, and
implieth that he was much in destroying. He spared
never a house of any of the Egyptians.

Quest. AVho was this destroyer ?

Ans. 1. Principally and primarily, it was God him-
self ; for he saith, ' I wUl smite all the firstborn,' ic.
And Moses saith, ' The Lord will pass through to
smite the Egyptians,' Exod, xii. 12, 23,

2. Instrumentally and secondarily, an angel might
do it, as an angel smote Israel with a plague, 2 Sam.
xxiv. 16, and the Assyrians with a sudden destruc-
tion, 2 Kings xix. 35.

Whether one or more angels were implied ^ is not
expressly determined ; and it is too curious to search
after it. It might be done by the ministry of one,
or many might be employed about it. Whosoever
they were, they were God"s instruments, and, as it
were, God's hand ; so as hereby it is manifest that
God avengeth. He hath many ways, means, and
instruments of vengeance, but they are all ordered by
him. Hereof see Chap. x. 30, Sec. 112.

Sec. 159. Of the extent of God's veiigeance on all,
of all sorts.

The parties destroyed are here said to be ra rr^uro-
Toxa, the Jirstborn — such as first opened the womb.

Of the derivation and composition of the Greek
word, see Chap, i, 6, Sec. 67.

Under this word, Jirstborn, are here comprised not
only the firstborn of men, but alao of beasts, Exod.
xi. 5. Yea, and their gods also were destroyed,
Exod. xii. 12.

The firstborn of their children were most dear
unto them.

Their beasts were very profitable unto them. Their
gods were in high account amongst them.

We have here an instance that God can take away
the dearest and the usefulest things, yea, and things
' Qu. 'employed'? — Ed.

which wc have in highest account. This is further
exemplified in Job, chap. i. 19, and in the Jews, Ezek.
xxiv. 25,

1. God is a high supreme Lord over all. All are
under his jurisdiction, as children, cattle, and such
as we esteem as god.s.

2. He doth sometime in this extent manifest his
power, to aggravate his terror.

3. He doth so in some persons, to prevent future
mischiefs that they might do. Thus he took away
David's dear Absalom, 2 Sam. xviii. 15.

4. He sometimes so dealeth with liis children to
try them, Gen. xsii. 2. Yea, and to manifest that
grace that is in them. This was the end of God's
dealing with Job so as he did — that faith, patience,
and other graces that were in him might be mani-
fested to be in him.

1. What cause have all of all sorts to take heed of
provoking such a one as the Lord is ! He can make
the stoutest to stoop ; witness Pharaoh and all Egypt,
Exod. xii. 31, &c. If there be anything that men
set their heart upon, God can spoil them of it, and
make them repent their opposing against God.

2. This may admonish us to take heed of setting
our heart, and doting too much upon anything here
below. We ought to account all things that here we
enjoy to be such as may be taken from us. Besides
the foremontioned instances of chilchen, beasts, and
gods, the Lord may take away his ordinances, as he
suffered the ark to be taken from Israel, 1 Sam. iv. 11.

3. Well use all things that are dear and useful unto
thee, that thou provoke not God to take them away
from thee. This judgment is aggravated by the ex-
tent thereof, implied in the plural number, tsutotoxu.
The history thus expresseth the circumstance, ' All
the firstborn in the land of Egypt shall die, from the
firstborn of Pharaoh, that sitteth upon his throne,
even unto the firstborn of the maid-servant that is
behind the miU, and all the firstborn of beasts,'
Exod. xi. 5. It is further added in the execution of
this judgment, that ' there was not an house where
there wa.s not one dead,' Exod. xii. 30.

Thus we see how God can extend his judgment to
all of all sorts. In another place mention is made of
' old and young, maids, little children, and women,
to be destroyed,' Ezek. ix. 6. Yea, of the 'priest
and jirophet, of virgins and young men,' Lam. ii.
20-22. Read Lam. v. 11-14.

To God aU are alike ; with him is no respect of
persons.

It therefore concerneth all of ail sorts to fear and
to take heed of provoking th; wrath of the Lord.
This extent prevents all vain pretences, as if God
would spare the prince, or the honourable person, or
the rich, or the poor, or the mean, or any other kind.
No outward condition can exempt us from God's
in - • 1 ; and as God can, so he will keep under

^ 1. By the.

GOUGE ON HEBEEWS.

[Chap. XI.

Sec. 1 GO. Of GocCs ordering judgments amweraUe
to sins.

Tliis kind of judgment in destroying the firstborn
is the more observable, in that it was answerable to
their great sin.

Their sin was to seek the extirpation of the chil-
dren of Israel, for which end the king commanded
the niidwives to kill all the male children of the
Israelites in the birth ; which cruel edict, because it
took not effect, therefore he made another as cruel,
(if not more cruel,) that all his people should cast
every son that is born of an Israelite into the water,
Exod. i. IG, 22. God therefore destroycth all their
firstborn, and thus ordereth the juda;mcnt answerable
to their sin. The Lord further followed the Egyp-
tians in this kind ; for they sought to drown the
children of the Israelites, and their king, and all his
mighty host, were drowned in the Bed Sea. Many
are the instances which the Scripture giveth in this
kind. Nadab and Abihu offered incense with strange
fire, and were themselves devoured with .strange fire,
Lev. X. 1, 2. Memorable is the instance of Adoni-
bezek, Judges i. 7.

And of Eli's sons, who profaned the holy things of
God, and were destroyed in bearing the ark of the
Lord, 1 Sam. iv. 11.

Agag was thus dealt -withal in his kind, 1 Sam.
XV. 33. And David in sundry cases, as 2 Sam xii.
11, and x.\iv. 1, 15.

God hath expressly threatened thus much, Lev.
xxvi. 23, 21, Ps. xviii. 26.

1. Thus God dealeth to manifest the equity of his
proceeding against men, that so he may be the more
justified.

2. The Lord doth this in mercy, to afford unto
men a means to find out the cause of judgment, that
so they may take away the cause by true repentance,
and thereupon the judgment be removed ; or other-
vrise, that they may be made the more inexcus-
able.

Let us, therefore, take occasion, from the kind of
God's judgments, to search after the causes thereof.
Hereof see more in the FUtster for a Plague, on
Num. xvL 44, Sees. 4, 5.

Sec. 161. Of children 2iunished for their fathers'
tins.

It is more than probable that among those first-
born very many were young children, which never
bad done themselves any hurt to the Israelites ; so as
children may suffer for their fathers' sins. The kw
tlireatencth as much, Exod. xx. .5. And God herein
manifesteth the extent of his justice, Exod. xxxiv. 5.
Tliis may be exemplified in the children of Dathan
and liis accomplices, Num. xvi. 27, 32, and in the
children of Jeroboam, 1 Kings sv. 21), and sundry
others.

Divine vengeance is hereby much nr-iiltcd.— Ed. \ 3

God's mercy, by the extent thereof to the seed and
children of such as believe on him, is much amplified,
Gen. xvii. 7, Prov. xx. 7, Fs. cxii. 2, so is the judg-
ment aggravated by this extent.

Ohj. This may seem to be against justice, and
against God's express word, who hath said it, and
sworn it, that ' the child shall not die for the sin of
the father,' Ezck. xviii. 2, 3, (kc.

Aus. 1. The justice of God is manifested by the
universal contagion and corruption of all children of
men. Is it not just with men to destroy the young
cubs of foxes, wolves, and other mischievous creatures,
by reason of their ravenous nature ?

Aim. 2. Besides, children appertain to parents;
they are theirs. In this respect it is not against
justice to punish them in their parents' case. Chil-
dren of traitors are deprived of their patrimony by
reason of their parents' demerit.

As for God's avouching not to punish the child for
the father, that is spoken of penitent children, and
withal it is intended of the personal sins of parents,
and the eternal punishment thereof : which punish-
ment no child shall bear simply for his parents' per-
sonal sin.

This should the rather move parents to take heed
of provoking God's wrath in respect of their children.
Have pity, O parents, on yourselves and children,
and take heed of treasuring up wrath for them.

This also gives occasion to children to be humbled,
even for their parents' sin. This was it that much
humbled good Josiah, 2 Kings xxii. 19, and it was
acceptable in God's sight.

Sec. 162. Of God's preserving his from common
Judgments.

The end why the foresaid blood was sprinkled, was
the preservation of the people of God, who are com-
prised under tliis relative, a'uruv, them, for this hath
reference to the Israelites, who are styled, ' the people
of God,' ver. 2o.

Theextcnt of their preservation is setoutinthisword,
S/yj), touch: which implicth, that the destroyer should
be so fiir from slaying them, or any of theirs, as he
should not come near, so much as to touch them. In
this sense is this word used concerning a beast, that
should come near mount Sinai whereon the law was
delivered, Heb. xiL 20. This word is also used of
being far from doing a thing, and therefore it is joined
with a metaphor of a like extent, namely, taste : thus,
'touch not, taste not,' Col. ii. 21. Be so far from
eating, as not to t;iste of such a thing. The history
thus exprcsseth the extent of this i)reservation, ' the
Lord will pass over the door, and will not sufl'er the
destroyer to come in unto your houses to smite you,'
Exod. -xii. 23.

This giveth proof that God can deliver his from
common judgments. See more hereof in the I'laster
for a I'lague, in Num. xvi. 45, Sec. 12-14.

Ver. 24-28.]

GOTIGE ON HEBREWS.

Sec. 163. Of the resolution o/Heb. xi. 24-28.

Ver. 24. By faith Moses, when he was come to years,
refused to he called the son of Plmraoh's dam/hter:

23. Choosiiiff rather to suffer affliction with tlie peo-
ple of God, than to enjoy tlis pleasures of sin for a
season:

26. Esteeming the reproach for Christ greater riches
than the treasures in Egypt: for he had respect unto
the recompense of the reward.

27. By faith lie fo7-sooh Egypt, not fearing tlie
wrath of the king: for lie endured, as seeing him who
is invisible.

28. Through faith he kept the passover, and the
sprinkling of blood, lest he tluit destroyed the firstborn
should touch them.

The sum of these five verses is a commendation of
Moses's faith.

It is commended by three effects.

One was, his contempt of the world.

Another, his courage.

The third was, his obedience.

His contempt of the world is manifested by turn-
ing from the three great allurements of the world :
which were,

1. Honours, ver. 24.

2. Pleasures, ver. 25.

3. Riches, ver. 26.

His despising of honour is set out two ways,

1. By the time when he manifested as much, even
\vhen he was come to years.

2. By the kind of honour, which was very great, to
be called the son of PharaoKs daughter.

Both these are amplified b}' the manner of rejecting
honour, which was voluntarily, in this word, refused.

A second particular wherein his contempt of the
world was manifested, was about pleasure. This is
set down comparatively. The comparison is of un-
equals. Here observe,

1. The things compared.

2. The manner of comparing them.

The things compared are, afflictions and pleasures.
Afflictions are set out by the patients : which were,

1. The people of God.

2. Moses himself, who is comprised under this
phrase, sufered with.

Pleasures are set out by two properties.

1. Sinful.

2. Momentary.

The manner of preferring afflictions before pleasures
is declared in these words, choosing rather than.

The third particular instance of contemning the
world is about riches. Here is noted,

1. The effect of faith.

2. The ground thereof.

This eflect also is set down comparatively.
In the comparison we are to consider,

1. The things compared.

2. The manner of comparing them together.

The things compared are reproach and riches.
Reproaches are illustrated by the principal object,
who was Christ.

Riches are amplified,

1. By the kind of them, treasures.

2. By the subject or place where they were, in
Egypt.

The manner is manifested two ways.

1. Simply, in this word, esteeming.

2. Comparatively, greater riches than.

The ground of preferring the one before the other,
was reward.
This is set out,

1. By the kind of reward, in this phrase, the reconir
p>ense of the reward.

2. By the affection of Moses thereunto, lie had
respect unto it.

A second evidence of Moses his faith is set out,
ver. 27.

Here is declared,

1. The kind of evidence.

2. The ground thereof.

The kind of evidence was an invincible courage.
This is,

1. Propounded.

2. Amphfied.

In propounding it, is noted,

1. His act, lie forsook.

2. The place which he forsook, Egypt.

The amplification is by denial of a contrary disposi-
tion, wherein we have,

1. The affection denied, not fearing.

2. The object of that fear, set out by a threefold
ion.

(1.) A man. This is implied under the word king.

(2.) The greatest of men, a king.

(3.) That which maketh a king most terrible, his
wrath.

A third evidence of Moses his faith, was his obedi-
ence.

This was manifested two ways.

1. In reference to God.

2. In reference to God's people.

In that which hath reference to God we have,

1. His act, he kept.

2. The object thereof, tlie passover.

In that which hath reference to God's people is set
down,

1. The thing done, sprinkling of blood.

2. The reason thereof, which was to prevent
danger.

Here is declared,

1. The kind of danger.

2. The extent of preservation from it.

The kind of danger was destruction, amplified by
the persons destroyed, the firstUirn.
The extent of preservation is set out,
1. By the act denied, should not touch.

GOUGE ON HEBREWS;

[Chap. XI.

2. By the object, or persons not touched, them —
namely, the Israelites.

Sec. 164. Of observations raised out of Heb. xi.
24-20, &c.

I. Metnorahle matters are to he kept in memory.
This the name, Moses, intendeth. See Sec. 132.

II. Weighty matters are to he attempted as men are
able. This phrase, %vhen he tvas come to years, implies
thus much. See Sec. 132.

III. Difficult duties must be willingly done. This
■word, refused, hath reference to a difficult task, but
implicth ^villinguess. See Sec. 136.

IV. Faith makes worldly honour to be lightly
esteemed. By faith Moses refused honour. See Sec.
136.

V. Greatness of honour moveth not believers. It
was a great honour ' to be called the son of Pharaoh's
daughter,' but Moses was no whit moved therewith.
See Sec. 136.

VI. Affliction may be chosen, or it may be wDl-
iugly undergone. Moses did c/toose it. See Sec. 137.

VII. God's people may he -under affliction. This is
here taken for granted. See Sec. 138.

VIII. Afflictions keep not believers from communion
with saints. Though the people of God were afflicted,
yet Moses would be of their communion. See Sec.
138.

IX. Pleasures occasion sin. Here they are styled
pleasures of sin. See Secs 139.

X. Pleasures are momentary. They are hnt for a
season. See Sec. 140.

XI. Faith makes afflictions to he preferred before
pleasures. Moses by faith preferred afflictions. See
Sec. 137.

XII. Matters must be enterprised on good ground.
This word, esteeming, intends as much. See Sec.
142.

XIII. Christ was known of old. For he was
known to Moses. See Sec. 142.

XIV. Christ was reproached before he was exhibited.
In this respect tliis phrase is here used, tJie reproach
of Christ. See Sec. 142.

XV. Believers prefer Christ's reproach before riches.
Witness Moses. See Sec. 143.

XVI. Believers discern betwixt things tlutt differ.
This phrase, greater riclus than, giveth proof here-
unto. See Sec. 144.

XVII. There is a reward. This is here taken for
granted. See Sec. 145.

XVIII. Jiespect may he laid to reivard. So Moses
had. See Sec. 146.

XIX. lieu'ard puts on to endure. Moses was
hereby put on. See Sec. 146.

XX. Danger may he avoided. For this end Jloses
for.souk Egypt. See Sec. 157.

XXI. Faith crpels fear. Faith nuide Moses not
to fear. See Sec 148.

XXII. Tli^ most terrible ones are not to be feared.
Mo.ses feared not the king's wrath. See Sec. 148.

XXIII. Faith makes invincible. The expression
of that which Moses feared not, which was the im-ath
cjf a king, giveth proof hereunto. See Sec. 149.

XXIV. Faith seeth God. Thus Moses saw God.
See Sec. 150.

XXV. God is invisible. So is he here set down
to be. See Sec. 151.

XXVI. Faith raiseth the mind above sense. For
sense cannot see that that is invisible. See Sec.
152.

XXVII. SigfU of God keeps from fear of man.
Thus was Moses kept from fear of Pharaoh. See
Sec. 149.

XXVIII. Faith works obedience. By faith Moses
was moved to do what God required about the pass-
over. See Sec. 153.

XXIX. What God enjoins must be observed. God
commanded Moses to observe the passover, and so
he did. See Sec. 153.

XXX. God's ivorks are oft attributed to his ministers.
As this word, ktpt, implieth an ordaining, it proves
the point. See Sec. 153.

XXXI. Deliverances are to be remembered. This
was the end of the passover. See Sec. 154.

XXXII. 7m sacraments the sign and things signified
are oft mutually jmt each for other. The passover
was the thing signified, yet it is here put for the
external celebration thereof.- See Sec. 155i

XXXIII. God affords means for strengthening
faith. This was one end of the passorer. See Sec.
'l56.

XXXIV. Sacraments are to be solemnised in faith.
So did Moses keep the passover. See Sec. 156.

XXXV. Blood is the means of atonement. It was
blood that kept the destroyer from entering into the
Israelites' houses. See Sec. 157.

XXXVI. A right application makes meaits useful.
Sprinkling of the blood intends so much. See Sec.
157.

XXXVII. Faith and prudence in preventing danger
mrii/ stand together. By faith Moses used that means
that kept out the destroyer. See Sec. 158.

XXXVIII. The Lord revengeth. He it was that
destroyed. See Sec. 158.

XXXIX. Tlie dearest and usefulest that men have
may he taken from them. Who dearer than the first-
born ] Who more useful than their cattle ? Yet
were these destroyed. See Sec. 159.

XL. God can extend judgment to all of all sorts.
The firstborn here destroyed are set down in the
plural number ; none e.\empted. See Sec. 139.

XLI. God ordereth punishment according to sin. The
Egyptians destroyed the male children of the Israelites,
and their firetborn are destroyed. See Sec. 160.

XLII. Children may he punished for th<ir fathers^
sins. So were these firstborn. See Sec. 161.

Vek. 29.]

GOXJGE ON HEEEEWS.

XLIII. God can preserve his from common j'tidg-
vieiits. So were tlie firstborn of the Israelites pre-
served. See Sec. 162.

XLIV. God can keep judgment far off from, his ;
even so as the judgment may not touch them. See
Sec. 162.

Sec. 105. Of Israel's passing through the Red Sea.

Ver. 29. By faith they passed through the Red Sea
as by dry land : which tloe Egyptians assaying to do
were droioned.

The eleventh instance which the apostle produceth
to prove the vigour of faith is exemphfied in Moses,
together with all those that under his guidance went
out of Egypt. It is indefinitely said, and that in the
plural number, d/£/3?j<rav, they passed through.

The word translated passed through is a compound.
The simple verb, Bai^a, signifieth to go. The pre-
position, dia, implieth through. So, as it is well
translated, they passed through.

Here are intended the whole multitude of be-
lievers ; not only some of the eminent persons, as
Moses, Aaron, Hur, Joshua, Caleb, and such others,
but also all of all sorts. So as faith is a grace apper-
taining not only to extraordinary persons, but also
to persons of the meaner rank.

This, in brief, should stir up all, great and mean,
learned and unlearned, governors and subjects, male
and female, young and old, to labour after faith.

Quest: What kind of faith was this?

Ans. Surely such a faith as hath hitherto been set
forth — a true, justifying, and saving faith.

It cannot be denied but that there was in Moses,
and some others, a miraculous faith, which may stand
with a justifying faith, as a sensitive soul is in a rea-
sonable man.

OliJ. 1. It is said of them who passed through the
Red Sea, that they murmured, and wished they had
not been brought out of Egypt, Exod. xiv. 11, 12.

Ans: 1. That might be said of some of them, as it
is said afterwards, the mixed multitude that was
among them, Num; xi. i.

2. Though upon the sight of Pharaoh's host they
might distrust, yet upon Moses's exhortation, and upon
sight of the path that was made in the sea, they be-
lieved.

Obj. 2. God sware to them that believed not, ' that
they should not enter into his rest,' Heb. iiii 18.

Ans. By virtue of the true faith of some, aU might
be made partakers of the external and temporal bless-
ing. God in this preservation would manifest a dif-
ference betwixt such as professed his name and such
as openly opposed against him.

The place of danger whereinto they went, and
through which they passed, and thereby were pre-
served from the fury of their enemies, is here styled
Eoudja 3aXaff(ja, the Red Sea. In Hebrew it is styled
^ID D^, the sea of reed, or a bulrush, by reason of reeds

or rushes growing on the banks thereof, or of weeds
in the bottom of it. Those weeds, ^)D, which Jonah
doth thus mention (' The weeds were wrapt about my
head,' Jonah ii. .3), are expressed under this Hebrew
word, which signifieth reed or rush.

The Chaldee paraphrase and the Greek LXX
translate it Red Sea.

The apostle followeth them ; so doth Luke in re-
lating Stephen's speech. Acts vii. 36. In all nations
at and since the several translations of the Bible called
this sea the Red Sea, hereupon that it might be the
better known what sea was here meant, they translated
it Eed Sea. Thus they translated the asterisms and
constellations which are mentioned, Job ix. 9, and
xxxviii. 32, by the common names with which they
were then called, as Arcturus, Orion, Pleiades, which
are not the Hebrew names there used, but names taken
from the Grecians.

This sea is called the Eed Sea on these grounds —

1. The sand on the shores thereof were red.

2. The mountains bordering thereon were reddish.

3. By reason of the foresaid sands and mountains
there appeared a reddish lustre upon the waters.

This title. Red Sea, is here expressed for dis-
tinction's sake, to shew that it was not as the Sea of
Tiberias, John vi. 1, a narrow, shallow sea, but a
broad, deep sea, as the Red Sea is.

The word, iiilSriaav, which we translate pa.ssed
through, implieth that they passed from one side to
another.

Some of the Jewish rabbins, whom many Christian
interpreters follow, say that they did only pass on
one side of the sea from one place to another, in way
of a half circle, to avoid the fury of Pharaoh's host,
and to be a means of drtiwning them, as if one should
go into the Thames at Westminster and come out at
the Temple, not touching the other side of the
Thames.

Their reasons for tliis assertion are these —

1. The Israelites had not time enough to pass
from one side of the sea to the other. They were on
foot, and had many little children with them, so as
they could not in one night pass over so broad a sea.

2. The place from whence they went before they
passed over is called Etham, Exod. xiLL 20 ; and the
place to which they came after they had ended their
journey is also called Etham^ Num. xxsiii. 8.

Ans. To the first — (1.) The sea in the place where
they passed might be so narrow as in a night it
might be passed over, esiDecially by such as fled from
their enemies.

(2.) It is nowhere said that they were but one
night in passing it over. Indeed it is said, Exod.
xiv. 24, that ' in the morning watch the Lord looked
unto the host of the Egyjitians, and troubled them.'
This might be about six iu the morning ; and God
then began to trouble the Egyptians : but at that
time might the Israelites be in the sea : and though

OOUGE ON HEBREWS.

[Chap. XI.

God caused tlic ■u-.iter.s behind them, wliere the
Egyptians were, to full down, j'ct he might uphold
them before the Israelites as they passed on.

To the second — The same name might be given to
two places, which is freqnent in Scriptures, and in all
ages and places of the world, especially one being on
one side, the other on the other side of the sea.

Near London there is on one side of the river of
Lea a town called Stratford, and on the other side
another town called Stratford, and these two distinct
towns, in different parishes, and difTerent counties.
Besides the notation of the name, DJIN, Etluun, on
the one and other side of the sea, may be given upon
a like occasion ; for Elham signilieth their coming.
It is derived from a verb, HDN, venit, that signiticth
to come, and the last letter of Etlmm implieth a relative
pronoun, their or them. Wherefore becaiise out of
Egypt they came to such a place, when they entered
into the sea, it was called Elham; and having passed
through the sea, the place whither they first came was
also called Etham.

That they clean crossed the Ked Sea, from one
side to another, appears by these reasons —

1. The word here used by the apostle, 6/s/3?j(rav,
they passed throiKjh, intends as much.

2. It is three times noted in the history that they
were ' in the midst of the sea,' Exod. xiv. 16, 22, 29.

3. As they passed through Jordan, so they passed
through the Red Sea, Josh. iv. 23.

4. Mount Sinai, whither the Israelites came after
they had passed through the sea, Exod. xix. 1, was
on the other side of that sea, in the desert of Arabia,
Gal. iv. 24. So also were other places whither they
came after they had passed through the Red Sea.

5. If they had come out on the same side of the
sea on which they went into it, they might have
lived in fear of the Egyptians to gather another army
against them ; but the Red Sea being betwixt them,
they are freed from those fears.

6. Going in and coming out of the sea on the
same side would open too wide a gap for Julianists,
Porphyrians, and other like atheists, to elude this
miraculous work by saying that Moses marked the
low ebb of the sea, and so led the people along, and
the Eg}i)tians following when the tide began to arise,
were drowned.

This miracle is amplified by this phrase following,
u; iia. ^ri'ui, as by dri/ land. 'The word land is not
in the Greek, but yet understood. When the word
dri/ is applied to other things, that other thing uscth
to be expressed, as, j^E'ja §»!»«►, a dry hand, !Mat. xii.
10, or a withered hand ; ^uXov 5i)»o>, a dry tree, Luke
xxiii. 3 1 ; but when it is attributed to the earth, the
substantive useth to be left out, as Mat. xxiii. 15,
• ye compass sea and land.' The wt)rd translated
land is the word that is here used in the text, and
signifieth dry.

This is here noted,

To give evidence of the divine providence, In mak-
ing the bottom of the sea on which they went as fit
to travel on as a hard, plain, beaten highway in dry
weather. In tlie history it is said that the sea was
made dry land, and that ' they went into the midst of
the .sea upon the dry ground,' Exod. xiv. 21, 22.

This I note to meet with the conceit of tliem who
refer this circumstance of dry land to the boldness of
the Israelites, as if they had gone through thick
and thin as lustily as if the}' had gone on dry, hard
ground. They ground their opinion on this particle,
w;, as; but we observed before, Ver. 27, Sec. 152,
that that particle did not always imply a diminution
or a mere seeming of a thing, but a reality thereof.

See. 166. Of faith makinff bold and strony.

The forementioned evidence of faith, that by faith
th4;y passed through the Red Sea, giveth evidence of
that holy boldness which faith putteth into men.
As here these Israelites passed through the Red Sea,
so their children, by faith, passed through Jordan,
Josh. iii. 17; and Jonathan with his armour- bearer
set upon a garrison of the Philistines, 1 Sam. xiv.
1 3 ; and David set upon a lion, a bear, and a giant,
1 Sam. xvii. 3o, 45.

Faith raiseth up the mind and heart of man to
him who is a sure rock, fortress, buckler, and high
tower, Ps. xviii. 2.

Such defences, especially if they be impregnable,
make men bold ; but God is the Lord of hosts, more
to be trusted unto than all other defences or armies
of creatures.

On this ground be moved to take the shield of
faith, and well to wield it ; this above all will make
thee trulj' bold.

This is further amplified by the persons com-
prised under this relative, thfy. Men, women, chil-
dren, great and mean, all of all sorts, are here in-
tended. Among them there must needs be many
weak ones, so as the weak may be made strong in
faith. Many of these murmured before they saw
this way opened for them, Exod. xiv. 11, 31, Ps. cvi
12. Compare Gen. xviii. 12, with the 11th verse of
this chapter, and you may find the like exemplified in
Sarah; so also in Gideon, Judges vi. 13, and vii. 15.

The ajH)stle renders this ground thereof, ' God is
able to make him stand,' Rom. xiv. 4 ; and this God
doth, ' that the excellency of the power may be of
God, and not of us,' 2 Cor. iv. 7.

This is a good encouragement for such as are weak
in faith to pray and saj', ' Lord, help my unbelief,'
Mark ix. 24, and ' Lord, strengtlien our faith,' Luke
xvii. 5 ; and as men pray, so they must use all
warrantable means for increasing, strengthening, and
establishing faith.

This also may put on ministers, and others who
have to do with doubting minds and unbelieving
spirits, to essay the uttermost that they can to work

Veb. 29.]

GOUGE ON HEBREWS.

and to strengthen the faith of such. So did Moses. In
this case he advised distrustful and murmuring spirits
' not to fear, but to stand still, and see the salvation
of the Lord,' Exod. xiv. 13.

Among this multitude there were many that re-
mained unfaithful, and retained a rebellious disposi-
tion against the Lord. Witness their murmuriugs
and rebellious in the wilderness, yet they all passed
through the Ked Sea ; whence we may infer that
wicked men may receive temporal good things by their
mixture with the godly. Hereof see more in TIte
Plaster for a Plague, on Num. xvi. 45, Sec. 20.

Sec. 167. Of believers venturing iipon terrible things.

It could not be but a most terrible sight to see
such waters as were in the sea on the one hand
and on the other, though there were a dry path
betwixt them : yet faith made these Israelites adven-
ture to go to the bottom of the sea, for terrible
things do not atfright believers. The waters that
drowned the whole world aft'righted not Noah and
them that were with him in the ark, Gen. vii. 7 ;
and David was not aft'righted with the terror of the
giant in his armour, and with his target of brass,
and spear like a weaver's beam, 1 Sam. xvii. 45 ;
nor lions nor fire affrighted Daniel and his com-
panions, Dan. iii. IG, and vL 10. The courage of
sundry martyrs gives further proof hereunto.

Their confidence in God — in his divine properties,
in his presence, in his providence — is the ground of
this courage, Isa. xUii. 2, Ps. xci. 4, Heb. xiii. 5, 6.

Surely men's doubtings and fears and perplexities
arise from want of faith. Mat. viii. 26, and xiv. 31,
Prov. xxiv. 10.

To expel such fears, get faith, and use faith. Faith
lifts a man above himself; it putteth a spirit more
than human into a man ; it soars above sense, rea-
son, and human capacity — even as high as the throne
of God : no grace comparable to it.

Sec. 168. Of God's carrying his through danger
into safeti/.

This phrase oi passing through the Red Sea, sheweth
God's care in carrying his through the greatest dan-
gers. To the eye of flesh and blood, what could be
more dangerous than to venture into the Red Sea ? A
proof of the danger hereof was manifested upon the
Egyptians. But these were God's people, and there-
upon he carried them through. Thus God preserved
Noah, and them that were in the ark, till the earth
was fit for habitation, and then they came forth.
Gen. viii. 16. Thus God preserved Jacob after he de-
parted from his father's house, tiU he brought him to
it again.

God is stUl present with his, and that in all
their dangers, Isa. xliii. 2. The cloud and pillar in
the wilderness was a visible evidence hereof, Exod.
xiii. 22.

This is a good inducement to venture upon anything
whereunto God calleth us; and to rest upon this,
that God, who openeth a way for safety, will carry
us through all difticulties and dangers. As, there-
fore, we begin, so let us hold out, that we may pass
through the Red Sea.

This passing through hath a double reference — one,
to the continuance of God's providence ; the other, to
their perseverance. Such as look for the benefit of
the former must be careful of the latter, and take
heed of Peter's failing after he had adventured to
walk on the water to go to Jesus, Mat. xiv. 29, 30.

We have the greater cause to rest upon God's pro-
vidence, because it is here said that they passed as by
dry land ; so as God made a most dangerous place
to be the safest — he made the sea as land, the bot-
tom of the sea as a beaten path. ' He turneth rivers
into a wilderness, and the water-springs into dry
ground,' Ps. cvii. 33. God made the land of the
Philistines, where were David's greatest enemies, a
place of refuge for him, 1 Sam. xxvii. 3 ; yea, he
made the belly of a whale a place of security for
Jonah.

God hath a supreme and absolute power, and doth
what he will everywhere. ' There is not any rock
like our God,' 1 Sam. ii. 2.

1. Herein is manifested a difference betwixt the
power of the Creator and creatures. The Creator
can make the sea as dry land ; they only can use the
benefit of dry land. He is tied to no course ; crea-
tures are tied to that course that he prescribeth unto
them.

This instance giveth proof of the power of God
above the course of nature ; for water is of a fluent
nature, running downward, and spreading itself aU
abroad ; but here it stood on each hand as two walls.

2. This affordeth ground of encouragement in all
places, difficulties, and distresses, to trust in God,
Jonah ii. 2, Ps. cxsx. 1 . We ought, on this ground,
to be so far from fainting, by reason of the greatness
of danger, as the more confidently to trust unto him ;
because man's extremity is God's opportunity. This
is not to make us neglect means, but, in the use of
lawful means, to expect a good issue from God ; and
if our case be such as we know not what to do, then
to say, as Jehoshaphat did, ' our eyes are upon thee,'
2 Chron. xx. 12.

Sec. 169. Of xnclced men's boldness in pursuing evil
to thtir ovm destruction.

The aforesaid preservation of the Israelites through
the Red Sea is much amplified by the destruction of
the Egyptians therein.

Under this word, Egyptians, are comprised Pharaoh
and that great host w^hich he had gathered together
to pursue the Israelites. It is .said that ' he took six
hundred chosen chariots, and aU the chariots of Egypt,
and captains over every one of them,' Exod. xiv. 7.

C!OU0!E ON HEBREWS.

[Chap. XI.

This implieth that Pharaoh's army was a very great
one. All these seeing a way made in the sea, wherein
the Israelites went before them, little considered the
mighty power of God in destroying many among their
countrymen, and the wise providence of God in putting
difference betwixt the Egyptians and the Israelites,
whereof they had had many jiarticular instances be-
fore, Exod. viii. 22, 23, ix. C, 20, and x. 23, but
presumptuously thrust themselves into the sea in
that way that they saw opened for the Israelites, and
thereby brought destruction u])on themselves.

The Greek word, thsk, signifieth experience or
trial, and it is so translated, ver. 36. It implieth
that the Egyptians would yet make a further trial
whether God would yet still defend his people, or
could protect them against this army, and thereupon
rush on into the sea.

Herein we may behold the boldness of enemies in
pursuing the people of God. The like may be noted
of the Amalekites, who, not long after the destruction
of this great host of the Egyptians, set upon this
people whom God had so preserved, Exod. xvii. 8.
And the like also of Sihon, king of the Amorites, and
Og, the king of Bashan, Num. xxi. 23, 33.

Malice and hatred so blindeth the minds of the
enemies of God's church, and so iutoxicateth their
understanding, as they cannot discern the danger
whereinto they venture. They can neither think of
things past, nor foresee and forecast matters to come.
Our proverb saith, ' Who so bold as blind Bayard?'

1. Tliis giveth proof of that satanical spirit which
ruleth in wicked men, setteth their spirits on fire to do
mischief, not regarding into what danger they im-
plunge themselves. They are like mad bulls, who
will run their career, though they break their own
necks. How do bloody-minded men venture their
own lives to take away the lives of others ! How do
all sinners run headlong down to their eternal perdi-
tion, to accomplish their mischievous plots !

2. This doth much check the backvvfirdness, cold-
ness, and fearfulnes* of such as profe-ss the truth, in
maintaining the same. How little will men venture
in God's cause ! How doth every show of danger
discourage them ! Shall adversaries be so audacious
and venturous in opposing the truth, and in persecut-
ing the professors thereof, and shall professors be
timorous in maintaining it ?

3. Let this put us on to a holy zeal in the cause
of God and of his church, and of our own and others'
salvation. Let the boldness of the wicked in their
mischievous courses animate and embolden us in pious
courses.

This is not to make us blind and mad, as the wicked
are, by hnplunging ourselves into apparent danger,
but to make us cast off the cloaks of sluggishness and
timorousness, pretending danger where is no ju.st
cause of pretence, Prov. xxii. 13, and xxvi. 13. Let
UB shew that there is more power in the divine Spirit

to embolden us to good, than can be in a satanical
spirit to embolden men to evil.

Sec. 170. Of enemies perishing hy that which jore-
serveth saints.

The issue of the Eyptians' forenamed boldness is
expressed ui this word, xanTodrigav, were drowned.
This word is compounded of a simple verb, rrhu, bibo,
that signifieth to drink, and a preposition, xara, that
intendeth a thorough doing of a thing ; so as this com-
pound signifieth to drink up, or, as it is ordinarily
translated, to ' swallow,' as Mat. xxiii. 24, 1 Cor.
XV. 54. It is attributed to the devU, and translated
' devcmr.' It being here applied to waters, it is fitly
translated, ' were dro^vned ;' for waters swallowing
ujj men do drown them. Thus we see that the
presumption of the Egyptians caused their destruc-
tion. The like may be exemplified in the foremen-
tioned instances of Amalek, Sihon, and Og, and might
be in a multitude of others.

The just vengeance of God causeth this ; for hereby
they are brought as beasts into snares, and as birds
into pits, Ps. ix„ 15, IG, and xxxv. 8.

This is enough to dissuade such as have any care,
even of themselves and their own safety, from over-
much boldness and forwardness in jjersecuting such
as God will protect. They have cause to fear, lest
God should make them visible spectacles of his ven-
geance. Let such consider God's just dealing with
these Egyiitians.

To aggravate this evidence of God's just vengeance,
it is worthy our observation to consider that means
of the church's preservation proved to be the means
of their enemies' destruction ; for those waters that
were a wall unto the Israelites returned and covered all
the host of Pharaoh, Exod. xiv. 28, 29. The lions
that preserved Daniel from the plots of the princes
of the Persians were a means of devouring those
princes, Dan. vi. 22, 24.

This also provcth true in the means of salvation ;
for that word which is r savour of life to believers is
a savour of death to others, 2 Cor. ii. 1 6. Thus may
some, iu the sacrament of the Lord's supper, ' eat
judgment to themselves,' 1 Cor. xi. 29 ; so Christ him-
self, who is ' a chief corner-stone, elect and precious
to them that believe,' is, ' unto them that be disobe-
dient, a stumbling-block of offence,' 1 Pet. ii. G-8.

1. This comes to pass through man's abuse of the
means which God afi'ords for his good, as Saul abused
his sword, wherewith formerly he had destroyed the
enemies of the church, by thrusting it into his own
bowels, 1 Sam. xxxi. 4.

2. God being provoked by such men, turns bless-
ings into curses.

This may afiford us a good direction about the use
of those means which we see to be useful and success-
ful to others. For this end,

1. Be sure of thy warrant for the use of such and

Vek. 29.]

GOUGE ON HEBKEWS.

sucli means. These Egyptians had no warrant so to
rush into the sea as they did. When the Israelites
presumed to go up against the Amalckites and Ca-
naanites ■without God's warrant, they were discom-
fited. Num. xiv. 44, 45.

2. Use warrantable means after a right manner.
Herein Daml failed, 1 Chron. xv. 13.

3. Aim at a right end. The king of Assyria aimed
at a wrong end in the successes that God gave him,
Isa. X. 12, 13.

4. In all lawful things seek God's blessing ; for it
is not means, but God's blessing on means, whereby
we come to prosper, Deut. viii. 3, Prov. x. 22.

Sec. 171. Of 2>ussing through the Red Sea, sacrO'
mentally consiilered.

The apostle maketh this passing of the Israelites
through the Eed Sea to be such a sacrament unto
them as baptism is unto us, where he saith, ' they were
all baptized in the sea,' 1 Cor. x. 2.

Hereupon, ha%ing distinctly noted tlie main points
of the history, I hold it meet to open the mystery,
and for that end,

1. To shew what kind of sacrament their passing
through the Ked Sea was,

2. To manifest wherein that sacrament agreeth
with baptism.

That sacrament may thus be described : It was
one of the Jews' extraordinary sacraments, wherein,
by their safe passing through the sea, their preserva-
tion from the common destruction of mankind was
represented and sealed up unto them.

1. That it was a sacrament is evident by this
phrase, ' they were baptized in the sea,' 1 Cor. x. 2,
and in that it had the essential parts of a sacrament,
as we shall shew in comparing it with baptism.

2. It was a sacrament of the Jews, appertaining
to that church alone. It was not for the Egy^Jtians :
they were drowned in the sea. Hereby it is dis-
tinguished from the ark, which was a general sacra-
ment for the whole world ; and also from Christian
sacraments.

3. It was an extraordinary sacrament, in that it
was but once for all used.

Hereby it was distinguished from the Jews' ordi-
nary sacraments, which were circumcision and the
passover.

4. It is said to be one of their extraordinary sacra-
ments, to shew that the Jews had more extrordinary
sacraments than this. They had four. Two answered
baptism, this and the cloud, 1 Cor. x. 2. The two
other answered the Lord's supper, which were manna,
and the water that came out of the rock.

5. The outward sign of this sacrament was the Eed
Sea. They passed through it.

6. The thing signified was Christ's blood. Christ's
blood is the sea that keeps us safe from that destruc-
tion that falls upon others.

7. The fit resemblance betwixt the sign and thing
signified sheweth that this was represented by that
—namely, that our spiritual preservation was repre-
sented by the manner of that temporal preservation.

8. The adding of the means to the promise sheweth
that this was a seal. The promise was first made to
Abraham, Gen. xv. 14; and confirmed, E.xod. iii. 8,
xiv. 13 ; and, by this passing through the Red Sea,
ratified. Tliis was an especial means of strengthening
their faith, Exod. xiv. 31.

Sec. 172. Of the agreement hetu'ixt I sraeVs passin-g
through the Bed Sea and bajitism.

1 . The passing through the Red Sea, and baptism,
had both the same outward signs, which, was water,
Mat. iii. 6.

2. They had like rites, which were entering into the
water, and coming out of it. Acts viii. 38, 39.

3. They both had the same inward substance,
which was salvation by Christ, Rom. vi. 3, 4.

4. They both had the same ground, which was
God's commandment and God's promise, Exod. xiv.
13, 16, Mat. xxviii. 19, Mark xvi. 16.

5. They were both for the same people, which
were God's confederates. Mat. xxviii. 1 9.

G. Both were but once administered, Eph. iv. 5,
John xiii. 10.

7. By both, persons were incorporated into God's
church. They who passed through the Red Sea
were the only people of God ; so they who are
baptized.

8. Both sacraments are unprofitable to such as
start from the covenant, 1 Cor. x. 5, 2 Pet. ii. 20.

9. Both are sacraments to prepare people for further
grace. Therefore they that passed through the Red
Sea had manna, and the water coming out of the
rock prepared for them ; and such as are baptized
have the Lord's supper, as a sacrament of spiritual
nourishment.

10. In both there was a diS'erence betwixt God's
people and his enemies. Israelites were saved, but
Egyptians drowned. So by baptism believers are
saved, the flesh with the corrupt lusts thereof are
destroyed.

11. As the Egyptians, being drowned, lay on the
shore ; so the old man, with his corrupt lusts, lies as
drowned in believers.

12. As the Israelites passed through the sea by
the wilderness into Canaan ; so believers that are
baptized pass by this world into heaven, Mark xvL
16.

Sec. 173. Of the resolution of , and observation from,
Heb. xi. 29.

Yer. 29. By faith </i<y ^ja«.«fcf through the Red Sea
as by dry land; which the Egyptians assaying to do
loere drowned.

The sum of this verse is a proof of the faith of the

GOUGE ON HEBEEWS.

[Chap. XI.

Israelites under tlie conduct of Moses, llcrcof are
two parts,

1. A preservation.

2. A destruction.

In setting down the preservation, observe,

1. The persons preserved, in this relative, tliey.

2. The kind of preservation.
Here again observe,

1. The matter, manifested two ways.
(1.) By an act, thet/ paused through.
(2.) By the object, the lied Sea.

2. The manner, under this phrase, i7.s hy dry land.
In setting down the destruction, observe,

1. The persons destroyed, the Egyptians.

2. Their attempt, assaying to do.

3. The issue, were drowned.

Doctrines.

I. Faith is common to all sorts of persons. The
relative particle, they, extendeth itself to all sorts
among the Israelites. See Sec. 165.

II. T/ie faith of some may be beneficial to others.
Though all did not believe, yet all received this
benefit by the faith of them that believed, that they
were preserved. See Sees. 165, 166.

III. Faith makes bold. By faith the Israelites
were emboldened to adventure through the sea. See
Sec. 106.

IV. Weak in faith may become strong in faith.
Many of those who upon the sight of Pharaoh's
host murmured, now confidently go into the sea.
See Sec. 160.

V. Terrible things affright not believers. The
rising up of the waters of the sea could not but seem
terrible, yet these believers are not affrighted. See
Sec. 107.

VI. God can carry his through great dangers.
He carried these Israelites through the Ked Sea. See
Sec. 168.

VII. God can make the most dangerous places to be
the safest. He made the bottom of the sea to be as
dry land. See Sec. 108.

VIII. Enemies boldly venture in tJw pursuit of God's
saints. So did the Egyptians when they entered into
the sea upon pursuit of the Israelites. See Sec. 109.

IX. Preswmplion is the ready u'ay of destruction.
The presumiition of the Egj-tians in entering into the
sea caused the destruction. See Sec. 170.

X. The same means may cause j^reservaiion to some,
and destruction to others. Instance the Ked Sea,
wherein the Israelites were preserved, and the Egyp-
tians were destroyed. See Sec. 170.

XL Israel's passing through (he lied Sea was a
like figure to Christians' baptism. See Sees. 171,
172.

Sec. 174. Of the meaning of Hoh. xi. 30.
Ver. 30. By faith the walls of Jericho fell down,
after Ihty were compassed about seven days.

The twelfth instance for proof of the vigour of
faith is of the Israelites, under the government and
conduct of Joshua.

This is the ninth instance from the flood, and the

first after the law.

By faith is here meant the same kind of faith that
was before mentioned in the other instances.

Jericho here mentioned was a strong and well-
fenced city, a frontier town, the first that kept them
from entering far into Canaan. It was one of those
cities which affrighted the spies that were first
sent to search the land ; because, as they said, ' they
were walled, and exceeding great,' Num. xiii. 28 ;
' great, and walled up to heaven,' Dent. i. 28. So
as to man's eyes it was impregnable. Had this city
stood in the strength thereof, it might have been a
refuge for others that had been overcome ; yea, it
might have been such a block in the passage of the
Israelites, as might have kej)t them from entering
further. Therefore the Lord, by destroying this city
in the first place, would make a ready way, and open
passage for his people, and withal give them hope of
prevailing over others, by laying thb flat to the
ground.

That this great work might appear to be of the
Lord, it is said that by faith the walls fell doivn —
that is, Joshua and the Israelites that followed him,
believing that the Lord was their God, and that he
would accomplish all his promises made to his church
in Christ, and particularl}' this of Jericho, answerably
it fell out. That they had a particular charge and
promise to march about Jericho, and that the walls
of it should fall down, is evident in the five first
verses of the sixth of Joshua.

Their faith is manifested by their obedience, in the
verses following ; and the fruit and effect thereof is
thus plainly expressed, ' the walls fell down flat,'
Josh. ii. 20 ; so as by inserting the persons that arc
here intended, the full sense of the apostle wiU clearly
appear thus :

By the faith of Joshua, and the rest of the host of
Israel, the walls of Jericho fell down.

The Jewish rabbins and Chaldee interpreters are of
opinion that those high and thick walls sunk down
right into the ground, and were swallowed up of the
earth, that the stones and rubbish of the walls might
be no hindrance to the Israehtes entering into the
city. But for this we have no sure ground out of the
record of sacred Scripture.

These particulars are expressly set down.

1. The walls fell Aovra. flat.

2. All living creatures in the city, man and beast,
male and female, young and old, were slain with the
sword, except llahab and those who were in her
house.

3. Whatsoever was combustible was burnt, as
linen, woollen, wooden, and other like things.

4. Metals that could endure the fire, as silver, gold,

Vee. 30.]

GOUGE ON HEBEEW3.

brass, and iron, were consecrated to the Lord. For
God would have the firstfruits. None of the people
might take any part thereof, to try whether they
would rest on God for sufficient provision or no.

5. The city itself was burnt with fire.

6. A curse was laid on him that should build it
up again. Thus was this great block clean removed
out of their way, and that with no violence used by
them : for it is said of those walls, 'i'lriai, tltei/ fell
down. The verb is of the active voice ; and for
aught that any man could see, they tumbled down of
themselves ; but this was not done till the army had
used such means as God had prescribed unto them;
which were these —

1. The men of arms march along in order. They
make no trenches to keep themselves safe ; they
stand not in battle array to repel the excursions of
their enemies ; they set no engines against the walls,
nor assault the city, but march on one after another,
whereby they lie the more open to their enemies.

2. Seven priests go before with seven trumpets of
rams' horns, sounding with them. Had they sounded
with the silver trumpets, which were consecrated, and
to the alarm whereof in war a blessing was promised,
Num. X. 9 — an evident performance whereof is re-
corded, 2 Chron. xiii. 14, 15 — some spirit might have
been put into the Israelites, and a more seeming
ground of faith : but God would thus try them, by so
mean a means as sounding of rams' horns, which we
read not before or after to be used for triumph.

3. The ark followeth the priests. The ark was but
a little chest, Exod. xxv. 10. It could not hold any
store of ammunition, neither was there a sword or any
warlike instrument therein ; so as to the eye of flesh
and blood, this ark could stand them in little stead.
Yet to such as believed, it was a great prop for their
faith. For the ark was an especial evidence of God's
presence among them. It had in it the book of God's
covenant betwixt him and his people, and thereupon
it is called ' the ark of the covenant,' Heb. ix. 4.
Yea, it was called 'by the name of the Lord of
hosts,' 2 Sam. vi. 2. When it was lift up, the priest
said, ' Let God arise,' Num. x. 3-5. The Lord is said
to ' dwell betwixt the cherubims ' over it, 2 Kings
xix. 15. From it the Lord used to deliver his oracles,
Exod. xxv. 22. And before it they used to fall and
pray, Josh. vii. 6. God's blessing accompanied it, 2
Sam. vi. 12. On those and other like grounds the
Lord caused the ark to be carried in their march, to
establish their faith. Of this ark, see Chap. xi. 30,
Sec. 20.

4. In their march the foresaid trumpets only
sounded. The people were commanded to be silent,
to shew that they needed not consult one with an-
other what to do, but attend the pleasure of God.

5. The rear, or gathering host, went last ; with it
all their provision was carried, whereby it is evident
that they did not fear any attempt of the enemy.

6. In this order they went round about the city
once a day for six days together, and on the seventh
day they went round about it seven times ; in which
respect the walls are here said to be compassed about
seven days; not by a seven days' siege against it, for
every day after they had gone about it, they returned
to the camp and there lodged. But on the .seventh
day, after they had marched about it seven times,
they gave a great shout, whereupon the walls fell flat
to the ground, and the army entered into the city
and destroyed it.

The seven days' circuit, and seven times on the
seventh day, was to prove their f;iith the more, and
to try their obedience and patience.

Flesh and blood might thus have objected : while
we compass the city they may sally out against part
of owT army ; yea, six days compassing the city may
make us weary, in that we are so long without suc-
cess ; so as herein their faith is proved.

God in this course doth also tender their weakness,
in giving the city within the space of seven days,
without any great pains of their own, into their hands.
For they were now come into Canaan : they had no
store of provision beforehand : a long siege might
have brought them to great want ; God doth, therefore,
herein keep them from fainting before the work was
done.

Sec. 175. Of God's removinrj stiimhling-hloclcs out of
his people's way.

This phrase, hy faith the ivalls of Jericlio fell down,
giveth proof that faith may work upon senseless crea-
tures. Not that senseless creatures are capable of re-
ceiving or rejecting faith ; but that believers by their
faith may have power even over senseless creatures.
The other phrase, ' quenched the violence of fire,'
ver. 34, is attributed to faith, in such a sense as the
point in hand is.

That which is said of senseless, may be applied to
unreasonable creatures ; for believers by their faith
have ' stopped the mouths of lions,' ver. 33.

Faith is set on him who hath an absolute power
over reasonable, unreasonable, senseless, and aU sorts
of creatures ; that what he can do, faith, in that
course which he prescribeth, may be said to do, in
that it is the means which he hath sanctified for the
manifestation of his power.

The falling of the walls of Jericho doth further
shew that God can and will remove such stumbling-
blocks as lie in that way through which he will have
his people to pass. The city was a block in their
way to the other part of Canaan ; and the walls of
the city were a block to keep them from entering into
the city. Therefore he caused the walls to fall, and
the city to be destroyed. Thus he divided the sea,
E.i^od. xiv. 21; and Jordan, 2 Kings ii. 8. Christ
setteth down this in two extraordinary instances :
one is, in removing a mountain, Mat. x^ii. 20; the

GOUOE ON HEBBEWS.

[C'UAP. XI.

other is, in plucking up a sycamore tree by the roots
and planting it in the sea, Luke xvii. G.

OIjJ. All these are extraordinary.

Ans. Yet they are of force, and fit to prove God's
power and goodness in removing ordinary obstacles ;
and that by an argument from the greater to the less,
which may be thus framed :

If God upon an extraordinary faith work extraor-
dinary matters, much more will he work ordinary
matters upon an ordinary faith. Christ himself
maketh this inference, Mark xi. 23, 2'1. So doth his
apostle, James v. lG-18. Both of them from extra-
ordinary instances prove the ordinary power of prayer.

Wherefore when Satan, or wicked men, or our own
sins, or any kind of temptations stand, as Jericho, in
our way to Canaan, pray to him that is able to re-
move these stumbling-blocks, and believe as Christ
adviseth, Mat. xi. 2-1.

We have the more cause to believe in such cases,
because men's greatest defences are nothing against
God. The walls of Jericho were thick and high,
and ' they were straitly shut up because of the chil-
dren of Israel,' Josh. vi. 1; yet those walls of that
city fell dowm when God would have it so. So did
Goliath, that great giant, fall, 1 Sam. xvii. 49, and
Sennacherib with all his host, 2 Kings xix. 35,
37.

Man's preparations and defences, without a divine
blessing, are as ' walls daubed with untempered mor-
tar,' Ezek. xiii. 11, 13, and as ' an house built upon
the sand,' Mat. vii. 26, 27.

It is therefore an egregious point of folly to spend
a man's wit, to use all his pains, to put forth his ut-
most strength, and to make the greatest defence that
he can, against or without the Lord, Isa. xxx. 1,
Num. xiv. 40.

Men, in matters against God, are like blind Bay-
ards, which rush on to their own destruction. The
men of Jericho might have considered that it was as
easy for God to break open their gates, or beat down
their walls, as to divide the Red Sea and Jordan.
Rahab considered as much, Josh. ii. 10. And the
Gibeonites, Josh. ix. 3, &c. But where men's minds
are blinded, and their senses stupefied, folly bewrays
itself. Such folly manifesteth itself in most men :
they trust to their wit, skill, strength, multitude of
men, and preparations which themselves make, but
seek not to the Lord. In sicknesses, like Asa, they
trust to physicians, and not unto the Lord, 2 Chron.
xvL 12. If the enemies come against them, they do
as the men of Jericho did, Jo.sh vi. 1, but seek not
to the Lord. This is it that God doth much tax in
his own people, Isa. xxii. 8, 9, &c.

This may stir up such as have the Lord on their
side, and are by him .set apart to any work, boldly to
go on, notwithstanding the opposition that is made
against them.

Man's oppositions arc no more than the high and

strong walls of Jericho. Note Jonathan's resolution,
1 Sam. xiv. 21.

The like is noted of Asa, 2 Chron. xiv. 11.

Sec. 17G. Of ojjposiiions giving place of themselves.

This act, 'i'^ia-, fell doivn, giveth proof that God
can make the strongest opposition to yield of itself.
It is said that ' the sea fled,' Ps. cxiv. 3, and that
' Peter's chains fell off from his hands,' and that ' an
iron gate opened of its own accord,' Acts xii. 7, 10.
As senseless, so reasonable creatures have done thus;
as the great host of Midian ' ran and fled' from
Gideon with his three hundred men, Judges viL 21.

The like is noted of the Philistines, 1 Sam. xiv.
15, and of the Assyrians, 2 Kings vii. 7, and of the
men that came to apprehend Christ, John xviii. 8.

God's power is such as if he say to any creature,
Stand, it stands ; Go, it goes. The sun stood still
when God would have it. Josh. x. 13, and ran back-
wards when God would have it so, 2 Kings xx. 11.

It is said of all the creatures which God used to
plague the Egyptians with, ' they rebelled not against
his word,' Ps. cv. 28.

This is a great encouragement to God's people
against all oppositions in God's way ; though they
see no means for removing them, yet God can make
them remove of themselves. What chains or cords
had Daniel to tie the lions among whom he was cast 1
What water had his three comjsanions to quench the
fire into which they were cast ? Wh^t angels were
used to pull the devils out of their holds when Christ
commanded them to come out? These and other
like things are recorded, not to make us neglect
means, nor to expect such miracles, but when we
see no means, to rely on God, and in faith say, 'God
will provide.'

Sec. 177. Of great ivories done hi/ weak means.

The means prescribed for making way to enter into
Jericho were, to the eye of flesh and blood, very un-
likely — the means are distinctly noted. Sec. 174 —
yet they were effectual : so was Moses's striking of
the sea, and a rock with his rod, Exod. xiv. 16, and
xvii. 6. The like may be observed of many means
which God from time to time hath caused to be
used.

1. God prescribeth means, to try our obedience;
but unlikely means, to try our faith.

2. He prescribeth means, to be occasions of looking
to him for his blessing only; but strange and mean
means, to draw our hearts from depending on crea-
tures.

3. Means are prescribed, to give evidence of the
divine providence : but weak means, to give evidence
of God's almighty power ; for his power is manifested
in weakness, 2 Cor. xii. 5.

Let us learn hereby to take heed of doting on
means. In use of means look to God : submit to

Vee. 30.]

GOUGE ON HEBREWS.

his will ; prescribe nothing unto him, but rest on his
power and blessing.

We may and ought carefully to observe what
means God hath sanctified for the effecting of any-
thing, and conscionably use the same. To contemn
or neglect means, is to oppose our shallow conceit to
God's unsearchable wisdom. Had not Naaman been
better advised by his servants, he might have gone
away from the prophet as foul a leper as he came, 2
Kings V. 11. Men's greatest failing in this kind is
about weightiest matters : such as concern their soul's
salvation. Therefore herein especially take heed of
Satan's subtlety. Go on in God's way, observe his
course, and then all Satan's attempts shall be as the
walls of Jericho — they shall fall down flat.

Sec. 178. Of the walls of Jericho falling down in
the seventh day.

The apostle taketh notice of the number of days
in which they compassed the city before the walls
fell down ; whereby he would have us take notice,
that God hath a set time to do what he intendeth.
It was a longer time, but a set time, which he ap-
pointed for preparing the ark, even a hundred and
twenty j'ears, Gen. vi. 3, compared with 1 Pet. iii. 20.

God had his set time for bringing his people out
of the Egyptian bondage. Gen. xv. 13, Exod. xii. 41,
and out of the Babylonish captivity, Jer. xxv. 11,
12. He had a set time both fur plenty and also for
famine in Egypt, Gen. xli. 2G. So set is this time,
as it is styled ' an hour,' John ii. 4, and vii. 30. As
God hath his hour for effecting his own acts, so like-
wise for permitting wicked ones to do what they do,
Mark xiv. 41, Luke xxii. 15.

' The Father hath put times and seasons in his own
power,' Acts i. 7 ; and he teacheth children of men to
do things in their season, Isa. xxviii. 26. Much more
will he himself order matters in their fittest season.

1. This gives evidence of the divine providence in
ordering matters, and sheweth that they fall not out
by chance.

2. This giveth ground of contentment and comfort
in all events. They fall out in the fittest time and
season. When any that are dear or useful unto us
are taken away (be they governor.?, ministers, parents,
husbands, wives, children, friends, or any other), they
are taken away in the time appointed by God, which
is the fittest time. It is in vain to seek either to
prevent or to put ofi' God's time. As it cannot be
prevented, so it shall not be overslipped. On the
seventh day, the walls that held out seven days' com-
passing, fell down.

3. AVe have hereupon good ground to wait for the
Lord's time : as the host of Israel did, ' wait because
it will surely come,' Hab. ii. 3 ; ' he that believeth
shall not make haste,' Isa. xxviii. 16. This was it
which Christ intended under this phrase, ' Mine hour
is not yet come,' John ii. 5.

Vol. IIL

4. This should put us on cheerfully to get on in
the work and way of the I^ord : though for a time
we may meet with many discouragements from the
threatenings and attempts of men. When the Phari-
sees told Christ that Herod would kill him, Christ
returns this answer, ' I must walk to-day and to-
morrow, and the day following,' Luke xiii. 33, 33.
God hath a time for thee to work, and in that time
he will uphold thee ; and what God appoints shall in
time be accomplished.

Divine truth is infallible, Tit. i. 2; Heb. vi. 18.
And that divine truth doth manifest itself both in
the substance of matters, and in their circumstances,
as manner, means, time. All which are here verified.

There being seven days spent in the army's march-
ing about Jericho, one of them must needs be the
Sabbath. Now this was the strictest time of observ-
ing the Sabbath : yet on a Sabbath the whole array
marched at least once about Jericho. This marching
was not simply a work of piety, but a servile work,
yet by God's appointment performed on a Sabbath-
day ; which giveth instance, that in some cases some
servile works may be done on the Sabbath. Hereof
see more in my treatise of the Sabbath's Sanctijica-
tion, quest. 37.

Sec. 179. Of the resolution of, and observation
from, Heb. xi. 30.

In this verse there is a proof of the fiiith of the
Israelites, under the conduct of Joshua. Here we are
to consider,

1. The thing proved.

2. The kind of proof.

In the former, one thing is expressed, which is
faith. The other is implied, which sets out the ■per-
sons whose faith is commended. ^

The latter is, 1. Propounded ; 2. Amplified.

In that which is propounded, we may observe,

1. The subject whereon their faith was manifested,
the u'alls of Jericho.

2. The effect whereby it was manifested, fell
down.

In amplifying the proof, we may observe,

1. The means used, thei/ were compassed about.

2. The time how long, seven days.

Doctrines.

I. Faith may work upon senseless creatures. The
walls of Jericho, which by faith fell down, were such
creatures. See Sec. 175.

II. Stumbling blocks in the way which God hath
appointed shall be removed. Jericho was a stumbling-
block to the Israelites entering into Canaan, but de-
stroyed. See Sec. 175.

III. Man's best defences against God are nothing.
The high and thick walls of Jericho fell down before
God's people. See Sec. 175.

IV. God can make such things as stand against his
people to yield of themselves. The walls of Jericho

GOUGE ON HEBREWS.

[Chap. XI.

fell down of themselves without any battering. Sec
Sec. 17G.

V. Greot,t matters may he effected by mean means.
The means used for entering into Jericho were in
man's appreliension very mean : yet the walls of the
city round about fell down, which was a great matter.
See Sec. 177.

VI. God hath a set time for his works. The expres-
sion of seven days intends as much. See Sec. 178.

VII. WImt God appoints shall in his time be accom-
plished. In tlie seventh day, which God appointed,
Jericho fell down. See Sec. 178.

VIII. In some cases, some servile worTcs may be done
upon the Sabbath. One of the seven days wherein
they compassed the city must needs be upon the
Sabbath. See Sec. 178.

Sec. 180. Of the apostWs method in setting down
tlie example of Baliab.

Vcr. 3 1 . By faith tlie harlot Rahab perished not
with them that believed not, [or, that were disobedient^
when she had received the spies with pence.

The thirteenth instance of the proof of the vigour
of faith, and tenth after the flood, and second after
the law, and last of the anaph.ora, which carrieth
this word before it, by faith, is Rahab.

In setting down this instance, the method and
order of the apostle in producing examples to com-
mend unto us this precious gift of fiiith, is worthy to
be observed.

1. He culls out eminent persons, such as Abel,
Enoch, Noah, Abraham, <tc., which are the more
perfect patterns.

2. He inserts women, as Sarah, and the mother
of Moses, to prove that even women may become
worthies.

3. He produceth multitudes, as they who passed
through the Tied Sea, and marched about Jericho, to
shew that faith is a common gift for all sorts of
people.

4. He giveth instance of a notorious sinner, which
was Rahab, to provoke the worst to repent and be-
lieve. This is a strong inducement thereunto : for
if the faith of eminent persons, if the faith of weak
women, if the faith of uniltitudes work not upon u.s,
let us be ashamed to come short of one that was a
harlot.

Though the spies were received by Rahab before
the walls of Jericho fell down, yet she and her family
were not preserved before.

That ])reservation was the fruit and effect of her
faith : and in tliat respect also this instance of faith
is fitly set down after the former.

Sec. 181. Of God's accepting the seed offaitL
Concerning the faith here mentioned, great ques-
tion is made whether it were a true justifying faith
or no.

Some deny it to be so, because she was not of the
church, nor had heard God's word, which is the true
ground of such a faith.

But I answer, that she had heard of God's works,
Jo.sh. ii. 9, (fcc, and thereby she was brought to be-
lieve and acknowledge that the God of Israel was the
true God, and a merciful God, and that to sinners :
whereupon she was induced to trust in God, and to
desire communion with his people. Hereby she
attained a true faith, whereof this was the seed : and
so accepted of God for a true faith. She believed
that the Lord had given the Israelites the land of
Canaan ; and that they should possess it ; and that
they were the true and only people of God : and was
resolved to live and die with them. Thus there was
the seed of faith in her : and this was accounted a
true faith, which would grow and increase more and
more. Such a faith had Naaman, 2 Kings v. 15 ;
and Nicodemus, John iii. 2 ; and the father of the
lunatic, Mark ix. 24.

God beholds such a substance in such a kind of
faith as will bring forth glorious fruits. For the Spirit,
that worketh this, ever abideth, and he having begun
a good work will perform it unto the end, Phil. i. G.

1. This is sweet comfort to such as find the true
seed and beginning of grace in them. For this in-
ward working is an evidence of the Spirit : and every
true evidence thereof is a matter of much comfort.
When a woman that desireth children first discerneth
that she conceiveth with child, she is much comforted,
and rejoiceth in hope of bringing forth a perfect child.
The Israelites much rejoiced when the foundation of
the house of the Lord was laid after their captivity,
Ezra iii. 11, in hope that the whole house in time
would be perfected. For the present, God hath the
seed of faith in high account : and for the future,
God will so bless it, as a grain of mustard-seed shall
become a tree, Mat. xiii. 31, 32.

2. They who find the beginnings of grace in them,
who earnestly desire true grace, who sensibly feel the
want of it, who are truly grieved for that want, may
hence receive comfort. True grace, though small,
will be accepted.

3. Two sorts of people may receive direction from
hence.

(1.) They who have but small means, let such im-
prove those means to the best advantage that they
can ; so did Rahab. If men will use what they have,
they shall have more. ' Unto every one which hath,
shall be given,' Luke xix. 20.

(2.) They who have powerful means, as they find
any inward working of the Spirit in and by those
means, let them endeavour to grow thereby, and
answer plentiful means of grace with some competent
measure of grace. This is an evidence of the truth of
grace. Though small grace may be true, yet true grace
will not ever be small. Thhigs of God's kingdom do
grow, and that to admiration, Ezck. xlvii. 3-5.

Vjje. 31.]

GOUGE ON HEBREWS.

Sec. 182. Of the fruits of Rahab's faith.

The person whose faith is here commended is thus
set out, the harlot Rahah. Her example is the more
rare,

1. By reason of her sex, manifested in the feminine
gender, ij coV>»), she was a woman. That women may
prove worthies hath been proved, Ver. ] 1, Sec. 53.

2. By reason of her nation : she was a GentOe — yea,
she was of the cursed .stock of the Canaanites ; so as
God can call out into his church the most unlikely
that may be.

3. By reason of her external condition or filthy pro-
fession, she was a harlot. This doth much confirm
the point last noted.

Her name is here said to be ^nii Rahah, which in
Hebrew signifieth broad or large. It fitly answereth
both to her former and later condition.

To her former, in regard of her impudency — makuig
herself as a broad street for any to come into.

To the later, in regard of the largeness of her heart
and soul, in receiving a large apprehension of God's
works : and those both of his justice and mercy,
Josh. ii. 9, (fee.

There is mention made of Rahah, Ps. Ixxxvii. 4,
and Ixxxix. 10, and Isa. IL 9. But though in English
the names are of the same letters, 3'et in Hebrew
they have different letters, and come from different
roots : one, ^rni signifieth broad ; the other, ^ni;
proud, and is put for Egypt.

The fruits of her faith were such as these, mani-
fested. Josh. ii.

1. She entertaineth those that were of the true
church, ver. 1.

2. She hides them from danger, ver. 4.

3. She refuseth to betray them, ver. 4.

4. She beguUes those that sought to apprehend
them, ver. 5.

5. She acknowledgeth the true God, ver. 11.

6. She coufesseth that God had affrighted the
nations, ver. 9.

7. She ascribeth to God, and to his power, the
great works which he had done, ver. 10.

8. She is persuaded that what God had said
should be, ver. 9.

9. She adjures them by the true God, ver. 12.

10. She desires mercy of God's people, when others
stood out : wherein she looked further than others,
and more profited by what she had heard, ver. 12.

11. Her desire of mercy is extended to all hers,
ver. 13.

12. She keeps covenant, ver. 14, 21.

13. She provides a means for the escape of God's
people, ver. 15.

14. She incorporated herself into God's church for
ever, Josh. vi. 25, Mat. i. 5.

This instance of Eahab giveth evidence that God
had Gentiles among his people, and accounted mem-
bers of the true church.

Jewish writers reckon up nine famous women.

1. Hagar, an Egyptian in Abraham's family, Gen.
xvi. 1.

2. Asenath, Joseph's wife, Gen. xli. 50.

3. Shiprah. 4. Puah. 'These two were the mid-
wives that preserved the children of the Hebrews
alive against the king's command, Exod. i. 15.

5. Pharaoh's daughter, Exod. ii. 5. Their order
sheweth that they mean her who took up Moses,
though Solomon's wife may more fitly be meant.

6. Zipporah, Moses's wife, Exod. ii. 21.

7. This Eahab mentioned in my text.

8. Kuth, the daughter-m-law of Naomi, Ruth i. 1 G.

9. Jael, the wife of Heber the Kenite, Judges iv.
17.

All these did worthy facts : but whether all these
were effectually converted, is a question. Besides
these there were many others, both men and women.
Witness the laws that were made for strangers of both
sexes, and their admittance to the passover and to other
sacred rites.

God hereby gave evidences and pledges of the
extent of his goodness to all of all sorts : and of
the truth of Lis promise made to Abraham, that ' in
his seed all nations should be blessed,' Gen. xxii.
18.

Hereby the Lord sheweth himself to be no respecter
of persons.

The like he doth now concerning the recalling of
the rejected Jews, Rom. xi. 25, 26. There ever have
been since their rejection some Jews professuig the
Christian faith, Koni. xi. 1, (fee.

The promise which God made for calling the
Gentries, moved the Jews to entertain such Gentiles
as came in to them, and to pray for others.

The like ground have we to do the like duty on
the behalf of Jews.

Sec. 183. Of RaJiabhiing aharlot : and of h^r jjre-
rogative.

That woman who yielded forth such fruits of faith
is expressly said to be a harlot, which brandeth her
for an infamous woman.

Some question is made by the Jewish rabbins about
the Hebrew word n31T> whether it should signify a
harlot or a hostess. They suppose it a matter impro-
bable and dishonourable for Israelites coming among
Gentiles to enter into the house of a harlot, not con-
sidering how God's glory was much more magnified
by her conversion — for,

1. By a secret providence and divine instinct was
this thus ordered.

2. She is called a harlot, not in reference to her
present, but to her former past condition ; as ' Mat-
thew the publican,' Mat. x. 3.

This may be explained by an infamous title given
to a woman, but in reference to the time past ; which
is thus expressed, ' a woman which was a sinner/

100

GOUGE OK HEBREWS.

[Chap. XI.

Luke vii. 37. For God had purified her heart by
faith, Acts xv. 9.

3. They went not to her house because it was a
public stews, but because it was a remote and secret
place ; for it was upon the town-wall, Josh. ii. 15.

For the point in hand, there are two roots from
whence the Hebrew word may be derived, ]3T and
njt, which expressly signify to play the harlot, or
to commit fornication.

There is also another Hebrew word, pt, which signi-
fieth meat ; whence they would derive the word, nj1T>
attributed to this woman, and expound it hostess,
or victualler, that sclloth meat : but they cannot give
any express instance thereof. They produce some
places where this word is used : but if the sense of
place be well observed, it will appear, that in all those
places the word may be more fitly translated harlot
than hostess, as Judges xi. 1, 1 Kings iii. 16, Joel
iii. 3.

This word in Hebrew is in other places put for
a harlot by their own confession : nor can it be taken
for a hostess or victualler, as Gen. xxxiv. 31, Lev. xxi.
7, Ezek. xvi. 41, Prov. xxiii. 27. Besides, the LXX,
who well understood the meaning of the Hebrew
words, ever translate it with a word, -jroitri, that
properly signifieth a harlot. And two apostles ex-
pound it so — namely, this apostle here, and James
ii. 25.

Surely this much tendeth to the magnifying of
God's almighty power, free grace, and rich mercy, that
a harlot should attain to such faith, and be made
partaker of such favour and honour as she was ; as,

1. To profit by God's works so far beyond all her
country as she did.

2. To be a hostess to the people of God.

3. To be a means of preserving not herself only,
but all hers, from a common destruction.

4. To be admitted, though a Gentile, into the com-
monwealth of Israel.

5. To be incor[)orated into the true church of God.

6. To be married to a prime prince in Israel, which
was Salmon.

7. To be one of those progenitors from whom the
promised Jlessiah, by luieal descent, should come,
Mat. i. 5.

8. To be culled out by an apostle, and by name to
be put into the catalogue of God's worthies.

9. To be produced by another apostle as a prime
pattern of manifesting her faith by works, James ii.
25.

10. To be an heir of eternal life, as all Christ's
progenitors, from whom in a direct line he descended,
are supposed to be, and as all true believers are.

These shew how forward God is to honour penitent
sinners ; and how much mercy such may receive from
him. Tlie names of such as are registered in sacred
Scripture give further evidence hereof : Ruth, Naa-
nian, Matthew, Zaccheus, the woman that washed

Christ's feet with her tears, Paul, and others. Mat.
xxi. 32.

God's high account of such is manifested many
ways.

1. By sending his Son to call such, Mat. ix. 13,
yea, to seek and to save them.

2. By aflfording his gospel, and ministers to preach
it unto them. Acts xxvi. 17, 18.

3. By Christ's patient waiting upon them, Rev. iiL
20.

4. By God's readiness to receive sinners when they
are coming to him, even afar ofif, Luke xv. 20, Ps.
xxxii. 5.

5. By that joy which angels express upon the
conversion of sinners, Luke xv. 10.

6. By that glory and praise which the church
giveth fur such. Gal. i. 22, 23, Acts xi. IS.

7. By that recompense which God confers upon
them. This consisteth of sundry branches, as,

(1.) A free discharge of their whole debt, and full
remission of all their sins, Luke xviii. 13, 14.

(2.) His sanctifying, comforting, and supporting
Spirit in an abundant measure, 1 Cor. xv. 10.

(3.) E.'cternal honours : instance, Rahab, Ruth, and
the prodigal, Luke xv. 23.

(4.) Eternal life, and it may be a great degree of
glory in heaven ; for if notorious sinners after their
conversion remain faithful, and give forth fruits meet
for repentance, their former wicked course .shall not
be remembered to impair their heavenly glory, Ezek.
xviii. 21. Yea, many such converts are, by a con-
sideration of their former wickedness, stirred up to
labour in God's work more abundantly than others,
1 Cor. XV. 10.

1. This giveth a clear demonstration of the free
grace and rich mercy of our God ; for sin to God is
more than any rebellion or high treason against the
greatest monarch on earth.

2. It giveth also a demonstration of the equity and
justice of God upon impenitent sinners, Ezek. xviii.
27, &c. We may from hence infer that the destruc-
tion of every impenitent sinner is of himself, Hosea
xiii. 9.

3. This mercy of God to Rahab should stir up
others to do as Rahab did. Though all Jericho stood
out, yet would not she ; she had heard, and she be-
lieved, that there was no standing out against God ;
she therefore comes in ; she seeks mercy and finds
mercy : 'go and do thou likewise,' Luke x. 37.

Sec. 184. Of Rahah not perishing with others.

Among many other evidences of God's mercy to
this penitent, one is thus expressed, she perished not
ivith them that believed not. This phrase, oi ffuvaTcuXiro,
she perished not leith, is the interpretation of one
Greek word, which is a double compound.

Of the simple verb, oXXu,a/, perdo, and of the first
composition, otoXXi/.u.;, see Chap. x. 39, Sec. 151.

Ver. 31.]

GOUGE ON HEBREWS.

101

The other preposition, nij-j, which maketh it a double
compound, signifieth with, and hath reference to
others, which are said not to believe; so as she was pre-
served from a common destruction.

By her not perishing, is meant her preservation
from death. Under it is comprised not only the pre-
servation of her person, but also of all that were with
her in her house, Josh. vi. 23-25.

The manner of her preservation was this :

1. When the walls of the city fell down, and
thereby a way was made for the whole army to enter
into the city, Joshua sends to her the spies, who knew
where her house was, and promised preservation to
her, and all in her house. This is a worthy precedent
for generals and other commanders, to ratify the
engagements of such as are employed by them.

2. The spies that were preserved by her readily go
and accompKsh what she had made them promise
and swear. This is a good example for such as have
received kindness, especially when they are bound by
promise and oath to a particular retribution.

3. All in her house are .saved, so as covenant and
oaths are to be performed to the full

4. They were for a time left without the camp of
Israel, to shew that all to whom external favour is
shewed are not presently to be made partakers of all
the privileges of the church. There must be a time
for such as have been of a false religion, to give good
evidence of their true faith and repentance.

5. She and hers dwelt for ever among the Israel-
ites : so as true converts, though strangers, after good
proof are to be accounted as those who are born in
the church.

Quest. 1. Why is no mention made of her husband
and children ?

A lis. It is probable that she being a harlot, had
neither husband nor child.

Quest. 2. How is this, that she perished not, attri-
buted to her faith, seeing it was an act of Joshua and
the Israelites !

Ans. 1. Her faith made her expect preservation.

2. It made her shew that kindness to the spies
which was the procuring cause of her preservation.

3. It made her capitulate with them about her
preservation.

i. It made her bind them by promise and oath to
save her.

5. It made her tie the scarlet thread to her window
as a sign.

6. It made her, with all her kindred, to abide in
her house, whereby she and they were saved.

This fruit of faith giveth a proof that faith may
keep believers from common destruction. Thus Noah
and they that were with him in the ark were pre-
served from the general deluge. See more hereof in
the Plaster for a Plague, on Num. xvi. 45, Sees.
12, 13, Ac.

Under this preservation iill those that were in

Eahab's family were preserved, Josh. vi. 22, 23. It
giveth proof that they who belong to believers may
reap much good by them, Acts xxvii. 24, Luke xix.
9, Acts xvi. 15, 31.

This ariseth not from any desert of faith, but
merely from that respect which God beareth to
believers.

1. This teacheth such as belong to believers,

(1.) To bless God for that lot that is fallen unto
them.

(2.) There to abide, John vi. 68.

(3.) To be subject to such as believe, 1 Tim. vi. 2.

(4.) To pray fur them. Gen. xxiv. 12.

2. This directeth such as have liberty to choose
their habitation in a nation, city, parish, or house,
to choose it where believers are, as Ruth i. 16,
John i. 38, Exod. xii. 38. Thus may they expect a
blessing.

Sec. 185. Of the danger of obstinate infidelity.

The parties who perished are said to be, a.miSriSa.si,
they that believed not. This phrase is the interpreta-
tion of one Greek compound, whereof see Chap. iii.
18, Sec. 171. There it is shewn how it signifieth
both mibelief, and also disobedience. Both these
significations are here noted by our English trans-
lators, one in the text, the other in the margin ; both
of them may here very well stand.

The former, of unbelief, may have reference to her
faith : she believed that the God of Israel was the
only true God, and that he had given them the land
of Canaan ; answerably she desired to live among
them, and to be of the communion of saints, and
thereupon she was preserved ; thoy believed no such
thing, and thereupon were destroyed.

The latter, of disobedience, may have reference
both to their former lewd conversation (which was a
disobedience against God's holy law written in their
hearts), and also to their stiff standing out all the
seven days that the city was compassed about, wherein
they did not yield any whit at all, nor hold out any
white flag of agreement.

This giveth proof that infidelity and obstinacy
cause destruction.

An apostle rendereth this to be the reason of the
de.struction of the old world, 1 Peter iii. 20 ; and our
apostle rendereth this to be the reason of their de-
struction who perished in the wilderness, Chap. iii.
18, Sees. 170, 171.

1. This layeth a sinner open to God's wrath, John
iii. 36.

2. It maketh men neglect means of preservation,
John Lii. 18.

3. It occasioneth men to implunge themselves into
danger, Exod. ix. 21, and xiv. 23.

1. This informs us in the fearful nature of in-
fidelity and obstinacy.

The temporal destructions which they bring are

102

GOUGE ON HEBEEWS.

[Chap. XI.

enough to manifest them to be very fearful : but much
more eternal, Rev. xxi. 8.

2. Learn hereby to take heed of standing out
against God. ' It is hard to kick against pricks,'
Acts ix. 5.

Sec. 18G. Of the laivfulriess of spies.

An especial fruit of Rahab's faith is thus set down,
when she had received the sjiies loith peace.

This plu-ase, when she had received, is set down in
a particijjle, thus, 8i^a/j,itri, haiiing received ; she first
received the spies, and afterwards was preserved from
destruction.

They whom she received are here styled, xarasxo-
crouf, spies.

This noun is a compound ; the simple verb, exoTiu,
whence it cometh, signifieth to mark, Eom. xvi. 17,
Phil. iii. 17, and to consider, Gal. vi. 1.

The compound verb, xaTuaxoTsa, signifieth to spi/
out. Gal. ii. 4 ; thence this noun, xarciaxoTou;, fitly
translated spies.

This hath reference to those two men whom Joshua
sent forth to spy out the land secretly. Another
apostle calleth them, ay/'shov;, messengers, James ii.
25. They are called messengers by reason of their
warrant : they went not of themselves, but upon his
ordering whu had the chief command over them.
They are called sjries by reason of the end why they
were sent, even privily to spy out the land.

Quest. Seeing God had promised the land to them,
■what need they send .spies beforehand ?

Ans. 1. To use warrantable means for the accom-
plishment of God's promises, Dan. ix. 2, ?>.

2. To strengthen the faith of the people by under-
standing the fear of their enemies, whereof those
spies gave them notice, Josh. ii. 24. Thus dealt God
with Gideon, Judges vii. 9-1 1.

Here we have two things to be observed —

1. Joshua's prudence and providence in ordering
matters so, as his soldiers might be the better encour-
aged to go on.

2. The negligence of the enemy, who, notwith-
standing the ftime of the Israelites coming over Jor-
dan with a purpose to possess Canaan, are so careless
of their city, as spies had advantage to come in and
view their city. Indeed, afterwards they did ' straitly
shut up their city,' Josh. vi. 1 ; but that was too
late, the spies then had done their work. Thus God,
to accomplisli his work, can give wisdom to some, and
stupefy others.

I'hat which is here noted concerning Rahab's re-
ceiving spies as a fruit of her faith, givetli proof that
spies are warrantable. It cannot be doubted but that
Jo.shua herein had God's approbation ; yea, the Lord
himself doth expressly command tliis. Num. xiii. 2, 3.

Ohj. A very evil event followed upcm the return
of the spies that were first sent to search Canaan,
Num. xiii. 32, <fec., and xiv. 1, ifec.

Ans. Lawfulness of actions are not to be judged
by events. There may be failings in sundry circum-
stances about warrantable actions, whereby the Lord
may be provoked to cross them : instance Judges xx.
21, 15. It was the cowardice and faithlessness of
the spies, not the unlawfulness of their action, that
caused the fearful events that followed thereupon.
God's people much used this kind of policy against
their enemies, as Judges i. 23, 24, and xviii. 2, 1 Sam.
xxvi. 4.

This may be an es[>ecial means to find out the
counsels, intents, plots, and policies of enemies, the
knowledge whereof is a great advantage in war, but
ignorance thereof a great disadvantage, 2 Kings vL
11.

This therefore hath ever been counted one of the
lawful stratagems of war, as Abraham's pursuing
enemies by night. Gen. xiv. 15, and Joshua's laying
men in ambush, Josh. viii. 3, &c., so Judges xx.
29, &c.

By this means men have preserved themselves, as
David, 1 Sam. xxvi. 3, 4, and enemies have been de-
stroyed, as Judges xviii. 9, 10, 27.

Obj. This seems to be a treacherous circumventing
of men.

Ans. There is no- treachery therein, because it is
not against trust and truth. Where the war is just,
enemies may be surprised or vanquished by fraud or
force, openly or secretly.^ It stands both with pru-
dence and valour to entrap or beat down an enemy
any way.

On the other side, it argues much improvidence to
be circumvented for want of spies.

The application of this point especially concerneth
governors of states and commanders in wars.

Sec. 187. Of RahaUs receiving the spies.
Concerning Rahab's receiving the forenamed spies,
the history expresseth these particular circumstances :

1. She gave them entertainment in her house.

2. Inquiry being made after them, she hid them.

3. By her cunning speech .she kept them who were
sent to search for them [not] to seek any further in
her house for them.

4. She used means for their fair escape.

5. She gave them advice, after they were to be
gone from her, how to remain in safety.

Quest. \V:is it lawful thus to receive spies against
her own countr}' 1

Ans. 1. These were the people of God whom she
received.

2. Her countrymen were by God himself devoted
to destmction.

3. Their land was by the supreme Lord given to
the IsraeUtes.

4. She knew that the death of the spies might

' 7) SoXifi TJt ^ir). — Anfigoiw.
Dolus an virtus, quis in hoste rcquirit! — Virg.

Vek. 31.]

GOUGE ON HEBREWS.

103

more exasperate the Israelites, and that their life
could not prejudice her countrymen.

5. She did it in no treachery or hatred, nor for
any filthy lucre, or any other by-rcspect.

6. That which she did was by special instinct, and
by an extraordinary spirit.

On the forcmentioned grounds she is said to receive
them, liiT iiirjiri;, n'ith peace : that is, as special
friends, kindly, safely, securely, not as enemies,
treacherously — not practising any ill against them,
but sending them away in peace.

This pattern sheweth that men in danger are to be
preserved from such as seek their lives. Hereof see
more, Ver. 23, Sec. 125.

Sec. 188. Of dismissing in. peace such a^ confide in ns.

The addition of this last phrase, ivith jjeace, added
to Rahab's act in receiving the spies, giveth a clear
proof that they who are taken into protection must,
as far as may be, be dismissed in safety. ^Memorable
in this respect is the example of Lot, in entertaining
the two that he took into his house, Gen. xix. 7, ifec.
The like is noted of the old man of Gibeah, Judges
xix. 22, (tc. ; and of the woman in Bahurim, 2 Sam.
xvii. 18, 19, ifec. ; and of Jonathan, 1 Sam. xx. 42;
and of Obadiah, 1 Kings xviii. 13; and of Jeho-
shabeath, 2 Chron. xxii. 11. We have for this the
pattern of God himself, Jer. xxxvi. 26. And his
express charge for ' hiding the outcasts, and not be-
wraying him that wandereth,' Isa. xvi. 3.

1. Truth and fidelity requireth as much.

2. This is the main end of undertaking protection,
to dismiss them in safety. ' Do nothing to these
men,' saith Lot, ' for therefore came they under the
shadow of my roof,' Gen. xLx. 8.

Great therefore is their treachery who bewray such
as put themselves under their protection. This was
the sin of the Ziphites (1 Sam. xxiii. 19) which occa-
sioned David to pen the fifty-foui-th Psalm against
them. This was it, that as a perpetual infamy occa-
sioned this style, ' Judas the traitor,' Luke vi. 1 6.

Sec. 189. Of equivocation.

About Rahab's receiving and dismissing the spies
in peace, it is noted in the history, that she answered
the officers whom the king sent to apjjrehend the
spies, with these words, ' I wist not whence they
were, and whither the men went I wot not,' Josh. ii. 4, 5.

Here a question is raised, whether these words may
be justified or no 1

Ans. Surely no ; for she did well know that they
came from the camp of Israel, and she herself directed
them in the way whither they went ; so as her an-
swer was against a known truth.

Obj. Her example is here produced, even in receiv-
ing and dismissing the spies, as an effect of faith.

A ns. In the general, that was an act of faith, and
so approved, but not in the particular circumstances

thereof. Rahab's answer is somewhat like to the
direction which Rebekah gave to her son Jacob : in
the general, Rebekah's direction and intent was a
fruit of great faith, for it had respect unto the pro-
mise of God made unto Jacob, in these words, ' the
elder shall serve the younger,' Gen. xxv. 23 ; but
in sundry circumstances it can no way be approved,
Gen. xxvii. 6, 7, ic. It pleaseth the Lord in tender
compassion to pass by many infirmities of his children,
when he observeth an upright heart, and an aim to
accomplish his promises. Thus did God here accept
of Rahab's faith, manifested by many fruits, Sec.
182, and graciously pass over her infirmities.

There are some that do excuse Eahab, even in the
circumstance before noted ; and that two ways.

1. By freeing it from all untruth; thus, Rahab's
house being a common inn, and divers passengers
lodging therein, some might then come into her house,
and of them she might say, ' I wist not whence they
were ;' for innkeepers do not know whence all the
guests that come to their house are : she might also
say of them, ' whither the men went I wot not.'
Thus by her speaking of other persons, she might
speak the truth.

Ans. 1. There is no expression in the history of
any such matter.

2. There is little probability thereof.

3. That had been no direct answer to the question
propounded about the spies, and in that respect an
untruth.

2. By making up that which Rahab uttered with a
mental reservation, thus, I wist not whence they
were, to make them known to you, and whither the
men went I wot not, to betray them to you.

This Jesuits call equivocation.

Because in these latter years a great controversy hath
been raised by popish Jesuits about equivocation, I
will endeavour plainly to set down the state of the
question and arguments, jjro and con.

Equivocation, taken in the most ancient and accus-
tomed sense, is an ambiguous signification of a word,
or a doubtful disposition of a sentence. To equivo-
cate is, in general, to use a word or sentence so am-
biguously as it may be taken diversely, in this sense,
or that sense. Thus saith Christ, ' Lazarus sleepeth,'
John xi. 11. Christ meaneth the sleep of death : the
disciples take It of the natural sleep of the body.
Equivocation in a sentence is, when a sentence is so
composed as it may be diversely taken. Thus it is
said that ' Ahaziah was forty and two years old when
he began to reign,' 2 Chron. xxii. 2. This may be
taken either of Ahaziah's own person, or otherwise of
the stock whence he came by the mother's side, which
had continued till that time, forty and two years.

This kind of equivocation is a rhetorical figure,
and intendeth the same that a homonymy doth.'

1 See the English Annotations on 2 Chron. xxii. 1, oiii^ivvjila.
^Equivocatio.

104

GOUGE ON HEBREWS.

[Chap. XI

This figure is frequently used in Scripture. It is
nothing but an ambiguity in speech ; such a one
Christ useth in these words, ' If I will that he tarry
till I come, what is that to thee V John xxi. 22, 23.

These are not unlawful ; for,

1. There is no untruth in them.

2. There are rules to find out the true and full
sense of them.

3. They are of good use to exercise a man's under-
standing, to sharpen his wit, to make him search
after the meaning of what he reads and hears : yea,
and to discover men's dullness, as Mark viii. 17, ic.

To this head may be referred all manner of tropes,
as,

Metonymies, when a place is put for the inhabit-
ants. Lam. i. 1, 2.

Ironies, when the contrary is then expressed, 1
Kings xviii. 27, and xxii. 15.

Metaj)hors, to which may be referred all sorts of
parables.

Synecdoches, as when the general is put for some
particulars. Christ healed all sicknes.ses, and all dis-
eases, which is aU kind of sicknesses, Mat. xxiv. 23.
, So figures, as, prosopopteias, when persons are brought
in speaking, which do not so speak ; as in the story
of Dives and Lazarus, Luke xvi. 21, &c.

Aposiopesies, when a sentence is broken off, and a
part thereof left to be understood, which was usual
in forms of oaths, Ps. xcv. 11. 'I sware in my wrath,
if they enter into my rest;' this was God's oath. A
like is noted of man's oath. See Cluip. iii. 11, Sec.
115.

The like may be said of concealing a part of truth,
which the prophet did, Jer. xxxviii. 27 ; and of
riddles, Judges xiv. 14; and of hyperboles. See Ver.
12, Sec. GO.

Jesuits, besides these and others like unto them,
have invented and broached another kind of ccjuivo-
cation, which they themselves do term « mental equivo-
cation; that is, when a false speech is uttered, yet so
as something is reserved in the mind, which if it were
offered, would make the speech true. An instance
hereof is thus given : one is asked concerning another,
whom he hath oft seen, oft talked withj and with
whom he hath been very familiar, whether he ever
saw him or no ; he answereth, that he never saw
him. This is a clear untruth : but to make that
answer true, this clause, in heaven, is reserved in his
mind, which expressed would make the answer full
and true, thus, I never saw him in heaven. We can-
not find throughout the whole Scripture one proof
for such a mental equivocation.

Because at the first hearing of it, it seemeth very
strange, they propound sundry cautions thereabout :
such as these,

1. The mental reservation must be such as it may
make the sentence true, if it were uttered. Yet by
the way, that great Jesuit and priest, called by

them Father Parsons, giveth an instance, that though
it were uttered yet cannot make a true sense. It ia
this ; a man being desired to lend his friend a horse,
answereth that he hath never a one — meaning an ox.
Put this reservation to the sentence uttered, and then
mark what truth, yea, what congruity there is therein.

2. Equivocation must be before an incompetent •
judge : which is, as they expound it, any magistrate ■
that is not of the Catholic, whereby they mean the "
Romish, religion. By the way, let me here again
note that some of their priests have affirmed that
Jesuits have used mental equivocation before the
pope himself, and before cardinals.

3. Equivocation must be in weighty causes, namely,
to conceal a priest or other papist, to keep him from
taking, or to save the credit of such as have entered
into their holy orders, or any way to succour the
Romish faith. Yet some of them permit it in a
money matter, as if one should come to borrow a
hundred pounds, who is not like to repay it, he may
be put off with an equivocation.

They go so far in this point of equivocation, as if
they be demanded whether they do equivocate or no,
they may answer by another equivocation, that they
do not. If they be demanded the third time, whether
they do not then equivocate, they may answer the
third time negatively by a third equivocation, and
thus proceed without stint.

Yea, further, they avouch that a man may not only
simply equivocate, but also confirm his equivocation
by oath.

As for our parts, though we grant that ambiguity
of speech, which is a verbal equivocation, may be
used, as hath been before proved, yet there are re-
straints and limitations to be added thereto, such as
these :

1. That the ambiguity be such as may by due ob-
servation of some circumstance or other be discerned,
as where Christ said, ' Take heed of the leaven of the
Pharisees and Sadducees,' Mat. xvi. 6. Though at
finst the disciples mistook him, yet Christ, putting
them in mind of his miracles in feeding five thousand
with five loaves, they presently perceived that he
meant the leaven of doctrine. All the ambiguous
speeches in Scripture are such as, by diligent obser-
vation of the words and circumstances about them,
may be found out.

2. That the ambiguity of speech be not against the
intent and conceit of him who propounds the ques-
tion ; especially if it be propounded b}' a magistrate, or
by one that is in authority to require an answer ; yea,
also if it be propounded by any to whom I think it
meet to give an answer. Thus the Baptist, though
he answered by ambiguity of speech when he denied
that he was that prophet, John i. 21, yet he an-
swered according to the true intent of them who pro-
pounded the question.

3. That it be without any purpose of any wrong;

Ver. 31.]

GOUGE ON HEBREWS.

105

for a malicious end turns that action, whicli might
otherwise be good, into sin.

Upon these cautions it may be lawful to use ambi-
guity of speech, whether it be by tropes or figvares.

Our adversaries" positions are clean contrary to these
limitations. For they say,

1. That such ambiguity may be used as is impos-
sible to be found out by any but by him that utters
it. For instance, if a priest be asked whether he be
a priest or no, he may answer negatively, with this
reservation, of Diana, or of the devils: he is no such
priest ; who can imfold this ?

2. That such ambiguity be used before an incom-
petent magistrate. By this rule no magistrate of
another profession shall be competent. Papists hold
protestant magistrates to be incompetent. What if
protestauts hold the like of popish magistrates ?
What if infidels hold the like of Christian magis-
trates ? and Christians of infidels 1 Nay, liberty is
hereby given to except against the competency of
magistrates that are of the same religion : and to say
they came in by bribery, or they have not sufficient
parts for their place, or they are partial and unjust,
and therefore not competent.

3. That if a man's main intent and principal end
be not to deceive, it skilleth not, though both he that
propounds the question, and the hearers also, be de-
ceived. Thus they profess to deceive wittingly,
though not principally.

That their mental equivocation, even as they them-
selves have set it down, is unlawful and sinful, may
be proved by these arguments.

1. It is a new device, nor warranted by sacred
Scriptures, nor by ancient heathen authors. The
great philosopher,! ^j^j^^ jj^j]^ -written much of sundry
kinds of ambiguity, never dreamt of this.

2. It justifieth an apparent lie, which is expressly
forbidden, Eph. iv. 2o.

3. It being confirmed by an oath, will prove to be
plain perjury.

4. Many gross absurdities do follow thereupon ;
such as these,

(1.) Thus aU manner of lies may be made truth.

(2.) Thus no man can know whom to believe.

(3.) Thus all honest and faithful commerce, con-
tracts, and other like dealing would be destroyed.
For all depend upon the truth of men's words. If
words be contrary to their mind, what shall men rest
upon ?

(4.) Thus there could be no end of controversies ;
at least of such controversies as cannot be confirmed
by witness, for the only means to end such contro-
versies is an oath, Heb. vi. 16. But equivocation
causeth a judge to be in doubt, whether that which is
sworn be true or no.

(5.) Christian apology, or open confession of the
truth of religion, is hereby taken away; for men are
' Aristotle.

hereby taught by word to deny their religion, so they
have a mental reservation to salve up the matter.

(6.) Christians hereby make their profession odious
to Turks, Jews, other infidels, and pagans, who never
imagined any such mental reservation, but would
take us at our words.

The arguments which Jesuits produce to prove
this absurd position are such as these :

1. Unreasonable creatures are cunning in deceiving
their hunters, as foxes, hares, badger.s, and sundry
other ; would God then leave man without such cun-
ning evasions as may deceive their persecutors ?

Alls. 1. It can carry but an unreasonable form of
an argument that is so taken from unreasonable crea-
tures.

2. Unreasonable creatures have no rule prescribed
them to go by, as reasonable men have.

3. Unreasonable creatures are not called to suflFer
as reasonable men are.

4. Hunters know, and can find out the means
which unreasonable creatures use : but no persecutors
can find out the depth of equivocation.

5. There are many other means which God hath
afforded his servants to escape by, besides mental-
equivocation.

6. God oft calls his servants by suffering to bear
witness to his truth : should men in such a case
equivocate 1

Arg. 2. Stratagems in war are lawful, Josh. viii.
18.

Am. There is a great difierence betwixt stratagems
and equivocations ; for,

1. Actions, whereof stratagems consist, do expressly
affirm nothing, nor deny anything, as words do.

2. In a stratagem there is only a seeming to do
this or that when a contrary is intended, but no
express asseveration to do it.

3. Stratagems are used by open enemies, who pro-
fess to use all the sleights they can to overcome. The
fault therefore is in the adverse party if he be deceived,
in that he was no more warj' and circumspect. But
in the case of equivocation a man professeth no deceit,
but naked truth.

4. If stratagems be against promise, or performed
by lying, they are unlawful ; and this the heathens
themselves have judged.

Arg. 3. They press the many rhetorical figures in
Scripture.

Ans. There are rules to find out the fuU sense of
those figures ; but for finding out the full sense of
mental equivocation no rule can be given.

Arg. 4. They produce sundry particular instances
of saints thai have, as they say, equivocated — as,

(1.) Rebekah's and Jacob's dissembling with Isaac,
Gen. sxvii. G, &c.

Ans. That is an instance of their infirmity, and
no pattern for imitation. The like may be said of
Rahab's answering the king's oflScers, whereof before.

lOG

GOUGE ON HEBREWS.

[Chap. XI.

(2.) Eiisua's answer to the men of Syria that came
to apprehend him, 2 Kings vi. 19.

Ans. 1. This was a stratagem against a professed
enemy.

2. He was not demanded any question, and so not
bound to answer tliis or that.

(3.) Isaiah's message to Hezekiah, ' Thou shalt
die, and not live,' Isa. xxxviii. 1 .

Ans. There is nothing but plain and open truth
herein ; for Isaiah spake as he was commanded, and
as he himself thought ; for Hezekiah's .sickness was
indeed deadly, according to the nature of it ; and
if God had not extraordinarily wrought upon him, he
had died. That Isaiah knew no other but that Heze-
kiah should die of that disease, is evident, in that the
word of God came again to him, when he carried
the news of the king's recovery, ver. 4.

(4.) Jeremiah's answer to the princes, Jer. xxxviii. 27.

Ans. His answer is plain, no show of untruth
therein ; only there was some truth concealed, whicli
makes nothing for equivocation, because he was not
demanded whether the king spake to him of yielding
to the Chaldeans, or any other thing, beside what he
answered.

(5.) John's answer to the Jews, John i. 21.

Ans. John answered the truth, and that according
to the meaning of the Jews, as this particle of em-
phasis, ' that prophet,' implieth ; for John neither
was a prophet, as others, to foretell things to come,
nor was he that prophet which Moses spake of, nor
was he Elijah, as they meant, in body or soul, but
only in spirit and power. That he spake according
to their intent, and that plainly, is evident, in that
when they asked who he was, he directly answered
the truth, saying, ' I am the voice of one crying in
the wUderness,' John i. 23.

(6.) The speech of Christ, ' The Son knoweth not
the day and hour of judgment,' Mark xiii. 32.

Ans. 1. Here is no question propounded to our
Saviour : so as it maketh nothing to the point in hand.

2. Christ declareth the truth plainly ; for as he
was man, he knew not that day and hour. Many
other speeches of Christ are alleged, whereof not
one maketh for mental reservation ; for the ambiguity
of them is cither in divers acceptions of the word, or
in circumstances, which with study and due observa-
tion may be found out.

Sec 190. Of preferring the church before one's
country.

All the effects that are noted of Rahab's faith did
give a plain demonstration that she preferred God's
church before licr own country. This is a case that
admits some limitations. It will not, therefore, be
impertinent to shew wherein one's country is to be
preferred, and wherein the church.

One's own country is to be preferred in these
cases : —

1. In civil affairs: as if a professor of the true
religion be a subject in an idolatrous country that
joineth near to that other country whereof he is a
subject, and both requires his aid against their
enemies, or for any other secular affairs, he is bound
to prefer liis own country before the other.

2. In differences betwixt his own country and an-
other of the true religicm, about their rights of titles
in secular matters and privileges, he is to prefer his
own country ; as if there be war betwixt those two
nations about such secular rights, he may bear arms
under his sovereign, though an idolater, against the
other, though of the true religion.

3. In secret differences betwixt his country and
the other of the true religion, where the cause is not
openly known by the common subjects, a subject is
bound to the command of those whose subject he is.'

The church may be preferred in such cases as
follow :

1. When there is special warrant, either by inward
divine instinct (which Eahab had) or by express
command. About this point of instinct men must
take heed of conceited fantasies and diabolical sugges-
tions.

2. When one's country is by God devoted to de-
struction. In this case the inhabitants of Babylon
are commanded to ' come out of her,' Rev. xviiL 4.

3. When some members of one's country are to be
punished for intolerable impiety, and the church is
stirred up by God to be an instrument therein. Be-
cause the Benjamites took part with the city of
Gibeah, who were of their own tribe in this case, they
sinned, and were destroyed. Judges xx. 1 2, &c.

4. When one's country seeks the ruin of the church
merely for religion's sake, he that is of that true
religion may take part with the church.

5. When there is such deadly feud betwixt one's
country and the church as they cannot both stand
together, a true believer may take part with the true
church.

In such cases a man may say to those of his
country, as Levi did to his father, mother, brethren,
and sisters, ' I have not seen them, nor will I acknow-
ledge them,' Deut. xxxiii. 9. A man herein prefers
true religion before natural affection, spiritual amity
before civil society ; yea, God before man.

We are, therefore, in the foresaid cases to pull out
the bowels of natural affection, and in the cause of
God to prefer him before all, Luke xiv. 2G.

The apostle St James, from these effects of Rahab's
faith, inferreth that she was 'justified by works,'
James ii. 25 — meaning that that faith wherewith she
was justified was not a bare, naked faith, without
works, but a faith that manifested itself by works ;
and in that respect her works did declare her to
be justified ; so as a man's inward faith in God,
and love of him, must be manifested by works. See
' August, contra. Faust. Manich., lib. xxii. cap. 15.

Ver. 31,32.]

GOUGE ON HEBREWS.

107

more hereof in the Saint's Sacrifice, on Ps. cxvi. 9,
Sec. 59.

Sec. 191. 0/ tlis resolution of, and observation
from, Heb. si. 31.

Ver. 31. By faith the harlot Raliah perished not
with them, that believed not (or, that were disobedient),
tvheii she had received the spies with peace.

The sum of this verse is in two words, fciith's proof.
Hereof are two parts :

1. The poiut proved.

2. The kind of proof.
In the former we have,

1. The particular grace, /«i<^.

2. The person whose faith it was.
The person is described,

1. By her name, Rahab.

2. By her condition, a harlot.

The latter, which is the kind of proof, admits two
considerations :

1. An event that fell out. This is,

(1.) Propounded, in this phrase, she p)erished not.

(2.) Amplified, by the contrary event, which befell
others.

In the amplification is set down,

[1.] The kind of judgment imjilied, in this phrase,
ivitlv them.

[2.] Thecausethereofjin this phrase, ihatbelieved not.

2. An efl'ect. In setting down whereof three
branches are expressed :

(1.) The particular act, she received.
(2.) The object or persons whom she received, the
S2'>ies.

(3.) The manner how, toith peace.
Doctrines.

I. The seed of faith is accounted for faith. Such
was the faith here mentioned. See Sec. 181.

II. God takes notice of pienitents by nam.e. Witness
Rahab. See Sec. 182.

III. Some Gentiles under the law were called. Such
a one was Rahab. See Sec. 182.

IV. Women may prove worthies. Rahab was a
woman, and here reckoned amongst worthies. See
Sec. 182.

V. Notorious sinners may obtain much mercy. A
harlot here so did. See Sec. 183.

VI. God hath penitents in high account. Rahab
was a true penitent. See Sec. 183.

VII. Faith keep)s from common destruction. See
Sec. 184.

VIII. Others may reajo benefit from the faith of
some. By Rahab's faith, all that were in her house
were preserved. See Sec. 184.

IX. God can put difference betwixt different persons.
Rahab perished not with others in the city. See
Sec. 184.

X. Infidelity is the cause of destruction. They
perished who believed not. See Sec. 185.

XI. Spies are lawful. This is here implied by the
mention of spies in this place. See Sec. 186.

XII. Men in danger are to be preserved from such
as seek their lives. Thus did Rahab preserve these
spies. See Sec. 187.

XIII. They who are taken under protection must
be dismissed in peace. So were these spies. See
Sec. 188.

XIV. Mental equ.ivncatinn i^ «••/-'. goe Sec. l89.

XV. There are cases wherein the church is to be
2»'eferred before one's own country. Rahab's case was
such a one. See Sec. 190.

XVI. Faith is justified by ivorks. So did Rahab
here justify her faith. See Sec. 190.

Sec. 192. Of registering som^ specials in p)id>lic
records.

Ver. 32. And what shall I more say? for the time
tvould fail me to tell of Gedeon, and of Barak, and of
Samson, and of Jepthae, and of David also, and
Samuel, and of the prophets.

The apostle having long insisted on a distinct nar-
ration of the fruits of the faith of sundry worthies,
he here contracts his catalogue, that his epistle might
not swell too much.

The sacred Scripture setteth out the examples of
many other worthies, which the apostle supposed to
be very pertinent to his purpose. Therefore he doth
not abruptly break off his induction of particulars,
but elegantly contracts it, and that,

1. By a bare expression of their names, ver. 32.

2. By a concise declaration of the common efiects
of their faith, in the verses following.

He passeth from his distinct description of parti-
culars to a brief enumeration of others, by a transi-
tion in these words. What shall I more say ? the time
tvould fail, itc.

This transition consists of a rhetorical communica-
tion, wherein a question is propounded, and an answer
made by himself, which maketh it to be a rhetorical
figure.

This question, What shcdl I more say? impUeth
that he had much more to say. In the Greek it runs
thus word for word, xa'i r! 'in Kiyu, and what do I yet
say? which implieth a purpose to break off his for-
mer distinct expression of the fruits of the faith of
particular persons, though he had much more to say.
For in the former catalogue he culled out some only
of those who are recorded in the five books of Moses
and in Joshua, till the church was brought into the
promised land. He passed over Enoch, Shem or
Jlelchisedech, Rebekah, Aaron, Caleb, and sundry
others, whereby he hinteth that God had more
worthies than are requisite to be made known.

1. There were more recorded in the Old Testament,
j-ea, and in the books of Moses and Joshua, than are
here recited.

2. There were without question many more in the

108

GOUGE ON HEBREWS.

[Chap. XI.

several ages of the world than are recorded in the
foresaid books, or in any other part of the Bible. It
is said of Enos, that ' then began men to call upon
the name of the Lord,' Gen. iv. 26. Yet none of tlie
men that did so are by name registered. It is said
of all those pious long-lived patriarchs that lived
before and after the flood, that ' they begat sons and
daughters,' Gen. v. 4, &o., and xi. 11, &c. No doubt
but iiiaL iuar.y of those sons and daughters gave
good proof of their true faith : yet are they not by
name registered. It is of persons as of things. !Many
commendable things were done which are not set
down, Heb. v. 11, John xx. 31, and xxi. 25; so many
persons that did worthily are not in public records.

(1.) In regard of those saints themselves, it was
enough that God took special notice of them, regis-
tered their name in his book of life, gave them evi-
dences of his favour while they lived, received their
souls to glory when they died, and gave them assur-
ance of the resurrection of their bodies.

(2.) In regard of others that from time to time
lived after them, it is sufficient that God hath afforded
them so many patterns and examples registered in
his book as he hath done. By them direction and
encouragement sufficient are given to run the race as
they did. They who are not moved by them would
not be moved with millions more, if they were regis-
tered.

1. Considering that many worthies have had their
names buried with their bodies, let not us be over
solicitous about memorials after our death, but leave
it to the divine providence, and to the wisdom of our
survivors. There may be a good use of chronicles
and of memorials of some men's names and acts, yet
there may be too great excess therein : some things
that in their compass are very useful, may beyond
their compass be unuseful, if not hurtful. Should
there be memorials of all good men's names, I sup-
pose the world would not contain them, especially if
thereto were added their meditations, sermons, con-
ferences, works, and labours.

2. This may stay those who, in their time and
generation, do the will of God, faithfully employing
their talent, and doing much good by their words
and works, and yet nothing thereof remembered
after death. It is enough that in their generation
they have been enabled to do good, and that the
present age in which they lived had the benefit
thereof. They may so much the more rest herein, in
that the ever-living God knows it, remembers it, and
will abundantly recompense it. Their works will fol-
low them. Rev. xiv. 13.

The answer which the apostle himself gives to his
own question, thus, for the time will fail vie, being
a reason of his forbearing to go on in setting down
more particular examples, as he had done before,
giveth us to understand that there were very many
more whom he might have produced. The multi-

tude of believers is very great : very many are regis-
tered in sacred Scripture, which the apostle styleth
a ' cloud of witnesses,' Heb. xii. 1 ; but questionless
there were many more, age after age, whose names
are concealed. When Elijah thought that he had
been left alone, God knew seven thousand more, and
that in Israel, 1 Kings xix. 18, besides those that
were in Judah. If there were, before Christ was
exhibited, multitudes of believers, what are there
since ? considering these promises, ' I will pour out
my Spirit upon all flesh,' Joel ii. 28 ; ' and many
shall come from the east and west, and sit down
with Abraham,' (tc. Mat. viii. 11. See Chap. ii. 10,
Sec. 91.

. This reason, as it hath reference to the altering of
the style, in contracting such points as he more en-
larged himself upon in the former examples, sheweth
that tediousncss must wisely be avoided. ' Having
many things to write unto you,' saith an apostle to an
elect lady, 'I would not write w'ith paper and ink,'
2 John 1 2 ; the like he saith to Gaius, 3 John 1 3.

Tediousness dulls the mind, wearies the spirit,
hinders devotion, draws away aflcction, yea, and
m:my times deprives people of that comfort which
otherwise they might receive from God's ordinances.
Some who have some while given good attention, and
that with cheerful aS'ection, by overmuch tediousness
have been so dulled in their devotion as their former
comfort hath been taken away.

It is therefore a point of prudence somewhat care-
fully to observe ordinary times limited for sacred
duties,

There are times wherein men may enlarge them-
selves both in praying and preaching — namely, when
days are set apart for those duties ; for then people
come prepared to hold out the day.

As for private duties performed by one alone, as
any finds the vigour of his spirit to be in him, he
may enlarge himself. But we must not measure
others' spirits by our own. Christ, when he was
alone, spent nights in prayer, Luke vi. 12. But we
do not read that he did so with his disciples.

;' Sec. 192. Of the ajMstlt's setting tlie viore excellent
before others.

Upon the foresaid transition the apostle continues
his catalogue of worthies, but much contracted.

In this verse he sets them down two ways,

1. By their particular name.

2. By the function of some of them, in this word,
prophets.

'There are six set dowTi by name, whereof four were
judges, one a king, one a judge iind a prophet both,
which is Samuel.

The four judges are, as the apostle hath set them
down, Gideon, Barak, Samson, and Jephthah.

There were in all, betwixt Joshua, their general,
and Saul, their first king, fifteen judges — 1. Othniel;

Ver. 32.]

GOUGE ON HEBREWS.

109

2. Ehud; 3. Shamgar; 4. Barak; 5. Gideon; 6. Abime-
lech; 7. Tola; 8. Jair ; 9. Jephthah ; 10. Ibzan ; 11.
Elou ; 12. Abdon ; 13. Samson ; 14. Eli ; 15. Samuel.

Out of these only five are called ; the rest Tvere
either not worthy to be named (as Abimelech, who
usurped that dignity by fraud and blood), or had no
memorable matter rec(3rded of them in their histories,
as Tola, Jair, Ibzan, Elon, and Abdon. The others,
as Othniel, Ehud, Shamgar, and Eli, did no greater
matters than those which were done by those who
are named ; therefore there was no great need to
mention them, especially in this place, where the
apostle labours to contract his discourse.

In the particulars which are set down, the precise
order of the history is not observed ; for Gideon, who
is in the first place, was after Barak ; and Samson,
the third, was after Jephthah ; and David, the fifth,
was after Samuel.

Hereupon some say that the apostle had an eye
only on his matter, to set down some choice worthies
as they came to his head, but had no respect to
method or order ; but I suppose that he rather aimed
at some special thing in altering the order of these,
and that might be to prefer the more excellent ; for
there is a double method.

One of time, which he observed in the former part
of his catalogue.

The other of worth ; for Gideon had a more ex-
cellent spirit than Barak, and Samson than Jeph-
thah.

As for Samuel, he is put after king David, imme-
diately before the prophets, because he was a prime
prophet.

We may hence infer, that the greater grace men
are endued withal, the more honourably they are to
be esteemed.

Grace is the best, the most excellent, most divine,
and most honourable quality that any can be endued
withal.

Labour, therefore, to abound and excel in grace.
See Ver. 4, Sec. 11, and Chap. ii. 10, Sec. 91.

Sec. 194. Of men's Jifness to their function.

All the six worthies that are here mentioned agree
in one general, that they were endued with an extra-
ordinary spirit.

Of their distinct and different gifts we shall speak
when we come severally to touch them.

They all jointly, and every one in particular, give
proof that God enables men to that whereunto he
calls them.

The four first were extraordinarily called of Gud
to be judges or generals over his people. Three were
judges — Gideon, Samson, and Jephthah. Barak was
a general under Deborah; for she judged Israel, Judges
iv. 4, 6.

Gideon was called by an angel, Judges vi. 14;
Barak by Deborah, a prophetess, Judges iv. 6 ; Sam-

son by an angel at his first conception, Judges xiii. 5 ;
Jephthah by the choice of the people testified before
the Lord, Judges xi. 11. As for David, he was ex-
pressly anointed by God's commandment, 1 Sam.
xvi. 12.

And Samuel was called of God, 1 Sam. iiL 20, 21.
In like manner Othniel, Ehud, Shamgar, Deborah,
and other judges, and the prophets, were extraor-
dinarily gifted, because they were called to extraor-
dinary functions.

Only Abimelech, who was not called of God, but
treacherously thrust in himself. Judges ix. 1 , 5, was
not endued with any spiritual gift, but rather with a
diabolical spirit of dissension.

The extraordinary gifts wherewith such as were
called of God were endued, are apparent evidences of
God's prudence and providence.

Thus God gifted them, that his work might be the
better effected by them.

1. This extraordinary work of God affords an ordi-
nary rule to such as enter upon any work of God, to
have good assurance that they are in some competent
mea.sure enabled thereto.

2. It directeth those that are in place to set any
apart unto God's work, to make good piroof of them,
whether they be enabled thereunto or no.

Sec. 19.5. Of Gideon's names.

The first particular person here mentioned by the
apostle is Gideon, concerning whom we will consider,
as we find in his history, three points.

1. His names.

2. His infirmity,

3. His excellencies.
He had two names.

One was Gideon, which is derived from a Hebrew
word, i^U, that signifieth to cut doivii; so as Gideon,
]'\y]X importeth a destroyer.

How fitly this name agreed to him, it is evident by
that great destruction that he brought upon the
enemies of God's church.

The other name was Jerub-baal. This is com-
pounded of two Hebrew words. The former, Jerub,
is derived from a verb, ^n vel 3^1, that signifieth to
contend, or to plead against. The latter part, baal,
is derived from a word, 7^^, that signifieth husband
or lord, and it was usually attributed to an idol.
The meaning, then, of the wLole name, '?J7I1"1\ is, a
pleader against Baal.

The reason of this name was given him from his
act in throwing down the altar of Baal ; and it was
by way of derision, that no man might touch him for
that act. Judges vi. 31, 32.

Both of those names were fit names, whereby a
memorial of his zeal and success against false gods,
and enemies of God's church, was preserved.

This giveth proof of their prudence who give signi-
ficant and pertinent names to persons.

110

GOUGE ON HEBREWS.

[Chap. XL

Sec. 196. Of Gideon's iitfirmitjea.
Though Gideon were in many respects a worthy
man, yet he had manifold infirmities, .such as these :

1. Doubting of God's presence in his church, by
reason of the afflictions thereof, Judges vi. 13.

2. Opposing his meanness against God's express
charge. Judges vi. 15.

.3. Itequiring a sign, after God's will was expressly
manifested. Judges vi. 16, 17.

4. Fearing death, because he had seen the face of
an angel. Judges vi. 22, 23.

5. Fearing to do in the day that which he was
commanded by God to do, Judges vi. 21.

6. Not contenting himself with one sign, but ask-
ing sign upon sign, Judges vi. 17, 37, 39, and vii.
10.

7. Setting up a dangerous monument, which was
an ephod, Judges viii. 27. An ephod was a holy vest-
ment, and it being so costly a one as he made it, it
could not be but very dangerous. People are prone
to idolatry and superstition.

a. Polygamy, Judges viii. 30.

9. Taking a concubine to many wives. Judges
viii. 31.

10. His dotage on his concubine, manifested by
the name given to the chUd which he had by her.
Judges viii. 31. The name was Abimelech, which sig-
nifieth father of a /ci)i(f, or a chief king. It was a
common name of the kings of the Philistines. It was
in itself too high a name, and it might add somewhat
to his son's ambition after the kingdom.

These infirmities in such a man give instance that
true justifying ftiith, yea, that a strong and great
faith, may stand with many and great infirmities.

Sec. 197. Of Gideon's excellencies.
The excellencies noted of Gideon in his history are
these :

1. His providence in time of extremity. When
enemies in great troops invaded the land, and spoiled
what they could come by, he got corn, and threshed
it in a secret place, to keep it from the enemy, that
so he might thereby sustain himself and his father's
house, Judges vi. 11. This point of providence is
commended in Joseph, Gen. xli. 48, and pressed by
the wise man, Prov. vi. 8.

2. His valour. Judges vi. 12. This'by the heathen
is reckoned amongst their cardinal virtues. Such as
were set apart to a weighty employment are com-
manded to be valorous, Deut. xxxi. 7 ; Josh. i. 6, 9.
It is of excellent use for the managing of weighty
works.

3. His acknowledgment of God to be the disposer
of all, Judges vi. 13; for tlmugh he do somewhat too
diffidently expostulate about Israel's present case, yet
there is an apparent acknowledgment of God to be
their former preserver and deliverer — yea, and to be
he who brought them into trouble. Persuasion hereof

is an especial means to keep in our souls a true fear
of God.

4. His humble lowly mind. Judges vi. 15. Though
it were a weakness in him to oppose his mean estate
against God's express word, yet his acknowledgment
of his meanness argued a humble mind, which is in
itself a principal grace, and addeth a grace to all other
graces.

5. His desire to have his faith strengthened in
God's promise. Judges vi.''17. It was a weakness to
need strengthening ; but his care to have that which
was weak made strong was commendable.

6. His gratitude to him that brought him the glad
tidings of his delivering Israel, Judges vi. 18. He
took him to be a man of God, and answerably desired
to give him such entertainment as he thought fit for
him. This gratitude is very acceptable, both to God
and man.

7. His liberal hospitality. Judges vi. 19. Bounty
and liberality much magnify a courtesy.

8. His fear and trembling at God's presence, Judges
vi. 22. Indeed, there was too much excess therein.
Yet take away the excess, and the affection is com-
mendable. We ought to fear and tremble at God's
presence, as Gen. xxviii. 17. It wUl work in us a
reverent respect towards God.

9. His piety towards God, manifested both by
building an altar to God (which was in those days a
solemn rite of worshipping God thereby), and also
by the name he gave to the altar, QlVi' mil', which
signifieth the Lord giving peace. Thus he caused
a memorial of God's kindness to be continued to
posterity, Judges vi. 24.

10. His obedience to God's charge, and that both
in the general substance and particular circumstances
thereof, Judges vi. 27, 28. This is a real demonstra-
tion of that high esteem which we have of God, and
of that good respect we bear to him. This is further
manifested by his reducing his army to the number
of three hundred.

11. His prudence, in making preparation for that
work whereuuto God had called him, Judges ^^. 34, 35.
This care of preparing means may well stand with
true faith ; yea, it is a fruit thereof.

12. His care to encourage others to that whereof
himself was confident, Judges vii. 15. This argueth
true Christian love, whereof we have a worthy pat-
tern. Acts xxvi. 29.

13. His care to raise up the hearts of his soldiers
to God, Judges vii. 1 8. Though he would have them
acknowledge himself (whom God had deputed) for
their general, yet would he have them rest on God,
as the first mover, and chief author of that which
they went about. Thus he makes God the principal,
himself only the instrument ; and so gives unto God
that which is God's, and reserves to Ciusar that which
was CK.sar's, as Mat. xxii. 21.

14. His meek spirit and soft answer, whereby he

Vee. 32.]

GOUGE OK HEBREWS.

Ill

pacified the furious rage of the Ephraimites, Judges
viiL 1-3. A blessed effect followed thereupon, con-
trary to that which is noted of Jephthah, Judges xii.
1, &c. Hereby is verified that of the wise man, Prov.

XV. 1.

15. His constancy, in pursuing a victory well be-
gun, Judges viii. 4, 11, 12. Many failing herein
lose the glory and benefit of their former good success,
which the prophet implieth, 2 Kings, xiii. 19.

16. His care to refresh his soldiers, weary with
pursuing their eneniies, Judges viii. 5, 8. Jonathan
doth set out the benefit hereof, 1 Sam. xiv. 27.

17. His just revenge on the inhuman and scornful
men of Succoth and Penuel, Judges viii. 15, &c.
However he might seem therein cruel, yet it was both
just and expedient.

18. His modesty, in refusing that honour which
the people would have conferred upon him. Judges
viii. 23. How few are of that mind !

19. His care to preserve peace, after he had got
full conquest upon his enemies; for it is noted, that
after that conquest the country was in quietness all
his days. Judges xviii. 28. This is the most proper
end of war.

20. His contentcdness with his own private means,
Judges viii. 29. In which resp)ect he is said to
' dwell in his own house.'

The principal observation concerning Gideon's
faith is, that it made him with three hundred un-
armed men, upon God's command, set upon an army
of many thousands. Judges vii. 7 ; so as faith resteth
on God with small means as confidently as, with
great, 1 Sam. xiv. 6, 2 Chron. xiv. 11.

Sec. 198. Of BaraFs name, injinnities, and virtues.

The second particular is Barak, which, according
to the notation of the Hebrew word, p')2, signifies
lightning, Ezek. i. 13. He was a terrible lightning
to Sisera and his host.

He was chosen general against the army of Jabin,
king of Canaan, who had oppressed Israel twenty
years. Judges iv. 2, 3.

One infirmity is noted of him, which was this, that
being called of God he refused to go, except Deborah
would go with him. Judges iv. 8. This shewed both
diffidence in God's power and truth, and also diso-
bedience to God's charge. But it seemeth that these
came rather from the weakness of his flesh, than from
the obstinacy of his disposition ; for he quickly re-
covered himself.

His virtues were these :

1. Prudence, in preparing an army out of those
among whom he dwelt, and whom he might best
command, and in whom he might best confide.

2. Obedience, in ordering matters according to the
charge given unto him. Judges iv. 6, 10.

3. Courage, in setting upon a huge host well pre-
pared with so few as he did, Judges iv. 3, 1-1.

4. Constancy, in pursuing the victoiy, Judges iv.
16.

5. Piety, in returning the praise to God, Judges
v. 1.

In Barak's example we have a proof that such as
are weak in faith may become strong.

Sec. 199. Of Samsoiis name, and sin.

The third particular is of Samson.

Some will h.ave his name, litt'Oiy, derived from a
noun, lyati', which signifieth the sun. The last letter
save one of the name (i, affixum relativiim,) is relative,
as intimating his sun, in reference to God. The last
letter of all, ], is the note of a noun. Thus it implieth
two things,

1. That he was appointed of God.

2. That he was set amongst the people as the sun
among the stars, more excellent- than any of them :
and that by reason of the power of God's Spirit on
him.

This was a fit name : for by reason of his unparal-
leled strength, his fame shined throughout the world.
Never was there such a man heard of for strength.

The heathen report much of Hercules. Certainly
the ground of that strength which they divulge about
their Hercules, arose from some fragments that they
had heard concerning this Samson.

Many of their reports concerning Hercules are
fabulous ; but if all were true, yet are they not com-
parable to that which is recorded in the word of
truth of Samson.

One notorious fruit of the flesh is noted of him,
which was his strange dotage on strange flesh.

For once and agam he went in to harlots. Judges
xvi. 1, 4. Hereby he implunged himself into great
dangers. Once by his great strength he escaped the
danger; but afterwards by the impudent importunity
of his cursed Delilah, whom he too too much doted
upon, he was brought to bewray wherein his great
strength lay. Thus he fell into his enemies' hands.

Hereby it is manifest that God will not suffer
scandalous crimes to pass unpunished — no, not in his
dearest children. ' I will visit their transgression
with the rod, and their iniquities with stripes,' saith
the Lord of his dear children, Ps. Ixxxix. 32.

This is a good item to such as have evidences of
the Spirit's abode in them ; that they be not too proud,
too bold, too secure, too loose.

Sec. 200. Of SaTnson's excellencies.
The special excellencies commended in Samson
were two —

1. His great strength.

2. His right use thereof.

The greatness of his strength was manifested two
ways.

1. By the things which he did.

2. By the means, and manner of doing them.

112

GOUGE ON HEBREW.^.

[Chap. XI.

For the things which he accomplished, they were
such as thereby nothing seemed too strong for him :
he vanquished .and removed whatsoever stood against
him.

1. He tore a lion, Judges xiv. 6.

2. He oft slew multitudes of men, and that by
himself alone, Judges xiv. 19, and xv. 8, 15.

3. He carried away the gates and posts of a city.
These were, questionless, very massy, and fast fixed

in their places. Judges xvi. 4.

4. He brake cords, withes, and all other bonds
whereby they sought to bind him, as flax burntwith fire.

5. Ho pulled do-mi at once two strong pillars of a
great house, the roof whereof could bear three thou-
sand people, Judges xvi. 29, 30.

The means and manner of doing many of these
were with his own hands; so he tore a lion, Judges
xiv. 6, and took the-doors and posts of the gate of a
city, and carried them away u])on his own shoulders.
Judges xvi. 3. And by himself alone brake all the
bands wherewith he was bound. All the means that
we read that ever he used, was once the jaw-bone of
an ass, wherewith he slew a thousand men. Judges
XV. 15. It is said, that he 'smote his enemies hip
and thigh, with a great slaughter,' Judges xv. 8 ;
that is, with kicking and spurning them.

As Samson's excellency was manifested by the
greatness of his strength, so also by the right use
thereof.

This was manifested two ways.

1. By using it against the enemies of God and his
church. Though his own countrj'men provoked him
much, by coming to bind him, and to deliver him
into the hands of his enemies, yet ho was so far from
taking revenge of them, as voluntarily he suflfered
them to bind him, and to deliver him up to his ene-
mies, Judges XV. 1 3.

2. In all his conflicts with enemies he never put
any to hazard but himself. Other judges, generals,
and commanders, in war against their enemies, have
put their soldiers upon the greatest dangers.

This instance of Samson giveth evidence of God's
power in enabling his people against their enemies.
This general might be proved by many other in-
stances, but none like to this.

In God is all power. He can derive it to whom
he pleaseth, and in as great measure as seemeth good
to himself, so as a divine power shall be manifested
in human weakness.

A great encouragement this is against all sorts of
enemies, and against all their assaults, especially
spiritual.

In these doth God most usually manifest his greatest
power.

Sec. 201. 0/ Siansoris streni/th lying in his hair.
About Samson four memorable matters are worthy
our due consideration —

1 . How his strength lay in his hair.

2. How fur he recovered after his fall.

3. Whether he were a self-murderer.

4. Wherein he was a type of Christ.
Concerning that which he himself saith, 'If I be

shaven, then my strength will go from me,' Judges
xvi. 17; it is not to be taken as if his hair were a
natural cause of his strength. That cannot be in
these respects,

1. Hair is no integral or essential part of the body :
it is a mere excrement.

2. It hath no stability in itself, as bones have, but
is exceeding weak.

3. Hair draweth strength out of a man's body, as
weeds out of the ground. Therefore they use to
shave off the hair of weak ones, especially when they
are much wasted with a consumption or other sick-
ness.

Yet to Samson, in particular, his hair was a sign,
yea, and a means of his extraordinary strength, and that
by God's voluntary appointment. For this is to be
granted, that his strength came from God. God
enabled him to do what he did. When he was not
able to do as he had done before, God took away his
strength. That his strength was of God, is evident
by this phrase, ' the Spirit of the Lord came upon
him,' which is used upon his achieving great matters,
Judges xiii. 25, xiv. 6, 19, and xv. 14. And upon
failing of his strength it is said, ' the Lord departed
from him,' Judges xvi. 20.

God sanctified Samson, from his mother's womb,
to be a Nazarite, Judges xiii. 5. And according to
the law of Nazarites, the Lord charged that no razor
should come upon his head, Num. vL 5. Answer-
ably, Hannah, who vowed Samuel as a Nazarite to
the Lord, U3ed this phrase, ' there shall no razor
come upon his head,' 1 Sara. i. 11.

That rite implied,

1. Comeliness. For the hair is an ornament by
nature. Had not man sinned, his hair would have
had no need of polling. By sin it is that long hair
becomes uncomely.

2. Purity. For the keeping of the razor from the
hair shewed that they were clean, and needed not to
be shaven, as the leper that was unclean needed, Lev.
xiv. 8, 9. Yea, if a Nazarite by any occasion became
unclean, he was to shave his hair. Num. vi. 9.

3. Subjection. For as the woman's hair is a token
of her subjection, 1 Cor. xi. 10, so the Nazarite's
hair of his special subjection to God, to which sub-
jection he had by vow bound himself. This was
sometimes by the vow of the parties themselves,
Num. vL 2 ; scmietimes by the vow of their parents,
1 Sam. i. 1 1 ; sometimes by God's own special ap-
pointment. Judges xiii. 5.

Samson's hair beuig thus a sign of more than ordi-
nary comeliness, puritj', and subjection, so long as,
in testimony of his inward piety, that external rite

Ver. 32.]

GOUGE ON HEBREWS.

113

■was observed, God's Spirit continued his assistance
to him, and gave that evidence thereof, his extraordi-
nary strength. But when, by a violation of that rite,
he manifested his impure, disobedient, and rebellious
disposition against God, God took away his Spirit,
and, as an evidence thereof, his extraordinary strength ;
but when, by the judgment that followed thereupon,
he repented, the sign being renewed, the Spirit re-
turned, Judges xvi. 22.

This example of Samson in provoking the Spirit
to depart from him, and take away his strength, giveth
proof that prime professors may so far grieve the
Spirit as he may be moved to forsake them, and
withdraw his assistance. Hereof see Chap. iii. 12,
Sec. 131, &c.

Sec. 202. Of Sanison's recovery.

Thougli Samson's fall were very great, j'et it is said
that ' the hair of his head began to grow again after
he was shaven,' which was a sign of the Spirit's re-
turn unto him. Judges xvi. 22. This was yet fur-
ther manifested by the extraordinary strength where-
with he was endued. It was no less than before, if
not greater ; for the last evidence of his strength was
the greatest. More was done thereby than all his
life before. Judges xvi. 30.

This giveth proof that grace decayed may, by re-
pentance, be recovered, and that with the greater
advantage. Instance David, and the psalms that he
penned after his great sin. Instance also Peter, mani-
fested by Christ's question to him, and his answer
thereupon, John xxi. 15-17. For true saving grace
cannot be utterly lost. See more hereof. Chap. iii.
12, Sec. 132, &c.

This is a great enforcement to such as by any occa-
sion have fallen from grace, and grieved God's good
Spirit, thoroughly to repent thereof, and to turn to
their God again.

Sec. 203. Of Samson's kind of death.

The last act of Samson was the greatest and best.
It was the greatest evidence of his faith, and the
most profitable to God's church. Yet out of it a
double question ariseth.

1. Whether it were a lawful act.

2. Whether the like may lawfully be done by
others.

His act was this, that he pulled down a great
house where he was, upon himself, and upon the ene-
mies of the church which were in and upon that
house. Judges xvi. 27, &c. This personal act was in
itself, as he did it, la-wf ul. For,

1. He did it with true devotion and invocation of
God's name. Judges xvi. 28. So true, so hearty, so
entire was his devotion, as God had respect thereto,
even as he had to his prophet, Jonah ii. 2.

2. He did it with a true and steadfast faith ; for it
was his last act, and he is here brought in as a pat-

VOL. III.

tern of faith. Of him, as well as of others, it is said,
' these all ha^g obtained a good report through
faith,' (fee, ver. 39.

3. He did it by virtue of his vocation and func-
tion, which was deputed to him from his mother's
womb, Judges xiii. .3, which was to deliver Israel out
of the hands of the Philistines. If a valiant soldier
should cut asunder a post of a bridge whereon an army
of enemies stand, though the bridge should fall upon
himself, yet he did but what his calling required.

4. He did it with a well-composed mind — not in
any such passion or perplexity of mind as self-mur-
derers do. It was a zeal of God's glory, love of the
church, of his, and of his own country, due and just
revenge on the church's enemies, and a recompense of
his former folly.

5. He did it with a special warrant, which was the
immediate and extraordinary motion of God's Spirit.

He did it with such a spirit as Elijah did, when
he called for fire upon the messengers that came to
apprehend him, 2 Kings i. 10.

6. He did it as a type of Christ. Hereof see
Sec. 206.

Sec. 204. Of self-murder.

Concerning the second question (Sec. 203), whether
the like may be lawful in others, a negative answer
must be given, unless they have such a spirit. This
answer of Christ, ' Ye know not of what manner of
spirit ye are of,' Luke ix. 55, is pertinent to the
point in hand.

Self-murder is in itself a capital and damnable
sin ; for,

1. It is apparently against the very letter and sense
of the moral law, Exod. xx. 13.

2. It is against the rule of charity. For this
phrase, ' thou shalt love thy neighbour as thyself,'
Mat. xxii. 39, sheweth that a man's self is the rule
of loving another. For a man therefore to destroy
himself, is to break the very rule of love.

3. Divine revenge is expressly threatened against
it. For this distinction of God's requiring blood
' at the hand of man,' and ' at the hand of every
man's brother,' pen. ix. 5, sheweth that God will re-
quire that blood which one man sheds of himself, as
well as of his brother.

4. Self-murder is the highest pitch of tempting
God. This was it which the devil essayed to bring
Christ unto, Mat. iv. 6, 7. It provoketh God to let
the soul sink into hell, or in an unusual and strange
manner to save it.

5. It is a presumptuous usurpation of God's prero-
gative, unto whom ' belong the issues of death,' Ps.
Ixviii. 20.

6. It is a preposterous prevention of God's call,
thrusting a man's self out of that place wherein his
Lord hath set him.

7. It sets a dam against God's mercy, for 'who

GOUGE ON HEBREWS.

[Chap. XI.

can tell if God will turn and repent, and turn away
from his fierce anger, that wo perish not 1 ' Jonah iii.
9. But self-murderers give judgment against them-
selves, as if they knew that God would not turn away
from his anger.

8. It is a violent preniption of the place, time, and
means of one's own repentance. The place is a body
animated by the soul : a dead carcass cannot repent.
The time is this life, II eb. iii. 13. The means are
God's word. Christian conference, invocation, and such
like; whereof the self-murderer depriveth himself.

9. It is against the most principal principle of
nature, which is to preserve its own being.

10. It is against that remainder of God's image
which is reserved in man : by virtue whereof sundry
of the heathen philosophers^ and others have con-
demned it. The Roman orator- excludes them out
of heaven. The prime of Roman poets" placeth them
in hell, wishing that they might be on earth to en-
dure any want or hard labour.

iScc. 205. Of the future estate of self-imirderers.

A question is moved of self-murderers, whether
there is any hope of their .salvation, or no.

Ans. 1. All the instances that the Scripture giveth
of self-murderers are branded for reprobates, — as
Saul, Ahithophel, and Judas.

2. We have as little ground of hope for them as
for any.

3. The order of the church in denying them Chris-
tian burial imports as much.

4. The very heathen had such a law, which forbid
their burial.''

Yet because the ways of the Lord are un.scarchable,
and the mercies of the Lord infinite, and the work of
his Spirit unconceivable (for at the moment of death
the Spirit can work faith and repentance), we cannot,
we may not, pass a peremptory sentence on them.

Pretences alleged for the hope of the salvation of
many of thcni, are these—

1. They may be distracted in their wits.

Ans. Such are not to be accounted self-murderers.
Our law doth acquit such.

2. They do it to avoid sin, or to jxrevent such tor-
tures as, they fear, may draw them from the profes-
sion of tlic true faith.''

Ans. 1. They arc undue pretences. For —

(1.) No evil is to be done upon pretence of good,
luim. iii. 8.

(2.) A mere pa-ssivc evU is not sin.

(3.) The pretended evil may, by the divine provi-
dence, be prevented.

' Plato, in Crit. ; Ariet. ia Ktliic; Scnec.
' Cic. in .Somn. .Sclp.

• Qu.-im vellcnt oetherc in alto

Nunc ct pauperiem et duros perfcrre labores !

— Virg. JEn. 6.

• Inscpultiis alijiciatur. — Senec. Controvcrs., lib. viii.

• Euscb. Ecclca. Hist., lib. viii. cap. 12.

(4.) The remedy used is the worst of evils. It is
like the flounders leaping out of hot water into
flaming fire.

The pretence of preventing torments that might
cause apostasy, implieth pusillanimity and infidelity;
as if God could not prevent or mitigate, or give suf-
ficient strength, courage, and comfort in all tortures.

3. Some pretend a hastening of their heavenly
glory thereby. Heathen authors ^ give instances
hereof, — namely, of Clcombrotus and Cato.

A ns. That is no way to hasten, but for ever to ex-
clude, one's self from heavenly glory.

4. Some, thinking to give evidences of their sal-
vation, set down the confidence they have in God's
mercy, and leave it written in their pockets, that it
may be seen by survivors.

Ans. It is a plain mockage of God to crave pardon
for a sin to be committed. It is like the prayers of
single combatants, who, immediately before their
seeking to kill one another, make pretence of praying
to God. This, their pretence, is an evidence against
them.

This should move people to take heed of tempting
God. It was the answer that Christ gave to the
devil when he tempted him to cast himself down
from a pinnacle of the temple, whereby he might
have killed himself. Mat. iv. 7.

For preventing this sin —

1. Give no place to the de\-il, Eph. iv. 27.

2. Resist the devil, steadfast in the faith, 1 Pet.
v. 9.

3. Pray against spiritual desertions, Ps. li. 11.

4. Oft meditate on the horrible nature and fearful
issue of this sin.

5. Take heed of solitariness.

6. Set God always before thee, and reason as
Joseph did. Gen. xxxix. 9.

Sec. 20G. Of Samson heinr; a ti/pe of Christ.

Samson and David were two of the mo.st eminent
types of Christ that arc registered in the Old Testa-
ment. It will therefore be meet distinctly to declare
in this jplace wherein Samson was a type of Christ.
This will appear in the particulars following —

1. The name Samson, and notation thereof, which
i.s, hk sun. See Sec. 199. Christ is called ' the Sun
of righteousness,' Mai. iv. 2.

2. The prediction of his conception; compare
Judges xiii. 3, &c.,with Luke i. 31.

3. His sanctification in his mother's womb ; com-
pare Judges xiii. 5 with Luke i. 32.

4. His special separation to be a Nazarite ; com-
pare Judges xiii. 5 with Mat. ii. 23.

5. His miraculous birth. Samson was born of a
barren woman. Judges xiii. 3 ; Christ was born of
a virgin, Luke i. 34, 35.

' Cic. Tusc. Quest. 1, lib. i. Senec. Epist. 24.

Veh. 32.]

GOUGE ON HEBREWS.

115

6. His principal function, which was to deliver
God's people, Judges xiii. 5 ; so Christ, JIatt. i.
21.

7. His growth to admiration, Judges xiii. 2-t ; so
Christ, Luke ii. 52.

8. His marriage to a Philistine, Judges xiv. 1, ifec;
so Christ was espoused to the Gentiles.

9. His great strength, Judges xiii. 25. Christ is
said to ' travail in his strength,' Isa. Ixiii. 1.

10. The subject whereabout his strength was mani-
fested, as a lion, Judges xiv. 5, 6, and the enemies of
God's people, who were the Philistines, Judges xiv. i.
So Christ exercised his strength upon the devil, who
is a roaring lion, 1 Pet. v. 7, and in rescuing God's
people from their enemies, Luke i. 71.

IL His manner of teaching by riddles, Judges xiv.
12. So Christ by parables.

12. The honey that Samson took out of the lion
whom he had slain. Judges xiv. 8. Much sweetness
comes from the destruction of the devil.

13. Samson's binding, Judges xv. 13, and xvi. 8.
So Christ was bound when they apprehended him,
John xviii. 12.

14. His breaking the bonds with which he was
bound, Judges xv. 14. So Christ brake the bonds of
death, Acts ii. 24.

15. His thirst, Judges XV. 18. So Christ thirsted,
John xix. 28.

16. His subjection under his enemies for a time,
Judges xvi. 21. So was Christ for a while under the
power of his enemies. Mat. xxvii. 2.

17. His being sold for a sum of money. Judges
xvi. 18. So was Christ, Mat. xxvi. 15.

18. God's seeming to forsake him for a time. Judges
xvi. 20. Christ complained hereof. Mat. xxvii. 46.

19. The scorn whereunto he was put by men.
Judges xvi. 25. So Christ was scorned of men, Mat.
xxvii. 39.

20. His victorious death. Judges xvi. 30. ]\Iuch
more victorious was Christ's death. Col. ii. 15.

Sec. 207. Of Jephthalis name and birth.

The fourth particular mentioned in this brief cata-
logue is Jephthah. His history is recorded. Judges
XL and xii. About him we are to consider,

1. His name.

2. His birth.

3. His infirmities.

4. His excellencies.

I. His name is derived from a Hebrew verb, TM^^,
which signifieth to open. It is oft used of drawing a
sword out of the scabbard, Ps. xxxvii. 14. The first
letter, i, useth to be prefixed before nouns ; according
to the notation, n713''> Jephthah implieth one tluit
openeth. It was a fit name, for in his time the
Israelites were so kept under by the Ammonites as
there was none to open a way of liberty for them,
none to draw a sword in their defence. Jephthah

first drew out his sword, vanquished the enemies, and
opened a free passage for the Israelites.

II. His birth was infamous, for he was basely bom,
Judges xi. 1, 2. Bastardy hath in all ages been ac-
counted a great infamy. God by his law barred them
from public functions, even unto the tenth generation,
Deut. xxiiL 2. This number of years is the greatest
that we read of any sort of people so barred.

Bastards, by the law of many nations, have been
excluded from inheritances. He is not accounted an
heir by our law. He is said to be milliiis Jilius, no
man's child.

States have thus judged them in sundry respects,

1. In detestation of the foul sin of uncleanne.ss.

2. In reference to that evil disposition that is for
the most part in them ; God laying a curse on such
a corrupt brood.

3. In respect of their dissolute education. Bastards
use much to be neglected therein. This phrase of the
apostle, ' if ye be without chastisement, then are ye
bastards,' Heb. xii. 8. seemeth to allude thereunto.

Yet God here in an especial and extraordinary
manner couferreth his Spirit on this Jephthah, and
advanceth him to the highest dignity and function
amongst his people, and prospered him exceed-
ingly-

By this it appeareth, that no outward condition, be
it never so base, is a hinderance to God's grace : mt-
ness Rahab, a harlot ; Ruth, a Gentile ; Judah and
Thamar, adulterers ; Phares, born in incest. All these
reckoned up in the catalogue of Christ's progenitors,
Mat. i. 3-5. Many like instances are registered in
sacred Scripture.

God hereby sheweth the freeness of his grace, ex-
tended to unworthy ones, and the riches of his mercy
conferred upon the worst kind of sinners, and the
power of his Spirit, whereby ' valleys are exalted,
and crooked things made straight, and rough places
plain,' Isa. xl. 4.

1. This may be an encouragement, even to those
who are base born, to be diligent in using means of
grace, and fervent in prayer for grace, setting before
their eyes this instance of Jephthah.

2. This may be a direction to others, as they see
any evidences of God's Spirit, even in such as are
base born, to take notice thereof, and to make the
best use thereof that they can. The elders of Gilead
took notice of a more than ordinary spirit in Jephthah,
and answerably made use thereof, and had good suc-
cess thereby, Judges xi. 6, 29.

3. This should quicken up such as being base born
are made partakers of a new birth, to be the more
thankful, and to walk the more worthy of that privi-
lege, 1 Tim. i. 12-14, and say, 'thus hath the Lord
dealt with me, to take away my reproach among men.'
It is a great means to enlarge the heart unto all thank-
fulness, well to weigh our former vile condition, Eph.
ii. 11-13.

116

GOUGE ON HEBREWS.

[Chap. XI.

'Sec. 208. Of J ejMialCs infirmities, and of his rash
voio.

III. Some reckon up Jephthah's entertaining vain
men, Judges xi. 3, to be one of his infirmities. But
that rightly taken is rather to be reckoned among his
excellencies, as we shall hear hereafter.

There are two apisarent infirmities registered of
liim :

1. His rash vow, Judges xi. 30, 31.

2. His hasty and fierce revenge, Judges xii. 4, 6.
His vow is on all sides granted to be over rash, but

for the extent of it great question is made, whether he
did absolutely vow to sacrifice whatsoever should first
meet him.

Arguments produced for that large extent thereof
are these and such like :

1. These express words thereof, 'whatsoever cometh
forth of the doors of my house to meet me, shall surely
be the Lord's, and I will ofier it up for a burnt-oifer-
ing,' Judges xi. 31.

Ans. The copulative, 1, betwixt the two sentences
of the vow, thus, ' and I will,' is oft used dis-
junctively. So it is used, Exod. xxi. 17, and trans-
lated or. The evangelist, Mat. xv. 4, quoting that
text, plainly setteth down this disjunctive particle,
or, n, Greek. So it is uised, Lev. x. 3, when God
thus saith, ' I will be sanctified in them that come
nigh me, or before all the people I will be glorified ;'
and Gen. xxvi. 11, in these words, ' He that toucheth
this man or his wife.'

2. The extreme passion of Jophthah upon behold-
ing his daughter to be the first that came to meet him
out of his house. Judges xi. 35.

A lis. That passion arose from this, that his daughter
was his only child ; and that by dedicating her to the
Lord, all hope of issue was taken away. Children
were always, among the seed of Abraham, accounted
a gteat blessing. Abraham himself said to the Lord,
when he promised him an exceeding great reward,
' What wilt thou give me, seeing I go childless?' Gen.
XV. 1 , 2. And Jacob's wife said to her husband, ' Give
me children, or else I die,' Gen. xxx. 1. They
counted it to be a reproach to die without children,
1 Sam. i. 6, 2 Sam. vi. 23, Luke i. 2.5.

3. The daughters of Israel much lamented the
daughter of Jephthah upon her father's performing
his vow upon her.

Ans. 1. The Hebrew word translated to lament, is
nowhere else in that sense used.

2. There was great cause to lament her, though
.she were not offered up a sacrifice ; even because by
her father's vow she was kept from marriage.

Arguments to prove that Jephthah did not offer up
his daughter for a burnt-oflfering are these :

1. Such an act had been .against the light of
nature.

2. It is expressly forbidden by God's word, Exod.
K. 13.

Obj. Why then did God command Abraham to
offer up Isaac ? Gen. xxii. 2.

Am. 1. That was only for trial of Abraham's
obedience; God never intended that Abraham should
so do.

2. God's express charge in a particular case giveth
a dispensation against general laws.

3. Such an act is against the evidence of that faith
which is here hinted of Jephthah.

4. Nor priests nor i>eople would have suffered
Jephthah to have committed such a fact. 'When
Uzziah, a king, would have burnt incense upon the
altar of incense, Azariah the priest, and fourscore
other priests, withstood the king, 2 Chron. xxvi. 16,
(fee. ; when Saul would have unjustly put liis son
Jonathan to death, the peojile kept him from it, 1
Sam. xiv. 45.

5. It is said that Jephthah's daughter desired leave
of her father to ' bewail her virginity,' Judges xi. 37.
It would have been said, to bewail her death, if she
had been to be offered up.

6. She is said to know no man. Judges xi. 39.
■What doth this imply, but that being dedicated to
the Lord she continued a virgin all her days ?

7. It is expressly said that the daughters of Israel
went yearly to lament the daughter of Jephthah, Judges
xi. 40. Had she been sacrificed, they would rather
have buried such a fact in perpetual oblivion, than
have revived it by an annual memorial.

The word, JTUd"?, translated to lament, Judges xi.
40, is nowhere used in that sense throughout the
whole Old Testament. It properly signitieth to de-
clare, or to rehearse, Judges v. 11. It here signifieth
to talk ivith: for the daughters of Israel went yearly j_

to confer with the daughter of Jephthah, and to com-
fort her, in that she was kept from marriage. This
affordeth a strong argument against sacrificing
her.

9. Such a one as Jephthah could not be so far be-
sotted as to vow that anything, whatsoever it was, that
came forth of the doors of his house to meet him,should
be offered up as a burnt-offering. What if one of the
princes had come out? or another man? What if a
dog or a swine, which were unclean, had first come
out, would he have oft'cred up any of these ? God
expressly forbade the hire of a whore, or the price of
a dog to be brought into his house, Deut. xxiii. 1 S.

Quest. 1. If it be granted that he only dedicated his
daughter to God, to live unmarried, as a virgin all
the days of her life, was that lawful ?

A ns. No, for we do not read that to consecrate a
female to God is anywhere warranted. Neither is
this answer here alleged to justify Jephthah's vow, but
only to mitigate his fa\ilt, Excxstit nnn a toto, sed a
tanto, and to excuse him from such an abominable
fact as sacrificing his own child. Papists, therefore,
can from this example have no warrant for a vow of
perpetual virginity. Jephthah's vow, take it in the

Vef. 32.]

GOUGE ON HEEKEWS.

117

best sense that you can, was exceeding rash, and no
good pattern.

Quest. 2. Was his vow, being ra.shly made, to be
performed ?

Alls. Xo, it failing in the matter of a vow, the per-
forming of it proved a double iniquity; one in making
it, another in performing it. When David was put
in mind of a rash vow he forbore to perform it, yea,
and blessed God for aflording means to keep him from
the performance thereof, 1 Sam. xxv. 32.

Here learn to take heed' of rash vows, and to be
well advised about vowing. See more hereof in The
Saint's Sacrifice, on Ps. cxvL 14, Sec. 91.

Sec. 209. Of Jephtluih' s fierce revenge.

Another infirmity of Jephthah was his too great
revenge of the Ephraimites' insolency. Judges xii.
4-6.

True it is that the Ephraimites first provoked him,
and in such a manner as they justly deserved that
sore revenge ; so as, what I shall sa}' of Jephthah's
revenge is not to excuse the Ephraimites.

But that Jephthah failed in the excess of his wrath
is evident by Gideon's contrary carriage in a like case
with the predecessors of these Ephraimites, whereof
see Sec. 197. Had Jephthah dealt so mildly with
the Ephraimites as Gideon did, he might have pacified
them and saved the lives of forty and two thousand
of the people of God.

By this instance of Jephthah it is verified that
' wrath is cruel and anger outrageous,' Prov. xxvii. 4.
Old Jacob upon such a ground thus checked the rage
of two of his sons, ' Cursed be their anger, for it was
fierce ; and their wrath, for it was cruel,' Gen. xlix.
7. Wrath is like an unbridled sturdy horse that
carrieth his rider whither it list, even to his own and
Lis rider's destruction. As the passion itself is very
violent, so the eft'ects thereof are very fearful.

It will be our wisdom to repress and redress it.

Sec. 210. Of Jephthah's excellencies.
IV. Many excellencies are in the history of Jeph-
thah expressly registered.

1. His valour; he was 'a mighty man of valour,'
Judges xi. 1. That phrase implieth that he was a
man of a strong body and courageous mind. Valour
rightly used is of much use against the enemies of the
church and commonwealth in time of war, and
against impudent offenders in time of peace, and
against persecutors in time of persecution. God
himself exhorteth Joshua hereunto, Josh. i. 6. David
and his worthies are commended for it by the Holy
Ghost. It is reckoned up as one of the prime graces
of faith, ver. 33.

2. His improvement of liis valour against enemies
— though he were disgracefully thrust out by his
countrymen — as is implied in this phrase went out,
Judges xi. 3. He spent not his time in base idleness,

nor in more base robbing and stealing ; nor yet in
plotting treason, or practising revenge. A worthy
precedent this is for high minds that are disgracefully
dealt with.

3. His care of others like himself. ' He went out
with them that were gathered to him,' Judges xi. 3 ;
so dealt David with his, 1 Sam. xxii. 1, 2.

4. His providence in securing himself and his
country for the future, which was manifested by
binding them to make him their head, Judges xi.
9-11. So long as he was head he had power to
order matters, and he was privy to his own purpose
and the integrity thereof.

5. His fair dealing with his enemies, Judges xi.
12, 13, (fee. He expostulates their wrongs; he ad-
viseth them to desist ; he manifesteth the equity and
necessity of the engagements. All these he did to
obtain peace without bloodshed. Herein he followed
the direction of the law, Deut. xx. 10, a commend-
able pattern this is for commanders in war.

(j. His piety in waging war. Judges xi. 30, 31.
Though he failed in the manner by reason of his rash
vow, yet his course was commendable. It becomes
God's people to begin all their weighty affairs with
God. The heathen do it. A Jove principium.

7. His faith, which herein had an excellency, that
he had no special and extraordinary charge or pro-
mise ; but he rested on God's general promise, Deut.
XXX. 1-3, ifec, and upon the people's repentance mani-
fested, Judges X. 15, 16.

Ohj. It is said that ' the Spirit of the Lord came
upon him,' Judges xi. 29, whereby a special, extraor-
dinary motion and instinct is implied.

Ans. That is noted after his resolution and pre-
paration for the war, which were the effects of his
faith. That of the Spirit's coming upon him sheweth
God's approbation of what he undertook, and his
encouragement thereunto, and his assistance therein.

Sec. 211. Of David's Tiame and frailties.

The fifth particular instance of the apostle's general
catalogue is David. Of all the worthies before men-
tioned, his histor)' is the most copiously set down. It
is as a large and thick wood, out of which a passage
is not easily found after one is entered into it. But
as, by a long thread, a man that is entered into a
great labyrinth may be brought out of it again, so,
by the help of method, a passage will be made out of
this copious matter. The method which I propound
in handling the points that concern David is distinctly
to declare,

1. His name.

2. His frailties and failings, that in him we may
see what the best are subject to.

3. His crosses, partly for trial and partly for
punishments, to make us the more wary.

4. His graces, that we may understand what to
endeavour after.

118

GOUGE ON HEBREWS.

[Chap. XI.

6. His privileges, or the recompenses which God
gave him to encourage us in our warrantable endea-
vours.

I. His name, Ti~j and TH, 1 Chron. xi. 1, accord-
ing to the notation of it, importeth a lovdy or friendly
one. It is derived from a noun, 'y]'-^, amiom, di-
lectus, Cant. v. 9, that denoteth a friend : thence this
name, David. The name implicth such a one as he
was — amiable and lovely before God and man, and
friendly to all God's people. He was ' a man after
God's own heart,' 1 Sam. xiii. 14; 'all I.srael and
Judah loved him,' 1 Sam. xviii. IG; 'in the saints
was all his delight,' Ps. xvi. 3.

II. His frailties were these :

1. His r;ish anger and too great desire of revenge,
aggravated by an undue binding of himself thereto,
even by an oath. That he sinned herein is evident
by his after-repentance thereof, and by blessing God,
and the instrument that kept him from accomplishing
his rash purpose of revenge, 1 Sam. xxv. 22, 32, 33.

2. His wavering in faith. Though God had en-
dued him with a great measure of faith, yet manifold
trials made him waver. Once, in distrust, he said,
' I shall perish one day by the hand of Saul,' 1 Sara,
xxvii. 1. This was spoken in diffidence: so also
this, ' I said in my heart, All men are liars ; ' hereof
see The Saint's Sacrijice, on Ps. cxvi. 11.

3. His polygamy, or taking many wives and concu-
bines together, 2 Sam. v. 13. That this was ever a
sin, Christ himself doth manifest, !Mat. xix. 4-G.

4. His undue removing of God's ark. The law
required that the ark should be carried on the priests'
shoulders, Exod. xxv. 14, la, Num. iv. 1."), and vii.
9, Josh. iii. 14. So as David herein consulted not
with the law of God, but rather imitated the uncir-
cumcised Philistines, 1 Sam. vi. 7. He himself after-
wards discerned how he failed herein, 1 Chron. xv.
13.

5. His adultery and murder ; the former drew on
the latter, 2 Sam. xi. 2, ic. These were two notori-
ous crimes, accounted most heinous by the very
heathen. They were sorely punished.

G. His foolish indulgency to his children, 1 Kings
i. G, 2 Sam. xviii. 5, 33, for which God sorely pun-
ished liim in those children.

7. His sudden and undue sentence before both
parties were heard, 2 Sam. xvi. 4. Much injustice
and great wrong oft foUoweth hereupon. Kead Prov.
xviii. 17.

8. Pride in the multitude of his soldiers, 2 Sam.
xxiv. 2. The issue sheweth how far God was pro-
voked therewith.

Sec. 212. 0/ Dai'id's crosses.
III. David's crosses were of two sorts — 1. Trial ;
2. Punishments.

His trials were these —

1. His brother's envious interpretation of that

which he did by divine instinct, 1 Sam. xvii. 28.
This kind of trials pierceth deep in the soul.

2. Saul's fierce persecution of him. Persecution in
itself is a great trial, but David's was aggravated by
many circumstances —

(1.) By the person who persecuted him, his own
sovereign, ' the Lord's anointed.' In this respect, he
could not get such assistance as otherwise he might
have had ; nor might he do that to free himself which
otherwise he might have done, 1 Sam. xxiv. 17, and
XX vi. 11.

(2.) By the undue cause, which was no wrong on
his part, Ps. xxxv. 7, 19, x. 3, cxix. IGl, and Ixi.x. 4.
The cau.ses which Saul took to persecute him were
those —

His valour, wisdom, succe.ss ; people's acknow-
ledgment thereof ; the love which the king's son and
servants bare him ; and the notice which Saul had
that David should be king after him.

(3.) By the extent of his persecution ; it was unto
blood. For this cause Saul raised up armies to pur-
sue him.

(4.) By the consequences following thereon, which
were —

[1.] The destruction of the Lord's priests, 1 Sam.
xxii. 18, 19.

[2.] The danger of his parents and kindred, I Sam.
xxii. 3.

[3.] His own expulsion from the people of God,
and from the house of God, 1 Sam. xxi. 10, and xxvii.
2. This pierced deepest to his soul, Ps. Ixxxiv. 1,
1 Sam. XX vi. 19.

3. The jealousy which they had of him to whom he
fled for succour, 1 Sam. xxi. 11, and xxix. 4. How
great this trial was is evident by changing his be-
haviour, 1 Sam. xxi. 13, and by the psalms which he
penned thereupon, as Ps. xxxiv. 1, and Ivi. 1.

4. The spoiling of the city which he had allotted
to him for himself, his soldiers, and all that belonged
to him. This trial was the greater because his sol-
diers thereby were stirred ujj to mutiny against him,
1 Sam. XXX. 1, G.

5. The setting up of Ish-bosheth, the son of Saul,
after Saul was dead, against him, and that by the
General Abuer and the greatest part of Israel, 2 Sam.
ii. 8.

Those trials David was brought unto betwixt the
time that he w;vs first anointed and well settled in his
kingdt)ms.

Hereby we see that God will not have great
preferments easily attained to ; witness Joseph's case.

To those trials may be added others which befell
him in his kingdom, as,

G. The indignity which was offered to his ambas-
sadors (2 Sam. X. 4), whereby his intended kindness
was misintcriirctcd and perverted.

7. David's fainting in the battle, 2 Sam. xxi. 15;
such was the consequence thereof, that if one of his

Vee. 32.]

GOUGE ON HEBEEWS.

119

■worthies had not rescued him, he might have then
perished, 2 Sam. xxi. 15.

The trials which arose from his sons, as Amnon,
Absalom, Adouijah, were punishments of his sins, as
we shall afterwards see.

Sec. 213. Of 2)i»iishmenis injlicted on David for his
sins.

Other kind of trials whereunto David was brought
■were apparent punishments of his sins, which, being
public, God would not suffer to go unpunished. I
will therefore distinctly note both his particular sins,
and also the punishments that were inflicted there-
upon. They were these that foUow ; —

1. His rash anger : this stirred up a purpose of
revenge on Nabal and all his house, 1 Sam. ssv.
22. He did not put that his purpose into execution,
but repented thereof, and blessed God for preventing
Lim in shedding blood ; so as we do not read of any
punishment inflicted for that sin, yet it may be that
Saul's uusatiable desire of revenge on him and all
his was a punishment of his foresaid purpose of re-
venge.

2. His distrust, 1 Sam. xxvii. 1 : this was
punished with the jealouisy of the princes of the
Philistines on him, 1 Sam. xxix. 4, and with the
sacking of Ziklag, and the insurrection of the soldiers
against him, 1 Sam. xxx. 1, 6.

3. His polygamy, 2 Sam. v. 13 : the children of
those various wives proved great crosses unto him.

4. His undue manner of carrying the ark : this
was so punished as David was afraid of the Lord,
2 Sam. vi. 3, 7, 9.

5. His adultery with Bathsheba, and murder of her
husband : as these were most heinous sins, so
punishments inflicted for these were the most grievous.
The heads of them are generally set down, 2 Sam. xii.
10, 11, 14. The sequel of the hi.story declareth the
accomplishment of them. They were these that fol-
low :

1. His child died, 2 Sam. xiL 18.

2. His daughter was deflowered by her brother,
2 Sam. xiii. 14.

3. His son lay with his concubines on the roof of
a house in the sight of all the people, 2 Sam. xvi. 22.

4. The sword departed not from his house, for —
(1.) One of his sons killed another, 2 Sam. xiii.

28, 29.

(2.) That son of his thrust David out of his king-
dom ; whereupon such a battle was fought as twenty
thousands were slain, together with that ungracious
son, 2 Sam. xviii., itc.

(3.) Another battle arose thereupon through the
indignation of Sheba, 2 Sam. xx. 1.

(4.) Another son took the crown before his father's
death, and that against his mind, 1 Kings i. 5.

{■').) His inward troubles were yet greater, for —

[1.] The Spirit withdrew his presence, so as to

David's present sense it clean departed from him.
Thereupon David thus prayeth, ' Create in me a clean
heart, O God, and renew a right spirit within me,'
Ps. li. 10.

[2.] A deprivation of that joy and comfort which
formerly he had. Whereupon in his prayer he thus
addeth, ' Piestore unto me the joy of thy salvation,'
Ps. li. 12.

[3.] No sense of any assistance of the Spirit for
growth in grace, but only a bare, formal profession re-
mained. This is intended under this phrase, ' uphold
me with thy free Spirit,' Ps. li. 1 2.

[4.] He apprehended God's wrath, and feared a
dereliction, in this phrase, ' hide thy face from my
sins,' Ps. li. 9 ; but more fuUy is this thus expressed,
' Lord, rebuke me not in thine anger,' Ps. vi. 1.

[5.] His conscience was a rack unto him, which
made him use this e.xpression, ' the bones which thou
hast broken.' Behold here what a fearful thing it is
for such as profess the name of God to grieve the
good Spirit of God !

(C.) His undue cockering of his children, 1 Sam.
xiii. 39, 1 Kings xvi. Two of his children so cockered
proved a heavj' cross to him, and a fearful curse to
themselve.5. They both proved traitors to their fa-
ther, and brought themselves to an untimely death —
namely, Absalom and Adonijah.

(7.) His hasty sentence against Mephibosheth.
Compare 2 Sam. xvi. 4 with ver. 8.

(8.) His pride in numbering of his people was
punished with the loss of threescore and ten thousand
in three days.

Sec. 214. Of David's //races in reference to God.
IV. The graces of David were many and great.
They may be ranked into two heads —

1. Such as had an immediate respect to God.

2. Such as had respect to man.

The graces which had immediate respect to God
were these —

1. His care to be instructed in and directed by
God's word, and that both ordinaril)', Ps. cxix. 24,
105, and also extraordinarily, 1 Sam. xxiii. 2, 2 Sam.
vii. 2, and xxi. 1. This made him to walk with a
right foot, and this kept him from many by-paths.

2. His faith. Most of those evidences which the
apostle in the verses following, to set forth the faith
of God's ancient worthies indetinitelj-, may be in par-
ticular applied to David. For David by faith,

(1.) Subdued kingdoms. None more, after the
Israelites were settled in Canaan, 2 Sam. viii. 12,
14.

(2.) Wrought righteousness — that is, justly go-
verned his people, doing right to all, 2 Sam. viii. 15,
Ps. Ixxviii. 72.

(3.) Obtained promises — namely, of being king,
and having a wise son to build God's temple, and the
descending of the Messiah from him.

120

GOUGE ON HEBREWS.

[Chap. XL

(4.) Stopped the moutbs of lions. David killed a
lion indeed, and lion-like men.

(5.) Quenched the violence of fire — that is, of fiery
persecutors, of fiery slanderers, and of other fiery
enemies ; yea, he rescued Ziklag that was burnt with
fire.

(6.) Escaped the edge of the sword — namely, of
Saul's sword, or the swords of the Philistines, and
others.

(7.) Out of weakness was made strong. Being
weakened by sickness, weakened by persecution,
•weakened by jealousy of enemies, by mutiny of his
own soldiers, by insurrections and rebellions, he re-
covered strength.

(8.) Waxed valiant in fight, against Goliath, against
the Philistines, and others.

(9.) Turned to flight the armies of the aliens, even
of all that were round about Israel, and enemies
thereto.

3. His repentance. Many sins were before noted
of him, Sec. 113. His repentance for them all is ex-
pressly registered, as—

(1.) For his rash anger and intent of revenge.
Upon intimation of that .sin, he blessed God for with-
holding him, and did forbear to execute his wrath.
A true penitent will not persist in sirL Kepentance
is an alteration of the mind.

(2.) For his distrust. He confesseth it to be in haste,
and after believed, Ps. cxvi. 10, 11. Yea, he checketh
and rouseth up his soul, and that again and again, Ps.
xlii. 5, 1 1, and xliii. 5. Repentance makes men care-
ful to redress what is done amiss.

(3.) For his polygamy. This being according to
the error of the times, his repentance hereof may be
comprised under this phrase, ' Who can understand
his errors? — Cleanse thou me from secret faults,' Ps.
xix. 12; and under this, ' blot out all mine iniquities,'
Ps. U. 9. When a penitent, upon confessing of some
sins, craveth pardon for all sins, it implieth penitency
for the sin whereof he is ignorant, and yet guilty.

(4.) For liis miscarriage about the ark, his repent-
ance was manifested —

[1.] By grief at the judgment and cause thereof,
2 Sam. vi. 8.

[2.] By his future redress of that sin, 1 Chron. xv.
1, 2, 12, 13, &c. Kepentance makes men observant
of the cause of the sin, and inquisitive after the
remedy.

(.').) For his indulgency towards Absalom and
Adonijah, his repentance for this is manifested by
his prudent and pious care over Solomon, Prov. iv.
3, 4, 1 Chron. xxii. 7, and xxviii. 9. llcpentance
makes men amend in others what they have done
amiss in some.

(6.) For his adultery and murder, 2 Sam. xii. 13,
the fifty-first Psalm is a suflScient proof hereof.

(7.) For his rash and unjust judgment against
Mephibosheth, his repentance herein is manifested by

restoring to Mephibosheth what he had unduly caused
to be taken from him. Restitution in case of wrong
is a note of repentance.

(8.) For his pride. This is manifest by the con-
trition of his heart, confession of his sin, supplication
for pardon, so soon as it was committed, and by lay-
ing the load of the sin upon himself rather than upon
the people, and by following a prophet's direction for
appeasing God's wrath, 2 Sam. xxiv. 10, 17, 18.

To this head of repentance may be referred the
tenderness of his conscience, manifested in this phrase
(which is pro|)er to David), ' his heart smote him,'
1 Sam. xxiv. 5, 2 Sam. xxiv. 10.

4. His sincerity and soundness of heart. This is
that innocency, pureness, uprightness, and perfection
for which he is much commended, and wherein he is
made a pattern to others; insomuch as if any of his
posterity were upright and perfect in heart, they are
said to be ' as David their father,' 2 Kings xviii. 3,
and xxii. 6 ; and, on the contrary, they that were
not upright are said not to be as David their father,
1 Kings XV. 3, and 2 Kings xiv. 3.

5. His integrity, which was a due respect to every-
thing that is pleasing to God. Sincerity hath respect
to the manner of doing good ; integrity to the extent
thereof. This integrity David professeth of himself
both afiirmatively and negatively, Ps. cxix. 128.
Hereunto David exhorteth his princes and his son,

1 Chron. xxviii. 8.

Excejition is made about the case of Uriah, 1 Kings
XV. 5.

Ans. As one swallow maketh not a summer, so
one sin daslieth not a constant course.

2. That sin was not committed with the full bent
of his will, but through the violence of temptation.

3. By his faith and repentance that sin, as others,
was washed awaj'.

C. His delight in God's law. It was his love and
his joy ; sweeter than honey, prized above gold.
Therefore his meditation was thereon day and night.

7. His fervent zeal of God's glory. This was
manifested,

(1.) By many divine forms of praising God. Never
were all the figures of rhetoric so expressed to the
life as in David's psalms.

(2.) By his forwardness and cheerfulness in bring-
ing God's ark, the evidence of the Lord's presence,
into a fit place, 2 Sam. vi. 13, 14.

(3.) By his great desire to build a temple to God,

2 Sam. vii. 1, whicli, because he was not himself per-
mitted to do, he made great preparations for his sou
to do it, and prescribes a pattern thereof, and both
instructs his son and princes how to do it, and also
incited them to be conscionable therein.

8. His great devotion, manifested by the ardency
and frequency tliercof. His deep sighs and groans,
his fijods of tears, his cryings, and sundry other
expressions ; his constancy in praying, morning and

Vee. 32.]

GOUGE ON HEBREWS.

121

evening — yea, and at noon too (Ps. Iv. 17), and at
midnight on special occasions (Ps. cxix. 62) — yea,
and seven times a day (Ps. cxis. 164). All these
gave evidence to his great devotion.

9. His humble and patient submission to God in
his greatest distresses, Ps. xxxix. 9, 2 Sam. xv. 26.
Under this may be comprised his acknowledgment of
God's righteous dealing. Such a disposition nioveth
pity in God, and procureth ease and deliverance.

10. His renouncing of all worth or merit in him-
self — yea, an acknowledgment of his own emptiness
and unworthiness, 2 Sara. vii. 21, 1 Chron. xxix.
14, 15, Ps. cxliii. 2. The contrary to this takes
away the glory of whatsoever we do, Luke xviii.
11-14.

Sec. 215. Of David's graces in reference to man.

The distinction of David's graces in reference to
God and man is in regard of their end ; as the for-
mer had immediate respect to God and his glory,
so these to man and his good. Particulars are
these ; —

1. His loyalty to his sovereign, 1 Sam. xviii. 5,
and xxii. 14. So far he excelled herein, as, though
Saul persecuted him to death, yet he would not take
any advantage of doing the least wrong to Saul, but
rebuked those that advised him to lay hands on his
king, or that offered to do it themselves, 1 Sam. xxiv.
5-8, and xxvi. 8, 9.

2. His faithfuhiess in his calling. So he was from
his youth all his days. His father appointing him to
keep his sheep, he did it diligently. Though there
were a solemn meeting and a great sacrifice, whereat
his father and all his brothers were, yet did not he
stu- from his charge till he was sent for, 1 Sam. xvi.
11. When his father sent him of an errand to his
brethren at the camp, he rose early in the morning
and went, but left his father's sheep with a keeper ;
and when a lion and a bear fell upon the flock, he
adventured his life upon them both, and killed them,
1 Sam. xvii. 20, 34, (fee. Great also was his faith-
fulness in other and higher callings.

3. His putting forth himself to the uttermost for
God's church. Witness his combat with Goliath
(1 Sam. xvii. 32), and with the Philistines and other
enemies on all occasions. God having given him
extraordinary valour, he improved it to the best ad-
vantage that he could for the good of others. He so
improved other gifts, as his skill in music to the
C]uieting of Saul's spirit, 1 Sam. xvi. 18.

4. His justice. This is implied under this phrase,
' he fed them according to the integrity of his heart,'
Ps. Ixxvui. 72.

5. His keeping covenant with men ; witness the
kindness that he shewed to Jonathan's son, 2 Sam. ix. 1.
This is a note of a righteous man, Ps. xv. 4. Fail-
ing herein is accounted a heathenish abomination,
Rom. i. 30. God's vengeance is manifested against

covenant-breaking even with men, Jer. xxxiv. 18
Ezek. xvii. 16.

6. His mercy to the poor and needy. The fre-
quent mention which he maketh of such giveth proof
that he himself was such a one, Ps. xli. 1, and cxii.
4, 9.

7. His sympathy at others' distresses, Ps. xxxv.
13, 14.

8. His liberality and bounty, 1 Chron. xvi. 3.

9. His retribution of kindness for kindness. This
was it that moved him to send comforters to Hanun
the king of Ammon, 2 Sam. x. 2, and to shew what
kindness he could to Barzillai, 2 Sam. xix. 33, <fec.

10. His meek and patient bearing of wrongs.
Instance the case of Shimei.

Ohj. He upon his death-bed advised Solomon his
son to bring his hoar head down to the grave in
blood, 1 Kings ii. 9.

A)u. He did not bid his son revenge that wrong,
but only take such notice thereof, as if he found him
faulty in any other thing to punish him. So much
is implied in David's charge ; and the sequel of the
history doth ratify the same.

2. David's patience towards him was sufficiently
manifested in forbearing him for his own time.
The charge which he gave to Solomon was but a
fruit of justice.

David's patient bearing of wrongs shewed that
there was more than flesh and blood in him.

11. His recompensing good for evil. This he oft
professeth of himself, Ps. xxxv. 12-14, and cix. 4—
yea, Saul acknowledgeth so much of David, 1 Sam.
xxiv. 18.

This proceedeth from a divine spirit ; this is of
true spiritual virtue, which the apostle requireth,
Eom. xii. 21. We have a worthy pattern hereof in
Stephen, Acts vii. 60 ; but a more worthy pattern in
Christ, Luke xxui. 34.

This is it which will give us assurance of God's
overcoming our evil with his goodness, Mat. vi. 12.

Sec. 216. Of DaviiVs privileges.

V. The fifth point about David concerneth those
privileges which, in way of recompense, God be-
stowed on him. In particular, they were these :

1. His preferment before and above others; for,
(1.) The tribe of Judah (whereof he was) was ac-
counted the chief of the tribes, Ps. Ixxviii. 67, 68.

(2.) His father's house was much advanced, 1 Sam.
xvi. 1 : with this doth David beat down Michal's
pride, 2 Sam. vi. 21.

(3.) David himself was preferred beftire all his
elder brethren, 1 Sam. xvi. 11. David's preferments
are much amplified by a due con.sideration of the two
terms of motion, jrum what to what : from a shep-
herd to a king, 2 Sam. \\\. 8, Ps. Ixxviii. 70, 71.
God's recompenses are to admiration.

2. The favour which he had of all sorts.

122

GOUGE ON HEBREWS.

[Chap. XI.

(1.) Jonathan loved liira, 1 Sam. xviii. 1.

(2.) Michal, Saul's daughter, loved Lim also, 1 Sam.
xiii. 20.

(3.) He was accepted in the sight of all the people,
yea, and of Saul's servants, 1 Sam. xviii. 5, 16.

(-1.) Samuel the prophet, and Ahimclech the priest,
even when Saul persecuted him, much respected him
and succoured him, 1 Sam. xi.x. 18, and x.\i. G, 9.

(5.) Acliish, king of Gath, bare good-will towards
him, 1 Sam. sxvii. G.

(G.) Other enemies sought his favour, 2 Sam.
viii. 10.

Thus God can turn the hearts of all sorts, even of
enemies, towards his saints.

3. Preservation against the atten)|)ts of all that
sought his hurt ; as against Saul, Achish, his own
soldiers, 1 Sam. xxx. 6, Absalom his son, Sheba,
and others.

To this head may be referred such recoveries he
had from deadly distresses, whether by sickness or
other ways, Ps. vi. 1, xx.\i. 21, and cxvi. 3.

Such were the foresaid deliverances, as David
penned many psalms in memorial of them ; witness
the titles of Ps. iii., xviii., xxxiv., Ivi., Ivii, and lix.

In David, see how safe they are whom the Lord
doth keep.

4. The puissant armies and brave commanders in
war which he had. For multitude, he had fifteen
hundred thousand, and seventy thousand men of war,
in ten of his tribes ; for the number of two tribes was
not given up, 1 Chron. xxi. 5. Vfe count thirty or forty
thousand a very great army ; fifty thousand is counted
a camp-royal ; what, then, a hundred thousand ? what
a hundred thousand multiplied fifteen times, and
seventy thousand added to them 1 Wise Solomon
accounts it an honour to a king to have a multitude
of people, Prov. xiv. 2S ; what is it, then, to have a
multitude of such people as are men of war, able to
defend their king and kingdom ( This must needs be
a great honour, safety, and security.

Among these there were very many such worthies as
never any prince or state had : one of the least could
resist a hundred, and one of the greatest a thousand,
1 Chron. xii. 1-1 ; .so as in his time was accomplished
that promise which is made. Josh, xxiii. 10. For
j)articular instances, i)bserve 1 Chron. xi. 11, 18, 20,
22, 23, and xx. 4, <tc.

Where the Lord setteth a man apart to great mat-
ters, he will raise up answerable means.

5. Victories over all his enemies. Never the like
from Joshua's days to his : he was never put to flight
in any pitched battle ; indeed he fled from Saul and
from Absalom, but not as overcome, but as a prudent
man, to prevent danger and avoid effusion of the blood
of God's people. David by himself alone overthrew
Goliath ; so did sundry of his worthies destroy other
giants. By David's victories the peace of the land
was settled, and the safety of God's people secured.

Thereby Solomon his son became such a man of peace
as he himself was of war : so many and so great were
his victories, as he is accounted one of the nine
worthies of the world. The glory, fame, and triumph
arising from conquest over enemies, hath ever been
accounted one of the greatest.

6. A great and a good name, and that while he
lived, and after he was dead, among Jews and Chris-
tians, to this very day. Upon the first shewing
of himself against the enemy, his name was extolled
above the king's, 1 Sam. xviii. 7. His fame was
spread abroad, not only throughout all Israel, but
al.so in otlier countries, even among the enemies,

1 Sam. xxi. 1 1 , and xxix. 5 ; yea, it is said that ' his
name was much set by,' 1 Sum. xviii. 30.

The Lord himself saith, ' I have made thee a great
name,' ifcc, 2 Sam. vii. 9. No man's name after his
death was more famous than David's. If any were
of good name or note, they were said to be like David,

2 Kings xviii. 3, and xxii. 2. If any of his posterity
degenerated, they were said to be unlike David, as

1 Kings xi. 4, G, xiv. 8, and xv. 3 : yea, the royal
throne and city was styled the throne and city of
David, 1 Kings viii. 1 ; the sepulchres where kings
were buried, sepulchres of David, Neh. iii. 16; and
the promises concerning Christ arc called ' the sure
mercies of David,' Isa. Iv. 3, Acts xiii. 34. When
God .sj)eaketh of him, he ordinarily giveth him this
title, 'David my servant.' 1 Kings xi. 13; and God
is styled ' the God of David,' 2 Chron. x.xxiv. 4, ' the
Lord God of David,' Isa. xxxviii. 5 ; and David is
called ' the man of God,' Neh. xii. 36.

They who desire a good name, let them endeavour
to be like David.

7. A stock of the regal line. One king there was
before David, namely, Saul ; but he and his posterity
were cut off. David's posterity continued to sit on
his throne .so long as there was any king of Jerusalem.
Herein a difference is made betwixt Saul and David,

2 Sam. vii. 15, 16. Though many of his posterity
deserved to be cut off, yet for David's sake Gt)d con-
tinued them, 1 Kings xi. 11-13, 34, 35, and xv. 4,
2 Chron. xxi. 7.

8. A stock of Christ's kingdom. In this respect
David's kingdom is said to endure for ever, 1 Sam.
vii. 16, Jer. xxiii. 5, 6 ; therefore the evangelist Mat-
thtw, who sets down the legal petligree of Christ,
begins with David, Mat. i. 1.

Sec. 217. 0/ David's being a type of Christ.

David in sundry excellencies w;is an especial type
of Christ, iis aj^peareth by the particulars follow-
ing :

1. His name ; for Christ is oft called by that name
of David, Ezek. xxxiv. 23, 24, and xxxvii. 24, 25.

Besides, David's name doth signify beloved (sec
Sec. 211), and Christ was the beloved of God, Mat.
iii. 17.

Vek. 32.]

GOUGE ON HEBREWS.

123

2. His particular calling. David was a shepherd ;
so Christ, John x. 11.

3. His faithful keeping of his father's sheep, 1 Sam.
xvii. S-t. In this respect Christ is called 'the good
shepherd,' John x. 14.

4. His manifold crosses. Christ was envied,
scorned, persecuted, and other ways afflicted, as David
was.

5. His patient bearing of crosses. Of David's
patience we heard before (Sec. 214); but Christ's far
surpassed David's.

6. His special functions, royal and prophetical.
Christ also was a king and prophet.

7. His duel with Goliath. Christ in like manner
did combat with, and overcame that great Goliath, the
devil.

8. His victories over all his enemies. So Christ
hath and will subdue all.

Sec. 218. Of the fruits of David's faith.

A question may be moved, how those things before
mentioned may be accounted fruits of David's faith.
For he, as others, are brought in as patterns of
faith.

Ans. 1. His name, which signifieth 5(7o;'f(/, shewed
that he believed in God.

2. His sins, though they came not from faith, yet
they made way to the greater manifestation and exer-
cise of his faith.

3. His manifold crosses did much more manifest
and exercise his faith.

4. His graces were apparent fruits of faith. The
apostle hath produced all the worthy works of other
saints as fruits of faith ; in like manner were David's.
Faith is a mother grace, from which all other graces
do ijroceed.

5. His privileges were a recompense of his faith ;
as God's accepting Abel, translating Enoch, saving
Noah ; and other recompenses of other saints fol-
lowed ujjon their faith, and were evidences thereof.

Sec. 219. Of SamueVs name.

The sixth particular instance of the apostle's general
catalogue is Samuel. David and Samuel are joined
together by a double copulative, Aaj3i& n xa'i 2a,uov>;X.
For besides that they lived together at the same time,
they both sustained two great functions, — one civil,
the supreme governor; the other ecclesiastical, an
extraordinary prophet.

In Samuel we may observe,

1. His name.

2. His birth.

3. His education.

4T His life and conversation.

5. His crosses.

6. His blessings.

7. His rest in the typical resemblance of Christ in
the grave.

I. His name, 'pxi.^^ir, Samuel, is compounded of
three words, the first letter only of some of them
being used. The Hebrew word signifieth thus much,
bSD 1/1K ^n'^N^i ^ asked him of the Lord, for he
was a cliild of prayer. This reason is rendered, 1
Sam. i. 20.

By this name we see,

1. What faithful and fervent prayer may do; even
open a barren womb.

2. Memorials of God's mercies are to be kept.
This name preserved a memorial, both of God's mercy
in giving a son, and also of the means of obtaining
that mercy, which was prayer.

3. Fit names are good memorials. They oft bring
to mind the memorable matter for which the name
is given.

4. God's hearing prayer is a matter worthy to be
remembered.

Sec. 220. Of Samuel's hirth and education.

II. Samuel's birth was extraordinary, for it was
out of a barren womb. So was Isaac's, Gen. xi. 30 ;
Jacob's, Gen. XXV. 21; Joseph's, Gen. xxix. 31; Sam-
son's, Judges xiii. 2 ; the Shunamraite's son, 2 Kings
iv. 14; John Baptist's, Luke i. 7.

Hereby we see that matters above hope are under
hope, Piom. iv. 18. This chapter giveth many evi-
dences thereof.

III. Samuel's education was from his childhood
seasoned with piety. As upon prayer he was con-
ceived, so for his birth solemn praise was given to
God, I Sam. ii. 1. By vow, before he was conceived,
he was devoted to God ; and in his infancy he was
actually dedicated to God. From his childhood he
was trained up in the house of Gi)d.

These acts of piety in his parents God rewarded
with sundry other children, and with extraordinary
endowments on this Samuel.

God spake to him while he was yet a child, and after
so inspired him as he became an extraordinary projihct.

Oh that parents would set the parents of Samuel
as a pattern before them! Assuredly they should,
some way or other, find an abundant recompense.

Sec. 221. Of Samuel's life and conversation.

IV. Samuel's life and conversation may be con-
sidered two ways :

1. In his younger years, while he was under
government.

2. In his riper and elder years, while he was a
governor.

1. Wliile he was young he ministered unto the
Lord before Eli, 1 Sam. ii. 11, and iii. 1. There he
manifested his obedience,

(1.) To his parents, by abiding in that place and
calling wherein they settled him.

(2.) To his tutor or master, to whom he was by
his parents committed, as is intended under this

124

GOUGE ON HEBREWS.

[Chap .XI.

phrase, 'he ministered before Eli,' 1 Sam. iii. 1.
This is further confirmed by his readiness to run
again and again, and tliat in the night time, when he
supposed that Eli had called him, and by declaring
ihe whole message which he had received from the
Lord, to Eli, upon his charge, 1 Sam. iii. 18.

A worthy pattern this is for such as are under au-
thority.

2. When he came to riper years he became a pro-
phet and a judge.

As a prophet he was faithful, 1 Sam. iii. 20. This
is an especial property of a good prophet, 1 Cor. iv. 2.

His faithfulness was manifested two ways.

(1.) In declaring God's mind to the people.

(2.) In putting up the people's desire unto God,
which was by prayer, wherein lie was very powerful,
Jer. XV. 1, Ps. xci.x. 6.

He took a right course to make his prayer available
for the people, for,

(1.) He brought the people together to join with
him in public prayer.

(2.) He fitted them to that public duty, by calling
them to forsake their sins.

(3.) He caused them deeply to humble themselves,
and to pour out their .souls before God. In which
respect they are said to ' draw water, and pour it out
before the Lord.'

(4.) He brought them further to sanctify and en-
large their humiliatiim by fasting, 1 Sam. vii, 3, 4, &c.

(5.) He proniiseth to pray for the people himself,
and acknowlcdgcth it a sin to omit that duty, 1 Sam.
xii. 23.

(6.) His own prayer was so powerful, as thereby he
did not only obtain preservation from enemies, but
also such extraordinary thunder as scattered the
enemies, 1 Sam. vii. 10.

The other function, whereby Samuel's life in his
elder years is set out, respecteth his government, as
he was a judge. Hereof two things are especially
recorded :

1. His sedulity. 2. His integrity. To these two
heads may all things becoming a good governor be
referred.

Either of the.se without the other makes one's
government very defective and fault}'. liCt a gover-
nor take indefatigable pains, yet if he be corrupt, his
pains may prove the more pernicious. Let him be
upright; if he be negligent and idle, where is the
glory of his uprightness ! But if both concur, much
may be expected from the government of such a
one ; for much will be performed thereby, as was by
Samuel, in whom both concurred.

This testified Lis diligence, that he stayed not at
his own house for all the people to c<ime thither for
judgment : but he went from jdace to jilace. He had
his yearly progress and circuit, not for his own plea-
sure, but for his people's case and good. The places
whither he went in his yearly circuit were Bethel,

and Gilgal, and Mizpeh, 1 Sam. vii. 16, all of them
in the utmost wiistes of Israel.

Concerning his incorruptness, he challengeth all
the people, if any way they could impeach him. But
they were so far from that, as they bare public wit-
ness to his integrity.

Oh that Christian magistrates would set Samuel
as a pattern before them, in sedulity and integrity !

Sec. 222. 0/ Samuel's crosses.

V. It could not be but that Samuel, living and
ruling in such evil times as he did, should meet with
many crosses. Among them two are most observable.
One in the beginning, the other toward the end of
his government.

Samuel began with one of the most lamentable
tragedies that had befallen that state since they were
settled in Canaan. Israel was twice smitten before
their enemies. Once about four thousand men were
slain, and at another time three thousand, and withal
the ark of God was taken, and the priests that carried
it were slain. So dismal was this news, as old Eli,
who then was judge, and whom Samuel succeeded,
at the first news thereof fell from ofl'his seat backward,
and brake his neck. Such an entrance into the
government could not but be a heavy cross to Samuel,
who was their governor.

The other cross, about the end of his government,
was his rejection : aggravated by the quarrel which
was picked to colour the same — that it was his sons'
ill governing, 1 Sam. viii. 5.

To reject him whom God had chosen and settled
for a judge over his people, could not be but a heavy
cross to that good old man, and that two ways :

1. In regard of himself, who was much disgraced
hereby.

2. In regard of the people, who herein manifested
a tumultuous mind against God, and provoked hiui
to give them a king in anger, Hosea xiii. 11.

But that they should laj' the cause thereof on him
and his sons must needs much m(n-e pierce his soul:
therefore it is said that ' it displeased him,' 1 S;im.
viii. (J.

True it is that his sons were corrupt judges; but
must the father be rejected thereupon? This was a
remedy wor.se than the malady.

Though it be said that ' he made his sons judges
over Israel;' yet doth not that phrase intend that
he gave over the whole government to them, much
less that he justified them in their mal-government.
The people might have made their complaint to him
for redress, which if he had refused, or neglected to
do, they might have had some more colour for what
they did.

The advantage which the people took at Samuel's
sons' ill government, shcweth what pious parents may
suffer for their impious children. This was before
manifested in Eli's case.

Ver. 32.]

GOUGE ON HEBREWS.

125

Sec. 223. Of blessings conferred on Samuel.
VI. The blessings conferred on Samuel were many
and great : as,

1. His extraordinary birth. He was a child of
prayer : and after an especial manner given of
God.

2. God's Son appearing unto him, even when he
was a child.

3. His high advancement to be a prophet and a
judge.

4. God's continual abode with him, and fulfilling
his prophecy, 1 Sam. iii. 19.

5. God's hearing his pra3-ers.

G. God's blessing his government with the conver-
sion of his people, and confusion of his enemies, 1
Sam. vii. 3, etc.

7. God's associating himself with him when he
was rejected, 1 Sam. viii. 7.

8. God's sealing up his integrity by a visible sign,
whereby the people were brought to see their sin, 1
Sam. xii. 18, 19.

9. The esteem wherein both king and people had
him, even after Saul was made king, 1 Sam. xi. 7.

10. The fulness of days whereto he attained, 1
Sam. viii. 1, and xxviii. 14.

11. An honourable funeral, 1 Sam. xxv. 1.

12. Resting after his death. This I do the rather
note in opposition to that popish position of Samuel's
being raised by a woman that had a familiar spirit,
1 Sam. xxviii. 11, 12, &c. For quietly to rest after
death is a common privilege of all saints.

True it is that the bodies of the best may be taken
out of the grave, and may be hurried up and down : but
the question here is, concerning the soul, which ani-
mated the body while it lived, and is severed from it
by death, whether it do, or can before the resurrec-
tion enter into that body again, and in that body per-
form any duty of a living man without a miracle, for
papists teach that the soul of Samuel appeared unto
Saul after he was dead.' For this they render these
reasons :

1. The Scripture expressly saith, that Saul per-
ceived that it was Samuel, and that Samuel said to
Saul, 1 Sam. xxviii. 14, 15.

Ans. It is usual in Scripture to give the names of
things to resemblances of them, even to such things
as are like them.

Besides, Saul might be deceived, and think that he
perceived that to be Samuel which was not so.

2. He that is called Samuel foretold things to
come, even such things as did answerably fall out, 1
Sam. xxviii. 19.

Ans. 1. There was probability of that which he
that appeared to Saul did foretell, namely, that Israel
should be delivered into the hands of the Philistines
the next day, and that Saul and his sons should be
dead. For the enemies were very strong, well pre-
' Bellarm. De Christ. Anim., lib. iv. cap. 11.

pared to battle, and resolved to put it to the trial the
next day : withal he knew that God had forsaken
Saul, and supposed that God would leave him in that
strait, and thereupon conclude that he and his sons
should be destroyed.

2. God might use evU spirits to declare some
things to come, as well as evil men, Deut. xiii. 2.

3. What did the devil care, if that which he fore-
told had proved untrue? He is the father of lies,
and cares not to be found a liar, so as he may work
any mischief by his lie.

That it was not the soul of Samuel, appears by
these arguments :

1. The souls of those that depart in the Lord are
so preserved by the Lord, as nor witches, nor sor-
cerers, nor the devil himself can disquiet them, and
bring them to their bodies again.

2. The uniting of body and soul again after they
are separated by death, is a divine work, and cannot
be done by a diabolical power. Elijah and Elisha
were declared to be the prophets of God by a like
work, 1 Kings xvii. 22, 2 Kings iv. 35, 36, and xiii.
21. So Christ declared himself to be the Son of
G«d by like acts. Mat. ix. 25, Luke vii. 15, John
xi. 44. And Peter hereby shewed himself to be an
apostle of Christ, Acts ix. 30 ; so did Paul, Acts
XX. 10.

3. Had he been Samuel indeed, he would not have
suffered himself to be worshipped, as Saul worshipped
that personage which appeared to him. An angel
would not suffer divine worship to be done unto him.
Rev. xix. 10 ; nor Peter, Acts x. 25, 26.

We may therefore well conclude that Samuel him-
self being dead, quietly rested, and could not be
molested by the devil upon any one's motion, as is
suggested.

Sec. 224. Of Saynuel's beinc/ a type of Christ.

VII. The last point to be observed about Samuel
is to shew wherein he was a type of Christ. This
will appear in the particulars following.

1. In the ground of his birth, Samuel was'a child of
prayer and a child of promise, intended in this phrase,
' God grant thee thy petition that thou hast asked of
him,' 1 Sam. i. 17. This he spake as high priest, by
the Spirit of God. So'was Christ, Isa. ix. 6, and
xiv. 7.

2. In the great favour and especial grace wherein
he grew up after he was born, 1 Sam. ii. 26. So did
Christ, Luke ii. 40, 52.

3. In the rejoicing that was after his birth. A
solemn form of praise was sprung thereupon, 1 Sam.
ii. 1. So after Christ's birth, Luke ii. 13, 14.

4. In the stock out of which he was brought forth,
which was a barren woman, 1 Sam. i. 15. So Christ
out of a virgin. Mat. i. 23, 25.

5. In his worth and excellency, for so were all
children of prayer and promise of singular worth,

12G

GOUGE ON HEBEEW3

[CUAP. XI.

1 Sam. iii. 19, ic. But Christ herein infinitely sur-
passed all.

6. In God's timely manifesting him.self to him,
even when he was but a child, 1 Sam. iii. 1, &c. So
in Christ at twelve years old, Luke ii. 42.

7. In his distinct offices ; for Samuel was a priest,
I Sam. vii. 10, a prophet, 1 Sam. iii. 20, and a judge,
1 Sam. vii. 1.5. So was Christ a priest, a prophet,
and a king.

8. In his faithfulness, 1 Sam. iii. 20. Christ sur-
passed all sorts; as in other things, so in faithfulness,
Heb. iii. 2.

9. In the end of his raising up, which was to rescue
God's people from their enemies, 1 Sam. vii. 13, 14.
This was the end of Christ assuming our nature,
Luke i. 71. Therefore at the time, when the one and
the other were raised up, the peojile of God were in
great .servitude.

1 0. In that ingratitude of the people against him,
notwithstanding his diligence in well governing them,
and the great deliverances wrought by him, he was
rejected, 1 Sam. viii. 5. So was Christ dealt withal,
Luke xix. 14, Mat. xxi. 42.

Sec. 225. Of iliA special evidences of the iwopliets
faith.

The seventh and last particular is more indefinite
than the former were. They were set down by their
distinct roomes.^

These are many of them implied under this title of
function, ■s-gopjjrSv, prophets. The word is of the
plural number, because there were many included
under it.

Of this title prophet, of the function comprised
under it, of the distinct kinds thereof, of their extra-
ordinary endowments, of the reasons why they were
raised up, and of sundry other points concerning them,
see Chap. i. 1, Sec. 12.

That which I here intend to add about them is
concerning the .special evidences of their faith ; for
for that end is mention here made of them.

The evidences were these :

1. Faithfulness in their function ; this is manifested
two ways.

(1.) They delivered nothing but what they had re-
ceived; hereujjon many of their prophecies began with
this style, ' Thus saith the Lord,' ' The word of the
Lord,' Isa. vii. 7, Zech. iv. G.

(2.) They concealed nothing they liad received,
though it were a burden. This therefore was another
phrase of prophets, ' The burden of the Lord,' MaL
i. 1. When by reason of the people's unworthiness,
Jeremiah had a thought of concealing God's word, it
was in his heart as ' a burning fire shut up,' Jer. xx. 9.

2. Diligence in their calling. This is set out by
their rising betimes, 2 Chron. xxxvi. 15 ; and rising
up early every day, Jer. vii. 25.

' Qu. ' names' ?— Ed.

3. Cour.ige ; they would not be daunted with peo-
ple's oppositicm. Their faces were hardy, strong as
an adamant, Ezek. iii. 8, 9.

4. A humble submission, to whatsoever God should
call them. Isaiah walked barefoot, Isa. xx. 3. Jere-
miah went with a yoke about his neck, Jer. xxvii. 2,
and xxviii. 10. Ezekiel ate his bread made of all
sorts of coarse corn mingled together, and drunk
water by a stinted measure, which was a very small
measure, Ezek. iv. 11, 12.

5. Patient bearing of all manner of persecution.
Chri.st testifieth thus much of them. Mat. v. 12, and
Stephen, Acts vii. 52, and an apostle, James v. 10.

6. Power in prayer. Of Samuel's power we heard
before. Sec. 221. An apostle giveth testimony of
Elijah's power herein, James v. 17, 18. The like is
noted of Isaiah, 2 Chron xxxii. 20, 21, and of Daniel,
Dan. ii. 18, and ix. 23.

Sec. 226. Of the analysis of, and observations frovi,
Heb. xi. 32.

Ver. 32. And what slmll I moi-e say? for the time
would fail me to tell of Gedeon, aiul of Barak, and of
Samson, and of Jepihihae; of Darid also, and Sanuiel,
and of the prophets.

The sum of this verse is a succinct catalogue of
sundry worthies. Herein we may observe,

1. A transition.

2. An induction.

In the transition, observe,

1. The manner.

2. The matter.

The manner is by way of interrogation.
The matter noteth out,

1. An extent.

2. A restraint.

The extent implieth that there were more worthies
than he reckoned up.

The restraint implieth that it was not meet for him
to reckon up all.

The induction setteth down sundry particular per-
sons, and that two ways,

1. By their distinct names, which are in number
six ; Gideon, Barak, Samson, Jephthah, David,
Samuel.

2. By their function, prophets.

Doctrines.

I. Faith is the grace that much commends men. All
here set down are commended by their faith, as the
inference of this catalogue upon the former shcweth.

II. Gud had more vvrlhies than are requisite to be
made htown. This interrogation. What should I more
satjl intendeth as much. See Sec. 192.

III. Great is the multitude of believers. Time would
fail to reckon them uii all. See Sec. 192.

IV. Tediousncss is to be avoided. This is the rea-
son why the apostle forbeareth to go on as largely as
ho had done before. See Sec. 192.

Ver. 83.]

GOUGE ON HEBREWS.

127

V. Grace, malceth honourable. All these that for
honour's sake are put into this catalogue were endued
with grace.

VI. God enahhth men to accomplish 7i'hat he
calleth thsm unto. All these here mentioned were
called unto great achievements, and answerably en-
abled.

VII. A mean vuxn may be enabled to great matters.
So was Gideon. See Sec. 195, &c.

VIII. Such as are loeah in faith may become strong.
So did Barak. See Sec. 198.

IX. God can give strength to admiration. Instance
Samson.

X. Grace lost may be recovered. So it was in Sam-
son.

XI. 3fe7i of eminent parts are subject to gross sins.
So was Samson and other of the worthies here men-
tioned. Of these three last doctrines, see Sec. 199,
&c.

XII. Bastardy is no bar to regeneration. Jeph-
thah was base born, yet new born. See Sec. 207.

XIII. Rash vows are dangerous. Witness Jeph-
thah's vow. See Sec. 208.

XIV. Best saints are subject to sorest trials. Wit-
ness David. See Sec. 212.

XV. God punishes sin in liis dearest\children. So
he did in David, and in Samson before him. See
Sec. 213.

XVI. God can make a child to be a pro2}het. So
he made Samuel. See Sec. 220.

XVII. The most faithful governor may be rejected.
So was Samuel. See Sec. 222.

XVIII. God, of old, had extraordinary ministers
of hi^s word. See Sec. 225.

XIX. Faith exerciseth itself hi men of extraordi-
nary parts. Such were the prophets, and such were
all the extraordinary persons who are commended.
See Sec. 225.

Sec. 227. Of subduing Hngdoms through faith.

Ver. 33. Who through faith subdued kingdoms,
VTOught righteousness, obtained jjromises, stopped the
vwuths of lions.

The faith of the forementioned worthies is in this,
and the verses following, commended by sundry rare
effects, which may be brought to two heads :

1. Great things done, ver. 33, 3i.

2. Sore things endured, ver. 35-37.

This relative, c", wlio, hath reference to the wor-
thies mentioned in the former verse, of whom some
did some of the things here mentioned ; others did
others, as we shall shew upon the particular acts.

This phrase, ha, m'srsai;, through fiith, is set down
in the beginning, to shew that faith extended itself
to all those kinds of works done, and sufferings en-
dured ; and it sheweth, that by faith matters above
human power may be done. So were many of the
following instances.

Faith eyeth God, and resteth on him, yea, and
draweth virtue from him, to do or endure whatsoever
shall seem good to him.

The first of the great things here mentioned to be
done is thus expressed, subdued kinrjdoms.

The Greek word, Karriyontsa^To, which we translate
subdued, is a compound. The root whence it cometh,
dyiiv, certameii, is a noun that signifieth strife, ox fight;
and the simple verb thence derived, ay(,i1^(,!j,ai, signi-
fieth to strive or to fight, 1 Tim. vi. 12. ""This com-
pound, Karayoti^onai, implieth, by .striving or fight-
ing, to subdue and destroy.

As our English word kingdom hath his notation
from a king, so the Greek word fiasiXiia, used by tlie
apostle ; and by kingdoms he meaneth whole nations,
consisting of many towns, cities, and people in them ;
and those several nations under the government of
several kings.

This in.stance of subduing kingdoms being brought
in as an effect of faith, giveth proof to the lawfulness
of war ; for war is the ordinary means of subduing
kingdoms. Hereof see more. Chap. vii. 1, Sec. 9.

Yea, further, this giveth proof that by war nations
may be subdued; and that either by bringing the
inhabitants thereof under subjection, or by destroying
of them.

This effect hath in special reference to David. All
the forementioned judges, as Gideon, Barak, Samson,
Jephthah, and Samuel, subdued such kingdoms as in
their time tyrannised over the people of God ; but
none of them brought under and destroyed so many
as David did.

To subdue and destroy so many as David did, may
imply a bloody and cruel disposition ; but such a dis-
position may not be imagined to be in him who was
so guided by faith as David was, and who was endued
with such excellent graces as hath been observed to
be in David, Sees. 214, 213.

They who take a warrant from Joshua and the
judges that succeeded him, or from David and the
kings that succeeded him, must be sure of a good
ground ; that it may be said of them, through faith
they waged war, and subdued kingdoms. Thus may
they with courage attempt such matters ; and upon
their good success rejoice and give the praise to God.

Of the just grounds of war, sec The Church's Con-
quest, on Exod. wni. 9, Sees. 18, 19.

Sec. 228. Of tvorking righteousness.

A second effect of faith is thus set down, ivrought
righteousness. The verb, iisydsatTo, translated ivrought,
cometh from a noun, 'ioyov, that signifieth work, and
the verb, hyd^oiMai, to tvork. Mat. xxvi. 10. It being
applied to faith, as an effect thereof, plainly demon-
strateth that faith is operative, James ii. 22, Gal. v.
6, 1 Thes. i. 3.

There is such a life, vigour, and spirit in it, as
will not, as cannot, be wholly smothered. The spirit

128

GOUGE ON HEBREWS.

[Chap. XI.

of faith forceth the believer to speak, 2 Cor. iv. 13 ;
so also to walk, and to do. So long as a man hath
life and spirit in him, there will be motion — at least
there will be breatliing.

By working, we may give evidence of the truth of
faith in us.

See more hereof in The Saint's Sacrifice, on Ps.
cxvi. 9, Sec. 59.

The proper work of faith is here said to be iixaio-
ffun)«, rii/hieousness.

Of righteousness, what it is, and of the distinct
parts tliereof, see Chap. i. 9, Sec. IH.

Of the excellency of righteousness, see Ver. 7, Sec.
33.

This effect of faith hath reference to all the fore-
mentioned worthies ; for all of them wrought right-
eousness, both in the good which they did for God's
people, and also in the righteous vengeance which they
executed on their enemies. So did Gideon, Barak,
Samson, Jephthah, David, and Samuel.

Of David, it is expressly said that ' he executed
judgment and justice unto all his people,' 2 Sara. viii.
15.

Of righteousness in governors, which is here espe-
cially meant, see Chap. vii. 2, Sec. 20.

Sec. 229. Of receivinr/ promises.

The third effect of the faith of the foresaid worthies
was this, the// obtained promises.

Of the Greek word, iwiruyjiv, translated obtained,
see Chap. vi. 15, Sec. 109.

Of the other word, I'jrayyiy.iw, translated promises,
see Chap. iv. 1, Sec. 6.

To obtain promises, implieth three things —

1. To be accounted in the number of those to
whom the promises belong, Acts ii. 39. In this re-
spect, such are called 'heirs of the promise,' Heb.vi. 17.

2. To believe those promises, and thereby to apply
them as matters which concern ourselves in particu-
lar. Thus, to believe and to receive are put for one
and the same thing, John i. 12.

3. To enjoy the things promised. Thus, promises
are taken nietonymically; the efficient put for the
effect, as Heb. vi. 12, and x. 36.

All these may well stand together ; neither of
them cross the other, but do very fitly de{)end one
upon another, as so many links upon one and the
same chain : for the gospel, assuring those that live
under it and attend unto it that the promises belong to
them and their children, they thereupon believe them,
as Acts ii. 39, 41 ; and through this faith they come,
in time, to enjoy the things promised, as the saints
of old did, Heb. vi. 12.

The last of the foresaid respects, which is to enjoy
the things ])romised, is here csiieciully meant ; and
that is most agreeable to the word of obtaining, or
enjoying (£-£ni;^o»'), here u.sed by the .apostle.
' Adepti sunt, Vulg. Lat. ; assccuti sunt, Beza.

Ohj. It is said of the ancieut patriarchs, that they
' received not the promises,' ver. 1 3 ; yea, as much is
said of all that lived before Christ, ver. 39.

Ans. 1. There are three distinct Greek words in this
and the two other verses, out of which the objection
is raised,- — '/.a^^vn;, ver. 13, irriruy^ot, ver. 33, ixo/ii-
oavro, ver. 39 ; — yet I cannot deny but that those
three words do oft signify one and the same thing.

2. We must distinguish betwixt times. The
worthies mentioned ver. 17, lived long before those
that are intended in this text. In the former place
he speaketh of Abraham, Isaac, Jacob, Joseph, and
such as lived before Israel's entrance into Canaan ;
but here of the judges, kings, and prophets, that
pos.sessed that land. Thus tlie former received not
the promises of driving out the Canaanites, inhabiting
their land, and being a populous and settled polity.
These did enjoy those promises.

3. Observe the difference of promises. Some were
of special matters belonging to themselves, as a pro-
mise was made to Joshua of subduing the nations,
Josh. i. 5. Promises to several judges of victory over
those enemies, which in their days oppressed the
people, Judges iv. 7, and vi. 14. To David a king-
dom was promised, 1 Sam. xvi. 13. These they ob-
tained. Other promises were of the mystical truth
and spiritual substance of the external and typical
promises. That truth and substance was Christ him-
self actually exhibited, and all things which he did
and endured for man's redemption and Sidvation.
None that lived within the time that the apostle
here speaketh of received these promises, as ver. 39.

4. Put difference, inter speiti et rem, betwixt an
assured expectation and a present fruition : and be-
twixt that evidence which faith givetli, ver. 1, and
that which is by sense. In the former respect,
namely, in an a.ssured expectation, all the faithful
embraced and received all the promises made to them,
even before they were accomjilished. Abraham saw
Christ's day, John viii. 56. Thus David saw Christ
crucified (Ps. xxii. 1, &c.), raised (Ps. xvi. 10),
ascended (Ps. Ixviii. 18), set at God's right hand
(Ps. cxLx. 1). In the latter respect none received the
promises, but they that lived when they were actually
exhibited. Acts xiii. 32, 33.

5. Distingiush betwixt Christ himself, and the
things which he did and- endured on the one side ;
and the benefits which flow from thence on the other
side, which are remission of sins, and eternal salva-
tion. Though they enjoyed not the former, yet they
did these latter, Heb. vi. 12, Acts xv. 11.

This that is here noted as a fruit of their faith,
that they obtained the promises, clearly demon.strat-
eth, that divine promises are the ground of faith, as
hath been proved. Chap. vi. 13, Sec. 96.

This also doth further demonstrate, that by faith
things promised are obtained. By faith Abraham
obtained the promised son.

Ver. 34.

GOUGE ON HEBREWS.

129

By faith Moses carried tlie Israelites out of Egypt.
By faitk JosLiua vanquished the nations, and divided
their huid amongst the Israelites. The like might be
exemplified in all other accomplishments of God's
promises. Hereupon it is said, ' Believe in the Lord
your God, so shall you be established,' 2 Chron. xx.
20. On this ground, said old Elizabeth to tlie Virgin
Mary, ' Blessed is she that believed ; for there shall
be a performance of those things which were told her
from the Lord,' Luke i. 45.

Faith is that means which God hath sanctified to
this end. Hereof see more in The Church's Conquest,
on Exod. xvii. 27, Sec. 43.

Sec. 230. Of stopping the mouths of lions.

A fourth effect of the faith of the foresaid worthies
is thus expressed, stopped the mouths of lions.

The word, 'ipoa^at d, psarrw, ohturo, translated
stojyped, signifieth the hindering of the force and
violence of a thing. It is thrice only used in the
New Testament.

1. It is used in reference to a man's mouth, so as
he cannot utter anything against this or that point,
nor reason against the same, in this phrase, ' that
every mouth may be stopped,' liom. iii. 19.

2. In reference to a man's credit, thus, ' no man
shall stop me of this boasting,' 2 Cor. xi. 10.

3. In reference to the fierceness of lions ; so here.
Thus it may be taken literally, and have reference to
those lions among whom Daniel was cast ; their
mouths were so shut as they could not hurt Daniel,
Dan. vi. 22. It may be metonymically extended to
every way of hindering lions from doing any hurt :
as to Samson, who tore a lion, and so kept him from
doing hurt to himself, or to any that were in his
company, Judges xiv. 6 ; and to David, who slew a
lion and a bear, that entered upon his father's Hock,
1 Sam. xvii. 34, ifec. ; and to Benaiah, who also slew
a lion, 2 Sam. xxiii. 20.

Lions are of all living creatures the most fierce,
cruel, and irresistible, Prov. xxx. 30. Their very
roaring is terrible, Amos iii. 8. They live upon other
living creatures, sparing none, no, not men, Ezek.
xix. 3, Dan. vi. 24. Their walking is to devour, 1
Pet. V. 8. They devour with their mouths : therefore
by stopping their mouths, they are kept from devour-
ing, Dan. vi. 22.

Obj. They can with their claws tear their prey aU
to pieces.

Ans. Synecdochically their most dangerous part is
put for all other parts wherewith they do mischief.
Therefore to stop their mouths extendeth to a restrain-
ing of them from doing hurt, yea, and to killing of
them, as in some of the cases before propounded.

Hereunto may be applied this promise, ' Thou shalt
tread upon the lion and adder : the young lion and
the dragon shalt thou trample under feet,' Ps. xci. 13.
Metaphorically also, it may be applied to such men

Vol. III.

as for cruelty and strength are as lions. Thus it is
said, that Benaiah ' slew two lion-like men,' 2 Sam.
xxiii. 2. David thus expoundeth this metaplior, ' My
soul is among lions, even the sons of men,' >fcc., Ps.
Ivii. 4. Paul was delivered from such a lion, 2 Tim.
iv. 17. Prayer is made against such, Ps. xxii. 21,
XXXV. 17, and Iviii. 6.

Yea, the metaphor may be extended to the devil,
who by faith is vanquished, 1 Pet. v. 8, 9.

This must needs be a fruit of faith, for man by hk
strength is not able to stop the mouths of lions.
Daniel was but one, yet he believing, the mouths of
many Uons were stopt : but his adversaries and ac-
cusers were many; when they and theirs were cast
into the den of lions, the lions quickly had the mas-
tery of them, Dan. vi. 22, 24.

'Thus it appeareth, that that may be done by faith,
which otherwise cannot be done.

Sec. 231. Of quenching the violence of fire.

Ver. 34. Quenched tlie violence of fire, escaped the
edge of the sword, out of ive<ikness tvere made strong,
tvaj:ed valiant in fghi, turned to fight the armies of
the aliens.

This verse dependeth on the former, as going on
with an enumeration of other effects of the faith of
the forenamed worthies ; so as a fit effect is thus ex-
pressed, quenclied the violence of fire.

The word, Eff/Sssa* cb ff.Ssnu.a/, extinguo, translated
quetiched, is applied to the wasting of lamps and their
going out. Mat. xxii. 8, and to the flax that taketh
fire. Mat. xii. 20, and to fiery darts, Eph. vi. IG,
yea, and to the fire of hell ; but negatively, because
it can never be quenched, Mark ix. 44. Metaphori-
cally it is applied to the Spirit, and to the fervour
thereof, which we ought in no wise to quench, 1 Thess.
V. 19.

Here it is properly taken in that it is applied to
fire ; for fire is properly said to be quenched, and thea
especially when so much water is poured upon it as
taketh away all the heat thereof; for water is a con-
trary element, so as when fire and water meet, the
stronger overcometh.

It may also be extended to any manner of way or
means of putting out fire, and taking away the heat
thereof.

Fire is of all senseless creatures the most terrible,
dangerous, and pernicious. We say in our proverb,
fire and water are merciless ; whole cities have been
destroyed therewith. Josh. viii. 28, Judges xx. 47;
yea, many cities together, Gen. xix. 24, 25. The
whole world shall be destroyed with fire, 2 Pet. iii.
10, 12.

^Metaphorically God's wrath is so styled fire, 2 Sam.
xxii. 9 ; yea, God himself, when he is incensed, is so
styled (Dent. iv. 24), and divine vengeance (Heb. x.
27), and hell torment. Mat. xxv. 41.

The word, 5Jia,tti», translated violence, properly

130

GOUGE ON HEBREWS.

[Chap. XI.

sigiiifieth force, or pou'cr. Fitly it is attributed to
fire ; because fire overcometh cverjtliing, and nothing
can withstand it. But then, especially, fire gctteth
force, strength, and violence when much fuel is put
to it, and when it is kept in, as in an oven, furnace,
or any other like place. By keeping it in, the force
and violence of it is much increased, as Dan. iii.
19, 22.

This violence of fire is, in general, said to be
quenched, when it is kept from burning, and that is
not only by pouring water upon it, but also when fuel
is drawn from it, Prov. xxvi. 20.

This eflect of faith hath an especial respect to the
three companions of Daniel, who being cast into the
midst of a burning, fiery furnace, were no whit at all
hurt thereby, 1 Dan. iii. 21, 25.

To them the fire was as quenched ; yea, this may
be applied to the burning of martyrs, who (though
they were consumed to ashes), by reason of their
patient enduring thereof, may be said to Cjuench the
violence of that fire. Many of them sang in the
midst of the flames of fire, whereby it appears that
they were not so terrified thereby as to deny that
truth for which they suft'ered.

This also is an evidence of a true and great faith.
As the former instance, of stoi)ping the mouths of
lions, gave proof of the power of faith over the
fiercest and strongest of unreasonable creatures, so
this instance giveth proof of the power thereof over
the fiercest and strongest of senseless creatures.

That which is said of fire may also be ajiplied to
■water, another merciless creature, Jonah ii. 10, 2 Cor.
xi. 25, Isa. xliii. 2.

Sec. 232. Of escaping the edge of the sword.

The sixth effect of the faith of the forenamed
worthies is this, they escaped tJie edge of the
sword.

A sword is a sharp, piercing, mortal instrument.
Many have in all ages been destroyed thereby.

The Greek word, fj.u.yu.i^a, is derived from a verb,
(j,a.yfjii/,ai, that signifieth to Jig/it, or strive, James iv. 2,
Acts vii. 2. Hence a noun, iJ'O.yji, which signifieth a
fight, or strife, James iv. 1. A sword is used cither
for defence, Luke xxii. 38, or offence. Mat. xxvi. 51.
Magistrates use the sword against malefactors, Rom.
xiii. 4. Others, against sucli as they are displeased
■withal. Gen. xxxiv. 25. All have ever used it against
their enemies, Exod. xvii. 13.

The word, ffnj/iara, translated edge, properly signi-
fieth mouth.

In all the learned languages the edge of a sword

is called the moutli of a sword ;' for as a mouth de-

voureth that which entercth into it, so a fsword by

he sharp edge of it destroyoth that which is smitten

y it, and is said to devour, 2 Sam. ii. 2G, and

. 25.

' ^'in ^3 1 (TTOyuo /iaxa'paj; OS ffladii.

In the Greek the plural number is used, thus,
moutlis, or edges, either to shew a sword of two edges,
which is the sharpest. Chap. iv. 12, Sec. 71, or many
swords ; for faith makes men escape both the greatest
dangers, and also many dangers.

In Hebrew one and the same word signifieth a
sword, and destruction. Sword is^liere synecdochically
put for javelin, spear, stone, or any other mortal
instrument.

To escape the edge of the sword is to avoid that
danger, which by a drawn sword, or other mortal
instrument, is intended against one ; as if a naked
sword were by an enemy held at one's breast, and yet
he escape safe. Thus David escaped Saul's spear,
which in regard of danger was as a naked sword,

1 Sam. xviii. 11, and xix. 10; yea, though Saul
commanded his servants to kill David (1 Sam. xix.
1, 11), and pursued him himself (1 Sam. xix. 22),
and that with an army (1 Sam. xxiii. 8), yet David
escaped. So Elijah escaped the edge of Ahab's and
Ahaziah's sword, 1 Kings xviiL 10, and xix. 2,

2 Kings i. 9 ; so Micaiah, 1 Kings xxLL 28, and
Elislia, 2 Kings vi. 14, 31.

This instance sheweth that by faith desperate
dangers may be escaped. I say desperate, not in
regard of God and his power, as if there were no hope
of help in him, but in regard of man ; the danger
being above his strength to stand against it, and
above his ability to overcome it, or to free himself
from it. That which to sense is desperate, -without,
beyond, above hope, to faith in God, is sperable,
under hope, and recoverable. David was oft in
danger of death, Ps. xviii. 4, 5, cxvi. 2 ; so Hezekiah,
Isa. xxxviii. 10, 11, &c., and Paul, 2 Cor. iv. 8-10,
and xi. 23, 24 ; yet -were they all delivered from
those deadly dangers.

Faith makes a man depend on him who is able to
deliver him in the greatest straits. A heathenish
king could say to Daniel, ' Thy God whom thou
servest continually, he will deliver thee ;' and again,
' Is thy God able to deliver thee from the lions V
Dan. vi. IC, 20. But much more to the purpose is
this of an apostle, ' We had the sentence of death in
ourselves, that we should not trust in ourselves, but
God which raiseth the dead,' &c., 2 Cor. i. 9, 10.

Quest. May saints in confidence expect every de-
liverance that God can give ?

Ahs. Not simply, but with submission unto liis
will, as they who said, ' Our God whom we serve
is able to deliver us ; and he will dehver us : but
if not, -we will not serve thy gods,' ikc, Dan. iii.
17, 18. See more hereof in The Sainfs Sacrifice, on
Ps. cxvi. 8, Sec. 52.

This is a great consolation and encouragement in
the greatest straits and distresses whereunto in this
world we are, or may be brought. None are or can
be so great as to give just occasion of despair ; be-
cause none do, or can exceed God's ability to help.

Vee. 34.]

GOUGE ON HEBREWS.

131

On this ground tlie believer is confident, wlien that
man that walketh only by sense utterly despaireth.

Sec. 2.33. 0/ saints being weah

A seventh effect of faith is thus set down, out of
weakness were made strong.

These words, were made strong, are the interpreta-
tion of one Greek compound verb, insdmaij-uOtjaav.
It is used both actively and passively.

The simple verb, b\imij,ai, whence it is compounded,
signifieth to he able.

This compound, to inahe able, or to mahe strong.
It is applied to God, 1 Tim. i. 12, 2 Tim. iv. 17.

In the passive it is attributed to Abraham, Eoni.
iv. 12 ; to Paul, Acts ix. 22 ; to Timothy, 2 Tim.
ii. 1 ; and to all Christians, Eph. vi. 10.

Here it is passively taken, and may be applied to
sundry of God's worthies, who were brought to great
weakness, but yet recovered, and made strong.

Of the Greek word translated weakness, see Chajj.
iv. IG, Sec. 89.

To aggravate the weakness whereunto they were
brought, the abstract is used. He doth not say, of
weak (which is the concrete), but out of weakness
(which is the abstract), were made strong.

This carrieth emphasis, and implieth such an ex-
tremity of weakness, as there was little or no hojie
of recovery from the same.

Tbis fruit of faith, in being made strong out of
weakness, differeth from other fruits before men-
tioned in this, that it setteth out the vigour of faith
in a man's weakness.

The former instances shewed the vigour of fiiith
against other strong and violent things, as kingdoms,
lions, fire, and sword, which presupposed strength in
those that believed. But here is weakness, weakness
in themselves, and out of that made strong.

This may fitly be applied to the bodily weakness
of Hezekiah, he was ' sick unto death.' And there-
upon he received this message from the Lord, ' Thou
shalt die, and not live,' 2 Kings xx. 1. It appears
that he was sick of the plague or pestilence, for he
had a boil, or plague-sore, which arose on his body,
and was afterwards healed by a lump of figs. The
venom of that sickness had seized on his vital parts ;
and it is probable that the tokens apj)eared upon his
body, which are counted apparent signs of death. In
this respect it was truly said, according to the course
of nature, ' Thou shalt die, and not live.'

Thus was Hezekiah, very ' weakness ;' so weak as
there was no hope of gathering strength. Yet out
of this weakness was he made strong — that is, he
recovered his health and strength again. This re-
covery was extraordinary ; yet was it obtained by
faith, as is evident by the faithful prayer which he
made, 2 Kings xx. 3, and which was graciously heard,
whereupon we may conclude that it was in faith, for
' the prayer of faith shall save the sick,' James v. 15.

ObJ. In his prayer he jjleads his walking with
God, which implieth works.

Ans. 1. He pleaded not the merit of liis works,
but his sincerity in doing what he did, as an evidence
of God's Spirit in him, and of his respect to God.

2. He doth not plead his walking before God as a
thing done by him, but as a condition prescribed by
God, whereby it might be known to whom God's
promise did belong ; for God had said that David
' should not want one of his seed to sit on the throne
of Israel, if they did take heed to their way, to walk
before God in truth,' 1 Kings ii. 4. But Hezekiah,
being conscious to his own integrity, and having at
that time no son to succeed him on the throne, in his
prayer calls God's promise to mind, and pleads that
to God The word i-eimmber, in Hezekiah's prayer,
sheweth that he had reference to God's promise, as
Moses had in his prayer, Exod. xxxii. 13.

This sheweth that by faith incurable diseases may
be cured.

Quest. May recovery of health and longer life,
when one is sick, be prayed for ']

A ns. Yes, with submission to God's wUl, and that
on these grounds :

1. They are comprised in the fourth petition.

2. Christians are enjoined so to do, James v. 14, 15.

3. Such things are promised as a blessing, Exod.
xxiii. 25, Ps. xli. 3.

4. Saints have prayed for those blessings, 2 Sam.
xii. IG.

5. God hath accepted and granted such prayers,
Phil. ii. 27.

6. Saints' recovery and continuance on earth is a
blessing to the church, Phil. L 24.

Though the weakness here intended may be ap-
plied to bodily sickness, yet is it not to be restrained
thereunto ; for the word zceahuss is such an indefinite
word as may be appKed to all manner of weakness,
whether of body or soul. Under weakness of soul
are comprised all manner of troubled passions, as
anger, grief, fear, with the hke ; so also Satan's mani-
fold temptations, and sundry effects following there-
upon, as trouble and anguish of mind, doubting, de-
spairing, and other the hke.

Under weakness of body are comprised external
maladies, as blmdness, lameness, sores, boils, and
such like. Job and Lazarus were much afthcted with
such, Job ii. 7, Luke xvi. 20.

Inward, are all manner of distempered humours
and diseases within the body, as fevers, Mark i. 30,
and other sicknesses.

There are also weaknesses partly within and partly
without a man's body, as hunger, thirst, wearisome-
ness, and such like.

The primary ground of all these was man's defec-
tion from God.

This subjection, even of saints, to manifold weak-
nesses, admunisheth all of aU sorts to take heed of

132

GOUGE ON HEBREWS.

[Chap. XI.

two dangerous extremes, ■which are security and
insolency. These do commimly arise from health,
strength, peace, and all manner of prosperity. David,
in hi.s prosperity, said, ' I shall never be moved,' P;;.
XXX. 6. We ought to be the more watchful against
these, in that not only wicked worldlings, but also
the best saints are subject thereunto.

The former, which is security, niaketh men little to
regard God, as they who say unto God, ' Depart from
us ; for we desire not the knowledge of thy ways,'
Job xxi. 14.

The latter, which is insolency, maketh God little
regard them, for ' though the Lord be high, yet hath
he respect unto the lowly ; but the proud he knoweth
afar off,' Ps. cxxxviii. 6.

Sec. 234. Of mahiiig strong such as are weak.

The main end of the apostle's mentioning such as
are weak, is to amplify the power of faith, in that
they are imuU strun;/.

By faith weak children have been made strong ;
witness Josiah, 2 Kings xxii. 1, 2; and Samuel, 1
Sam. iii. 1, 2; David, 1 Sam. xvii. 42; and others.
So weak women were made strong, as Deborah and
Jacl, Judges iv. 9, 21. And men, after they have
been weakened, as Samson, Judges xvi. 22 ; Job, chap,
xlii. 10; David, Ps. Ivi. 13; and Peter, John xxi. 15.

The apostle expressly saith that ' God is able to
make him' that is weak 'stand,' Rom. xiv. 4.

Yea, God himself saith that his ' strength is made
perfect in weakness,' 2 Cor. xii. 9.

1. This is sufficient to keep such as are weak from
despair. God is as near to all his in their greatest
dangers, and in their greatest weakness, as Jesus was
to Peter when he began to sink, and was in danger
of drowning, Mat. xiv. 31.

2. This dirL-cteth such as feel their weakness, and
find themselves ready to faint, to look up unto God,
and say, ' We know not what to do, but our eyes are
upon thee,' 2 Cor. xx. 12.

3. This should keep us from despising sucli as are
weak, because the Lord is able to establish them, and
to make them strong, llom. xiv. 4.

4. Christ teacheth such as are out of weakness
made strong to do what they can to strengthen their
brethren, Luke xxii. 32.

The apostle thus layeth down the end of God's
strengthening and comforting such as have been weak,
* God coniforteth us in all our tribulations, th.at we
may be able to comfort them which are in any trouble,'
2 Cor. i. 4. See more hereof in J'he Saint's Sacrifice,
on Ps. cxvi. 8, Sec. 56.

Sec. 235. Of waxing valiant infi/ht.

The eighth effect of the vigour of faith is thus ex-
I)re.':scd, wiured valiant in fight.

The word, iywfir,(sai, translated waxed, is for the
most part used as the verb substantive, to set out

the being of a tiling, as if it were thus translated,
wei-e valiant.

The word, iayyso), translated valiant, is spoken of
such things as are irresistible, and cannot be stood
against. Of the derivation and emphasis of the word,
see Chap. v. 7, Sec. 37.

It is applied not only to bodily substances, but
also to spiritual, as to angels, Ilev. v. 2, to Christ, the
angel of the covenant, Kcv. x. 1, and to God himself,
Kev. xviii. 8. Our translators, therefore, have well
and fitly turned it valiant, which word hath especial
relation to the mind and courage of man ; for a man
little in stature, and not very strong-limbed, m.iy be
of gre;it valour ; and on the other side, a tall and
strong-limbed man may be a very coward.

It is probable that David w;is but a little man,
1 Sam. xvii. 33, yet of mighty valour ; so as he set
upon a bear, a lion, a giant, and vanquished them,
1 Sam. xvii. 36, 50.

The apostle addeth this clause, h crc/.j.ttu, in fight,
as a further proof of their valour. The word trans-
lated fight, is derived from a verb that signifieth to
turn, overturn, or destroy. It is ordinarily trans-
lated war.

By it more than by anything else, men, cities, nations
have been overthrown.

Others will have this word derived from a verb,
oXXu.tt/, that signifieth to destroi/.

Others will have it comjjounded of two words that
signify much blood, rrok-o a'iij.a, ac si esset To/.ia/.aor.

Whatsoever the original of the word be, experience
sheweth that it importeth destruction. As it is taken
indefinitely for war, so more especially for a battle or
for fight, as our English have here translated it. Not
for a mononiachy or duel, which is a single combat
betwixt two on a private quarrel : that rather argueth
choler than courage; vainglory, rather than valour;
a fruit of natural aud corrupt flesh, than of true faith.
But it importeth a pitched battle in field, a fight
against jiublic enemies. Such a fight will prove the
valour of a man. Many seem very valorous till they
come into the field to the fight, who, when they see
armies of men and horses well prepared against them
with glittering swords and long spears, when they
hear the sound of trumpet and drums and the thunder-
ing of guns aud cannons, when they observe bullets
fiying about their ears, and multitudes of men slain
on this hand and on that, then tiieir s[iirits faint aud
fail in them. Therefore in war ai\d in fight not to
be daunted, but to retain spirit and courage, import-
eth great valour. Such valour is here noted to be the
fruit of faith, 'through faith they waxed valiant in
fight.'

Here then we have an exemplification of faith's
vigour, in this phrase, wa.red valiant, aud an amplifi-
cation thereof, in this word, fight.

Tlie e.xempUfication giveth proof that true valour
is praiseworthy. The application hereof to faith

Ver. 34.]

GOUGE ON HEBKEWS.

133

giveth further proof that faith makes valorous in
greatest danger, even in fight.

Sec. 236. Of valour.

That true valour is praiseworthy is herein evident,
that it is set down among those things for which ' the
elders obtained a good report,' ver. 2.

1. Valour is a grace which God expressly requires,
Josh. i. 7.

2. It is promised as a blessing, Lev. xxvL 8.

3. A reward is promised to it, Deut. xxxi. 23.

4. It is commended in those that had it, 1 Chron.
xi. 10, ifcc, and xii. 1, 8, <fec.

5. A recompense hath been given to it, Josh. xiv. 14.
These particulars demonstrate God's approbation of

valour.

6. Saints have prayed for it. Acts iv. 29.

7. They have incited one another thereto, 2 Chron.
xxxii. 7.

8. Praises have been sung in commendation of it,
1 Sam. xviii. 7.

9. Thanks hath been given to God for it, Ps.
cxliv. 1.

True valour is an evidence of more than a human
spirit, even of a divine one. When Samson did any
valorous act, it is said that the Spirt of God came
upon him. Judges xiv. 6, 19, and sv. 14. When that
Spirit went from him be became weak as other men,
Judges xvi. 17.

Obj. 1. This was an extraordinary example.

A ns. Yet it giveth evidence also of ordinary courage,
for the same Spirit worketh ordinary and extra-
ordinary valour. It is said of Caleb, whose courage
was but ordinary, that he had another spirit. Num.
xiv. 24, another than the other timorous and faint-
hearted spies that discouraged the peopla

Obj. 2. Sundry heathen men were men of great
valour, as Hector, Achilles, Alexander, Scipio, Pom-
pey, Cssar, and others.

Ans. 1. That valour which they had was rather
vainglory than true valour.

2. What was good in it was by the Spirit ; for the
Spirit worketh on the unregenerate as well as on the
regenerate, though not in the same manner. The Spirit
of God came upon Balaam, Num. xxiv. 2, and upon
Saul, 1 Sam. x. 10. In this respect Cjtus is styled
' God's anointed,' Isa. xiv. 1, that is, deputed and en-
abled' of God to destroy the Babylonians, and to re-
store Israel.

True valour aimeth at God's glory and his church's
good. It produceth many worthy effects. It daunt-
eth the impudency of the wicked. It maintaineth
good causes. It freeth the oppressed. It preveuteth
man}' mischiefs.

Heathen philosophers could say that true fortitude
is always accompanied with justice and truth. Chris-
tians may further add, that it is joined ■n'ith piety and
faith.

What an incitation is this for every one to labour
for this grace !

This is one of the things whereon the apostle would
have us think, Phil. iv. S.

In special and peculiar this is to be heeded of cap-
tains and soldiers, whose calling is to go to war ; for
here it is said, ' they waxed valiant in fi^ht ; ' see Ttve
Dignity of Chivalry, on 2 Chrun. ii. 9, Sec. 10.

It may also be aj)plied to all sorts of governors,
who, by reason of men's rebellious disposition against
good and wholesome laws, have great need of valour
and courage ; therefore it is one of the characters of
a good magistrate, Exod. xviii. 21. Ministers also,
in regard of men's adverse disposition against God's
laws, have great need hereof, Jer. i. 17, Ezek. ii. 6,
1 Tim. V. 20, Tit. i. 9, 10.

Yea, all Christians, in regard of the many stout
enemies which continually fight against them, have
great need hereof, see The Whole Armour of Go I, en
Eph. vi. 10, Sec. 4, and on Eph. vi. 14, Sec. 3.

Sec. 237. Of faith's making valorous.

The means of attaining to the foresaid valour is
implied, by this phrase, through faith, in the begin-
ning of ver. 33, for all the particulars following after
have reference thereunto. Faith makes so valorous
as no fight, no pitched battle, can daunt him. If not
fight, what other danger can do it ? 'I will not be
afraid for ten thousands of people,' saith a believer,
Ps. iii. 6. Many like passages hath that man of
faith in his psalms. The like might be exemplified
in Caleb and Joshua, Num. xiv. 9, in Jonathan, 1
Sam. xiv. C, in Nehcmiah, chap. iv. 14, in Daniel
and his three companions, Dan. vi. 10, and iii. 18.

1. Faith looketh higher than the bodily sight can.
In fights it beholdeth that Captain which appeared
unto Joshua, Josh. y. 13, and from sight of him re-
ceiveth much courage.

2. Faith assureth a man of his reconciliation with
God, of God's fatherly care over him, of God's wis-
dom in ordering all tliing.s, and turning them to the
best advantage for his children's good. This is it
that makes a man valorous and venturous as a lion,
ProT. xxviii. 1. The believer's conscience will not
suffer him to adventure on anything but that which
is lawful and warrantable, and his faith makes him
valorous therein. They say that sundry jyassions
will supply the want of blood in a wounded man ;
but no passion can so support a man as the sjiirit of
faith. This makes a man more regard the cause than
the event. If he prevail in his attempt, he is an
apparent conqueror. If he lose his life therein, he
gains a more glorious, though a less visible, triumph :
and that with the glorified saints in heaven.

Among other points before noted, this sheweth the
necessity and benefit of faith ; and that as in general
for all men, so in particular for soldiers. All have
need of courage, — magistrates, ministers, parents,

134

GOUGE ON HEBEEAV3.

[Chap. XT.

masters, yea, subjects and other inferior.? ; for all in
their places have need of courage : but without faith
there can bo no true valour. The greater danger
men are in, the more need they have of faith.
Soldiers therefore nio.st of all. There can be no cour-
ageous standing in the field without faith. Therefore
I may say unto them, ' above ail take the shield of
faith,' Eph. vi. IG.

Sec. 238. Of turning to flijlit the armies of the
alien.1.

The ninth effect of faith is in these words, turned
to flight the armies of the aliens.

The word, Tass/A/SoAa;, translated armies, signifieth
a setting in order, or ranking soldiers, or pitching
their tents, or armies set in array.

Of the notation and divers acceptions of the word,
see Chap. xiii. 3, Sec. 1 27. Here it setteth out such
armies as are encamped, very strong, and well fenced ;
so as it is an amplification of the valour of believers,
who arc here said to put to flight {'ixKivav) such
armies. The Greek verb, aXinta, properly signifieth
to lai/, Luke ix. 58, and to hoiv down, Luke xxiv. 5,
or to tvear away, Luke ix. 12. It is here used after
the manner of the last conjugation in Hebrew (Hith-
pael), to nuike one depart, and applied to soldiers in
battle array, to make them give ground, or turn the
back, which is to run or fly away. Thus the word
is here fitly translated, turned to flight.

The per.sons against whom they so prevailed are
here styled aXKor^lav, aliens, in opposition to the
people of God. Of the notation, and divers accep-
tions of the Greek word, see Chap, ix^ 25, Sec. 127.
Aliens arc properly opposed to free denizens or
citizens ; they aro otherwise called strangers or
foreigners : Christ opposeth these to children. Mat.
xvii. 2.5. All the time of the law till Christ was
ofifered up, all that were not of the commonwealth of
Israel were counted aliens (Eph. ii. 12), because
they had no right to the privileges of Israel, who were
then the only visible church of God. This is here
noted, to shew the ground of their overthrow — even
because they were not of the people of God. God
protected his people against aliens, who were not his
people.

This, and the former effect of faith, do much com-
■"nd it. They shew that faith is of force, not only
strcep men from danger (as these instances, stopping
' God s of lions, quenching fire, escaping the sword,
may be ''rom weakness, import), but al.so to enable
2 Cor. L -ibdue others, in that it makcth valiant in
on Ps. cxvmtteth to flight the armies of the aliens.

^r of these two noteth out valour ; the

Sec. 235. So as this latter is an effect of the

The eighth ■ is an effect of valour : faith works

j)rt'.sscd, waxed ur produceth victory. Hereby it is

The word, sysur, arising from faith, proves victo-

most part used atories of believing .saints give proof

hereunto; as of Abraham, Gen. xiv. 15; of Moses,
Num. xxi. 24, 35, and xxxv. 7, 8; of Joshua, and of
the judges and kings after him.

Faith brings God to be a party : believers will
enterprise nothing without God. In effect they .say
to God, as Barak did to Deborah, ' If thou wUt go
with me, then I will go : but if thou wilt not go with
me, I will not go,' Judges iv. 8. So said Moses to
God, ' If thy presence go not with me, carry us not
up hence,' Exod. xxxiii. 15, IG.

Therefore God goeth with them. As a visible evi-
dence hereof, the Lord ajjpeared to Joshua, and told
him that, ' as captain of the host of the Lord, he was
come,' Josh. v. 14. Hence is it that God is oft .styled
the Lord of hosts : he goeth out with the armies of
his people ; he ordereth them ; he giveth victory to
them, Ps. xcviii. 1. Thus is God himself and his
honour engaged in his saints' battles, which are styled
' the battles of the Lord,' 1 Sam. xxv. 28.

This therefore doth Joshua thus plead : ' O Lord,
what shall I say, when Israel turneth their backs
before their enemies? What wilt thou do unto thy
great name?' Josh. vii. 8, 9.

Hence may be inferred one reason of the ill success
which many that profess the true faith have in war.
In general this is it : they do not well exercise their
faith.

Particulars to prove this are these that follow :

1. Israel, in Joshua's time, fled before their ene-
mies. Josh. vii. 4; for it is an especial fruit of faith
to make men search into themselves, and into them
who join with them, whether there he anything that
might keep off God from them ; which they did not at
that time; yet had they just cause to do so, because
of the strict charge that was given them, and that
upon pain of a curse, Josh. vi. 18.

2. The eleven tribes that fought against Benjamin
in a good cause, were twice overthrown, Judges xx.
21, 25. For—

(1.) It is probable that they were too confident in
the number of their men, so as they fought not in
faith.

(2.) They took upon them to punish other men's
sins before they had repented of their own, which is
not to fight in faith. After they had lost two and
twenty thousand in one battle, and eighteen thousand
in another, and thoroughly repented, with fasting and
weeping (Judges xx. 2(i), they prevailed.

3. Jonathan, a true believer, perished in war, 1
Sam. xxxi. 2 ; for —

Though Jonathan did in general believe, to the sal-
vation of his soul, yet could he not, in faith, enter
into that war, whereby he perished ; for he could not
be ignorant of God's refusing to answer his father ;
and he might also be privj' to his father's consulting
with a witch, 1 Sam. xxviii. 6, 7.

But, concerning Jonathan's cause —

(1.) God may suffer an army to be overthrown for

Ver. 35.]

GOUGE ON HEBKEWS.

135

the sins of some, and in that overthrow sufifer believers
to be slain for their good, as to free them from the
evil to come. This was the case of Jonathan. God
■would not suffer him, who was heir-apparent to the
crown, see another sit upon the throne.

(2.) God translates his saints in such overthrows
from earth to heaven, where they triumph over all
their enemies.

4. Believing Josiah was slain in war, because he
enterprised not that war in faitli, but against God's
will, 2 Chron. xxxv. 21, 22. Saints may in their
general course walk by faith, and yet in some parti-
culars swerve from it, and God for that justly punish
them ; so he dealt with Moses, Num. xx. 12.

To conclude, if thorough examination be made of
such battles as believing saints have lost, or wherein
they have been slain, it will be found that their en-
terprises have been without warrant, or unwarrantably
prosecuted. In such cases, God makes enemies his
rod to scourge his children. But what do enemies
get thereby ? what do God's children lose thereby ?
When God's work is done, the njd is cast into the
fire ; they who were scourged, bettered thereby, re-
ceived into grace and favour, and, in case they die,
crowned with an incorruptible crown. They are
'judged in this world, that they might not be con-
demned in the world to come,' 1 Cor. xi. 32.

A good direction hence ariseth for making war
prosperous; which is to get faith, and rightly to use
and exercise it. For this end, observe these rules :

1. Acquaint thyself with God's word and pro-
mises. Thereby thou mayest learn what wars are
lawful ; how lawful wars are to be waged ; to what
■wars God hath made a promise of victory, 2 Sam.
V. 19.

2. Be sure of peace with God, and take heed that
he have no quarrel against thee, Deut. xxiii. 14.

3. Eenew thy covenant with God, renew thy re-
pentance. Judges XX. 26 ; for we are all prone to fall
from our former steadfastness.

4. In the best manner that thou canst, seek help
of God, humble thy soul, sharpen thy prayer by fast-
ing, 2 Chron. xx. 3.

5. Let thy soul remain steady with God, and faint
not, Exod. xvii. 11.

6. The greater the danger is, the more confidently
rest upon God, 2 Chron. xiii. 14.

Sec. 239. Of loarring against aliens.

The persons over whom faith makes men valor-
ous and victorious are here said to be aliens : such as
are strangers from the covenant of God, none of Ms
confederates, but rather opposite to them. Jlost of
the victorious wars before mentioned, and approved
in Scripture, were such.

They are God's enemies, and we may in that respect
the more confidently rest upon God for his assistance.
But for God's confederates to fight one against another

without just cause, is to make God to fight against him-
self : or rather to make God to be on neither part,
but in justice to suffer them to devour one another,
Gal. V. 15.

ObJ. 1. After the division of the ten tribes from
the house of David, there were wars bet^vixt Judah
and Israel.

Ayi^. Israel separated themselves from the ordi-
nances of God, and became no people of God. They
were like those who said they were Jews, but were
not so, Eev. ii. 9. Such are papists, who carry the
name of Christians. What can papists more plead
for right to the church of God than the ten tribes
after their division could ?

OljJ. 2. There was long war betwixt the house of
David and the house of Saul, 2 Sam. iii. 1.

Ans. The cause is to be considered as well as the
persons. If such as profess the true faith offend other
professors and invade them, they who are so offended
may defend themselves : or if they do notoriously sin
against their profession, and provoke God's wrath,
they may by that public sword of justice, which is
war, be punished. Josh. xxii. 12, Judges xx. 10. In
such cases professors make themselves to be 'as
heathen men and publicans,' Mat. xviiL 17.

Of war betwixt professors of the faith, see Tfie
Church's Conquest, on Exod. xvii. 9, Sec. IG.

1. By the foresaid point of warring with aliens, the
ambitions, envies, jealousies, quarrels, and wars of
Christians against Christians, and churches against
churches, are justly taxed. This is a matter much to
be lamented. Religion itself much suffers hereby :
superstition, idolatry, heresj', and schism get too great
ground hereby. While churches are at variance
among themselves, enemies of the church get great
advantage. Here that mind in us which was in Abra-
ham (Gen. xiii. 8, die), the very consideration of this,
that we are sons of the same father, the Lord God,
and of the same mother, the church, would make us
yield, as he did, from our right, rather than by bloody
war seek to recover it.

2. Oh let us pray for the peace of the church, and
every way seek it ! If any desire to give proof of
their valour, let them do it upon right objects : even
such as are God's enemies, such as are aliens, idolaters,
antichristians. Thus they may in faith expect and
obtain such success and victory, as the weakening of
enemies may prove to be the strengthening of the
church.

Sec. 240. Of the meaning of tliese words, ' Women
received their dead raised to life again.'

Ver. 35. Wo7nen received their dead raised to life
again : and others were tortured, not accepting deliver-
ance; tlmt tliey might obtain a better resurrection.

A tenth effect of the vigour of faith is in these words,
ivonien received their dead, &c.

This diflfereth from the former nine, two ways.

136

GOUGE ON HEBEEWS.

[Chap. XI.

1. In the persons who manifested that effect, yw-
alx-i;, women.

2. In the strangeness of the effect, which was a
receiving tlieir dead to life.

The persons were of the weaker sex. This hath a
particuhir respect to a widow at Zarephath, 1 Kings
xvii. 23, and to a married wife at Shunam, 2 Kings
iv. 3G, 37. For throughout the whole Old Testa-
ment we read of no other women to whom this evi-
dence of faith can be applied.

Though these were of the weaker sex, yet the evi-
dence here given is the greatest of all. For death is
the most irresistible and irrecoverable that can be.
Lions, fire, sword, armies of enemies, are nothing in
comparison of death. That which makes those and
other like terrible things formidable, is, that they are
means to bring men to death. By strength, valour,
agility, and cjuickness of body, or by wit, wariness,
and such like properties of the mind, mouths of lions
may be stopped, violence of fire may be quenched,
the edge of the sword may be avoided, armies of men
may be put to flight : but by no strength or wit of
man can any be raised from the dead. Many of the
other instances have been found among the heathen ;
but this last, of being raised from death, was never
heard of, but in those that were endued with divine
power.

The emphasis of this effect, which makes it to be
applied to women, resteth upon this word, EAa/Sov, re-
ceived, which is the proper signification of the Greek
word.

Olij. It was the faith of prophets who raised the
dead children, rather than of the women, who received
them being raised.

Alls. The women first desired the prophets to re-
store their children being dead, which argued their
faith, 1 Kings xvii. 18, 2 Kings iv. 30. Had not
they believed and made known their desires to the
prophets, the prophets would not have attempted to
raise them. Naj-, we may further say, that if the
■women had not believed that the prophets could have
restored their children, the prophets could not have
raised them up. It is said of Christ himself, that in
Lis own counti-y ' he could do no mighty work,' Mark
vr. 5, the rcas<in whereof is thus rendered, ' because
of their unbelief,' JIaf. .xiii. 58. Christ said to one
who desired the devil to be cast out of his son, ' If
thou canst believe, all things are possible to him that
bclieveth,' Mark ix. 23. And it was usual for him to
say to other.s, ' Be it unto you according to your faith,'
Mat. ix. 29. And of the woman of Canaan, who ini-
jjortuned him to dispossess her daughter, he said, ' O
woman, great is thy faith,' Mat. xv. 28. So as faith
is manifested in believing that the dead may be
raised, even iti tho.se who received that benefit, though
they be not themselves ministers or instruments to
raise them.

The Syriac translation takes away this amplifica-

tion of faith by the persons, in turning the words
thus, Ileddiderunt mulieribui mortuos e'lritm, They
delivered to women their soM from the resurrection of
t/ie dead. Thus this relative, they, hath reference to
the prophets that rai.sed the dead, and not to the
women that received them being raised. But the
original Greek is as our English and other transla-
tions have turned it. Only in the Greek it is, i^ diaa-
rderciic, from, or out of the resurrection. This is an
elegant hyperbole. Whereas death had taken away
their children, resurrection restored them : for if they
had not been raised, their mothers could not have
had them .again. Our English hath plainly and fully
expressed the meaning of the phrase by this para-
phrase, raised to life af)ain.

This phrase, roi); vExooi; aorm, their dead, hath
reference to the sons of the foresaid women which
were raised, and therefore well expressed in the mas-
culine gender.

Sec. 241. Of faith in raising tlie dead.

The express mention of women in these great effects
of faith giveth proof that women may give as good
proof of faith as men. It hath been shewed in the
former section, that this evidence of receiving their
dead raised to life is the greatest effect that hath been
noted of faith among all the worthies here set down.
See more hereof, Ver. 11, Sec. 53.

The particular effect of faith here mentioned giveth
further proof that the vigour of faith extends itself to
the. raising of the dead. Witness the two foreraen-
tioned instances, of the widow of Zarephath, and the
Shunammite. Witness also the faith of another widow,
Luke vii. 15, and the faith of Jairus and his wife,
Mark v. -10, and of Jlary and Martha, John xi. 3i,
and of the widows that remained by Dorcas's dead
cor[)se, Acts ix. 39.

To raise the dead is within the compass of God's
power, and not always against God's will, as the
forementioned examples shew.

Now, what God can do, faith, in a humble sub-
mission to God's will, believeth.

1. Herein we have a confirmation of the eleventh
article of the creed, concerning the resurrection of the
dead.

2. Here is a demonstration of the want, or at least
the weakness, of their faith, who are affrighted with
such dangers iis may prove deadly ; especially if they
be so frighted as to renounce their holy profession, or
any way sin against God. He that can raise from
death can jjrevcnt death, or sufficiently sui>port a
man in death. Faith in God's power of raising the
dead will embolden a man to anything : witness
martyrs.

3. It will be useful frequently and seriously to
meditate on this evidence of faith : as it is the
greatest evidence of God's power, so of the strength
and vigour of man's faith.

Ver. 35.]

GOUGE ON HEBREWS.

137

4. By way of allusion and inference, we may be
here stirred up to use all means for quickening the
dead in sin, and to use them in faith ; for we have
more ground here in this world to believe the resur-
rection from death in sin than from a natural death.
When Dorcas was dead, Peter was sent for, Acts viii.
38 ; so send for ministers, or at least carry thy children
and other friends unto the means of quickening their
souls, as the friends of him that had a dead palsy
carried him unto Christ, Mark ii. 3.

Sec. 242. Of believers receiving the henejit of otheri
faith.

Though they were prophets that were the minis-
ters of raising the dead, yet the women that believed
the prophets in God's name could do it, received the
benefit hereof : they ' received their dead.' Elijah
delivered the child whom he raised unto his mother,
1 Kings xvii. 23 ; so did Elisha, 2 Kings iv. 36 ; and
Christ delivered the young man whom he raised
to his mother, Luke vii. 15 ; and Peter presented
Dorcas, whom he raised from the dead, to the widows.
Acts ix. 41. The like is noted of other miracles
■tt rought by Christ and his apostles.

Yea, faith is of such power as it can draw virtue
and benefit from the labiuir and gifts of others that
receive not the benefit thereof themselves. They that
entered into the ark enjoyed the benefit of their pains
and skill who built the ark, though the builders
thereof perished. The like may be said of those who
were cured by ■wicked men's working miracles, Mat.
vii. 22, 23, and who were wrought upon by the min-
istry of Judas, Mark \i. 1 2.

Faith hath an attractive virtue : it is to God's
power, truth, mercy, and other like properties, where-
soever they appear, as the loadstone to iron, diawing
them, or rather the benefit of theiii, to itself

1. This sheweth one reason of that httle or no
profit which is reaped from those excellent endow-
ments which God hath conferred on many of his ser-
vants in tliese later days, and from those powerful'
means of grace which he hath aflrorded. The reason
is unbelief.

2. To other motives of getting and nourishing faith,
add this, thereby mayest thou partake of the benefit
of all God's properties and excellencies in himself, in
his Son, in his Spirit, in his saints, in other men,
and in other creatures. Who would be without. so
useful, so behoveful a gift ]

Sec. 243. Of faith enabling saints to bear sore iruils.

In the two verses immediately before this, and
former part of this verse, the apostle hath noted ten
distinct rare act.s whereby the vigour of the faith of
God's ancient worthies was manifested. Here he be-
ginneth to add great sufierings, whereby a like vigour
is demonstrated ; they are ten in number, but may
be drawn to three heads :

1. Of such as were professors.

2. Of such as were martyrs.

3. Of such as were confessors.

Of the first rank, five particulars are mentioned.
The first is thus expressed, and others were tortured,
&c.

This copulative, and, is in Greek, ii, hut, which
being joined with this distributive particle, uM.oi,
others, implieth that howsoever some may be enabled
unto worthy exploits, yet God calls others to sore
sufferings, and that faith is exercised and manifested
in the one as well as in the other ; for faith enables
to endure as well as to do ; and the excellency of this
grace doth shine forth as much in the one as in the
other ; for this phrase, through faith, ver. 33, must
be extended to all the particulars following to ver.
39. I cannot produce greater instances to prove the
point than are here set down by our apostle ; they
shew to what trials saints are subject (hereof see The
Whole Armour of God, on Eph. vi. 15, Sec. 12), and
how faith enables to pass through all.

Faith persuades the soul of such principles as are
sufficient to support it in the greatest trials, even such
as these :

1. God is our Father.

2. God ordereth our estate.

3. All our enemies can do no more than what our
Father permits.

4. Our Father is with ns in our greatest trial, even
in fire and water, Isa. xliii. 2.

5. Our Father knoweth the greatness of our pres-
sures.

6. He is not ignorant of our strength or weakness.

7. He can lighten the burden.

8. He can give us sufficient strength to bear it.

9. He will not suffer us to be tempted above that
we are able to bear.

10. He will with the temptation make a way to
escape, 1 Cor. x. 13.

11. He will make all things work together for our
good, Rom. viii. 28.

Sec. 244. Of the apostles quoting things out of
human authors.

The particular instances wherein and whereby the
trials of the saints are exemplified are such as are
not registered in any part of the Old Testament :
hereupon some infer that the trials of Christians for
the gospel are here intended ; but that is not pro-
bable : for,

1. This epistle was written by an apostle that lived
in Christ's time. See Cliaj). ii. 3, Sec. 27.

2. It is said of all those that were brought to these
trials, that ' they received not the promises,' ver. 39 —
namely, the promise of Christ exhibited, and of the
full revelation of the gospel by Christ.

If they which received not the promises endured
so much, what should not we endure ?

138

GOUGE ON HEBREWS.

[ClIAP. XI.

It is more than probable that the apostle doth, in
the suffering of saints, set down in this and the verses
following, aim at the persecutions of the church after
the Jews' return from the Babylonish captivity.

Quest. How could the apostle come to the know-
ledge of them 1

Ans. He might have them either out of human
records, or from traditions conveyed from fathers to
children, age after age. So had Paul the express
names of Jannes and Jambrcs, 2 Tim. iii. 8 ; so had
another apostle the striving of Michael with the devil
.ibout the body of Moses; and the prophecy of Enoch,
Jude 9, 14 ; and our apostle this of Moses, that he
said, ' I fear and quake,' Hob. xii. 21.

Quest. Doth not this make human records as au-
thentic as sacred Scripture? and traditions equal to the
written word ?

Ans. In no wise. For though in human records
there may bo and are many truths, yet we cannot
absolutely rest upon thorn, because there may be
falsehood in them ; but sacred Scripture is the word
of truth, James i. 18. Yea, truth itself, John xvii. 17,
and that in three respects :

1. In regard of the author, who is the God of
truth, Pa. .xxxi. 5, from whom nothing but truth can
come. He ' cannot lie,' Tit. i. 2.

2. In regard of the matter. There is nothing but
truth in it, no falsehood, no ciTors, no uncertainty,
Ps. xix. 8.

3. In regard of the effect. It persuades a man of
the truth revealed in it, so as what God's word
revealeth may safely, and ought to be confidently,
believed. It is not so with human writings.

Quest. Why then doth the apostle produce matters
to bo believed out of human writings ?

Alls. The Holy Ghcst so assisted the apostles, as
they were able to discern betwixt truth and false-
hood, so as what they took out of human writers was
without question most true, and by their quoting the
same they have made them authentic.

The like may be said of those testimonies which
the apo.stle quoted out of heathen poets, as Aratus,
Acts xvii. 28, Menander, 1 Cor. xv. 33, Epimenides,
Tit. i. 12. The apostle's quoting these hath now
made them to be sacred. Thus can none do but
they who have such a Spirit.

Tiie same judgment is to be given of traditions.
Apostles, by the immediate assistance of God's Spirit,
could judge what traditions were true and divine ;
but we cannot. It sufficeth us that all things re-
quisite to make us wise imto salvation are in sacred
Scripture, 2 Tiin. iii. 1.5, Ac.

Some say that tliose stories whercunto our apostle
hath here relation might be part of canonical Scrip-
ture, but now lost.

Ans. That conceii, that jwrt of the canonical
Scripture is lost, is noi to be admitted ; for,

1. It impeacheth that Scripture which we have of

imperfection, or else that which is lost of needless-
ness.

2. It impeacheth the providence of God, in suffer-
ing canonical Scrijiture to be lost.

3. It layeth a blemish on the fidelity of the church,
which is the pillar of truth.

4. It takes away some means of our learning and
grounds of our comfort and hope. For ' whatsoever
things were written aforetime, were written for our
learning,' itc, Horn. .xv. 4.

As for the instances given of books of Scripture
lost, they are either of politic records and chronicles,
as 1 Kings xiv. 19, or of philosophical discourses,
1 Kings iv. 33, or of such books as are yet extant,
but under other titles, as 1 Chron. xxix. 29.

Sec. 245. Of 2^rofessors' totinents.

The first particular pressure wherewith saints of
old hath their faith tried is thus set down : II'iTe
tortured, not accepting ddiverance, that tlvey might ob-
tain a letter resurrection. The pressure itself is in
this word, tortured. The other words are an ampli-
fication thereof.

The Greek word, srvfirraitlahieav, translated tortured,
signifieth to stretch out, or to beat with bats. The
root, TU'7Tu, from whence it is derived, signifieth to
beat, thence a noun, r-jfLrratov, which signifieth a hat
or a st'iff. It signifieth also a drum, the heads whereof
being skins, are stretched out very hard and stiff,
and used to be beaten upon with drum-sticks. In
reference hereunto, a rack, whereon men's bodies use
to be stretched, and whereon, being so stretched, they
were wont to be beaten ; such a rack, I say, or in-
strument of torture, was called by the same name
tliat a drum is, and they who are so racked and
beaten were said to be ru,aTav;^o,a=K);, stretched and
benten as a dnim, or to be drummed. Thereupon our
former English translators thus turned this word,
were racked, but our last translators, taking the word
more generally, turned it thus, u<ere tortured ; so as
here is a double trope.

1. A metaphor taken from stretching and beating
a drum.

2. A synecdoche, a particular kind of torment
being put for any kind. It is probable that the
apostle here hath some reference to the sufterings of
saints, registered in the Book of Maccabees, for the
torment whereunto Eleazar was jjut is expressed under
a Greek word, ru/iTuvov, that ordinarily signifieth a
drum, but is there translated torment, 2 Mace. vi. 1 9, 28.
Yea, it is said that Eleazar might have been delivered,
and would not, vere. 22, 30. It is also noted of a
mother and her seven sons that they would not, on
their persecutor's promises, be dehvered, in hope to
be raised up again, 2 Alacc. vii. 14, 29.

This metaphor givcth an instance that professors
of the truth may bo brought to exquisite torments
for their profession's sake. It is said of Joseph that

Vee.

GOUGE ON HEBREWS.

139

' they liurt liis feet with fetters,' Ps. cv. 1 8. True it
is that he was so dealt withal' upon a false accusation,
and upon suspicion of violence offered to his mistress ;
but if his fear of God had not kept him from com-
mitting folly with his mistress, he had escaped that
torment. Jeremiah was apparently cast into a dun-
geon, where he sunk in the mire for his faithfulness
in delivering the word of the Lord, Jer. sxxviii. 6.
Upon the same ground Jlicaiah was ' cast into pri-
son, and fed with bread of affliction, and with water
of affliction,' 1 Kings xsii. 27. Job also was miser-
ably tormented even for his integrity's sake, Job ii. 3,
&c. The things which Christ endured, and his
apostles, and all sorts of martyrs after their time, give
further proof hereunto. See Sec. 255.

(1.) For the more thorough trial of his champions,
that their courage, faith, patience, and other graces
might be the more manifest.

(2.) To seal up that truth which they profess more
firmly.

(•3.) To establish other professors.

(i.) To give them some sensible evidence of what
Christ endured for them.

(5.) To make them tjiebetterto conceive the torments
of hell, for if they whom God loves, and whom in love
he suffereth to endure what they endure, be grievously
tortured, what may we think of those torments which
God in wrath inflictcth upon those whom he hateth ?

2. Satan and his instruments inflict such torments
on professors of the truth in malice. Their delight is
in cruelty, and they have mischievous ends, which
are to discourage professors, to draw them from their
holy profession, and to triumph over them.

1. This teacheth professors well to weigh what
their profession may cost them ; what they may un-
dergo and endure for it. This is it which Christ
adviseth his unto, Luke xiv. 27, 28, ifcc.

2. In that a holy profession may bring on it such
torment, it becomes professors to take unto themselves
an invincible courage, and resolve to endure whatso-
ever by man or devil can be inflicted. A full resolu-
tion in this case is of singular use.

Sec. 246. Of suffering wUlingli/.
The amplification of believers enduring the foresaid
torment is set out two ways.

1. By the manner of their suflfering, not accepting
deliverance.

2. By the end which they aimed at, a better resur-
rection.

Of the Greek word translated accepting, see Chap.
X. 34r, Sec. 129. Of the other word translated de-
liverance, see Chap. ix. 13, Sec. 89.

This phrase of not accej^ting deliverance, hath refer-
ence to their persecutors ofiering them freedom from
those torments, in case they would renounce their
profession (2 iLicc. vi. 21, <fec., and vii. 24, (fee), which
offer on such condition they woidd not accept ; so as

this phrase, tliei/ accepted not, is not simply to be
taken, but relatively to such terms as they could no
way approve. This deliverance in this place is taken
for setting one free from torment intended.

The wliole phrase, in general, implicth that true
professors willingly endure torments for their pro-
fession's sake. They are not as bears hauled to the
stake, and brought perforce, to endure the baiting,
biting, and tearing of persecuting dogs, but willingly
yield. In another kind of suft'ering, it is said ot
Moses, that he refused honours, and chose to suffer
affliction. Vers. 24, 25, Sees. 13G, 137. It is in this
respect said of Aquila and Priscilla, that they ' laid
down their necks,' Rom. ivi. 4, which implieth a
voluntary yielding to suffer. So doth this phrase, ' I
am ready to die for the name of the Lord Jesus,'
Acts xxi. 13.

They discern much good and great advantage to
accrue by their sufferings, and that,

1. To God, whose glory in having such servants is
set out, 1 Pet. iv. 14.

2. To the truth, which is maintained and ratified
thereby, Phil. i. 17.

3. To other professors, who <are encouraged and
emboldened thereby, PhU. i. 14.

4. To succeeding ages, whose ground of faith,
being by their predecessors left scaled unto them,
they are made more confident iu standing to it.
Hence arose this Christian proverb, 'The blood of
martyrs is the seed of the church.'

5. In reference to enemies, who cannot be but
much daunted and disappointed hereby.

6. To themselves, whose present joy and comfort
is the more abundant, 2 Cor. i. 5, and whose recom-
pense shall be great. Mat. v. 12.

This is a worthy pattern for us to set before us
when we are called to suffer for the name of Christ.
By yielding thereto willingly and cheerfully, we make
a virtue of necessity, and we make that which we
endure more acceptable to God ; for God, who loveth
a cheerful giver, 2 Cor. ix. 7, doth much more love
a cheerful suS'ercr. All the sacrifices that we offer
unto God must be freewUl-offerings ; much more this
oblation of ourselves.

Quest. Ought professors to offer themselves to
martyrdom ?

Ans. In this case we must distinguish betwixt the
ordinary course, wherein all ought to walk, and ex-
traordinary occasions. In an ordinary course pro-
fessors are not bound to offer themselves. There is
no precept nor approved pattern in God's word to
enforce this. The liberty that is granted for escaping,
when a fair way is opened by the divine providence,
maketh against this conceit. Mat. x. 23. Yea, if perse-
cutors do freely let them go, they may go and escape ; so
did the apostles. Acts iv. 21, 23. Butif Goddo give to
any such a spirit as openly to make known himself,
and so to offer himself to any persecution, we are to

140

GOUGE ON HEBREWS.

[Chap. XI.

account it a special motion, and not over-rashly to
censure them. Verianus and Marcellianu.s, in the
time of Decius the emperor, seeing Secundianus led
to martyrdom, cried out that they also were Chris-
tians, and thereupon were apprehended and cruelly
tortured to death. 80 many others. I'olycarpus,
being sought after, might have escaped, but would
not — saying, as Paul did, Acts xxi. 1 4, ' Tlie will of
the Lord be done.' Apollonia leaped into the fire
■while they were hioving her to recant. God Lath in
all ages been pleased to put more than an ordinary
sjjirit into many of his servants.

Sec. 2-47. Of perseculnrs oferingrdeitsefioni tortures.

This phrase, )i(it accepting/ deliverance, presupposeth
that deliverance was offered to them, otherwise they
could not have rejected it ; for their not accepting
was a rejecting. That offering of deliverance was by
their persecutors ; but upon condition that they should
yield to them. This is evident by that which Nebu-
chadnezzar said to Daniel's three companions, when
they were accused for not worshipping his idol, which
was this, ' If ye be ready to fall down and worship
the image.' He thereby implies that they should be
spared : for he addcth, ' If you worship not, you
shall be cast into a fiery furnace,' Dan. iii. 15. Most
evident is this in those to whom this apostle hath
reference, 2 Mace. vi. 22, 30, and vii. 24 ; so also
Acts iv. 18. This was usual with the persecuting
emperors, and governors under them, in the first ten
persecutions against Christians, and also with anti-
christian persecutors, and particularly with such per-
secutors in England in Queen Mary's days.

1. Their envy and malice is more against the truth
professed than against the professors thereof. If,
therefore, the professors will relinquish the truth,
they shall find favour enough. That their malice is
not so much against the persons of professors as
against the truth professed, is evident, in that they per-
secute strangers, whom they knew not before. It is said
of Paul, that ' if he found any such he brought them
bound,' Acts ix. 2. Yea, if the dearest to them, as
fatlier, child, brother, or any others linked unto them
by near bond, siiall profess the truth, they will per-
secute them. Mat. x. 21. Truth is a light that dis-
covcreth their darkness ; therefore they pereeeute all
that hold out that light, John iii. 19.

2. They aim at a corrupt triumph over the truth.
In this resi)ect they can be content to spare such as
they hate, that they may get matter of this boasting,
thinking thereby to justify themselves.

1. This is a great aggravation of the wretched and
cursed disposition of persecutors. It is against God's
truth, against God's manifested will, yea, and against
God him.sci'f ; so a.s, indeed, they are haters of God.
Will Gild let such go scot free f He may use them
for a while as his rod; but at length the rod shall
be c.ist into the fire.

2. This may encourage professors of the truth
more willingly and patiently to suflfer what shall be
infiicted upon them, in that they suffer more for the
truth, yea, and for God himself, than for themselves.
Will not God stand by such 1 Will he not give
sufficient assistance to them 1 Yea, and an abundant
recompense too.

3. It is a matter of great comfort and content to
martyrs, that God's truth, yea, and God himself,
suffers in them, and with them, and that more
directly than they themselves.

Sec. 248. Of the meaning of these words, ' That
the// mir//it obtain a better resurrection,'

The end of professors suffering what they do is
thus set down, that they might obt<tin a letter re-
surrection. Of the derivation of tliis word, rly^uai,
obtain, see Chap. vi. 1.5, Sec. 109. It here importeth
again that* they aimed at. For the verb here, ruy-
yji-nis, to obtain, signifieth to get something by that
which we do, undergo, or let go. To get, I say, not
upon merit, but uj)on God's promise.

To shew that it was no small gain, he expresseth
it under this word, avaoTasic, resurrection.

The Greek word translated resurrection, is a com-
pound of a simple verb, 'iarrifi,!, that signifieth to
settle or establish, ■ from thence a compound, dtierrnj,!,
with a preposition, &va, that in composition signi-
fieth again. The compound verb is sometimes used
neutrally, and signifieth to rise, Rom. xiv. 9, and
sometimes transitively, to rai-'te. Acts ii. 24. Thence
this word, resurrection. It presujiposeth a former life ;
so as such rise, or are raised again to a new life.

Here in this place is meant the resurrection of the
body at the last day, when the soul being united
again with it, both shall enjo)- eternal glorj'.

To amplify this pain'-' the more, it is set down com-
paratively, in this word of comparison, x^iirrovot,
belti'r, so as it hath reference to another resurrection,
before \\hich this is preferred. Was it that resurrec-
tion which is implied in the first clause of this verse,
' Women received their dead from a resurrection '(

A ns. They had no ground to expect such a resur-
rection. Was it then a greater degree of glory for
sufferings 1

A us. This text maketh no comparison betwixt
degrees of glory.

Is the comparison then made betwixt the resurrec-
tion of professors and persecutors ?

Ans. No. The comparison is betwixt a resurrec-
tion which professors rejected, and which they ob-
tained.

What was the resurrection which they rejected 1

Ans. The deliverance before mentioned, upon con-
dition of renouncing their profession. For when jjro-
fe.ssors are in the clutches of bloody persecutors, they
arc as dead men ; to escape out of their clutches is as

' Qu. ' a gain of that' ?— Ed. ' Qu. ' gain 'f— Ed.

Vee. 35.]

GOUGE ON HEBREWS.

141

a resurrection from tbe dead. In this sense, but in
another case, Abraham is said to receive Isaac from
the dead, ver. 19, because he was deputed to death.
In that the professors here mentioned would not be
delivered on the persecutors' terms, they may be said
to reject a resurrection. Now, they aimed therein at
the resurrection to eternal life, and this was a far
better resurrection than any resurrection from their
persecutors could be.

That this was the end of their suffering, is evident
by the apostle's express setting it down so, with this
final conjunction, iVa, that, so as they did it not
rashly, but upon good advice, and to a good end.
They had reason to do what they did.

Sec. 249. Of believers sufferimj advisedly.

The general expression of the end of saints' suffer-
ings, noted in this causal particle, that, giveth us to
understand that true believers advisedly endure what
they endure for the fiiith's sake. ' So fight I,' saith
the apostle, 1 Cor. ix. 26, ' not as one that beateth
the air' — that is, not as a madman that fighteth with
a shadow, not weighing what he doth, but as a man
of understanding, that have good cause to do what I
do. This advisedness with reference to the cause he
doth here set out : ' For the which cause I suffer
these things ; for I know whom I have believed,'
2 Tim. i. 12. All those texts which set down the
causes and motives why saints were induced to suffer,
give proof hereof.

Particulars were these —

1. Submission to the will of God, Mat. xxvi. 42.

2. Confirmation of the gospel, Phil. i. 17.

3. Establishing the professors thereof, Phil. i. 14.

4. That ' eternal weight of glory ' which foUowcth
thereuiion, 2 Cor. iv. 17.

Believers are endued not only with reason (which
in general moves men to prefer the most excellent),
but also with spiritual understanding and divine wis-
dom, which makes them well weigh what they do and
endure. Thereby also they are enabled to distinguish
betwixt things that dift'er, and thereupon to choose
and prefer the more excellent, needful, and useful.

Take notice hereby of the perverse censure which
the men of this world do in this case pass upon be-
lievers. They judge them to be no better than sots,
idiots, frantic, mad ; if they suffer imprisonment,
loss of goods, reproach, or any kind of censure, What
madmen are these ! say they, not knowing the ends
which saints aim at, and that blessed fruit that will
foUow thereupon.

Sec. 250. Of believers suffering ivith an eye to the
better resurrection.

The end that is here set down doth apparently sur-
pass all that they lose or endure by their suffering,
so as they suffer upon advantage. They ' obtain,'
they get, they gain thereby. Well did he understand

this who said, ' Our light affliction workcth for us a
far more exceeding and eternal weight of glory,"
2 Cor. iv. 17. All the rewards that are mentioned in
Scripture of sufFermg, give proof hereunto.

This may not be imagined to be any mercenary
matter, as arising from a man's own merit, but from
God's promise, wliich ariseth from his free grace and
good pleasure.

This sheweth that there is a mystery in this trade
of suffering, which we shall do well to incpiire into.
In the things of this world, if we observe men by
such and such courses to thrive, we use to be in-
quisitive after the same. Inquire therefore, and that
with diligence, into God's word, and thou shalt find
that by holding close to God, by holding fast a pro-
fession of his truth, by sufiering for that same, thou
shalt have an abundant recompense. God will not
suffer anything to be done or endured for his sake in
vain. The more and greater the suflerings be, the
more ample and excellent will the reward be.

This is here exemplified by the resurrection. A
resurrection was the end they aimed at.

Of the word translated resurrection, see Sec. 248.

The resurrection emboldens believers to do what
they do.

This phrase, ' What advantagcth it me if the dead
rise not ] ' 1 Cor. xv. 32, sheweth that the apostle in
his sufferings had an eye upon the resurrection ; which
also is implied, 2 Cor. iv. 14.

By the resurrection we are fully exempted from all
manner of misery, and estated in that felicity as ex-
ceedeth all expression, all ajiprehension.

This is it that the world doth not understand,
they know not what the resurrection meaneth. They
dote only on things present, like brute beasts. The
heathen, who wanted the light of God's word, never
believed the resurrection of the body, though they
had some glimpse of the immortality of the soui.
Their philosophers counted Paul a babbler, because
he jireachcd the resurrection. Acts xvii. 18.

Many that carry the name of Christians, and in
general know and believe that there shall be a resur-
rection of the body, do not understand the difference
betwixt the distinct kinds of resurrection — namely
that there is a ' resurrection of life,' and a ' resurrection
of damnation,' John v. 29. Neither are they ac-
quainted with the true grounds and sure evidences of
that diflereuce. Hence it is that both heathen and
comnion formal Christians do so wonder as they do,
that believers should be so forward to suffer, and so
prodigal of their lives as they are. Faith in the re-
surrection of life will make a man less careful of pre-
serving his mortal life in God's cause.

That resurrection whereon true believers have
their eye in suffering, is here said to be a better re-
surrection — better than any deliverance in this world
better than anything that can be enjoyed in this life.
Thus much the apostle implies in this phrase, ' to be

142

GOUGE ON HEBREWS.

[Chap. XL

■with Christ is far better,' Phil. L 23 ; and in this,
' ye have in heaven a better substance,' Heb. x. S-i.

This will the better appear by comparing this re-
surrection with other resurrections mentioned in Scrip-
ture.

1. We read of a ' first resurrection,' Rev. xx. 5, 6.
This resurrection here spoken of by the apostle is the
second resurrection, which is the end of the first.
But the end of a thing is better than the means of
attaining to it ; besides, the first resurrection is but
in part, till it be made jjerfect by this second resurrec-
tion.

2. We read of a resurrection in vision, Ezek. xxxvii.
10 ; but this is a real resurrection, and in that respect
better.

3. We heard of a resurrection in a figure, ver. 9.
That was but a supposition, or, at the best, a type ;
but this is the thing itself.

4. There is a resurrection from deadly danger.
Such were many deliverances of the saints, as of
Daniel and his three companions, Dan. iii. 26, and
vL 23 ; and of Jonah, chap. ii. 10. Yet those have
not been exempted from all future dangers, as they
are who are made partakers of this resurrection.

5. There hath been a resurrection of such as have
been actually dead, but to this mortal life and to
manifold infirmities, as 1 Kings xvii. 32 ; but this is
a full freedom from every infirmity and from mor-
tality.

C. There is a resurrection from the clutches of
persecutors, whereof see Sec. 248. But the resurrec-
tion here intended is expressly said to be better than
that.

What a folly is it so to dote on that resurrection
from persecutors, as to forfeit this better resurrection !
Woeful in this respect is the case of all apostates, who
forsake the truth to be free from sufi'ering for the
truth.

To prevent this point of folly, let us advisedly
g;neditate on the surpassing excellency of this better
^ ,f I'frection.

'''"-•■Id,

tcfii'^- Of mochings, a hind of po'secutioii.
Q^oUi.-''"'' others had trial of cruel mockings
Ver. OK). - y^^^^ moreover of bonds and imprison-
and scourgintj

'n^nt. t Ih on in setting down other kinds

The apostle goet^"t

of persecution. <=' j persons endured sundry

And because hat suri _^ ^^jj.^ ^^^^ ^^ .^1^ ^^^^ ^^^_^^ J
kinds of trials, he Joincth,^ ^^^ copulative and is a
thus, and others j^^^^f^"^- down, mjo, &, brU
disjunctive, ii, but: thus seW s

otlifrs. ,,.,<• „„,„„«„f;,,n^)iere set down was

The second kmd of persecu lonY
mocUna ■ which, because of the vaYP^ty, anu several
tods therrof, is ;et down in the plural^«;'""'ber, .^.u.y-

'^'^.rSS word is a compound, ^-rived from a

noun, r:ai:, that signifieth a child: thence a verb,
•rdi'Qa, or rraioi^a, which signifieth to play as a child,
1 Cor. X. 7 ; and from thence a comjtound, u.ta.'ra.iZia
vcl ifiTuii^co, which signifieth to mock, Mark xv. 20,
3 1 ; hence is derived the word used in this i>lace, l/j-Taiy-
fioc, which signifieth mocking; and another noun of
the same composition, litnaUrr,;, which signifieth
mocker, 2 ]'et. iii. 3, Jude 18.

To the word here used, our English add this epithet,
cruel; which is not in the Greek, yet may it well be
added to the mockings of the enemies of the gospel,
because they use to be with all the despite that may
be.

This kind of persecution, and the three others
following, are thus brought in, they had trial of
mockings, &c.

The word, ^rf'^a, translated trial, signifieth also
experience. It is supposed to be derived from a
verb, ce/sw, that signifieth to jxiss over.

From that noun is derived a verb, misd^'ji, that
signifieth to tri/ or to tempt.

The word, tXa/3ov, translated had, properly signi-
fieth received. They received those trials from their
persecuting adversaries.

The word received is used in a threefold respect :

1. In that they were not only threatened with the
kinds of persecutions, whereunto this phrase is an-
nexed ; but they did indeed fall upon them, they were
afilictcd -n-ith them, and so had experience of them.

2. In that persecutors thereby tried and essayed to
draw them from their profession.

3. In that their faith was tried and proved thereby
to be tight and sound.

Of trials and temptations we shall speak more, on
ver. 37.

The setting down of mockings .amongst other kinds
of persecutions, giveth apparent proof that mocking
is a plain persecution.

Hereof see more, Chap. xiii. ver. 13, Sec. 135.

Sec. 252. Of scourging professors.

The third kind of persecution is thus set down,
scourgings.

This word scourgings doth properly set out the
meaning of the Greek word, iio-aTiyiai. For a verb,
ixaariyita, that is of the same notation, signifieth to
scourge, Mat. x. 17, and xx. 19.

The word of the text is also applied to painful and
tormenting diseases, Mark iii. 10.

This was a sore trial, very pivinful, and hard to be
endured ; especially as persecutors used to scourge
saints with scourges of whipcord, of wire, and other
like things, that fetched blood, and tore the flesh of
those who were scourged. In regard of this kind of
punishment many a saint may say, ' the ploughers
ploughed upon my back, and made long their fur-
rows,' r.s. cxxix. 3. Thus this kind of i)ersecution
may be reckoned up under torments. This was

Vee. 37.]

GOUGE ON HEBREWS.

143

always counted a base kind of punisliment. Vassals,
slaves, base, beastly persons, were wont thus to be
punished. Under the law, if a man were so base as
to lie with a bondmaid, he was to be scourged, Lev.
xix. 20.

Hereby we see that professors for their religion are
punished in the basest and sorest manner that can be.
So was Christ dealt withal, Mat. xxvii. 26, 29. So
the apostles, Acts v. 40, and xvi. 23. So sorely were
Paul and Silas scourged, as the wounds, made by the
scourges, W'ere suppled and washed by the jailer. In
persecutions against Christians by the heathens, many
were scourged in open and public places for the
greater disgrace, and so cruelly, as they died thereof.
The like hath been done by antichristians.

No such malice and hatred is ordinarily found in
any, as in persecutors against professors of the gospel.
For there is nothing so contrary to error, heresy, or
idolatry, as God's truth. One error is not so contrary
to another, nor one kind of heresy or idolatrj', as
divine truth is unto them all. No marvel, then, that
the hatred and malice of persecutors hath been so
insatiable against professors of the truth — whom they
handle as slaves, yea, as beasts.

This teacheth us who are resolved to hold the truth,
to be prepared against all kinds of trials, whether of
shame or pain. It is said of Christ, that he ' endured
the cross and despised the shame,' Heb. xii. 2. Look
unto him, and consider the cause rather than the
kind of suffering. It skilleth not how enemies of
God's truth esteem us, and deal with us, so long as
God, good angels, and holy men approve us.

Sec. 253. Of using professors as malefactors.

The fourth kind of persecution of professors was
by bonds. The Greek word dia/ibg, is here fitly tran-
slated bonds. For it is derived from a verb, 5jw, that
signifieth to hind. The bonds here meant are cords,
and iron chains, and fetters, and manacles, wherewith
they held men fast, and kept them from running
away, or any other way escaping. Of the many
ways of keeping men fast, and restraining them from
liberty, see Chap. xiii. 3, Sec. 2.3.

The fifth kind of persecution is like unto this,
which is said to be ipuXaxii, imjyrisnnmeiit. For men
are cast into prison to be kept fast, that they should
not flee away. The verb (fuXdrroi, that is of the same
root, signifieth to hee}), and he that hath the charge
of a prison, is called (ZuXaj, a keeper: yea, there is a
verb of the same notation, puXaxi^w, which signifieth
to cast into 2y>'ison.

Because a prison is to hold men fast, prisons used
to be as castles, strong built, of stone, or other like
materials, with strong doors, iron bars, and grates,
and jailers to look unto them.

Bonds and prisons are for murderers, thieves, and
other malefactors. Now in that professors of the true
faith had trial by bonds and imprisonment, it giveth

evidence that persecutors deal with professors of the
truth, as with malefactors. Hereof see more in The
Whole Armour of God, Treat. 3, Part 7, on EpL
vi. 20, Sec. 189.

1. This may be some comfort to such as are so
handled in these our days. It is no worse with them
than it was with their Lord and Master in his days,
and with other his faithful servants in their days.
' So persecuted they the prophets, which were before
you,' Mat. v. 12, and so the apostles, and so other
saints age after age.

2. By way of allusion, professors of the truth may
learn to keep their souls free from the bonds of sin ;
then need they not much care for men's bonds, at
least they shall then more comfortably lie bound with
men's bonds, and if they have learned to make every
place a temple to worship God therein, even in prison
they may worship God. The more they are restrained
In their bodies, the more they may exercise their
souls in divine meditations and contemplations.

3. Considering true saints are subject to bonds and
imprisonments, and thereby kept from seeking need-
ful and seasonable succour, it is our duty to inquire
after such, and to afford them all the succour we can.
Hereof see more, Chap. xiii. 3, Sees. 24, 26.

The manner of setting down the four kinds of per-
secution mentioned in this verse, thus, had trial, giveth
us to understand that the persecutions of professors
were real ; they had experience of them ; they had a
sense and feeling of them, and in that respect haf" "^
triah See Sec. 251.

If racking, if scourging, if bonds and imprisor
be real persecutions, then were theirs real. ' ,

Such was the malice of persecutors, as ■' .7 ,
themselves to make professors to feel the ' § ^
their malice. *" ,

This sheweth the necessity of true sn ^. . -^ , "*^^'

yea, and of the perfect work thereof '' . ' ,. ^. '^,,
•^,. J ivii 1 ' extendms; itself

only true and sound, but also larije. , ^ ? , , ,
. u e 4.- «iid constant, hold-

to all manner ot persecutions; yea, „ . m, ',,r, ,

I * *i J Ti r More in The Whole

ing out to the end. Hereof see.j^ ^^^^^^

Armour of God, on Lph. vi. > - "i

Sees. 14-16, &c.

Sec. 254. Of stoning praffT "^ '^' """'^ ^

Ver. 37. They u^erestot^'S'^Z"'-''''' 'TV'"''^''''

, J " , ■ f vnth the sword: they wan-

toere tempted, were slaih'_ , ^ , . , .-' "

, ; i ., • 7 7 /"*) <^nd goat-shms, heinq des-

dcred about in sheep-skiL , " i v "^o

titute, afflicted, tonnentL^' „ti . /.

There are iA this vfc*^"'^;' ^°t' ^^ ^r'T"""^

set down, three of tfe,^"f . '\^°"S^' ^^^^^1!°''
1 *!, • f -ti ^ ^^t" t"eir blood : so as those
to seal up their faitl^f^^_

were the sunerings ' „„ i ^i • ii i . j r

rpi fi ,. f n° P' ^"d tue sixth kind of persecu-

tion is thus°e^ ih^' ^'"^«"'''"^-. '^^'^ "'"•^ atoned.
Uon, IS thus ey -» 're used is derived from a noun, Xiioi,
The Greek verb heL, j,i,„ ^.-^ . ^^ they were

wo^ntTo'ttw It- ^' ^-'' ^^' ^^-^^ ^^'^Z^^--

U4i

GOUGE ON HEBREWS.

[Chap. XI.

This kind of death was of old more in ii.se than
now, and more common among the Jews than among
other nati()n.s.

It was a kind of death appointed by God himself
to be indicted upon notorious malefactors, Lev. xx. 2.

That this kind of death may be the better con-
ceived, I will distinctly shew,

1. How men were stoned.

2. Why this kind of death was used.

For the first, the manner of stoning was this :
A malefactor being condemned, heaps of stones
were prepared, and brought to the place of execution,
where the malefactor was fiist bound to a stake, and
then all the people took up stones, and threw at him
till he was dead. In setting out this kind of death,
it is said, ' the people shall stone them to death,'
Lev. XX. 2 ; 'let all the congregation stone him,'
Lev. xxiv. 14. For exemplification hereof, read Josh,
vii. 24, 25.

For the second, these reasons may be given of this
kind of death :

1. That all the people might testify their zeal and
indignation against the crime so punished ; for in
throwing stones against a malefactor, they strived
who should be the forwardest.

2. That the blame of condemning the malefactor
might not lie wholly upon the judge ; for all the
people, executing the sentence of the judge, thereby
gave approbation of it.

3. That there might be a more thorough expiation
of the land from that crime for which the malefactor
was stoned. As many men's conspiracy in sin, and
making themselves accessory thereto, doth defile a
land the more, so the zeal of many in punishing a
public sin doth more cleanse the land. Josh. vii. 2G.

This kind of death inflicted by persecutors on pro-
fessors of tht truth giveth evidence of two points.

1. That thev accounted profes.sors of the truth as
notorious maleiactors, or at least that they would
have the people so to account them. Hereof see
Sec. 2.53.

2. That many were brought to have their hands
in the death of martyrs; for stoning was by the hands
of many. The people were almost ready to stoiie
Moses, Exod. xvii. 4 ; nay, they did stone Zechariah,
2 Chron. xxiv. 21.

The multitude cried to Pilate, and said of Jesus,
» Let liim be crucified,' Mat. xxvii. 22. It was the
multitude that stoned Stephen, Acts vii. 57, 58 ; so
the people stoned I'aul, Acts xiv. 19; and the mul-
titude of them at another time were ready to have
torn him in pieces, Acts xxi. 30, &c.

Experience of all ages have given too woeful proof
hereof. o

1. The greater sort of peopF j.'emain in their
natural condition, and cannot e^^ *•■« the light of
truth, which discovereth their dar ^ ( ■•

2. They are of a foolish disposi; | ready to sway

with the times, and to do as their guides do, though
with them they run blindfold to their destruction.
As silly sheep will follow one another, though it be
into the water, where they may be all drowned, so
the common people will follow one another even to
hell.

1. Learn hereby to take heed of judging persons
or matters according to the judgment and censure of
the multitude. This is a caveat, which God in his
law doth give, Exod. xxiii. 2. A multitude is prone
to run downhill, as all evil is.*

2. This may be a good item to pray for good
guides in church and commonwealth, that thereby
the common people may be brought into the right
way.

Where guides are idolaters, or otherwise corrupt, a
pretence may be of taking away the life of God's
saints by way of justice, though it be most unjustly,
as in the case of Zechariah and others before men-
tioned ; and likewise in the case of Naboth, 1 Kings
xxi. 12, 13.

Or otherwise, heady people may tumultuously rise
against God's servants, as in David's case, 1 Sam.
XXX. 6 ; and in Christ's case, John viii. 59, and x. 31.

Sec. 255. Of sawing professors asunder.

A seventh kind of jiersecution setteth out a second
sort of death in this word, i'^oieSijeav, they were sawn
asmidei: The Greek word may seem to be derived
from a noun, rrsmv^ that signifieth a saw. The word
here is properly translated according to the usual
succession thereof.

Some authors do also use it more generally for any
cutting or pulling asunder; as in the story of Susanna,
where it is said ' the angel waiteth with his sword to
cut thee in two,' ver. 59 ; this word is used in the
Greek. It is also used about cutting otf the tongue,
and utmost parts of the eldest son's body, 2 Mace,
iv. 7.

We do not read in sacred Scriptures of any that
were sawn asunder. But the Jews, among other
their traditions, have this, that the prophet Isaiah
was sawn asunder with a wooden saw in the time of
king Manasseh. Epiphanius, in setting out Isaiah's
life, noteth as much ; so doth Jerome, in the last close
of the fifteenth book of his comment on Isaiah Ivii.

Whether that be true of Isaiah or no, most sure it
is that some have after such a manner been mart3'red,
cither by sawing them asunder, or by pulling the mem-
bers of their body asunder. This testimony of the
aj)ostle is suflicient to assure us of the truth thereof,
and it giveth an instance of the cruelty of persecutors,
which sheweth itself even in the death of martyrs.
They think it not enough to torment them before-
hand, for trial's sake, to see if they can make them
yield, nor after that to take away their lives, but to
take them away with bitter and grievous torment, as
sawing asunder, especially with a wooden saw. Thus

Vek. 37.]

GOUGE ON HEBREWS.

145

Aiitiochus, after he had cut out the tongues, flayed
oif the skins, pulled asunder many parts of the body
of the seven brethren, fried them in pans to death.
The Koman persecutors dealt as cruelJy with the
martyr St Lawrence ; after they had scourged him,
aud plucked off a great deal of his flesh with red hot
pinchers, they broiled him to death on a gridiron.
They roasted others to death on spits ; they boiled
others to death in scalding lead ; they brake the
bones of others, and let them lie on engines till they
died. Other like cruel kinds of death they put others
unto.

The ordinary kind of means whereby papists put
niartyrs to death, is burning with fire, which is a
cruel kind of death, especially as they used it; for
Sdine martyrs were hours together burning in the fire,
and some had limb after limb dried up with the fire
bcfuie their breath was taken away. Some had bar-
rels of pitch over their head set on fire, to drop down
aud scald them on their head and other parts. Some
were hanged upon a gibbet, with a pulley thereon,
and a burning fire under them, into which they were
let down till the lower part of their feet were burnt
off; then drawn up and let down again, till other
parts were consumed, and thus kept long under tor-
ment. Time will not suffer to set down all their
kinds of cruelty. See Sec. 2i5.

The ground of all was their extreme hatred of
truth, and malice against maintainers thereof, which
made them cast out all bowels of pity, yea, it made
them take a devilish dehght in cruelty. Herein lieth
a difference betwixt cruelty that tends to death, and
that which is in death. The former may be to make
men yield, but this is on malice, and a mere devilish
disposition.

1 . This giveth instance of the depth of man's cor-
ruption, which makes him as a devil incarnate, worse
than the most savage beasts. Some tyrants have so
far e.xeeeded in cruelty, as they have hired men to in-
vent instruments for cruel kinds of death. Phalaris
among the heathens is famous, or rather infamous,
for this. Perillus, at his motion, made a bull of
brass, hollow within, which with fire might be heated
rod hot, and men put thereinto ; their crying out for
that torture seemed to be as the lowing of a bull, and
thereupon no pity taken of them. Other like things
are noted of Dionysius, Kouseris, and other tyrants.

2. These tortures do give demonstration of the un-
conceivable supportance and comfort of the divine
Spirit, whereby martyrs have been enabled with
patience to endure what cruelties could be inflicted
on them, and in the midst of torments meekly and
sweetly to commend their spirits into God's hand, to
the world's astonishment.

3. How should this stir us up patiently to bear
smaller trials, yea, not to be affrighted or discouraged
with anything that man can do, but to rest upon this,
that that God who hath enabled his servants in for-

VoL. III.

mer times to endure such exquisite tortures unto
death, wiU enable us to endure what he shall bring
us unto ! Pertinent to this purpose, is the advice of
Christ, Luke xiv. i, 5.

Sec. 2.5G. 0/ t/m danger of temptation on the right
hand.

Betwixt the second and third kind of death, this
is inserted, i'^nimaSridav, tvere tempted, which is the
eighth kind of persecution.

Great question is made concerning this word
tempted; and concerning the apostle's inserting it in
this place.

Some conceive that it was not here inserted by
the apostle, but put in the margin by some that
would give a sum of all the trials here mentioned,
and that afterwards it was by others put into the
text. But thus it would imply a mixture of human
inventions with sacred Scripture, which is not to be
admitted.

Others conceive the Greek word was mistaken,
through the mistake of a letter (i/) ; instead whereof
a vowel (.=/) is here used. For the Greek word with
the single letter, £Tu;a.<!ir,aav, signifieth to be burnt.
In sense this might well stand, and thus there would
be four distinct kinds of death set down : 1. Stoned;
2. Saivn asunder; 3. Burnt; i. Slain irith the sword.
Many of our later expositors yield to this ; but see-
ing all the Greek copies agree in the former, which
is, were temjited, I suppose it is not safe to open such
a gap to atheists and papists about the imperfection
of the original.

To take it, therefore, as it is in the text, were tempted,
it may be inserted as a reason why they were put to
such cruel deaths, even because, being tempted, they
remained resolute, and would not yield to their per-
secutors.

Thus, in the next verse he inserts these words, of
ivhom t/ie zcorld was not tvortli;/, as the reason why
saints wandered up and down so as they did.

In this sense it is agreeable to this phrase in the
former verse, tluy had trinls of mockiiKjs, ifcc.

Or else it may be taken for long and grievous
oppressions, either by enemies in a strange land, or
by cruel governors in their own couutr}', which by
their long continuance, proved great trials and temp-
tations, even worse than death, and therefore here
set among the kinds of death.

Yea, further, it may be taken for temptations on
the right hand (as we speak), as riches, honours, pro-
motions, immunities, pleasures, and other such like
fair baits, and are here reckoned amongst the kinds
of cruel death, because this kind of temptation was
as dangerous as the cruellest death, if not more. For
instance, take David, who, all the while he was per-
secuted by Saul, and while ho had enemies in his
kingdom, remained f;uthful and constant with his
God; but peace and prosperity stole away his heart

GOUGE ON HEBREWS.

[Chap. XL

to satisfy his lust, and to follow the same, to the
taking away of the life of Uriah, 2 Sam. xi. 2, &c.
Demas was an old disciple, and had long, in the time
of fiery perseoitions, held the true faith ; yet, at
length, the world made him revolt, 2 Tim.iv. 10. It
is said of Antiochus, that ' by peace he should de-
stroy many,' Dan. viii. 25. Though for many years
after Christ was ascended the church was under fiery
persecutions, yet then were the purest times thereof;
and in that respect Satan is said to be bound. Rev.
XX. 2. But when, through Constantino's and other
emperors' largo donations to the church, they enjoyed
peace, obtained much wealth, and attained to high
honours, they proved, in time, to be antichristian.
In this respect Satan is said to be loosed, Rev. xx. 3.
Experience of all ages giveth further proof hereof.
In the latter end of Queen Mary's days, there were
sundry professors, who, for the truth they held, had
patiently and courageously endured long and hard
imprisonment, and other trials for the truth's sake,
and had remained so constant therein, as they were
condemned to death, and ready to be burned ; but
by the sudden death of Queen Mary, were as brands
pulled out of the fire, and set at liberty. Of these,
many in the halcyon days of Queen Elizabeth, being
preferred to high places, and having obtained much
wealth, denied the power of godliness, and made
shipwreck of faith and a good conscience.
There are two especial grounds hereof —

1 . The deceitfulness of these temptations.

2. The foolishness of man's heart.

1. This epithet, deceitfulness, is in general added
to sin, comprising under sin all temptations that lead
thereto, Ileb. iii. 13. In particular, it is attributed
to riches. Mat. xiii. 22, and to pleasing lusts, Eph.
iv. 22. Of the respects wherein sin is deceitful, see
Chap. iii. 13, Sec. 148.

2. The foolishness of man's mind herein appeareth,
that it .so doteth on these temptations, as it is intox-
icated therewith, and prefers them before all other
things.

Voluptuous persons are ' lovers of pleasures more
than lovers of Ood,' 2 Tim. iii. 4.

Covetous persons are ' idolaters,' Eph. v. 5 ; they
make their wealth their god.

Ambitious persons ' advance themselves above all
that is called God,' 2 Thes. ii. 4.

Baits are not more dangerous to the silly fish, fowl,
and beasts, than these temptations to men. They
are like a sweet poison, the venom whereof is not
discerned till it hath soaked out the vital vigour in
man, and become incurable.

1. This informs us in the vigour of faith, that en-
ables a man to stand against these temjjtations, as
hath been exein[)lified in Mo.ses, vers. 24, 2.5, 26.

2. This givotli proof of the subtlety of persecutors,
who can so far fawn on them they hate, as to offer
all pleasing things unto them. We have heard how

persecutors could offer freedom to professors, if they
would yield. Sec. 247. They shew themselves herein
to be guided by the spirit of the old wily seqjcnt,
who hath his wiles, Eph. vi. 11. Thus he tempted
Christ, reserving this kind of temptation to the last
place, which Christ resisted with greatest indignation,
]\Iat. iv. 8-10.

3. This instructoth us in the need, use, and benefit
of crosses. They are especial means to keep us from
those temptations, which are so dangerous. We have
cause in this respect to bear crosses the more patiently,
because they are means to wean us from this world.

4. This teacheth us to moderate our de.sire of the
things of this world, in that they are temptations so
dangerous. ' They that will be rich fall into tempta-
tion and a snare, and into many foolish and hurtful
lusts, which drown men in destruction and perdition,'
1 Tim. vi. 9.

We ought, therefore, to be so far from an immo-
derate desire of riches, as ' if they increase, not to set
our hearts upon them,' Ps. Ixii. 10.

5. This is enough to keep us from envying those
that have this world at will, they deserve more pity,
for they are subject to dangerous temptations.

6. This also is enough to comfort such which want
the preferments and profits and pleasures which
others have. What want they? Nothing but dan-
gerous temptations, snares, and such things as may
make them for ever miserable.

Sec. 257. Of persecutors seeking the blood of pro-
fessors.

The ninth kind of persecution, and last of the three
which was to death, is thus set down, were slain with
the sword, or word for word, '^v finiji /ia;^a/jaj aTetfam*,
they died in the slauc/hter of the siooi'd.

The sword hath in all ages been a usual instrument
to put men to death therewith, and that by behead-
ing them, or thrusting them through, or otherwise
taking away their life. Much cruelty hath been
shewed upon saints by the sword.

I suppose that this kind of death is in the last
place noted, to intimate the multitude of martyrs
that by their blood have .sealed up God's truth. The
apostle's phrase iuducoth me to suppose so much. The
slaughter of the sword implieth a great slaughter.

In this respect, a mouth, '3, os, is attributed to the
swnnl; and the sword is said, 7DX, to cat or devour;
and the same word, 2irr, which significth destruction,
is put for a sword, beaiuse thereby many are destroyed.
See Sec. 232.

So many prophets and professors were slain with
the sword in Ahab's time, as Elijah thought none to
be left but himself, 1 Kings xix. 10.

That which is here said of slain, or slaughter
(fovifj), sheweth that professors may be brought to
seal their profession by their blood. The first pro-
fessor that ever was, was brought hereunto, namely,

Vee. 37.]

GOUGE ON HEBREWS.

147

Abel, Gen. iv. 8; so was Zechariah, 2 Chron. xxiv.
21. I have the rather named these two in particular,
because Christ hath made especial mention of them.
Yet so, as he implies many more betwixt them, under
this phrase, 'all the lighteous blood shed upon the
earth, from the blood of Abel unto the blood of
Zacharias,' Mat. xxiii, 35.

1. This ariseth from an immortal hatred of the
truth, and an unsatiable thirst of the blood of pro-
fessors thereof, in persecutors.

2. From a secret fear that persecutors have of pro-
fessors, thinking they can never be secure till they
be sure of the death of professors.

Hereby we see a necessity of preparing against the
utmost that persecutors can do ; which is, to kill,
Luke xii. 4. This caution is hinted, in this phrase,
' ye have not yet resisted unto blood,' Heb. xii. 4.
What advantage is it to have much resisted persecu-
tors, if we yield before we die 1

Sec. 258. Of the multitudes tvhich pei-secutois de-
stroyed.

The instrument, whereby the forementioned slaugh-
ter is made, is here set down to be the sword ; which
gives a hint that a few martyrs satisfieth not perse-
cutors: for slaying with the sword implieth the
slaughter of many, Witness Ahab's persecution,
which was so great as Elijah thought he had slain all
that professed the name of God, 1 Kings xix, 10.
Nimrod in this respect is said to be a mighty hunter,
Gen. X. 9. It is said of Manasseh that he shed inno-
cent blood very much, till he had filled Jerusalem
from one end to another, 2 Kings xxL 16. An
ancient father said, that there was no day in the
year, except the first of January, wherein more than
five thousand were not martyred, Papists have ex-
ceeded pagans herein : witness their many cruel mas-
sacres in France and other places ; witness their
burning and otherwise destroying houses full, barns
full, churches full, towns full, cities full, and countries
full of professors of the truth.

Their malice and thirst after the blood of professors
of the faith is unsatiable. The Holy Ghost saith of
the whore of Babylon, that she was drunk with the
blood of saints, Eev. xvii. 6. It is said of Nero, that
he wished all the necks of the inhabitants of Rome to
be as one, that he might cut them all off at one
blow.

1. This admonisheth those who live amongst such
persecutors, and see their brethren martyred before
them, to be the rather induced to prepare themselves
for the like ; not thinking that persecutors will spare
them, because they have exercised their cruelty on
many others. We may as well think that a wolf will
give over worrying sheep, because he hath worried
many. The wolfish nature remaining in him, he will
take all opportunity of devouring more. Conmionly
wolves are made the more eager in seeking after

others, by sucking out the blood of some : so is it
with persecutors.

2. This teacheth us to be the more earnest with
God, in calling upon him to restrain the cruelty and
unsatiable thirst of persecutors, and to keep the re-
mainder of his flock from their clutches ; and thereby
to shew himself the potent, pnulent, and provident
pastor of his sheep. A good shepherd knowing the
ravenous disposition of a wolf, when he observeth
that the wolf hath worried some sheep, will with
more vigilancy keep the other. But there is no such
shejjherd as God : only he expects that we should
take aU occasions of seeking help of him, Ps. Ixxix.
1, 2, (fcc, Joel ii. 17.

Sec. 239. Of flying in time of persecution.

The third kind of sufferings here set down, are such
as befell confessors.

Confessors were such as professed the truth, and
stood constantly to it ; but ha^dng a fair way made
by the divine providence for escaping death, made
use thereof : yet shrunk no whit at all from their
holy profession.

All their sufferings may be comprised under this
word, tmndered about; but aggi-avated by many cir-
cumstances, which we shall note in order.

This phrase, teo/^X^ov, they vxtndered about, is the
interpretation of one Greek compound word. The
simple verb, 'ia-/oiJ.cti, significth to come, or yo.

The preposition, teo/, about. It is very weU ac-
cording to the meaning of the word, Ti^ihy^o/iai, cir-
cumea, wandered about. They could not with safety
abide in their own house, or home, and thereupon
went into other places, and not knowing where to
abide securely, they wandered up and down, as those
that fled from persecution to save their lives. Here-
upon a question is raised, whether a professor of the
truth may fly from persecution.

A71S. Yes, he may. The prophets have so done, 1
Kings xix, 3, and xviii. 13. Yea, God is said to hide
his servants from persecutors, Jer. xxxvi. 19, 26.
Many Christians fled from Jerusalem by reason of the
persecution there. Acts viii. 1. Paul also fled from
persecution, Acts ix. 25 ; yea, an angel was sent to
free Peter out of prison. Acts xii. 7. Chri-st con-
veyed himself from persecutors, Luke iv. 30, John
iv. 3, and viii. 59. Yea, Christ adviseth his disciples
so to do. Mat. X. 23.

Times m.ay alter, and more good may afterwards
be done.

The valiantest captain that is may see a fit occa-
sion of leaving the field. That which the apostle said
of his continuing to live, may be fitly applied to this
case : to abide in the flesh is more needful for you,
Phil. i. 24.

Ohj. Christ proriounceth them blessed that .ire
persecuted, ilat. v. 10, &c., and martpdom procureth
a crown.

148

GOUGE ON HEBREWS.

[Chap. XI.

Ann. These are grounds to move Christians to
etand stoutly to their cause, when they are called,
though it be by suffering death, the case so standing,
as they must die or deny the truth.

But as there is a season for all things, Eccles. iii. 1 ,
there is a time to fly, and a time to die. Christ,
who oft avoided the danger of persecution, in the
season of suffering, would not be dissuaded from it.
Mat. xvi. :23, Luke ix. 51; but offered himself there-
unto, .John xviii. 4.

That we may the better apply this, we must duly
weigh and well distinguish these circumstances fol-
lowing :

1. The persons. Private persons have more liberty
than they who have a charge. These latter must
stand to the utmost, even for their charge's sake. This
Christ exeinplifieth in a good shepherd, John x. 11.

2. The kind of persecution. There may be a per-
sonal persecution against one particular person. In
this case, Paul escaped from those that went about to
slay him. Acts ix. 29, 30. There are also public per-
secutions, in which professors by standing maintain
the cause that is persecuted.

3. The condition of persecutors. If sheep prove
wolves, and people that are under good governors or
ministers prove per.'iecutors of them, such shepherds,
governors, or ministers, by flying, do no wrong to
their flock and people, but good to themselves. Thus
the Jews, even the common sort, proved persecutors
of Christ, therefore he oft avoided their persecution.

4. The time. Before a professor be taken, his
hour of .suffering is not come. In that case he may
prudently avoid : but being apprehended, as a pro-
fessor, he must then stand to it, for that event shew-
cth that then is his hour, Luke xxii. 53.

5. The means of escaping. They must be lawful ;
such as bj' the divine providence are afforded. If we
use not such means, we may seem to neglect God's
providence ; but to use unlawful means, as breaking
bars of the prison window, forcing open of the doors,
bribing the keepers, or any other like indirect means,
is to make ourselves trespassers of the law, and
malefactors. Thus the cause for which wc are first
apprehended is lost, and such suffer as evil doers,
which is exprcs.sly forbidden, 1 Peter iv. 15.

Considering that there are cases wherein professors
may avoid persecution, and cases wherein they must
stand to it,

1. Professors are to pray for wisdom, and also for
a good conscience. Both are joined together by
Christ, Mat. x. IG. By wisdom they may be kept
from giving advantage to the adversaries of the gos-
pel. By a good conscience they will be kept from
giving offence to their bretliren. They must be .sure
that the mark at which tlicy aim be good, whether
they stand or fly. The ni;irk in general must be
God's glory and the church's good ; for these two are
inseparably linked.

2. Charity is to be used in judging professors,
whether they fly or die. As martyrs are not to bo
condenmed for rashness, so, nor confessors for tinior-
ousness. Prophets, apostles, yea, and Christ himself,
saw a time when to escape danger, and when to stand
to the uttermost danger.

This land hath a great benefit, both by the courage
of martyrs in Queen Mary's time, and also of confes-
sors, that fled beyond the seas in her days.

Sec. 260. Of confessors^ wanderings.

This word, loander about, is taken both in a good
and bad sense ; in a bad sense, for a sin or judg-
ment.

For a sin, either in such as do wander, or in such
as cause others to wander.

1. In such as wander. It is a sin when men wan-
der up and down from the charge or place where
they should abide, or wherein they should be firm
and constant. This the aj)ostle taxeth under this
phrase, ' wandering about from house to house,' 1
Tim. V. 13. In this respect the common course of
beggars is questionless sinful ; but most sinful is their
course who wander up and down to beguile such as
know them not, as jugglers, sorcerers, and such as
are called exorcists. The word here used, •zfsiis'^oij.itoi,
is applied unto them, and translated ' vagabond.s,' or
wanderers. Acts xix. 13. Like to these are Jesuits,
friars, priests, and other popish vagrants, who wander
up and down to ensnare men's souls, and to make
them ' twofold more the children of hell, than them-
selves are,' Mat. xxiii. 15. They are like those whom
the apostle describes, 2 Tim. iii. G.

2. Wandering is a sin in such as cause men to
wander unjustly through tyranny, oppression, or per-
secution.

Of these, the Lord thus saith, ' I will send unto
him wanderers, that shall cause him to wander,' Jer.
xlviii. 12, Lam. iv. IG. Such therefore are accursed,
Deut. xxvii. 18, Ezek. xxxiv. 6.

3. Wandering may be counted a sin in superfluous
gentlemen, who upon mere curiosity travel from place
to place, and that many times to idolatrous countries,
where they are seduced to idolatry.

Wandering is taken for a judgment when it is in-
flicted as a punishment for sin. Thus the Israelites'
wandering forty years in the wilderness was a judg-
ment, Num. xxxii. 13, Ps. cvii. 40. It is threatened
as a judgment, Ps. lix. 15.

Wandering is taken in the better part, when men
in God's cause, for maintaining his truth, keeping a
good conscience, or for avoiding idolatry or any other
evil, are forced to wander. Thus .4hraluim wandered,
Gen. XX. 13 ; and sundry Levites and others in Jero-
boam's time, 2 Chron. xi. 13, itc. In this sense is it
here taken; so as believers may be wanderers; for
this wandering is licre brought in as an effect of
saints' faith j besides the instances before noted, this

Ver. 37.]

GOUGE ON HEBREWS.

149

is exemplified in Elijah, 1 Kings xis. 3 ; yea, and in
David, Ps. Ivi. 8.

The grounds hereof are these,

1. The envy and hatred of the world against them,
which will not suffer them to sit safely and securely
on their own nests. The men of this world are to
believers as fowlers to fowls, and hunters to beasts ;
so was Saul to David, 1 Sam. xxiv. 11, 14, and xxvi.
20.

Hereunto doth the prophet allude, Jer. xvi. 16,
Micah vii. 2, Lam. iv. 18.

2. Saints' high esteem of the truth of God, and of
the peace and quiet of their own conscience, which
they prefer before house and home, kindred and
country. They had rather wander with a quiet con-
science, holding the truth, than sit at ease in their
own house, under their own vines and fig-trees, with a
torturing conscience, upon denying the truth.

3. God's wise providence, who opens a way for
them to escape death ; yet so as their faith is proved to
be sound by this kind of trial, which is a great one ;
and in the consequence thereof may prove worse than
a present death. Yea, further, God hereby kcepeth
the light of his truth from being put out, and causeth
it to shine up and down in more places, Acts viii.
1, .1

This being the condition whereunto believers may
be brought, they who have settled places of abode
ought to succour such wanderers. See Chap. xiii. 2,
Sec. 12, &c.

This may be a motive to such as are put to this
trial, patiently to pass it through. It is no other
condition than what the best saints have been brought
unto. An apostle useth this argument to bear all
manner of crosses, because no temptation taketh
them ' but such as is common to man,' 1 Cor. x.
13.

This then must needs be a strong motive to endure
this trial, because it is no other than what is common
to all saints.

That we may the better observe this, take notice
of these rules :

1. Be well instructed in the nature of this world,
and vanity of all things under heaven ; how nothing
is certain and sure. ' The fashion of this world
passeth away,' 1 Cor. vii. 31. Why, then, should men
seek a certain abiding in so uncertain a place 1

2. Get assurance of that house, city, and country
which is to come. Assurance thereof will make us
more content to be without a house, city, and
country here in this world. See Ver. 10, Sec. 17,
and Ver. 13, Sec. 68, and Chap. xiii. 14, Sees. 138,
139.

3. In thy best security and most settled estate be
a pilgrim in thy mind and disposition, as Abraham
and other patriarchs were. See ver. 13.

Herewith the apostle supports Christians, 1 Cor.
X. 13.

Sec. 201. 0/ ivamlerinij in sheepskins and (/oat-
skins.

The first branch of the aggravation of confessors
wandering, is by the kind of aiipurel which they wore,
here said to be sheep-skins and ijofit-skiiis. The noun,
dh/j,aTa, translated s/cins, derived from a verb, ohca,
that signifieth to Jlc()/ : for skins <ire flayed off from
beasts or other creatures. An adjective, ds>/j,dri\ioii,
derived from the same verb, is translated leatliern,
Mat. iii. 4.

The two epithets, /ijjXwra??, a'r/iioic, joined with
skins, thus, sheep-skins, goal-skins, shew what kind
of skins they were. For the former is derived from
a word, /j,fi\iv, that signifieth a s/ieep, and the latter
from another word, o/^, that signifieth a goat.

We call apparel made of such skins, leathern.

Some apply this [to] coarse apparel made of the
wool of sheep and hair of goats which many prophets
and others did voluntarily wear, and that on these
grounds :

1. To shew their contempt of the world's vanity.

2. To manifest their own content in the meanest
things.

3. To declare their compassion, sorrow, and mourn-
ing for the iniquity of the times wherein they lived.

4. To be distinguished thereby, and known from
others. To these purposes it is said of Elijah that he
was ' an hairy man, and girded with a girdle of
leather,' 2 Kings i. 8 ; so of John Baptist, !Mat. iii. 4 ;
so much is implied of Isaiah, chap. xx. 2, &c. In
imitation of true prophets, false prophets so attired
themselves, Zech. xiii. 4. To this may be ajjplied
that which is spoken of sheeps' clothes. Mat. vii. 15.

Others apply this to wearing of sackcloth, Ps.
Ixix. 11, Joel i. 13. This of old in common judg-
ments was much practised.

Though the apostle's phrase may be applied to such
kind of habits, yet his main scope is not so much to
set out the attire, which sundry saints of old on
special occasions did wear, and that voluntarily upon
their own choice, but what through the violence of
persecution they were forced unto, because they could
get no better. This therefore maketh nothing for
papists' superstition in wearing shirts of hair, grey-
freeze, or other like coarse raiments.

The apostle here meaneth such mean apparel as we
call (somewhat answerable to these phrases) leathern
pilches, or skuis of beasts cast over their back, and
knit about their loins, so as they might be naked on
many parts, and barefoot.

Thus this implieth that saints may be brought to
wear the meanest apparel, even to clothe themselves
with sheep-skins and goat-skins. This phrase, ' They
caused the naked to lodge without clothing,' ifec,
Job xxiv. 7, may somewhat tend thereunto. The
opposition made betwixt Dives and Lazarus, that
Dives was ' clothed in purple and fine linen,' but
Lazarus as a beggar (Luke xvL 20, 21), may intend as

150

GOUGE ON HEBREWS.

[Chap. XI.

much ; so also tliiit wldch the apostle speaketh of
cold and nakedness, 2 Cor. xi. 27.

This giveth proof of the extent of the vigour of
faith, whereby men are enabled, as patiently to bear
reproaches, torments, and such other afflictions, so
also want of apparel and such things as are needful
for health ; and to put on anything that may liide
their nakedness, be it never so coarse.

This sheweth the vanity of over-brave and costly
apparel. For if God's dear oue.s and worthies in tlie
■world were .'^o meanly attired, as with sheep-skins and
goat-skins, surely true glory and honour consisteth not
in vain apparel. What the apostle saith of meat and
drink, may fitly be applied to apparel. The kingdom
of God is not therein, Kom. siv. 17.

Take heed therefore of setting your hearts too
much on outward deckings of the body ; you may be
brought to such times and cases, as for keeping faith
and a good conscience such bravery be abandoned.
He whose heart is set upon apparel will hardly be
brought to wander in sheep-skins and goat-skins to
keep a good conscience. The young man that set his
heart ou wealth, left Christ rather than he would let
go his wealth. Mat. six. 21.

This caveat is now the more seasonable and useful,
by reason of that dotage which possesseth most men
and women about apparel ; which yet is one of the
basest dotages that can be : for it is not in anything
that is in themselves, or done by themselves ; not in
gifts of mind, not in parts of body, but in weavers,
tailors, sempsters, and other like curiosities. This is
such a bewitching dotage as makes many spend their
estate thereupon, and pufFs them up far above that
which is meet : preachers have just cause to take all
occasions of beating down the pride of men and
women herein.

Sec. 262. Of the exlreme want whereunto coii/essors
mail be hrowjht.

The second branch of the aggravation of confessors'
wanderings is, in this phrase, ior£joi/,u.sK)/, bthuj dtsti-
tute.

Of the notation and derivation of the Geeek word,
see Chap. iv. 1, Sec. 11. Here it implieth a want of
succour.

When one wantcth this or that particular, then
that particular useth to be joined with this word, as
where it is said, CtrrEs^uajTo; oiujm, ' they wanted wine,'
John ii. 3 ; but when it is put alone, it implieth a
general want of all necessaries, as where it is said of
the prodigal, ' he began to be in want,' Luke xv. 14.
In this general sense it is here taken. Thus it is op-
posed to a verb that signifieth to abound, as where it
is said, -Tiiiaai-jiU, iariiiMai, ' to abound, and to suffer
need,' Phil. iv. 12.

Here it iuiiilieth that the intended confessors were
left succourlcss ; they had no good apparel, as was
noted in the former section, nor had they sufficient

food nor other necessaries, nor yet did any pity them
80 far as to supjtly their wants.

Thus we see that saints may be brought to extreme
exigencies. So was David, 1 Sam. xxi. 3. And Elijah,

1 Kings xvii. 6 ; had not a raven brought him pro-
vision, he might have starved ; and so again, had not
an angel provided for him, 1 Kings xix. 7, 8. So
Laearus, Luke xvi. 21 : and many others in all ages.

1. God suffers this, that his children might be the
rather moved to look up unto him, and wholly and
only to depend upon him. External means are many
times an occasion of drawing the hearts, even of
saints, from God, Ps. xxx. 6. The wise man saith
that ' the rich man's wealth is his strong city,' Prov.
X. 15.

2. God sufiFers this, that his succouring of them
might be the more manifested and magnified. See
more hereof in The Saint's Sacrifice, on Ps. cxvi. G,
Sec. 41 ; and of uses that may be made hereof, see
The Saint's Sacrifice, on Ps. cx\i. 3, Sec. 10.

Sec. 263. Of ilie great perplexities whereunto con-
fessors may he brought.

The third branch whereby the wanderings of
confessors is set forth, is in this word, 3X(,3&.u.£vc/,
affiicieJ. Of the emphasis of the word, see Chap. x.
33, Sec. 1 25. A noun, '^>.i-^ic, commonly translated
ajiiction, is thence derived.

The verb is applied to the pressing of grapes in a
press, and to the pressing of people in a throng, and
translated ' throng,' Mark iii. 9. It is oft metaphori-
cally taken, to set forth some men's oppressing of
others by violent injuries. It is applied both to
outward oppressions and afflictions of the body, and
also to inward perplexities and troubles of the mind,

2 Cor. i. 6, and vii. 5.

To join them both together, this sheweth that
saints by persecutors' oppression may be brought to
great perplexities, even to such as afflict them within
and without, in mind and iu body, 2 Cor. vii. 5.
Such were Elijah's pressures, as he wished to die, 1
Kings xix. 4. The many complaints which David
made, through Saul's persecuting him, give evident
proof hereof, Ps. xviii. 3-5, and Ivi. 1, 2, &c. But
the greatest pressures of all were Christ's, John xii. 27.
See more hereof in T/ie Saint's Sacrifice, on Ps. cxvi.
7, Sec. 44.

Quest, How can perplexities of mind stand with
faith 1

Ans. Distinguish betwixt flesh and spirit, which
are together in saints, and that doubt may easilj' be
reconciled. Faith is a fruit of the spirit : perplexity
of mind is a fruit of the flesh. Therefore, as the
flesh and spirit are in the same subject together,
so the fruits of the one and the other may manifest
themselves in the same persons.

Though these two may be together in the same
person, yet believers must labour to subdue all the

Vee. 38.]

GOUGE ON HEBREWS.

1.51

fruits of the flesh ; and in particular concerning this,
they must take heed that outward crosses do not too
much afflict their spirits. For this end, these rules
are to be observed :

1. Know that God hath a hand in all thy troubles,
Ps. xxxix. 9, 2 Sam. xvi. 11, 12.

2. Get assurance of God's favour to thee, Ps. xxiii.

1, Heb. xiii 6, 2 Pet. i. 10.

3. Acquaint thyself with God's promises, Isa. xliii.

2, Heb. xiii. 5.

4. Be instructed in the divine properties.

5. Call to mind God's former works, and these
both to others, Ps. xxii. 4, and also to thyself, Gen.
xxxii. 10.

6. Possess thy soul with patience, Luke xxi. 9.

7. Stir up thy soul with wise expostulations, Ps.
xliii. 5. See The Saint's Sacri^ce, on Ps. xi. 7,
Sec. 48.

Sec. 264. Of evil entreating confessors.

A fourth aggravation of the wandering of confes-
sors is in the last word of this verse, y.a.Ki,\jyoiiiiivoi,
which we thus translate, tormented. It is a com-
pound of a noun, xaxhc, that signifieth evil, and a
verb, £;j^£o, that in the active signifieth to have, and
in the passive, to be handled. According to the nota-
tion of it, it signifieth he ill handled, or evilly dealt
withal. See more of it on Chap. xiii. 3, Sec. 38.
The signification which our translators give of it —
thus, tormented — is an effect of the intent of the word ;
for they that are ill treated, or ill handled, are oft
tormented. In this sense, it may intend such points
as were noted on this word, tortured, Ver. 35, Sec. 245.

We will here handle this word in the proper signi-
fication thereof, and shew that saints in their wander-
ing find Ul usage. So soon as Israel came into the
wilderness, the Amalekites set upon them, Deut. xxv.
17, 18, 1 Sam. xv. 2. Edom, in the day of Israel's
affliction, ill entreated them, Obad. 13, 14, Amos
i. 11. Jeremiah much complaineth hereof. Lam. ii.
16. The apostles, wheresoever they came, w-erevery
ill entreated.

There is but one naked, single, simple truth ; but im-
piety, iniquity, falsehood, error, heresy, idolatry, and
all infidelity, are hydras of innumerable heads. That
one truth is light ; aU the forenamed hydras, and
others like unto them, are darkness of several kinds,
to all which light is contrary. Therefore, all that
are of any kind of darkness do mortally hate and
abominate both the light it.self, and all that hold
it out, which confes-sors of the truth do wheresoever
they go. Now, there being in every place some kind
of darkness or other, how can it be but that confes-
sors should be everywhere ill entreated 1

Besides, Satan is the god of this world, and his
dominion extendeth to every part thereof. He hath
everywhere subjects that are guided by his spirit.
But in confessors there is the spirit of Christ, which

the spirit of Satan hath from the beginning resisted,
Gen. iii. 15. How, then, can such look for any
other than ill handling, wheresoever they are ?

1. This should teach confessors not to be over-for-
ward in removing from place to place, upon surmise
that they may in this or that place be quiet from
troubles. I will not deny but that in some places
they may be more free than in others ; but, to be
wholly free, they cannot be in any place of this world.

2. This instructeth them that are forced to wander
in sundry duties :

(1.) To prepare themselves for evU entreatings,
whithersoever they come.

(2.) Not to think it strange when they meet with
them.

(3.) To bear them patiently.

(4.) To get assurance of God's favour.

3. This should stir up those that, professing the
true fiiith, meet with confessors that wander, to shew
them all the courtesy they can, and thereby declare
that the Spirit of God is as powerful in them to shew
kindness to others that have the same .Spirit, as the
spirit of Satan can be to do any mischief to them.

Of entertaining strangers, see Chap. xiii. 2, Sec. 15,
ifec. ; see also Chap. xiii. 3, Sec. 28.

Sec. 265. Of the world's xinworthiness of saints.

Ver. 38. Of whom the world icas not loorthij : tliey
tvandered in deserts, and in mountains, and in, dena
and caves of the earth.

In the former verse, the apostle having set forth
the wanderings of confessors in habitable places, in
this verse he further setteth them out in places un-
habitable. But betwixt them, he rendereth a reason
of theii- wanderings in the one and other kind of
places, in these words, — of whom the world was not
toorthy ; which in many Greek copies and sundry
translations are included in a parenthesis.

The reason is taken from the world's unworthiness
of them, and compriseth a judgment inflicted on the
world by this their wandering.

The reason may be thus framed :

It is just that they should be estranged from the
world, of whom the world is not worthy :

But the world is not worthy of confessors of the truth :

Therefore, it is just that they be estranged from
the world.

The force of the argument lieth in God's just judg-
ment against the world, manifested by removing such
from it as might be means of much good to the world,
if they were well entertained therein.

This reason is here inserted, to remove an ofi"ence
which might be taken at the wandering of confessors ;
for many imagine that they are forced to w;uider
from place to place, and are left destitute, afflicted,
and ill entreated of all men, because they are an un-
quiet generation, not worthy to live in any society
among men.

152

GOTTGE ON HEBREWS.

[Chap. XI.

To remove this scandal, the apostle setteth the
saddle on the riglit horse, and sheweth that [it] is
not any unworthiness in them, but the world's un-
worthiness of them, that causeth this dist;ince and
separation betwixt them and the world

That the form of this reason may the better appear,
two points are to be cleared :

1. Who arc meant by the u'orld.

2. How the world is unworthy of confessors.

Of the notation of the Greek word, x6e(j,o;, trans-
lated lonrhl, see Ch.ap. iv. 3, Sec. 29.

Of the nietonymical acception of the word worlJ,
for the inhabitants thereof, and worser part of them,
see Ver. 7, Sec. '32.

Here in general it signifieth the company of evil
men in the world ; and in particular, such as perse-
cute and evil entreat confessors of the truth. In this
respect t/ie world is opposed to such as confess Christ,
and believe in him, John xv. 18, 19, and xvii. 14.

The word, a^;o;, translated wortliy, is derived from
a verb, v.yoi, which signifieth to jioise, and the meta-
phor is taken from things poised : such things as,
being equally poised, carry the same weight in each
balance, are counted worthy of one another ; but such
as are not of a like weight are counted unworthj'.
Thus the world is very light in comparison of true
believers, and therefore not worthy of them. They
are not worthy in two respects :

1. By reason of that worth which is in saints.
A true believer, by reason of his interest in Christ,
and of the abode of the Spirit of sanctification in
him, is more worth than millions of worlds ; as a rich
and precious jewel is more worth than many loads of
filthy nmd.

2. By reason of that benefit which saints bring to
the places where they are. The world, through ignor-
ance, taketh no notice of that benefit, or, through

\ obstinacy, sconieth it, or, through malice, persecute
them who bring that benefit ; and thus shew them-
selves like hogs and dogs, and so are not worthy the
society of saints.

In this reason two things are necessarily implied,
anH two others plainly expressed.
(1:) The things implied are these :

il.] The worth and benefit of saints.
2. J 'li.e world's esteem of them.
(2.) The 1 "<) things expressed are these :

tl.l The worlu^'s vvleness.
2.] The judgment toiA'Jwing thereon.

See. 2G6. Of the worth of sulnts. ■

Of the first point employed, which is the worth
and benefit of sjiints, see Chap. xiii. 1, Sec. 8.

One special ground thereof is Cod's favour to them.
A mortal king's favour may make a mean man pre-
cious and of high account. I

Instance Pharaoh's favour to Joseph, Gen. xli. 40,
<kc. ; and Darius Lis favour to Daniel, Dan. vi. 3 ; |

and Ahasuenis his favour to Esther and !Mordecai,
Esth. ii. 17, and ix. 4; and the favour of other kings
to their favourites in all ages. Much more will the
favour of the eternal God, Almighty Lord, and King
of kings, make men precious. There is a Hebrew
word, D'TDn, which fitly answereth to our English
\yc^vA favourite ; whereof see The Saint's Sacrijice, on
Ps. cxvi. 15, Sees. 9.5, 9G.

Another ground is their union with Christ. As
Christ assumed man's nature in general, so he hath
united in special their persons to that mystical body
whereof he is the head : they are all called ' Christ,'
1 Cor. xii. 12. In this respect they must needs be
the most precious creatures of all.

A third ground is the abode of the Spirit of God
in them, whereby they are enabled to do much good
wheresoever they come.

1. This is a matter of high admiration, and re-
quireth much gratulation.

2. It is a great incitement to be of this society and
fraternity : men will serve seven years or more to be
of a good company ; but what company like to this 1

3. This should make us content with this worthy
estate and precious condition. With what estate shall
any be content, if not with this ? The honourable
man is in a slippery estate : witness Haman. The
rich man holds an eel by the tail ; for ' riches fly away
as an eagle,' Prov. xxiii. 5. The voluptuous man
nourisheth an adder in his bosom ; for he that with-
held nut liis heart from anj' joy, discerned 'all to be
vanity and vexation of spirit,' Eccles. ii. 11. But
believers, when they wander, have cause to be more
content than they that dwell in stately palaces ; and
they that are clothed with ' .sheep - skins and goat-
skins,' have more cause to rejoice than Herod in his
' royal apparel,' Acts xii. 21 ; when they are ' desti-
tute,' they have more cause of content than Dives,
who 'fared sumptuously every day,' Luke xvi. 19;
when they are ' affiicted,' they are in a better condi-
tion than Belshazzar, when he w;»s most ' merry with
his princes, wives, and concubines,' Dan. v. 3, 4 ; when
they are ' evil entreated,' they are better than they
who are applauded as Herod was, Acts xii. 22 ; when
they are ' tormented,' they are in a better case than
they that ' stretch themselves upon beds of ivory,'
Amos vi. 5.

4. The worth of saints tcacheth them to walk
worthy of that worth. The)' must be like the woman
arrayed with the sun, which trampled the moon under
her feet, Bev. xii. 1. Their wortliy walking is to be
lieavenly-minded, and to have a h&ivenly conversa-
tion. Their condition calls them to contemn the
world ; and their want of a settled place in this world
should put them on to wander heavenward, and to
seek that city which is to come. So did wanderers of
old, ver. 16.

5. The aforesaid worth of saints is a great com-
1 '"ort and encouragement against the scofl's and scorns

Ver. 38.]

GOTJGE ON HEBREWS.

153

of the men of this world. It i.s enough that (what-
soever the world judge of them) they are precious in
God's sight, that good angels answerably have them
in high esteem, and that other saints account them
as God's chiefest treasure.

6. This affords a caveat to the men of this world
to take heed of abusing these wanderers. These
are they of whom the Lord saith, ' Touch not mine
anointed,' Ps. cv. 15 ; and again, 'He that toucheth
you toucheth the apple of mine eye,' Zech. ii. 8. God
may in his unsearchable wisdom suffer his worthy
ones to be tried, and thereupon suffer adversaries and
persecutors to prevail against them for a while ; but
assuredly, as God's precious ones shall not be utterly
forsaken, so their adversaries shall not go scot free,
2 Thes. i. 6, 7.

Sec. 267. Of the uwliVs vile esteem of saints.

The other thing implied is the world's esteem of
saints, and that is a base and vile esteem, as if they
were not to be regarded ; for the aforesaid instances,
that ' they wandered in sheep skins,' itc, doth mani-
fest a vile esteem of them. They neglected, they
rejected, they iU entreated them. Lshmael had a
mean esteem of Isaac, manifested by mocking him,
Gen. xxi. 9 ; so had Saul of David, 1 Sam. xxii. 11 ;
and Michal his daughter, 2 Sam. vi. IG. David's oft
complaints hereof, Ps. cxix. 51, and Ixxix. 4 ; so Job,
chap. xsx. 1, i&c. The prophets observe this to be the
common conceit of the world, Isa. Ixii. 4, Jer. xxs.
17 ; so doth an apostle, 1 Cor. iv. 13. Woeful ex-
perience giveth too evident proof of the truth hereof
even in these our days.

This is so by reason of many corruptions in the
■world : as,

1. Ignorance, both of the true worth of saints,
and also of God's high account of them. The world
is blind in spiritual matters, 1 Cor. ii. 14.

2. Unbelief. The world will give credit to nothing
revealed out of God's word, Isa. liii. 1.

3. False principles. As false rules of judging,
which are outward show, sense, and worldly glory.
The world sets too high a price on external and
earthly things.

4. Malice. This adds much to their blindness ;
yea, it casts dust upon the eye of their reason.

It becomes us to take heed of being beguiled with
the -world's esteem and account of men ; yea, and to
take heed that we be not over-credulous in believing
the reports that t'ne world giveth, and rumours that
it spreadeth abroad of saints. What vile reports did
they give of John the Baptist, and of Christ himself !
Mat. xi. 12, 19. The like might be exemplified in
every age of the world.

Sec. 268. 0/ the world's unwotihiness, a cause of
saints' u'andering.

The first thing expressed in this reason of con-

fessors' wandering, is, the world's vileness. The world
is not worthy of them.

This consequence is confirmed by this direction
which Christ giveth to his disciples, ' inquire who is
worthy, and there abide;' and, on the contrary, 'if
the place be not worthy, let your peace return to
you,' Mat. X. 11, 13; that is, let them receive no
benefit from you. They who preferred the things of
this world before communion with the great king,
were counted not w'orthy of that favour to sit at his
table. Mat. xxii. 4, 5.

Christ accounteth them as swine who trample
pearls under their feet, and as dogs who fly in the
faces of them that bring precious things unto them,
Mat. vii. 6.

This should dissuade confessors of the truth to take
heed of complying too much with the men of this
world.

This had almost cost Jehoshaphat his life, 2 Chron.
xviii. 31. He was sharply reproved for it by a
prophet, 2 Chron. xLx. 2.

Saints do herein undervalue themselves, and give
occasion to be trampled under foot, yea, and torn to
pieces.

The world may take great advantage hereby ; but
saints may be sure to get no good. Should saints
comply with them whom God thinks to be unworthy
of them 1

This is the second thing expressed ; for this phra.se,
was not worthy, is here set down as a judgment, which
followed upon saints' wandering from them ; so as
the world's unworthiness depriveth them of the
society of saints, which might be very beneficial unto
them. On this ground Christ saith to the Jews,
' The kingdom of God shall be taken from you,'
Mat. xxi. 43. And it is expres.sly noted that Christ
returned back again from the unworthy Gadarenes,
where they besought him to depart from them, Luke
viii. 37.

This departing from the men of the world is some-
times done by the world's forcing them. Thus, by
reason of a great persecution of the church, professors
are scattered abroad. Acts viii. 1. Sometimes by
professors' voluntary leaving them ; for Christ gives
this advice, ' when they persecute you in this city,
fly you into another,' Mat. x. 23.

Thus God, in his wise providence, maketh perse-
cutors spoilers of themselves. Potiphar spoiled him-
self of a very faithful and profitable servant, by cast-
ing him into prison. Gen. xxxix. 20 ; so tlie Jews
spoUed themselves of Christ, John vii. 33, 34 ; and
of the apostles, who carried the light of the gospel
from the Jews to the Gentiles, Acts xiii. 46, 47.

1. Here we have one special reason of saints'
suffering what they do by the world. It is not
God's displeasure against them ; for in love to them,
and for their present and future glory, are they here
persecuted. It is for the punishment of the world,

154

OnUGE ON HEBREWS.

[Chap. XI.

to deprive it of those that would be their greatest
honour, comfort, and profit, if they were well enter-
tained among theni.

2. Herein ai)peareth the world's sottishness, in
punishing themselves by their attempts to punish
saints.

They may spoil saints of earthly habitations and
revenues ; they may put them to bodily pains, and
deprive them of life ; but they spoil themselves of
the means of spiritual grace, of peace of conscience,
and comfort of soul, yea, and of eternal life, and
implunge themselves into easeless and endless tor-
ments.

3. This sheweth whose case is the worst, whether
theirs that arc persecuted, or theirs who do persecute.
Surely if all things be duly weighed, we shall easily
discern that the jjcrsecuturs' case is the worst. The
persecuted, tlierefore, may say, ' weep not for us, but
weep for yourselves,' Luke xxiii. 28. The persecuted
arc as the figs, the good figs which were very good ;
but persecutors like the evil figs. ' very evil, that
cannot be eaten, they are so evil,' Jer. xxiv. 3.

4. This giveth occasion to such as are deprived of
faithful ministers, and godly neighbours, to examine
themselves, and consider whether their unworthiness
hath not been the cause thereof

5. This exhorteth us to esteem ministers, saints,
divine ordinances, and other holy things appertaining
to the kingdom of God, so as God may account us
wortiiy still to enjoy them, and not take them away
by reason of our unworthiness.

Sec. 2G9. Of the meaning of these tvorJs, ' They
wandered in deserts, and in mountains, and in dens
and caves of the earth.'

The apostle having shewed the true reason of
saints' suffering in this world, returns to set out
tlieir wanderings, not only from one habitable place
to another, but also to desolate places, and habita-
tions of wild beasts. Hereof he giveth four distinct
instances :

1. Deserts; 2. mountains; 3. dens; 4. caves of
the earth.

In expressing the main point of wandering, the
apostle useth another word, r:\a\iJiiJ.ivoi, than before.

Tiie former, Te»/^X()ov, implied a going up and down
from one city, or town, or house, to anutiier, in hope
somewhere to find succour ; but they utterly failed
of their hope, as the forementioued aggravations
sIkjw.

The word here used implieth such a wandering
as is without hope of succour — a wandering in un-
known jilaces, when men know not whore they are,
nor whither they may go, but are as blind men ; for
they are said thus to wander. Lam. iv. 14, Deut.
xxvii. 18.

Tlic Hebrew word signifieth the very same thing.
It is used of Abraham's wandering from his countrj',

Gen. XX. 13, concerning which it is said, that ' he
went out, not knowing whither he went,' ver. 8. It
is also used of Hagar's wandering, she knew not
whither. Gen. xxi. 12 ; and of Joseph's wandering
in the field, Gen. xx.xvii. 15.

The LXX do use to expound that Hebrew word
with the word, rXaiaeiai, here used by the apo.stle.
It is attributed to a sheep that goeth astray, called a
wandering sheep, Ps. cxix. ult., Ezek. xxxiv. G, Mat.
xviii. 12.

The aggravation of this word by the places here
expressed, sheweth that such a kind of wandering is
here meant.

The first is styled deserts, and that according to
the true meaning and notation of the Greek and
Latin word, iiri.aia, desertum — places deserted and
forsaken of men, waste places, no way tilled ; none
inhabiting there but wild bfasts.

The second is, t'asa/, mountains. These, by reason
of their height, are unfit fur habitation, and left
desolate ; yet fit to hide from the sight of other men,
Josh. ii. 16.

The third, a-^rriXam:, dens. These were holes in
rocks, which, by reason of the craggedness of stones,
do many times grow naturally, and beasts oft take
them for their resting-places.

Sometimes holes in rocks are made by art of men,
as the grave where Christ was laid. Mat. xxvii. 60.
It is i)robable that Lazarus his grave was such a
one ; it hath this name given unto it, azriXamv, John
xi. 38, and we translate it ' a cave.'

The apostle here seemeth so to take it, because the
other place signifieth such a secret place, for

The fourth place, according to the notation thereof,
iTaT; rrn yri;, signifieth such a secret place as he that
is in it may espy others, and not be seen himself; we
translate it caves of the earth, so as this setteth out
holes in the earth, as the former set out holes in
rocks.

Such as these, both men and beasts doth make.

The former are oft in Scripture styled ' holes in
rocks,' Isa. vii. 1 9, Jer. xvi 1 6 ; and they are dis-
tinguished, as here, from caves of the earth.

Some caves were so big as they could lodge fifty men
together, 1 Kings xviii. 4 ; yea, six hundred ; fur
David had an army of about six hundred men, 1 Sam.
xxiii. 13, and they were in a cave together. When
men were in dens and caves, it was when they durst
abide nowhere else, as the Israelites, 1 Sam. xiii. 6,
and the prophets, 1 Kings xviii. 4 ; therefore they
are said to be hid therein.

Ordinarily, and most usually, deserts, niountain.s,
dens and caves of the earth, are the habitations of
wild and savage beasts, Mark i. 13 ; which implieth
that confessors of the true faith have less feared wild
and savage beasts than persecuting men, for they have
fled from the habitation of such men to the habitation
of beasts.

Vee. 33-38.]

GOUGE ON HEBREWS.

155

Sec. 270. Of confessors keeping out of the sight of
persecutors.

The wandering of confessors in places not habited
by men, such as were deserts, mountains, dens and
caves of the earth, plainly denionstrateth that they
lived in such times as they durst not be known where
they were. This was the case of David, 1 Sam. xsiii.
13, 16, and xxiv. 3 ; and of Elijah, 1 Kings xix. 3, 4 ;
and of the hundred prophets whom Obadiah fed in
two caves, 1 Kings xviii. 4 ; and of Jeremiah and
Baruch, Jer. xxxvi. 26 : so of others in other ages.

This so fell out, not upon any guilt or wrong done
by them, but by the implacable hatred of the world
against them. Could the men of this world get them
into their clutches, they would do with them as dogs
do with hares, even tear them all to pieces. As
hares, therefore, and other like creatures, keep as
much as they can out of the sight of hunters and
hounds, so do these keep themselves from the sight
of persecutors.

1. Papists hence infer that it is lawful and com-
mendable, yea, more than ordinarily meritorious, to
live as hermits in deserts, dens and caves, to give
themselves, as they pretend, to contemplation and de-
votion ; but, to give a full answer to these —

(1.) They clean mistake their grounds, for these
did not voluntarily aflect such places ; they were
forced to do what they did.

(2.) Popish hermits and anchorites now dwell by
towns, cities, and highways, to make a gain to them-
selves thereby.

(3.) They cast themselves out of all callings, where-
by they might do more honour to God and good to
men than by their pretended devotion.

(4.) Their pretence of private devotion apparently
liindereth public devotion, which is more honourable
to God, so as they come under this censure of Christ,
' Thus have ye made the commandment of God of
none effect by your tradition,' Mat. xv. 6, 7.

(5.) By solitariness men make themselves more
subject to the devU. Then did the devil most
fiercely set upon Christ, when he was alone in the
wilderness, Mark i. 12, 13.

2. This admouisheth us to get into acquaintance
vdth God, to be well exercised in his word, to accustom
ourselves \into divine contemplation and meditation,
to be well instructed in the presence and attendance
of angels or saints, that if we be ever forced thus to
wander, we may have wherein to solace ourselves.

3. Hereby we have a warrant of the lawfulness of
saints concealing them.selves in time of persecution,
Prov. xxii. 3.

Sec. 271. Of pei-secu tors' cruelty exceedinghruteheasts.

The places whereunto confessors wandered being
for the most part such as wild beasts do accustom
themselves unto, giveth instance that confessors ( f
the truth have less feared savage beasts than per-

secuting men. It is said of Christ, when he was in
the wilderness, that ' he was with the wild beasts,'
Mark. i. 13.

Cruel men have been resembled to tlie most cniel
beasts, as to a lion, 2 Tim. iv. 17, a wolf, a leopard,
a bear, an ape, a cockatrice, Isa. xi. 6-8 ; yea, to such
beasts as never were : such as are described, Dan. vii.
4, ifec, because they exceed all beasts in savagenesa
and cruelty.

1 . Brute beasts make no difference betwixt profes-
sors and others ; they discern not the image of God
in man, nor the light of God's word, which do much
incense adversaries of the truth.

2. Brute beasts have not that wit to search after
such as are out of their sight, as reasonable men have,
nor can they so use the help one of another to find
out such as they hate, as men can.

3. Reason abused and perverted proves the more
violent. Optimi corruptio pessima. As ordinary men
are more violent than beasts to such as they hate, so
false Christians, Dan. vi. 22, Luke xvi. 21. Auti-
christians have proved more cruel than pagans.

4. Satan puts on men to mischief mure than he
puts on brute beasts.

1. Herein we may see the power that Satan takes
over men, when he is permitted. We may also see
the depth of the corruption of man's heart, when man
is left to himself and nut restrained. In such cases
men are worse than brute beasts. Man's filthy de-
light in sin is worse than any beast's delight in any-
thing.

2. Hereupon we see great cause to pray, both on
our own and others' behalf, to have our natural cor-
ruption suppressed and altered.

Sec. 272. Of the resolution o/Heb. xi. 33-38.

Ver. 33. Who through faith subdued kingdoms,
wrought righteousness, obtained promises, stojyped the
moutliS of lions,

34. Quenclied the violence of fire, escaped the edge
of the sword, out qf weakness ivere made strong, waxed
valiant in fight, turned to flight the armies of tlie
aliens.

35. Women received their dead raised to life again :
and others were tortured, not accejitiiig deliveraiice :
that they might obtain a better resuiTection :

36. And others had trial of cruel mockings and
scourgings, yea, moreover of bonds and imprisonment :

37. They were stoned, t/wy were sawed asunder,
were tempted, were slain with the sword: they wan-
dered about in sheep-skins and goat-skiris ; being
destitute, afflicted, tormented :

38. Of whom the world was not worthy : tliey wan-
dered in deserts, and in mountains, aiid in dens and
caves of the earth.

The sum of these six verses is an enumeration of
sundry effects of faith, all which may be brought to
two heads —

lo6

GOUGE ON HEBREWS.

[Chap. XI.

1. Great acts, vers. 33-3.5.

2. Great sufferings, vers. 35-38.

Great acts are in number, ten. Of them nine con-
cern men, and one concerneth women.

The nine concerning men are these in order —

1. They subdued kingdoms.

2. They wrought riffhteoiisiiess.

3. Obtained promises.

4. Stopped the moutlis of lions.
H. Quenclied the violence of fire.

6. Escaped the edge of the sword.

In these si.x there is a distinct mention both of the
several acts, and also of the subject whereon the dis-
tinct acts were e.\ercised.

7. Out of weakness were made strong. Here one
thing is presupposed, namely, that believers were
weak. Another expressed, that they were made strong.

8. They waxed valiant in fight. Here we have an
especial property of a believer, valiant; and the ex-
tent thereof, in fight.

9. Turned to fiight the armies of tJie aliens. Here
■we have,

(1.) The a,ct, put to flight.

(2.) The subject whereupon it was exercised,
armies.

(3.) The kind of persons whose armies they were,
aliens.

10. That effect of faith which concerned women
is thus expressed, ivomen received their dead raised to
life again. Here observe,

(1.) The persons whose act it was, women.

(2.) The act itself, received.

(3.) The subject or thing which they received, their
dead.

(4.) The great alteration of that subject, wliich
was, to life again.

The other head of fruits of faith are great suffer-
ings, which are ten in number. Those may be re-
duced to three heads.

1. The sufferings of professors.

2. The sufferings of martyrs.

3. The sufferings of confessors, Sec. 259.

Of the sufferings of professors, five distinct heads
are set down.

Of the sufferings of martyrs, four heads.

Of the sufferings of confessors, one general one.

The five effects of professors' sufferings were these :

1 . They were tortured. This is amplified,

(1.) By their willing undergoing their tortures,
thus, not acce2>ting deliverance.

(2.) By the end of their enduring, tliat they might
obtain a better resurrection.

2. They had trial of cruel mochings. Here observe,
(1.) The reality of the thing, they liad trial.

(2.) The kind of suffering, morkings.

(3.) The extent of that kind, in this epithet, cruel.

3. They were scourged.

4. They were cast into bonds.

5. They were imprisoned.

Three effects of raartjTS were these :

1. They were stoned.

2. They w'ere sawn asunder.

3. They were slain with tli^ sword.

4. Before this last, this which was as dangerous as
the other three, is inserted, thus, were tempted.

The effect of confessors is expressed, in this phrase,
wandered about; and it is aggravated,

1. By the places whither they wandered.

2. By the reason of their wandering.

The places whither they wandered were of two sorts.

1. Habitable by men.

2. Habitable by beasts for the most part.

The former sort of places is implied under other
men's neglect of them. This is set down four ways.

(1.) By their mean apparel, slteep-skins and goat-
skins.

(2.) By their want, being destitute.

(3.) By their affliction, afilicted.

(4.) By men's evil entreating them, in this word,
tormented.

The reason of the wandering of confessors is taken
from the world's unworthiness of them, thus expressed,
of whom the world was not ivorthy.

The places not inhabited by men, are expressed in
these four kinds.

1. Deserts.

2. Mountains.

3. Dens.

4. Caves of the earth.

Sec. 273. Of observations raised out of Heb. xL
33-38.

I. Faith doth things above human power. Such
were many effects of faith here set down. See Sec.
227.

II. War is lawful. This act of faith, subdued, w.os
by wars. See Sec. 227.

III. Nations may be subdued by war. So much is
implied under this word kingdonu. See Sec. 227.

iV. Faith is operative. It is here said to work.
See Sec. 228.

V. The j>roper work of faith is rigfUeousness.
Believers are here said to work righteousness. See
Sec. 228.

VI. Divine promises are tlie ground of faith. Those
are they on which fiiith hath an eye. See Sec. 229.

VII. Promises are received by faith. The)' are here
expressly said to be obtained thereby. See Sec. 228.

VIII. Faith can vanquish the fiercene.'is of unrea-
sonable creatures. Lions are the fiercest of all, yet
their mouths stopped by faith. See Sec. 230.

IX. Faith freeth from the most violent, senseless
crealure.9. Fire is that creature, yet by faith quenched.
See Sec. 231.

X. Faith prcserveth from the deadliest instrument;
that is, the sword. See Sec. 232.

Ver. 33-38.]

GOUGE ON HEBEKWS.

157

XI. Saints may be toeak. This is here taken for
granted, in this phrase, out of weakness. See Sec.
233.

XII. By faith such as are weak may be made strong.
This is here plainly expressed. See Sec. 231.

XIII. Valour is commendable. Believers are here
commended for it, in this word, waxed valiant. See
Sec. 236.

XIV. Faith makes valiant. This is an effect here
attributed to faith. See Sec. 237.

XV. Faith makes valiant in greatest danger ;
namely, infght. See Sec. 235.

XVI. Faith makes victorious. This phrase, turned
to flight, intends as much. See Sec. 238.

XVII. War is especially to be against aliens. Their
armies are here said to be turned to flight. See
Sec. 239.

XVIII. Women may have a strong fiiilli. The
express mention of women proves as much. See
Sees. 240, 241.

XIX. By faith the dead have been raised. See
Sec. 211.

XX. Faith receives benefit from otliers' acts. Those
believing women received their dead children raised
by the prophets. See Sec. 242.

XXI. Believers are enabled to endure -mre trials.
Such were they which follow. See Sec. 243.

XXII. J/atters of faith may be quoted out of human
authors. Such were the authors out of whom the
apostle quotes many of these acts of faith. See
Sec. 244.

XXIII. Professors of truth may be brought to ex-
quisite torments for the truth's sake. Such were many
of the torments here set down. See Sec. 245.

XXIV. "True professors willingly endure their tor-
ments. They would not be delivered. See Sec. 246.

XXV. Persecutors can offer favour upon yielding.
So much is here intended. See Sec. 247.

XXVI. Faith in the resurrection makes 2^ofessors
endure what they do. This end is here expressly set
down. See Sec. 248.

XXVII. The last resurrection is the best. It is
here styled the better, in comparison of all other re-
surrections. See Sec. 248.

XXVIII. Believers suffer advisedly. The end
which they propound to themselves demonstrateth as
much, in this word, t/tat. See Sec. 249.

XXIX. Believers suffer for their advantage. This
phrase, t/iat they might obtain, intends as much. See
Sec. 250.

XXX. Mockings are a kind of persecution. It is
[as] an instance of persecution they are here men-
tioned. See Sec. 251.

XXXI. Mockings pierce deep. Therefore this epi-
thet, cruel, is added to them. See Sec. 251.

XXXII. Professors are basely handled. For they
are scourged. See Sec. 252.

XXXIII. Professors of t/te truth are used as nude-

factors. Witness their bonds aiui imprisonments. See
Sec. 253.

XXXIV. The things which professors endure are
real. They have trial or experience thereof. See
Sec. 254.

XXXV. Stoning toas an ancient kind of death.
Express mention is here made of it. See Sec. 254.

XXXVI. Multitudes may luive their hands in per-
secuting saints. For, in stoning, a multitude of
people were used. See Sec. 255.

XXXVII. Professors Iiave been sawn asunder. This
is expressly set down. See Sec. 255.

XXXVIII. The death of martyrs hath been with
much cruelty. The distinct kinds of death here speci-
fied demonstrate as much. See Sec. 256.

XXXIX. Professors may prove martyrs. This
word, slain, imports as much. See Sec. 257.

XL. Persecutors make many martyrs. This instru-
ment, sword, implies as much. See Sec. 258.

XLI. Tempitations on the right liand are as danger-
ous as cruel martyrdom. This word, were tempted,
joined with sundry kinds of death, iutendeth as
much. See Sec. 256.

XLII. Such as suffer not as martyrs may prove
confessors. For it is said that they xoandered, &c.
See Sec. 259.

XLIII. Believers may be wanderers. So much is
here expressed of them. See Sec. 260.

XLIV. Confessors may fly from persecution. The
word ivandering, as here used, imports as much. See
Sec. 259.

XLV. Saints may be brought to loear leathern
pilches. Sheep skins and goat-skins, here mentioned,
imply as much. See Sec. 262.

XLVI. Confessors may be brought to extreme want.
They may be destitute. See Sec. 262.

XLVII. Confessors may be brought to much per-
plexiti/. The word, afflicted, implieth as much. See
Sec. 263.

XLVIII. Confessors are subject to ill usage. The
word translated tormented, implieth as much. See
Sec. 264.

XLIX. Saints are precious and profitable. This is
the reason why God suffers them to wander from the
world. See Sec. 266.

L. Tlie world hath a vile esteem of saints. There-
fore it forceth them to wander. See Sec. 267.

LI. T/te world u unwoithy of saints society. This
is here plainly expressed. See Sec. 268.

LII. The tvorld's uniro/ihiness of the society of
saints, is a cause of their wandering. This is here
expressed as a reason of their wandering. See Sec.
268.

LIII. Confessors have lived in such times as they
durst not be known ivhere they were. The places not
inhabited by men here mentioned, do prove as much.
See Sec. 270.

LIV. Confessors have feared persecutors more than

158

GOUGE ON HEBREWS.

[Chap. XL

wilil beasts. For they have wandered in places where
wild beasts were, rather than among persecutors. See
Sec. 271.

Sec. 274. Of (ill praiseivorthy having their due.

Ver. 39. And these all, having obtained a good re-
port tliroiigh faith, received not the promise.

Tlic apostle, having distinctly and largely set out
the vigour of faith by the admirable effects thereof,
both in doing and enduring, in these two last verses
he giveth the general sum of all ; so as here is avaxi-
(pu.y.u,i!iii!ii, a recapitulation, or a brief recollection of
the sura of all.

The first word, xal, being a copulative, sheweth
that all here meant did in general agree in one and
the same faith, which made them all praiseworthy.

This is made more clear by these general words of
reference, oSro/ cavn;, these all. They have reference
to all that were before named, and to all that are im-
plied under any of the acts of faith before mentioned,
and all others that wore, at any time before Christ was
exhibited, of the true faith.

This general particle, all, is a word of extent, and
implieth all sorts of believers before Christ's time.

This relative, these, is a word of restraint, and ex-
cludeth all that are not of the faith before men-
tioned.

That for which they are here commended is, obtain-
ing a good report. This is the interpretation of one
Greek word, /iaPTUoriHsifTSi; whereof see Ver, 2, Sec, 6.

The ground of that good report is here said to be
faith, dia. TTii mdTiu:, even such a faith as is described,
ver. 1 , 'for by it the elders obtained a good report,'
Ver. 2, Sec. 6.

This confirmeth that which hath been noted before,
that faith esj)ecially makes men praiseworthy, and
also that the worth of men hath had due testimony.
See Ver. 2, Sec. 6.

To shew that all that are praiseworthy have their
due, he premiseth this general particle, all. He that
saith all, cxccpteth none at all. Take a view of the
before-mentioned catalogue, and you will find this
general exemplified in all sorts of particulars : as in
kings, instance David ; and in other governors,
instance i\Ioscs, Joshua, Gideon, and others. In
women, also, Sarah, Raluib, and others ; in old men,
as Ntiah ; young men, as Isaac, when he suSered
liimself to be bound and laid on the altar; honour-
able men, as Jose[)h, the next in dignity to king Pha-
raoh ; mean men, basely esteemed, as they that
wandered up and down; rich men, as Isaac, Gen.
xxvi. 13, 19 ; poor men, as they who were 'destitute.'
There can hardly be named any sort of believers that
have not obtained good report.

There is no respect of persons with God, Eom. x.
12, Eph. vi. 9.

This is a good inducement to all of all sorts to do
what they can to get faith. Let none sufler any ex-

ternal condition to be an impediment thereunto. This
incitation is so much the more needful, because men
are too prone to pervert that extei-nal condition and
state wherein they are, so as to hinder their spiritual
good, and that by jjutting it off from one to another.
Great men think it concerns mean men most, because
they are well enough with their outward condition ;
but wretched is that outward estate that is destitute
of faith, though never so great. Mean men put it oflF
to great ones, as having more leisure thereunto ; but
a man were better find leisure to get faith, than food
for his body. It is usual in other diflerent estates
to put off all care of getting faith from one to an-
other, which argueth egregious folly.

Surely such plainly shew that they are not of the
society of true saints. They are none of those, nor like
those that are mentioned in this catalogue of praise-
worthy persons, that obtained a good report through
faith. They are not simply all, but, as is here ex-
pressed, all these; those that are named, and others
like unto them. Praiseworthy men are a choice
sort, Many more than these lived before Christ ex-
hibited, yea, lived in the time and place that some of
these did, yet received no good report. Cain lived
and offered a sacrifice with Abel, yet was none of
those. Ham was in the ark with Shem ; Ishmael in
Abraham's family with Isaac ; Esau in the same
womb with Jacob ; Dathan and Abiram came
through the Red Sea with Caleb and Joshua : many
other wicked unbelievers were mixed with believers,
yet they obtained not such good report as believers
did.

Though their outward condition were alike, yet
their inward disposition was much different. Unbe-
lievers had not the same matter of good report in
them, as believers had. No marvel then that they
had not such good report.

Quest. ^lay not hypocrites carry themselves as the
upright, and so gain such report?

Alls. 1, Before men they may; but not in their
own conscience, nor before good angels, much less
before God,

2. Hypocrites may appear for a time to be such
and such ; but when, as corn that wants rooting, they
wither, when the veil of their hypocrisy falls off, and
they are discovered, then that report withereth.

3. Though their hypocrisy should not be discovered
in this world, yet in tiie world to come it shall be.
Then they shall have shame and horror, instead of
good report.

Much are they deceived who conceive that they
may partake of the privileges of believers, though
they be no believers. At Christ's coming to judg-
ment, two shall be in one bed, two grinding together,
two in the field together, yet one taken, the other
left, Luke xvii. 34, 35. An apostle giveth three
famous instances hereof : one, of the angels that stood,
and fell ; another, of them that entered into the ark,

Vek. 39.]

GOUGE ON HEBRE-WS.

159

and that refused : the third, of the Sodomites, and
Lot, 2 Pet. ii. 4-7.

Therefore it stands every one in hand thoroughly
to try himself, that if he find true faith in himself,
he may have the more sound comfort, and expect
this good report : if he have it not, then to labour
for it.

Sec. 275. Of Christ, th^e prime promise.

The forementioned vigour of faith is much ampli-
fied, in these words, received not the promise. As the
words lie, they are a simple proposition, and a plain
denial of a privilege ; but by the inference of the next
verse, it appears that they are made a ground of a com-
parison betwixt believers that lived before Christ was
exhibited, and believers that lived after. They re-
ceived not the promise, but ive have received it.
Bring the foresaid simple proposition into a discretive,
and the amplification will more clearly appear, thus,
though they received not the promise, yet through
faith they obtained a good report.

Promise is here metonymically taken for the thing
promised, as oft in this epistle.

For the notation of the word, i'rrayyO.ioi, promise,
see Chap. iv. 1, Sec. 6.

Of the word, ixo/i/aavrsf, which we translate received,
see Ver. 19, Sec. 100.

Of receiving, and not receiving promises, see Ver.
33, Sec. 229.

Here the word promise, being of the singular num-
ber, implieth some eminent, excellent thing promised,
and this is Christ Jesus himself, who is elsewhere
set forth under this word promise, as Acts iL 39, and
xxvi. 6. Christ is said to be given according to the
promise, Acts xiii. 23 ; and God's promise is said to
be fulfilled in raising up Jesus, Acts xiii. 32.

Christ must needs be the prime promise, in that
he is the first promise since Adam's fall, Gen. ii. 15,
and in that he is the complement, or accomplishment
of all other promises, 2 Cor. i. 20.

This might be exemplifi.ed by sundry promises
made in the Old Testament, and manifested to be
accomplished in the New, by this and such like
phrases, ' All this was done that it might be fulfilled,'
&c.. Mat. i. 22.

1. This giveth evidence of the free grace, and rich
mercy of God, in making and accomplishing such a
promise. It must needs be free, in that there could
be nothing in man to deserve such a promise. Glo-
rious angels, glorified saints, man in his innocency,
were not worthy of such a promise, much less may
sinners be thought worthy. If Jacob were ' less than
the least of God's mercies,' much more less is he
than this, the greatest of all.

2. The greatness of the promise doth manifest and
magnify the rich mercy of God. Mention is made of
' great and precious promises,' 2 Pet. i. 4, but in re-
ference hereunto. Of all promises, this is the greatest

and most precious. This is that treasure and pearl
whereof Christ speaketh. Mat. xiii. 44, 46.

3. This promise should make us faithfully promise
and vow ourselves, all that we have, and all that we
can do, unto God.

4. This promise gives us good ground in all doubt-
ings, when through weakness of the flesh we are
brought to stagger, and to question the truth of any
promise, to meditate thereon, and to reason with our-
selves from the greater to the less — thus, God having
made good this great promise, will not fail of others •
all depend on this, Rom. viii. 32.

Sec. 276. Of Christ, the prime proviise, not received
hy true believers.

Of the believers before mentioned, and of others
that lived before Christ was exhibited, it is said that
they received not the promise— that i.s, saints under
the Old Testament had not an actual exhibition of
Christ, This was one of the promises, concerning
which it was said of the patriarchs, ' they received
not the promises,' ver. 13. In this respect it is said
that ' many prophets and righteous men desired to
see those things,' Mat. xiii. 17, namely, Jesus Christ
incarnate, living, preaching, working miracles, ic,
and that ' the prophets inquired and searched dili-
gently about those things,' 1 Pet. i. 10. Therefore
they did not enjoy them.

God was herein pleased to manifest his wisdom in
reserving such a promise to a fulness of time, Gal. iv.
4, and that —

1. That his goodness might by degrees increase, as
the sun doth, and so be the better discerned ; for by
degrees it was more clearly revealed.

2. That so great a blessing might be the more ex-
pected, inquired after, and longed for.

3. That the patience and other graces of saints
might be the better exercised.

4. That Christ himself might be the more honoured,
in that he was reserved to the latter age of the world,
as being a blessing which surpassed all other bless-
ings before it.

1. Hereby we have instruction in the nature of
faith, which is to rest upon promises for things future,
as if they were actually accomplished.

2. This doth much amplify the faith of former
believers, in that they did and endured so great thinga
for Christ before they enjoyed him.

3. It checks our backwardness and dulness in be-
lieving, who live in the times wherein the promise
may be and is received.

4. This should stir us up to seek to excel them, in that
we have received the promise, which they received not.

Sec. 277. Of God's provi<knce in ordering men's
different privilege.

Ver. 40. God having provided some better thing for
us, that tlt^y witlwul us should not be made perfect.

160

GOUGE ON HEBREWS.

[Chap. XI.

In this last verse is laid down the privilege of be-
lieving Cbii.stians above believing Jews. The author
of that privilege is expressly said to be Qehi, God.
God maketh the estates of men to differ. That
which Eve said of a third son, ' God hath appouited
me another seed instead of Abel,' gives proof hereof,
Gen. iv. 25. So also doth that which is said to Noah
finding grace in the eyes of the Lord, Gen. vi. 8.
And the promi.se which God made to Abraham, Gen.
xii. 1, 2; and renewed, Gen. xvii. 20, 21. This is
most lively exemplified in Isaac's two sons, even when
they were in their mother's womb. Gen. x.\v. 23,
Mat. i. 2, 3. The apostle plainly cxpresseth the
point, 1 Cor. iv. 7. Hence it is that they who are
called out of the world are styled ' God's elect,' or
' the elect of God,' Rom. viiL 33, Titus i. 1, Col. iii.
12.

The tniest and highest reason that can be given
hereof is here set down by this word, 'Tr^ofSXi^afj-ivou,
Juiving jnvi'kled. The Greek word is a compound,
and signifieth, according to the true notation of it, to
foresee. Our last English translators have noted as
much in the margin. Now God's foresight is opera-
tive ; what he foreseeth to be good and meet he efiect-
eth, and therefore his foreseeing of this and that is
justly styled a providing it. Thus also the Hebrew
word, 7\VC\, which signifieth to see, being applied to
God, implicth his providing this or that, and so is
translated. Gen. xx. 8, 1 Sam. xvi. 1.

Foresight cannot properly be attributed to God,
because all things past and future are present to him.
But for teaching's sake in relation to us, unto whom
times are distinct, is it applied to God. Thus God
is said to foresee such things as he doth determine
and decree. For distinction's sake to our better under-
standing, God determining and decreeing such things,
doth thereupon foresee that answerably they will fall
out : yea, thereupon he provideth that in their season
they do infallibly so and so f:ill out.

'Thus this word is here fitly used, to shew the
reason and cause why the better things were reserved
to the later times. Even because God having deter-
mined them so to be, foresaid' it to be the fittest so
to be ; for ' God worketh all things after the counsel
of his own will,' Eph. i. 11. There can be nothing
of'^ God to move him to do what he doth, Ps. cxv. 3.

And in man there can be nothing : for in man's
best estate he had what he had of God. God gave
him his being, and God endued him with all that ex-
cellency which then he had, comprised under tliis
phrase, ' image of God,' Gen. i. 20, 27.

But since man's fall, all are under sin: 'there is
none righteous, no, not one,' lloni. iii. 10. Well
therefore miglit the apostle say, ' it is not of him that
wiUeth, nor of him that runneth, but of God that
sheweth mercy,' Rom. ix. 10.

1. This directeth such as desire any excellency to

' Qu. ' Foresaw' !— Ed. ' Qu. ' Out of ' ?— En.

be di.stinguished from other common natural men, as
excellency of knowledge, excellency of faith, or ex-
cellency of any other grace, yea, or excellency of
means of grace, to look to the author and fountain
whence that excellency cometh, and to consider the
ground that moveth God to do what he doth. ' If
any hath [not] wisdom, let him seek it of God,' <fec.,
James i. 5.

2. This may be a caveat to such as have obtained
any excellency above others, to take heed that they
boast not therein, 1 Cor. iv. 7. That excellency arose
not from a man's self, neither was there anything in
him to move God to confer what he hath done upon
him. Dent. ix. 4-7, Rom. xi. 18. All Christians,
who in the light of the gospel excel Jens, Turks, and
all infidels, may apply this. So all Protestants to
whom the errors of antichristianism are revealed ; so
they who have the jiovver of godliness in them above
ordinary formal professors. ' God is the judge : be
putteth down one, andsettethup another,' Ps. Ixxv. 7.

3. We hereby learn to return the glory of all that
excellency which God hath provided for ns above
others, unto the author thereof, who maketh thee so
differ, Rom. xi. 3.5, 36; yea, also to use all to the
glory of his name, 1 Cor. x. 31. Thus wiU the Lord
never repent his conferring any excellency upon such
grateful persons. Ingratitude is it which moves him
to withdraw blessings bestowed; but gratitude moves
him to increase them.

Sec. 278. Of Gods providing the better things for
the Cliristian church.

That which God is said to have provided for
Christians is thus expressed, some better thing, that is,
a better estate, or better means for the church's
good ; or rather, Christ himself exhibited. He is
that better thing that excels all other better things
whatsoever.

Of the various acceptions of this word better, see
Chap. i. 4, Sec. 30.

Of better things reserved to the time of the gospel,
see Chap. ii. 3, Sec. 21.

This in general sheweth that God's providence is
still to the better. Hereof see more in 'The Progress
of God's Providence, on Ezek. xxxvi. 11. Hence is
it that it is said of believers that they ' desire a better
country,' Yer. 16, Sec. 75; and that their hope is 'a
better hope,' see Chap. vii. 19, Sec. 87; and the cove-
nant made to them a ' better covenant,' see Chap,
viii. 8, Sec. 53.

1 . Due notice is to be taken of God's wisdom, in
causing his goodness so to increase for the better ;
that so our hearts may be the more enlarged to admire
and magnify the same. This is the end that God
aimeth at herein. We must not suffer God to fail of
his end.

2. Herein we ought to shew ourselves children of
God, wc must still grow and increase in all goodness.

Ver. 40.]

GOUGE ON HEBREWS.

IGl

Thus shall we shew ourselves to be of the kingdom
of God, in whom the Spirit of God is. For the king-
dom of God, and things appertaining thereunto, are
like mustard-seed, which, being of the least kind of
seeds, groweth up to be as a tree, Mat. xiii. 31.

The forementioned better thing, is expressly said
to be provided for us. Under this phrase he com-
priseth himself, that lived after Christ was exhibited,
and all others that lived and believed from Christ's
first coming in the flesh, and shall live and believe to
his second coming : so as the best things have been
provided for the Christian church ; even that church
which hath been, and shall be under the New Testa-
ment. ;Most of the great and glorious things that
were prophesied of by the prophets of old. were con-
cerning these times, which are styled ' the last days,'
Isa. ii. 2, Acts ii. 17, Heb. i. 2. Hereupon an apostle
saith of the better things here understood, that ' it
was revealed unto the prophets, that not unto tliem-
selves, but unto us they did minister the things,
which are now reported,' I Peter i. 1 2. Hereof see
more in The Progress of God's Providence, on Ezek.
XXX vi. II.

Sec. 279. Of the meaning of these words, ' That
they withoxit us should not he made perfect.

An especial end why God made so great a differ-
ence betwixt former and later times is thus expressed,
that thei/ without as should not be made perfect.

By this relative, t/i^i/, are meant such believers as
lived and died before Christ was exhibited. Indeed
this relative, thei/, is not expressed in the Greek ; but
yet necessarily understood, for the verb 7nade per-
fect hath reference to the relative, ouro/, these, in the
beginning of the former verse.

By this other relative, ri'Muit, us (joithout us), are
meant believing Christians.

Of the word, nXnuSSiai, translated made perfect,
see Chap. ii. 10, Sec. 97.

There the derivation and diverse acception of the
word is set down.

Great question is here made about the meaning of
the phrase.

Because the perfection of a thing consisteth in the
well finishing thereof, and a full accomplishment of
all things appertaining thereto, this word, whose deri-
vation is taken from t'sXo;, the end of a thing, is here
and in sundry other places translated, to make per-
fect in the active, and to be made perfect in the
passive.

This, therefore, some apply to the glory of saints
in heaven, wherein their perfection consisteth. Thus
is this word used, chap. sii. 23.

It may not be denied but that the eternal glory of
saints in heaven is comprised under their perfection :
for tUl then they are not fully perfected.

But in regard of tlic degrees whereby that perfec-
tion is attained, and the means of attaining thereunto,

Vol. III.

those means and degrees are not to be excluded.
These are :

1. The taking away of siu, which maketh man
most imperfect ; and the putting on of righteousness,
which makes us appear perfect before God. This is
done by the obedience of Christ, both active and pas-
sive, whereby we are justified hi God's sight, Eom.
V. 19.

2. The subduing of the power of sin in us, and en-
abling u.s to walk in hoUness and righteousness. This
is done by the Spirit of Christ conveyed into us ;
whereby we are sanctified, Eom. viii. 11.

3. The Spirit enableth such as are united to Christ
to stand against all assaults, and to persevere in a
spiritual growth till they come to be perfect men in
Christ, Eph. iv. 13.

4. The receiving of the soul to glory when it leaves
the body. In assured confidence hereof, not only
Christ, Luke xxiii. 4G, but Stephen also, Acts vii. 59,
commended his soul to God.

5. The resurrection of the body to eternal life, John
V. 28, 29.

6. The uniting of body and soul together again ;
and settling them in glory eternally, ilat. xxLi. 32.
Christ's argument, as it holdeth for the resurrection
of the body, so for the union of them with their
souls. For God is not the God of our bodies alone,
but of our persons, consisting of body and soul.

All these are the degrees of man's perfection. None
of them may be left out. In all these were believing
Jews made perfect ; and in all these are, and shall be,
all believing Christians made perfect. And without
eveiy one of them can none of them be made perfect.

Quest. 1. How then is perfection denied to them,
as it seemeth to be denied in this phrase, that they
should not be made perfect 1

Ans. It is not simply denied ; but restrictively in
relation to us. Therefore it is added irithout us.

Quest. 2. How doth their perfection dei)end on us,
or on our perfection?

Ans. 1. In that the resurrection of the bodies of
all believers shall be at once, and so their perfect con-
summation in body and soul, John v. 28, 29. Abel,
the first believer that died, and all others after him,
must rest ui their graves till the last of God's elect
be perfected.

2. In that the means of perfecting believing Jews
were reserved to our times; which were Christ's incarna-
tion, subjection to the law and accomplishment thereof,
oblation of himself a sacrifice, resurrection from the
dead, and ascension into heaven. All tiiese were in
the last days ; in the time of the Jewish church they
were not actually done. If in our days they had not
been done, those ancient believers had not been per-
fected. But being all actually done in our days, we
thereby are perfected, and they also are perfected Ts-ith
us. For they believed that in the latter days they
should be accomplished, as indeed they were; and by

162

GOUGE ON HEBREWS.

[Chap. XI

that faith they were justified and sanctified in tliis
life, died a blessed death, had their souls received to
heaven, shall have their bodies raised and united to
their souls to enjoy eternal rest and glory : as we also
who believe in Christ exhibited.

This I take to be the clear meaning of the text.

Hereby sundry errors raised from tlicnce are plainly
refuted.

1. None of the souls of the faithfid shall be in
heaven till the last day.

This was the opinion of many ancients — as of Tcr-
tullian, Vigilantius, and others. Among other argu-
ments they press this text. But they err, not knowing
the Scriptures, nor the power of God, Mat. xxii. '2'J.
For they apply that to the soul separated from the
body, which belongeth to the last union of body and
soul together.

I deny not but that by Christ's entrance into
heaven, there was a great access of joy and glory to
such saints as were dead, in their souls glorified
before. But that then their souls should first enter
into heaven may and must be denied.

Besides, they take that to be spoken of the efi"ect,
■which is meant of the actual exhibition of the means.
Whereas the means of making men perfect, which
was Chri.st, was not actually exhibited before the last
days, they deny the eff"ects thereof, which is the per-
fecting of saints thereby.

Quest. Could the efi"ect be before the cause?

Ans. 1. The highest procuring cause was before the
effect ; which was God's decree and purpose.

2. So also was a primary efficient cause, God's jiro-
mise, Gen. iii. 15.

3. So likewise the virtue and efiicacy of the work-
ing cause, Kcv. xiii. 4.

4. The instrumental or applicatory cause, which is
faith, Heb. xi. 1.

As they who maintain the foresaid errors mistake
the main ground thereof, which is this text, so they
go against the current of other scriptures, which are
these and other like, 2 Cor. v. 1,2, &c., Luke xxiii.
43, Phil. i. 23.

A second error is this : The souls of the faithful
■were in a place in the uppermost part of hell, called
Limhu.1 Patriim. Of this see Chap. viii. 8, Sec. 50.

A third error is this : The souls of the fiiithful
before Christ were in a place of beatifical vision, but
not in heaven.

This is the error of some Protestants, who cut but
a thread betwixt themselves and papists. Hereof see
more Chap. viii. 8, Sec. 50.

Sec. 279. 0/ the insiifficienry of external means in
case nf jierfection.

The denial of iierfection to the Jews before Christ
exhibited, is in regard of the means which they had.
Those means were not sufficient to make them per-
fect. All the means which they had may be com-

prised under this word, law; but ' the law made
nothing perfect,' Chap. vii. 19, Sec. 8G, which in this
case must be the moral or ceremonial law.

The moral law cannot make perfect by reason of
our impotency, Horn. viii. 3. In reference to that
h.\\ the ajjostle saith, ' No man is justified by the law
in the .sight of God,' Gal. iii. 11.

Of the ceremonial law it is expressly said that the
offerings thereof ' could not make him, that did the
service, perfect,' Chap. ix. 9, Sec. 49, and Chap. x. 1,
Sec. 3.

In this respect it is called a ' carnal commandment,'
Chap. vii. IG, Sec. 21. And the ordinances thereof
are styled 'weak and beggarly elements,' Gal. iv. 9.

Quest. 1. Why was that law then ordained 1

Ans. 1. To shew we stood in need of means to per-
fect us.

2. To point out those means. Therefore they are
called ' a shadow of good things to come.'

Quest. 2. Were not then believing Jews made per-
fect?

Ans. Yes. But by the means which were typified
under their rites.

This gives a demonstration of their blindness and
folly, who expected perfection from the observation
of that law. Against such the prophets much in-
veighed, Isa. i. ll,Micah vi. 6, 7; and Christ in his
time, Luke xvi. 15; and the apostles in their time. Gal.
iv. 9. Great also is their folly, who wish the con-
tinuance of that external law, 3'et still ; and also of
them who think to be perfected by human inventions.
If external divine ordinances could not make perfect,
much less can human.

Sec. 280. Of perfecting all believers in all ages hy
the same means.

To .shew that God did not leave his people utterly
destitute of all means of perfection, this phrase of
limitation, ivithoitt vs, is inserted. Whereby we are
given to understand that they had means to be made
perfect ; but such as belong to us Christians, and are
expressly manifested in our days. Hereof see more,
Chap. vii. 19, Sec. 87.

The foresaid limitation, without us, is the rather
added to give evidence that God would have all be-
lievers in aU ages perfected by the same means. In
this respect, it is said that the ark and baptism are
'like figures,' 1 Pet. iii. 21, setting out one and the
same thing ; yet the ark was in the first age of the
world, and bajjtism in the last. The like is noted of
other sacraments in the ages betwixt these, 1 Cor. x.
2-4. In this rc.si)ect the gospel is said to be preached
to the Jews, Chap. iv. 2, Sec. 17. And we who live
under the gospel are said to be saved, ' even as they,'
Acts XV. 11. But most pertinent to this point is the
end which the apo.stle hath noted of God's making
known mito us the mystery of his will, in these words,
' that in the dispensation of the fulness of time he

Vek. 39, 40.]

GOUGE ON HEBREWS.

1G3

might gather together in one, all things in Christ,'
&c., Eph. i. 10, Col. i. 20. This God hath so
ordered — •

1. To shew the all-sufficiency of that one only
means, which is Christ Jesus, who is able to save to
the uttermost, Heb. vii. 25, and that in regard of —

(1.) His sufficiency. He of himself, without any
assistance from any other, can save.

(2.) The manifold miseries whereunto men are
subject. He is able to save from all sins, and from
all miseries that arise from their sins.

(3.) The several persons that stand in need of sal-
vation. He is able to save all of all sorts, such as
lived before him or with him, or shall live after him,
Heb. xiii. 8.

2. To shew his impartial respect to all, Acts sv. 9,
Gal. iii. 28. Thougii in wisdom God saw it meet
that some should live in one age of the world and
others in another, yet he prepared but one heaven for
all, and one way for all to attain thereunto.

3. To give evidence of the union of all believers in
one mystical body. Had believers that lived before
Christ been perfected without us, or by any other
means than we are, they had been another body, and
that body had been so perfected that no more mem-
bers should have been added thereto ; but as there is
but one head, so there is but one body, Eph. iv. 4.
This is that catholic church which hath been from the
beginning of the world, and shall continue to the end
thereof.

This is a forcible motive to incite us to imitate
them, and to walk in that way to perfection, which
they did. If they walked in that way which was but
obscurely revealed to them, yet is clearly and fully
made known to us, what a shame then would it be
for us to come short of them ! They are gone, we
yet live ; let us shew that their spirit lives'in us. See
more hereof. Chap. vi. 12, Sec. 83, and Chap. xiii. 7,
Sec. 100, (fee.

Sec. 282. Of the resolution of, and observations
/ro?re, Heb. si. '39, 40.

The sum of these two verses is, a commendation of
ancient saints. The parts are two —

1. A general proposition.

2. A particular amplification thereof.
In the proposition there is —

1 . An intimation of the persons commended, these all.

2. A manifestation of the matter for which they
are commended.

This is set out —

(1.) By the cimse, faith.

(2.) By the effect, a good report.

The amplification is set down comparatively. Of
the comparison there are two parts.

The first concerneth such as lived before Christ was
exhibited.

The other concerneth such as lived after.

That which concerneth the former is a privation of
a privilege, in setting down whereof we have —

1. The privilege itself, which was the promise.

2. Their privation of it, received not.

That part of the comparison which concerneth be-
lievers since Christ was exhibited, is a fruition of the
foresaid privilege. Hereof arc two jiarts —

1. The kind of privilege, some better thing.

2. The end thereof, that they witlutut us, <fcc.
The kind of privilege is set out —

1. By the author, God.

2. By the procuring cause, having provided.

3. By the subject-matter, some better thing.

4. By the persons for -whom, for us.

The end is a universal perfection, that they, <tc.
In setting down this end we may observe,

1. The manner of propounding it, negatively in re-
ference to ancient Jews, should not be made j^erfect.

2. Affirmatively, to Jews and Christians together,
in this phrase, without us.

Doctrines.

I. Worth of men hath always had its due testimony.
This ariseth from this phrase, obtained good report.
See Sec. 274.

II. Faith especially 7)ialies men praiseworthy. Good
report is here said to be through faith. See Sec. 274.

III. All that are piraueworthy have their due.
Thus much doth the apostle here expressly affirm,
these all. See Sec. 274.

IV. Prai^eu'orthy men are a choice sort. This par-
ticle of reference, these, imports as much.

V. Christ is the j^rime promise. See Sec. 275.

VI. God's promise is the ground of believers hope.
This is here taken for granted, in the word, promise.
Sec. 275.

VII. It is a great privilege to receiiv a promise. Here-
in Christians are preferred before Jews. See Sec. 275.

VIII. Saints under the laiv had not the fruition of
Christ. This is it that is here denied unto them, in
tliis phrase, thei/ received not. See Sec. 275.

IX. God is the author of the difference belwurt men.
So he is here expressed to be. See Sec. 276.

X. God's own providence moveth him to order mat-
ters as he doth. See Sec. 276.

XI. God's provision is to the better. This phrase,
jirovided some better thing, intends as much. See
Sec. 276.

XII. The better things are reserved for the Christian
church. The Christian church is intended, under this
phrase, /or us. See Sec. 277.

XIII. Saints, before Christ exhibited, had not then
actually sufHcienl means to perfect them. This is im-
plied, under this phrase, no< made perfect. SeeSec. 278.

XIV. The perfection of those rvlio died before Christ
r.rhibited, depended on the means which we enjoy. See
Sec. 280.

XV. God tvojdd have all, in all ages, to be perfected
by the same means. See Sec. 280.

164

GOUGE ON HEBREWS.

[Chap. XII.

CHAPTER XII.

Sec. 1. Of the resolution of Ylah. xii.

There being two main ends of the apostle's setting
out Christ in his excellency — namely, perseverance in
the faith, and worthy walking thereof — in this chapter
he finisheth the former, and sctteth upon the latter, of
these two ends. See Chap. i. 1, Sec. 10, in the end.

To enforce the former, of perseverance, he produceth
many motives to encourage them against the many
trials wliereunto they had been brought, and might
further be brought, for their profession's sake. Then
he raiseth an exhortation unto courage, vers. 12, 13.

The apostle's motives are these :

1. The pattern of former believers, to whom he
hath reference, ver. 1.

2. The example of Christ, concerning whom,

(1.) He distinctly setteth out his sufferings, ver 2.

(2.) He calleth Christians to a review, or to a
more serious consideration, of him, ver. 3.

(3.) He removeth an objection, which might be this :

Ohj. We have already suffered much.

Ails. Yet there remaineth more, in that 'ye have
not resisted unto blood,' ver. 4.

3. The author of Christians' sufferings ; this is,

1. Propounded, ver. 5. It is ' the chastening of
the Lord.'

2. Amplified, in the six verses following.
In the amplification is declared,

1. The motive that puts on God to correct, love,
ver. 6.

2. The evidence that he so doth. About this he,
(1.) Propoundeth the evidence itself, ver. 6.

(2.) He maketh an inference thereupon, ver. 9.

The evidence is propounded two ways :

[1.] Affirmatively, under a ijaternal affection, by
the mention of son, vers. 5-7.

[2.] Negatively, by denying them to be sons, if
they be without correction, ver. 8.

The inference is, that we patiently submit ourselves.

This is set down comparatively. The comparison
is betwixt uncquals ; which are the ' Father of spirits"
and ' fathers of our flesh,' ver. 9 ; so as the argument
is from the less to the greater. In it,

1. There is one thing taken for granted, that chil-
dren are subject to the correction of the fathers of
their flesh.

2. Another thing is inferred thereupon.
The inference is set down,

(1.) With an interrogation : thus, 'Shall we not,'itc.

(2.) It is confirmed two ways :

[1.] P)y the different ends that the Father of spirits
and fathers of the flesh aim at in correcting their
children, ver. 9.

[2.] I'y removing an objection. The objection is
this : afflictions are grievous.

This is answered by making known the cllect that

follows from thence ; which is the ' jieaceable fruits
of righteousnes.s,' ver. 11.

The exhortation raised as a conclusion from the
former motives, importcth two duties.

One, to redress what has been amiss, ver. 12 ; the
other, to endeavour after a better progress, ver. 13.

Hitherto of the main duty of professors of the true
faith. Hereunto are added other duties, which much
grace a Christian profession.

The particular duties mentioned by the apostle are
these :

1. Peace with men.

2. Holiness towards God. This is pressed by the
benefit thence arising, implied under a negative :
without it no man shall see the Lord ; but with it
they may, ver. 14.

3. Circumspection against apostasy, ver. \').

4. Avoiding such sins as disgrace a professor.
Hereof two sorts are mentioned.

(1.) Uncleanness. Under this particular, /o7-njca<or.

(2.) Profaneness. This latter is exemplified in
Esau, concerning whom two points are noted.

[1.] His sins : he sold his birthright, ver. 16.

[2.] The punishment : he was rejected.

To enforce the foresaid and other gospel dutie-s,
the apostle falleth into a digression about the excel-
lency of the gospel above the law. Therein he de-
clareth two points :

1. The kind of excellencj', ver. 18, ic.

2. The use to be made thereof, ver. 25, <fcc.

The kind of excellency is set down comj)aratively.
The comparison is betwixt the law and the gospel.
It consisteth of two parts :

1. The terror of the law.

2. The sweetness of the gospel.

The terror of the law is manifested by ten signs :

(1.) A mount that could not be' touched.

(2.) A burning fire.

(3.) Blackness.

(4.) Darkness.

(•'5.) Tempest, ver. 18.

(G.) The sound of a trumpet.

(7.) The voice of words, which the people could
not endure, ver. 19.

(8.) Beast not daring to touch the mountain.

(9.) Striking such through as should touch it,
ver. 20.

(10.) Moses's fear, ver. 21.

The sweetness of the gospel is set forth by the
society wliereunto it bringeth us. Hereof are eleven
particular instances :

(1.) Mount Sion.

(2.) The city of the living God.

(3.) The heavenly Jerusalem.

' Qu. 'could be'.' — Ed.

Vek. 1.]

GOUGE ON HEBEEWS.

165

(i.) An innumerable company of angels, ver. 22.

(5.) The general assembly.

(6.) The church of the firstborn.

(7.) They ^ho are written iu heaven.

(8.) God the judge of all.

(9-.) Spirits of just men, ver. 23.

(10.) Jesus the mediator of the new covenant.

(11.) The blood of sprinkling, ifec.

The use of the foresaid difference is twofold.

One is set down negatively ; and it is,

1. Generally propounded, ' See that ye refuse not,'
&c.

2. Enforced by the damage which will follow upon
neglect thereof.

The damage is set down comparatively, and that
by an argument from the less. Hereof are two parts :

1. God's judgment on despisers of the law.

2. His judgment on despisers of the gospel, ver. 15.
Both these are amplified by the diti'crent manner

of delivering the one and the other. The earth was
shaken at delivering the ]aw ; earth and heaven at
delivering the gospel. The point is propounded,
ver. 26 ; and expounded, ver. 27.

The other use is set down afiirmatively ; wherein
we have,

1. The ground of the duty, a kingdom tvhich can-
not be moved.

2. The kind of duty, to serve God acceptably,
ver. 28.

3. The motive to enforce it, God is a consuming
fire, ver 29.

Sec. 2. Of God's luitnesses.
■ Ver. 1. Wherefore seeing ive also are compassed
about with so great a cloud of ivitnesses, let vs lay
aside every weight, and the sin which doth so easily
beset Its, and let us run with patience the race that is
set before vs.

The first word of this verse, roiya^ouv, translated
wherefore, sheweth that this verse, and others follow-
ing, depend ujion the former chapter as a just and
necessary consequence. In the Greek word there are
three several particles compounded together, which
add emphasis. That word is once more used in the
New Testament — namely, 1 Thes. iv. 8. It sheweth
that that which foUoweth is inferred as a duty on
our part, to endeavour to be like unto those excellent
ones, whose examples have been set before us. And
hereby he giveth us to understand that inferences and
uses raised from general and indefinite points are
lawful and useful, and that such general points as are
in Scripture recorded of others, may and must be
in particular applied to ourselves, so far as any way
they concern us. See more hereof, Chap. x. 19,
Sec. 52.

This phraise, xal r,iJ.iT;, we also, hath a special
reference to this clause, without vs (chap. xi. 40),
and it coufirmeth that which was there noted con-

cerning God's perfecting all of all sorts by the same
means. See Chap. xi. 40, Sec. 280. Withal it
sheweth that the good example of the Jews are
required as well for us Christians as for the jiostcrity
of the Jew.s. The apostle teacheth, as Cliri.stians, to
apply that to ourselves which is registered of Joshua
and David. See chap. xiii. 5, 8.^

This phrase, seeing we are compassed about with so
great a cloud, &.C., is tlius iu the Greek, we having so
great a cloud compa.ising vs. This manner of ex-
pressing the point further confirmeth that right,
which Christian Gentiles have to those things which
are registered of believing Jews, ive have titem (^lyovTii)
as witnesses fur us. In this respect we ought the
more carefully to heed tliem, and to be followers of
them. Of imitating such saints as have lived before
us, see Chap. xiii. 7, Sec. 100.

Those ancient worthies are the rather to be imitated,
because they were witnesses to that faith which they
professed.

The Greek word, /la^rupii, translated witnesses, is
that which we in English sometimes translate inartyr,
as Acts xxii. 20, Rev. ii. 13, and xvii. G.

The word is ordinarily put for a bare witness, even
such a one as giveth testimony to a thing, chap. x.
28. See Chap. iii. 5, Sec. 63. 'When any so far
standeth to the maintenance of the true faith as he
loseth his life rather than renounce the truth, he
is by a kind of excellency called a martyr. And
such witnesses were many of these that are here
pointed at.

Though all believers be not brought to that extent
of witness-bearing as to confirm their testimony with
their blood, and so prove martyrs, yet are aU saints
God's witnesses ; as,

1. They who faithfully profess the truth.

2. They who conform their lives according to the
truth which they profess.

3. They who declare and preach it unto others.

4. They who maintain it against gainsayers. See
more hereof, Chap. iiL 5, Sec. 53.

This should stir us up to do what lieth in our
power for bearing witness to God's truth, that we
may be in the number of God's witnesses to oUr
posterity.

Sec. 3. Of the midtitude of God's ivitnesses.

The apostle styled these a cloud of leitnesses. The
Greek word, nifoi, translated cloud, is here only used
throughout the New Testament ; but there is another
word, vj^eXj], derived from it, which signifieth the
same thing, and is frequently used. Mat. xvii. 6.

A cloud is the gathering together of many vapours
out of the earth and waters, which vapours do some-
times wax dry and thin, and are driven away by
winds ; sometimes they wax moist and thick, and
melt out into rain.

1 This reference seems to be inaccurate.— Ed.

J 66

UGE0^

The apostle here useth thLs metaphor in I'eferenoe
to God's ancient witnesses, to shew, /

1. Their penalty.' They are high/.,nd heavenly,
as clouds are above in the heavens, a*d contain those
waters which are said to be ab«^ve the finnanioiit.
Gen. i. 7. ^

2. Their effects. Clonds./by the rain which they
distil, make the earth fruit,?!!! : they also cool it. Thu.s
do the forcmeiitioned xyi.Vfnesses make the church fruit-
ful, and comfort it.

3. Their end. We read of a cloud that guided the
Israelites in th^ir way. Num. ix. Lo, ifec. Thus those
witnesses guide the church in the right way to the
heavenly Canaan.

4. Their number. For a cloud containeth rancli
water in it, even an innumerable company of droits.

I suppose that this last respect is most esjjecially
intended by the apostle. Thereupon he addeth this
epithet, (TEwzE/.ttnon, compassed about. This implieth
a thick cloud that covereth the whole fivco of the sky,
so as wheresoever we look this cloud appeareth.

The Greek word translated compassed about, is
the same that is used. Chap. v. 2, Sec. 12. There
is sliewed in what respect it is used. Thus it
•appeareth that we need not .seek fiir for examples,
they are everywhere before our eyes ; we cannot
know them from this cloud.

To amplify this point the more, he [ircmiseth this
pronoun of an admirable number, roaouroi, so t/reat,
whereof see Chap. i. 4, Sec. 31). Well might he
here insert the word ; because the like catalogue and
number of witnesses is not to be found together in
any other place of Scripture ; yet here and there
many more like examples are registered. For since
the beginning of the world the multitude of believers
hath been very great. See Vcr. 32, Sec. 11)2.

Of the aforesaid great compassing cloud it is ex-
pressed to be ri,a7>, for us, that is, for our use and
benefit, for our learning, that wo should follow them ;
so as the lives of former saints are for our imitation.
See more hereof, Chap. xiii. 7, Sec. 100, iSjc.

Sec. 4. Of removinri impediments.

Upon the forcmentioned number of witnesses the
apostle inferroth a duty on us Christians about run-
ning our race, for the better effecting whereof he pre-
niiseth certain means to lielp us in our Christian race,
which are in general the removing of such tilings as
might hinder us in our Christian course. This in
general is implied under this word, lui/ a.iide. In
the Greek it is set down with a participle, thus, aro-
di,aitoi, laying aside, imi)lying thereby a necessity of
using this course, in that we cannot well run our race
except we lay aside such things as will otherwise hin-
der us in our Christian com'.sc. This phrase, /ai/
aside, is the interpretation of one tJreek compound
word, which properly signifieth to put from one. It
' Qii. ' dignity ' ? — Ed.

[Ch.vp. XII.

is used of those who put off their clothes, and lay
theni down. Acts vii. 58 ; but most frequently it is
metajjliorically applied to the putting off, and casting
away of the old man, and the several corrupt lusts
thereof. Thus I find it five times used, besides this
place, as Ei)h. iv. 22, 25, Col. iii. 8, James L 21,
I Pet. ii. 1."

That which is here intended under this removal of
impediment.s, is the constant doctrine of the prophets,
Isa. i. IG, Jer. iv. 4, of Christ himself, Mat. v. 29, 30,
and of his apostles, 2 Cor. vii. 1, 1 Pet. ii. 1.

All skilful arti.sts take this course, for the better
effecting of that good which they intend. Physicians
use to give preparatives ; chirurgeons will first draw
out the festering matter from a wound ; husbandmen
will root out briers, thorns, broou), and such like
hindrances of good seed.

Else all labour is lost. Thus much Christ implieth,
by his double repetition of this phra.se, ' It is profit-
able for thee, tliat one of thy members should perish,
and not thy whole body should be cast into hell,'
Mat. V. 29, 30.

1. This mauifesteth a reason that men do make no
better progress in their Christian course. Impedi-
ments are not removed.

2. This teacheth us diligently to search, and wisely
to observe what stumbling-blocks lie in our way, that
they prove not like the wounded body of Amasa in
the midst of the highway, which made all the people
stand still till lie was removed, 2 Sam. xx. 12.

When impediments are found out, they must be
utterly abandoned. They must, according to the
notation of the Greek word, be put from us, for it
is compounded of a verb, riOri/ii, that signifieth to put,
and a jireposition, a-o, that signifieth from. As this
word is a[iplied to the old man, and the several lusts
thereof, it signifieth a thorough casting them off.
Christ sets this forth under these phrases of ' pluck-
ing out,' ' cutting off,' and 'casting from' one.

It is an egregious point of folly to dally with temi)-
tations. Such are like the fly that is soon burnt with
the candle.

Sec. 5. Of burdens to be cast off.

The first impediment here mentioned is called, oyx«»,
a weight. The Greek word is not elsewhere in the
New Testament used. It signifieth anything that
lieth heavy on a man. So long as such a burden
lieth on him, he cannot be free to go, or run, as other-
wise he might be.

Herein the apostle alludeth to the metaphor fol-
lowing, of a race. If a man be to run a race, he will
be sure to suffer no burden to lie upon his back, but
he will cast it off from him. He will not run in a
long side coat, which may dangle about his feet, and
hinder him.

Because there are many things which may prove
burdeuuus, and so hinder us in our Christian course,

Ver. 1.]

GOUGE ON HEBREWS.

167

the apostle addeth this general or indefinite particle,
mavra, every. For there are veiy many burdens, both
inward and outward. Particulars are these —

1. Actual sins, especially if they be gross ones,
Ps. xxxviii. 4.

2. Cares of this life, Luke xxi. 34.

3. The world, James iv. 4. Under it are comprised,
(1.) Riches, Mark xi. 2.5, 2 Tim. iv. 10.

(2.) Honours, John v. 44, 3 John 9.

(3.) Pleasures, 2 Tim. iii. 4.

These an apostle doth thus set out, ' All that is in
the world, the lust of the flesh, the lust of the eyes,
and the pride of life,' 1 John ii. 1 G.

(4.) Company. Many of an ingenuous disposition
are clean drawn out of their Christian course hereby.
Instance Eehoboam, 2 Chron. ii. 8, and Joash,
2 Chron. sxiv. 17.

(5.) Fashions. These steal away men's hearts, Isa.
iii. 16.

(6.) Sundry kinds of callings, especially such as
are questionable.

(7.) ^Multitude of businesses. This makes many
find no leisure for piety.

(8.) A man's self, namely, all his own corrupt de-
sires. A man must deny himself, Mat. xvi. 24.

Sec. 6. Of original corruption besetting us.

To that word, weight, which compriseth under it
all outward burdens, the apostle addeth another, which
intendeth inward hindrance, translated the sin which
doth so easili/ hes't us. This phrase, so easily beset us,
is the interpretation of one Greek word, i'j-e^icTarov,
which is a double compound. The simple verb, krri,u,i,
signifieth to set, settle, or estabhyi, ^Mat. iv. 5. The
first compound, ■jriiiiaTriai, signifieth to co7npass about,
Acts XXV. 7. The double compound, iu-^iplararog,
is here only in the New Testament used. It signi-
fieth to be ready and' forward to compass one about.

The sin, afia'-ria, whereunto this is here added as
an epithet, is our original corruption, that inward
natural pollution wherein we are conceived and born,
and which we carry in us and about us as long as we
live. This sin is ever readj' on all sides to assault
and hinder us in every good course. This is it that
moved the apostle thus to complain, ' I see another
law in my members, warring against the law of my
mind, and bringing me into captivity to the law of
sin ;' and ' when I would do good, evil is present
with me,' Rom. vii. 21, 23. This sin lives in us,
flows forth out of us, and poUuteth everything that
passeth from us. In all our good purposes and en-
deavours it is ever at hand, and ready to molest us,
so as it becometh us to be very diligent in suppressing
and keeping it down. ' Every one that striveth for
the mastery is temperate in all things,' 1 Cor. ix. 25.
He observeth a strict diet, to keep down corrupt
humours within, which otherwise might make hiiu
unwieldy, and unfit to accomplish his task.

This taketh it for granted that original corruption
is truly and properly a sin. It is here expressly so
called, and in sundry other places, as Ps. Ii. 5, Rom.
V. 12, and vii. 17.

It is against the law, 1 Jnhn iii. 4.

It is against the whole law, which is spiritual, and
requireth such integrity in man as God in his creation
endued him withal ; but original corruption is not
only a want or deprivation of the same, but also an
averseness or depravation of the whole man : for by
reason thereof, ' there is none righteous, no not one,'
for ' all have sinned, and come short of the glory of
God,' Rom. iii. 10, 23. Yea, ' every imagination of
the thoughts of man's heart is only evil continually,'
Gen. vi. 5.

In particular, original corruption is a special sin
against the first commandment, which requireth an
entire disposition towards God, and against the last,
which requireth an entire disjiosition towards man.

1. Hereby the position of Pelagians is refuted, who
taught that man's nature was like a paper whereon
nothing was written, but anything, good or evil,
might be written thereon. Tiiey meant thereby that
man's nature was neither endued with virtue nor
infected with vice, and that Adam no further hurt
his posterity than by example, and that all the evil
which the posterity of Adam drew from him was by
imitation. These gross errors have, by ancient fathers
and later divines, been sufficiently refuted.

2. Papists themselves^ do too much mince man's
natural corruption.

(1.) Some hold that original corruption hath not
the true nature of sin in it, and that infants have no
sin in themselves, but only bear the punishment of
Adam's sin.

(2.) Others say that it is less than any venial sin,
which, according to their posititm, deserveth not dam-
nation. Hereupon they have forged a Limbus Infan-
tum for such infants as die in origin;d sin. See Chap.
viii. 8, Sec. 50.

(3.) Others hold that by baptism original sin ia
clean washed away ; and that in the regenerate, such
as they account all baptized to be, there is nothing
that (Jod hates ; but that they are pure, and free from
all sin, till by actual sins they defile themselves.

None of these positions can stand with this text,
which manifesteth this sin to compass them about
who were baptized and believed.

3. There be that dream of a perfection of sanctifi-
cation in saints ; but so long as this besetting sin
remains in man, which will be so long as he hero
lives, there cannot be any such perfection in him.

1. This besetting sin doth much aggravate the
vileness of man's natural disposition. The disposi-
tion of unreasonable creatures, no, not of the worst
of them, is so vile. Sin is the vilest thing that can
be ; it is contrary to the purity and perfection of God.
' Pigb. iu coutrovera. de orig. pec.

168

GOUGE ON HEBREWS.

[Chap. XII.

2. What cause hiive we then to be humbled for
tlie same ! If John had cause to weep for man's im-
potency in reference to divine matters, Rev. v. 4,
■what cause have we to weep and howl for man's
natural pravity ! Many can mourn for particular gross
sins, but very few take notice of this besetting sin.

If men well weighed what kind of sin this besetting
sin i.s, they would cry out with the apostle, ' O
wretclied man that I am ! who shall deliver me from
the body of this death f Rom. vii. 24 ; for,

(1.) It contains in it the seed of all sin. All par-
ticular sins are counted works of the flesh. Gal. v. 19.

(2.) It defiles the whole man, Gen. vi. 5.

(3.) It is ever soliciting man to go on further and
further in sin, Rom. vii. 23.

In this respect it is said to lust against the Spirit ;
that is, readily, eagerly, sorely to assault and fight
against the new man, Gal. v. 17.

3. The power of the divine Spirit is much mag-
nified by restraining, suppressing, and renewing the
corrupt nature of man.

Sec. 7. Of suppressiiiff inward cori-iipiion.

The foresaid besetting sin is here set down as an
inward impediment of a Christian in his race, and
joined with the former outward weight by this copu-
lative, xai, and, so as it dependeth upon the j)arti-
ciple, aTtiD;//,ttoi, lai/iiiff aside. Man's endeavour must
be for suppressing of his inward, inbred corruption,
as well as fcjr laying aside external weights. We
must, as much as in us lieth, lay aside this besetting
sin.

This title, a.aagr/'a, sin, in the singular number, is
frequently put for our natural corruption : five times
in Rom. vi., six times in Rom. vii., three times in
Rom. viii. It is also called ' a body of sin,' ' a body
of death,' ' flesh,' ' old man.' E.xhortations about this
sin are, that we suffer it not to reign, Rom. vi. 12 ;
that we destroy it, Rom. vi. G ; that we crucify it,
Gal. V. 24 ; that we cast it off, Eph. iv. 24.

1. The condition of this enemy should the rather
incite us to subdue and destroy it. It is an enemy
within U.S. More danger ariseth from traitors that
are within a nation or city, than from foreign enemies
without. David was never in such danger by reason
of any, or of all the nations without, as of those that
rose against him in his own kingdom.

As for this inbred enemy, no enemy without, nor
world, nor devil, nor all the jwwer of hell, can hurt
our souls, unless they get this traitor within to take
part with them.

2. This enemy is tumultuous and troublesome,
never at rest. As it can easilj', so it will wilfully on
every side set upon us. AVe cannot do, speak, or
think anytiiing, but it will infest u.'', and that at all
times, in all places, in company, when we are alone,
at church, and at home, in duties of piety, charity, and
justice, in duties of our calling, waking and sleeping.

Great is their filly who let this enemy do what he
please, who care not to hold him in, much less to cast
him off.

This is the cause of the many outward abominable
enormities that men fall' into, that they sufler this
enemy withni them to plot and practise what he lists.

For suppressing of this besetting sin, observe these
few rules :

1. ' Keep thine heart with all diligence,' Prov. iv.
23. The heart is as a spring. Mat. xii. 34, 35.

2. Keep the doors of thy soul, by which good or
evil is let into it. These arc thy senses, Job xxxi. 1.

3. Use such means as in God's word are sanctified
for subduing corruption ; they will be as water cast
upon fire. Such are temperance, sobriety, diligence
in calling, duties of piety, fasting, and other ways
beating down thy bod\', 1 Cor. ix. 27.

4. Set the bias of thy thoughts aright. Acquaint
thyself with the divine art of meditation, esi)ecially
when thou art alone, or awake in thy bed. Men's
thoughts will be working, and that on evil, if they be
not set on good matter. If good seed be not sown
in the ground, it will send forth noisome weeds.

5. Get the stronger man into thy house, Mat. xii.
29. This is the Spirit, Gal. v. 17. For this pray,
Luke xi. 13. Thus thou shalt be safe.

Sec. S. 0/ a Chrislian's course resembled to a race.

The main duty which the apostle intendeth, by
setting before us the example of such as well finished
their course, is in these words. Let tis run with pa-
tience the race that is set before vs.

He doth here set out a Christian's course of life
by a race ; and answerably the manner of carrying
themselves, to their beliaviour, who, in running a
race, look to get the prize ; for they will make all
the speed they can, with as much patience as they
may, till they come to the end of that race which they
are ajipointed to run, and where the jirize is to be had.

In setting out the point, he appropriateth not the
dutj' to himself, saying, / will run, nor putteth it off
to others thus, do ye run, but by a word of the first
person, and plural number, includes others with him-
self, .and incites both others and himself by this
phrase, let us run. Hereof see Chap. ii. 1, Sec. 4.

In the foresaid exhortation every word hath an
emphasis, and are all pertinent to the metajihor of a
race, whercunto he doth resemble a Chrislian's course,
which is somewhat nuire fully set out, 1 Cor. ix. 24.

Particulars wherein they may be resembled are
these :

1. There is a distance betwixt the goal where they
begin and tiie goal where they end. On earth we
begin our race, at death it is finished, and in heaven
is tlie prize. We may not think to be in heaven so
soon as we enter into this race.

2. Tlicre is a prize at the end of the race, 2 Tim.
iv. 7, 8.

Vee. 1.]

GOUGE ON HEBEEWS.

169

3. An endeavour must be used to attain the prize,
Luke xiii. 2-i.

4. There are many runners, Luke xiiL 24.

5. All that run do not obtain the prize.

6. Runners fit themselves to the race, so do true
Christians, 1 Cor. fx. 24.

7. There are like duties to be observed by Chris-
tians which runners in a race observe, 2 Tim. ii. 5.

God hath thus ordered our Christian course; —

1. To give proof of those graces T\hich he con-
ferreth upon children of men.

As of faith, hope, obedience, patience, courage,
and other like. Our faith in God, our hope of heaven,
our obedience to God's word, our subjection to his
will, our patience in holding out, our courage against
opposition, are hereby manifested, proved, and exer-
cised.

2. To wean us from this world. Had we not a
race to run, and a prize set before us, we should be
like Peter, and think it is good to be here still, !Mat.
xviL 4.

3. To make us long for heaven, and to make death
the more welcome.

In these and other like respects our Christian
course is also resembled to a journey, to a pilgrimage,
to a battle, to a labour, and to other like things.
Answerably, Christians are styled travellers, pilgrims,
soldiers, labourers.

Sec. 9. Of running our Christian race ivith patience.

Of the Greek word, Tis'/jti't'-v, translated run, see
Chap. vi. 20, Sec. 158. It is an act that importeth
the best speed that a man can make. JIan hath not
wings like fowls to flee ; it is by running that he
dotli most put forth himself to the speedy attaining
of a thing ; and in a race especially doth he most
manifest his speed by running ; a little laziness may
lose the prize. The apostle then doth here by this
metaphor imply, that we may not be slothful in our
Christian course ; but diligent, earnest, and zealous
therein ; striving to outstrip others, as runners in a
race do. See more hereof. Chap. iv. 11, Sec. G4, and
Chap. vi. 11, Sec. 79.

Every one in his Christian course is like to meet
with many crosses, which may prove as sharp stones
or stumps in the way, or as briers and thorns, or as
stumbling-blocks, which may liinder him, and slacken
his speed ; the apostle therefore preseribeth the best
remedy that can be, to pass them over the more
lightly, which is, i/ro.aoi)!, jMticnce. Hereof see Chap,
vi. 12, Sec. 80, and Chap. x. 3G, Sec. 135.

This phrase, Tsiyoiij.it 70» aydio., let us run the
race, implietb a holding out in our Christian course
till it be finished. A man may run in a race, and
leave off before he come to the goal ; but he that
runs the race, holds out till he come to the end thereof.
So as to diligence, iiatience and perseverance must
be added.

Sec. 1 0. Of a race set before vs.

To shew that diligence, patience, and perseverance
must be in a right course, tlie apostle addeth this
clause, that is set before us. Of the meaning of the
Greek word, T^oxfif/.tvot, translated set befure, see Chap.
vi. 18, Sec. 149.

The word may be taken two ways.

1. Passivel}', for that which by God is set before
us.

2. Actively, for that which a man sets before him-
self, and hath an eye upon, for his encouragement.
Thus it is especially taken ui the next verse, where it
is said that Christ, ' for the joy that was set before
him, endured the cross ;' that is, having his eye fixed
upon that joy, endured.

In this verse I take the former sense to be espe-
cially intended, namely, for that which God doth
prescribe unto us : after which we ought to endeavour :
so as prudence must be added to diligence, patience,
and perseverance.

All must be in a right course. This doth the
church promise, where she sayeth to Christ, ' I will
run after thee,' Cant. i. 3 ; and David thus, ' I will
run the way of thy commandments,' Ps. cxix. 32.
The way of God's commandments is the race set be-
fore us. The phrase of ' turiung neither to the right
hand or to the left,' Deut. v. 32, importeth thus
much, 1 Sara. xii. 6, 2 Kings xxii. 2. The riglit
way is opposed both to the right and to the left hand,
Isa. xxx. 21.

1. The prize is oidy at the end of that course
which is set before us.

2. Whatsoever is done in a wrong course, is not
only fruitless but damageable : and the more dili-
gence, patience, and continuance is used in a wrong
course, the worse it is. Thus it falls out with travel-
lers out of their way. Paul's eagerness much in-
creased his sin, Acts xxvi. 9, Phil. iii. C ; so the
eagerness of Pharisees in a wrong course, Mat. xxiii.
15.

1. This limitation of running in a course set before
us, demonstrates the grossness of this error, that a
man may be saved in any religion.

2. This discovereth the folly and vanity of all that
zeal, patience, courage, and constancy, which papists
pretend in their superstitious and idolatrous courses.
The like may be said of all others that run in a race
not set before them.

3. This teacheth us to seek and search after the
right way. God hath set the right way before us in
his word. This is the main end why the Scriptures
were written, 2 Tim. iii. IG.

Out of God's word, we may know what race God
hath set before us, these six ways :

1. By precept. This is the surest rule of all ; for
that which is commanded us is without contradiction
set before us.

2. By counsels, Eev. iii. 18. Under this I com-

170

GOTJGE ON HEBREWS.

[CiJAP. xir.

prise all advices, admonitions, exhortations, persua-
sions, and incitations.

3. By promise. That whereunto, if we do it, God
promisetli a reward, is set before us to be done, tro-
mise therefore is one of those ten words whereby the
law of God is set out.

4. By prayer. What God's faithful servants have
prayed to be enabled thereto, is a duty set before us.

5. By inhibiting the contrary. Where the apostle
forbiddeth vainglory, he requireth humility. Gal. v.
26.

6. By example and practice : and that of God,
God-man, and good men, Eph. v. 1, 1 Cor. xi. 1.

Because a general warrant is not sufficient, unless
it behmg to us in particular, the apostle addeth thi.s
relative pronoun, iii/,Tv, 71s, 'set before us;' for every
one must consider what in special belongeth unto
himself. Hereof see more, Chap. vii. 13, Sec. 73.

Sec. 11. Of the concatenation of all needful (/races.

The concatenation, or chaining, and knitting of the
foresaid graces together, sheweth that Christian
graces depend one upon another ; they neither can
be, nor will be, singly alone. They are all as several
links (if one chain, and depend one upon another :
the want of any one of them, makes all the rest fruit-
less. If one link of a chain drawing up somewhat by
it break, the whole chain is broken : and that which
was held up thereby will fall down. Of what use
can diligence be, if patience be wanting ? Crosses will
soon cool the zeal and fervour of the most forward.
What good will patience do, if we do not persevere ?
The man that falleth from that whereunto he hath
attained, loseth all the benefit thereof. What good
will perseverance do, if it be in an unwarrantable
course, but aggravate his folly the more? what good
will a general warrant do, if it concern not us in par-
ticular 1

To shew that the latter duties depend upon the
former, as well as the former ujion the latter, go
backward, and consider whether pretence of a matter
belonging to our ])lace, if in general it be not warrant-
able, be a sufficient pretence. Again, what benefit is
it to do that which is lawful, if it be done only for a
time, and not finished t And canst thou finish any
weighty and commendable matter without patience ?
And will patience stand a luskish, lazy, slothful
Chri-stian in any stead ?

It is observable that blessedness is attributed to
every needful grace, Mat. v. 3, <S:c., which could not
be, unless he that hath one needful grace, had every
needful grace ; for where one grace is that is requisite
to blessedness, there are all graces that make up and
consummate blessedness.

God hath thus linked all sorts of graces together,
and made them all in their kind necessar)', in regard
of himself, and of us also.

1. In regard of himself; to manifest his manifold

wisdom, which lively appeareth by diflFerent graces,
all tending to the same end.

2. In regard of us; to produce the better trial of
our obedience.

Hereupon it becomes us,

1. To be well in.structed in all those graces that
are requisite for finishing our Christian course.

2. To use all good means, and do our best endea-
vour for attaining them.

We may not be idle and slothful ; we must run:
we may not be weary or discouraged ; we must run
with patience: we may not think it enough with
diligence and patience to enter upon the race ; we
must run the race.

We may not be fervent, patient, and constant in
an unwarrantable course ; we must run with patience
the race that is set before its.

We may not think every warrant sufficient, but
that which is proper, and pertinent to ourselves and
to our own calling.

Sec. 12. Of Jesus, a help in our Christinn race.

Ver. 2. LooJcimi unto Jesus, the author and finisher
of our faith; tcho for the joy that was set before him
endured t/te cross, despising tlw shame, and is set down
at the right lutnd of the throne of God.

The manner of inferring this verse upon the former
by a participle, thus, looking unto Jesus, sheweth that
it dependeth thereon, as a further means to help us
on in our Christian course. li'un, looking unto Jesus.

The Greek word, a^ccfivrsc, translated looking, is a
compound. Of the simple verb, i^dui, see Chap. ii.
8, Sec. 68. That properly signifieth to see. This
compound carrieth emphasis, and properly signifieth
to look back, or see again : and j<iiiied with the pre-
position, tl;, which signifieth unto (as here it is
joined), intiniateth a withdrawing of the eyes from all
other objects, and fastening them on that which they
behold.

That the word, seeing or looking, is taken sometimes
literally, sometimes metaphorically, hath been shewed,
Chap. ii. 9, Sec. 72.

Here it is taken metaphorically, and applied to the
eyes of the mind, and settling them on Jesus.

The eye of the soul is fiiith, wherewith tilings in-
visible to the bodily eye may be seen, Heb. .\i. 27.
Thus Abraham saw Christ before he was actually in-
carnate, John viii. 50. So may we that live since his
ascension look on him. Thus have, thus shall, all
true believers look on Christ, from the beginning of
the world to the end thereof.

Of this title Jesus, see Chap. ii. 9, Sec. 73. It
setteth forth the main end of Christ's assuming our
nature, which is, to be our Saviour : and that to save
from our sins, Mat. i. 21. It is here fitly used, in
that thereby we are ]iut in mind of that help we may
cxjicct from Josus : for this title shcwcth that Christ
hath undertaken to be our Saviour, and to free us

Vee. 2.]

GOUGE ON HEBEE'WS.

171

from all dangers, and from all things that may hinder
us in our race to heaven.

This direction of looking unto Jesus giveth us to
understand that the ability which we have to run our
Christian race is from Jesus. This is demonstrated,

1. Affirmatively, thus, ' I can do all things through
Christ, which strengtheneth me,' Phil. iv. 13. In this
respect is Christ resembled to a vine, John xv. 1 ;
and to a head, Eph. iv. 14.

2. Negatively ; ' Without me,' saith Christ, ' ye can
do nothing,' John xv. 5.

By Christ, that disability which man at first by his
sin brought upon himself to good, is taken away.
His nature is altered, he is made a new creature, 2 Cor.
V. 17.

1. Much doth this commend the goodness of God,
■who, though he hath set a hard race before us, 3'et he
hath provided sufficient help. He deals not with his
people as Pharaoh with the Israelites, who imposed a
heavy task upon them, and yet denied ordinary means
for the accomplishing the same, E.Kod. v. 7.

2. This goodness of the Lord should encourage us
against our own weakness, and encumbrances inward
or outward. Jesus can do more for our help, than
the devil and all his instruments for our hindrance.
He is ready at hand to put out his hand to save us,
as he did Peter, when we are ready to sink, Mark
xiv. 31.

This metaphor, looking, setting forth the act of
faith, gives evidence that faith is the means of obtain-
ing help from Jesus. This was lively represented by
the Israelites looking upon the brazen serpent, Num.
xxL 8, John iii. 14, 15.

Christ is the fountain, faith the pipe whereby grace
is conveyed to us. See The Church's Conquest, on
Exod. xvii. 11, Sec. 43.

Sec. 13. Of Christ, the author of faith.

To enforce the foresaid dutj' of looking unto Jesus, he
is here set forth to be the author anJjiuisher of faith.

Of this word, io^riyoc, translated author, see Vha\x
ii. 10, Sec. 95. There it is translated ' a captain,'
but such a one, as is also the beginner and first
author of a thing. It being here premised before the
other title, finisher, it impUeth such an author as is
the primary beginner, as hath the absolute ordering
of that which he begiuneth : so as he can and will
finish it according to his mind. Thus is Christ the
author of our faith. This is evident by these and
such like general proofs : faith is ' the gift of God,'
Eph. ii. 8. ' It is given to you to believe,' Phil. i.
29. But more particularly in that the apostle prayeth
for faith ' from the Lord Jesus Christ,' Eph. vi. 23.
On this ground this gift is styled ' the faith of Jesus
Christ,' Rom. iii. 22, Gal. ii. IG, 20. For as Christ is
the revealer of faith, and the object of faith, and the
matter of faith, so also the author of it.

The means whereby this grace is wrought are of

Christ, as the principal outward means, which is, the
preaching of the gospel, styled ' the word of faith,'
Rom. X. 8. And the sacraments, which are ' seals of
the righteousness of faith,' Rom. iv. 11. Yea, also
the Spirit, which is styled ' the Siiirit of faitli,' 2 Cor.
iv. 13. And faith is said to be given by the Spirit,
1 Cor. xii. 9. All these mcan.s, outward and inward,
are of Christ ; therefore the grace wrought by them
must also be of him.

It is not of man by nature, neither doth the law
reveal or work it : but it is by Jesus.

1. This clearly demonstrateth that without Christ,
no faith, at least, no such faith as should bring men
to salvation. For this author of faith is also styled,
the captain or author of salvation, Chap, ii 10, and
Chap. V. 9, Sec. 50.

2. It inforiueth us in the kind of this gift, that it is
supernatural.

The Son of God came from the bosom of his Father
to reveal it, and to work it in us.

3. It is our duty to use such means as Christ hath
sanctified for attaining this gift. He that is the
author of it will work it in his own way and course.

Sec. 14. Of Christ, the finisher of faith.

To shew that Christ goeth on in that good work of
faith which he hath begun, the apostle addeth this
other work of Christ, riX-iaTr,;, finishii):

Of the Greek verb, riXs/oM, whence the noun here trans-
lated /ZHw/if/- is derived, see Chap. ii. 10, Sec. 97.

According to the notation of the word, it signifieth
one that perfecteth what he taketh in hand : and so,
as nothing needs be added thereto. So as faith is
perfected by Clu-ist. With much confidence doth the
apostle thus confirm this point, ' I am confident of
this very thing, that he who hath begun a good work
in you, will perform it until the day of Jesus,' Phil. i.
6. But more expressly speaking of Christ, he thus
sayeth, ' AVho shall contirm you unto the end, that ye
may be blameless,' 1 Cor. i. 8. In this resjiect, saith
Christ himself, ' Him that comcth to me, I will in no
wise cast out,' John vi 37.

Thus he giveth his sheep eternal life, John v. 28.

Christ doth finish what he undertakes, because,

1. It is his Father's will that he should so do, John
vi 39, 40.

2. To manifest his power, wisdom, faithfulness, and
other like excellencies. He is far from a foolish
builder, Luke xiv. 28, &c.

3. To move men to depend on him, in that he wUI
in no wise fail such as believe on him, 1 Pet. ii. 6.

1. Here we have the true ground of a believer's
confidence, and of persevering unto the end. Hereof
see more. Chap. iii. 12, Sec. 133.

2. This cannot but much encourage us against our
own weakness, and manifold temptations whereunto
we are subject, that he who is the author of our faith,
is also the finisher thereof.

172

GOUGE ON HEBREWS.

[Chap. XII.

3. This givcth proof of th;it sufficient help which
we may liave from Clirist to finish our course aright.
For he that is tlie author of our faith, and sets us in
the way, is also the finisher thereof ; so as he will
iiphold us till he brings us to tlie end tliercof. What
can more be desired than to be brought into the right
way, and to be enabled to hold out unto the end 1
Christ is not only as other saints, a companion in our
way with us, nor yet only as a guide to go before us,
and shew us the right way, but a heli)er and sup-
porter, enabling us to run and finish our race.

Sec. 1 5. Of Christ's setting joy lefore Mm.

The more to encourage us in our Christian race, to
look unto Jesus, the apostle further setteth him forth
in those things which he did, as a pattern for our
imitation, in these words, lt« endured, <fcc.

Of imitating Christ, see Chap. xiii. 13, Sec. 132.

For our greater enc(mragement and better direction
for following Christ, the apostle premiseth that which
Christ aimed at in his snfl'eriugs, and whereby he was
encouraged the more cheerfully to endure them, in
these words, for the joy tliat was set before him.

The preposition, d\/rl, translated for, is of a differ-
ent signification.

1. It signifieth, inslar, vice, loco, instead, or in the
place or room ; as, where it is said, ' Archelaus reigned
instend of Herod,' Mat. ii. 22 ; and thus, ' will he
for a fisli give him a .serpent ? — that is, instead of a
fish — Luke xi. 11. Thus do many take this phrase,
' grace for grace,' John i. 1 G — one grace instead of
another.! They who thus take it here, give this in-
terpretation of it, Christ, instead of that glory which
he had in heaven, voluntarily humbled himself to
caith, and there endured the cross, and despised the
shame.

In the general, this collection is a truth ; and the
phrase, simply considered in itself, may well bear it.
It is expressly set down, Phil. ii. G-8.

2. It implieth a final cause, and here setteth down
the prize wliich Christ aimed at in enduring the cross,
and desj)i.sing the shame.

That here it is so taken, is evident by these reasons :

(1.) This preposition is frequently so used, as Eph.
V. 31, Mat. XX. 28 ; and so it may be taken in the
fifteenth verse of this chapter.

(2.) The participle here used, Tfoxs/^sfJi;, set before,
is tlie same that was used, Vcr. 1, Sec. 10.

(3.) The corresiKindcncy of this pattern of Christ
with that former pattern of saints, doth further con-
firm the i)oint.

(t.) The great encouragement that we may hence
have in running our race ; for by tliis joy set before
Clirist, we may know that we also have a joy set
before us.

Thus this shews that Christ, by having his eye set
upon the joy which should follow upon his sufferings,
' I'ro Icgia gratia, gratiam evangclii.— .4 kj., epist. 11.

was thereby encouraged to endure what he did ; for,
with the nature of our infirmities he assumed the in-
firmities of our nature. In thLs respect it is said,
that ' he trusted in God,' Chap. ii. 13, Sec. 119. On
this ground it is said that an angel appeared to him
in his agony, ' strengthening him,' Luke xxii. 43.

This is a good warrant unto us to have an eye
upon that recompense which will follow upon all our
undertakings and sufferings in that course where-
unto God calls us. See hereof, Chap. vi. 18., Sec.
149, and Chap. xl. 26, Sec. 146.

Sec. 16. Of thai joy which Christ set before him.

That end which Christ especially aimed at, is here
styled, %aja, joy, and is derived from a verb, X'^'i'^'
that signifieth to rejoice, or be glad, John xi. 15.

This grace of joj^ or rejoicing, is set down under
another Greek word, y.a.j-/r,iJ.a, Chap. iii. 6, Sec. G3.
There is distinctly shewed what rejoicing is, and what

j^y is- . .

Here joy is taken in a very high and transcendent
degree ; as —

1. For all that glory which Christ left when he
descended into the lower parts of the earth, Eph. iv.
9 ; therefore, a little before his ascension thereunto,
he thus prayeth, ' O Father, glorify thou me with
the glory which I had with thee before the world was,'
John xvii. 5.

2. All that was added by the work of redemption";
as —

(1.) A clearer manifestation of God's divine pro-
perties.

(2.) The exaltation of his human nature.

(3.) Man's redemption and salvation, following
thereupon.

(4.) The praises that through all ages should be
given to him.

(5.) The preaching the gospel through the whole
world.

These, and other particulars like to these, are
expressed under this title joy, in four respects :

(1.) In opposition to the cross and shame, which
were very bitter and grievous.

(2.) In regard of that true and great joy which
that glory did give in itself ; for he was to be ever
before his Father, in his presence, at his right hand,
Ps. xvi. 11.

(3.) In regard of that joy and delight which Christ
took therein : the very expectation thereof was very
joyous, Ps. xvi. 9, much more the fruition.

(4.) In regard of the joy which it bringeth to all
that are given him of his Father, Heb. iii. 16.

By this we see that Christ's cross and shame had
joy aijpertaiuing to it, even while he was on earth.

Tlie place and time of his suffering and shame,
' Jesus rejoiced in spirit,' Luke x. 21. This was fore-
told, Ps. xvi. 9, 10. Christ cheerfully enduring the one
and the other, giveth further proof hereunto.

Vee. 2.]

GOUGE ON HEBEEWS.

173

By this we are informed in sundry remarkable
points : such as these —

1. The kind of saints' sufferings : they are herein
like to Christ ; therefore Christ biddeth them to re-
joice, Mat. V. 12; so his apostle, 1 Pet. iv. 13. On
this ground they have rejoiced. Acts v. 41, 1 Pet. i. 6.

2. The difference betwixt saints' and others' suffer-
ings. Saints suffer as members o£ Christ, with liim
and for him ; and in tliat respect have joy accompany-
ing them : others' sufferings are not so.

3. The difference betwixt faith and sense. What
is grievous to sense, is joyous to faith.

4. God's tender care over his Son, and all that be-
long unto him. Though in wisdom he see it meet to
make them fulsome potions, and to swallow bitter
pills, yet he so sweetens them, as they willingly and
joyfully take them.

5. The reason why so many shrink from the cross,
or faint under the burden of it, and why they are
troubled at shame. Surely it is want of a due appre-
hension of this joy. They are either ignorant of it,
or believe it not, or regard it not, or do not well poise
the one with the other; the cross and shame with
the joy. They walk by sense, and not by faith.

Sec. 1 7. Of Christ s crosses.

The things which moved Christ to set the foresaid
joy before him, were two — cross and shame.

A cross [arav^hi), properly taken, signifieth a frame
of wood, wherein one piece is fastened across unto
the other, fitted for malefactors to be stretched
thereon. As we use to hang malefactors upon a gal-
lows or gibbet, so the Komans were wont to naU
them to a cross : so was Christ, being delivered by
the Jews to the Eomans. So as here the instrument
of Christ's death is metonymicaUy put for the kind
of his death, which was a most painful and shameful
death, yea, and a cursed death too, Gal. iii. 13.

Here also, under this word cross, synecdochically,
all Christ's sufferings, from his conception to his
ascension, may be comprised; for this word cross,
both in sacred Scripture and also in other authors,
is put for all manner of afflictions. In this respect,
Christ's whole life was a cross,' — that is, full of
afflictions.

Christ's crosses were either connatural or acci-
dental.

Connatural were such degrees of his humiliation
as made him like unto man. Hereof see Chap. ii.
17, Sec. 169.

Accidental crosses were such as arose from external
causes. Hereof see Chap. ii. 10, Sec. 96.

His heaviest crosses were at the time of his death ;
for that was the hour of his adversaries, and the power
of darkness, Luke xxii. 53.

Those crosses may be drawn to four heads.
1. His apprehension.

' Tola Christi vita crux f uit.— Bern, de Pass. Dom. C. 5.

2. His examination.

3. His condemnation.

4. His execution.

1. To apprehend him, one of those whom he had
chosen to be his disciples, and an apostle, came as a
guide. This was foretold as an aggravation of the
point, Ps. Iv. 12-14. Others, that foUowed that
traitor, came with swords and staves, as to a thief,
Luke xxii. 52 ; and they bound him as a notorious
malefactor, John xviii. 12.

2. To examine him, they hurrj' him from one judge
to another five several times. In all which places he
is egregiously abused ; and kept waking all night, and
the next day to his death.

(1.) He is brought to Annas, John xviii. 13. There
they smote him with a staff, or wand.

(2.) From Annas to Caiaphas, John xviii. 28. There
they spit in his face and buffet him. Mat. xxvi. 67.

(3.) From Caiaphas they send him to Pilate, Luke
xxiii. 1.

(4.) From Pilate to Herod, Luke xxiii. 7. There
he was ill-treated by Herod and his guard.

(5.) From Herod to Pilate again, Luke xxiii. IL
There they scourged him and platted a crown of
thorns on his head, John xix. 1, 2, and smote him
with their staves on the head so crowned. Mat. xxvii.
30.

3. He is condemned,

(1.) By the senate of the Jews, who adjudged him
worthy of death. Mat. \y.\\. 66.

(2.) By the suffrage of the common people, a mur-
derer and raiser of sedition is acquitted, rather than
he.

(3.) By the like suffrage, it is required that he
should be crucified,

(4.) By Pilate the judge he is condemned to the
cross,, merely upon the importunity of the Jews ; for
the judge professed that he found no fault in him,
Mat. xxvii. 24.

4. About his execution.

(1.) They force him to carry his own cross, under
which, by reason of his former ill usage, he even
fainted : so as a stranger was forced to help him to
bear it. Compare John xix. 1 7 with Luke xxiii. 26.

(2.) They bring him to a most noisome place, Mat.
xxvii. 33.

(3.) They gave him vinegar to drink mingled with
gall. So they did again whilst he was hanging on the
cross. Mat. xxvii. 34, 48.

(4.) They disrobe him and strip him naked to all
kind of weather. Mat. xxvii. 35.

(5. ) They nail to the cross his hands and feet, the
most sensible parts of his body, where store of sinews
and nerves meet together, John xx. 25.

(6.) They caused him so nailed to hang on the cross
tUl he died.

B}' the aforesaid particulars we may observe how
they offended all his senses.

174

GOUGE ON HEBREWS.

[Chap. XII.

1. His hearing, by crj'ing, 'Crucify Lini, crucify
him.'

2. His sight, with scoffing and scorning gestures.

3. His smell, with the noisome place of Golgotha.

4. His taste, with vinegar, gall, and myrrh.

5. His feeling, with thorns on his head ; boxes and
blows on his cheeks; filthy sjiittle on his face; piercing
his hands and feet with nails ; cruel lashes on all his
body. So torn was his flesh with whipping, as I'ilato
thought it might have satisfied -the Jews. Thereupon
bringing him out in that case, he said, ' Behold the
man,' John xix. 1, 5. Thus from the crown of his
head to the soles of his feet, there was no part not
vexed, not tortured.

Great and heavy were these crosses ; but his in-
Wiird anguish of soul was infinitely more. Hereof
see Chap. ii. 9, See. 7C, and Chap. v. 7, Sec. 38.

An internal curse accompanied the kind of Christ's
death, which was upon a cross. By the law this kind
of death was accursed, Deut. xxi. 23.

Quest. Why this kind of death rather than any other?

A IIS. To be a type of that curse which Christ took
upon him, as our surety, Gal. iii. 13.

The heavy weight of Christ's cross doth,

1. Much commend the transcendent love of God
and of Christ to man.

2. It doth aggravate the horrible nature of sin.

3. It doth amplify the invaluable price of man's
redemption.

Sec. 18. Of Christ's enduring the a-oss.

Of the aforesaid cross, collectively comprehending
all Christ's sufferings, it is said that Christ, i-rrifj^iive,
endured it. Of this verb, see Chap. x. 32, Sec. 121.
The word is sometimes used to set out a courageous
standing against a hostile power. Here it implieth
a so bearing the cross as not to be discouraged or
hindered thereby in his course.

Among other virtues, it intendeth two especially,
namely, patience and constancy. The verb is trans-
lated to ' take patiently,' 1 Pet. ii. 20, and the noun,
' patience,' Luke xxi. 19.

It is also put for perseverance, Mat. x. 22, Acts
xvii. H, Rom. ii. 7.

Thus Christ most patiently endured his cross; and
constantly abode under it.

Christ's patience had respect to God himself, and
liis enemies, the instruments of his troubles.

1. In relation to God, Christ did,

(1.) Obediently submit himself to God's will. This
was the ground of all, Phil. ii. 8. In nothing did he
thwart the same ; nor failed in fulfilling any part
thereof, Heb. v. 8.

(2.) Contentedly he endured what was the good
pleasure of his Father to lay upon him ; though
otherwise, through the great extremity of agony, he
could have wished that it might have passed over,
Mat. XX vi. 39.

(3.) He willingly endured all.

(4.) With much humihty he submitted himself
' He humbled hini.self,' PhiL ii. 8.

(.i5.) Confidently ho depended on God in his greatest
extremity. This title, 'My father,' and the ingemina-
tion of tliis phrase, 'My God, my God,' shew as much,
Mat. xxvi. 39, and xxvii. 46. He neither doubted of
his Father's favour, nor despaired of his succour.

2. In relation to liimself, Christ most meekly and
mildly endured the cross, without any inward fretting
and vexing his .spirit. Indeed, his .soul was troubled
and very heavy; but that was by some unexjiressible
burthen that pressed upon his .soul, not by perplexing
his soul through outward afHictions. They who deny
that he suffered in soul, and apply all his inward
agonies to external causes, come too near an undue
charging of Christ with overmuch discontent. His
not opening of his mouth, and the resemblance of him
to a sheep, Isa. liii. 7, give evidence of his meek and
quiet spirit.

3. In relation to his enemies, Christ's patience was
manifested, by his continuing to do all the good he
could to them, notwithstanding their continual seek-
ing to do all the evil they could to him ; for,

(1.) He continued to instruct them.

(2.) He miraculously helped them according to
their needs.

(3.) He forbade his disciples to strike them.

(4.) He healed the wound that was rashly made by
one of his disciples, Luke xxii. 49, 51.

(5. ) He prayed for them.

(G.) He excused them by their ignorance, Luke
xxiii. 34.

Christ's constancy under his suflferings was mani-
fested,

1 . By his invincible resolution to endure the utter-
most. He so set himself thereto, as he would not be
kept from it, Luke ix. 51, and xii. 50, Mat xvi. 22,
23.

2. By his continuing to do the things which occa-
sioned his sufierings ; and that was to discover the
superstition, hypocrisy, pride, ambition, and other
corrui)tions of priests, scribes, Pharisees, and others
among the Jews. This he did, not long before his
death, Mat. xxiii. 3, itc.

3. By resisting unto blood ; that is, as long as he
could suffer in this world.

4. By finishing, and accomplishing all that was to be
endured, as is evident by this phrase, ' It is finished,'
Jolin xix. 30.

1. Christ's enduring the cross is a motive to us
to endure that cross which God shall lay upon us ;
for shall not we be willing to do what Christ
did 1

2. Christ's manner of enduring the cross affordeth
a good direction for well bearing our crosses. There-
fore we ought duly to observe the several circum-
stances of his enduring.

Vee. 2.]

GOUGE ON HEBREWS.

175

Sec. 19. Of the sltame whereunto Christ teas put.

One thing which moved Christ to set joy before
him, was tlie ci'oss which he endured ; the other was
shcnne.

Of the notation of the Greek word, akylntn, tran-
slated shame, see Chap. ii. 11, Sec. 108.

Shame properly taljen, is a disturbed passion upon
conceit of disgrace.

But here it is metonymically taken for that which
causeth shame — namely, reproach or disgrace : the
effect being put for the cause. So it is used, Phil. iii.
19, 'their glory is their shame' — that is, in that
which should make them ashamed, they glory. Thus
here Christ with a kind of scorn passed by those re-
proaches which ordinarUy cause shame.

This, joined with the cross, sheweth that the cross
useth to be accompanied with shame ; that is, with
such reproaches, and disgraces, as are enough to work
shame. This might be exemplified in sundry suffer-
ings of saints ; but we will exemplify it only in the
examples of Christ, who was put to as great shame as
ever any.

Shame was laid on him by words and deeds.

By words, in these particulars :

1. By upbraiding to him his- country, John vii. 52,
and his kindred, and his education, Mark vi. 3.

2. By casting his company into his teeth, and there-
with .slandering him, Mat. ix. 11, and xi. 19.

3. By cavilling at his doctrine, John vii. 12, !Mat.
V. 17.

4. By blaspheming his miracles. Mat. xii. 2-4.

5. By slandering his whole life, John ix. 24.

At his death, the flood-gates of shame were opened
against him.

1. Judas in scorn saith to him, ' Hail, master,'
Mat. xxvi. 49.

2. False witnesses charge him with false crimes.
Mat. xxvi. 60, Luke xxiii. 2.

3. They accuse him of blasphemy. Mat. xxvi. 65.

4. They blindfolded him, and bid him prophesy
who smote him, Luke xxii. 64.

6. In scorn they say, ' Hail, king of the Jews,' Mat.
XX vii. 29.

6. One of the thieves that were crucified with him
reviled him, Luke xxiii. 39.

7. AVhen he was on the cross, they bid him in
derision come down. Mat. xxvii. 41.

8. Passers-by reproach him. Mat. xxvii. 39.

9. When in the bitterness of his agony, he cried,
' EH, Eli,' mockingly they replied, ' He caUeth for
Elias ; let Elias come and save him,' Mat. xxvii. 46,
(fee.

By deeds they put him to shame, in these particu-
lars :

1. They lay hold on hira as if he had been beside
himself, Mark iii. 21.

2. They send officers, as a malefactor, to apprehend
him, John vii. 32.

3. They bind him as a thief, when they had taken
him, John xviii. 12.

4. The priests' men blindfold him, .spit in his face,
and bufl'et him, Luke xxii. 64, Mat. .xxvi. 67.

5. They preferred Barrabas, a murderer, before
him. Mat. xxvii 21.

6. Herod, with his men, in scorn array him with
white, Luke xxiii 11.

7. Pilate's soldiers strip him, array him in purple,
plat a crown of thorns on his head, put a reed as a
sceptre into his hand, bow their knees to him as to a
king, but all in derision. Mat. xxvii. 28.

8. For the greater disgrace, they made him bear
his own cross, John xix. 17.

9. They put hira to a rhr.n-'°^''l death, in a dis-
graceful place, betwixt two thieves, at a soleuiu t.imp.
when all sorts assembled to Jerusalem, Mat. xxvii.
33, &c.

1 0. They nod their heads in mockage of him, when
he was on the cross. Mat. xxvii. 39.

1 1 . They give him in derision vinegar and gall to
drink, Mat. xxvii. 34, 48.

12. They cause his sepulchre to be sealed and
watched, as if he had been a seducer. Mat. xxvii 63.

13. To conceal the power of his resurrection, they
give it out that his disciples stole him away. Mat.
xxviii. 13.

Never was such shame laid on any, and that by all
of all sorts, — great, mean, young, old, priest, people,
rulers, subjects, countrymen, strangers.

Sec. 20. Of the aggravation of Christ's shame.
There are three circumstances which much aggra-
vate the shame whereunto Christ was put.

1 . The eminency of his person.

2. The integrity of his life.

3. The goodness of his dispo.sition.

1. To lay shame upon a noble man, an honourable
person, a great officer, is counted scandalum magna-
tum, and maketh one liable to a heavy censure. To
lay it on a king is little less than treason. AMio in
eminency of place or calling, to be compared to Christ?
Did ever any in nobility, in high and excellent offices,
or in any other kind of greatness, excel him ?

2. To lay shame on an innocent person, who hath
no way deserved any blame, is a monstrous defama-
tion. David doth oft aggravate the wrong which in
this case w'as done unto him, Ps. Ixix. 4, and cix. 3.

But who is to be compared unto Christ in iimocency
and integrity ? He was ' holy, harmless, and undefiled.'

3. To lay shame upon a good man, such a one
that might win all of all sorts to speak well of him,
is an exceeding shameful thing, ilore than barbar-
ous inhumanity. Da^nd doth also much aggravate
the undue shame that was laid on hira by this cir-
cumstaucc, Ps. xxxviii 20, and cix. 4, 5.

In goodness Christ exceeded all. Never did any
more good. Never did any more freely and readily

176

GOUGE ON HEBREWS.

[Chap. XII.

do the good which he did. He never put any back
that came to him for any good ; but freely offered
much good to many that sought it not.

Shame is further aggravated by tlie persons that
lay this shame on another, as, if they be of the same
profession ; if familiars ; if such as have been made
partakers of the goodness of those whom they seek to
disgrace. By this circumstance was the shame laid
on Christ much aggravated, as is evident by these
typical complaints, which are most properly appUable
to Christ, ' Mine own familiar friend, in whom I
trusted, which did eat of my bread, hath lift up his
heel against me,' Ps. xlL 9. ' It was thou, a man,
mine equal, my guide, and mine acquaintance ; we
took sweet counsel 'agti-tLxir,' ifec, Ps. Iv. 13. Thus I
.QiiT.nQst;, tnat the shame of Christ appears to be the
greatest that ever was unduly laid upon any.

Sec. 21. Of Christ's despising shame.

Of the foresaid shame, it is said that Christ despised
it. The Greek word, xarap5o>;i(raj, is a compound.
The simi)le verb, ip^onlv, signifieth to mind a thing.
The preposition, xara, against; thus this compound
verb, to have one's mind set against a thing. So as it
importeth a light esteem of a thing ; so light, as not
to be moved at all therewith, but rather to pass it by,
as a thing not to be regarded.

It is taken in a bad, and in a good sense.

1. When things worthy of high esteem are vilified
and despised, the word is used in a bad sense, as to
' despise government,' 2 Pet. ii. 10.

That is a fault, and a sin. The more excellent the
thing is, the greater is the sin in despising it.

2. When things not to be regarded are despised,
that kind of despising is good. The shame which
Christ is said here to despise was despicable and
contemptible, and in that respect well despised.

Two things do clearly demonstrate that Christ de-
spised the shame cast upon him :

1. They did no whit distemper his mind.

2. They did no way hinder his good course.

His undistcmpered mind was manifested two ways.

1. By his silence, in that he gave no answer at
all to many disgraces.

2. By the meekness of those answers that he gave.
He was silent,

1. Before the priests, when many false witnesses
■were suborned against him, JIat. xxvi. 62, 63.

2. Before Herod and his courtiers, though he were
accused vehemently, Luke .xxiii. 9, 10.

3. Before Pilate, so as the governor admired his
patience. Mat. xxviL 14.

4. Before all sorts that gathered about him, as
soldiers, common people, and strangers, notwithstand-
ing the reproaches were laid on him.

This silence was expressly foretold, Lsa. liii. 7.
The meekness of his answers may be exemplified
in these particulars ;—

1. Against their upbraiding to him his country
and kindred, he only useth this proverbial speech,
' A prophet is not without honour, save in his own
country, and in his own house,' Mat. xiiL 57.

2. To their exprobration of his comjiany, he an-
swereth, ' I came to call siimers to repentance,' Mat.
ix. 13.

3. To their cavils at his doctrine, he thus replieth,
' My doctrine is not mine, but his that sent me,'
John vii. 16.

4. Their blaspheming of his miracles, he refuteth
with sound arguments. Mat. xii. 2o, kc

5. To all their reproaches on the cross, his answer
is prayer for them, Luke xxiii. 34.

Not to insist on more particulars, it is said, 'when
he was reviled, he reviled not again,' &c., 1 Pet.
ii. 22.

The second evidence of his despising shame wa.s,
that he was not hindered thereby from doing any
good.

1 . The upbraiding of his countrj', and kindred,
kept him not from them ; but on all occasions he
had recourse to them, and did good unto them.

2. Their blaming his company, restrained him not
from taking opportunity of calling sinners.

3. Their slandering his doctrine and miracles, moved
him not to forbear the one or the other.

4. Their accusing him of breaking the Sabbath,
hindered him not from doing works of mercy on the
Sabbath-day.

The like is verified of every good thing for which
he was slandered.

As the shame which Christ despised ministereth
much comfort to the members of Christ, who for the
profession of his truth are put to much shame, for
therein they are made conformable to their he.id ; so
it affordeth an excellent direction for their carriage
in that case of shame. In which respect that which
hath been noted of Christ is the more thoroughly to
be considered. See Chap. xiii. 13, Sec. 137.

Sec. 22. Of Christ's sitting at the right haiul of
the throne of God.

As Christ had an eye in his sufferings on the joy
that was set before him ; so after he had suft'ered, ho
was made partaker of that joy, which is expressed iii
this high transcendent phrase, and is set down at the
right hand of the throne of God. This containeth
the recompense which followed upon his sufferings ;
and, in general, it sctteth out an advancement above
all creatures, next unto God himself. It is to be
taken of Christ in that relation wherein he suffered
— namely, in reference to his human nature ; but so
as united to his di«ne nature, even tliat person which
was God-man, as hath been shewed, Chap. i. 3,
Sec. 34.

Every word in this reward carricth an especial
emphasis.

Vek. 3.]

GOUGE ON HEBREWS.

177

1. The particle of connexion being copulative, ri,
and, slieweth that it followeth upon his cross and
shame.

2. The verb, ly.diigi, translated is set down, is of
the active voice, and is translated 'sat,' in reference
to Christ himself, chap. i. 3, and x. 12. It im-
plieth a joint act with his Father. His Father said
unto him, xddoj, sit, and he sat. It intendeth a
settled continuance in that honour. See Chap. i. 3,
Sec. 31.

3. Eight Jiand, 5.=g;'a, is here metaphorically taken,
and setteth forth the high degree of Christ's dignity,
whicli was next unto God himself, above all creatures.
See Chap. i. 3, Sec. 33.

4. Tlie throne, Sjoro?, is a royal seat, as hath been
declared, Chap. i. 8, Sec. 106.

5. This title, rou Qioij, of God, much amplifieth all
the forenamed degrees of Christ's advancement. He
was set by God ; he was set at the right hand of God ;
he was set on the throne of God. To manifest that
this, of God, is an amplification of Christ's advance-
ment, it is thus expressed, ' of the Majesty,' chap. i. 3 ;
'of the throne of the Majesty,' chap. viii. 1. Hereof
see Chap. i. 3, Sec. 32.

This recompense far exceeded all his sufferings.
And by a due consideration of this, which Christ
knew would follow upon his sufferings, was he en-
couraged to endure what he did.

It affordeth unto us sundry weighty considerations.

1. Christ was advanced as high as ever he was
brought low.

2. He hath a supreme power.

3. There is no more suffering for Christ. He is
' set down on a throne.'

4. Sufferings shall not lose their reward.

5. The reward shall exceed all sufferings.

These, and other like recompenses, which were
conferred upon the head, may be expected by the
several members of the mystical body, according to
that degree that they are capable of, and is fit for
them.

Sec. 23. Of considering weighty matters.

Ver. 3. For consider him t/uit endured such contra-
diction of sinners against himself, lest ye be ivearied,
and faint in your minds.

This causal particle, yaj, for, sheweth that this
verse is inferred upon the former as a reason thereof.
The reason may be taken from the dignity of the
person that was put to shame, implied in this em-
phatical particle, rov, him, and in the kind of contra-
diction against him in this relative, roiaiiTriv, snch ;
and it thus lieth. We ought the more thoroughly to
consider the shame whereunto Christ was put, be-
cause he was so excellent a person, and yet the shame
so great.

The word, a.va'>.(iyiisach, translated consider, is a com-
pound. The simple verb, Xoyiio/j,ai, siguifieth to think

Vol. III.

(1 Cor. xiiL 5), to reason (Mark xi. 31), to conclude
(Rom. iii. 28). The preposition, dm, with which
this word is compounded, in composition signifieth
again ; so as this compound, di:a.>.oyi^o//,ai, signifieth
to review, or to tliink .again and again upon a thing,
to ponder upon it ; this is to consider. It is in other
authors attributed to men's casting up, and to their
reviewing of their accounts.

Of considering weighty matters, and of Christ
above all to be considered, see Chap. iii. 1 Sees. 21—
23.

The word here used, which Lmporteth a thinking
on a thing again and again, declareth that it is not
sufficient advisedly to heed a weighty matter at the
first hearing or reading thereof, but that it must be
pondered on again and again.

For this end two especial duties are requisite.

1. Meditation with ourselves thereupon. Of me-
ditation, see Chap. xi. 19, Sec. 96.

2. Conference with others thereabouts.
Meditation is an especial part of consideration,

whereby men call to mind what they have learned,
and so come to conceive the same ; for that which is
not thoroughly conceived at first, will be by medita-
tion more thoroughly understood. Meditation, to
man's mind, is as chewing the cud to beasts : that
meat which is not at the first eating well digested by
the beast, through chewing the cud is thoroughly con-
cocted. It will therefore be useful to meditate on
such weighty points as men hear and read ; 5-ea, and
if they have time, to write down tlieir meditations.

Conference about what we have heard may be
more useful than meditation, in that thereby we
have not only our own help, but also the help of
others ; yea, we may also thereby bring much help
to others.

Sec. 24. Of the contradiction of sinners ivhich Christ
endured against himself.

The person whom we ought especially to consider
is here described by his great patience. Before it is
premised an emphatical particle, tov, which implieth
such a one as none like unto him.

We translate it him. Some, the more fully to
express the emphasis, translate it with a paraphrase,
thus, quis ille sit — who he was, or what manner
of person he was. He was such a one as never
the like was, will be, or can be in the world again.
Yet he endured.

The word, ucTo,!i;,a.£v)jxora, translated endured, is the
same that was used. Sec. 1 8, and it impUeth patience
and constancy.

To amplify Christ's patience, the proof thereof is
set out in this word, dvriKoyiai, contradiction. It is
the same word that was used, Chap. vi. 16, Sec. 121,
and translated ' strife ;' but Ch.ap. vii. 5, Sec. 46, it
is translated as here, ' contradiction.' It implieth
an opposition against Christ's doctrine and works.

178

GOUGE ON HEBREWS.

[Chap. XII.

They opposed against Christ's doctrine in saying
that he deceived the people, John vii. 12. They ac-
cused him before Pilate for perverting the people,
Luke xxiii. 14 ; and for speaking against C'jesar,
John xix. 12 ; whereas he taught them to give to
Caesar that which was Caesar's, Mat. xxii. 21. When
by their ini|)()rtunity he plainly declared who he was,
they accused him of blasphemy. Mat. xxvi. 65. The
like they did when he j)ronounced remission of sin
to a poor distres.sed sinner, Mat. ix. 3. When he de-
clared who were of God and who were not, they said
that he was a Samaritan, and had a devil, John viii.
48. It is said of the Jews that ' they spake against
those things which were spoken by Paul, contradict-
ing and blaspheming,' Acts xiii. 45. So they did
against Christ.

They also spake against his works, as against
■works of mercy on the Sabbath-day, Mark iii. 2 ;
against his conversing with sinners, though it were
for their conversion, Mat. ix. 11; against his miracles,
as done by the prince of devils, Mat. xii. 24.

In these and other like respects, this word, To/aiiT?jv,
such, is fitly added. It carrieth emphasis. It was
such contradiction, both in the matter and manner,
as never the like offered to any other. It was such
as may justly astonish and amaze those that hear it,
such as cannot sufficiently be set out. This was part
of that shame which is set out, Ver. 2, Sec. 19.

This is much aggravated by the persons who did so
contradict him. It is said to be the contradiction,
iirti) Tuv a/iaorwXwc, of sinners.

The word sinners is in the New Testament usually
put for such as arc impudent and obstinate in sin ; who
live and lic^ inipenitcntly therein ; who are so far from
Christian contrition and godly sorrow for sins past,
or from care to have their sins covered before God
by faith in Christ, and before men by true repent-
ance, as they account it nothing to be accounted
sinners. In this sense, publicans and sinners are oft
joined together. Mat. Lx. 10, 11, and xi. 19. This
title is given to a notorious strumpet, Luke vii. 37,
39, and to the chief among publicans, Luke xix. 2, 7.
The Jews, in detestation of Christ, attribute this
epithet, sinner, to Christ, John ix. 24.

Sinners are ordinarily opj)osed to the righteous —
that is, to such as, having repented of their sins
past, endeavour to live righteously, 1 Tim. i. 9, 1 Pet.
iv. 18.

The sinners here intended were,

1. The scribes and Pharisees. Howsoever the Phari-
sees made a great show of sanctity before men, yet
before God they were such sinners as are here in-
tended. They were out of measure proud, covetous,
superstitious, and cruel. In these and other like
respects, John the Baptist and Christ himself styled
them ' a generation of vipers,' Mat. iii. 7, and xii. 34.
They were oft taxed for the foresaid vices, and yet
' Qu. 'die'?— Ed.

they obstinately continued in them ; they repented not,
Mat. xxi. 31, 32. In their oppositions against Christ,
and persecutions of him and Ms, they were most im-
pudent.

2. Sadducees, who were among the Jews as epi-
cures among the heathen ; for they say ' that there is
no resurrection, neither angel nor spirit,' Acts xxiii. 8.

Therefore they gave themselves to all licentiousness.

3. The high priest's men, Luke xxii. 63, 64.

4. Herod and his men, Luke xxiii. 1 1.

5. Pilate's soldiers, Mat. xxvii. 27.

6. The thief crucified with him, Luke xxiii. 39.

7. The common rabble that followed him to exe-
cution, Mat. xxvii. 39.

To be so thwarted by the worst sort of people must
needs be a grievous contradiction.

Further, to aggravate this contradiction, it is said
to be i'li a.'\irh, against himself; indeed, sometimes
they contradicted his disciples to blame him thereby,
as in the case of not fasting. Mat. ix. 14, and rubbing
corn on the Sabbath-day, Mat. xii. 1, and eating with
unwashed hands. Mat. xv. 2. But even against his
own self, against that doctrine which he himself
preached, and the works which he himself wrought.
They regarded not the dignity of his person, the in-
tegrity of his life, the benefit of his works, nor any
other thing in him which might have restrained them
from their violent contradiction, but impudently they
contradicted him himself.

By this it appears that the most excellent and in-
nocent persons may have the most virulent oppositions
by the vDest among men.

Sec. 25. Of being weary and fainting in our Chris-
tian course.

That Christ's pattern, in enduring such contradic-
tions as he did, may be the more deeply weighed, the
apostle declareth the damage that may follow upon
neglect of th.at means.

The damage is iu general hinted in this particle, lest,
which is the interpretation of two Greek words, "iva
firi, thai not: 'that ye faint not.' It is a word of
caution and prevention, implying th.at such a damage
of mischief is like to follow upon neglect of the
foresaid duty.

The damage consisteth of two branches. The first,
xa.ajjrE, is thus translated, he xeearied.

The metaphor is taken from runners in a race, or
from such as labour and toil in any hard work, and
with the difficulty thereof, or rather through their
own sluggishness and laziness, wax weary, and give
over the former course.

I find this word used in two other places, as where
it is said, ' the prayer of faith shall save him that is
weary,' and ready to faint ; we translate it ' sick,'
James v. 15, and where Christ saith, 'thou hast la-
boured, and hast not fainted,' Eev. ii 3.

Hero is added the subject, roT; -\i\j-)(a.Ti u/j,uf, your

Vek. 4.]

GOUGE ON HEBREWS.

179

7ninds, wlicrcin such maybe wearied or faint. In the
Greek it is so placed between two verbs, as it may
be referred to either of them ; thereupon, some thus
translate it, ' lest ye be wearied in your minds, and
faint ; ' others thus, ' le.st you be wearied, and faint
in your minds.' There is no great difference in re-
ferring it to the one or the other : it hath reference
to both, and is fitly fixed betwixt them. They who
be wearied in their minds, faint in their minds ; and
they who faint in their minds, are wearied in their
minds.

The latter word, fxXu6,u,;voi, translated faint, signi-
fieth to be loosed ; it is used of things fast knit, where-
by they remain strong and steady, as a man's joints
and limbs ; but if they be loosed, they lose their
strength, and become feeble and weak. It is used of
the fainting of the spirit or soul of man for want of
food. Mat. ix. 36, and xv. 32 ; and to such a fainting
under affliction, ver. 5. Here it is taken in a spiritual
sense, as appears by joining it with this phrase, in
your minds ; and thus it is taken, Gal. vi. 9.

By the inference of this danger, the apostle giveth
us to understand that virulent contradictions and
strong oppositions may make men weary of good
courses, Ps. Ixxiii. 13, 14, Jer. xx. 7-9.

As those crosses are in their kind grievous, so
human frailty is much perplexed therewith. And
because good courses are occasions of such contradic-
tions, many wax weary of their good courses.

Well, therefore, did the apostle premise this note
of caution and prevention — lest. We have cause to
be circumspect over ourselves herein, and carefully
use all means to encourage ourselves against those
temptations.

Hereof see more. Chap. iii. 12, Sec. 122.

This last clause, and faint in your minds, is added
as the reason of their wearisomeness in good courses.
Howsoever the bitterness of contradiction may give oc-
casion of being weary, yet the proper cause thereof
resteth in ourselves, even in our own faint spirits. Here-
upon, saith the wise man, ' If thou faint in the day
of adversity, thy strength is small,' Prov. xxiv. 10.
David acknowledgeth thus much of himself, ' I said,
this is my infirmity,' Ps. Ixxvii. 1 0. It was inward
fainting that made many of them who believed in
Christ to be afraid to confess him, John xii. 42.

That weariness ariseth from fainting in men's
minds, is evident by the different disposition of men
diversely minded ; for where there is the same oc-
casion of weariness in all, there is not the same
effect. In the time of the captivity many Levites
went away from the Lord, but the sons of Zadok re-
mained faithful, Ezek. xliv. 10, 15 ; and, in the time
of the primitive persecution, many forsook Paul,
2 Tim. iv. 16 ; yet not all.

' The spirit of a man will sustain his infirmity,'
Prov. xviii. 14. Nothing dismay eth a man of courage;
instance Moses, David, Job, the prophets, the apostles,

and martyrs in all ages. It is not simply contradiction,
but pusillanimity, which causeth wearisomeness. It
is an undue plea to pretend the grievousness of contra
diction for excuse of men's wearisomeness in their
Christian course. It becometh men rather to take
notice of themselves and of their own faintheartedness,
that they may be the more humbled and brought to
repentance for the same, that so the Lord may be the
more merciful unto them. When men duly load
themselves, God will be ready to ease them ; but if
men, by laying the blame elsewhere, think to ease
themselves, the Lord will load them the more. Now,
whether it be safe for a man to ease himself, and the
Lord load him, or to load himself, and the Lord ease
him, judge ye.

This further sheweth how needful and useful it is
to get an undaunted spirit and an invincible resolu-
tion to go on in our Christian course, though all the
world should contradict us. Courage and resolution
doth much in temporal and earthly matters, yet they
may in their bodies, notwithstanding all their courage,
wax weary — as in war, in running a race, in tra-
velling, in undertaking any other task ; but spiritual
courage will so enable us, as we shall not only well
begin, and hold out a good while, but go on to the
end of our Christian race.

Sec. 26. Of resisting iinio blood.

Ver. 4. Ye have not yet resisted unto blood, striving
against sin.

The apostle doth in this verse declare how far the
forementioned duty of imitating Christ in suffering is
to be extended, even nnto blood.

The word, atTi-KariaTriTi, which we tran.slate resitted,
is a double compound. Of the simple compound
xaSiBTr,iu, see Chap. ii. 7, Sec. 62.

The preposition, avz'i, added in this double com-
pound, signifieth against, and is well translated re-
sisted. It is a soldierlike word, and importeth a
manly standing against an enemy, pede pes, et cuspide
cuspis — foot to foot, spear to spear — not yielding a
foot, or hairbreadth, as we say, and that unto blood —
that is, so long as blood or breath remains in our
bodies, or so long as we live. Man's life remains in
his blood ; when that is clean spilt, life is gone.

He setteth down this extent of enduring negatively,
thus, ye have not yet resisted, to meet with an objec-
tion about that which they had already suffered ; for
the apostle granteth that they had already suffered
much, chap. x. 32-34, which he here implieth und<'
this particle, oS-w, yet, as if he had said, ye hav •
deed endured much, yet ye may endure nio", ; '

The objection may be thus framed ''^''^'^ ^^ "^S-"*'

thou, O our apostle, so much me' . ^ . . , ,

,, .'^ ■ ., ar pomts considerable :

as a pattern to us, seemg tho'" . ^

a great fight of affliction 7^ . ' , ,, ,
T *i • *i Ai thereof, unto blood.

lo tins the apcx'tle '

brought.jlo endu

tnvmg.
^jccl thereof, against sin.

180

GOUGE ON HEBREWS.

[CiLVP. XII.

BO were subject to more trials. Their blood was yet
in them, so as they had ' not resisted unto blood.'

Hereby it is evident that professors may bj brought
to seal their profession with their blood. Hereof see
more, Chap. xi. 37, Sec. 2.57.

It is also as evident that professors cannot promise
to themselves immunity from sufferings for their pro-
fession so long as they live.

Professors, therefore, have need to take heed of
security by reason of some trials that they have passed
through. Experience hath shewed how dangerous
this hath been in reference tn temporal deliverances
and victories. Much more dangerous is spiritual
Becurity ; for Satan, being cast out, will seek to make
a re-entry, !Mat. xii. 4-t ; and God is by spiritual
security much provoked to give men over to their
spiritual enemies, so as it is a great point of wisdom,
after some trials, to prepare for others.

Sec. 27. Of sirlviwj against sin.

To avoid another extreme opposite to security,
which is an uimecessary casting one's self into danger,
the apostle adds a limitation about saints' suil'erings,
in this phrase, striving against sin.

The word, a.maywi?J>iJ.i^oi, translated striving, is a
compound. It is derived from a root, ayiiv, that
signifieth strife. It is the word that was used, Ver. 1,
Sec. 8.

The preposition, auri, with which it is compounded,
signifieth against. It is fitly translated striae against.
It is, as the former verb, a soldierlike word, which
implieth an opposing or fighting, as an enemy, to whom
a man will not yield.

The opposed enemy is here styled, dfiaoTia, sin.

Some here take sin raetonymically for sinners, who
commit sin, as heretics, idolaters, or other impious
persons that would draw us from the profession of
the truth. This is a good sense ; but there is no
need of using a trope here, for the sufferings^ of saints
are for the most part not against the persons of men,
but against vices themselves, as idolatry, heresy, error,
or it may be impious and licentious liberty. Suffer-
ings of .saints are because they will not yield to those
and suchlike sins of their adversaries.

Others apply the sins here meant to saints' own
corruptions, which they say are by afflictions subdued.
This also ia a truth in itself, but not pertinent to this
place.

The sins of the adversaries of professors of the

ith are questionless here meant, and so they set out

use of saints' sufferings, which is sin. We must

t"^'^'^ ^'yinst sin, cither by fast holding the truth,
tended, -inej. f^^,^^ j^ ^^ ^ji^ ^^^^ ^^ j^ ^^^^ -^.j^,

superstitious, anu ^^ ^;,, j,^ .^^^^f_

respects, J,.hn the Ba,...^ ^„,, j„,jj(,^^j sufferings of
them a genera ion of vipe.,,^1, find this verified.
Ihey were oft taxed for the ,..„ j,^ ^^.^^j^ ^^^^ ^^^^3^
' Qu. • die ■ ?— Ed.- , .

sees
before

from calling upon his God, Dan. vi. 12; the apostles
strove against sin when they would not forbear to
preach the gospel, Acts iv. 2, 3, 19, and v. 29;
believers in the apostles' time strove against sin
when they would not renounce their profession of
Christ, Acts ix. 2 ; so the martyrs that suffered in
heathenish Rome, and in antichristian Rome.

On the other side, Joseph strove against sin when
he would not yield to commit foUy with his mistress,
Gen. xxxix, 12 ; and Daniel's three companions, when
they would not bow to Nebuchadnezzar's image, Dan.
iii. 16.

It is the cause, and not the suffering, which makes
a martyr — causa, nan poena, facit mart i/rem ; therefore,
to incitations to suffer, and remunerations of sufferings,
the cause uscth to be added expressly or implicitly.

Great is their folly who run a contrary course ; who
strive for sin, and suffer in their striving, as heretics,
idolaters, traitors, murderers, thieves, adulterers, and
all such gross sinners ; yea, and busybodies also,
1 Pet. iv. 1 .5 ; so did Achan suffer, Josh, vii ; and
Ahab and Zcdekiah, Jer. xxLx. 21 ; so Servetus, Legat,
Campion, and other jiopish traitors. They strove to
uphold the man of sin and mischievous plots against
the land of their nativitj'.

It is a special pouit of wisdom, in all our striv-
ings and sufferings, thoroughly to examine the cause
thereof. He that shall fail in his cause, his sufferings
wUl be so far from bringing comfort, as, without
sound repentance, they will be the beginning of hell
torments, and a means of aggravating the same. To
suffer for sin, so as suffering draws him not from sin,
importeth impudent obstinacy ; but if our cause be
good that we strive against sin, then may we have
much comfort in our sufferings. Thus striving against
sin, let us resist unto blood.

Sec. 28. Of the resolution of the four first verses of
Heb. xii.

Ver. 1. WJierefore, seeing we also are compassed
about loith so great a cloud of witnesses, let ns lay
aside every iveight, and the sin which doth so easily
beset iis, and let us run with patience the race i/utt is
set before us,

2. Looking unto Jesus, tJie author and finisher of
our faith ; who, for the joy that was set before him,
endured the cross, despised the shame, and is set down
at tlie right hand of the throne of God.

3. For consiiler him not that endured such contra-
diction of sinners against himself, lest ye be wearieil
and faint in your minds.

4. Ye liave not yet resisted unto blood, striving against
sin.

In these four verses arc declared helps for well
finishing our Christian course. Herein we may observe,

1. The inference, wherefore,

2. The substance ; which sctteth down the kinds
of helps.

Ver. 1-4..]

GOUGE ON HEBREWS.

181

They are of two sorts :

1. Examples of former saints, ver. 1.

2. The pattern of Christ himself, vers. 2-4.
The former setteth down,

1. The motive to follow them.

2. The matter wherein we slu)uld follow them.
This latter is,

1. Propounded, in the end why the pattern of
former saints is registered, implied in this word,
witnesses.

2. Amplified, and that two ways :
(1.) By the multitude of them.

(2.) By the right we have to use them.

Their multitude is implied under this metaphor of
a cloud, and amplified by this note of comjiarison, so
great.

Our right to them is intended in this phrase, we
are compassed about, or, word for word, having com-
passing us.

The matter sets out two duties :

1 . To cast off impediments.

2. To use fit helps.

Two sorts of impediments are here expressed.

One outward, in this word weight; amplified by
the extent thereof, in this word, every.

The other, inward, styled the sin, and described by
this effect, which doth easily beset us.

In setting down the latter, about use of helps, we
may note,

1. The manner of propounding it, in the first per-
son and plural number, lei us.

2. The matter whereof it consisteth, which is set
down in a metaphor of running a race, whereby is
intended a right finishing of our Christian course, and
it pointeth at four virtues.

(1.) Diligence and speed, in this metaphor, »*a».
(2.) Patience, which is plainly expressed.
(3.) Perseverance, in this phrase, run the race.
(4.) Prudence, in these words, set before us.
This noteth out two points :

1. The warrant we have for what we do, in this
phrase, set before.

2. The special right which concerneth us, in this
word, us.

The former sheweth a direction.

The latter a limitation.

The pattern of Christ himself is,

1. Propounded, ver. 2.

2. Amplified, vers. 3, 4.

In setting down this help, the apostle noteth,

1. A duty, which sheweth what we must do.

2. A reason why we must do that duty.
In setting do'wn the duty, observe,

1. The action required, in this word, looking tin to.

2. The object of that act, Jesus.

The reason here alleged for looking unto Jesus is
taken from that which Christ did ; which is of two
sorts ;

1. What he works in ns, faith.

This is amplified by two kinds of working :
(1.) His beginning it, the author.
(2.) His perfecting it, t/w finisher.

2. What he wrought, or rather endured, for us.
This is,

1. Propounded.

2. Amplified.

The proposition consisteth of two branches, in both
which is set down the object and the action thereabout.

The first object is, cross ; the action appertaining
thereunto, endured.

The other object is, shame; and the action there-
about, despised.

That which Christ endured for us is amplified two
ways :

1. By that which Christ set before him, which is
here styled ^oy.

2. By that which followed upon his suflfering.
Here note,

1. The method or order, in this copulative, and.
He first suflered, and then was exalted.

2. The matter, which was a high exaltation.
This is described,

1. By the stability of it, is set doivn.

2. By the eminency of it, at the right hand.

3. By the dignity or royalty of it, of the throne.
All these are amplified by the person whose right

hand and whose throne it was, namely, God's.

The amplification of the foresaid pattern of Christ
is set down two ways :

1. By a review thereof, ver. 3.

2. By the extent of following Christ, ver. 4.
In the review we may observe,

1. A duty enjoined.

2. A reason to enforce the same.
About the duty, observe,

1. The act required, consider.

2. The object thereof ; which is described,
(1.) By the dignity of the person, him.

(2.) By the kind of opposition against him, contra-
diction, amplified by the greatness thereof, such.

(3.) By the special person opposed, himself.

(4.) By the condition of the persons who opposed
him, sinners.

(5.) By his manner of bearing it, endured.

The reason is drawn from prevention of a great
damage, wherein is set down,

1. The kind of damage, lest ye he wearied,

2. The cause thereof, and faint in your minds.

In the extent of following Christ we are to observe,

1. The manner of propounding it — which is nega-
tively, ye have not.

2. The matter, wherein are four points considerable :
(1.) The act to be done, resist.

(2.) The continuance thereof, unto blood.

(3.) Another act, striving.

(4.) The object thereof, against sin.

182

GOUGE ON HEBKEWS.

[Chap. XII.

Sec. 29. Of observations raised from Heh. xii. 1-4.

I. Examples of saitits before ns are to he followed.
The inference of this verse upon the former chapter,
implied in this word, wJierefore, iutendeth as much.
See Sec. 2.

II. Former examples of Jews are registered for us
Christians. Thus much is implied in this phrase, ive
also. See Sec. 2.

III. Suffering saints are God's witnesses. They are
here so expres.'^ly called. See Sec. 2.

IV. God hath a luidtitude of witnesses. This meta-
phor, o cloud, and these two epithets, compassing,
apd so great, do fully demonstrate this point. See
Sec. 3.

V. Impediments 7mist be removed. This is the first
kind of helps here prescribed. See Sec. 4.

VI. Impediments »«w.s< be clean abandoned. This
■word, lai/ aside, intendeth as much. See Sec. 4.

VII. Things burthensome hinder Christians in their
race. This is implied under this word, toeight. See
Sec. 5.

VIII. Ui'erg burthen is to be laid aside. The uni-
versal note, everg, is here expressly set down. See
Sec. 5.

IX. Original corruption is properly a siyi. That
is the sin which is here intended. See Sec. 6.

X. Onginal corru])tion is ready to stir us up to
actual sins. This is the meaning of this phrase, doth
so easily beset us. See Sec. 6.

XL Inward and inbred corruption is to be subdued.
The sin here spoken of must be laid aside. See
Sec 7.

XII. General directions are to be applied to our-
selves. The manner of expressing the duty in the
first person, vs, declares as much. See Sec. 8.

XIII. Christians must draw on others to the duties
which they p'ofcmi themselves. The manner of ex-
pressing the duty in the plural number, which hath
reference to others, proves this point. See Sec. 8.

XIV. A Christians course is a race. The meta-
phor of running a race here used, proveth as much.
Sec Sec. 8.

XV. Diligence is requisite for the finishing of our
Christian course. This metaphor, run, intendeth as
much. See Sec. 9.

XVI. Patience must be added to diligejice. Thus
much is plainly expressed. Sec Sec. 9.

XVII. Perseverance is requisUe for finishing our
Christian course. This jihrase, run the race, implieth
perseverance till we come to the end of our race.
See Sec. 9.

XVIII. Prxidence is requisite for well ordering our
Christian course. It is an especial jjoint of ])rudence
to observe what is set before us, that is, what is war-
ranted in God's word. See Sec. 9.

XIX. That is viost warrantable which is prescribed
to us in particular. This is that which is set before
us. See Sec. 9.

XX. Ability to run our Christian race is from
Jesus. For this end is he here brought in, and de-
scribed unto us. See Sec. 12.

XXI. An especial menns of receiving grace from
Christ is to know and believe on him. This ismtended
under this word, looking unto. See Sec. 12.

XXII. Jesus first worheth faith in us. In this
respect he is the autlwr of our faith. See Sec. 13.

XXIII. Jesus perfecteth the good tvork of faith
which he hath begun. In this respect he is styled the
finisher of otir faith. See Sec. 14.

XXIV. Chriit is a pattern to Christians. For this
end, that which he did and endured is set before us.
See Sec. 15.

XXV. Christ had joy set before him. This is here
expressed. See Sec. 15.

XXVI. By the joy that was set before Christ, lie
•was encouraged to endure what he did. This prepo-
sition, /or, intendeth so much. See Sees. 15, 16.

XXVII. Christ had his cross. This is implied
under this word, cross. See Sec. 17.

XXVIII. Christ endured Ids cross to the full. The
word endured intends as much. See Sec. 1 8.

XXIX. Christ was ]mt to shame. This is here
taken for granted. See Sees. 1 9, 20.

XXX. Christ despiised the shame that was laid upon
him. This is here plainly expressed. See Sec. 21.

XXXI. After Christ's sufferings followed glory.
This copulative and implieth as much. Sec Sec. 22.

XXXII. Christ's glory is an established glory.
Therefore it is here said, he is set down. See Sec. 22.

XXXIII. Christ's glory is an eminent glory. It is
at the right hand of God : above all creatures, next to
God himself. See Sec. 2'2.

XXXIV. Christ's glory is a royal dignity. He sits
on a throne ; even the throne of God. See Sec. 22.

XXXV. Matters of weight are to be tvell weighed.
The word consider imports as much. See Sec. 23.

XXXVI. Chi^st's deeds and sufferings are especially
to be iveighed. This is gathered from this relative,
him. See Sec. 23.

XXXVII. Professors of the truth must look for
contradictions. As the head was dealt withal, so
shall his members. See Sec. 24.

XXXVIII. T/ie vilest of men are subject to contra-
dict the best, dinners contradicted Christ. See Sec.
24.

XXXIX. Chi-ist was so contradicted as nei'er any
more. This particle of admiration, such, intendeth
as much. See Sec. 24.

XL. Christ hi/nself was not spai-ed. There were
contradictions, not only against his disciples, but also
against himself. See Sec. 24.

XLI. Christ endured tJie contradictions that were
against himself. Thus much is plainly expressed.
See Sec. 24.

XLII. Bangers are to be prevented. This particle,
lest, intends as much. See Sec. 25.

Vee. 5.]

GOTJGE ON HEBREWS.

183

XLIII. Contradictions may make Christians iveary
of their good courses. This inference, lest you be
wearied, imports as much. See Sec. 25.

XLIV. Weariness of good ariseth from, m,ens oimi
imoard remissness. This clause, and faint in your
minds, intends as much. See Sec. '15.

XLV. A due consideration of Christ's enduring u'ill
move us to endure. This I gather from the inference
of this verse upon the former, by this causal particle,
for. See Sec. 23.

XLVI. Professors may he brought to seal their jiro-
fession with their blood. This is here taken for
granted. See Sec. 26.

XLVII. Christians must stand to their cause so long
as they have any blood in them. This phrase, ye have
not yet resisted unto blood, implieth as much. See
Sec. 26.

XL VIII. Sin is the only true cause of saints' suffer-
ings. They must strive against sin. See Sec. 27.

Sec. 30. Of rememhenng encouragements to hold out.

Ver. 5. And ye have forgotten the exhortation which
speaketh unto you, as unto children, My son, despise
not thou the chastening of the Lord, nor faint when
thou art rebuked of him.

A third motive to stir us up to persevere in the
faith, notwithstanding our suffering for the same, is
taken from the author of our sufferings, which is God
himself.

The first motive was taken from the example of
former saints, ver. 1.

The second from Christ's pattern, vers. 2-4.

Thus this is the third.

The first particle, xaJ, and, being a copulative,
sheweth that that which followeth is in general of the
same kind that that which went before was.

The word, ixX'sXriah, which we thus translate, ye
have forgotten, is a compound, and here only used in
the New Testament. But the same simple verb,
compounded with another preposition (smXaiiatofLai),
which intendeth the same thing, is frequently used,
and translated, as this word, to forget. It is used
thrice in this epistle, chap. vi. 10, xiii. 2, 16.

To forget is at least an infirmity, and so it is here
taxed.

Some, to aggravate the reprehension, set it down
interrogatively, thus. Have ye forgot t But this
phrase, ye have forgotten, is the more pertinent, be-
cause the apostle here setteth himself with all mild-
ness to manifest their weakness.

Which way soever we read it, it is apparent that
to forget the encouragements which God affords, is a
fault. It is ta.xed in the ancient Jews, Ps. Ixxviii.
11, and cvi. 13, 21. It is expressly forbidden, Dent,
vi. 12.

It is a branch of that corruption, which seized on
man by his fall ; for thereby, as other powers of a
man's soul, and parts of his body were depraved, so

his memory, which was placed in man as a useful
treasury, to lay up and fast hold the directions and
consolations of God's word.

1. People are to take heed of this fault ; for hereby
the use of good directions and consolations is lo.st.

2. Ministers, as they see occasion, must lovingly
put their people in mind hereof.

3. Jleans must be used for .strengthening memory.
The inference of this taxation upon ver. 3, where

he giveth a hint of their wearisomeness, and fainting
in their minds, sheweth, that forgetting grounds of
encouragements is an occasion of fainting.

This was it that made the disciples afraid. Mat.
viii. 25. Man by nature hath a fainting spirit in
himself; he is like a lamp that will fail to give light
if there be not a continual supply of oil. So a fire,
without supply of fuel, will go out.

This may be a motive well to heed the encourage-
ments of God's word. While men well consider the
same, they think all the power and terror of hell can-
not make them shrink. But if those encouragements
be forgotten, every little blast makes them shake Uke
an ashen ^ leaf.

Sec. 31. Of exhortations spoken to all of all sorts.

That which the apostle taxeth them for forgetting
is here styled the exhortation. Of the verb, Tctjaxa-
Aew, whence this noun, exhortation, is derived, see
Chap. iii. 13, Sec. U3.

Some translate the noun, ^rajaxXjjff;;, here, consolor
tion, and so it is oft used, as Luke ii. 28, 2 Cor. i. 3.
So it doth also signify exhortations, as Acts xiii. 15,
Eom. xii. 8.

Here this word hath reference to the text of Scrip-
ture that followeth ; which, in regard of this sweet
compellation, My son, is a great consolation, and in
reference to the manner of expressing the point, thus,
despise not, nor faint, it is an exhortation. So as
either signification may be used in this place. It is
a consolatory exhortation, and an exhortatory consola-
tion. To the metaphor of running here used by the
apostle, the latter word, exhortation, is the more
proper : for runners in a race, by exhortations and
acclamations, are much quickened.^ Whereby it ap-
peareth how useful exhortations are. See more here-
of. Chap. iiL 13, Sec. 143.

This relative, f,Tig, which, hath reference to that ex-
hortation which is quoted in this verse. It is an
elegant figure : for a voice, or faculty of speaking, is
attributed to the exhortation recorded in Scripture.
So as the word written is as a sermon preached, it
hath a kind of voice whereby it speaketh to us : as
Chap. iii. 7, Sec. 74, in the end.

The word, diaXiyerai, translated speaketh, is a com-
pound, and signifieth more than a simple speaking,
namely a reasoning, or disputing, or convincing a man

' Qu. ' aspen'? — Ed.

' riausuque volat tremituque eecundo.— Virg.

184.

GOUGE ON HEBREWS.

[Chap. XII

of the cqHity of what he speaketh, Mark ix. .34, Acts
xvii. 17, and xix. 8, 9. The title of the art of rea-
soning, oia.'KixTixri, is sot down under a word derived
from the same root.

The persons to whom this was spoken are com-
prised under this relative, i/.u", unto you. He means
hereby those to whom he wrote ; which were, both
these Hebrews, and all other Christians, that should
read or hear this epistle ; for God, in his word,
speaketh to all of all sorts, to all of all degrees, to all
of all places, to all of all ages, to all of any other
distinction whatsoever. This Christ thus plainly cx-
presscth, ' What I s.ay unto you, I say unto all,' JIark
xiii. 37 ; and Moses thus, ' Neither with you only do
I make this covenant ; but with him that standeth
here with us this day before the Lord our God, and
also with him that is not here,' Dcut. xxi.x. 14, 1.5.
Thus may, thus ought, every one to apply the word of
God, wherein it concerneth him, to himself, though at
first it were spoken to others. See Chap. xiiL 5,
Sec. GS.

Sec. 32. Of GocTs speakbtg to saints as to chil-
dren.

This phrase, w; i//d7c, as unto children, hath refer-
ence to that sweet compellation, u/l /jlou, My son, in
the following exhortation.

This giveth an evident instance that God respecteth
saints, as a father his children, Ps. ciii. 13, Jer. iii. 19,
and x.\xix. 9.

1. This ariseth from his mere mercy and free grace.
Princes when they gi'aut favours use to render this
reason, out of our own special grace and mere motion
we grant this ; yet may they have many inducements
from their subjects ; but God can have nothing out
of himself to move him to do what he doth. These
therefore be frequent phrases in Scripture : ' For my
own sake,' 'for my name's sake,' Isa. xlviii. 9, 11;
'grace,' EpL ii. 5; 'free gift,' Kom. v. 15; 'rich
mercy,' ' gre.at love,' Eph. ii. G.

2. This relation of children to God, is by virtue of
our union with Christ. Christ is his true proper Son ;
but saints are one with Christ, members of his body,
and in that respect his children.

1. This is the ground of saints' confidence. If God
speak to them as to chUdren, they have good ground
to fly to God as to a father, and in all time of need
to ask and seek of him all needful blessings. Mat. vii.
11, yea, and in faith to depend on him for the same,
Mat. vi. 31, 32. What useful thing shall such want?
wh.at hurtful thing need such to fear? If God deal
with them as with children, he will provide for them
every good thing, he will protect them from every
hurtful thing, he will hear their prayers, he will ac-
cept their services, he will bear with their infirmities,
he will support them under all their burthens, and
assist them against all their assaults; though through
their own weakness, or the violence of some tempta-

tion, they should be drawn from him, yet will he be
ready to meet, them in the midway, turning to him.
Instance the mind of the father of the prodigal to-
wards him. See more hereof in The Guide to go to
God, or Explanation of the Lord's Prayer, Sec. 8.

2. This is a forcible motive to stir us up to bear a
childlike respect to God. The rule of relation rc-
quireth as much, as is shewed in the place before
quoted.

Sec. 33. Of the paternal and childlike relation be-
twixt pastor and people.

To make the foresaid exhortation to be the more
heeded, the apostle addeth the express words of Scrip-
ture wherewith it was first set down, but quotctii
neither book, chapter, nor verse. Hereof see Chap,
ii. G, Sec. 50.

The text is taken out of Prov. iii. 11, 12. In quot-
ing it the apostle holdeth close to the interpretation
of the ancient LXX; of whom see Chap. i. G, Sec.
72. Only there is one little difference : for the LXX
do not express this relative pronoun, viy, but yet by
speaking to one in the vocative case do understand
that pronoun. In the Hebrew it is expressly set
down, ^J^.

This title, 7ny son, as here used, and as used by the
wise man, seemeth to have reference to the minister
that utters it : because he hath herein reference to
the Lord as to a third person : thus, ' ^ly son, despise
not thou the chastening of the Lord.'

I will not deny but that this compell.ition, my
son, may be taken in reference to God : because minis-
ters, both extraordinary and ordinary, stand in God's
room ; and in God's room speak to God's people :
yea, God in the mouth of his ministers speaketh to
his people. Thus it confirms God's fatherly respect
to his people, whereof see Sec. 32.

If it be taken in reference to the prophet, it shew-
eth that God's ministers are as fathers to God's people :
and God's people as children to them. Frequently
is this relation mentioned betwixt God's ministers
and people.

1. Jlinisters are means of their people's regenera-
tion, 1 Cor. iv. 14, 15, Philem. 10.

2. Ministers provide for the souls of people, as
p.arents do for their children's bodies. Their care is
to nourish and buUd them up in grace, 2 Cor. xii. 14.

3. ^Ministers bear a fatherly affection and respect
to God's people, 2 Cor. vi. 11, 13, Phil. iv. 1.

This relation directeth both ministers and people
how to be affected, and how to carry themselves one
towards another.

Sec. 34. Of general doctrines intended to particular
jK-rsiins.

The particular application of the former point, of
well bearing alUiction.s, unto one particular person in
the singular number and vocative case, thus, my son,

Vee. 5.]

GOUGE OX HEEKEWS.

185

giveth evidence tliat general doctrines are intended
to every one in particular.

We heard before, Sec. 31, that what was spoken
to people of one age was intended to all ages. Here
it is further shewed, that that which is common to
many is intended to every one ; as if it had been in
special directed to every one. Thus Christ by name
enjoins that duty to Peter, which belongeth to all
ministers, John sxi. 15. These indefinite phrases,
' if any man thirst,' John vu. 37 ; ' all ye that labour,'
Mat. xi. 28; 'whosoever wil!,' Rev. xxii. 17, do in-
tend as much. For this end sacraments are applied
to particular persons.

1. This manifesteth the impartial respect of God
to all.

2. It giveth proof of God's wisdom, in leaving
every one that receiveth not the word, without ex-
cuse. God speaks to every one in particular; wliy
tlien shall any put away from him that salvation,
which in and by the word is ofl'ered unto him ?

This shews what good ground of faith every one
hath.

It is in this respect an incitation to every one to
apply to himself what he heareth out of God's word.
The power, the life of preaching consisteth herein.

The premising of this title, my son, before the fol-
lowing dissuasion, giveth instance that dissuasions,
and other kind of instructions, are to be sweetened
with mild insinuations. See Chap. iii. 12, Sec. 121.

Sec. 35. 0/ reconciling Prov. iii. 11, 12, loitlt Heb.
xii. 5, 6.

There is some difference in words and phrases, be-
twixt the testimony following, as it is in the Hebrew,
and as it is in the Greek, yet in sense they both fully
agree.

Some differences are more in the translation of the
Hebrew than in the text itself.

1. This negative, neither be wear;/, is thus trans-
lated, neither faint. Both the Hebrew yip, and the
Greek, oXiyo^n, import one and the same thing. For
wearisomeness causeth fainting, and fainting implieth
wearisomeness.

2. Where Solomon saith, neither he weary of his
correction; the apostle thus, nor /rtini QxXuou) when
thou art rebuked of him. Correction is a real rebuke,
and rebuke is a verbal correction ; so as one may well
be put for the other.

To put the verb for the noun, thus, bein/j rebuked
or corrected of God, for the correction of God, is but
the different dialect of different tongues.

In the next verse the first clause thereof in He-
brew and Greek do fully agree. In the latter clause
there is some difference in words and phrases. For
where Solomon sayeth, 3X3"!, even as a father the son
in ivhom he delighteth; the apostle thus [liasTiyol),
he scourgeth every son xvhom he receiveth. The expres-
sion of son, implieth God's fatherly respect ; so as in

sense it is all one, as if he had said, even as a father;
and to receive a child, importeth a delighting in
him.

The apostle agreeth with the Greek LXX, word
for word.

Of this LXX, and of varying from the letter where
the sense is kept, see Chap. i. 6, Sec. 72.

Sec. 36. Of God the author of saints' afflictions.

In directing us well to bear afflictions, the apostle
laboureth to remove two contrary impediments.

One is in the excess, despise not.

The other in the detect, faint not.

The Hebrew word DNO, signifieth to reject, or
detest a thing.

It is used of those builders which (1DN2) refused
the head stone of the corner, which was Christ him-
self, Ps. cxviii. 22.

The Greek word, IXiyoom, also carrieth emphasis
with it : for according to the notation of it,i it signi-
fieth, to have little care of a thinrf, to neglect it, or to
contemn it. A fit word. It is used to express the
fault of a child, or servant, in too light an esteem of
his parent or master ; which is a plam contempt of
them, opposed to that honour which is required in
the fifth commandment.

That which is here forbidden to be despised is
styled, Taibiia, chastetiinff.

The Greek word is derived from a root, Taj's, that
signifieth a child: and in general it implieth a father's
dealing with his child. It is used sometimes for instruc-
tion, as 2 Tim. iii. 10; sometimes for correction, as
here; and they who correct, Tai&s-jrai, have their
notation from this word, ver. 9. And the act itself
of correcting, is expressed under a verb, rraidvjiiv,
sprouting out from the same root, Luke xxiii. 16, 22.
A father's correction is for instruction.

The notation of the Hebrew word nOID, intendeth
as much as tlie Greek. It implieth such a correction
as fathers give to their children, whereby they may
be the better instructed. It is also oft used for in-
struction, Prov. i. 3, 3.

The Latin have a fit word, disciplina, to express
both these senses, which we in English translate dis-
cipline. For men are disciplined both by instruction
and correction.

The chastening here spoken of, is said to be of the
Lord. God is the author and orderer thereof, Isa. x.
5, 2 Sam. xvi. 11.

Obj. Satan, men, other instruments, do much
afflict saints.

A ns. Yet God hath the ordering and disposing of
them, that he may restrain them as he seeth cause,
that he may turn all that they do to his own glory
and his children's good. God's glory is the supreme
end of all, John ix. 3 ; subordinate thereunto is his

' dXlyiji/ Spav Ix^iv, parvam curam habere, negligere, con •

tcmncrc.

186

GOUGE ON HEBREWS.

[Chap. XII.

children's good, Kom. viii. IS. See more hereof in
The Whole Armour of God, on Eph. Chap. vi. 11,
Sec. 2,and Ver. 11, Sec. 13.

By this we are taught in all crosses to look up unto
God, to search after the end which God aims at, and
to call on him.

This is a point much pressed by the prophets, Isa.
xvii. 7, and xlv. 22, Micah vii. 7.

This also giveth us a ground of patient bearing all
crosses, because the Lord is author of them.

Sec. 37. Of saints afflidinns heing chastisements.

The word whereby tlie afflictions of saints are here
set down is styled, rraioiia, chasteninr/, and according
to the notation thereof, signitieth such correction as
a parent giveth to his child, and that for his amend-
ment, Kev. iii. 19, Ps. Ixxxix. 30, 31, 2 Sam.
vii. 14.

That they are such, is evident by the ends which
God aimeth at therein.

One general end is their good, Prov. viii. 28 ;
therefore some of them have acknowledged it to be
good for them, Ps. cxix. 71, Lam. iii. 27.

Particular grounds have reference either to this
life or the life to come.

In this life, the grounds are either privative or
positive.

Privative in regard of sin, and that,

L To prevent sin, 2 Cor. xii. 7.

2. To redress it, Ps. cxix. G9.

The positive grounds have respect to grace ; namely,
to prove it, 1 Pet. i. 7, or to exercise it. Job i. 12.

The good of afflictions hath respect to the world to
come two ways.

1. To prevent damnation, 1 Cor. xi. 31.

2. To increase heavenly glory, 2 Cor. iv. 1 7.
This maketh an apparent difference betwixt the

afflictions of saints and others. They may be all in
their external appearance alike, for ' all things fall
out alike to all,' Eccles. ix. 2, but yet there is a great
difference betwixt the afflictions of the one and the
other ; as,

1. In the moving cause. Love putteth God on to
chastise his children, ver. G, but wrath puts him on
to judge the wicked, Deut. xxix. 23, &c.

Obj. God was angry and wroth with Moses, Deut.
L 37, and iii. 26.

Ans. That anger and wrath was not -vindictive,
but paternal.

The words anc/er and wrath are used,

(1.) To give evidence that God neither approveth
nor justifieth sin in any, not in his beloved ones,
2 Sam. xii. H.

(2.) To prevent the like for the future.

(3.) To be a warning to others, 1 Kings xiii. 23.

(4.) To revenge others' sins in the chastisements of
his children, 2 Kings x.vii. 20.

2. In the ends, whereof we heard before. For God

aimeth not at those ends in judging the wicked, at
which he aimeth in chastising his children.

3. In the effects ; for,

(1.) Saints, by afflictions, have some sins prevented,
and some redrcs.scd, Luke xv. 17; but others have
thereby sins occasioned, Exod. xvi. 2, and increased,
2 Kings xxviii. 22.

(2.) Afflictions draw saints to God, Hosea v. 15,
but they drive others from God, 2 Kings vi. 33.

(3.) Saints, by afflictions, are the more humbled
under God, and brought to acknowledge his divine
justice, yea, and mercy, Dan. ix. 7, Lam. iii. 22.
Others have their mouths opened against God, Rev.
xvi. 9.

This is a further invitation patiently to bear the
afflictions which God is pleased to lay upon us, even
because they are chastisements : they are for our in-
struction. Though they be grievous to the flesh, yet
they are needful and useful to the souL

On these grounds we willingly take bitter pills and
fulsome potions, and patiently endure corrosives,
lancings, searings, and cutting off of members. Let
judgment and faith help us in God's dealing with us.
' Rebuke a wise man, and he will love thee,' Prov.
ix. 8 : ' Hear ye the rod, and who hath appointed it,'
Micah vi. 9.

Sec. 38. Of avoiding extremes in reference to crosses.

The expression of two extremes, namely, excess, by
despising, and defect, by fainting, giveth us to un-
derstand that both the extremes are conscionably to
be avoided, ' It is good that thou shouldcst take hold
of this : yea, also from this withdraw not thine hand,'
Eccles. vii. 18. This is implied under this phrase,
' You shall not turn aside to the right hand or to the
left,' Deut. V. 32.

Both extremes fail of that end which God aimeth
at in chastising his children ; which is, to better them
by afflictions, to raise up their heart to him, and to
draw them unto him. Both the one and the other
extreme draweth men from God, and depriveth them
of the true comfort and profit of afflictions.

We ought hereupon to be well instructed in that
golden mean that lieth betwixt these extremes, that
we may not, like fools, avoid one extreme so far as
we fall into the other.' Virtue is placed in the midst,
betwixt two extremes, as the temperate zones which
are habitable betwixt the extreme cold and extreme
hot zones, both which are unhabitable. The philo-
sopher discerned by the light of nature the aberrations
of both the extremes, the excess and the defect, and
thereupon defined virtue to be the middle of two
evils.- God's word doth plainly set out that middle
way which lieth betwixt two extremes, wherein and
whereby we maj' be brought to eternal life.

The first extreme is in the excess ; it is to despise

' Stulti dum fugiunt vitia, in contriria currunt — llorat.
' MeffuTijj Ji'o KaKdCiv. — Arist. Ethic, lib. ii. 6.

Vee. 6.'

GOUGE ON HEBREWS.

187

God's fatlierly dealing with us. Of the notation of
the Greek and Hebrew word, see Sec. 36.

This is a great fault. God by his prophets much
complaineth against it, Jer. ii. 30, and v. 3. Ahaz
is set out as a fearful instance hereof, 2 Chron. xxviii.
22. Hereupon he is branded with this black mark,
' this is that king Ahaz.'

1. Great dishonour is hereby done to God. His
authority and sovereignty is herein trampled upon.

Great wrong is hereby done to man himself. It
doth not only deprive him of the benefit of afHictions,
but also turns mercy into wrath, Lev. xxvi. 1 S ;
Amos iv. 5.

The other extreme is in the defect, here translated
faint. Of the notation hereof, see Sec. 35.

Hereby it appears that it is a fault to faint under
crosses.

I confess it is not so blameworthy as the excess in
despising affliction. The worse and the wickeder sort
of people full into the former ; the weaker, and many
times the better sort, yea, God's dear saints, oft fall
into this latter : yet a fault and blameworthy it is.

Of these two extremes, of directions to keep men
from them, see The Whole Armour of God, ou Eph.
vi. 15, Treat. 2, Part 5, Sees. 18, 19, kc.

Sec. 39. Of afflictions convincing men of sin.

The affliction of the Lord is set out in this word,
ikiyyClMivoi, rebuked, and that the rather to aggravate
the latter extreme, which may seem to be the lighter.
The word is used of convincing one of a sin.

Thus the very word is translated ' convicted,' John
viii. 9 ; and a noun, 'i'Kiyyiii, coming from thence, is
translated ' evidence,' Heb. xi. 1, Sec. 4.

The Hebrew word in the derivation thereof sig-
nifieth as much.

This word is here used in two respects.

1. In regard of the order which the Lord useth in
rebuking. He first convinceth, and then rebuketh them.

2. In regard of the effect that followeth. By God's
rebuke men are convinced of sin. And because by
afflictions men use to be rebuked and convinced,
rthuhe is put for afflictions. Rev. iii. 19. Afflictions,
then, convince men of somewhat that God would have
them to take notice of. This may be well exemplified
in Joseph's brethren. Gen. xlii. 21. The case of Israel
about Achan may also be an instance thereof ; and
about the fiery serpents, Num. xxi. 7; and iu their
undertakings against the Benjamites, Judges xx. 26.

Prosperity, as dust, flieth iu the eyes of men's un-
derstandings, so as they cannot well see and discern
their disposition. It is like a fawning flatterer, who
speaketh nothing but well, according to the mind of
him with whom he speaketh; as Ahab's false pro-
phets, 1 Kings xxii. 13.

1. Hereby we have an instance of the necessity of
afflictions; we should be exceedingly bewitched if it
were not for them.

They are rebukers in the gate, Amos v. 10. And
we have great need of such rebukers.

2. This also sheweth the utility and benefit of
afflictions. It is very useful to be convinced and
rebuked, Prov. ix. 8, 9.

3. This is a good ground of patience. Things so
needful and useful ought to be patiently borne.

4. This teacheth us well to observe in all afflic-
tions, what it is for which the Lord rebuketh. Lam.
iii. 40, 41, Josh. vii. 13. Want of this search makes
many crosses to fail of their kindly work.

Men have two helps about searching out their sins.

One is God's word, which is a declaration of Gods
mind, and sheweth why he doth so and so afflict men.

The other is their own conscience, whereby they
may know how to apply such generals as are revealed
in God's word, to themselves in particular.

Of searching out sins, see A Plaster for a Plague,
on Num. xvi. 44, Sees. 4, 5, (fcc, and Dearth's Death,
on 2 Sam. xxi. 1, Sec. 18.

Sec. 40. Of the vieaning of Heb. xii. G.

Ver. 6. For ■tchom the Lord loveth he chasteneth,
and scourgeth every son ^vhom he receiveth.

The more to keep us from the forementioned ex-
tremes of despising afflictions, or fainting under them,
the apostle produceth the procuring cause whereby
God is moved to afflict his children, and this is his
own love towards them. The first particle being
causal, yu.0, for, giveth proof hereof.

Of this affection of love in general, see The Saint's
Sacrifice, on Ps. cxvi. 1, Sec. 4.

God, by assuming to himself this affection of love
(ayacT^), in reference to saints, sheweth that his heart
is knit to them; and that they may be made the
fitter for him, he chasteneth them.

Of the word chastening, as it setteth out a parent's
correcting of his child, see Sec. 3G.

To this he addeth another verb, which implieth a
severe kind of correction. For to scourge importeth
more than to chastise. A child is ordinarily chastised
with a rod, but scourged with a whip, and they are
so dealt withal when they prove stubborn.

The root, /Ldari^, from whence this Greek word,
/lUdTiyo!, Cometh, signilieth a scourge, or a ivhip. Of
this word, scourging, see more. Chap. xL 36, Sec.
252.

See an exemplification of the difference betwixt
Christ's chastening and scourging, 2 Sam. viL 14,
Ps. Ixxxix. 32.

Though the latter of these two do intend more
severity than the former, yet both of them being here
applied to a father, are opposed to the usual practice
of a judge, which is to take away the life of a male-
factor, and is set out by these instruments of punish-
ment, sword, halter, fire, ic.

This last phrase, nhom he receiveth, is added as an-
other motive whereby God is induced to scourge his

188

GOUGE ON HEBREWS.

Chap. XII.

children. The Greek word, Ta^abi-^irai, is a com-
pound. The simiilc verb, iey^o/j-ai, signifieth to receive.
This compound addcth emphasis, and implieth so to
receive one, as to acknowledge him to he his, and
thereupon to take special care of him. Thus it is an
amplification of the former motive concerning God's
love. It is an evidence thereof.

In Hebrew it is thus expressed : ' In whom he de-
lightcth,' Prov. iii. 12. There is expression again
made of a son, thus, ' The son in whom he delighteth,'
or, ' whom he acceptetk' For the Hebrew word,
TOTi signifieth to accei^t. So it is oft translated by
our English : as Eccles. ix. 7, Deut. xxxiii. 11, and
in sundry other places.

As the former word cxpresseth the love of God, so
this latter .sctteth forth his care of them. He re-
ceiveth them for his sons, he calleth them into the
communion of saints, which is his church, even his
house, 1 Tim. iii. 15, and answcrably dealeth with
them.

Concerning this general phrase, iratra, u'llv, every
son, two doubts are raised.

1. Whether none but sons are scourged.

2. Whether every child without exception is
scourged.

Ans. To the first, correcting children, doth not
necessarily imply others' impunity. A father that
correctcth his child, may also punish a slave. Yet
take correction in the proper ends and fruits thereof,
and it will be found proper to children.

Ans. To the second, never was there, never shall
there be, a child of God in this world without correc-
tion, vers. 7, 8.

Sec. 41. Of God's love in receiving those wJiom he
doth correct.

It is here taken for granted *hat God loves his
children. God himself professeth as much, Mai. i. 2,
Jer. xxxi. 3 ; and saints acknowledge as much, Deut.
vii. 8, Eph. ii. 4.

No ground of this can anywhere be found but in
God himself. It is therefore said of him, that he set
his love upon the Israelites, ' because he loved them,'
Deut. vii. 7, 8.

Of Christ's love to his church, the order, the truth,
the cause, the quality, the quantity, and the con-
tinuance thereof, see Domestic. Bulks, Treat. 4, Sees.
CI, G3, 05, 07, 09, 72.

Of love, the cause of God's chastening his children,
see The Whole Armour of God, Treat. 2, on Eph. vi.
15, Part 5, Sec. 25.

It is said of those whom God loveth, that he re-
ceiveth them also, he taketh them into his house, he
taketh the esjjecial care of them. Tlie many invita-
tions which the Lord maketh to such as come unto
him, sheweth liow ready ho is to receive them, Isa.
Iv. 1, John vi. 37. The cxanqile of tlie father of the
prodigal is an evidence hereof, Luke xv. 20. Christ

is said to ' receive sinners,' Luke xv. 2 : namely,
penitent sinners, who thereby had evidence that they
were loved of God.

The Lord received them, to assure them of his
special care for their good. Men use to take care of
such as they do receive, as of wives, children, servants,
friends, and others ; much more will God. This is
one special reason of aU those relations which God
vouchsafeth to pass betwixt himself and children of
men.

This is a forcible motive unto such as are received
of God, to cast their care on him, Ps. Iv. 22, 1 Pet.
V. 7. Children on this ground can depend on their
parents. Christ doth much i)ress this point, Mat. vii.
11.

Sec. 42. Of God's scotirging his children.

To the former word of chnsleniny, he addeth this
other, scourgelh. Of the difference betwixt these
two words, see Sees. 37, 40. It here implieth sore
afflictions wherewith God afflicteth his children. He
oft useth a whip instead of a rod, 2 Sam. vii. 14.
David was a man after God's owm heart, yet severely
scourged. His manifold complaints give proof hereof,
as Ps. vi. G, and xxxi. 9, 10, and xx.xii. 4. But
more grievous are Job's complaints. The histories of
them both do shew what cause they had to complain
as they did.

1. Sometimes God scourgeth his for the more evi-
dent proof of that true and great grace that is in
them. This was Job's case.

2. For manifestation of his detestation of their
enormous and scandalous sins. This was David's
case.

1. This gives us just cause, when we are scourged
of the Lord, to examine our carriage towards him,
and to search after such sins as have provoked God
to scourge us. Hereof see Sea 45.

2. It admonisheth us to take heed of offending
our loving Father too much, lest we so far grieve his
Spirit as to scourge us. Though he do not clean
withdraw his love from us, yet in love he may so
scourge us, as to force us to repent again and again of
our foolish carriage towards him. He can tame us,
though he do not danm us.

3. It teacheth us to carry ourselves, under scourg-
ing, answerably to God's dealing with us ; that will
be by a deeper degree of humili.ition. Josh. vii. C,
Judges XX. 23, 1 Sam. vii. 0. A father expecteth as
much. To the truth of humiliation must be added
a greater measure of watchfulness against sin for the
future, Num. xii. 14, Mat. iii. 8. An ingenuous and
prudent child will so do, both for fear of smart (a burnt
child dreads the fire), and also to prevent his father's
grief

4. Tills m.anifestcth the Undue censures of many
concerning God's children, that they are no children
of God because they are scourged of God. This was

Ver. 7.]

GOUGE ON HEBREWS.

180

the censure of Jnb's wife and friends, and of many
that beheld David in Ids troubles.

5. It directeth us to be prepared, not for chasten-
ing only, but for scourging also. Consider what hath
been registered of God's ancient worthies, chap. xL
35, &c

6. This may comfort us in our sore afflictions
whereunto we are subject, that God may receive us
and take us for hi.s children, though he scourge us.

It is not want of love, but great wisdom, that
moveth him to deal with us as he doth.

Sec. 43. Of conditions accomjjanyinr/ God's grayits.

Ver. 7. If ye endure cluisiening, God dealelh with
you as with sons: for what son is he whom the father
chasteneth not i

In this and some verses following, the apostle com-
mon teth upon that text of Scripture which he had
before quoted.

From thence he inferreth the main point, which is,
that God, in chastening men, dealeth with them as
with sons : but upon this condition, that they endure
his chastening.

The manner of bringing in this evidence of God's
love by way of condition, for something to be per-
formed on our part, thus, if ye endure chastening,
sheweth that there is a condition to be observed on
man's part for obtaining the benefit of God's gracious
dealing with him. In aU covenants betwLxt himself
and man, it was so. In the first covenant, the con-
dition was, 'do this,' Gal. iii. 12. Hereby was in-
tended perfect obedience, which then man was enabled
to perform.

In the other covenant, of grace, the condition is,
' believe and repent,' Mark i. 1.5. Faith hath respect
to our justification, and compriseth under it all things
tending thereto. Under repentance, all sanctifying
graces are comprised, whether they respect mortifica-
tion or vivification, the two parts of repentance.

Quest. How can free grace stand with a condition 1

Ans. 1. With a condition of works to be done by
ourselves, it cannot stand.

2. The condition of the gospel, wliich is faith and
repentance, are the work and gift of God, Eph. ii. 8,
Jer. X. 23, 2 Cor. iii. 5, Jer. xxxi. 18, 33. In this re-
spect, they are so far from impeaching the grace of
God, as they do much magnify the same. God, of
his own free grace, works in us that which he requireth
of us for attaining life.

3. Faith is not to be considered, in this case, as a,
work of man, but as a hand, or instrument, whereby
we lay hold on Christ.

4. Repentance is but a mere qualification for fitting
us to enjoy that which Christ hath purchased for us.

5. Both faith and repentance are e\ddences of our
right to Christ Jesu.s, and therefore are enjoined, that
we might have some sensible assurance of our eternal
salvation.

On this ground we are to inquire after the condi-
tion which God rccpxireth for the partaking of that
wliich he freely granteth us, as we do desire the bene-
fit of the grant.

Sec. 44. Of the benetlt of aMictioyis arising from
enduring.

The particular condition here required, on our part,
is to endure cluistening. Under chastening, all man-
ner of affliction that God layeth upon his children
are comprised. They are called chastening, by reason
of the end that God aimeth at in afflicting them,
which is their good, as hath been shewed, Sees. 36, 37.

Of the meaning of the word enduring, and of
Christ's excellent pattern in enduring the cross, see
Sec. 18. That is a worthy pattern for us; and it is
the more to be heeded by reason of that inference
which the apostle here maketh, that afflictions are
made profitable by enduring them. Mat. x. 22, 2 Tim.
ii. 12, .lames i. 12, and v. 11. This, therefore, did the
apostle glory in, on the behalf of the Tliessalonians,
2 Thes. i. 4. See more hereof iu Th^e Whole Annour
of God, on Eph. vi. 15, Sees. 16, 17.

1. By this we may discern an especial reason of
that little good which many gain by crosses — they
fail of observing this main condition. They may
bear the cross because they cannot cast it off, but
they do not endure it contentedly, willingly, in obe-
dience to God. What they do is perforce, with much
inward grudging and outward muttering.

2. Thou mayest learn hereby how to gain good by
afflictions, even by enduring them ; which, that thou
mayest the rather do, observe well these few direc-
tions :

(1.) Look to God that smiteth, and duly weigh his
supreme sovereignty, his almighty power, his unsearch-
able wisdom, his free grace, his rich mercy, his great
forbearance, and other like excellencies.

(2.) Be circumspect over tlune inward disposition,
to keep thyself from fretting, vexing, and perplexing
thy spirit.

(3.) Be watchful over thine outward behaviour,
that thou manifest no discontent therein.

(4.) Be well informed in the manifold trials where-
unto the best are subject in this world.

(5.) Take to thyself an invincible courage and
resolution to hold out, and still prepare thyself for
more when some are past.

Sec. 45. Of the need and benefits of afflictions.

Upon observing the foresaid condition of enduring
chastisement, it is added, that God dealeth with them
as with sons.

The verb, ■zsoafsfirai, translated dealeth with, pro-
perly signifieth to ofer to, see Chap. v. 1.

Here it hath a reciprocal reference to God himself,
as if it had been said, he oflfereth himself, or he is
offered to you as to sons.

190

GOtJGE ON HEBREWS.

[Chap. XII.

Of God's respecting saints as children, sec Ver. 5,
Sec. 32.

The inference of God's fatherly respect to sons of
men upon their enduring chastisement, gives further
proof that afflictions are fruits of God's fatherly care
over his children, as hath been proved, Ver. 5, Sec.
37.

It is further manifested by the need we have of
correction, and by the good which coineth to saints
thereby.

1. The need ariseth from without us, and from
■within us.

Without us, the world, and the things thereof, as
plenty, peace, pleasure, preferment, and such like
allurements, do ordinarily make men secure, wanton,
and loose; but afflictions take away the sweet of all
those alluring baits, and experimentally discover the
vanity of them. Witness the mind of men in pain
of body, in sickness, in restraint of liberty, and other
crosses, Isa. xxx. 22.

Within us are proud thoughts, ambitious imagina-
tions, covetous desires, noisome lusts, and many other
abomin.able corruptions, which as festering matter lie
in the soul, eating up the life thereof ; but afflictions
are as a razor to lance the sores of the soul, and to let
out the putrefying infecting matter : they are as purg-
ing pills and potions to purge out noisome humours,
and in that respect needful.

2. The good that cometh to saints by afflictions,
is an efibcting of those ends which their wise Father
aimeth at, even such as these — ■

(1.) Examination of men's selves, to find out that
corruption which is to be purged out. Lam. iii. 40.

(2.) Humiliation under God's hand. Josh. vii.
6, &c.

(3.) Deprecation, not only of the judgment, but of
the cause thereof, P.s. xxxii. 5.

(4.) Conversion unto God, 2 Chron. xxxiii. 12.

(.5.) Circumspection, that they offend not in the
like again, Ps. cxix. 67.

Of the good fruits of afflictions, see more, Ver. 5,
Sec. 37.

The principal duty hence arising is that which the
apostle himself hath noted in the beginning of this
verse, that wc endure afflictions. See Sec. 44.

Sec. 46. Of all of all sm-U subject in trials.

To commend God's dealing with his children, so as
hath been set forth, by afflicting them, the extent
thereof is tiius set out, for w/iat son is he whom the
father chasteneth not 1 The manner of bringing in
this extent with this causal particle, for, sheweth that
it is a proof of the point. Tiie proof is taken from
the constant course thereof. That which is done to
every child, none excepted, must needs be needful
and useful. Experience of the good it doth where it
is used, moves a wise father impartially to use it to-
wards every child.

The phrase may either be comparatively used in re-
ference to earthly i)arents, or simply to our heavenly
Father.

In the former reference, thus: as earthly parents
correct their children, so doth God all his.

In the latter reference, thus : God doth impartially
deal with all his children. There is none at all whom
he suffereth to pass through this world without
chastisements.

Yet, to add the more force to this assertion, he sets
it down interrogatively, thus, xulmt son, &c. Hereby
t'ne apostle doth challenge all to give an inst.ince of
the contrary, as if he had said, Shew me the child of
God who hath been freed from all manner of afflic-
tions — nay, tell me if you have read of any such in
the records of truth ?

It is therefore most evident that afflictions are the
common condition of all God's children.

See more hereof in The Whole Armour of God,
Treat. 2, Part .5, on Eph. vi. 15, Sec. 12.

Hereupon it becomes every child of God to prepare
for trials, and to treasure up consolations and en-
couragements tending thereunto.

Sec. 47. Of bastards being uithout correction.

Ver. 8. But if ye be unthout chastisement, luhereof
cdl are partakers, then are i/e bastards, and not sons.

It appears that this point of enduring chastisement
is of great concernment, in that the apostle so long
insisteth upon it, and returueth unto it again and
again.

The former interrogative, ichat son, <fec., carried
great emphasis, j-et behold here a more emphatical
expression under the denial of the said point, if ;/e be
ifithout chastise/nents, then are ye bastards, &c. This
foUoweth as a necessarj" consequence from the former
general point, and that by the rule of contraries. If
all sons are chastised, then they who are not chastised
are no sons.

This particle of opposition, di, but, implieth the
contrary consequence.

Of the word, 'raibiia, chastisement, see Ver. 5, Sea
36. It implieth such correction as is for in.struction,
to prevent or redress evil : so as if God let loo.se the
reins to a professor, and suffer him to run riot, and to
follow his own carnal lust and worldly delights, and
restrain him not bj' some afflictions, he is assuredly
no child of God, but a bastard.

The Greek word, tohi, spurius, is here^only in the
New Testament used. It imjilieth one that is not
born in lawful wedlock. He here mcaneth one that
is supposed to be a child, being in the house in ai>-
pearance as a child, but not begotten of the father of
the hou.se ; thereupon not nurtured as a son, nor
estranged of any unlawful liberty, but suffered to run
into all looseness and licentiousness.

The Greek word is by other authors put, not only for
one born in adultery, but also for a strange child, a child

Ver. 8.]

GOUGE ON HEBREWS.

191

that is not a man's own, and thereupon the less care
taken of it.

By some it is here taken for a changeling, aupposi-
titius. They profess themselves, and answerably are
taken, to be God's children, but never were put in by
God.

This is here brought in to meet with an objection,
thus, There are in the church who are without
chastisement.

Ans. It may be so, but then they are not of the
church, they are bastards or changelings.

To make this argument more full and clear, the
apostle inserteth the general point as in a parenthesis,
thus, /j;^iro;/o; ysyotaaiirdtTiS, whereof all are peirteikers.

By way of explanation, he addeth, not sons, as if
he had said, Though they may be thought, by reason
of some outward profession, to be sons, yet indeed
they are none.

The main point here intended, is to shew that im-
munity from crosses is a bastard's prerogative. If it
be a prerogative, it is of such a one as may be in the
church, partake of divine ordinances, profess himself
to be a saint, and be so supposed by others, but not
so accounted by God himself. Dives may be sup-
posed to be such a one, Luke xvi. 25 ; so the rich
fool, Luke xii. 19.

Not correcting when there is need — and who is he
that liveth in the flesh and needeth not correction ? —
implieth a neglect of him, as if he were not cared for.
' A child left to himself brings his mother to shame,'
Prov. xxLx. 15. Thereupon father and mother are ac-
counted careless of their duty. If two children be
committing evil together, a wise father will take his
own child and correct him, but will let the other
alone. Who more wise, who more righteous, who
more merciful than God ?

1. By just consequence, that false note of continual
peace and prosperity, or temporal felicity, as they
call it, of the church, is manifested. Surely, if this
text be true, as true it is, that cannot be a true note
of a true church. That hath hithei'to been the true
church which hath suftered for the truth, purity, and
power of religion.

2. This sheweth their condition to be in tnith a
miserable condition, who so boast of all things accord-
ing to their heart's desire, as they know not what
paiu is, or sickness, or loss, or restraint of liberty, or
any other cross. Such are to the life described. Job
xxi. 8, 9, itc. By this apostle's verdict, if they live
in the church, they are bastards.

If any state give us just cause to question God's
fatherly care over us, it is all manner of external
contentment to the flesh, and freedom from all crosses.
A heathen man, that had all his lifetime enjoyed
much prosperity, being delivered from an accidental
cal.amity with which many others were destroyed, thus
cried out, O fortune, to what misfortune hast thou
reserved me ?

Sec. 48. Of the apostle's much pressing the henefita
of afflictions.

This clause, wliereof all are partakers, hath been
before, and is hereafter again and again inculcated,
and that at least twelve times.

1. By the apostle's intimation of God's mind, ver.
5, he speaketh unto you as unto children.

2. By the title which in the name of the Lord is
given to the afflicted, thus, mi/ son, ver. 5.

3. By making correction a fruit of love, whom the
Lord loveth, ver. 6.

4. By extending it to every son, ver. 6.

5. By making affliction an evidence of God's re-
spect, ver. 7.

6. By inculcating God's usual dealing, interroga-
tively, what son is it, (fee, ver. 7.

7. By accounting such as are not so dealt withal
to be bastards, ver. 8.

8. By returning to the same again, in this phrase,
wliereof all are partakers, ver. 8.

9. By paralleling the like dealing of earthly parents
with their children, ver. 9.

10. By noting the different ends of earthly parents
and Ood's, ver. 10.

11. By removing what might be objected against
it, ver. 11.

12. By shewing the blessed fruits of afflictions,
ver. 12.

We may not think that these are so many tauto-
logies, or vain repetitions of the same things ; for the
apostle was guided by a divine Spirit, which made
him well to poise all his words, and not set down a
phrase or word rashly.

There are sundry weighty reasons for repeating and
inculcating one and the same thing ; whereof see The
Saint's Sacrifice, on Ps. cxvi. 16, Sec. 48.

A special point hence to be observed is thi.s, that
men are hardly brought to believe that afflictions are
fruits of God's love. It is not a novice's lesson ; it
is not learned at first entrance into Christ's school.
Christ's disciples, though they had Christ himself to
be their instructor, could not at first apprehend it.
This made Christ very frequently inculcate this prin-
ciple, of taking up the cross and following him. Ignor-
ance of this made many Christians in the apostles'
times faint and fall away, 2 Tim. iv. 16 ; yea, some
of God's worthies have in the trial made doubt
hereof, Ps. Ixxvii. 7-9, Job. xxiii. 14, 15, Lam. ii. 4.

This principle is against common sense and natural
reason ; yea, against experimental feeling. I may say
of them, who are persuaded of the truth thereof, as
Christ did of Peter, ' Flesh and blood hath not re-
vealed it unto you, but my Father which is in heaven,'
Mat. xvi. 17. The rule according to which natural
men judge matters is bodily sight, outward sense, such
experience as flesh and blood useth to take. No mar-
vel, then, though they be so hardly brought to believe
this truth.

192

GOUGE ON HEBREWS.

[Chap. XIL

This may be a good incitement to labour after
faith, that we may walk by it rather than by sense.

Sec. 49. Of fathers of the flesh correcting tlieir
chill Ire 71.

Ver. 9. Furthermore, we have Iwd fathers of our flesh
which C07Tected us, and we gave them reverence : shall
we not much rather be in subjection unto the Father
of spirits, and live ?

That which the apostle had formerly set down
simply in reference to Gud, he doth further amplify
by way of comparison, and that betwixt our earthly
fathers and our heavenly Father.

The first particle, iJra, furthermore, sheweth that
this is a further proceeding in the same point. The
argument which the apostle addeth is takeu from the
less to the greater ; and it is so laid down, as the
equity of our duty in enduring God's cha.stisement
is thereby proved ; for the apostle here declareth
what subjection nature teacheth children to yield to
their earthly parents, even in correcting them : much
more ought God's word and God's Spirit teach saints
how to subject to their heavenly Father's chastise-
ments.

By fathers of the flesh, rni ea^xh; niLuiv Tarhac,
he meaneth such as, under God, are the instruments
or means of our bodily and earthly being. Our for-
mer English hath translated it, fd/icrs of our bodies;
but the Greek word properly signitieth, of the flesh.

Flesh is oft used to set out our human nature, as
John i. 14 ; and also our corrupt estate, Rom. vii. 18.
In both senses it is used, John iii. G, and in this jilace
m.ay well be so taken, as is evident by the opposition
of this word, spirit ; for God is both the Father of
our souls, Gen. ii. 7, and gives unto us that spiritual
estate which we have, even the Spirit, John iii. (i.
In regard of our spiritual estate, which is oft called
sjjirit, we arc said to be ' born of God,' John i. 1 .3.

The opposition thus taken bet^^'ix;t our corporal
and spiritual estate maketh the argument the more
evident ; for if means for our temporal good be well
taken, much more for our spiritual good.

Our earthly fathers are here said to be, word for
word, fTa/6.=ura;, correctors, which is very emphatical :
it sheweth that they take that care and burthen upon
them, to order it, as seemeth good to themselves, for
their children's good.

This description of our parents on earth taketh it
for granted that they can give but an earthly being.
Hereupon they that come from them are styled ' sons
of men,' I's. viii. 4; 'flesh,' John iii. C ; 'clay,' Isa.
l.\iv. 8 ; ' dust and ashes,' Gen. xviii. 27 ; ' worms,'
Job XXV. G.

Nothuig can give more than it hath — nil dat quod
non liabel; but man, as a man, hath but an earthly
being.

1. This is enough to make men huuibly-mindcd.

2. In particular, this should teach parents to use

all the means they can, that their children may have
another being than they have from them.selves.
Hereof see more in Domestic. Duties, Treat. G, Of
Parents, Sec. 4.

This office here attributed unto fathers, to be
rraiiiurai, correctors, giveth proof that it is a parent's
duty well to nurture his child, and that by correction,
as occasion requireth. See more hereof in Domestic.
Duties, Treat. G, Of Parents, Sec. 4G, tfec.

Sec. 50. Of children's reverencing tlie parents tJtat
correct tliem.

From the forementioned office of fathers about
correcting their children, the apostle maketh tliis
iufereuco, lue gave them i-evercnce. The Greek word,
itirjfTo'/xE^a, is a compound; the simple verb, t^'itw,
signifieth to turn. This compound being of the
middle voice, svTii'xoij.ai, signifieth to reverence one,
which is manifested by turning to him. It is nega-
tively used, Luke xviii. 2. It here intendeth that
filial respect which dutiful children bear to their
parents. It is here brought in as a granted case,
which the very light and instinct of nature teacheth
children ; making them so far from disrespecting
their parents, or rebelling against them for correcting
them, as they stand the more in awe of them, and
are the more fearful to offend them, and careful to
please them.

Hereupon he thus bringeth it in as a ruled case,
we gave them reverence; so as genuine children do
not the less respect parents for correcting them.
' Correct thy son, and he shall give thee rest ; yea,
he shall give delight unto thy soul,' Prov. xxix. 17.
See more hereof in Domestic. Duties, Treat. 5, Of
Children, Sees. 33, 34.

Sec. 51. Of God the Father of sjnriis.

From the forementioned reverence which nature
teacheth children to yield to their earthly parents
that correct them, the apostle maketh this inference,
iShall we not much rather be in subjection to tlie
Father of sjyirits ?

It is God who is here styled the Father of spirits,
and that in opposition to fathers of our flesh ; so as
hereby he intendeth that God is the author of our
spirituid being, John i. 14, iii. G, Num. xxvii. 10.
This he is in that,

1. lie createth immediately from himself that part
of man which is called spirit. Gen. ii. 7, Eccles.
xii. 7.

2. He workcth in men the gifts of the Spirit —
even that ability which their sj)irits h.avo to act any-
thing, E.Kod. sxxv. 31, Num. xi. 27, Judges xiii. 25.
In this respect God is said to give a spirit to such
and such, Exod. xxxi. 3, Num. xi. 23, Judges xiii.
25, 1 Sam. x. 9.

To be a Father of si)irits is a divine work ; for it
is a new creation, and in that respect proper to God.

Ver. 10.]

GOUGE ON HEBEETCS.

193

On tlu3 ground,

1. Use all means which God hath sanctified for
obtaining such a spirit as may make us new creatures.

2. In the use of means, call on God for his Spirit;
for this he hath promised, Luke si. 13, 1 Cor. iii. 7.

3. Ascribe the glory of this work to God, Rom.
xi. 35.

4. Use the Spirit and the gifts thereof to the glory
of God, 1 Cor. X. 31.

Sec. 52. Of subjection to God's correction.

That which is required of us by reason of the fore-
said prerogative of God, that he is the Father of
spirits, is, that we be in subjection to him.

Of the emphasis of the Greek word, be in subjection,
see Chap. ii. 5, Sec. 43, and Boniest. Duties, on Eph.
V. 22, Treat. 1, Sec. 12.

It hath here an especial reference to God's correc-
tion, that we should humbly, meekly, patiently, peni-
tently endure the same. This is expressly enjoined,
James iv. 7, 9, 1 Pet. v. 6.

The Scripture doth plentifully note out the dis-
position of God's people in this kind : as of Aaron,
Lev. X. 3; of Eli, I Sam. iii. 18; of David, 2 Sam.
XV. 26, and xvi. 11; and Hezekiah, 2 Kings xx. 19 ;
and sundry others. Simple and absolute subjection
is to be yielded to God.

This is the rather to be done, because aU the com-
fort and fruit that we can expect from God's cor-
rection, ariseth from our subjection thereunto. See
more hereof, Ver. 7, Sec. 44.

This subjection unto God is much enforced by this
comparative interrogative, oO croXXw [j.aXKov, shall ive
not much rather ? So as God is more to be respected
in his dealing with us, than man in his. In refer-
ence hereunto, saith the Lord of Miriam, ' If her
father had but spit in her face, should she not be
ashamed seven days?' Num. xii. 14. And Eli to his
sons, ' If one man sin against another, the judge
shall judge him ; but if a man sin against the Lord,
who shall entreat for him V 1 Sam. ii. 25. So Job
xxxiv. 18, 19, Mai. i. 8, Luke xii. 4, 5, Acts iV. 19,
f.id v. 29.

There is an infinite difference betwixt God and man,
and that in everything wherein man may seem to have
any excellency. The highest sovereignty and su-
premest power that any earthly monarch hath, is but
servitude and villainage to God's. The wisdom of
the most prudent is but foolishness to God's. The
power of the strongest men is but weakness to God's.
So in other things.

How base is their disposition, who, to soothe men,
sin against God ! as flattering subjects, men-pleasing
servants, servile children, and other such like.

Let our care be frequently and seriously to meditate
on the difference betwixt God and man, that we may
know how to prefer the more excellent.

Let all such as on conscience or in policy testify

Vol. III.

respect to superiors on earth, take occasion to raise
up their hearts to God, and say. Shall I not much
more testify all dutiful respect to my Lord, my Hus-
band, my Father in heaven ?

Sec. 53. Of life, the effect of God's correction.

To enforce the aforesaid subjection to God, the
apostle addeth this blessed eflect thereof, Jta/' ^^iro/iEk,
and live. If we be in subjection to the Father of
spirits, we shall live. Hereby he means such a
spiritual life as will bring us to eternal Ufe. In this
respect, saith the wise man, 'he is in the ".•.-.y "f life
that keepeth instruction,' kc, Prov. x. 17. Elihti
noteth this to be a means of delivering a man from
going down to the pit, Job xxxiii. 24. Yea, it is
said of earthly parents' correction, ' thou shalt deliver
his soul from hell,' Prov. xxiii. 14.

A due consideration of the distinct kinds of life
will clearly domonstrate the equity thereof.

1. By afflictions men are restrained from such dis-
tempers as would shorten their days ; yea, and from
capital crimes, which cause many to be cut off by the
magistrate's sword. This is one reason why children's
obedience to parents is said to prolong their days,
Exod. XX. 12. To this purpose may fitly bo applied
that which the psalmist saith, Ps. xciv. 12, 13.

2. By afflictions many, who, before they were
afflicted, ran on headlong in the waj-s of death and
destruction, are pulled out of those ways, and brought
to walk in the ways of life, Ps. cxix. 67, 2 Chron.
xxxiii. 12, Luke xv. 17.

3. By afflictions here, eternal death is in many pre-
vented, 1 Cor. xi. 32, and eternal life assured, 2 Cor.
iv. 17.

This discovereth the woeful plight of such as are
suffered to spend all their days in ease, liberty, plea-
sure, wealth, honour, and what else their corrupt
hearts can desire, and are not afflicted as other men.
They are like those who have mortal and incurable
diseases insensibly breeding upon them, and no means
to prevent or redress them.

This very fruit of afflictions, life, is enough to move
us humbly, contentedly, and patiently to subject our-
selves to God's visitation. The life here intended
\ViLl make full satisfaction for all. What will not
men endure for life 1 temporal life makes men willing
to take anything prescribed by i)hysicians, or to endure
anything done by chirurgeons, Job ii. 4. But it is -a
spiritual aivd eternal life which God aims at in correct-
ing his, and it is the fruit that will follow thereupon.

Sec. 54. Of man's doing good hut a few days.

Ver. 10. For they verily for a fete days chastened
us after their oivn pleasure; but he for our profit, that
we might he pariahers of his holiness.

This verse is added as a re.ison further to enforce
subjection to God's chastisement. The causal particle,
yaojfor, intends as much. The reason is taken from

194

OOTTGE ON HEBEEWS.

[Chap. XII.

other differences betwixt earthly fathers and our
heavenly Father.

To make it the more heeded, he inserteth this note
of observation, /jt,iv, verili/, whereof see Chap. i. Sec.
70.

The first difference here set down is in reference to
the time, thus expressed, crjJ; oKiyai niii^ai, for a few
days.

1. This circumstance of time may be referred to
the minority of children, or the time of their child-
hood ; or, at the uttermost, to the time of their
mortal life on earth. Of expressing that time under
the title of days, see Chap iii. Sec. 71.

In the former respect it compriscth but the fourth
part of an old man's life, twenty years at the most;
and in that respect but a few days. Very few chil-
dren are kept in awe by their parents' correction so
long. Well therefore doth he insert this clause, for
a few days.

3. The time here may have reference to the parent's
life or abode with his children, which oft falieth out
to be but a short time. For many parents are taken
away in their children's minority ; and among these
some sooner, some later. Thus they can keep them
in awe but a few days.

3. It may also be referred to the whole life of a
child. For the life of a man is usually set out by
days, by reason of the short continuance of life, Ps. xc.
9. Yea, it is set out by few days, Cen. xlvii. 9. Thus
taken, it may have respect to the end, which most
parents aim at in correcting their children, which is
that, in this life, they may carry themselves civilly
and honestly ; and that they may restrain them from
riot and excess in this world. But God's end is to
keep his from everlasting destruction, 1 Cor. xi. 32,
and to bring them to eternal glory, 2 Cor. vii. 14.

This in general sheweth that the good which man
doth to man, is but for a while. Thus much is im-
plied of an heir, that is ' under tutors and governors
until the time appointed of the father,' Gal. iv. 2.
Manasseh had IiLs father to tutor him, but till he was
twelve years old : he might have done better if he
Lad enjoyed him longer, 2 Kings x.xi. 1. The good

a few days. The shorter the time is for enjoying any
good thing, the more careful ought we to be in im-
proving that time. This is the main scope of that
j)rayer, that God would teach us to number our days,
Ps. xc. 12.

This is more plainly expressed, Eccles. ix. 10, and
exemplified by Christ himself, John ix. 4.

The main intendment of the apostle in limiting the
good which a man doth to a few days, is to manifest
an especial diiference betwixt God's dealing and man's.
What God doth, he doth it for ever and ever. God
hath power over all, not only for a few days, but all
the days of this life, j'ca, and for ever hereafter, Ps.
xxvii. 1 0. In this respect, therefore, is God's dealing
with us to be more regarded than man's, though he
be the father of our flesh. Hereof see more, Ver. 9,
Sec. 52.

Sec. 55. Of men's doing things after their own
pleasure.

Another difference betwixt our earthly fathers' and
our heavenly Father's correcting, is in the end which
the one and the other aimeth at.

The end which the fathers of the flesh aim at, is
thus expressed, after their own pleasure.

The end which our heavenly Father aimeth at, thus,
for our ^yroft.

This phrase, xara rj doxoun airoi;, after their mm
pleasure, may thus be turned, as seemeth good to them-
selves. This is to make their own will the ground
and end of what they do to their children; which, in
men who are subject to inordinate and perverse pas-
sions, is a corrupt and dangerous rule.

That earthly parents correct their children after
their own pleasure, is manifest by the two extremes
whereunto they are subject : one in the defect, which
is too much lenity; the other in the excess, which is
too much severity. Hereof see more in Domestic.
Duties, Treat. G, Of Parents, Sees. 48, 49.

Of rules for correcting "j Lirc^ _see ibid., Sec. 47.

Tins' Muu „u.^.., rather be in subJec'eWR ^^^ ^one
to • of spirits? '' that

t is God who is here styled the Fatlier of spirits, "<

which kings do for people is but for a few days, for and that in opposition to fathers of our

they may of good prove naught, or else they may
their prime be taken away. The like may be s; 'Jr
good ministers, Inisbands, masters, and others.
Men in this world are subject to many ch Ah it

1. Their mind may soon alter, Jer. xx.vy being.

2. They may lose their ability to do led ' sons
iii. 2G. .;lay,' Isa.

3. The opportunity which they have "; 'worms,'
fail, I'xclcs. iii. 1, Gal. vi. 10.

4. Such as are liable and ready nil dat quod
upon may prove inflexible, Prov. xxijit an earthly

How should this stir up all who
by other men here in this world, yHjly-minded.
while they do enjoy them ! for that\ parents to use

hereby he intendeth that God is the author of our
spiritual being, John i. 14, iii. G, Num. xxvii. 10.
This he is in that,

1. He crcateth immediately from himself that part
of man which is called spirit, Gen. ii. 7, Eccles.
xii. 7.

2, He workcth in men the gifts of the Spirit —
even that ability which their spirits have to act any-
thing, E.xod. sxxv. 31, Num. xi. 27, Judges xiii. 25.
In this respect God is said to give a si)irit to such
and such, E.xod. x.ixi. 3, Num. xi. •15, Judges xiii.
25, 1 Sam. X. 9.

To be a Father of spirits is a divine work ; for it
is a new creation, and in that respect proper to God.

Vee. 10]

GOUGE ON HEBREWS.

195

2. A scornful and disdainful spirit, which makes
them vilify whatsoever seemeth contrary to their own
humour. Such a spirit was in the men of Sodom,
who said of Lot, ' he is come alone as a stranger,
and shall he judge and rule?' Gen. xix. 9.

3. A rash and over-heady humour, impatient of
delay, or of any check or stay. Whatsoever first
conieth into their head, that they presently put in
execution, though afterwards they much rejient
it.

This sheweth the reason of those many mischiefs
and inconveniences which ordinarily arise out of men's
projects and performances. The rule and level of
them is man's pleasure — a leaden nde, which may be
turned this way or that way, as a man listeth ; yea,
it is a most crooked rule, that hath no straightncss in
it. For man is in all the powers of his soul depraved.
When men did what seemed good in their own ej-es,
the worst of evils were committed — as idolatry, adul-
tery, sodomitr}', and all manner of cruelty.

It becometh us, therefore, to suspect our own sud-
den apprehensions and imaginations, and to take heed
of ra.sh and sudden execution thereof. It is a special
point of wisdom to weigh and ponder the things that
come into our minds, especially before we bring them
to practice. We Christians, if we may be brought to
ponder and prove what we intend, have a most cer-
tain and sure touchstone to try them by, which is
God's word, whereby if we square and alter our pro-
jects, we shall not need to repent of them. For so
we shall do according to God's pleasure, which is the
best of all, and not after our own pleasure, which is
commonly the worst of aU.

Sec. 56. Of God's holiness conferred on saints.

God is so far from wrt, 'ging his children in cor-
recting them, as he doth it >r their profit. Herein
it differeth from earthly paren ■, as is evident by this
particle of opposition, if, hut.

The Greek wf'"'; ' " ."' * , '■'•'nslated rirofit, sieni-

„„,^^. 18, 19, Mai. i. 8, Luke xu. 4, o, Acts iv. -i'
!gd v. 29.

There is an infinite diS'erence betwixt God and man,
and that in everything wherein man may seem to have
any excellency. The highest sovereignty and su-
premest power that any earthly monarch hath, is but
servitude and villainage to God's. The wisdom of
the most prudent is but foolishness to God's. The
power of the strongest men is but weakness to God's.
So in other things.

How base is their disposition, who, to soothe men,
sin against God ! as flattering subjects, men-pleasing
servants, servile children, and other such like.

Let our care be frequently and seriously to meditate
on the difference betwixt God and man, that we may
know how to prefer the more excellent.

Let all such as on conscience or in policy testify

Vol. III.

his holiness. How great a profit and benefit holiness
is, hath been shewed. Chap. iii. 1, Sec. 7.

Of the notation of the Greek word translated holi-
ness, see Chap. ii. 11, Sec. 100.

The more to commend the commodity here intended
unto us, he thus styleth it his holiness. The relative
his hath reference to God, so as it is God's holiness
that is here intended. A greater commendation could
not have been set upon a commodity. In this respect,
saints are styled ' the people of God's holiness,' Isa.
Ixiii. 18, and they who walk unworthy of their holy
calling, are said to ' profane the holiness of the Lord,'
Mai. ii. 11.

It is said to bo God's holiness sundry ways.

1. In regard of the excellency thereof. For in
Canaan's language, excellent things are said to be of
God.

2. In regard of the original of it. It cometh from
God, James i. 17.

3. In regard of the nature and kind of it. It is a
divine grace, of the nature of God himself. This is
that which is styled ' the divine nature,' 2 Pet. i. 4.

4. In regard of the likeness and resemblance we
have therein to God, Lev. xix. 2, 1 Pet. i. 15, 16.
There is nothing wherein a creature can more re-
semble his Creator than in holiness. This is that
image of God, after which God at first created man.
Gen. i. 26, 27, Eph. iv. 24.

5. In regard of the communion which thereby we
have with God. For ' -ndthout holiness no man shall
see God,' ver. 14. But they who have communion
with God are styled 'an holy prie.sthood, an holy
nation,' 1 Pet. ii. 5, 9. God, therefore, hath chosen
us, ' that we should be holy before him,' Eph. i. 4.
Christ for this end ' gave himself for his church, and
sanctified and cleansed it, that it might be holy,' and
so fit to be presented unto God, Eph. v. 25-27.

Besides these generals, there are other particulars
which shew why the holiness of ju.stification, and why
the holiness of sanctification are said to be God's.

The holiness whereby we are justified is said to be
God's,

1. In regard of the very matter and essence of it.
^ox it is the holiness of the Son of God, our surety,
■ "^ God. In this respect we are said to be ' made
^^'^^ jjhteousness of God in him,' 2 Cor. v. 21.
" ,'?i^^ regard of God's imputing his Son's righteous-
any m^^ ,^^^^ accounting it ours, Ps. xxxii. 1 , Eom.
spiritual ai. ■.
mg his, andljj.^ ^^ q^^.^ (incepting it as ours. For

„ (-1 nf^ accepts may well be styled his, Eph.

V er. . c^ whereby we are sanctified is said to be
us after their oi

we might he par ^^^ ^^^ immediate worker of it in us;

iliisverseisa.^ person in sacred Trinitj', who is

subjection to God-^-^ ^^ g^^ ^.^^ j^ /^ ^^ ^^^^

7«., /or, intends .-g ^^^.j^^ ^j^^ g^j^ ^^^^^^^ ^^^^ ^^

196

GOUGE ON HEBREWS.

[CH.VP. XI r.

16 ; and sanctification is said to be that of the Spirit,
2 Thes. ii. 13.

2. In regard of the iustrumeiital means of working
it, which is God's word.

3. In regard of tlie pattern of it, whereunto it is
framed ; that is, God's will. Mat. vi. 10, 1 Thes. iv. 3,
Rom. xiL 2. God's will is like the mould whereinto
metal is cast ; and our sanctification is like metal cast
into that mould ; so they wlio are truly sanctified
carry the very image of the will of God.

This giveth an evidence of the good and great re-
spect which God beareth to his, in conferring upon
them his own holiness, even tlie excellency of his ex-
cellencies. It was a high degree of dignity that God
should at iirst create man after his own image ; but,
after man had forfeited that dignity, to confer a greater,
which is the holiness of God here meant, is beyond
appreliension. The honour which Ahasuerua did to
Mordecai, in causing the royal apparel to be put on
him, and the royal crown to be set upon his head, and
he set upon the king's horse, was counted so great, as
this proclamation was made thereof, ' Thus shall it bo
done to the man whom the king delighteth to honour,'
Esth. vi. 8, &c.

But behold a dignity infinitely greater than that ;
saints are arrayed with the holiness of God : God's
holiness is as a crown set on their heads. Thus shall
it be done to them whom the King of heaven de-
lighteth to honour.

Of the grace of God, see Ver. 15, Sec. 82.

Sec 57. Of saints jMTtaking of God's holiness.

It is said concerning the forementioned holiness of
God, that we are pai-takers of it.

Of the notation of the Greek word, /MraXajSin,
translated partakers, see Chap. vi. 8, Sec. 47.

It here sheweth that saints have not of themselves
the foresaid holiness of God. They receive it, and so
are made partakers of it, 1 Cor. iv. 7, Phil. i. 7, 1
Pot. iv. 10, 2 Pet. i. 4.

1. It being God's holiness, man cannot possibly
have it, but by participation from God : who can
have anything that is God's, but by God's gift ?

2. Man by nature is clean empty, and utterly des-
titute of all holiness, Ps. xiv. 3, 2 Cor. iii. 5.

3. ^lan of himself is m,ost unholy, by the stock
whence he conieth ; by his conception and birth, by
his condition and disposition. Gen. vi. 5.

1. This taketh away all ground of self-boasting
from them that have this holiness of God.

2. This gives just cause of returning the praise and
glory of all tliat holiness which we have, to him that
hath made us partakers thereof, IIua. xi. 3.5, 30.
This is one end whereat God aimcth in making men
partakers of his holiness.

Sec. 58. Of afllictions u<orkin{/ GjiI's /lolinesa.
Alcution is here in special made of God's hoUncss,

to give proof of the profit of corrections. They work
in men that admirable gift of God's holiness. Thus
much an apostle intendeth, under this phrase, ' that
the trial of your faith might be found unto praise, and
honour, and glory,' 1 Pet. i. 7. On this ground an-
other apostle exhorteth Christians to 'count it all joy
when they fall into divers temptations,' James i. 2.
Manasseh, 2 Chron. xxxiii. 12, and the prodigal, are
special instances hereof.

1. Afflictions bring men to sight of sin, to sorrow
for the same, to a humble confession thereof, and to
earnest deprecation from the guilt and punishment of
sin. Thus they come to obtain some sweet evidence
of the remission of thetr sins and justification of their
persons, Ps. xxxii. 4, 5.

2. Afflictions are grievous to the flesh, and there-
upon put on men to seek some ease and refreshing in
spirit, which can be no other way than by partaking
of God's holiness.

3. Afflictions are an especial means to wean men
from the vanities of this world, and to subdue the un-
ruly lusts of the flesh, whereby the first part of sanc-
tification, which is mortification, is wrought in them,
Hosea v. 14, 15.

4. Afflictions make men inquire after God, and
learn what may be pleasing unto him. Upon this
inquiry duly made, it will be found that nothing is
more pleashig to God than holiness, Hosea vi. 1.

Add this motive to sundry others that have been
noted before, and it cannot but bring us to endure
what it shall please the Lord to lay upon us.

This is an especial means of trial, whether afflic-
tions have had a kindly work on us or no. If they
have, we have thereby been made partakers of the
holiness of God.

Sec. 59. Of the meaning nf these ri'ords, ^ Xo chasten-
ing for the present seemeth to he joyous, but gritvous.'

Ver. 11. A'ojf 710 chastening for tJu 2)resent seemeth
to be joyoiis. />'■; grievous: nevertheless, aftenvard it
yield cC Me peaceable fruit of righteousness, unto them
zvho are exercised thereby.

This verse is added to meet with that which flesh
and blood might object against all the comforts, and
encouragements before delivered, for well bearing
afflictions ; and that is, experience and sense will
say, we find no joy, but feel much grief under afflic-
tions.

To take away this, the apostle grants that to be
true, which sense opposetb, that chastening for the
present is grievous.

The grant, as expressed in Greek, is very cra-
phatical.

For, 1. It is set down in the most general term,
tlius, caua, all chastisement seemeth not to be joyous,
that is, as our English hath to the sense fully ex-
jiressed it, no chastisancnt. The Hebrew and Greek
do oft express the general with a negative, though

Ver. 11.]

GOUGE ON HEBREWS.

197

the Latin and English account a negative general to
be as a special.

2. The apostle useth the negative, because that
wliich he had said before might seem to imply that
there is pleasures, delights, and joys in afflictions.

But this he expressly denieth, iu this phrase, not
joyous.

3. He adds the affirmative, but grievous, because
sense feels it to be so.

4. The substantive in Greek, ?i«f«?, is used instead
of the adjective, thus, not of jo;;, but of grief. It is
matter, not of joy, but Xis-jj;, of grief. There is much
emphasis herein.

5. To mitigate and mollify the matter, ho addcth a
limitation of the time, thus, "^fog to o-ajiv, for the pre-
sent.

Hereby is meant, that time wherein the affliction
lieth upon a man. and wherein he feeleth the smart
and grief of it.

6. He addeth another limitation, in this word, hmii,
seemeth; which is taken sometimes in opposition to
truth and reality. For many things seem to be what
they are not, Luke viiL 18, 1 Cor. iii. 18. But here
it is taken for experimental sense, as where it is said,
' the shipmen deemed that they drew near,' Acts xxvii.
27. Yet this is here so to be taken, as when sense feels
grief, faith may conceive comfort. Aflbction is indeed
grievous to outward sense, and in that respect seemeth
to be so ; but not to faith. Thus it is a limitation.

Sec. 60. Affiictions are grievous.

That which the apostle here granteth concerning
the grievousuess of affliction, giveth us to understand
that God well understandeth man's condition ; he
understandeth the nature of afflictions, the weight
and smart of them. He understandeth man's sen-
sibleness of them, and weakness in enduring them.
God himself witnesseth as much concerning the
afflictions of the children of Israel in Egypt, thus, ' I
know their sorrow,' Exod. iii. 7 ; ' He knoweth our
frame,' Ps. ciii. 14; ' Thou hast considered my trouble,
thou hast known my soul in adversity,' saith David
to God, Ps. xxxl 7.

1. It is God himself that afflicteth; therefore he must
needs understand the heaviness and sharpness thereof.

2. God knoweth a man within and without. Chap.
iv. 13, Sec. 77. A skilful physician seeing a body
anatomised, soon discerueth the diseases and anguishes
thereof.

This is a great comfort to us in our greatest dis-
tresses ; for we cannot but know, that if God under-
stand our grievous condition, he will answcrably sup-
port us and help us.

This God will the rather do by reason of the mat-
ter here granted, that afflictions are not joyous ; for
where affliction is, joy is said to be darkened, Isa.
xxiv. II, Lam. v. 15. Experience giveth sufficient
proof hereof.

Obj. We are commanded to rejoice in afflictions,
Mat. V. 12, James i. 2.

Ans. Not simply for the affliction, but for the
cause and effect thereof ; of these, see Ver. 5, Sec. 39.
That heaviness in the affliction, and joy in the cause
and effect may stand together, it is evident, 1 Pet.
i. 6.

This gives proof of the inhuman and more than
barbarous cruelty of them who, from the patience
and constancy, and from the comfort and alacrity of
martyrs, infer that their sufferings are a pleasure and
delight unto them, and thereupon seek to lay the
more load upon them.

Too near to this barbarousness do they come, who,
in the sore trials of saints, tauntingly say, now be
merry, now suig, like the cursed Chaldeans, Ps.
cxxxvii. 3.

This gives instance of the unconceivable work of
the Spirit, who can raise joy out of that which is not
joyous. Surely this is no less admirable than God'a
first work. Gen. i. 2, 3.

The apostle contents not himself with the negative,
that afflictions are 7iot joyous, but adds, as a grunted
case, that they are grievous; so doth another apostle,
1 Peter i. 5.

The grievous complaints, not only of weak men,
women, and children, but also of the stoutest hearts,
and men of greatest courage, give sufficient proof
hereof.

They are contrary to flesh and blood, whereof all
consist ; they press, they pinch it, and in that respect
are grievous.

Consider the particulars, and this general will the
more evidently appear. Persecutions by imprison-
ment, banishment, sword, fire, sundry tortures, are
they not grievous 1 So sundry diseases, as stone,
gout, strangury, &c. ; so reproach, loss of goods,
oppressions, ifcc.

Oh, pity and bear with thetn that are afflicted :
succour and support them in what you can. Their
condition being grievous, it needs and requires com-
passion, help, and succour. Herein shew yourselves
like unto God. See TheSainVs Sacrifice, on Ps. cxvi.
5, Sec. 29.

Sec. 61, The grievousuess of affiictions are especially
to sense.

The apostle doth many ways mitigate* the griev-
ousness of afflictions ; as, first, that it is especially to
sense ; implied in this word, doxii, seemeth. Thus
much is intended under this phrase, ' Is my flesh of
brass ? ' Job vi. 1 2. It is from sense that men's com-
plaints of afflictions are so great as they use to be.

Obj. The soul and spirit of man is oft sorely
afflicted, Ps. xUi. 5, 6.

Ans. 1. That is by reason of a sympathy with the
body.

2. There is a sense of the soul as well as of the

198

GOUGE ON HEBREWS,

[Chap. XII.

body. Were tho soul insensible, spiritual judgments,
which are tlie heaviest, would prove to be no judg-
ments.

Hereby we may see a ground of that difference
■which is betwixt party and party in enduring the
same kind of affliction. Some will inwardly fret and
vex themselves, and outwardly toss and tumble, rage
and roar, and shew much impatience; others, on the
other side, meekly and quietly, with much humility
and patience, bear tho affliction. The reason is, be-
cause the former are led only by sense ; as they feel,
so are they affected : the latter have an ability above
sense to endure whatsoever is laid on them, and that
by faitii in God, his properties, and promises.

Two things may bo here objected :

1. They who have faith are oft much disquieted;
•witness Job and David.

2. Heathen men, who have no faith, manifest
admirable patience, as Kogulus.

Atis. To tho first : believers have flesh in them as
well as spirit. Th.at flesh is so sensible of sharp
afflictions, as it oft hindereth the exercise of faith,
Mat. xxvi. 41.

To the second : many heathen and natural men,
througli vainglory, or some other by and base end,
have taken to themselves an invincible resolution, not
to manifest any sense of the affliction which they
endure, and thcreu))on seem to have no sense.

We Christians, by a patient enduring of that which
seems not joyous but grievous, may gain and give
evidence that the Spirit is more prevalent in us than
the fle.sh.

For this end we must be well acquainted with tho
true grounds of comfort, which are these : Who
afllicteth 1 God our Father. What moveth him ?
His love. What aims he at ( Our need. What will
he produce 1 Our good. What will follow there-
upon ? Everlasting glory.

Another mitigation of the grievousness of afflictions
is, that they arc but for a time, rrfot rh iraei*, for tlie
present, even for a little season. See more hereof on
Chap. X. 37, Sec. 138.

Sec. fi2. Of the future jvfifits of afflictions.

A full solution of the forenamed objection, con-
cerning the grievousness of afflictions, followcth, in
these words, nevertheless, oftcrwartls, ikc. The CJreck
word translated nevertheless is that little particle of
opposition, i'l, which fs commonly translated but. It
here iniplieth a di.scretivc i)ro[io.sition, as if it had been
thus more fully expressed, fliouyli afflictions may for
the time seem giievous, yet afterward they will pro-
duce a quiet fruit.

By this it appears that granting one truth impeach-
cth not another.

Tnith is not contrary to truth. There may bo
Some .seeming contradiction, but upon a thorough
inquisition into the matter, reconciliation will soon

be made betwixt truths. See more hereof, Chap. x. 1,
Sec. 2.

The truth which the apostle here standeth to is,
that afflictions are profitable. They yield their
fruit.

The souls of saints are thereby made as good
ground, which, by ploughing and harrowing, or dig-
ging and raking, is made more mellow and more fit
to bring out a good crop : as children who, by their
father's correction, have been brought from debauched
and desperate courses, to a civil, honest, and peace-
able life. Of the profit of afflictions, see Ver. 5, Sec.
3G.

The profit of afflictions is here referred to the time
to come, in this word, uireioi/, aflericfinl. This doth
he testify that said, ' Before I w;vs afflicted I went
astray ; but now have I kept thy word,' Ps. cxix. 67.
Take instance hereof in such as by afflictions have
been brought to God, 2 Chron. xxxiii. 13, 14, Luke
XV. 17.

Afflictions are as medicines, which hiive a time to
work.

They bring a man to a consideration of his former
course, to an examination of himself, to a finding out
of his sin, to a loathing and confessing of it, to
purpose, promise, and covenant to forsake it for the
future.

Hereby we learn to judge ourselves and others, not
according to the present pain of afflictions, but to the
future gain.

If afterwards they be bettered, then hath the phy-
sic kindly wrought. God's physic for the present
makes the patient sick. Ploughing and harrowing
ground makes it for the time seem barren ; but
afterwards the benefit of these and other like means
ariseth. There must, therefore, be a patient expecta-
tion of future fruit.

Sec. 03. Of the peaceable fruit of righteousntsa
arising out of affliction.

The particular and special fruit of affliction the
apostle setteth out under this word, 3/xa/offJnj;, right-
eousness.

Of righteousness, what it is, sec Chap. i. 9, Sec.
114. Of the e.xcellency of righteousness, see Chap,
xi. 7, Sec. 33.

Though sundry distinctions may be made betwixt
holiness and righteousness, yet I conceive that tho
apostle here intendeth under this word righteousness,
the same thin" that he did under this word holiness,
Yer. 10, Sec. 58.

This fruit of aftliction is amplified by an especial
epithet, in this word, ii}r,yixht, peaceable. This is so
set down, as it may have reference to chastening, thus,
it yieldcth a peaceable fruit; that is, chastisement
worketh quietness and peace in a man. Or it may
have reference to rightcou.snoss, the fruit of cha.stise-
ment, thus, it yieldcth righteousness, which is a

Ver. 11.]

GOUGE ON HEBKEW3.

199

peaceable fruit. Both tend to the same end, and
imply that there is a peaceable fruit growing out of
chastisement, either immediately or mediately, by
righteousness, which ariseth from chastisement, and
produceth this peaceable fruit. For righteousness
and peace are oft joined together, as Isa. xxxii. 17,
Ps. Isxxv. 10, Eom. xiv. 17 : and peace and comfort
are oft noted to arise from afHiction, Ps. cxxvi. 5,
Mat. xi. 29. This wiU more clearly appear by a dis-
tinct consideration of the several kinds of peace.

1. Under external peace may be comprised freedom
from troubles, and all manner of outward prosperitie.s.
After Job was well exercised with sore trials, God
gave him this kind of peace, all manner of prosperity,
Job ilii. 10.

2. Under internal peace are comprised God's favour,
reconciliation with him, remission of sins, and peace
of conscience. That this kind of peace foUoweth
upon afflictions is evident, Ps. cxvi. 7, Mat. xi. 29,
2 Chron. i. 3, 4. Afflictions are a means to draw us
to God, to make us search after his promises, and to
apply them to ourselves : these cannot but breed
peace of conscience. Besides, God useth to minister
this inward peace to his saints, that they may be the
better enabled to endure the chastisement.

3. Under eternal peace is comprised all that celes-
tial glory and happiness which God hath prepared
and promised to such as overcome. That this kind
of peace is a fruit of affliction is evident, 2 Cor. iv.
17, 2 Thes. i. 7, 1 Pet. iv. 13.

Here behold an evidence of the unsearchable wis-
dom and almighty power of God, who can raise con-
traries out of contraries. Such are afflictions and
peace. He can bring meat out of the eater, and
sweetness out of the strong. Judges xiv. 14.

Among other motives for enduring afflictions, let
this blessed fruit be well noted : a peaceable fruit
foUoweth from thence.

The expression of righteousness in this case further
sheweth that righteousness is the means whereby the
foresaid peaceable fruit ariseth from affliction ; right-
eousness is the proper fruit of quietness, and this two
ways.

1. Privatively. For righteousness keepeth men
from offending God, and from wounding and vexing
their own conscience, and from running headlong into
the broad way that leadeth unto destruction. Yea,
furthermore, it keepeth men from the penalty of the
human laws, from incensing such as have authority
over them, and from contentions and quarrels with
others.

2. Positively. Eighteousness is acceptable to God;
it causeth the light of his favour, which cannot but
work much peace in a man's soul. It gives evidence
of men's title and interest in Christ, which of all
things doth most work peace of conscience, Rom. v.
1. Besides, righteousness is the way to walk in, for
attaining eternal peace.

Hereby we have information in the true cause of
the quarrels betwi.tt God and man, of the troubles
and perplexities of conscience, of the discords and
contentions among men, and the endless and easeless
torture in hell ; this is want of righteousness.

Learn hereby how to get a plentiful crop of peace
and quietness. Sow the seed of righteousness, Hosea
X. 12, Gal. vi. 7. In this kind, he that soweth
plentifully shall reap plentifully.

Sec. 64. Afiictions are as means of exercising saints.

That it may be known who they be that partake of
the foresaid benefit of afflictions, the apostle thus
setteth them out, tlt^m that are exercised thereby.

Of the notation of the Greek word, yiy\ij/,vaai/,hoi:,
which we translate exercised, see Chap. v. 14, Sec.
7.5. Though the word were at first used for such as
strive for mastery or victory at the Olympian games,
yet use hath applied it to all manner of exercises, and
that of the body and soul. Mention is made of
bodily exercise, 1 Pet. iv. 8, and of a heart exer-
cised, 2 Pet. ii. 14. From the common use of this
word, a name is taken and given to a place of any
exercise, even for a school of learning.

The word here used is of the passive voice, but hath
reciprocal signification answerable to the last Hebrew
conjugation [Hithpael), to exercise one's self; as if it
were thus translated, icho by it shall exercise them-
selves. For a man may passively be too much exer-
cised with affliction, and yet not reach the foremen-
tioned fruit thereby. Instance Ahaz, 2 Chron. xxviii.
17, IS, kc.

But they are properly said to be exercised, or to
exercise themselves by afflictions, who thereby are
brought contentedly and patiently to endure them,
so as thereby they take occasion of manifesting their
sound faith, patient hope, undaunted courage, simple
obedience, and other hke graces.

Here it is taken for granted that afflictions are
means of exercising saints. They are as the exercises
of champions, or as dangerous wars to soldiers, or as
tempestuous seas to mariners, or as scholastical exer-
cises to scholars, to try them, to prove them, to dis-
cover of what spirit they are. In this respect the
learned languages put one and the same word for
instruction and correction. In this respect an apostle
saith that faith is tried by affliction, 1 Pet. i. 7. Yea,
expressly he saith of afflictions, that they are to try
them, 1 Pet. iv. 12. We heard before that God's
ancient worthies had ' trials of mockings and scourg-
ings,' Chap. xi. 3(3, Sec. 253.

As the fire consumes the dross of gold, or other
like metal, so doth affliction such corruptions as cleave
to men. This teacheth us to labour after truth in
grace, that so it maj' abide the trial, and also to fit
and prepare ourselves for trials. An unexercised man
will not dare to enter into the list.

Afflictious prove fruitful by saints exercising them-

200

GOUGE ON HEBEEWS.

[Chap. XII.

selves therein. In this respect an apostle pronounceth
him 'blessed who cndureth temptation,' James i. 12.
They may be said to be exercised by afflictions, who
with patience and courage undergo the hardness of
the trial, and, withal, persevere and hold out unto
the end. Patience and perseverance are requisite for
that exercise which by affliction brings profit. Of
patience, sec Chap. x. 38, Sec. 135. Of perseverance,
see Chap. iii. Sec. G8.

Sec. 65. Of the resolution o/Heb. xii. 5-11.

Ver. 5. And ye have forgotten the exhortation ivhich
ipeaheth tmto you, as unto children, My son, despise
not thou the chastening of the Lord, nor faint wlcen
thou art rebuked of him.

6. For whom the Lord loveth he clutsteneth, and
scourgeth every son ivliatn lie receiveth. S

7. If ye endure chastening, God dealeth with you
as tvith sons : for what son is lie whom tlie father
chasteneth not?

8. But if ye he without chastisement, whereof all
are partakers, then are ye bastards, and not sons.

9. Furthermore, ive have /tad fathers of our flesh,
which corrected us, and we gave them reverence : shall
we not much rather be in subjection unto tJte Father of
spirits, and live ?

10. For they verily for a few days chastened us
after their own pleasure, but he for our profit, that
we might he partakers of his holiness.

11. iVbio 710 chastening for t/te 23rese7il eeemeih to he
joyous, but grievous : nevertlieless afterward it yieldeth
the peaceable fruit of Hghteousness unto them which
are exercised thereby.

In these seven verses is set down comfort for the
afflicted.

Two points are herein to be considered :

1. The manner of propounding the comfort.

2. The matter whereof it consisteth.

The manner is by a preface. Whereof there are
two parts :

1. A mild reprehension.

2. A sweet insinuation.

In the reprehension we have,

1. The act blamed, ye have forgotten.

2. Tlie subject, the exhortation.

2. The insinuation noteth out two points :

1. A relation betwixt God and such as he afflicteth :
they are his children.

2. A manifestation thereof, in this phrase, ivhich
speaketh unto you.

The matter of the comfort is,

1. Propounded, in a text of Scripture, vers. 5, 6.

2. Amplified, by an exposition of that Scripture.
Ill the text of Scripture we have,

1. A mild compellation, my son.

2. A wi.so dircctidn : wherein is declared,
(I.) The niattir enjoined, ver. 5.

(2.) A motive to enforce it, ver. 6.

The matter discovers two extremes to be avoided.
One, of the excess ; the other, in the defect.
In both of them the fault is propounded and
aggravated.

The first fault, in the excess, is to despite.

The second, in the defect, is to faint.

The aggravation of both is set down two ways.

1. In the kind of afflictions, in two words, chastise-
ments, rebukes.

2. In the author and orderer thereof, the Lord.
The motive to enforce the foresaid direction is

taken from the procuring cause of God's correcting
his.

Herein are two points :

1. Tlie distinct kinds of motives, which are two.
(1.) Love, xoliom the Lord loveth.

(2.) Care, whom he receiveth.

2. Distinct kinds of afflictions. 1. Chastising.
2. Scourging.

In the exposition of the foresaid text there is,

1 . A clearing of the sense thereof.

2. A removing of an objection from it, ver. 11.
The text is cleared two ways :

1. Simply, vers. 7. 8. 2. Comparatively, vers. 9, 10.
The simple consideration of the point is set down,
1. Affirmatively, ver 7. 2. Negatively, ver. 8.
The affirmative part is, 1. Propounded. 2. Proved.

1. A restraint of the main point.

2. An extent thereof.

The restraint declares a supposition of a duty to be
performed on our part, (/ ye endure chastisement.

2. An illation or inference of God's dealing, thus,
he dealeth with us as with sons.

The proof is taken from God's impartial and con-
stant dealing with all his sons, where is manifested
the extent of the forenamed restraint.

In this proof observe,

1. The manner of propounding it, interrogatively.

2. The matter whereof it consisteth. And that in
four particulars.

(1.) The author of afflictions, tJiefatlier.

(2.) The patient afflicted, son.

(3.) The kind of affliction, chastisement.

(4.) The uuiversalitj-, wlutt son noti

"The negative consideration of the point sets down
the condition of such as are not chastened ; which is
a condition clean contrary to the former. This is,

1. Propounded. 2. Proved.

It is propounded,

1. Affirmatively, ye are bastards.

2. Negatively, not sons.

In the proof of it is laid down,

1 . The ground of that condition, set down condi-
tionally, {/' ye be without chastisement.

2. The kind of proof, God's constant dealing with
all : whereof all are jiartakers.

The comparison whereby the apostle doth further
illustrate the foresaid point of God's chastening his

Vee. 5-11.]

GOUGE ON HEBREWS.

201

cliildren in love, is taken from earthly parents. It is
propounded, ver. 9, and illustrated, ver. 10.

The comparison propounded consisteth of two
parts :

1. A proposition. 2. An application.

In the proposition there is,

1. A description of the persons with whom the
comparison is made, fathers of our Jitsh.

2. Their act, tvhich corrected us.

3. Our respect to them notwithstanding that cor-
rection, %ve gave them reverence.

In the application we are to consider,

1. The manner of applying it, with this emphatical
interrogation, shall we not much rather 1

2. The matter whereof it consisteth. Herein are
expressed,

(1.) A description of God, tlie Father of spirits.

(2.) The duty of believers to God, he in subjection.

(3.) An effect following thereupon, and live.

The illustration of the forementioned comparison
is, by the difference of earthly fathers' and our heavenly
Father's correcting, which are these :

1 . The time of their nurture. Tlieij for a j ew dai/s.
The contrary intended of God is, that he doth it so
long as there is need.

2. The end. The// after their oivii pleasu7-e. But
God for our profit. This latter is amplified by the
particular benefit that thence redoundeth : which is,

1. Expressed in this word, lioliness.

2. Illustrated two ways :

(1.) By the excellency of it, in this relative particle,
his — that is, God's.

(2.) In our participation thereof. Tliat loe might
be partakers of it.

In removing the objection against the foresaid
direction about enduring afflictions, there is,

1. The objection propounded.

2. A solution added.

In propounding the objection there is,

1. A concession or grant.

2. A limitation thereof

The concession is set down two ways.

1. Negatively. No chastening is Joyous.

2. Affirmatively. Jiut grievous.
The limitation is double.

1. In reference to outward sense, seemeth — namely,
to sense.

2. In reference to the time, for the present.

The solution is taken from the future benefit.
Here note,

1. The intimation of the answer, nevertheless.

2. The expression thereof, wherein is set down,
(1.) The time when the benefit is received, after-
wards.

(2.) The kind of benefit, righteousness. Amplified
by the eflfect thereof, peacealde.

(3.) The means of obtaining it, it yieldeth the
fruit.

(l ) The persons that partake thereof, them that are
exercised thereby.

Sec. 66. Of obsei-vations raised from Heb. xii. 5-11.

I. Peoples failings are to be made knoim. So doth
the apostle here, ver. 5, ye have forgotten. See Sec. 30.

II. It is a fault to forget encouragements. This
fault the apostle here expressly taxeth. See Sec.
30.

III. God's word affordeth consolatory exhortations.
The Greek word translated exhortations implieth as
much. See Sec. 31.

IV. Forgetting grounds of encouragement makes
men faint. This is the reason why the apostle here
reprehendeth their forgetfulness. See Sec. 31.

V. God in the Scripture speahth unto us. This
word, speaketh, hath reference to the Scripture. See
Sec. 32.

VI. GodJs word is for all ages. That which was
spoken to the church in Solomon's time, is here
spoken to the church in the apostle's time, as is in-
tended in this phrase, unto you. See Sec. 31.

VII. God dealeth ivith saints as a father with chil-
dren. The metaphor of children here used proveth
as much. See Sec. 32.

VIII. It is sufficient to quote the words of Scrip-
ture, though book, cha2Jter, and verse be not named.
So doth the apostle here. See Sec. 35.

IX. People are as children to their pastor. It is
the minister that here saith, my son. See Sec. 33.

X. General doctrines are intended to j)articular per-
sons. This hint of a particular jserson, my son, gives
proof hereof. See Sec. 31.

XI. Divine j^rincijdes are u'ith testimonies of love to
be instilled into mens hearts. This compeUation, my
son, is a testimony of love. See Sec. 33.

XII. Afflictions are of God. They are here called
the chastisement of the Lord. See Sec. 36.

XIII. Saints' afflictions are chastisements. So they
are expressly called. See Sec. 37.

XIV. There are extremes about afflictions, where-
unto men are ready to fall. Here are two mentioned,
despising, and fainting. See Sec. 38.

XV. Extremes are tobe avoided. We must neither
despise hot faint. See Sec. 38.

XVI. To despise chastisfments is a great fault. It
is here forbidden in the first place. See Sec. 38.

XVII. It is a fault also to faint under afflic-
tions. This is also reproved. See Sec. 38.

XVIII. God by afflictions instructeth his children.
The meaning of the word translated chastisement im-
pheth as much. See Sec. 37.

XIX. Afflictions are convictions of sin. The word
translated rehuketh impUeth thus much. See Sec.
39.

XX. God loves sons of men. This here is taken for
granted, iu this phrase, whom the Lord loveth. See
Sec. 41.

202

GOUGE ON HEBREWS.

[Chap. XII.

XXI. God takes cnre of his children. This is in-
tended, under this phrase, whom he nctivetli. See
Sec. 41.

XXII. Afflictions are evidences of God's love and
care. So they are here brought in. See Sec. 41.

XXIII. God (ft sorely afflictelh hi.i children. The
word scourging implieth a.s much. See Sec. 42.

XXIV. God's love and care in afflicting his should
make them willing to suhmit to him. Thus much is
intended under this causal particle, for. See Sees. 40,
42.

XXV. God's grant hath its condition. This is im-
plied, under this phrase, if ye, itc. See Sec. 43.

XXVI. Afflictions are made profitable by enduring.
This is the condition here expressed, endwe. See
Sec. 44.

XXVII. God dealeth with his as sons. This is ex-
pressly set down. Sec Sec. 45.

XXVIII. Afflictions are fruits of God's fatherly
care over saints. The inference of God's dealing with
them upon chastening, proves as much. See Sec.
45.

XXIX. Afflictions are the common condition of all
God's children. This is the intent of this emphatical
interrogative, ivhat son is he ? &c. See Sec. 4G.

XXX. Immunity from afflictions is a bastard's pre-
rogative. The apostle saith of sucli, that they are
bastards. See Sec. 47.

XXXI. 2Ieii are hardly brought to believe that
afflictions are fruits of God's fatherly love. The
apostle therefore again inculcateth tliis, that all are
partakers of aiHictious, and that tliey are not sons
■\vh() do not partake of them. Sec Sec. 48.

XXXII. Argument upon argument 7nust be tised
in matters hardly believed. After sundry arguments,
the apostle addeth this word, furthermore. See Sec.
49.

XXXIII. Men can produce but an earthly being.
They arc fathers of the Jlesh. See Sec. 49.

XXXIV. Farerits must correct their children as
there is cause. The Greek word attributed to them
signitieth correctors. See Sec. 49.

XXXV. Genuine children do not the less respect
their parents for correcting them. This phrase, ive
gave them reverence, intends as much. See Sec. 50.

XXXVI. GokI is the author of our spirits. He is
here styled the Father of spirits. See Sec. 51.

XXXVII. God's correction is patiently to be en-
dured This is to be in subjection. See Sec. 52.

XXXVIII. Patience under God's affliction bringeth
life. Tlie addition of this phrase, and live, intendeth
as much. Sec Sec. 53.

XXXIX. Gad is more to be respected in his deal-
ing with us than earthly parents. This interroga-
tive, shall we not much rather, imports as much. See
Bee. 52.

XL. The good that man doth for man is but a ivhile.
It is hut fur a few days. See Sec. 54.

XLT. Men are prone to make their own will tJieir
rule. This phrase, after ilieir own pleasure, declares
as much. See Sec. 55.

XLII. Men's own will puts them on to correct
their children. They clmstened after their own plea-
sure. See Sec. 55.

XLIII. God in afflicting his children aims at their
good. He doth it for their profit. See Sec. 56.

XLI\'. Afflictions work holiness. Tliis is the par-
ticular profit here eitpressed. See Sec. 58.

XLV. Jfen are made partakers of God's holiness.
This relative, his, hath reference to God. See Sec.
66.

XLVI. Saints receive that holiness rvhich they have.
They are made pm-takfrs of it. See Sec. 57.

XLVII. Conceits ivhieh thwart truth are to be re-
moved. Here the apostle removes an objection which
might keep men from jnelding to that truth which
he had delivered. See Sec. 59.

XLVIII. God well understandeth man's condition. .
He here granteth that afflictions are grievous. See
Sec. 60.

XLIX. Afflictions are no ]ileasing things in them-
selves. Thus they are not Joyous. See Sec. GO.

L. Afflictions arc grievous. Thus much is here
granted. See Sec. 60.

LI. The unpleasingness and grievousness of afflic-
tions is es2>ecially to sense. This word, seemeth, impli-
eth as much. See Sec. 61.

LII. 2'he unpleasingness and grievousness of afflic-
tions is for a while. It is here said to he for t/ie pre-
sent. See Sec. 62.

LIII. Granting truth impeaclieth not a Just cause.
This is implied under this particle, nevertheless. See
Sec. 62.

LIV. Afflictions, as ordered by God, are profitable.
The profit is here set down in this verse. See Sec.
62.

LV. The profit of affliction arisetk after enduring
it. This word of time, afterward, implieth as much.
See Sec. 62.

LVI. Ji'ighteousness is the 2iroper fruit of affliction.
It is here expressly set down. See Sec. 63.

LVII. Afflictio7is jyroduce quietness of mind. This
eiiithet, peaceable, hath a general reference to afflic-
tions. See Sec. 63.

LVIII. Jlighleousness is the root of quietness. It
is therefore styled a peaceable fruit of righteousness.
See Sec. 63.

LIX. Afflictions are a means of exercising saints.
They are e.rercised thereby. See Sec. 64.

LX. Afflictions prove fruitful by saints crercising
themselves thernn. Unto them it yieldeth the foresaid
fruit. See Sec. 64.

Sec. 67. Of the meaning o/Heb. xii. 13.
A'cr. 12. ^\'heref>re lift up the hands which hang
down, and the feeble knees.

Vee. 12, IS.]

GOUGE ON HEBEEWS.

203

13. And malce straight paths for your feet, lest that
vihich is lame be turned out of the way: but let it
rather be healed.

The first illative, iih, ivherefore, sheweth that this
verse hath reference to the former, as a use to be
made thereof, and that by prescribing means for the
better observing the foresaid point of well enduring
afflictions.

The means are set down metaphorically.

The metaphors are two.

One, in this phrase, lift xip the hands which hang
dou'n.

This is taken from fencers, or wrestlers, or soldiers,
or other like champions.

The other, in this phrase, and the feeble Jcnees.
This is taken from runners in a race.

Champions use their hands ; runners their legs,
made useful by the joints in the knees.

Both these parts in the body are very pertinently
produced, because they are of all parts most active,
and most useful for acting, and cffectiug anything.

This phrase, which havy down, is the interpretation
of one compound Greek word, caje/.'xKa;, which signi-
fieth slack or loose. It is derived from a simple verb,
in, i'iiii, irjtii, which signifieth to send or let go.

The epithet here used, applied to hands, signifieth
dangling hands, hands that have lost their strength.
A body that hath lost its ability, agLhty, or vigour,
by inordinate pleasures, hard labours, much sickness,
or old age, is called au,'j,a 'Tra.^tiij.hov, a spent or wasted
or weak body.

The other epithet, 'jra.sdkO.vij.i'/a, applied to the
knees, is also a Greek compound; we translate it
feeble. It is derived from a simple verb, Xuw, that
signifieth to loose, Luke xiii. 15. The compound
participle here used is oft taken by way of a substan-
tive, and translated, ' taken with a palsy,' and the
disease itself, 'TrasdXusi;, namely, ' a palsy,' hath in
Greek a derivation from the same root. A palsy is a
resolution of the nerves, sinews, arteries, and other
ligaments. By this means a man's knees and other
joints come to be very weak, and unfit for their func-
tion. Fitly, therefore, is the word here translated
feeble.

Concerning the foresaid dangling hands and feeble
knees, the apostle here exhorteth to lift them wp.
The word, livoi^waaTi, here used, is derived from a
noun, OjiJo;, that signifieth right, and properly signi-
fieth to rectify, re-edify, or make up again that which
is decayed. Acts xv. 16, Luke xiii. 13. It is a very
fit word to express the apostle's intent about redress-
ing that which is amiss.

The "things which are here spoken of the parts of
the body, hands, and knees, are meant of the soul,
and the faculties thereof. Thus are they used. Job
iv. 3, 4, Isa. XXXV. 3.

The meaning of the apostle may more plainly and
fully be expressed in this paraphrase.

Considering that most precious and glorious fruit
ariseth out of the afflictions wliereunto God's children
in this world are subject, be not dejected in your
minds, nor faint in your spirits by reason thereof:
but as champions use their arms and hands with their
best ability ; and runners in a race use their knees and
legs with their best agility; and in case their hands
or knees begin to fail, they will with their utmost
endeavour raise them up again : so do ye, in your
souls be courageous, and in case your spirits begin to
fail, quicken them up again, and endeavour to renew
your spiritual strength and courage.

Quest. How can such as have hands hanging down
and feeble knees lift them up ? Such hands and
knees import weakness, but lifting up, strength.

Ans. 1. Christians in their greatest weakness have
some strength : for weak grace presupposeth some
grace, and some spiritual life : where there is life
there is some ability to move, to stir, to do this or
that.

Herein lieth the difference betwixt those that are
spiritually dead and weak. The dead can do nothing
at all. 'The weak may do somewhat.

2. There are degrees of strength. Some strength
is in so small a degree, as it may be rather counted
weakness than strength. Thus much is hinted in this
phrase, ' I believe, help mj- unbelief,' Mark Lx. 24.
If lifting up be taken for an act of strength in the
highest degree, weakness cannot lift up ; but in some
low degree it may. A sick man may go, though not
so strongly as a healthy man.

3. God is so gracious in accepting the truth of
man's endeavour, as if he ofiers to lift up his hand
and knees, he will accept thereof ; yea, he will there-
upon give strength, and enable them indeed to lift
up.

Sec. GS. Of the meaning of these zvords, 'make
straight jxitlisfor your feet.'

The apostle in the thirteenth verse followeth the
metaphor taken from runners in a race : who as they
fit and prepare their parts to run nimbly and speedily,
so they are very careful to keep the right way, which
wiU bring them to the goal. This he thus expresseth,
and make straight paths fm- your feet.

The word, rooy^/d;, translated paths, properly signifi-
eth the track of a cart wheel made in the ground. It
is also used to signify a beaten path.

To 7nake (cro/^irar;) a path, is to manifest the course
wherein one goeth, so as others may see it, to follow
him. For a path is a common way for many to wrflk
in. He that maketh a path, sheweth people thereby
in what waj- they must walk.

Hereby the apostle imports that a Christian's course
is exemplary: as a path directing others in their way;
or as a cart or coach wheel leaves impressions in the
ground, so a Christian's carriage leaves such impression
as all sorts take notice thereof.

S04

GOUGE ON HEBEEW3.

[Chap. XII.

In reference thereunto, the apostle addeth this
ei)ithct, i^Oa;, straight.

In English, this word slraiijht is used in a double
respect.

1. For that which is narrow, opposed to wide and
spacious, Mat. vii. 13, 14.

2. For that which is right, opposed to crooked,
Luke iii 4, 5.

I take it to be here meant in this latter respect.

This phrase, rciii rrosiv L/jluih, for i/oiirjht, is in the
Greek so set down indefinitely without any preposi-
tion, as it may be diversely taken : and so it is by
divers expositors.

Our last English thus turn it, for your feet; others
thus, to your feet; others thus, ivith your feet.

The difference is not great.

Feet are here metaphorically taken for a man's
carriage, behaviour, or course of life ; and in every
of the foreraentioncd phrases the metaphor implieth
that a Christiau'.s course is so to be ordered, as it
may appear that it is in the right way that leadeth
to life.

Sec. 69. Of the meaning of the latter part of Heb.
xii. 13.

To enforce the foresaid direction of making straight
paths, the apostle addeth a motive taken from the
damage which otherwise may follow upon neglect
thereof. The motive is thus expressed, lest that
which is laiiu, &c.

Of this particle, I'»a m, lest, see Ver. 3, Sec. 25.

In expressing the damage, he followeth his former
metaphor taken from runners in a race, whereunto
they are most unfit who are lame.

The word, x">.h, translated la7>ie, properly be-
longeth to the body, and useth to be applied to such
as are defective in their feet, legs, or other limbs,
whereby they are unable to go. It is attributed to
him that was a cripple from his mother's womb.
Acts iii. 2 ; and it is reckoned up amongst Christ's
miracles, that ' the lame walk,' ilat. xi. 5.

It is here applied to the soul, and intendeth a
defect in the faculties thereof. We know that a lame
man is very unfit to run a race, and by reason of his
halting may soon step awry and leave the right way.
Thus a professor that is not thoroughly informed in
Lis understanding, and settled in his will and affec-
tions about his religiim, but ready to wander now to
this side, then to that, as occasion moveth him, is in
danger to be turned out of the right way. So much
doth the apostle express under this phrase, turned
out of the way. This phrase is the interpretation of
one Greek compound word, ixTswrfi. The simple
verb, Tsirru, signifieth to turn. This compound, to
turn from, or to turn atony; and being applied to
runners, to turn out of the way, as here it is fitly
translated.

It is a great damage for such as are in the right

Christian course to be turned out of that way ; the
apostle therefore addeth this seasonable advice, but
let it rather [laijj) be healed.

Many that have been lame in their limbs have
been cured, and made whole and sound therein, and
that both miraculously, and also by ordinary means.
The apostle here implieth that the like may be done
concerning the soul. The word translated healinf/, is
frequently used in the four Evangehsts, and in the
Acts, and applied to the cure of all manner of ma-
ladies, whether inward diseases or outward sores, yea,
to the casting out of devils, Acts x. 38.

The nouns, 'ia/j.a, las;;, that signify fiealing, are
derived from the same root ; and so is the title,
luTsr.c, given to a physician, whose calling is to heal.

The main intent of the apostle here is to bring them
to redress what is amiss, that they may not continue
in their failings, and so wax worse and worse, but
rather use all means to recover that which they may
seem to have lost, or to attain to that which they
had not before, though they might and should have
had it.

The apostle useth two particles, one a conjunction
of opposition, ii, but, the other an adverb of com-
parison, /j,a./.}.ov, rather, whereby he doth much enforce
the point, as if he had said. Let not your lameness
turn you out of the way, but rather use all possible
means whereby that lameness may be cured.

Sec. 70. Of the analysis of, and observations from,
Heb. xii. 12, 13.

Ver. 12. Wherefore lift vp the hands ivhich hang
down, and the feeble knees;

13. Ayid make strai_r/ht jxitlts for your feet, lest that
ivhich is lame be turned out the way ; but let it raiJier
be healed.

The sura of these verses is, a direction for Chris-
tians well to bear afflictions.

Herein we may observe the inference which the
apostle maketh of it, upon that which he had be-
fore delivered, in this word, trherefore.

2. The substance, wherein is manifested,

(1.) The matter enjoined.

(2.) A motive to enforce it.

The matter sets down two duties.

1.' One to redress what is amiss, ver. 12.

2. The other to prepare for a better progress,
ver. 13.

In the former is expressed,

1 . An act to be done, lift up.

2. A double object thereof ; both enforced with
their several adjuncts.

The former object is expressed, under this metaphor,
the lumds ; the adjunct thereof, lehich hang down.

The latter object is in this metaphor, knees; the
adjunct thereof, /<•!■''/(■.

In the latter, about preparing for a better progress,
two points arc laid down.

Veb. 14.]

GOUGE ON HEBREWS.

205

One, to go on in the right way.

The other, to redress swervings therein.

In the former one thing is imijlied, that professors
make 2xUhs for or hy their feet.

The other expressed, in this word, straight; they
must be straight paths.

The motive to enforce all the foresaid duties is
taken from the damage that may follow upon the
neglect of them.

That damage i.?,

1. Generally hinted, in this particle, lest.

2. Particularly exemplified, wherein are two points
considerable.

(1.) A manifestation of a mischief.

(2.) A prescription of a remedy.

In setting down the mischief, is noted,

1. The cause, that which is lame.

2. The kind of mischief, be turned out of the way.
About the remedy, we may observe,

1. The manner of setting it down, but rather.

2. The matter whereof it consisteth, let it be healed.

Doctrines.

I. Particidar duties are to be inferred upon general
doctrines. Upon the general doctrine of affliction,
the apostle inferreth the duties following, with this
particle, wherefore. See Sec. G7.

II. True Christians may be weak Christians. They
to whom the apostle wrote were true Christians ; yet
they had hands hanging down, and feeble hues, which
imply weakness. See Sec. G7.

III. Weakness must be strengthened. This is the
main intent of the apostle's exhortation, See Sec.
67.

IV. Man's best endeavour must be used for obtain-
ing strength. This metaphor of lifting up hands
hanginq down, and feeble knees, proves as much. See
Sec. 67.

V. Strength obtained must be well ordered. This
ariseth from the connexion of the thirteenth verse,
being a direction, with the former verse, by this co-
pulative, and. See Sec. 68.

VI. A Christians course is exemplary. This phrase,
of making paths for their feet, implieth as much.
See Sec. 68.

VII. A Christian's course must be a right course.
The word translated paths implieth as much. See
Sec. 68. •

VIII. Frofessois are subject to inconstancy. This
is intended, under this metaphor, lame, as here used.
See Sec. 69.

IX. Inconstancy makes tvay to ap>ostasy. The
mention of lame turned out of the way, intends this
point. See Sec. 69.

X. Inconstant persons must be established. This is
meant by healing the lame. See Sec. 69.

XI. Fear of falling must make men more careful of
recovery. This is gathered from these two emphatical
particles, but, rather. See Sec. 09.

Sec. 71. Of peace.

Ver. 14. Follow peace with all mm, and holiness,
without ivhich no man shall see the Lord.

To the foremcntioned duties about afflictions, the
apostle addeth other duties that must grace a Chris-
tian's profession, and may be a means to keep them
steadfast therein. The first is pieace.

Peace, according to the Greek word, i'l^vn, signi-
lieth to knit in one (e;'j h e"»ei>), so as peace is an
agreement in one betwixt different parties. Therefore
it is styled ' a bond,' Eph. iv. 3. And he inferreth
peace upon union thus, ' Be of one mind, live in
peace,' 2 Cor. xiii. 1 1.

According to the diflferent persons betwixt whom
peace is, peace usetli to be distinguished.

The parties are of three sorts :

1. God and man.

2. Man and his own conscience.

3. Man and man.

Peace betwixt God and man consists in that recon-
ciliation which Christ hath made betwixt God and
man, who is in that respect styled ' the Prince of
peace,' as is shewed. Chap. vii. 2, Sec. 21.

Indeed, all peace cometh from God, and thereupon
is he styled ' the God of peace.' See Chap. xiii. 20,
Sec. 163.

Peace betwixt man and his own conscience is an
effect of the forementioned reconciliation apprehended
by faith, whereby the conscience ceaseth to trouble
man, and resteth quiet in it.

Peace betwixt man and man is an agreement be-
twixt them.

This agreement is inward and outward. Inward,
when men are joined together, in the same mind, and
in the same judgment, 1 Cor. i. 10. This is pro-
perly betwixt saints; for they have one and the same
word to enlighten their judgments, and to ground
their opinion thereon. The particular unities men-
tioned, Eph. iv. 3, 4, ifec, demonstrate as much.

Outward peace betwixt man and man is a quiet
and peaceable conversing together. It consisteth in
forbearing to wrong others, and in being ready to do
all good offices of love and kindness. When this
outward peace is joined with the inward, then is it
most perfect. Such was the peace of the Christians
in the primitive church. Acts iv. 33. Yet outward
peace hath an excellency, though it be severed from
the inward, in that it sheweth a readiness iu man to
have as much peace with others as he can.

The peace here meant is the third kind, peace be-
twixt man and man ; for he had before encouraged
these Hebrews to stand to their profession against
all the opposition that a man could make ; as a
means thereto he addeth this direction, /o/fo?f peace,
for by following peace the violence of adversaries
may be assuaged, and their opposition allayed. Be-
sides, the apostle expressly setteth down the subject
of peace here meant, iu this phrase, loith all men.

206

GOUGE ON HEBREWS.

[Chap. XII.

Tliis virtue and grace of peace is the more proper
to saint."!, hj' reason of the Spirit's altering and renew-
ing tlieir natural dispo.sition ; for b)' nature man i.s of
a wrathful, revengeful, tumidtuous, contentious dis-
position. They are as ravenous and devouring beasts
one to another ; but by the Spirit this disposition is
altered, Isa. xi. G-8.

Obj. 1. Many saints are subject to contention,
1 Cor. i. 11, Acts XV. 39.

Ans. 1. God's church on earth consists of a mixed
company. There are therein children of the king-
dom, and children of the world, Mat. xiii. 38. These
latter be the contentious persons in the church, and
of such may the apostle speak, 1 Cor. i. 11. And
thereupon he adviseth to mark such, and to avoid
them.

2. They who are on earth in the best manner re-
generate, are but in part regenerate. The flesh re-
mains in thorn, and that inclination which is in them
to contention is from the unregcnerate jiart ; and in
this respect was it that two great ajiostles had so
great a contention betwixt them as they departed
asunder one from the other. Acts xv. 39.

Ohj. 2. Many heathen and unregenerate men have
been of a quiet and peaceable disposition, and have
followed peace.

Ans. 1. That disposition which is in heathen or in
other natural and nnrogencrate persons, was but a
mere seoniiug disposition ; it had but a show of the
grace or virtue. It could not come from true love,
but rather from self-love, aiming at by-respects. Tiiis
caveat of doing no wrong, nisi lacessitus, ' except pro-
voked,' shews that their pcaceableness was no true
virtue. A fierce dog may be quiet till he be provoked.

2. Though tiie Spirit renewed not such men, )-et
it restrained them for the good of polities and socie-
ties, which otherwise could not have stood. God's
Spirit, by restraining grace, moved the spirit of
Cyrus, Darius, and sundry of those kings under
whom the Jews were, to afl'ord them peace. So were
sundry heathen emperors moved to Christiana.

Sec. 72. Of folloioing peace.

The word, (5/wxiTS, whereby the apostle expresscth
our endeavour after peace, is thus translated, follow.
It is an cmiihatical word. It is attributed to an
eager pursuit of such things as fly from one. It is
used of hunters and hounds, which follow the game
to take it, if it be possible.

In the Now Testament it Ls taken two ways — ■

1. In a t)ad.

2. In a g<>vd sense.

In a bad sc^se, for persecuting saints, which nsoth
to be done wit\ the greatest eagerness that can bo,
even from cityVto city, Mat. x. 23, and xxiii. 34,
Acts xxii. 4. \

In a good sonsc\for using our uttcnno.st endeavour
to attain the things Vhat are good, as ' charity,' 1 Cor.

xiv. 1 ; ' righteousness,' 1 Tim. vi. 11;' that which
is good,' 1 Thess. v. 15; and 'the mark for the
prize of the liigh calling,' Phil. iii. 14; yea, 'such
things as concern peace,' Kom. xiv. 19. We must so
seek after peace, as we seek after everj-thing that
makes thereto. There is another word as emphati-
cal u.sed to this purpose, which we translate ' en-
deavour,' Eph. iv. 3 ; but it is translated ' labour,'
Heb. iv. 11 ; and '.study,' 2 Tim. ii. 1.5. The more
to i)rcs3 an eager pursuit of peace, two words are
joined together, thus, ' seek peace, and follow after it,'
Ps. xxxiv. 14, 1 Pet. iii. 14. The.se two phrases, 'if
it be possible,' and ' as much as lieth in you,' Rom.
xii. 18, though they may seem limitations of this
duty, yet they are also amplifications of the same,
and shew that there must be nothing wanting in our
endc.ivours ; but our uttermost ability must be put
out in following after peace. We have a worthy
pattern hereof in David, who was for peace when
otliers were for war, Ps. cxx. 7. So deals God with
us, Horn. V. 10, Jer. iii. 1, and Christ our Saviour,
Eph. ii. 17. With much vehemency of aftection and
expression of speech doth the apostle press this,
1 Cor. i. 10.

The excellency, necessity, and utility thereof do
much commend it unto us.

1. For the excellency of it, peace doth much adorn
and beautify the best estates. When Jerusalem was
the glory of the whole world, it was a city compact
together. The citizecs thereof were all of one mind,
Ps" exxii. 3.

In the purest time of the primitive church, the
multitude of them that believed were of one heart
and one mind. In the first and purest estate wherein
God made man, there were no divisions, no dissensions.

In heaven, where the blessed angels and spirits of
just men made perfect abide, there is a sweet and
perfect agreement of them all. Agreement is that
which maketh us most like the blessed Trinity in
unity. Hence is it that all things appertaining to the
church are styled ' things of peace :' as, ' the God of
peace,' Ileb. xiii. 20 ; ' the Lord of peace,' 2 Thess.
iii. IG ; Christ ' the Prince of peace,' Isa. vi. 9 ; the
Spirit, whereby the church is sanctified, produceth
peace. Gal. v. 22 ; God's covenant, ' a covenant of
peace,' Num. xxv. 12; 'the gospel of peace,' Eph.
vi. 15; the ministers, 'publishers of pc.ice,' Isa.
Hi. 7 ; the members of the church, ' sons of peace,'
Luke X. ; that whereunto we are called is ])eacc,
1 Cor. vii. 1,5; the reward prepared for saints is
peace, Rom. ii. 10.

2. For the necessity 'of peace, it is absolutely neces-
sary for prcserN-ing jiolities and societies. Mat. xii. 2.5,
and for ]).articipating of the nnitual gifts and abilities
which God hath conferred on several men. Where
there is no peace, there will be no cmploung of them
for the mutual good of others ; nay, where there is no
peace, men cannot with comfort and iu safety live one

Vek. U.]

GOUGE ON HEBRE'W?.

207

by another ; tliey will be as fierce dogs, wolves,
leopards, if not as very devils. The more prudent
they may seem to be, the more they will undermine
others ; the mightier they are, the more they will
oppress. Take mstance of nations that are at enmity
one with another, of kingdoms where are tumults and
insurrections, of cities and incorporations, of parishes
and of famUies, where are dissensions and conten-
tions. ,

3. For the utility of peace, it is much every way.
The psalmist, as it were ravished with a serious con-
sideration of the benefit of peace, sets it out with a
lioly admiration, thus, ' Behold how good,' &c., Ps.
cxxxiii. He there resembleth it to the precious oil
of the tabernacle, which was the most precious com-
position that ever was made, and to the dew that
falleth from the mountains into the valleys, which
makes them most fruitful.

The profit of peace will more clearly appear by con-
sidering it in the divers kinds of peace.

1. There is an cccumenical peace, when several
nations do mutually enjoy the commodities one of
another. It is said of Solomon, that he had peace on
all sides round about him, 1 Kings iv. 24.

2. There is a national peace, whereby in the same
nation good orders are kept, magistrates respected ac-
cording to their place, subjects relieved according to
their need, good laws made and put in execution, to-
gether with sundry other benefits.

3. There is an ecclesiastical peace, when there is a
good agreement in the church of God. Hereby God's
houses are preserved and beautified, God's ordinances
are freely and duly observed, people are better edi-
fied, ministers maintained, and good discipline exe-
cuted.

4. There is a domestical peace, whereby families
are made comfortable societies, husband and wife
sweet yoke-fellows, children well educated, parents
duly reverenced, masters had in honour, servants well
provided for, and the affairs of the family well prosper.
So many, so great are the benefits of peace, as they
can hardly be reckoned up. No marvel, then, that
peace hath been promised, prayed for, given as a
blessing, and praise rendered to God for it. See
more hereof in The Ghurclis Conquest, on Exod. xvii.
Sec. 9G.

Just occasion might here be taken of complaining
of the want of so excellent, needful, and useful a gift.
Where is peace to be found t Wars are everywhere
among nations, even among those that profess the
true religion. Tunmlts and insurrections everywhere,
schisms and dissensions in commonwealths, churches,
families, and other societies.

This is a lamentation, and shall be for a lamenta-
tion.

Sec. 73. Of peace u'ith all men.

The persons with whom peace is to be followed,

are set down in this large extent, hitu ndirm, with
all men.

This must be taken of man's best and uttermost
endeavour. The word, huxin, follow, though it im-
ports an eager pursuit, yet but a pursuit, not simply
an obtaining. The most eager hunters and hounds
that can be, oft lose the game ; so may they who
do the uttermost that they can to procure peace,
fail thereof. Therefore the apostle, in pressing this
point, hath pertinently and prudently inserted these
two limitations, ' if it be possible,' and ' as much as
lieth in you,' Eom. xii. 18. They shew that no more
than our uttermost endeavour is required, no impos-
sibility is imposed upon us, yet nothing must be
omitted that may make thereunto.

Peace is a fruit of love, which must be extended
to all, for all sorts of men are comprised under this
word, neighbour, whom the law maketh the object of
love, Mat. xxii. 39.

That the extent of this apostolical precept may
be the better discerned, I will exemplify it in some
particulars.

Our endeavour after peace must be —

1. With those that are of the true religion ; with
them internal and external peace must be followed.
The many unities set down, Eph. iv. 3, 4, are alleged
for this end.

2. With such as are linked by special bonds of
relation, as magistrates and subjects, ministers and
people, husbands and wives, and other the like.

3. With strangers and foreigners, and such as are
afar off. Christ preached peace to them that were
afar off. This moved Joshua to make peace with the
Gibeonites, Josh. ix. 9.

4. With enemies, Mat. v. 44. Even such as are so
far from doing good to us, as they are ready to take
all occasion of doing us wrong.

5. Such as are of another religion, Gen. xiv. 13,
and Mat. xxi. 32.

Ohj. Jehoshaphat was reproved for helping the un-
godly, in that he went to war with Ahab, 2 Chron.
xix. 2.

Alls. 1. There is a peace of confederacy, whereby
men of different religions bind themselves "from offer-
ing violence or any hurt one to another ; yea, to com-
municate each to otlier of their several commodities,
and to afford help each to other against such as shall
wrong either of them. Gen. xxvi. 31. This is not un-
lawful.

2. There is a peace of amity and familiarity,
whereby men give evidence of an approbation of one
another's courses, and of too great affection one to
another, knitting themselves as fast together as they
can, and that in the nearest bond of relation that
may be. For this was Jehoshaphat reproved, 2 Chron
xix. 2.

Ohj. 2. We are forbidden to receive him that
bringeth not the truth, 2 John 10.

208

GOUGE ON HEBREWS.

[Chap. XII.

Ans. AVc must distinguish betwixt persons of
another religion. Some are not among us, but in
other nations and countries. In this respect, there is
no great danger of being seduced by them. There
are also some of quiet spirits, and seek not to se-
duce others. With such there may be peace and
concord.

Others live among us, are of turbulent spirits, take
all occasions of gainsaying the truth, and endeavour
what they can to seduce professors of the truth. Of
such speakcth the apostle, 2 John 10.

OI>J. 3. Christ himself saith, that he ' came not to
send peace, but a sword,' Mat. x. S-t.

Alls. Christ doth nut jiroperly speak this as the
end of his coming, but as a consequence following
thereupon. The most proper end of Christ's coming
■was to bring peace ; but because the gospel, whereby
that peace was revealed, was such a light as discovered
the darkness wherein men lived, they that loved their
darkness would not endure that light, but, by all the
violence that they could, sought to suppress it; thence
arose the sword.

Quest. If peace be to be followed with all men, how
can one Christian go to law with another?

Ayis. See an answer hereunto in The Guide to go to
God, or Explanation of the Lord's Prayer, Sec. 150.

Quest. 2. How may Christians wage war 1

Ans. See hereof. The Church's Conquest, on Exod.
xvii. 9, Sees. 17, 87.

Both law and war, rightly used, are means of pro-
curing, recovering, and preserving peace.

Sec. 74. Of ]jeace-hreaTcers.

If peace be to be followed with all men, wliat may
be thought of peace-breakers ? Such as these —

1. Busybodios, and internieddlers with matters that
belong not to them, 1 Pet. iv. 15.

2. Men of churlish disposition, such as Nabal was,
1 Sam. XXV. 17. He endangered himself and whole
family.

3. Suspicious heads, who in all things imagine
the worst. Not without cause is this epithet given to
this vice, ' evil surmises,' 1 Tim. vi. 4. This caused
Saul so to persecute David as he did.

To this liead may be referred hard censurers.

4. Whisjierers, tale-bearers, reporters of such things
as may stir up contention. The wise man resembleth
such to fuel that maketh fire to burn, Prov. xxvi.
20, 22.

5. Quarrcllers — .such as on all occasion are ready
to raise strife.

6. Proud persons, who scorn to pass by wrongs,
or to seek peace, Prov. xiii. 10. In the ]iride of their
heart they .say, My friend shall find me to be his
friend ; mine enemy shall know with whom he hath
to do, — a si)ecch more beseeming a heathenish Eomau
than a Christian professor.

7. Irrccoucileable persons, who will accept of no

atonement, no peace : like the fellow-ser\'ant, Mat.
xviii. 30. Such a one was Saul.

8. Men ready on all occ;isions to go to law, 1 Cor.
vi. 1.

9. Lawyers, that stir up their clients to hold out
their suits in law, and hoi]) them in their unjust
causes, as TertuUus, Acts xxiv. 2.

10. All sorts of notorious sinners, who provoke
the Lord to take away peace from people, Jer. xvi.
5, 12.

Sec. 75. Of means to 2^ocure and preserve peace.
For procuring peace, the apostle commends five
special virtues, Eph. iv. 2-4.

1. Humility, or lowliness of mind, whereby wo
think as meaidy of our.sclves as is meet ; and are
ready to prefer others before ourselves. This will
keep a man from pride, scorn, and other incendiary
properties.

2. Meekness, which is a quiet disposition of the
soul, whereby a man is of a mild temper to others,
whether they be mild or harsh to him — as a sheep
is ever like itself. A dog also maj' be sometimes
quiet ; but if it be provoked, it will liy in your face.
Meekness keeps men from quarrelling, from w'hisper-
ing, from all manner of turbulent disjiosition.

3. Long-suffering, which is a patient dispo.sition,
whereby a man is moved to bear with wrongs. This
moderateth anger, cruelty, and rage ; this restraincth
revenge.

4. Forbearing one another : this hath respect to
others' infirmities, which they behold with such pity
and compassion, as it makes them to pity them the
more, but not the less to respect them. This keeps
men from churlishness, which is a great enemy to
peace.

5. Love : this is a uniting grace ; it knits men's
hearts together, 1 Sam. xviii. 1, Col. ii. 2 ; it is there-
fore of singular use to keep peace ; it keeps down
incentives to contention, and composeth men to
peace, 1 Cor. xiii. 4, 5.

For preserving peace, two things are to be ob-
served :

1. Avoiding things that break peace, which are
set down. Sec. 74.

2. Labour after the things that make to peace,
even such as these :

(1.) Bo of one mind, 1 Cor. i. 10.

(2.) If that cannot be, be sure that that wherein
thou disscntest be a truth grounded on God's word.

(3.) Dissent in love.

(4.) If men be such as we cannot be in amity and
familiarity withal, yet let there be external unity.

(5.) Embrace all offers of peace, Luke xvii. 4.

(G.) Stand not on punctiliocs, who should first
begin ; be thou the forwardcst. Gen. xiii. 8.

(7.) Cease not to follow it upon othcns' refusal,
Ps. cxx. 7.

Vee. U.]

GOTJGE ON HEBREWS.

209

(8.) Mediate with others, and for others, though
thou thyself beest not at difference with either party.
Mat. V. 9, Exod. ii. 13.

(9.) If God take away peace, humble thyself, re-
pent, and earnestly call upon God to restore peace,
2 Chron. vii. li.

Sec. 76. Of joining holiness iviih peace.

Another grace which dependeth on the foresaid
verb, diuxin, fo/lotc, is a.yiair/j.oc, holiness.

Of this grace, see Chap. iii. 1, Sec. 5, 6, &c.

It is joined with peace by this copulative, xu),
and; so as peace and holiness must go together.
He that was ' king of peace,' was also ' king of riglit-
eousness,' Chap. vii. 3, Sec. 22. Hezekiah thus
joineth them together, ' peace and truth :' by truth
he meaneth purity of religion. ' Peace and righteous-
ness' are said to 'kiss one another:' they are like
two turtle-doves, which seldom part, but very oft
are billing one another. The ' kingdom of God ' is
said to be 'in righteousness and peace,' Rom. xiv. 17;
and the ' wisdom that is from above is first pure, then
peaceable,' James iii 17.

Peace hath an especial relation to man and his
good; holiness, to God and his honour. These two
may no more be severed, than the two tables of the .
law.

1. This union of these two graces discovereth the
uncertainty of that note which papists give of a true
church — namely, union, concord, peace. These sim-
ply in themselves cannot be a note of the true church,
because they may bo without holiness ; but the true
church is a holy catholic church. There may be com-
munion and peace amongst the most impious that
be. If they could shew holiness of doctrine, holiness
of order and discipUne, holiness of life and conversa-
tion, their union were to purpose ; but their idolatry,
heres}', manifold errors, and superstitious ordinances,
their filthiness and licentiousness, take away the glory
of their pretended union.

2. This sheweth that the agreement of the com-
mon sort in disorderly courses, which they call good
fellowship, is no true Christian peace, because it is
without holiness.

3. This manifesteth the folly of those who, upon
pretence of jieace, neglect, if not reject, holiness —
such as these :

(1.) They who, to keep their people the faster
together, as they think, set up a religion of their
own invention, and restrain them from God's holy
ordinances. So did Jeroboam, 2 Kings x. 31.

(2.) They who suffer a toleration of idolatry where
the gospel is professed, upon pretence of keeping
peace. So did Solomon, 1 Kings xi. 4, &c. ; and
Joash, 2 Chron. xxiv. 17.

(3.) They who, being in idolatrous places, sub-
ject themselves to idolatry, to keep peace and avoid
trouble, Ezek. xxiii. 5, 12.

Vol. III.

(4.) Governors who, to have the good-will of their
people, either yield to an unholy act, as Aarim did,
Exod. xxxii. 24 ; or suffer their people to do that
which is unholy, as Zedekiah did, Jer. xxxviii. 5.

(•5.) Subjects who, to gain and retain peace with
their governors, conform themselves to their unholy
pleasure, John xii. 42. This may be applied to all
sorts of inferiors ; yea, and to friends and neighbours.
A heathen man being moved by his friend to swear
for him in a false cause, returned this answer, that a
friend must accommodate his friend so far as the
altar ;^ that is, so far as may stand with holiness.

Peace is a most precious thing; but, as gold, it
may be bought too dear; and it is bought too dear if
holiness be let go for it.

4. In all endeavours after peace, either of gaining
or retaining the same, be sure that it want not this
companion of holiness. If peace and holiness cannot
in tins or that case stand together, let peace depart
rather than holiness, These limitations, ' if it be
possible, as much as lieth in you,' are not to be ap-
plied to holiness. It is not in our power to let holi-
ness go away ; neither may it be presupposed that
it is impossible to attain holiness as peace : for peace
consisteth in the agreement of others as well as of
ourselves ; but holiness consisteth in a man's own
disposition : all the men in the world cannot keep
him that hath a mind to bo holy from holiness. Lot
remained holy in the midst of Sodom, 2 Pet. ii. 8.
Well, therefore, might the apostle press his exhorta-
tion to holiness with the same emphatical verb,

diUXiTl.

Sec. 77. Of seeing God.

To put us on the more to endeavour after holiness,
the apostle useth this motive, wit/tout u>hich no man
shall see the Lord. Though this relative, wliich, may
seem to have reference both to peace and holiness —
for it may be of both numbers — yet the Greek ou
putteth this doubt out of question ; for it is of the
singular number and masculine gender, as the Greek
word, ay;aff,ttij, translated holiness, is.

The motive is taken from the damage of wanting
holiness, which is an impossibility of seeing God.

Of this word, ovI/sTa/, seeing, and the divers kinds
of sight, see Chap. ii. 9, Sec. 72.

It is here implied that God may be seen, so Mat.
v, 8, 1 John iii. 2 ; and it is said of Jacob and Moses,
they saw the Lord, Gen. xxxii. 30, Heb. xi. 27.

ObJ. The contrary is affirmed, that ' no man can
see God,' Exod. .xxxiii. 20, John i. 18, 1 Tim. vi. 16.

Therefore he is styled 'invisible,' 1 Tim. i. 17.

Ans. Seeming contradictions in words must be
reconciled by distinguishing the different significa-
tions and acceptions of them.

For the point in hand, man is said to see two ways.

1. With corporal eyes. 2. With spiritual.

^ Aei ToU 0i\ois avixirpaTTtiv, 6.\\a fiixP'- tiu/iuv. — Pericles.

210

GOUGE ON HEBEEW3.

[Chap. XII.

Both tliese are ordin.ary, or extraordinary, and that
in this life and in the life to come.

Things ordinarily seen with corporal eyes, are sen-
sible, and visible objects, witliin the ordinary reach of
sight, Gen. xxiv. G3, 6\.

Tilings extraordinarily seen with corporal eyes, are
extraordinary visions, Dan. x. 7, or visible objects, at
an e.\traordinary distance. As wlicn Stephen on
earth saw the human nature of Christ in heaven.
Acts vii. 56.

In the life to come, after the general resurrection,
saints with their bodily eyes shall see such glorious
objects, as tlie very sight thereof will add much to
their blessedness.

Tlie spiritual eyes of a man's soul arc two.

1. Understanding, Eph. i. 18.

2. Faith, Ileb. xi. 27.

The fcirmor is more common ; for all of all sorts,
regenerate and unrcgenerate, Christians and heathen,
may with the eye of understanding see God in some
measure — that is, conceive that there is an eternal,
almighty, most wise, just, and gracious God, Rom.
i. 20.

The latter is proper and peculiar to the saints, and
in that respect styled ' the faith of God's elect,'
Tit. i. 1.

Spiritual sight of God is in this world imperfect ;
but will be perfected in the world to come, 1 Cor. xiii.
9-12.

To apply these distinct kinds of sight to the point in
hand, the forementioncd seeming contradiction about
sceini; him who is invisible, may be thus reconciled.

1. God simply considered in his divine essence is a
spirit, and cannot be seen with bodily eyes.

2. God fully considered in his infinite excellency
and majesty is incomprehensible, so as no man, no,
not with the cj'cs of his soul, can sec God to the full,
1 Tim. vi. IG.

Yet in some respect may God be seen both with
corj)oral and spiritual eyes.

He was with corporal eyes seen in sundry a]ipari-
tions and resemblances; as in a cloud, Exod. xiii. 21,
Lev. xvi. 2 ; in brightness, Ezek. i. 26-29 ; in a
liuman shape, Gen. xviii. 3 ; in a true body, John
xiv. 9, 1 'i'ini. iii. 16.

The tliree former were extraordinary, proper to the
old times, before Christ was exliibitcd.

The last was for that time tiiat Christ lived on
eartli ; then all that would come to jiim might see
God made manifest in tlio flesh, even with their
bodily eyes. Yea, after liis ascension, when Christ
was in heaven, Stephen saw him with his bodily eyes,
Acts vii. .Of), and Paul also, 1 Cor. xv. 8.

At the day of judgment all men .sliall see him with
their bodily eyes, 2 Cor. v. 10, and in lieavcn, after
that day, shall .saints continually behold him, 1 John
iii. 2, 1 Thes. iv. 17.

Some restrain this of my text to seeing Christ in

heaven, and that because he is styled, to» Kj:iov, (he
Lord.

But though this be not excluded, yet so general a
phrase is not to be restrained to one particular.

For in a larger extent the Lord may in some mea-
sure be seen with both the eyes of the soul, under-
standing and faith, in this world, and the world to
come.

In this world, the Lord is seen in his holy ordinances,
as his word, and sacraments, prayer, and praising him ;
in which, being duly Y)erformed, the soul is as it were
rapt out of the body and presented before God, con-
templating him.

Yea, further, in this world the Lord is seen by an
experimental knowledge of his grace and favour to
believers, and by an a.ssured faith and confidence,
which is so clear and evident .as if they did see God's
face. That which is seen to the eyes of the body
cannot be more sure.

In the world to come, the Lord is seen by an ap-
prehension and sensible fruition of God's glory and
favour, so far as the creature is capable of.

Sec. 78. Of the honour aiid henefils of seeing God.

The foresaid point of seeivg God, giveth evidence
of the great and good respect which God beareth to
man ; though God be invisible, incomprehensible, yet
lie is pleased to afford means whereby man may see
him. Among the Persians and other heathen, it was
accounted a high honour to be admitted to see the
king's face, Esth, i. 14, and v. 2. But what was that
to the seeing of the Lord of heaven and earth 1 It is
one branch of that which the apostle stjdeth ' a great
mystery,' that God was ' seen of angels,' 1 Tim. iii.
1 6. What is it then to be seen of sons of men 1
Moses desired this as an especial evidence of God's
favour, E.xod. xxxiii. 18; and Jacob, as a testimony
of his high account thereof, and as a memorial to all
posterity of that favour, named the place where he
saw God, Fenicl — that is, tlie face of God, Gen.
xxxii. 30. This honour and favour have all true
believers.

This honour is the greater in regard of the many
benefits which flow from thence, both in tliis life and
the life to come.

In this world sight of God —

1 . Makes men fearful of sin, and that not onlj' in
the sight of men, but also in secret, where they see
God, Ucii. xxxix. 9. Herein licth a main difference
betwixt tlie unholy and Iioly. God sccth them both;
but the uuliolj' see not C<od as tlie holy do.

2. It maketh men careful to please God ; instance
Enoch, Gen. v. 24, Heb. xi. />.

3. It emboldcncth against all that man can do, and
maketh saints endure anything, Heb. xi. 27. For by
seeing God they are assured to have sutHcient assist-
ance and seasonable deliverance.

4. It much eucourageth and comforteth, even in

Vek. U]

GOUGE ON HEBREWS.

211

death itself ; -n-ituess the case of Stephen, Acts vii 55,
56.

5. It assureth us of a blessed resurrection.

In the world to come that sight which saints shall
have of God, wOl possess and till their souls with all
the content, joy, and delight that possible can be,
Ps. xvi. 11, and xvii. 15. It is therefore stjled bea-
iifica vino, a beatifical vidon. The sweetness, the
fulness, the happiness thereof, no tongue can express,
no heart can conceive. The souls of the glorified
saints are ravished therewith. This is it whereof
most truly it may be said, ' Eye hath not seen, nor
ear heard, neither hath entered into the heart of man,
the things which God hath prepared for them that
love him,' 1 Cor. ii. 9.

Sec. 79. Of holiness, as a qualification of them that
see God.

The aforesaid honour of seeing God is not common
to every one ; it is proper to holy ones. Christ him-
self termeth those that were made partakers of this
honour, ' pure in heart,' Mat. v. 8, which is all one as
' holj'.' All who in Scripture are noted to see God
[were holy ones], as Jacob, Gen. xxxii. 30 ; Moses,
Exod. xxxiii. 23 ; Isaiah, vi. 5 ; Ezekiel, i. 29 ;
Daniel, vii. 9, and x. 5, itc.

God himself is holy. This they who best know
God do with much earnestness profess, Isa. vi, 7,
Eev. iv. 8. I will not deny but that this trebling of
the word, ' holy, holy, holy,' may have reference to the
three persons ; yet withal, and that most especially,
to the infinite excellency of God's holiness. Now
nothing makes us so like to God as holiness ;
nothing makes us so amiable in his sight, and so
pleasing unto him, as holiness. This, therefore, must
needs be an especial means to move God to afford us
access to himself, to come into his presence, and to
behold his face. Esther's beauty pleased Ahasuerus,
therefore she had access to him, Esth. v. G. No
beauty, no deckings, can make any woman so gracious
in man's eyes, as holiness makes saints in God's.

1. This doth much amplify the benefit of holiness.
Whereof see Chap. iii. 1, Sec. 7.

2. This is a good incitation to labour after holiness,
even because it is the means of seeing God. Hereof
see more, Chap. iii. 1, Sec. 7.

The greater care ought to be taken hereabouts, be-
cause of the absolute necessity thereof. This is two
ways set clown in my text, and that by two negatives.

The first denies the thing. Without (x'^S'') I'd!"
ness God cannot be seen.

The second denies the persons. Oldil;, no man, of
what rank and degree soever he be, can without holi-
ness see God.

There are in the Greek these three negatives, (.5,
j^ws;';, ouSe/j, not, without, no man. Of the emphasis,
see Chap. xiii. 5, Sec. 71.

It is said concerning heaven, that there shall in no

wise enter into it anything that defileth. Rev. xxi. 27;
but unholy ones defile. This the apostle referreth to
the judgment and conscience of men themselves, thus,
' Know ye not that the unrighteous shall not inherit
the kingdom of God ? ' 1 Cor. vi. 9.

There is such an infinite distance betwixt the holy
God, and unholy men : so as these can no way come
to see him.

1. This manifesteth an absolute necessity of holi-
ness. It is as necessary as to see God : but in the
sight of God consisteth our happiness. A man were
belter not be, tlian not be happy.

2. This manifesteth the great damage which unholy
persons bring to themselves ; they deprive themselves
of that which is most to be desired, even of seeing
God. Without this we can have no experimental
comfort in God's gracious presence ; no sound confi-
dence in his mercy, or in anything to be done by him
for our good ; yea, all hope of future communion with
God in celestial glory is taken away. And is this all?
Were it all, it were enough, and too much. But from
this deprivation of seeing God, followeth in this world
horror and terror of conscience, and ' a certain fearful
looking for of judgment,' Heb. x. 27. And in the
world to come, torture and torment, endless and ease-
less, merciless and remediless.

The schools raise a dispute about the privation of
the beatifical vision, and .subjection to hellish torment,
whether of them be the greater vengeance. But that
dispute is in this place needless, in that unholy ones
stand guilty of both.

This negative generality of the persons, oloi'ig, no
man, is of use to quicken up every one, magistrates
and subjects, rich and poor, learned and unlearned,
male and female, old and young, and all others what-
soever, to labour after holiness. There is nothing at
all that can make any one partakers of this jjrivUege,
but holiness.

Sec. 80. Of the resolution of, and observeUions from,
Heb. xii. 14.

Two special graces are commended in this verse.
Herein two points are to be considered.

1. A proposition.

2. A proof of part thereof.
The proposition contains,

1. The distinct graces, which are two, i)eace and
holiness.

2. Our endeavour after them, follow.

The former of the graces, ^ea«, is amplified, by the
extent thereof, with all men.

The latter hath a motive to enforce it.

The motive is taken from the damage that may
follow upon neglect of the duty. In setting down
the damage, observe,

1. The manner of expressing it, in these negatives,
without which no man.

2. The matter whereof it consisteth, which is a

21-;

GOUGE ON HEBREWS,

[Chap. XIT.

precious privilege forfeited. In these two points are
considerable,

1. The privilege itself, which is, to tee God.

2. The means of forfeiting it, tvant of holiness.

Doctrines.

I. Peace is a commenclxhle Christian duty. It is
here by the apostle commended to Christians. Sec. 72.

II. Peace must earnest!)/ be sought. It must be
followed and pursued. Sec. 72.

III. Christians must endeavour to he at peace with
all men. This extent is expressly set down. Sec. 73.

IV. Holiness must be added to peace. The apostle
doth here so add it. Sec. 76.

V. Matters of moment are with emphasis to be ex-
pressed. These negatives, without which, no man, in-
tend as much. Sec. 77.

VI. God may be seen. This is here taken for
granted. Sec. 77.

VII. Holiness is the means of seeing God. This is
here implied, by the mention of holiness. Sec. 79.

VIII. Without holiness it is not possible to see God.
This is here expressed. Sec. 79.

Sec. 81. Of the meaning of the former part of the
fifteenth verse.

Ver. 15. Looking diligently lest any man fail of
the grace of God: lest any root of bitterness springing
up trouble you, and thereby many be defiled.

The manner of inferring this verse upon the former,
with a participle, thus, ecriffxt/^roiivrsj, looking, implieth
that it dependeth on the former, as a means for the
better performing of those graces that are there re-
quired. God's grace is that means ; they that fail of
God's grace, can attain neither to true peace nor holi-
ness. It is by God's grace that men are enabled to
live peaceably with other men, and holily with God.
Great reason, therefore, that they diligently look, lest
any fail of the grace of God.

The Greek participle, 'cjksx.oxoZvti;, translated look-
ing diligently, is the interpretation of one Greek
compound word.

The simple verb, sxi'irTo/j.cti, whence it is derived,
significth to look about. Thence a noun, axorrri, which
eignifietli a watch-tower ; and another noun, enorrh;,
which signifieth him that is set upon the watch-tower,
a tvatchman.

This compound, fT/ffxoTtw, is used, to oversee, or to
take the oversight, 1 Pet. v. 2, and he that is ap-
pointed to overlook, or oversee others, is styled, itIo-
xocrof, overseer.

It is attributed to Christ himself, 1 Pet. iL 25.

The ancient Grecians gave this title to God himself,
because tlie eyes of the Lord in every place behold
the evil, and the good. Our ecclesiastical writers ap-
ply the word to such as have the oversight, care, and
government of church affairs. Our English styleth
them bisliops.

As there are public persons to oversee public affairs,

80 there may be for private affairs, private overseers.
The apostle therefore layeth this duty to the charge
of every private Christian.

The simple verb signifieth to look, or see, Phil. ii. 4.

The compound here used carrieth emphasis; and
importeth a thorough looking and viewing. To ex-
press that emphasis, our English hath added this ad-
verb, diligently.

Further, to shew that a Christian's care must not
only be about himself, the apostle addeth another
clause, lest any man. This particle, iJ.rt, lest, intend-
eth caution, circumspection, and prevention.

The other word, n:, any man, under which are
comprised men's own selves, and others also : as if he
had said more amply, lest you yourselves, or any
other, xJHTi^uv, fail.

Of the Greek word translated fail, see Chap. iv. 1,
Sec. 11.

The preposition, avh, sheweth that failing in this
place hath reference to that which was once had, but
in part lo.st.

They failed of that which they well began to obtain,
and might have retained and increased further.

That whereof the apostle would not have them fail
is styled grace, which is diversely taken in Scripture.
The several significations thereof may be drawn to
two heads :

1. The free favour of God, which is the cause of
all the good we have. See Chap. ii. 9, Sec. 78, and
Chap. iv. 16, Sec. 97.

2. Those gracious gifts which God is pleased to
work in us. Of this distinction, see Chap. liii. 25,
Sec. 196.

In this sense it is here especially taken.

Of Christians' watchfulness, intended in tliis phrase,
diligently looking, see Chap. xiii. 17, Sec. Ii9.

Of circumspection over ourselves, see Chap. iii. 12,
Sec. 123.

Of circumspection over others, see Chap. iii. 12,
Sec. 124.

Of Christians' impartiality in their circumspection
over others, see Chap. ii. 12, Sec. 124.

Of preventing apostasy, or falling away from grace,
see Chap. iii. 12, Sec. 122.

Of professors being subject to fall from grace, see
Chap. iii. 12, Sees. 131, 136, 137.

Of God's grace the ground of all good, see Chap,
iv. 9, Sec. 97.

Sec. 82. Of grace, aa applied to God.

In the expression of grace, it is here said to be of
God. So it is very frequently styled ; yea, this
phrase is used, ' the God of all grace,' 1 Pet. v. 10.

1. God is the original fountain whence all grace
floweth, James i. 17.

2. The S[>irit of God works in us that grace which
we have. This spirit doth God pour upon his peo-
ple, Zech. xii. 10.

Vee. 15.]

GOUGE ON HEBEEW3.

213

3. Grace is a part of God's image, whereby we are
made partakers of the divine nature, 2 Pet. i. 4.

1. This doth much commend grace, and sets out the
excellency thereof. For in Scripture phrase, excellent
things are said to be of God.

2. Herein appears a manifest difference betwixt
that gift which cometh from above, James i. 17, and
is freely given, and that which is acquired by the in-
dustry of man. The former is of God, the latter of
man. It is usual in Scripture thus to distinguish the
things of God from the things of men ; and to shew
that they are not of men, they apply them to God,
John i. 13, Gal. i. 10.

3. We may hereby learn bow we may get or in-
crease grace. ' Ask it of God,' James i. 5, and use such
means as he hath sanctified for that end : such are,
' the gospel of the grace of God,' and ' the word of his
grace,' Acts xx. 24, 32.

4. This should restrain us from perverting grace,
because it is ' the grace of God.' The things of God
are sacred, and sacred things are not to be perverted.
To pervert and abuse grace is a kind of despiting the
Spirit of grace. How heinous a thing this is, is
shewed, chap. x. 29.

5. Two special duties hence arise, that grace is said
to be of God. One, to return all the praise to God
for any grace we have ; the other, to use every grace
to the glory of God. See of this title, His holiness,
Ver. 10, Sec. 5G.

Sec. 83. Of breeding coi~ruptions.

To the former kind of object, whereabout Chris-
tians' subjection^ must be exercised, is that corrup-
tion whereunto we are subject, thus expressed, lest
any root of bitterness springing up, itc. This latter
dependeth on the first word of the verse, i'nisx.o-
■novtric, looking, as is evident, two ways.

1. In that the former particles are here repeated,
namely, /j^rjTii, lest ang.

2. in that a participle, uvu (piiouaa, springing up, is
used in this latter sentence. Of this particle of cau-
tion, lest, and of the extent thereof, in this word, any,
see Sec. 81.

This word, j;'^a, root, is metaphorically used, and
setteth forth our corruption. We know that that
part of a plant which lieth within the earth, draweth
the moisture of the earth to it, quickeneth and putteth
a life into that moisture, and so sendeth it up into the
body and branches of the plant, and thereby maketh
it fruitful. Thus it sheweth, that that inward cor-
ruption which lurketh in a man, sprouteth forth into
manifold sins. This in Scripture is styled ' the flesh,'
Gal. V. 17, 19; 'the old man,' and 'the body of sin,'
Kora. vi. 6.

This phrase, r;; g/^a, any root, implieth that there
are many sprigs and strings of the great root. For
there is but one general capital root. That, and
' Qu. • circumBpection ' ? — Ed.

other inward corruptions, are aU of them breeding,
James i. 15. They are like leaven, 1 Cor. v. 6.

This will further be manifested by ,'in induction of
particulars, such as these :

_ 1. The flesh, Gal. V. 19-21. Hence sprout all actual
sins.

2. Error. This is styled ' leaven,' Mat. xvi. 6, 12.
Grant one absurdity, and many more will foUow from
thence.

3. Hj'pocrisy. This also is a 'leaven,' Luke xii. 1.
It sets men on work to invent a thousand tricks.

4. Lust, James i. 14, 15. Hence arise many griev-
ous sins.

5. Covetousness. This is ' the root of all evil,' 1
Tim. vi. 10.

6. Maliciousness. This also is a 'leaven,' 1 Cor.
v. 8. To this may envy be added.

7. Pride. This is the cause of all contention, Prov.
xiii. 10, and of sundry other sins, Ezek. vii. 10.

8. Anger, Gen. xlix. 7, Prov. x.xix. 22.

9. Idleness, Ezek. xixvi. 49, 2 Sam. xi. 7.

10. Infidelity. This draweth from God, Heb. iii. 12.
To these I might add, xa/ to. o,u.oia rouroii, 'and such
Uke,' as the apostle doth. Gal. v. 21.

This teacheth us to be watchful, as against every
sin, so especially against breeding corruptions. A
skilful gardener thinks it not enough to cut off the
heads of weeds, but will pull up the roots. Be watchful
over thine heart and soul, Mat. xii. 25, and xv. 19.
Above all, suppress natural corruption, and inward
passions and lusts. For this end observe these rules :

1. Get assurance of regeneration, whereby corrupt
nature is altered. Till a man be born again, all wOl
be in vain.

2. Be well instructed in the mysteries of godliness,
that so thou mayest be kept from being seduced with
errors.

3. Bring thy will into subjection to God's.

4. Keep thine heart with all diligence, Prov. iv. 23.

5. Be of a tender conscience, 1 Sam. xxiv. 6, 2
Sam. xxiv. 10.

6. Set thine aflfections aright.

Sec. 84. Of ike bitterness of comption.

To make Christians the more watchful against the
forenamed root of corruption, he addeth this epithet
unto it, a/xw'a;, bitterness.

The manner of expressing it in the abstract, thus,
j;^a TT/xw'a?, root of bitterness, implieth much emphasis :
that it is a most bitter root. The like is used. Acts
viii. 23. It is a Hebraism, wherein, and whereby,
the excess of a thing is set down, as in these phrases,
' man of sin,' 2 Thess. ii. 3, ' child of perdition,' John
xvii. 12, 'cbildren of disobedience,' Eph. ii. 2.

Herein the apostle alludeth to this phrase, ' root
that beareth gall and wormwood,' Deut. xxix. 18.
Gall and wormwood are both exceeding bitter. Ex-
perience testifieth as much. So also doth sacred Scrip-

aOUGE ON HEBREWS.

[Chap. XII

ture. ()f gall it is tliu.s .said, ' Their grapes are
grajjca of gall, their clusters are bitter,' Deut. xxxii.
32 ; ' Thou art iu the gall of bitterne.ss,' Acts viii.
23. Of wormwood also it is said, ' Her cud is bitter
as wormwood,' Prov. v. 4 ; and ' lie hath filled mc
with bitterness, he hath made me drunken with worm-
wood,' Lam. iii. 15. Yea, to express the greater bitter-
ness, they arc ofttimes both joined together, 'gall
and wormwood,' Ueut. xxix. 18, Jer. ix. 15, and
xxiii. 15, Lam. iii. IS).

The corruption here intended appeareth to be very
bitter. Thus evil and hilter are joined together, to
shew the bitterness of evil, Jer. ii. 19. In this respect
corruption is like to ' the waters of Marah,' Exod.
XV. 23, and like ' the water of jealousy,' Num. v. 18;
80 as I may say of it, as Abner did of the sword,
' it will be bitterness iu the latter end,' 2 Sam. ii. 2G.

1. This bitterness is manifested by tlie opposition,
yea, and plain contrariety, of corruption to God's
•word, wliicli is ' sweeter than honey and the honey"
comb,' Ps. xix. 10. Yea, it is contrary to all God's
excellencies.

2. The very taste thereof appears to be bitter to a
man regenerate, who is enabled to discern betwixt
that which is spiritually sweet and bitter. The
sweetest thing to his sinritual taste is grace, there-
fore corruptions must needs be bitter. Hereupon it
is noted that Peter ' wept bitterly,' Mat. xxvi. 75.

3. It is bitter in the effects, and those temporal,
Lam. iii. 15, I'J, and also spiritual, which are the
wrath of God, the curse of the law ; bondage under
sin and Satan, which are worse than the bondage of
the Israelites in Egypt, whereby their lives were
made bitter, Exod. i. 14. For this is it which causeth
weeping and gnashing of teeth, Mat. xxv. 30.

1. This nianifesteth the distempered estate of such
as take delight in sin. To drink gall, wormwood, and
other bitter things with delight, cannot be the effect
of a good temper and taste. A woe is denounced
against such, Isa. v. 20 ; yet such are all by nature,
es[)ecially they who take pleasure in unrighteousness,
2 Thes. ii. 12, and unclean persons, Prov. v. 3, 4.

2. This is a strong dissujusion from all corruption,
which cannot but work upon those who duly poise
the seeming pleasingncss of sin with the certain bit-
terness thereof. They who have their understanding
well enlightened, and have a good temper in their
souls, shall find gall and wormwood toj little to set
out the bitterness of corruption. By external bitter-
ness a child is weaned from the breast, yet that is but
an outward taste. Should not we, by this real bit-
ternes.s, be much more weaned from sin \ This use
is the main end of adding this epithet of bitterness
to the rout of corruption.

3. Learn how to remove this bitterness. This
must be done by taking bitter i)ills, which are the
pills of contrition, ^L'tt. xxvi. 75, 2 Cor. vii. 10.
Tjiis is manifested by spiritual grief for offeuding

God, and for the danger we bring to the soul, Ps. Ii.
4, 12. Tiicy who thoroughly feel the bitterness of
sin, will willingly take these pilh, 2 Chron. xxxiii.
12, Luke \'ii. 38, and xviii. 13, Acts ii. 37, 2 Cor.
vii. 11.

Sec, 85. Of keepitvi down corruption.

This phrase, aitu fjouact, springing up, added to the
foresaid root of corruption, sheweth that that root is
to be kept down, and in the very beginning to be
suppressed. Herein the apostle alluded to a skilful
and careful gardener, who will weed ui) all noisome
weeds so soon as they begin to spring and peep above
ground. So did David, 1 Sam, xxiv. C, 2 Sam. xxiv.
10 ; and Peter, Mat. xxvL 75.

This is to be done,

1. In regard of the nature of it, which is growing
and increasing ; like an ill weed that groweth apace,
and the longer it groweth, the stronger it groweth ;
and the stronger it groweth, it is the more hardly
rooted out. It is said of the crocodile, that no crea-
ture grows from so small a beginning to so great a
magnitude as it dotli, and that no creature is so dan-
gerous to man .as it is. Corruptions in the soul are
like noisome humours in the body, which, suffered to
abide, prove incurable. Experience gives sufficient
evidence hereof, Jer. xiii. 23. In relation to the
met,aphor, note Prov. xxiv. 30, 31.

2. Corruption is speedily to be rooted out, in regard
of the effects ; for it is contrary to God's purity, it
otfendeth his m.njesty, and inccnsetli his wrath, which
is as a fire. See more hereof in The J'laster for a
Plague, on Num. xvi. 46, Sec. 32.

1. This sheweth au especial reason of that abun-
dance of corruption which everywhere aboundeth.
Breeding corruptions are suffered to spring and grow
up, to get head, and so to soak out the life of grace.

2. This discovereth the folly of putting off and
deferring repentance. See 'J'he Whole Armour of
God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 12.

3. To observe the main direction here given for
diligent circumspection against corruption. For this
end observe these rules :

(1.) The first peeping of corruption, which is in the
heart and affections. Herein every one hath a great
advantage over himself, because he knoweth the
things within himself, 1 Cor. ii. 11. This we cannot
know of others.

(2.) Do what thou canst to pluck it up by the
roots, otherwise it m.ay sprout up again.

(3.) So soon as the blade of corruption is seen to
grow up in others, suffer it no longer to grow in them,
Lev. xix. 17.

Sec. 80. Of the trouble which corruption causeth.

A fearful effect of the forementioned corruption
Sjiringing up, is thus expressed, hoyXfj, trouble you.
Tills is in Greek a compound word, and here only

Vee. 15.]

GOUGE ON HEBEEWS.

215

used in the New Testament. The simple verb is used
to set out that anguish and vexation whicli tlie devil
doth oft use to those whom he possesseth, Luke vi.
18, Acts V. 16.

This compound loseth notlnng of the emphasis,
but rather addeth thereto. It is by other authors
used to set out noisome savours, irksome sounds,
which molest and trouble the senses. It is also used
to set out importunate creditors, who will not let
their debtors be quiet ; and to wind in the body,
which much troubleth it ; and to all such as cause
trouble in a man's house, in the church, and common-
wealth. Thus the sprouts of the forenamed bitter
roots will exceedingly molest a man's mind and con-
science, and never let him be quiet -till he redress
what is amiss.

That growth of corruption causeth trouble, is
evident by the Holy Ghost's joining evil and trouble
together, Deut. xxxi. 17, '21. Take a particular view
of the distinct kinds of troubles which arise from
thence, and the point will more evidently appear.

1. It troubles the conscience ; instance Judas, Mat.
xxvii. 3, 4. In this respect it is said that there is
no peace to the wicked.

2. It troubles a man in his body by noisome
diseases, and pains, and want of necessaries. In this
respect the wise man sayeth of a wicked man, that he
troubleth his own flesh, Pro v. xi. 17.

3. It troubles his estate, by wasting or entangling
it ; for he is said to ' trouble his own house,' Prov.
xi. 29.

4. It troubleth his children, kindred, and such as
any way depend on him, 2 Kings x. 31.

5. It troubleth the church. This it doth by false
teachers. Gal. i. 7, and v. 12.

6. It troubleth the whole state, Josh. vii. 25, 1
Kings xviii. 13.

7. The worst trouble of all is in the world to come,
Rom. ii. 9, 2 Thes. i. 6.

It was before noted that corruption incenseth God's
■wrath. God's wrath is a fire. The longer that houses
on fire continue to burn, the more trouble they bring.

Learn hereby, when troubles arise, to search after
the cause thereof. Hereof see T/ie Plaster for a
Plague, on Num. xvi. IG, Sec. 4. As the cause is
found out, so remove it. Hereof see Dearth's Death,
on 2 Sam. xxi. 1, Sec. 18.

Sec. 87. Of corruption.^ defiling many.

To the former effect of troubling, the apostle addeth
another, of defiling. The Greek word fManSiisi is pro-
perly translated, as Jude 8, and in sundry other
places. There are nouns derived from it, whereof
one, TO /j,iaa,u,a, signifieth 23olliiiion, 2 Pet. ii. 20 ; the
other, //.ittgao;, uncleanness. The adding of this effect
to the former, sheweth that the trouble before men-
tioned is no such trouble as any can have comfort
therein, in that it is a defiling trouble. For corrup-

tion, which is the cause of that trouble, infecteth
and defileth. In this respect sundry corruptions are
resembled to leaven, which soureth and infecteth : as
corrupt doctrine, Mat. xvi. 6 ; hypocrisy, Luke x. 1 ;
maliciousness, 1 Cor. v. 8 ; lewd and evil company,
1 Cor. V. G, 7; our spreading and infecting nature.
The apostle reckons uj) sundry efl'ects that sprout
from thence. Gal. v. 9.

Obj. The kingdom of heaven is said to be as leaven;
how then can leaven infect 1

Ans. Things resembled to leaven are to be taken
according to their own kind, whether they be good or
evil ; and the metaphor of leaven is used in the gene-
ral nature of it, which is to ditiuse to others that
virtue which it hath in itself. If the thing itself be
good, then it inteudeth a diffusion of that which is
good ; if it be evil, then it intendeth infection and
diffusion of that which is evil. Thus the word is
said to be a savour of life unto life, and a savour of
death unto death. Thus Christ and the devil are
both resembled to a lion ; Christ in his strength and
courage, the devil in his voracity and desire of mis-
chief. So in sundry other things, the same similitude
may set out contrary matters.

Corruption is also set out to be of an infecting na-
ture, by the comparison of a gangrene, 2 Tim. ii, 17,
wliich fretteth, infecteth, and eateth up one part after
another ; yea, it is also resembled to a fire.

This is also a strong motive to make men watchful
against corruption, that they be not infected and de-
filed therewith. How watchful are men against the
leprosy and against the plague, in that these diseases
do infect and defile a man !

The last word, '^roXy.ol, many, doth add much em-
phasis to the pioint, and sheweth that the infection of
corruption is very great ; not only parties themselves,
but others also, and those many, are defiled there-
with. By Jeroboam's sin were many defiled, 1 Kings
xii. 30. This was his style, Jeroboam ' which made
the people to sin,' 2 Kings x. 29. So many were de-
filed with the god of Ahab, as Elijah thought none
free but himself, 1 Kings xix. 14. The false pro-
phesies of false prophets defiled more than the true
and faithful prophets could instruct and heal ; wit-
ness Jeremiah's time. Not only scribes and Pharisees,
and the rest of the Jews, but also Christian disciples,
were infected with the pharisaical conceit of an exter-
nal and worldly monarchy of the Messiah. Jlulti-
tudes of believers in the apostles' time were infected
with the leaven of the ceremonial law. After the
apostles' time, as other heresies, so that pestilent
heresy of Arianism spread exceeding far, insomuch
as the Arians assembled sundry councils, which rati-
fied their heresies, and bishops gave their suffrages
thereto. An ancient father hath this elegant expres-
sion of the fierce spreading of this heresy : — The
whole world doth groan, and wonders that she is
made an Arian. Yet popery hath spread it.icLf far

GOUGE ON HEBREWS.

[Chap. XII.

farther. How many in Germany, Denmark, Sweth-
land,' and other places, who have renounced the popish
religion, arc notwithstanding infected with consub-
stantiation, ubiquity of Christ's body, freewill, and
many like errors ! Anninianism also, and Anabaj)tism
Lath much prevailed. I would to God that the infec-
tion of many of those leprosies and plagues had not
spread so far as tliey have done into this island,
■whereby many have here been defiled.

As this circumstance of nuiltitude is a great aggra-
vation of corruption, so the sujipressing of it is a
great amplification of their good jiains who do their
best endeavour to suppress it.

Sec. 88. Of the resolution of, and observations from,
Heb. xii. 15.

Ver. 15. Looking dilifiently lest any man fail of the
grace of God; lest an// root of bitterness springing up
trouble you, and thereby many he defiled.

The sum of this verse is a Christian's caveat.
Hereof are two branches —

1. The inference, in this particle, looking.

2. The substance, wherein,

1. The act required. 2. The object thereof.
In setting down the act, observe —

1. The kind of duty required, look.

2. The extent thereof, diligently.

The object is twofold — 1. Concerning grace ; 2.
Concerning corruption.
The former is amplified,

1. By our care of failing of it.

2. By tlie extent of that care, that no man.

3. By tlie excellency of the grace, grace of God.
The second kind of object,

1. Set down metaphorically, in this word, root.

2. Amplified — I. By the bitterness of it.

2. By the increasing nature of it, springing up.

3. By the trouble it bringcth.

4. By the infection of it, defied. This latter is
amplified by the multitude defiled, vmny.

Doctrines.

I. By God's grace it is that men live peaceably with
others, and holily before God. This ariseth from the
inference of this verse upon the former. See Sec. 81.

II. Christians must be watchful over theniselves.
The word translated looking, intendeth as much.
See Sec. 81.

III. Christians' watchfulness must be a serious watch-
fulness. The emphasis of the Greek word intends as
much. See Sec. 81.

IV. A Christian's watchfulness must extend to
others. Thus much is inferred, from this phrase, lest

ani/'"' """'■ Sec Sec. 81. \

V {^^"^''ace is the special ohjecKof a Christian's cir-
eunupeclw', " "• So much is here expressed, under the
mention of fcce. See Sec. 81. V!::'S«v

VI. A Chrislu^'n's grace is God's gracK^'Bec Sec. 82.
I That is, 'Sv^wed-land,' or ' Sweden.'— Ed.

VII. Professors may fail of grace. So much the
apostle implieth here. See Sec. 82.

VIII. Circumspection must he against corruption.
The joining corruption with grace under the word of
loutchfulness, pnjves as much. See Sec. 83.

IX. Corruption is of a breeding nature. As the
word root, so this epithet, springing up, demonstrateth
as much. See Sec. 85.

X. Corruption is speedily to be suppressed. The
word diligently looking, intends as much. See
Sec. 85.

XI. Growth of corruption causeth trouble. See
Sec. 80.

XII. Corruption is infectious. In this respect it is
said to defile. See Sec. 87.

XIII. 7'Ae infection of corruption spreadeth far.
See Sec. 87.

Sec. 89. Of fornication.

Ver. 16. Lest there be any fornicator, or profane
person, as Esau, who for one morsel of meat sold his
birthright.

17. For yeknoiv how that afterivard, when he leould
have inherited the blessing, he tvas rejected : for he
found HO pilace of repentance, though he sought it care-
fully with tears.

These verses depend on the former, as is evident
by this phrase, /i^ r;s, lest any. Nt)w it depends on
that which goeth before, as a particular esemplificatiou
of a general caveat. Fornication and profuneness are
roots of bitterness, therefore fornicators and profane
persons we ourselves may not bo, nor may we suffer
such to be among us ; for so much doth this phrase
in the extent thereof import, lest there he any — that
is, lest you yourselves, or any among you, be such.
It seemeth that these two vices were too rife among
the Hebrews, therefore he cxemplifieth the general
into these two particulars — \'iz., fornication and ;aro-
faneness. As in the fourteenth verse he enjoined
jjeac', which hath especial respect to man, and holiness,
which respecteth God, so here he forbiddeth a special
sin against man, which is fornication, and also a sin
against God, which is profaneness.

Of the notation of the word translated /ona'catiore,
of the difference betwixt it and adultery, of the
heinousness of each sin, and of the remedies to re-
dress them, see Chap. xiii. 4, Sec. 37, (kc.

Sec. 90. Of profaneness, and the heinousness tliereof.

The second particular, whereby the apostle's general
caveat is exemplified, is profaneness, which is am-
plified in a particular instance of a profane person,
namely, Esau.

The word in the original, |Si/3iiXo;, is derived from
a wonl, /3^>.oc, which signifies a threshold, most
usually applied to thresholds of sacred places ; from
whence is derived the word in the original, /3f/3)iXo;,
translated profane person, that is, one who is uu-

Ver. 16, 17.]

GOUGE ON HEBREWS.

217

worthy to step over a sacred threshold. The nota-
tion of the Latin Tvord^ imports as much, namely,
far from the church, which is a sacred place. Our
English word profane comes from the Latin.

The notation of the word gives good light to the
signification of the thing. Profaneness is a slighting
of sacred things. The apostle's exemplification thereof
shews as much, as will evidently appear by the story,
Gen. XXV. 32. This sin is styled a neglect of salva-
tion, Heb. ii. 3, ' how shall we escape,' not caring
for, or 'neglecting (ri,a:>,^ffaB7E;) salvation?' and to
set out this sin to the life, and to aggravate it, he
adds this epithet, ' so great salvation.' So as pro-
faneness is a light esteem of things of great price,
as all sacred things are. Such are they which Christ
means. Mat. vii. 6. Sacred things are there styled
pearls (which are most precious things), and profane
persons are resembled to hogs and dogs, which lightly
esteem pearls.

The heinousness of this sin is manifested by the
object whereabout it is exercised, and that is sacred,
as in general was shewed before, and is in Scripture
exemplified by many particulars, as,

1. God himself, Ezek. xxii. 26, ' I am profaned
among them.'

2. God's name, under which is comprised what-
soever God hath made known himself by. Lev. xviii.
21, and xLx. 12.

3. God's covenant, Mai. ii. 10.

4. God's sanctuary (Lev. xxi. 12, 23), which was
the place of God's holy presence.

5. God's ordinances (Lev. xxiL 9), wherein and
whereby God is sanctified.

6. God's Sabbaths, Neh. xiii. 17.

7. All the holy things of God, Ezek. xxii. 26.

8. God's ministers, Lev. xxi. 9.

Now because profaneness doth manifest itself in
and about holy things, these two use to be opposed,
Ezek. xliv. 23, 1 Tim. iv. 7. And, accordingly, such
as profess themselves to be holy and godly, or would
be accounted so, ought to oppose and set themselves
against all profaneness, and avoid the same.

1. How blameable, then, is the unworthy walking
of manj- Christians ! whose unworthy walking, as it
is sundry other ways manifested, so in particular by
their profaneness. In this respect the complaint of
God, by the mouth of his prophet (Hosea viii. 12),
against the Israelites, may be taken up against Chris-
tians. God hath committed to us many sacred and
precious things, but they are all counted as strange
things, lightly esteemed, much profaned. Yea, God
himself (as he complaineth, Ezek. xxii. 26) is pro-
faned ; he is too lightly esteemed ; he is not feared,
reverenced, admired, adored, nor praised as he should
be by Christians, to whom he hath so clearly made
known himself to be the only true God. In like
manner, the Lord's house, the Lord's table, the Lord's
] Profanui quasi procuJ clfano.

day, the Lord's word, the Lord's ministers, the Lord's
holy ones, yea, all the holy things of the Lord are
too lightly esteemed, and too much profaned. Is it
any wonder if God lightly esteem us, and cause us to
be profaned and polluted with new and strange
judgments ? Yea, we have cause to fear that he will
cause us, and aU the good things which we enjoy,
to be profaned, as he ' profaned the king's crown
bj' casting it to the ground,' Ps. Ixxxix. 39, and
as he ' profaned the princes of the sanctuary,' Isa.
xliii. 28.

2. Let us, therefore, be stirred up to avoid pro-
faneness. For your help take these few directions :

1. Observe what things are holy. God's word
will well inform thee herein. That shews how God
himself is holy ; how the place where he manifesteth
his presence is holy ; how his people are holy.

2. Be informed in the excellency of holiness,
whereof see Chap. iii. Sec. 7.

3. Be well instructed in the difference that is be-
twixt holy and common things, as Ezek. xliv. 23.

4. Frequently and seriously meditate on God's
indignation against profane persons.

By these and such like rules, we may be kept
from profaneness.

Sec. 91. Of Esau, and his impious disposition.

The person in whom the instance of profaneness is
given, is Esau's. Grammarians and etymologists of
Hebrew names give the notation of the name to be
a 20ork- done, because he was born hairy all over, as if
he had been fully wrought in his mother's womb.
Hereunto the Holy Ghost seemeth to allude. Gen.
XXV. 25. He is branded by the Holy Ghost for a
very reprobate, a despiser of God, of goodness, and
good men. He it was of whom God said, ' Esau
have I hated,' Mai i. 3, Eom. ix. 13.

As he was rough in the constitution of his body,
so also in the disposition of his soul. He in his
person was contrarily afiected to his brother Jacob,
the beloved of God ; and his posterity to the chil-
dren of Jacob, the church of God. The psalmist
complaineth much of the hatred of the Edomites,
which were the posterity of Esau, and so do the
other prophets.

From this Esau proceeded Amalek, Gen. xxxvi.
12, the despitefuUest enemy that Israel ever had;
the first that annoyed them after their deliverance
out of Egypt, Exod. xvii. 8, Deut. xxv. 18, 19. But
concerning the very person of Esau himself, these
particulars are given of his impious disposition :

1. His calling was to be a cunning, wild, and
fierce hunter. Gen. xxv. 27. He so pursued his
pleasures, as it made him faint again.

2. He contemned his birthright, which is the par-
ticular specified by the apostle here ; whereof more
hereafter.

3. He married wives of the accursed nation, the

218

GOUGE ON HEBREWS.

[Chap. XII.

Hittites, which were a groat grief to his parents,
Gen. x.wi. 34, 35.

4. His heart was set on the things of this world.

5. lie hated, and thouglit to destroy las jjions
brother, for his prudence in getting tiie birthright
and blessing ; and, to aggravate his impiety herein,
he appointed the time of murdering his brother to
be in the days of mourning for his father, Gen.
xxvii. 41.

G. Notwithstanding his former impiety in marry-
ing daughters of the Hittites, lie added to those wives
another wife, not much better, being the daughter of
Ishmael, the scoffer and persecutor of his father Isaac,
Gen. xxviii. 9.

7. Twenty years' absence of his brother Jacob
could not assuage his wrath, hatred, and envy ; for
hearing of his brother's return from Padan-aram, he
went out with four hundred soldiers to meet him,
and slay him. But God changed his purpose. Gen.
xxxii. 6.

Sec. 92. Of the primlcyes of the lirthrirjlit.

The particular sin of Esau, expressed by the apostle,
was the selling of his birthright. The word, •s-^mt-o-
ro'z/a, in the original, translated hirthrvjht, is of the
plural number, importing many privileges belonging
to it.

The privileges appertaining to the firstborn amongst
the members of the church are recorded in Scripture
to be of two sorts :

1. Temporal.

2. Spiritual.

The temporal privileges were two :

1. Dignity ; for upon death, or resignation of the
father, the firstborn was the governor of the family.
In this respect God saith to Cain, the elder brother,
in relation to Abel, the younger (Gen. iv. 7), ' thou
shalt rule over him :' q.d., though 1 have accepted thy
brother and his sacrifice before thine, yet have I not
taken from thee the dignity and authority of the
firstborn. In this respect, Esau having sold liis birth-
right, God so ordered it that Jacob should have the
dii'nity and dominion over him, Gen. xxvii. 29, 37.

By virtue of the firstborn's dignity and dominion,
he sustained the office of a prophet, to instruct the
family; and of a priest, to pray — at least till God set
the tribe of Levi apart for that function ; for the Levitcs
were taken instead of the firstborn. Num. iii. 41.

2. The other temporal privilege was duplicity of por-
tion ; for the firstborn had at least a double portion.
Thus the birthright being translated to Joseph, the
firstborn of Rachel, his seed made two tribes, Eph-
r;um and IManasseh, 1 Chron. v. 1, 2. There was an
express law for this, Deut. xxi. 1 7.

The spiritual privileges were also two.

1. One was to be a type of Christ, who was the
firstborn, or first-begotten of his Father, by reason
of his eternal generation, Col. i. 15, lleb. i. G. And

the firstborn of his mother, in that he first opened
her womb. Mat. i. 25.

2. The other spiritual privilege was, that it was a
type of the heavenly inheritance, in which respect
the heirs thereof are styled firstborn, Heb. xii. 23.

In regard of the two former temporal respects,
Esau shewed himself an egregious fool ; for who but
a fool would sell lands and inheritances for a bauble ?
But in the two latter spiritual respects he shewed
himself notoriously profane, in lightly esteeming so
holy and heavenly privileges.

These he is said to sell — that is, to part with his
birthright, and the privileges thereof, clean away,
without any expectation of having it again ; for men
expect not the things again which they sell, as they
do the things which they lend.

The particular commodity for which Esau sold his
birthright, is said to be one morsel of meat.

Obj. Gen. XXV. 34, it is expressly said that Esau
sold his birthright for bread and pottage.

Ans. The word (3iiusic, which the apostle useth,
signifieth edulium, whatsoever may be eaten, so as
this general, meat, compriseth that particular of bread
and pottage under it.

And this sheweth it was the satisfying of his ap-
petite that he preferred before the birthright.

And to aggravate his sin the more, the apostle
addeth this particle, one, fnac, one morsel, which
sheweth the smallness of the price for which he sold
his birthright.

Sec. 93. Of the use to be made of God's jiuhjments
on others.

Ver. 17. For ye l-noic how that aftenvards, tvlwn he
woidd have inherited the blessing ^ he tvas rejected ; for
he found no jjlace of repentance, tlwugh lie sought it
carefully with tears.

The punishment of Esau's profaneness is here set
down, and that as a motive to us to keep us from the
like sin. That it is a motive, is evident from this
causal particle, yaj, for, as if he had said. Be uot ye
profane as Esau, because Esau's iDrofaneness was after
such a manner punished.

For judgments on some are caveats for others,
whereupon the prophet Jeremiah setteth before the
people of the Jews the judgment of God ujion Shiloh,
where his name was placed at first, as a caveat unto
them not to place their vain confidence in the temple,
as Jer vii. 12, 'Go ye now to my place, which was in
Shiloh, where I set my name at first, and see what I
did to it for the wickedness of my people Israel.'
And in 1 Cor. x. 7, itc, the ajiostle setteth before the
Corinthians the judgments of God upon his people of
old for their sins, as caveats for them, to keep them
from those very sins ; for saith he, ' Neither be ye
idolaters, as were some of them. Neither let us com-
mit fornication, as some of them did, and fell in pno
day three and twenty thousand. Neither let us^mpt

Ver. 17.]

GOUGE ON HEBREWS.

219

Christ, as some of them also tempted, and were de-
stroyed of serpents. Neither murmur ye, as some of
them also murmured, and were destroyed of the de-
stroyers ;' and in the close makes this application,
' Now all these things happened unto us for ensamples,
and they were written for our admonition, upon whom
the ends of the world are come.'

And truly, if we consider God's unchangeableness,
how he is still as pure, as just, as jealous, as potent
a God as ever he was, what of old he hated he still
hateth, we have just cause to make his judgments on
others caveats and admonitions unto us, not to ad-
venture upon their sin, lest their judgments light
upon us.

Obj. Judgments are not so frequent and severe as
of old.

Ans. 1. God having in former ages shewed what
in justice he may do, what by his power he can do,
and what sinners provoke him to do, he forbears them
the more, that they may the more thoroughly con-
sider his former dealing, and be the more warned
thereby.

2. He then dealt with his as with children. He
had then rods for them, and used them more fre-
quently. He hath scourges for his churches grown
to a riper age. The rods were corporal and temporal
judgments. The scourges are blindness of mind, hard-
ness of heart, a reprobate sense, infidelity, imi)eni-
tency, and such like spiritual judgments.

3. God now reserves impenitent sinners to greater
torments in hell, as our Saviour speaks of Chorazin,
Bethsaida, and Capernaum, Mat. xi. 21, 23. And
how that it should be ' more tolerable for Tyre and
Sidou at the day of judgment than for Chorazin and
Bethsaida,' and ' more tolerable for Sodom than for
Capernaum,' in regard that they had greater means
of grace vouchsafed imto them.

4. Greater temporal judgments have been inflicted
under the gospel for despising it. The last destruc-
tion of the Jews was sorest. Fearful judgments
have befallen all the churches planted by the apostles.
When were more fearful judgments on any, than lately
on the churches in Germany ?

This doth afford direction in the right use of such
judgments as we read of, or hear of, especially of such
as are recorded in sacred Scripture, not as matters of
admiration, but as matters of admonition, that as we
fear such and such judgments, so to take notice of the
cause ; and as we fear the judgment, take heed of the
cause, lest the like befall us, or a worse.

Sec. 94. Of the knowledge of the Scriptures.

The apostle, to convince them of Esau's punish-
ment, appealeth to their own knowledge and under-
standing which they had out of the sacred Scriptures,
wherein that history is recorded, saying unto them,
/UT-E, i/e know. Whereby the apostle implieth, that the
sacred Scriptures ought to be \Yell known by us,

which our Saviour implieth in John v. 39, where he
expres.sly commandeth us to ' search the Scriptures : '
saith he, ' Search the Scriptures, for in them ye think
ye have eternal life, and they are they which testify
of me.' And saith the apostle. Col. iii. 16, ' Let the
word of Christ dwell in you richly in all wisdom.'

All inducements that may be of force to move ua
to be acquainted with any writings, concur in sacred
Scripture.

1. !Many take great delight in antiquity, and there-
upon take great pains in searching ancient records;
but none comparable to sacred Scripture in antiquity.
It beginneth with the beginning of the world, yea, it
revealeth what God decreed before the world, even
from eternity.

2. Others are much taken with rare and extra-
ordinary matters ; and even herein doth the Scripture
surpass all other writings. Witness the story of the
creation, of the deluge, or the destruction of Sodom,
of God's bringing his people out of Egypt, and govern-
ing them in the wilderness, and settling them in Canaan,
and the many miracles therein recorded, &c.

3. Many seek after profound mysteries ; and what
books herein comparable to the sacred Scriptures?
For instance, the great mystery of religion, as of the
Trinity of persons, incarnation of the Son of God, his
birth, life, death, resurrection, ascension, interces-
sion, &c.

4. Many prudently sttidy the things that are most
profitable ; but there are no writings that make more
thereto than the Scriptures. They both declare what
is truly profitable and most advantageous. They
make known true riches, and true honour. They
.■^hew the way how to attain thereto. Among other
books, Solomon's Proverbs are of singular use to that
end. Note 2 Tim. iii. 16, 17.

5. None but fools would spend their time and
study about fables and lies ; but would be informed
in the truth of matters.

Now, no book can better do that than the sacred
Scriptures ; for it is the word of the Lord God of
truth, all whose words are most true, Ps. cxix. 160,
John xvii. 17. This, among other excellencies of the
word, is not the least. As it is an excellency in
itself, so it is the excellency of all other excellencies.
For what is antiquity, rarity, profundity, or any other
seeming excellency, without truth, but as so many
pearls in a blind eye, which make it the more
deformed ? The more ancient, the more seemingly
rare, profound, and profitable, falsehood is, the more
detestable and pernicious it is.

How blameworthy, then, are they who neglect the
reading of the word, and thereby deprive themselves
of the means of knowledge ! How many be there
who never in their lives read through the Scripture !
How far short do they come of these Hebrews, whose
knowledge in the Scriptures the apostle doth here
grant !

220

GOUGE ON HEBREWS.

[Chap. XII.

And liow should the consideration of the fore-
mentidiied excellencies of the sacred Scripture stir up
all to be frequent and diligent in reading and search-
ing the Seri[itures, whereof the Hebrews here are a
worthy pattern unto us !

Sec. 95. 0/ Esaiis seeking the blessing too late.

The punishment of Esau's profaneness was a denial
of the divine ble.ssing, which Isaac, his father, as a
prophet of God, and therein the hand and instrument
of God, conferred upon Jacob. The blessing was a
ratification of the birthright. For it comprised under
it all the prerogatives thereof, as,

1. Dignity and dominion. Gen. xxvii. 29.

2. Patrimony, ver. 28.

3. The spiritual prerogatives are comprised under
these words, ' Cursed be he that curseth thee, and
blessed be he that blesseth tlice.'

It is rightly styled a blessing, because thereby he
was made blessed.

This blessing, in regard of the temporal privileges
thereof, Esau would fain have had ; for it is said,
he would have inherited the blessing. In the Greek it
is said, SiXwi' xA7igotD/j,fiSai, was willing or desirous to
inherit.

This word, inherit, in the text, importeth two things.

1. A right to it as firstborn, by virtue of his
birth, which he had sold. He would eat his cake,
and have it.

2. A perpetual right thereto for himself and las
posterity. For inheritances have no set term of days,
or years, but extend to men and their children, and
children's children, without date, if it be not cut off.

Thus he was desirous to have iidierited the bless-
ing, but when it was too late, as this word, /ziT'crura,
afterward, importeth; for it may have a double rela-
tion, one to the selling of his birthright. Gen. xxv. 33.
After he had sold his birthright, he desired a ratifi-
cation of it to himself by his father's blessing ; but
it was too late to think of recovering that which was
clean sold away. The other relation is to his father's
conferring it on Jacob, Gen. xxvii. 30. In this
respect, E.sau's seeking the blessing was too late, as
this word, umooxiiiaaOn, translated he was rejected,
sheweth : for it hath respect to Isaac's refusing to
bless Esau after he had blessed Jacob. They, there-
fore, that apply this to divine reprobation, and bring
this instance to make it temporary, do clean mistake
the mark. True it is, that so soon as Esau came
to Isaac, and made himself known to be Esau,
it is said (Gen. xxvii. 33), .that ' Isaac trembled
very exceedingly.' He was cast into a strange ecsla-
sis, or into a great astonishment, and that by a
divine work, which brought into hi.s mind that ancient
word of God, Gen. xxv. 'J3, ' The elder .shall serve
the j-ounger,' wherewith, as with a bridle, he was
held back from altering what he had done. In this
respect, it is added, that Esau found no place of

repentance. First, no means to move his fiather to
repent and alter his mind, and to reverse or recall
the blessing which lie had conferred on Jacob ; for,
saith he, Gen. xxvii. 33, ' I have blessed him, and
he shall be blessed.' Wherefore they also clean mis-
take the mark who a|)ply this to Esau's repentance,
and thence infer that repentance may be too late ;
jea, some take occasion from hence to impeach the
authority of this epistle, whereby we see how dan-
gerous it is to mistake the sense of sacred Scripture.

But though reiientance were applied to Esau, yet
would none of the foresaid errors follow thereupon ;
for Esau's repentance could be no better than the
repentance of Judas (Mat. xxvii. 3), which was
merely legal, more for the punishment than for the
sin.

That which perplexed Esau was the loss of earthly
dignity and patrimony, which is intended under that
relative particle, aijTr,v, it, he sought it, which may
have reference either to, liXoyia, the blessing, or to,
/j.iruvoia., repentance; both be of the feminine gender,
and both tend to the same purpose : for in seeking
that blessing which Isaac thus conferred on Jacob,
he sought to have his father repent of what he had
done ; and he sought to make his father repent, that
he might have the blessing.

From Esau's rejection here upon his seeking the
blessing, it doth follow, that blessings may be sought
too late, \vhich the church sadly .icknowledgeth.
Cant. 5, 6. ' I opened,' saith she, ' to my beloved,
but my beloved had withdra^vn himself, and was
gone : my soul failed when he spake ; I sought him,
but I could not find him ; I called him, but he gave
me no answer.'

This the five foolish virgins found true by sad ex-
perience. Mat. xxv. 3, &c. And so much God threat-
eneth, Prov. i. 24, 25, &c. For God, who is the
fountain of blessing (as the apostle James acknow-
ledgeth, James i. 17), hath his fit times and seasons,
as he hath means in and by which he conveyeth his
blessings, and out of which he will give no blessing ;
so, likewise, his seasons : hence the psalmist, in
Ps. xxxii. 6, speaketh of a ' time when God may be
found;' and also the prophet Isaiah, in chap. Iv. 6 ;
implying therebj' that there is a time when God will
not be found.

Whence we may learn one special reason why many
who seek comfort to their souls, and peace to their
consciences, and assistance of the Spirit, and other
divine blessings, fail of them ; namely, because they
seek them too late. Indeed, God hath promised to
such as seek, that they shall find. Mat. vii. 7. But
it is to such as seek aright ; for note w hat the apostle
James saith, James iv. 3, '3-e ask and receive not,
because ye ask amiss, that ye may consume it upon
your lusts.'

Now, there are many w.iys wherebj- men fail in
seeking.

Vee. 17.]

GOUGE ON HEBREWS.

221

First, Some fail in and about the means : thej' have
means of their own invention, and subject not them-
selves to the means which the Lord hath warranted
and sanctified, as Rom. x. 2, 3. All the heathen, all
infidels, all pagans which are without the light of
God's word, whereby the means of seeking God aright
is revealed, miss of the right means. So do all sorts
of heretics that pervert God's word ; yea, and ignor-
ant persons, who have not the knowledge thereof.

Secondly, Others faU in and about the matter of
seeking of God, in that they seek him, and divine
blessings from him, only in show and appearance, as
all manner of hj'pocrites, whereof the Lord complain-
eth, Ezek. xxxiii. 31. Or if in truth, yet very loosely
and carelessly, as if God and his blessing were the
least thing to be regarded. Note Jer. xlviii. 10.

Thirdly, Many fail in the time, as the instances
before shew.

There is a failing in the time of seeking, two ways:

1. ^\Tien men begin too late.

2. When they continue not long enough, as Saul
in 1 Sam. xiii. 8—10.

Sec. 96. Of Esau's seeking the blessing with tears.

Esau's earnest desire of the blessing is expressed
by his seeking of it bi/ tears. The word, Ez^jirjjffa;,
whereby his desire is set forth, is a compound verb,
which adds much emphasis. The simple verb, ^n'^^",
signifieth to seek, but the compound, £z^);r.<iv, signifieth
more than ordinary seeking ; therefore, our English
hath to that purpose added this epithet, carefully,
though he sought it carefully icith tears.

And that he did more than ordinarily seek, it is
evident by that which is added, namel}', /litu Saxrjajn,
tvith tears. This is thus expressed, Gen. xxvii. 34,
' He cried with a great and exceeding bitter cry ; '
and ver. 38, thus, ' He lift up his voice and wept.'
This was an external evidence of a very earnest and
vehement desire ; yet he prevailed not thereby. So
that earnest desires may sometimes be in vain. And,
therefore, it will be the wisdom of such as are moved
as Esau did, diligently to seek divine blessing, and
yet find no better issue and fruit in their seeking than
Esau did, to search after the cause thereof. This was
the counsel given by God himself, Josh. vii. 13, &c.
See my Plaster for a Plague, Sec. 4, and Dearth's
Death, Sec. 18.

First, therefore. Examine thyself concerning thy
spiritual estate, whether true grace be in thee or no.
If thou be not an Israelite indeed (as was said of
Nathanael, John L 47), thou hast no cause to expect
thy prayers, thy cries, thy tears should be heard .
for ' an hyprocrite shall not come before the Lor<j •
Job xiii. 16 ; and God abhors such, Ps. cvi. 40.

Secondly, Consider the end thou aimest at, 'whetfjgj
it be not some by and sinister respect, in regai.j^ pf
thyself and own advantage ; as Num. xxii. 8, James
iv. 3.

Thirdl)', Call to mind whether thou hast not for-
merly stopped thine ear against God's outward call
by his word ; for thereupon the Lord thrcateneth to
turn a deaf ear to our prayers, as Prov. i. 24, 28,
' Because I have called, and ye refused, I liave
stretched out my hand, and no man regarded ; but
ye have set at nought all my counsel, and would
none of my reproofs,' &c. Ver. 28, ' They shall call
upon me, but I will not answer ; they shall seek me
early, but they shall not find me ; ' or whether thou
hast not stopped thine ear to God's inward call, as
Mat. xiii. 15.

Fourthly, Observe whether there be not some
execrable matter lurking in thy soul, as Josh. vii. 13.
Note Judges xx. 21, 2-5.

• Fifthly, Well weigh the matter of prayer, whether
it be not such as the Lord is resolved not to grant ;
as Deut. ui. 26, 1 Sam. xvi. 1, 2 Sam. xii. 14, 16.

Sixthly, Take notice of the manner of thy prayer,
if it bo not too coldly ; for note what the apostle
James sayeth, James v. 16 : It is ' the fervent prayer'
only that is ' effectual.'

It is further observable in Esau, that though he
sought the blessing, /uto. iaxs-juv, tvith tears, yet was
he rejected, so that not only his cries, but also his
tears were in vain ; neither of them did prevail ;
which may seem the more strange, because of that
high account which God maketh of men's tears, as I
have shewed in my Whole Armour of God, on Eph.
vi. 18, Sec. 97.

Which may inform us of the difference betwixt
God's discerning of spirits and man's. Men may be
taken and beguiled with tears, as Jer. xli. 6 ; but
God cannot.

And !*" may instruct us how to judge of tears, our
own or others'. For this, distinctly note the fore-
mentioned ground ap'' ^'ind of Esau's tears.

Quest. When are pp ''Vcceptable ?

Ans. 1. When thl ■^ fro>m a broken heart, Joe
ii. 12. I 'p ^

2. When for grierjf sin — eilther our own, as-^iike
vii. 38, Mat. xxvi 7.3, or f^'br other men's ^s, Ps.
cxix. 136. /

3. When frr God's disijfleasure or ange', Ps. vi. 1, 8.

4. Wh^ out of an eixpression of eanest desire, as
1 Sam i'. 10, Hosea riii. 4. Mark ix. 24.

5- When upon t2lireatening of iidgments, or fore-
sjglit of them, 2 Fiings xxii. 19.

G. When Ln a'gony or sense of pain, Heb. v. 7.

God pities those whon in such cases he sees
weepinc. A-s an eviderve hereof, he is said to ' wipe
away tears,' Ps. cxvi 8.

Sec. 97. Of t/i/ resolution of, and observations from,
Heb. xii. 16, 17.

Ver. 16. Lest thfre be any fornicator or profane
person, as Esau, who, for one morsel of meat, sold hit

birthright.

222

GOTJOE ON HEBREWS.

[Chap. XII.

17. For ye know, how that afterward, wlien he
would have inJieriled tlie blessing, lie was rejected ;
for he fojcnd no jilace of repentance, t/iough lie somjht
it carefully with tears.

The sum of these verses is the exemplification of
the Christian's caveat. Hereof are two branches :

1 . The inference, in these words, lest there he any.

2. The substance ; wherein two vices are con-
demned :

1. Fornication.

2. Profancness. This latter is,

1. Propounded, in these words, or }yrofane pn-son.

2, Amplified, in a particular instance of a profane
person.

In setting down this instance, we may observe,

1. The person in whom the exemplification is
made, namely, £sau.

2. The point whereof the exemplification con-
sisteth, where we have,

1. His .sin, ver. 16.

2. His puni-shment, ver. 17.

1. His sin was the selling of his birthright for a
morsel of meat.

Wherein we may observe,

1 . The act, he sold.

2. The commodity which ho sold, viz., his birth-
right.

3. The price for which he sold it, namely, meat,
which is amplified by tho smallness thereof, 07ie
morsel of meat.

His punishment was a denial of the divine bless-
ing, which Isaac, his father, as a projjhet of God, had
conferred upon Jacob, expressed in ver. 17 ; wherein
we may observe —

1. The inference, in this particle, /or.

2. The substance, in tho words following ; in which
we have —

1 . The proof, in these wjg.ds, i/e know.

2. The point, whereii^' r^gg^^unishment is distinctly
■yjoted. x>ia

■^e point is, v,

1.. J'ropoundcd.

2. A^^ra^-'^'ed.

In the jVopo.sition, wc Liay observe,

1. The kiiiij of punishment.

2. The timc.^

In the aggravation we have,

1. 'J'hc reason, \Wiich was his father's unalterable
resolution.

2. The means for thcT-^covcry thcK^of, he sought it
carefully tvilh tears. n

Doctrines. ^

I. Generals are to be exemplified hy particulars.
This ariseth from the inference of this verse upon
the former. See Sec. 89.

II. Fornication ought to he shunned hy Christians.
This ariseth from the first vice here condemned by
the apostle, namely, fornication. See Sec. 89.

III. Christians must not be profane. This ariseth
from the other vice condemned, namely, profanencss.
See Sec. 90.

IV. One sin a$ well as another must he avoided —
profaneness as well a.s uncleanness. This ariseth from
the disjunctive particle, or: let there be no fornica-
tion or profane person.

V. Evil examples are to be avoided. This ariseth
from tlie example of profane Fsatt, instanced here by
the apo.stle.

VI. Pious 2^arents may have mo.it impious children ;
as Isaac a profane Esau.

VII. External 2)rivileges of old had mystical pre-
rogatives; for many prerogatives were included under
the external privilege of the birthright. See Sec. 92.

VIII. Mean nuitters for the body are by many pre-
ferred before the greatest spiritual blessings. This
ariseth from Esau's preferring a morsel of bread before
his birthright, and the privileges thereof. See Sec. 92.

IX. God's choicest blessings are by many little re-
garded. The birtliright was a very choice bles-sing,
and yet how little regarded by Esau ! See Sec. 92.

X. A man given to his appetite will let go anything
for it. This ariseth from Esau's selling his birthright
for one morsel of meat. See Sec. 92.

XL Judgments on some are caveats for ot1i£rs. This
ariseth from the apostle's bringing in of Esau's pro-
faneness, as a motive to keej) us from the like sin.
Whereof see Sec. 93.

XII. The sacred Scriptures ought to be well knoion.
This the apostle taketh fur granted in the Hebrews ;
for, to convince theni of Esau's juinishmcnt, he ap-
pealeth to tlieir own knowledge and understanding in
the Scriptures, saying, ye know what is recorded con-
cerning Esau. Sec Sec. 94.

Xlil. Jlli'ssiiigs may be sought too late. This ariseth
from Esau's rejection, notwithstanding he so earnestly
sought the blessing. See Sec. 95.

XIV. Earliest desires may be in i<ain. For, though
Esau sought the blessing carefully, yet was he re-
jected. See Sec. 90.

XV. Tears may nought prevail. Though Esau
sought the blessing with tears, yet was he rejected.
See Sec. 9G.

Sec. 98. Of tlie abrogating of the legal discipline
and sacrifices.

Ver. IS. For ye are not come vnio the mount that
might he touched, and that burned with fire, nor unto
blackness, and darkness, and tempest.

19. And the .mund of a trumpet, and the voice of
tvords; which voice they that heard entreated that the
word should not he spoken unto them any more :

20. For thfy could not endure that which was com-
maifded, And if so much as a beast touch the mountain,
it shall be stoned, or thrust through with a dart :

21. And so ttrrible was the sight, that Moses said, I
exceedingly fear and quake.

Vef. lS-2] .]

GOUGE ON HEBREWS.

223

From the beginning of ver. 18, to tlie end of this
chapter, we have a digression from those practical
points which he began to lay down, ver. 14, and in
which he proceeds, chap. xiii.

The digression is about the diiTerence betwixt the
law and the gospel ; which, though it be a digression,
yet is it a very pertinent one ; and that both to the
main scope, which the apostle aims at in this epistle,
and also to the particular points going immediately
before. For the said difference is here inserted as a
reason to enforce what was before delivered.

The first particle, yao, for, importeth as much.

Now the reason may have reference to the main
scope of this epistle, which is constancy in well enter-
taining the gospel. For if the gospel be far more
excellent than the law, it ought to be with all faith-
fulness entertained.

The argument may be thus framed. The most
excellent ought to find best entertainment : but the
gospel is the most excellent ;

Therefore it ought to find best entertainment.

The assumption is proved by comjjaring it with the
law.

This reason may also have a fit resemblance to the
sin immediately before taxed, which is profaneness,
or a vilifying of the gospel ; for the most sacred things
ought least to be vilified : but the gospel is the most
sacred thing; therefore ought least to be vilified; if it
be, we have cause to expect the sorer vengeance.
This for the dependence.

The sum of the digression is, the Christian's privi-
lege, which is, that the legal discipline is taken away
from tlicm, which was foretold, Jcr. xxxi. 31, 32,
&c., ' Behold the days come, saith the Lord, that
I will make a new covenant with the house of
Israel, and with the house of Judah. Not accord-
ing to the covenant that I made with their fathers,
in the day that I took them by the hand, to bring
them out of the land of Egypt, which my cove-
nant they brake, although I was a husband unto
them, saith the Lord. But this shall be the covenant
that I will make with the liouse of Israel,' &c. And
Heb. X. 9, the apostle saith expressly, ' He taketh
away the first, that he may establish the second;'
where the ajiostle sets down the abrogating of legal
sacrifices, and the establishing of Christ's sacrifice.

The reasons thereof may be taken both from the
weakness, and unprofitableness of the legal discipline
and sacrifices.

1. The ircalcness thereof appeareth, in that the law
was utterl)'- unable by itself, and by strict observance
of the rites thereof, to do that which was needful to
be done, namely, to make the observers perfect.

2. The ^injirojitahleness thereof appeareth in this,
that though a man be zealous of the law, and take
much pains, and be at great costs thereabouts, yet he
shall get nothing thereby, but lose all his pains and
costs; all will be in vain. The apostle found this true

by experience. For after he had set forth his zeal
about the law, and declared how blameless he was,
touching the righteousness which is in the law, he
addeth, ' what things were gain to me, those I counted
loss and dung,' Phil, iii 6-8.

1. AVhich shews the blindness and foolishness of
the Jews, who, after the gospel preached, continued
to cleave close to the law ; yea, such as believed
would have the law joined with the gospel, Acts xv.
5. This both caused the first council, and occasioned
the Epistle to the Galatians.

Much more blinded and hardened are the Jews at
this day. So likewise Turks, Persians, Moroccans,
and all who hold Moses, and deny Christ.

2. This may inform us in God's goodness, who
hath taken from his church that terrible and deadly
law.

He brought his people to it at first to keep them
in awe, to make them more long for liberty, and to
make it more welcome to them, and to move them
more readily and thankfully to embrace and entertain
it. But when he had long enough tutored his church
under that discipline, he sent his Son who took it
away.

3. Let us be admonished to take notice of those
ends which God aimed at in his legal discipline, and
to walk worthy of that liberty that is brought to us.

From the comparison which the apostle here useth,
'For ye are not come into the mount,' etc., ye are
not come to such things as cause terror, ' but ye are
come to mount Sion,' &c., we may observe,

That the best things are reser^'ed for the last
times ; the many prophecies of these times proves as
much, as Isa. ii 2, Joel ii. 28. So sundry hyperbo-
lical speeches prove as much, as Isa. xi. 6, and xxx.
26, and liv. 11-13, Jer. xxxi. 33, 3i, Ezek. xxxvi.
11. See more hereof in my Sermon on Ezek. xxxvi.
1 1 , preached before the House of Lords, Sept. 24, 1 645.

Sec. 99. Of tlie terror of the lau:

Now foUoweth the particidar circumstances men-
tioned by the apostle.

The first is touching the place where the law waa
given, here called a mount that might he touched.
Some expound it, a mount touched, viz., by God, and
thereby became a terrible mountain, smoking and
burning, according to that which the psalmist sayeth,
Ps. civ. 32, 'He toucheth the mountains, and they
smoke.'

This sense is somewhat agreeable to that which
followeth, and the original word, -vf/JiXa^w/xstw, will
also bear it, but our English translation doth better
translate it, a mount that might be touched — that is
an earthly mountain, which might be felt; now, by
this he meancth the mount Sinai, whereon the law
was given, opposed to .spiritual Sion, much spoken of
in the Scriptures, and mentioned ver. 22.

So that herein Ueth one main difference betwixt

224

GOUGE ON HEBREWS.

[Chap. XII.

the law and the gospel, that the law is but earthly
in comparison of the gospel; for thus much intimateth
the apostle by this description of Mount Sinai,
■whereon the law was delivered ; it was a mount that
might be felt and touched, Exod. xix. 1 1. That the
law and the things thereof were but earthly and
carnal, in comparison of the gospel, see Chap. vii.
16, Sees. 80, 81.

The second circumstance is touching the terror of
the law, which is set out —

1. By external signs.

2. By fearful effects.

The signs which appeared at the delivery of the
law, whereof we may read more at large, Exod. xix.
and Deut. v., were these :

1. A mount touched, i.e., that did tremble and
quake, as the psalmist e.xpresseth, Ps. Ixviii. 8, ' The
earth shook, the heavens also dropped at the presence
of God, even Sinai itself was movpd at the presence
of God, the God of Israel.'

2. Bunwi'j with lire, which is the first here men-
tioned. And it is said, Deut. iv. 11, 12, that ' God
came down on Mount Sinai in fire, and spake unto
the people out of the midst of fire.' This is here
mentioned partly to set forth the majesty of God, and
partly to declare the terror of the law, which burneth
up all things before it, even as the fire duth consume
stubble ; therefore it is called ' a killing letter,' ' a
ministration of death,' 2 Cor. iii. 6, 7 ; whereas the
gospel giveth the spirit of Ufe.

3. Blackness and dnrhness, mentioned, as in Deut.
V. 22, so here by the apostle. These two only imply
the same thing. Blackness here meant is that duski-
ness which ai){)ears in the air when a thick cloud hath
covered the whole face of the sky. Moses maketh
mention of a thick cloud, and of a great smoke which
appeared on ilount Sinai, whence proceeded this
blackness and darkness hero mentioned.

This betokened the obscurity of the law, together
with the blindness and ignorance of man ; and alsa
that dim light which the law revealeth, in comparison
of that bright light and clear sunshine manifested by
the gospel, wherein lieth a special difference between
the law and the gospel.

4. Tempest. That was another sign of terror,
which properly signifieth a fierce violent storm.
Under this word the apostle compriseth that thun-
dering and lightning which Moses mentioneth, Exod.
XX. 18. This implictli that trouble and vexation of
conscience which the law bringeth ; wherein there
lieth another difference between the law and the
gospel, for the gospel bringeth and brecdeth in a man
peace and quietness of conscience.

.5. Sound of trumpet was another sign of terror.
Of sounds, a trumpet is ordinarily the shrillest and
loudest. Reports of cannons were not then in use.
Trumpets were of most use in war, as Josh. vi. 20,
Judges vii. 22 ; and in that respect terrible.

To inquire what kind of trumpet, whether silver,
or brass, or horn, is too curious. Trumpets are attri-
buted to angels. Mat. xxiv. 31, Rev. viii. 2, to set
out a shrill and loud sound, wliich much affrights.
Trumpets also set out the majesty of a king, and it
is added here to set out the majesty of the lawgiver;
for before kings and great monarchs they used to
sound trumpets, as 2 Kings xi. 1 4.

G. Voice of words was another sign of terror ;
thereby is meant a distinct, articulate voice, not as of
thunder or tempest, but as of man ; such a voice as
might be understood ; for it was a voice of words,
namely, those ' ten words,' as they are called, Exod.
xxxiv. 28, Deut. iv. 1 3, of w-hich the moral law con-
sisteth ; for it is said, Exod. xx. 1 , that ' God spake
all these words.' It being the voice of God, it must
needs be a terrible voice, as the psalmist cxpresseth,
Ps. xxix. 4, 5, especially the voice of such words as
the moral law containeth.

The terriblcness of this voice appeared by the effect
which followed thereupon — namely, the people were
not able to endure it ; for, saith the apostle, ' which
voice they that heard entreated that the word should
not be spoken to them any more ; for they could not
endure that which was comm.anded,' vers. 19, 20.

Now, as the former signs were terrible to the sight
and feeling, so these two latter were terrible to the
ears. Herein also lieth another difference betwixt the
law and the gospel ; for the gospel began fir.st to be
preached by Christ himself, having taken upon him
our nature, and so become like unto us, and after
from time to time hath continued to be preached by
men like ourselves : whereas the law was delivered by
God himself.

7. Stoning of beasts, and ilirusting through inith
darts was another sign of terror. These we find
recorded by Moses, Exod. xix. 13, and repeated here
by our apostle. Hereby is implied that by tempest,
thundering, and lightning, stones were raised out of
the mountain.?, or else that such stones fell from
heaven, as Josh. x. 11, and thunderbolts which were
as darts. This could not but cause much terror.

These were the signs of terrors.

The effects concerned beasts and men.

1. Beasts might not, yea, durst not, come near the
mount. Though they had no understanding of the
law, yet they were affrighted with the manner of
delivering it.

2. Jlen likewise were affrighted, both of the com-
mon sort, and also the most eminent and excellent
amongst them all. He that had greatest familiarity
with God, and freest access to him, and was the
strongest in spirit, even Moses himself, was affrighted.

The common people, ver. 19, 'entreated that the
word should not be spoken to them any more.' See
Exod. XX. 19, and Deut. v. 24, 2.5.

The reason hereof is rendered in ver. 20, where it
is s.iid thei/ could not eiulure that which iva* com-

Ver. 18-21.]

GOUGE ON HEBREWS.

225

manded. And that iu regard both of the matter of the
law, and also of the manner of delivering it. The
matter is an exact observance of all that the law
requires, which is impossible, by reason of flesh, and
a curse upon every transgression. Who could endure
this ? The manner was noted before to be so terrible,
as none could endure it.

As for Moses, though a man eminent in grace, yet
he professeth of himself, 'ixpo^og ei,a,i xal hr^o/Moi, I
exceedingly fear and quake. Our English hath well
put in this adverb, exceed in gli/.

For the two compounds have their emphasis.

This is a great aggravation, that such a man as
Moses should be so affrighted.

Quest. Where is this recorded concerning Moses 1

Ans. I. Some say that Moses, being the mediator
for the people, might say it in the people's name.

But to this answer may be replied, that thus the
apostle's aggravation of the terror of the law is taken
away.

2. Thomas, Liranus, and Cajetan apply it to Exod.
iii. 6. But to their answer may be replied, that is
nothing to the scope of the apostle, who spake of the
law.

3. It is noted, Exod. xix. 19, that in the midst of
the terrors ]\Ioses spake, and God answered him.
]\Ioses might then speak these words, and God there-
upon comfort him.

4. The apostle might come to the knowledge of
them by special inspiration or extraordinary revela-
tion, for note what the apostle saith. Gal. i. 12.

5. This of Moses might be registered in civil
chronicles of the Jews, as 1 Kings xiv. 19.

Thus you have seen how terrible the discipline of
the law was, manifested by the first manner of de-
livering it. It is further proved in 2 Cor. iii. 6, 7, 9,
where it is called ' a letter that kUleth,' ' the minis-
tration of death,' ' the ministration of condemnation.'

Many weighty reasons may be given hereof.

1. To set out the majesty of God, as Ps. Ixviii. 7,
and 1. 3.

2. To set out our vileness and weakness, as Job
xl. 4, and xlii. 6, Isa. vi. 5, Ezek. i. 29, Dan. x. 8.
That thus much was effected by the terrible delivery
of the law, is evident, Exod. xx. 19, Deut. v. 24, &c.

3. To draw them from the law, that they might
not rest on it for justification. Note Gal. iv. 21, &c.

i. To seek after other means, as the apostle ex-
presseth, Gal. iii. 24, where the law is said to be
' our schoolmaster ;' a sharp and severe schoolmaster,
that it might force us to seek after another disci-
pline.

5. To work earnest desire after Christ, and high
prizing of him, as it is said, John vLii. 56, Mat,
Xlii. 17.

6. To make the ministry of the gospel be better
respected, 2 Cor. iii. 6, &c.

7. To keep us from despising man's ministry; for
Vol. III.

that terror of the law upon God's delivering it, shews
a necessity of man's ministry.

This terror of the law affords us many profitable
uses, as,

1. Instruction in the majesty and terror of God.
Where he is pleased to manifest his glory, mountains
will quake and tremble, Ps. Ixviii. S ; fire shall de-
vour before him, and it shall be very tempestuous
round about him ; read Ps. xcvii. 2-5, and xviii. 7,
8, &c. Such is the glory of his majesty, such his
terror, as it hath frighted the most excellent of men,
as Isaiah, Isa. vi. 5 ; Ezekiel, Ezek. i. 29 ; Daniel, Dan.
X. 8; St John, Eev. i. 17; Jacob, Gen. xxviii. 17;
Moses, Exod. xxxiii. 22 ; the angels, Isa. vi. 2.

2. Admonition, to fear that fearful Lord, and to
tremble before him. A heathen king made a decree
to this purpose, as Dan. vi. 2G : 'I make a decree,
saith king Darius, that in every dominion of my
kingdom, men tremble and fear before the God of
Daniel ; ' who should not fear before such a God as
this is 1

ObJ. We never saw him arrayed with such terror.

Ans. It is enough tliat he hath given evidence
thereof, and that that evidence is come to our hearing ;
should he continually shew his glory, the earth could
not stand, it would be turned upside down. It is
for man's sake that he conceals his glory so much as
he doth : wilt thou so far pervert his goodness to
thee as to respect him the less, because he tenders
thy weakness, and covers that from thee which would
not only dazzle and affright thee, but also confound
or consume thee ? He deals with thee as he did with
Moses, Exod. xxxiii. 22: 'I will cover thee,' saith
God, ' with my hand, while I pass by thee.' Oh, the
more than monstrous ingratitude of men ! Thus dealt
they with Christ, because he humbled himself so low
as he did, for our sake he was despised. So much
was foretold, Isa. liii. 3. But woe to them that now
despise him. He shall appear in such glory as will
make such as have here lightly esteemed him to
tremble. Note Rev. vi. 12, &c.

3. Dissuasion from resting on the law, or thinking
to be justified thereby. It is a terrible law, a killing
letter. It can work no true sound confidence, but
terror in soul, and horror of conscience. In many
things thou transgresseth against it, and therefore art
thou cursed, as Deut. xxvii. 26 : ' Cursed be he that
confirmeth not all the words of this law to do them.'

4. Exhortation, with all due respect to use the
ministry of men ; though they be but as other men,
yet are they not to be despised. Our weakness re-
quireth such kind of ministers. The Israelites at the
delivery of the moral law, experimentally found the
need thereof ; wherefore they make a humble motion
for it, and God granted it. Therefore he hath ap-
pointed such as we are able to endure, to be his
ambassadors. In that respect they are to us in God's
room : esteem them as God's ambassadors, receive

226

GOUGE ON HEBREWS.

[CH.VP. XII.

their word as the word of God. Note Luke x. IG, and
John xiii. -'G.

Sec. 100. Of mount Sion a type of the church of
Christ.

Ver. 22. But ye are come unto mount Sion, and
unto the city of tlie living God, the heavetdy Jerusalem,
and to an innumerahle companij of angels,

23. To the general assembly and church of the first-
horn, which are viritten in heaven, and to God the
Judge of all, and to the spirits of just men made per-
fect,

24. A7id to Jesus tlie mediator of the new covenant,
and to the blood of sprinkling, tliat speaketh better
things than thai of A bel.

Here beginneth the second part of the comparison,
which concerns the gospel. The sum whereof is, a
descrii)tion of tlie evangelical discipline.

It consists of ten distinct branches, which ni.ay
be brought to two distinct heads.

1 . The places whcreunto, under that discipline, we
are brought.

2. The persons to whom we are joined.

The places are described by three metaphors :
motait Sion, the city of the livi7ig God, the heavenly
Jerusalem.

The first metaphor whereby the place whereunto
•we are brought [is set forth], is here said to be mount
Sion.

Here consider,

1. What mount Sion was.

2. How fitly the church is set out by it.

For the first, mount Sion was situate in the best
part of the world, which was Canaan, the land which
liowcd with milk and honey, Exod. xiii. 5 ; and it was
in the best part of that land, which was the tribe of
Judah; and in the best part of that tribe, even in
Jerusalem ; and in the best part of that city, which
moved David to buUd a city there, which was called
the city of David, 2 Sam. v. 9. On it was a very
strong fort, which the Jebusitcs hold till David's time,
and thought it to be iinprcgnalilo, and thereupon
scoffed at David when he went about to take it, 2
Sam. V. 8. After that David had built this fair city,
called Sion, he placed the ark there, 2 Sam. vi. 12, 1
Kings viii. 1.

This mount Sion is opposed to mount Sinai, which
was situated in the driest, barrenest, and most parch-
ing place of the world, even in a wilderne.'^s where w;is
no water to drink, and therefore God caused water to
flow out of a rock, and to follow the jieople, Exod.
xvii. G, Ps. cv. 41, 1 Cor. x. 4. Nor did the ground
bring forth corn (they had manna from heaven, Exod.
xvi. 3, 14, 1.")); nor trees to shelter them from the
heat of the sun (Ps. cv. 31), they had an extraordi-
nary cloud to cover them).

Fitly, tliereforc, doth the mount Sinai set out the
law, w hich can afl'ord no succour, no refreshing : and

as fitly doth the mount Sion set out the gospel, which
is simply the best estate that possibly can be.

Because the ark, which was the most lively repre-
sentation of God's presence, was set in Sion, it was
made a choice type of the evangelical church where
the Lord dwcllcth. Therefore the prophets frequently
set out the Christian church under the name of Sion,
as Ps. ii. C, Isa. xxviii. IG, Joel iii. 21.

2. In sundry respects is the church of Christ set
out by Sion.

(1.) Sion, before David took it and built it, was
the habitation of .Jebusitcs, 2 Sam. v. G. So the
Christian church, of Gentiles before Christ dwelt in it,
Eph. ii. 2, 11.

(2.) Sion was a high mountain, Ps. cxxxiii. 3, so
the church, Isa. ii. 2.

(3.) Sion was a strong fort, 2 Sam. v. 7, 8, iind
Ps. cxxv. 1. So the church, against which ' the gates
of hell shall not prevail,' as our Saviour exi)resseth,
Mat. xvi. 18.

(4.) The ark was in Sion, 2 S.am. vi. 12. So in the
church are God's orduiances.

(•').) It was in sundry respects the most excellent of,
all cities, Ps. xlviii. 1, 2, therefore called 'the moun-
tain of God's holiness,' in the forementioned psalm,
whereof glorious things are spoken, .is the psalmist
expresseth, P.s. Ixxxvii. 3. It is styled ' the jierfec-
tion of beauty, out of which God hath shined,' Ps.
1.2.

So is the church of Christ the most excellent place
of all the world. Such is the excellency thereof, as
St John maketh choice of the most choice things of
the world to set it out. Rev. xxi. 10, 11, ifcc. Could
the beauty and glory of the Christian church be dis-
cerned by us, all pearls and precious stones would
seem more to obscure than illustrate it. This is ' she
that is all glorious within,' Ps. xlv. 13.

(G.) God himself chose Sion for the place of his
habitation, Ps. ix. 11, Ixxvi. 2, and cxxxii. 13, 14.
In this respect it is styled, xar' f^ij^Jis ' the city of
God,' Ps. xlviii. 1, 2, and Ixxxvii. 2, 3. On this
ground all the excellent things that are spoken of the
city of God, are to be applied to Sion.

Thus the church is ' the house of God,' 1 Tim. iii.
15. And God is said to dwell among the members
of the church, 2 Cor. vi. 16. And Christ to 'walk
in the midst of the seven golden candlesticks,' which
are the churches. Rev. ii. 1.

(7.) God reigned in Sion more conspicuously than
in all the world beside, Isa. xxiv. 23. There was
the throne of David, who was an especial typo of
Christ. So the church is in an especial manner the
kingdom of Christ. See my Guide to go to God, in
2 Petit., Sec. 35, 36.

(8.) Out of Sion came the law, Isa. ii. 3. 'There
is the blessing and life for evermore,' Ps. cxxxiii. 3.
So in the church is salvation. Out of it is no salva-
tion. From it proceed all the means of salvation.

Ver. 22-24.]

GOUGE ON HEBREWS.

227

(9.) God's love -was most set on Sion, Ps. Ixxxvii,
2. So on his church, Eph. v. 25.

1 . This affords ground of contentment to such as
are of the church. They are in the most excellent,
the most sure and safe estate that can be, there where
God dwelleth and rcigneth, there where the bright-
ness of his favour most shineth, there where is the
bread of life and the water of life ; where is peace,
joy, and all happiness. So as they who are in the
true church, and of it, may well say, as Ps. xvi. 6,
' The lines are fallen unto me in pleasant places ; yea,
I have a goodly heritage.'

2. Tliis may excite us to abide in the church our-
selves, and to draw others into it. Peter's resolution,
John vi. 68, becomes us all for ourselves ; and the
church's mind for others. Cant. viii. 1, 2, 8. Every
one to do what he can to bring in others. Note Mat.
xxiii. 15.

3. This may stir us up to pray for the good of the
church. So did the psalmist for Sion, in Ps. cxxii.
6-8. Note Isa. Ixii. 1. Our church far exceUeth
Sion, therefore we ought to be the more earnest.

4. This may afford ground of humiliation for the
distresses and desolations of the churches. So the
Jews of old for Sion. Note Ps. cxxxvii., and the Book
of Lamentations. If we cast our eyes abroad, we
shall find great cause of humiliation in this respect.

5. This may afford ground of gratulation, to praise
God for the prosperity of the church. We especially
that are of the church ought to do it, as the psalmist
intimateth in Ps. Ixv. I, 'Praise waiteth for thee,
God, in Sion,' and Ps. cxlvii. 12, ' Praise the Lord, O
Jerusalem ; praise thy God, O Sion.'

6. It affords a use of direction, to walk as be-
cometh a citizen of Sion.

Sec. 101. 0/ the church, the city nf God.

The second metaphor, whereby the place whereunto
we are brought is the city of tlte living God, whereby
is here meant the church, which is oft styled in Scrip-
ture 'the city of God,' as Ps. Ixxxvii. 3, and xlviii. 1,
2, 8, ' Glorious things are spoken of thee, O city of
God ; ' so likewise in Isa. Ix. 14, and Rev. iii. 12.

That the church is ' a city,' see Chap. xi. 10,
Sec. 47.

And it is called ' the city of God.'

1. Kar' i^o'/ji", for excellent things are said to be
of God.

2. For distinction from cities of men.

3. Because God is the author and governor of it.

4. Because the ordinances, immunities, and privi-
leges thereof are all of God.

1. In that the church is a cit}', it may inform us in
the state and condition of the church ; it is a well-
ordered estate, an estate that hath different degrees
of persons, some for government, some for subjection,
some to make known God's wUl, some to bring men
into obedience thereto.

There are also laws, orders, and ordinances proper
and peculiar to the church.

2. It doth afford a ground of consolation to such
as in this world are as strangers and foreigners, that
have no city to go to. If they be of the communion
of saints, they are citizens of the best city that can
be, the most safe and secure city, the best governed
city, best provided for, which hath the best orders,
fairest privileges, and fullest immunities that can be.

3. It should stir up such as are of the church, to
carry themselves as becometh citizens of such a city,
Phil. i. 27.

For this end, take notice of the laws and ordinances
of this city.

In that the church is the city of God,

1. It doth exceedingly amplify the excellent estate
and condition of this city. It is not a city of man,
but of God. So the laws, ordinances, and all things
appertaining thereunto are of God.

2. It should stir us up to pray to God for it. God
will provide for, protect, and every way bless his own
kingdom.

God is here said to be tlie living God, the city, 0£ou
^wtroj, of the living God. Of the living God, see
Chap. iii'. 12, Sees. 138, 139.

Sec. 102. Of the heavenly Jerusalem.

The third metaphor whereby the place whereunto
we are brought, is the heavenly Jeru-«dem.

Of Jerusalem, see The Saint's Sacrijice, on Ps. cxvi.,
Sec. 115.

The special thing here to be noted is that epithet
heavenly, added to Jerusalem, which is so caUed —

1. For distinction sake, to distinguish it from
earthly, and therefore. Gal. iv. 2G, called ' Jerusalem
which is from above.'

2. For excellency sake.

3. To manifest the end of it, which is to bring us
to heaven, Mat. xix. 28, Rev. xix. 6.

4. To shew the nature and kind of it. It is an
introduction to heaven, yea, a part of heaven, the be-
ginning thereof. See my Guide to go to God, 2 Petit.,
Sec. 38.

Uses arising from this title heavenly, attributed to
the place whither we come, may be these :

1. Incitation, to desire and endeavour to be of this
city, citizens of this Jerusalem. It is a heavenly
Jerusalem. Note Heb. xi. 16. This is a part of that
' heavenly city.' Of this we must be before we can
be of that.

2. Admonition, not to envy the glory, pomp, riches,
ifec, of this world, nor the privileges of any earthly
city.

Ye are come to a Jieavenly city. Ye that are citizens
hereof, have more cause xo pity them, yea, to triumph
over them. All theirs are but earthly; all ours hea-
venly. And what comparison is there between
eartlily and heavenly ?

228

GOtJGE ON HEBREWS.

[CuAP. xir.

3. Deliort.ition, from setting our hearts upon this
•world, upon tlie promotions, profits, and pleasures
thereof; they are all earthly, they become not such
as are citizens of this heavenly Jerusalem, no more
than the habit or attire of Jews and Turks, sworn
enemies of Christ, becomes a Christian.

Doating and setting our hearts on them, bewrays an
eartlily and worldly mind and heart, ■which is no way
suitable to this heavenly Jerusalem. Nay, further,
there is a bewitching force in the things of this world
to our corrupt nature, whereby they are stolen and
alienated from tiiis heavenly Jerusalem, and from the
heavenly things thereof.

All the things of this heavenly Jerusalem are
things of God ; but God and this present world are
contrary each to other. Note James iv. 4, 1 John ii. la.

4. E.xhortation, to get a heavenly disposition, and
to shew forth a heavenly conversation, for we are
citizens of the heavenly Jerusalem. This is the main
scope of the third petition in the Lord's Prayer.

The particulars implied under this general exhorta-
tion, are three :

1. Let us ' cleanse ourselves from all filthiness of
the flesh, and of the spirit,' as the apostle expresseth,
2 Cor. vii. 1. In heaven there is nor can be any
unclean thing. Rev. xxi. 27.

2. Grow up unto full holiness, as the apostle im-
plieth in these words, 2 Cor. vii. 1, ' Perfecting holi-
ness in the fear of God.' In heaven all are holy.
Heaven itself is the most holy place, Heb. ix. 8, 12,
and X. It). The supreme Sovereign thereof is the
holy God, holy in his nature, holy in each person —
' Holy Father,' John xvii. 11, ' Holy Son,' Acts iv.
27, 30, 'Holy Ghost,' Mat. xxviii. 19. The inhabi-
tants there are all holy — ' holy angels,' Mark viii.
38, ' holy saints.' When the angels fell from their
holiness, they fell from that excellent habitation.

3. In all things have an eye to God's will. So it
is in heaven. Therefore in the third petition our
Saviour hath taught us to pray, that God's will might
be done by us on earth as it is done by angels in
heaven, Mat. vi. 10.

4. So far as God's will is made known, do it. ' If
ye know these things, happy are ye if ye do them,'
saith our Saviour, John xiii. 17. To know and not
to do, aggravates condennuition, Luke xii. 47.

5. Do God's will after a right manner, as it is done
in heaven by the angels, .sincerely, entirely, cheerfully,
diligently, zealou.slj', constantly. He that said, ' Our
conversation is in heaven,' Phil. ii. 20, shewed himself
a citizen of tliis heavenly Jerusalem.

Sec. 10.3. Of the innumerahle compatnj of atigds.

Hitherto of the description of the Christian church
by the j)lace whereto we are brought. The persons
to whom we are joined follow.

The first of them are set out, in this phrase, fiviidsiv
ayy'O.w, an innuvwulk compmnj of angels. Of

their name, nature, properties, functions, ic, vide
Chap. i. 7, Sees. 84-87, <kc.

Tlieir number is imitlied, under these words, in-
numerable company. The word in the Greek, [ui^in;,
doth signify ten thousand ; but as sexcenta by the
Latins is frequently put for an indefinite and infinite
number, so /j,\j>ia; by the Grecians. Our Engli-sh
translators have accordingly well translated it an in-
numerable co7npaiii/, for indeed the number of angels
is innumerable. We read of a host of angels, Kev.
xii. 7, but no number put to it. AVe read, 2 Kings
vi. 17, of ' a mountain full of horses and chariots of
fire,' whereby are meant angels, but no number of
them. There was then a great host of enemies that
compassed the city, yet of that troop of angels, saith
Elisha, ' They that be with us are more than they
that be with them.' Those angels did Hezekiah
mean when he said, 2 Chron. xxxii. 7, ' There be more
with us than with the king of Assyria ; ' yet of the
king of Assyria's army were slain at a clap a hundred
and eighty-five thousand.

ObJ. We read of a set number. Mat. xxvi. 53 —
viz., of 'twelve legions of angels,' which iu common
account amount to eighty thousand.

Ans. 1. The text doth not precisely express that
number, but saith, rr'/.ilo-jf, ' more than twelve legions.'

2. That number is to be taken indefiuitely.

3. Chri-st means not all the angels in heaven, but
so many as in man's opinion might be thought suffi-
cient to guard him against all the opposition which
the Jews could make; for twelve legions of good sol-
diers were reputed an invincible army. The like
answers may be given to that greater set number,
whereof we read, Dan. vii. 10, as, ' thousand thou-
sands, yea, ten thousand times ten thousand;' for,

1. They set out an indefinite and infinite number.

2. All the angels of God are not there meant; there
were many others in other places.

1. This number, or rather innumerable company of
angels did God at first make, and doth still preserve
in their first entire estate, the more to set out his
own magnificence. Thus is the magnificence of the
great King of heaven and c;uth set out by having so
many of such attendants.

2. To animate and encourage saints against the
multitude of devils ; for we read. Rev. xii. 7, the
dragon gathered together a host of evil angels. There
were not only seven devils in one woman, but a legion,
that is, G,GGC in one man. If at once there were so
many in one man, how many were there in all the
world beside ? for certainly no man is free at any
time, but hath devils attcniljng on him, to solicit him
to evil. There is need, tliercfore, of an innumerable
company of good angels to guard him. There are
many more angels than men ; so as every saint may
have assurance of so many to guard him, as he may
well say as Elisha, 2 Kings vi. IG, ' they that be with
us arc more than they that be with them.'

Vek. 22-24.]

GOUGE ON HEBEE'WS.

229

1. This may serve for the refutation of their pre-
sumptuous conceit, who undertake to set down the
distinct number of angels, which yet the apostle here
styleth innttmerable.

2. This may raise up our hearts in admiration of
God's great and glorious majesty. If in regard of
the visible host of heaven, the psalmist might say, as
Ps. viii. 1, 'O Lord our God, how excellent is thy
name in all the earth ! who hast set thy glory above
the heavens,' how much more in regard of this innu-
merable company of invisible and spiritual creatures ?
For this end meditate, as on the nature, properties,
and functions of angels, so of the innumerable com-
pany of them.

Sec. 104. Of the general assemhly.

Having shewed the first sort of excellent creatures
to which we are brought by the gospel, namely,
angels, come we now to the second sort, who are
here said to be holy men, who are,

1. Generally propounded, in this phrase, general
assembly.

2. Particularly exemplified, by the name frsibom.
The word, rratriyiiiic, translated (/e« era/ assembly, is

a word which is used to set out a solemn public
meeting of many people, from sundry places, to some
great solemnity. The meeting of all sorts of people,
out of all parts of Greece, to see the Olympian games
performed, was called Tai^yt/;/;, which term the
apostle here applieth to the catholic church.

Catholic is a Greek word, which signifieth general
or universal. That this general assembly is meant of
the church, is evident, by the next word, ixxXiju/a,
church, which is joined to it by a copulative par-
ticle, nal, and. The next word, Tswrorozwi', firstborn,
sets out the persons that belong to this general
assembly.

From the former we may observe that the Christian
church is a general assembly. The notation of the
Greek word, i-Ayu.rjcia, which is derived from the verb,
jzxaXsTv, to call out, sheweth that it is an assembly
called together. The compound word, ratJiyw/;,
sheweth that it is a general assembly.

This general assembly is excellently set out, Rev.
vii. 9. The prophecies of old concerning the ampli-
tude of the Christian church import as much, as Isa.
Ix. 4, kc. But most expressly is this proved, Eph.
i. 9, 10, Col. i. 20.

That the truth of this point may be the more dis-
tinctly discerned, let us take a brief view of the re-
spects wherein the Christian church is styled a
general assembly.

1 . In respect of persons ; for the whole number of
God's elect are comprised under this assembly. This
our apostle notes, in this phrase, ' whose names are
written in the book of life.'

2. In respect of place ; for the Christian church
is not bounded within the borders of Judea, nor of

the ten tribes, but diffuseth itself among the Gentiles.
This was of old foretold, as the apostle proveth by
many testimonies, Horn. xv. 9, 10. In this extent it
is said, John iii. 16, • God so loved the world, that he
gave his only-begotten Son, that whosoever believeth
in him should not perish, but have everlasting life.'

3. In respect of the time, from Adam to the end
of the world, so long as it should be increasing, and
after to continue to eternity.

The reason of this general assembly cannot be in
them who are of it ; for they of themselves are no
better by nature than they who are out of it, Eph.
ii. 3, II, 12. But it resteth wholly and only in God,
in his free grace, 1 Cor. xv. 10, and rich mercy, as
Eph. i. 7, and ii. 4, 7.

The means of bringing us into this general assembly
are — -

1. Outward, the word, Eph. i. 23, and 2 Thess.
iL 14.

2. Inward, the Spirit. Of both these, see The
Whole Armour of God, on Eph. vi. 16, Sec. 19.

1. This may give satisfaction to that great ques-
tion, whether the church was before Luther's time ]

I answer, it was where this general assembly was.

2. This may serve for the refuting of papists, in
arrogating and appropriating this title catholic to the
church of Home. For,

1. It implies a plain, direct contradiction. Catho-
lic is universal, Roman is particular ; for the same
thing in the same respect to be universal and par-
ticular is contradictory.

2. The church of Eome hath so much, and so far
erred from the catholic faith, as it cannot be accounted
a part of the catholic church.

3. This informs us —

(1.) In the difference betwixt the Jewish synagogue
and the Christian church.

[1.1 That was of one people ; this of all nations.

[2. J That in one small part of the world ; this
throughout the whole world.

[3.] That tied to the temple at Jerusalem for their
solemn services; this extended to all places, Mai. i. 11.

[4.] That to continue till Christ's first coming; this
to the end of the world.

(2.) In the difference betwixt the catholic church
and particular churches.

[1.] That is invisible; for, howsoever the members
thereof be children of men, who are visible creatures;
yet their essential and specifical form, which makes
them to be indeed of the catholic church, is not visible,
for it is an inward, spiritual, effectual calling.

But particular churches arc visible ; for profession
of the true faith, and subjection to the ordinances of
a particular church, is sufficient to make men members
thereof. Hypocrites may be as true members of a
particular church, as the upright, especially till they
ioe discerned and discovered. So was Judas, Ananias,
Sapphira, Demas, and sundry others.

230

GOUGE ON HEBEEWS.

[Chap. XII.

[2.1 Hence <arisctli a second difference. The catho-
lic church consists only of the elect being effectually
called. Such are here described, Jirstborn, xvhose names
arc written in heaven.

But particular churches are niLxcd assemblies, as
the parables of sundry sorts of grounds, of corn and
tares, of the draw-net, of wheat and chaff, of the fruit-
ful and barren fig-tree, of vessels of honour and dis-
honour, shew.

[3.] The catholic church can never fail. Mat.
xvi. 18. Particular churches may ; for where are the
churches planted by the apostles ?

[4.1 The catliolic church is diffused throughout
the whole world, and extendeth itself to all times, as
I shewed before.

But particular churches are tied to certain places,
as national churches and parochial churches.

[5.] The catholic church extendeth itself beyond
this world, even to heaven ; for part of it is triumph-
ing in heaven, as this phrase, spirits of just men made
perfect, sheweth.

But particular churches are only on earth. No
divisions, or distinctions, or relations, or ordinances
in heaven as on earth, llev. x.xi. 22, 23.

These and other like differences are the rather to
be observed, because of our adversaries, who con-
found the catholic and particular church of Rome,
and thereby apply to their particular churches all the
properties, privileges, and excellencies of the catholic
church, whence have risen the many and great con-
troversies betwixt us and them about the church, as
about the essence of it, the visibility, stability, infal-
libility, and authority of it.

Sec. 105. Of regeneration, and the causes thereof.

The first particular whereby that blessed society to
which we are brought by the go.spcl, is set out, in
this phrase, fxx>.>jffi'a •niuroTix.uit, cliuixh of the Jirst-
born.

The Greek word translated church, conicth of a
Greek verb, xaXi'v, which sigiiifieth to call, the com-
pound whereof, ixxaXe/t, significth to call out, hence
the word here translated church, which signifieth a
company called together. Of their calling outward
and inward, and of the means of the one and the
other, God's word and Spirit, sec Chap, iii., Sec. 13.

By the word men are called to profession of the
true faith, which is the outward calling. Hereby
visible particular churches are constituted. By the
Spirit true faith is wrouglit in them, whereby they
are brought to yield from the heart true obedience to
the faith which they i>r()fess. These are they which
constitute the forcmentioned general assembly, the
true catholic churcli, and these are they who are
here intended, under these words, Jirstborn, ichose
names are writlin in heaven.

Tiic title, Tjwrordxwi', Jirstborn, is a compound
word of a verb, rixru, that signifieth to bcai; or briny

forth, &nd of an adjective, •s-jSirof, that aigaiheih jirst.
It importeth two things —

1. A nativity or birth.

2. The excellency thereof.

The birth here intended cannot be meant of a birth
after the Hesh. In that respect Nicodemus his scruple
is to purpose, John iii. 4, ' How can a man be born
when he is old 1 can he enter the second time into
his mother's womb, and be born?'

All such kinds of birth in this mystery are ex-
cluded, John i. 13, in those plirascs, 'not of blood,
nor of the wiU of fle.sh, nor of the will of man.' It
is therefore styled, Tit. iii. 5, TaXiy/ivitla, regenera-
tion, a beinj born again, or a new birth. And this
must needs be spiritual

The excellency of this birth is noted in this particle,
frat

For the _first is a word of order, and of honour.

It is applied to Christ, the second person in sacred
Trinity, and to sons of men. See Chap. i. 6, Sees.
67, 68.

In this place it may be appropriated to the Jews,
or extended to all .saints. Yea, both these may even,
in this place, well stand together.

For the Jews, being God's firstborn, and we being
brought to them, and made partakers of their privi-
leges, are also God's firstborn as well as they.

From this privilege we may observe —

1. They who are of the true church are new born.
The metaphor oi jirstborn being applied to the church,
imports as much. iSo much, likewise, is intended,
Ps. Ixxxvii. 5, ' And of Sion it shall be said. This and
that man was born in her.' But more fully expressed,
John i. 12, 13, and James i. IS. Christ makes it a
matter of absolute necessity, John iii. 3, 5, 7, ' Ex-
cept a man be born again, he cannot see the kingdom
of God.'

The reason thereof may be taken from that utter
depravation which hath seized on man ; for repairing
whereof no patching or piecing will serve the turn,
but a new making.

It is called a new birth, to distinguish it from our
general birth ; and it is styled a birth, to set out the
work of God more lively.

1. Hence we should be stirred up to put ourselves
upon examination, whether we be of the number of
God's new born. Till we have some evidence thereof,
we can have no assurance of any interest to the gene-
ral assembly, or to the privileges ai)i)crt;iining there-
unto. For your help herein, take these few signs of
regeneration :

(1.) A new form and image, even such a one as
' after God is created in true holiness and righteous-
ness,' Eph. iv. 24. Hereby St Paul knew that they
at Rome to whom he wrote were born again, because,
saith he, Rom. vi. 17, 'Ye have obeyed from the
hcait-nH)t that form of doctrine,' ii; o> cajtioViirf,
' into which ye were delivered.' Here he useth a lit

Vee. 22-24..]

GOUGE ON HEBEE'tt'S.

231

resemblance, taken from a mould into which metals
are cast ; the metal will be of that shape whereof
the mould is, and bear that image which is engraven
on the mould. Thus they who by the word are be-
gotten again, will carry the shape and image of the
word, which is the image of God. So do all crea-
tures that are not monsters bear the image of that
which begat them. If ye say of a pig or puppy,
this is a woman's chUd, will any believe you '? iluch
less will I believe that he who carries the devil's
image is born of God.

(2.) Spiritual life manifested by spiritual motions
and affectious, such as the apostle intendeth, under
this phrase, Rom. viii. 5, ' They that are after the
Spirit, do mind the tilings of the Spirit.' And also
under this, ' God will quicken your mortal bodies by
his Spirit,' ver. 11. A child that is not still-born
wUl soon manifest life in it, by the natural motions
thereof.

Now in regeneration none are stiU-bom. If, there-
fore, there be no spiritual life, no spiritual motions,
surely there is no regeneration.

(3.) Readiness on all occasions to go to God, as to
his father, and of lum to seek every needful thing.
To whom will children more readily go for supply of
their wants, than to their parents, of whom they were
begotten and born 1 ' I will arise and go to my
father,' saith the prodigal, Luke xv. 18.

(4.) A constant purpose, and faithful endeavour to
avoid all sin. This is that which St John, 1st Epist.
iii. 9, intendeth in this phrase, ' Whosoever is bom of
God doth not commit sin;' with the inner man, in
the renewed part, he doth not commit sin. Of this
inner man the apostle speaketh, Rom. vii. 17, where
he saith, ' It is no more I that do it, but sin that
dwelleth in me.'

2. Hence wo should be stirred up to use all means
for the beginning and accomplishing of this blessed
■work.

This especially concerns such as upon examination
find not this work begun. They are to take due
notice of the causes of regeneration, which concur to
the working thereof, which are briefly these :

1. The primary author is God ; for in tins respect
we are ' born of God.' ' God hath begotten us,' James
i. 18, even ' God the Father of our Lord Jesus
Christ,' 1 Pet. i. 3.

2. The ijrocuring causes are God's will and God's
mercy.

There could bo nothing out of God to move him.
It must needs, therefore, arise from his own mere
will. So saith the apostle, James L 18, ' Of his own
will begat he us.'

And there could be nothing Ln man to move God
hereunto ; for man by nature is most miserable.

It must needs, therefore, arise from God's mere
mercy ; for misery is the proper oliject of mercy. On
this ground it is justly said, 1 Pet. i. 3, that ' God,

according to his abundant mercy hath begotten us
again.'

3. The immediate matter of regeneration is God's
Spirit. In this respect we are said to be ' born of the
Spirit,' John iii. 4. And regeneration is styled ' the
renewing of the Holy Ghost,' Tit. iii. 5 ; for it is a
divine work, above human ability.

4. The ordinary instrumental cause is God's word,
so James i. 18. God begat us ' by the word of
truth.' In this respect the word is styled ' incor-
ruptible seed,' 1 Pet. i. 23. The gospel is that part
of God's word which is most effectual hereunto, and
it is thereupon styled ' the gospel of salvation,' Eph.
i. 13. And ' the power of God unto salvation,' Rom.
i. 16.

5. Ministers and preachers of the gospel are
ministerial causes of regeneration ; who are, in relation
to their ministry, said to ' beget ' us, and styled
'fathers,' 1 Cor. iv. 15, Philem. 10.

All these are comprised under the efficient cause,
and are so far from thwarting one another, as they
sweetly concur to produce this divine work of regene-
ration, being subordinate one to another, and may in
this order be placed together. It being the will of
God to shew mercy to man, he ordained ministers to
cast the seed of his word into men's souls, which
being quickened by the Sjjirit, men are hereby born
again.

The material cause of regeneration is Christ in-
carnate, ' God made manifest in the flesh,' as the
apostle speaketh, 1 Tim. iv. IG. In this respect we
are said, Eph. v. 30, to be ' of his flesh, and of his
bones.'

The formal cause of regeneration is God's image
planted in us, which consists in holiness and right-
eousness. After this image we are said to be ' re-
newed,' Eph. iv. 24. This makes an essential differ-
ence betwixt a natural and regenerate man.

The final causes, next and subordinate to the glory
of God's free grace and rich mercy, are especially
two :

1. To make men able to do good; namely, such
good as may be acceptable and honourable to God,
profitable to other men, and truly advantageable to
themselves.

The apostle, therefore (Eph. ii. 10), speaking of
regeneration (which is a kind of creation), thus ex-
presseth this end, ' we are created in Christ Jesus
unto good works.'

2. To make men fit for glory ; for corrupt flesh
cannot partake of celestial glory. Whereupon saith
Christ, John iii. 3, ' Except a man be born again, he
cannot see the kingdom of God.' So far shall he be
from being admitted into it, as he shall not come so
near as to see. That fitness for heaven is an end of
regeneration, is thus declared, 1 Pet. L 3, 4, God hath
' begotten us again unto a lively hope, and to an in-
heritance incorruptible,' &c.

23i

GOUGE ON HEBREWS.

[Chap. XII.

iScc. lOG. 0/ saiiils hriii;; Godsjirsthorn.

In that the society to which we are brought by
the gospel is set out, by tliis jthrase, church of the
Jirslboni, we may observe, tliat all they wlio are new
born are God's firstborn. For a.s the believing Jews
were so by virtue of their priority ; so the believing
Gentiles, being brought into the Jews' society, and
made partakers of their privilege, are so likewise.
AVhere the called of God are comprised under this
collective word, Ejihraim, they are styled ' God's
firstborn,' Jer. x.x.xi. 9 ; so where the called of God
are comprised under this collective word, Israel, they
arc styled ' God's firstborn,' Exod. iv. 22. The whole
church was comprised under the title Israel. In the
same respect all saints are called ' heirs,' Horn. viii.
17 ; and ' kings,' llev. i. 0. Yea, all, not only ' one
body,' as 1 Cor. xii. 13 ; but also ' one -sjjousc,' Cant.
V. 1, 2 Cor. xi. 2.

The reasons of saints being God's firstborn may be,

1. Their union with Christ ; for they are so nearly
united unto Christ, as he and they make but one
body, which is excellently set dow-n, 1 Cor. xii. 1 2.
By virtue of this union, Christ's privileges are con-
ferred on them. As he is a king, so they ; as he a
priest, so thej', Rev. i. G ; as he a son, so they, John
i. 12; as he an heir, so they, Rom. viii. 17; as he
God's firstborn, llom. viii. 29, so they.

2. God's equal and impartial respect to them all.
He loves them all with the same love. His heart is
set on every one of them, as if they all were but
one ; and, therefore, they are all styled, rszta uya-
"rr^Tu, dear child r< II, Eph. v. 1.

3. TJieir ccpial right to the privileges of the first-
born. The f'orenicntioned titles of heirs and /.('/'.'/.<,
prove as mucli.

1. This may inform us in that right which be-
lievers have to the heavenly inherit.ancc, they are first-
born, 1 Pet. i. 3, 4. ThdUgh all that are begotten
of men are not heirs, but only the firstborn ; yet all
begotten of God are, because they are all firstborn.

K.sau had a birthright, yea, and a blos-sing apper-
tained to him, as he was the fir.stborn, Gen. xxvii.
19, 32 ; so Reuben, 1 Cliron. v. 1.

The law expressly provideth that the firstborn have
the inheritance, whcreunto he hath a riglit, though
his mother were hated. Dent. xxi. IG. ^fuch more
have God's tir.slborn a right tn his inheritance, even
that lieavenly inheritance wliich the Father hath
prepared, the Son jmrchascd, and the Spirit sealed up
to their souls. This right, therefore, cimieth not
from any worth of theirs, nor from any merit of any-
thing done liy them, but from this prerogative con-
ferred ui)on them ; for, as the apostle James cx-
prcsseth (James i. 18), ' Of his own will begat he us
with the word of truth, that we should be a kind of
firstfriiits of his creatures.' Therefore the apostle
Peter, 1st Epist. i. 3, blesseth God for this privilege,
saying, ' Blessed be the God and Father of our Lord

Jesus Christ, which according to his abundant mercy
hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead.'

2. This should also stir us up to search after the
evidences of this our right. Heirs of great inherit-
ances will be very diligent herein ; yea, and they
will take the advice of learned counsel. Should not
we much rather use all means to get assurance of
this prerogative, to be of the church of the first-
born ? Note the exhortation of the apostle Peter, in
2d Epist. i. 10.

If we be new born, we are firstborn ; and, there-
fore, the evidences of our new birth are assured evi-
dences that we are God's firstborn ; therefore well
weigh them. You had them in the foregoing section.

3. This may admonish such a.s are the more emi-
nent of the church, not to despise them who are in
some outward respect inferior to them. Be the differ-
ence in wealth, or honour, or authority, or superiority,
or learning, or wit, or any gift of body or mind, yet
in God's esteem, and in the greatest privilege, they
are all one ; all firstborn, all heirs, all kings. Note
Gal. iii. 28, ' There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor fe-
male ; for ye arc all one in Christ Jesus.' This is it
which the apostle mainly aims at, 1 Cor. xii. 15, 16,
itc. Well weigh this point, ye that are any way above
others, and consider what the apostle James saith,
James ii. 1, 2, &c.

4. This doth afford a ground of consolation to such
as are of poor parent.ige, and can expect no inherit-
ance from their father on earth ; to young brothers,
from whom the elder carrieth all ; to females, who
cannot inherit : they arc all God's firstborn. So to
all that are poor, mean, illiterate, weak, or any way
despicable in man's conceit. A great comfort and
encouragement it is to such, that they are God's first-
born. Note James i. 9.

5. This doth afford a use of direction.

First, in general, to walk worthy of this privilege
and prerogative, for it is a great privilege, a high
prerogative.

In particular,

(1.) Moderate your care for things here below ; for
being God's firstborn, ye may rest assured he will
jirovide sufUcient for the present, and hereafter give
you a kingdom.

On this ground doth Christ press this point, Luke
xii. 29-32. I may to these use the proi)het's phrase,
Jer. xlv. 5, ' Seek ye great things for yourselves ?
seek them not.' Will a king's firstborn cark and
care for farms, offices, or other like means of liveli-
hood i Much less should God's firstborn cark and
care for these earthly things.

(2.) Patiently bear temporal losses, reproaches,
di.-igraces, and what else may be endured for thy pro-
fession's sake.

The right of the firstborn will recompense alL

Vee. 22-24.]

GOUGE ON HEBREWS.

233

Note Heb. x. 32-3.5, and si. 9, 10, 2fi, 35. This also
is well beseeming in God's firstborn.

(3.) Be an examjile to others how to behave them-
selves. They who in any respect are above others,
must be as lights unto them. The advice of Christ,
Mat. v. 16, ' Let your light so shine before men, that
they may see your good works,' &c., doth especially
appertain to such.

Thus may we win and save others, as 1 Pet. iii.
1, 2, ITim. iv. 16.

And this is a great improvement of the talent
which God commits to us, whereby men bring gain
to the Lord, which he will not let pass unrewarded.
Eead Mat. xsv. 15, 27.

Thus shall we bring a good repute to our profession,
yea, and much honour to our Father, Mat. v. 16.

Sec. 107. Of Christians enjoying the same privileges
as the J eies formerly did.

In that the society to which we are brought by the
gospel is set out, by this phrase, church of the Jirst-
horn, it doth inform us, that under the gospel all
Christians are made one with Jews ; for it is noted
as a work of the gospel to bring us Christians to
those who by priority of time are God's firstborn.
This was of old promised by God, Gen. xii. 13, and
desired by saints, Ps. Ixvii. 3, and foretold by pro-
phets. Gen. ix. 27, Mai. i. 11, and the accomplish-
ment thereof manifested, Eph. ii. 13, Gal. iii. 27.

The grounds of the jjoint may be,

1. To give evidence of the extent of God's mercy,
Eom. X. 12.

2. The more to sot out the honour of Christ's
coming.

For as the honour of his second coming is set out
by the appearing of all people to be judged by him,
so of his first coming, by calling all nations to believe
in him.

1. This may inform us in a main difierence betwi.xt
the law and the gospel. The law was proper to one
only nation, the Jews, as Ps. cxlvii. 19, 20 ; the gos-
pel is common to all, Heb. iv. 2 ; and therefore saith
the apostle, Rom. i. 16, 'I am not ashamed of the
gospel of Christ, for it is the power of God unto
salvation to every one that believeth, to the Jew first,
and also to the Greek.'

Not only so, but the law was a partition-wall,
■which kept Jews and Gentiles one from another ; but
by the gospel that partition-waU is broken down, Eph.
ii. 14.

If the law were then worthy to be had in so high
esteem, as David had it in, in how much higher esteem
is the gospel now to be had '? Heb. ii. 2.

2. This may instruct us in the dignity and excel-
lency of the Christian church. The psalmist, having
an eye on the church of Israel, styles it ' the city of
God,' and thus saith of it, Ps. Ixxxvii. 3, ' Glorious
things are spoken of thee, O city of God.'

The like glorious things, and that in a far more
excellent manner, may be applied to the church of
Christ ; for this church is brought to that, and the
privileges of that church are brought to this.

This was foretold, Isa. xxxv. 1, 2, and Ixvi. 10-12.
In regard of the right which the Christian church
hath to the ancient Jewish church, the titles proper
to that are extended to this : for this is called Sion,
and Jerusalem, and the city of God, as in the fore-
going verse ; and the members of this, firstborn, heirs,
children of promise, children of the free woman. Gal.
iv. 38, 31, Abraham's seed, Gen. iii. 29, Israel of God,
Gal. vi. 16.

Their main privileges (whereof we also are made
partakers) were these :

1. A special covenant betwixt God and them, Gen.
xvii. 2, 4, 7, Heb. viii. 8.

2. A seal of that covenant, Gen. xvii. 10, Rom.
iv. 11, Phil. iii. 3, Col. ii. 11, 12.

3. To them were committed the oracles of God,
Eom. iii. 2 ; so to the Christian church, 1 Tim iv.
15, Col. i. 5, 6.

4. They had their priests ; so have we.

5. They had their altars ; so we, Heb. x. 8-10.

6. They had their anointing; so we, 1 John ii
20, 27.

7. They had their incense j so we, Mai. i. 11, Rev.
viii. 3.

8. They had their passover ; so we, 1 Cor. v. 7.

If further our privileges be compared with theirs,
we shall find them in the excellencies far to exceed
theirs.

3. This may serve as a motive to acquaint our-
selves with the histories of them recorded by the
Holy Ghost, to be stirred up to a holy emulation
and imitation of them.

To amplify these in some particulars.

Offer your sacrifices to God, as Abel did his, Gen.
iv. 3.

Call on God, as Enos did in his times, Gen. iv. 26 ;
walk before God as Enoch did. Gen. v. 22 ; and so iu
the rest. Thus shall we indeed shew that we are
come to the church of tlie firstborn.

Sec. 108. Of the meaning of this phrase, ' which are
written in heaven.'

The second particular whereby the true members
of the general assembly are set down is iu this phrase,
h o'o^aioTi a.r:oyiysaiJ.iJ.'t.-M, which are written in heaven.

The phrase is not literally to be taken, but meta-
phorically.

The metaphor is taken from the custom of meu.
Magistrates over countries, cities, or burghs have
their books or rolls, wherein the names of all their
true denizens or free citizens are written ; so have
universities and colleges ; so have generals of armies
and their under - captains ; and all manner of socie-
ties or governors of people. As they have books

234^

GOVOE ON HEBREWS.

[CUAP. XII.

wherein men's names are written, so they have a
court, or some other safe and secret place, where they
use to keep those names.

In rehition hereunto, God is said to have his roll
or book.

For icriting names here mentioned, importeth as
much; and his court of rolls, which is heaven, here
mentioned, is a secret and sure court.

These phrases are for teaching's sake, to make us
the better conceive God's mind to us ; and metiiphors
are of excellent use to that end ; for registering men's
names in tlie rolls of such and such incorporations,
assures them of their right to the privileges thereof ;
8o this writing of our names in heaven, assures us of
our right to the privileges of heaven.

Now, concerning God's books, I find sundry sorts
mentioned, as God's open and God's secret books.

1. God's open book is the sacred Scripture, wherein
his whole will, so far as is meet for man to know, is
revealed ; wherein also the way to attain life, and
avoid death, is declared, Ps. xl. 7, Isa. xxxiv. IG.
By this book well observed, we may find out what per-
sons, what mutters, arc registered in his secret books.

2. God's secret books are general, or special.
General, of two sorts :

(1.) His eternal decree of all things, Ps. cxxxi.v. 16.

(2.) His perfect remembrance of all things that are
done, Ps. Ivi. 8, Mai. iii. 16.

When men intend to have matters kept in mind,
and not forgotten, they will write them down ; so, to
shew God remembers, and will not forget, he is said
to have ' a book of remembrance.'

HLs special books are also of two sorts :

1. One of life.

2. The other of judgment, Dan. vii. 10.
These books of judgment are men's consciences.
These two are distinguished. Rev. xx. 12.

Now, then, to note out these books, and in order,
we have five in number :

1. Tlie book of God's general decree.

2. The special book of life.

3. The book of God's remembrance.

4. The oi)en book of God's revealed will.

5. The book of judgment, whereby idl shall be
tliocd.

his ifc second sort, which is ' the book of life,' is here
have ally meant, which is God's eternal election of
tliat l.uJ certain number of men unto eternal life,
prcparcc names arc said to be loriUen, because they
to their 'd's eternal decree set down,
from iiiij' 'c said to be written in heaven.
thing douche God's decree is, as himself, on high, not
ferred uponon earth. As we cannot go to heaven in
pre.ssetli (.laii'iile here we live, so neither can we search
with the wori r things in heaven are counted unsearch-
firstfruits of x. 12.

Peter, 1st Kpi. heaven is a safe place, Mat. vi. 20.
saying, ' Blesscitliithcr to blot thcin out.

3. Because, by the divine decree of election, they
are made free denizens and citizens of heaven, Eph.
ii. 19, Mat. v. 3 ; and the i)rivileges and immunities
of heaven belong to them. In this sense this book ia
styled ' book of life,' as Phil. iv. 3.

Sec. 109. Of God tltf judge of all.

Another kind of persons to whom by the gospel
we are brought, is God thi; judge of all.

By the person here styled God, the second person
in sacred Trinity, even the Son of God, our Lord and
Saviour Jesus Christ, is meant.

By this function, zf/DJc, judge, his last act of go-
vernment is intended, even the last judgment at the
end of the world, after which, as mediator betwixt
God and man, he shall give over the kingdom to God
the Father, 1 Cor. xv. 24.

Under this particle, "ravruv, all, ' God the judge of
all,' all reasonable understanding and immortal crea-
tures are meant, as angels and men, whether good or
bad.

This copulative particle, and, knits this clause with
the other precedent sentences, and shews that as every
of the other clauses, from the beginning of the 22d
vcr.se, implieth a distinct privilege of the new tes-
tament, so this also. And as they, so this depends
on the first clause, but ye are come, ifec, which is set
down in opposition to the terror of the law, described,
ver. 18. Therefore these clauses are set down as so
many fiivours and privileges, whereof this is one,
to have access to the supreme judge, which is a pre-
rogative of the new testament. This is here set
down in the midst of other jjrerogatives, and so
coupled with them, as it mu.st needs be of the same
nature and kind as they are, viz., a special prerogative.

Besides, it is set down as the others, in opposition
to the law, which is the old covenant, therefore it
must needs be a prerogative of the gospel and new
testament.

That the gospel makes this a prerogative, is evident,
Titus ii. 11-13, Luke xxi. 28. Yea, the gospel pro-
uounceth faithful ones blessed. Mat. xxiv. 46.

Obj. Some object that of our Saviour, Luke xxi.
3.5, ' Take heed lest that day come upon you unawares;
ioT a.s a snare it shall come on alrthem that dwell on
the face of the whole earth.'

Am. The metaphor of a snare is used in a double
sense.

1. In regard of the danger and mischief it bringeth;
for by a snare the life of beasts and fowls is endan-
gered, in that the snare itself kills such as it takes, or
else fast holds them, till the hunter or fowler take
them and kill them. Thus 1 Sam. xxviii. 9.

2. In regard of a sudden and unexpected event.
Thus a beast going or ruiming on in his way is sud-
denly and unexpectedly taken in a snare, or a bird
lighting upon a sprig to peck at meat is unexpectedly
taken with a snare. Thus Ecclcs. ix. 12.

Vee. 22-24.]

GOUGE ON HEBREWS.

233

In tlie former sense, Christ's coming is a snare
only to the unbelievers and impenitent.

In the latter sense, it is as a snare to aU of all
sorts, for it shall suddenly come upon all. Note
Mat. xxiv. 3G, itc. Yet may men be provided and
prepared for that which is most sudden, as a wise
traveller, a prudent housekeeper, a circumspect cap-
tain, or governor of a castle. Thus will be all true
believers jjrepared ; instance the five wise virgins.
Mat. XXV. 6, and the faithful servant, ver. 19, Mat.
xxiv. 46.

Obj. 2. Some object that of our Saviour, Luke
xviii. 8, ' When the Son of man cometh, shall he find
faith on the earth ? '

Ans. 1. That is not to be taken universally or
generally, without limitation or exception, but inde-
finitely, comparatively ; so few believers, so little
faith, as compared to the multitude of unbelievers,
and the great measure of infidelity, few or no be-
lievers observed ; little or no faith discerned.

The grounds proving it to be a prerogative of the
new testament, to have access to the supreme judge,
are these :

1. The gospel sets out man's Kedeemer and Saviour
to be judge, and that in man's nature, and as his
surety J who hath not only undertaken to discharge
all his debts, but also indeed, e/'s to 'jrutTiXii, to the
full, to the uttermost, discharged the same.

2. The gospel sets out the judge, in the manner
of his judging, to be most glorious to the saints ;
for,

(1.) He shall come in the glory of his Father, Mat.
xvi. 27. His human nature, which was on earth
subject to manifold infirmities, and at his death
lashed with whips, scratched with thorns, pierced
with nails and spear, shall appear in a divine glory,
far surpassing the glory of the bright sun, yea, and of
the most glorious angels. And he shall come with
an innumerable company of those glorious angels who
on earth attended the saints.

(2.) Thrones shall be erected, Kev. xx. i ; not one
only for the supreme judge, but many also for the
samts, to be as assistants, Luke xxii. 30, 1 Cor. vi. 2.
Is not this a great privilege 1

(3.) The dead in Christ, that is, believers, shall
first be raised, as the apostle expresseth, 1 Thes. iv.
16, 'The Lord himself shall descend from heaven
with a shout, with the voice of the archangel, and
with the trump of God, and the dead in Christ shall
rise first ;' so as they shall have the honour first to
behold him, to their unspeakable comfort.

(4.) The saints shall be separate from the wicked,
and set on the right hand of Christ, as Mat. xxv.
32, 33, ' And before him shall be gathered all nations,
and he shall separate them one from another, as a
shepherd divideth his sheep from the goats. And he
shall set the sheep on his right hand, but the goats
on the left.' Here the saints are forced to complain

of their mixture with the wicked, Ps. cxx. 5, Mat.
xiii. 27, 28.

(5.) Believers shall first hear that joyful sentence,
Mat. xxv. 34, &c., 'Come, ye blessed of my Father,
inherit the kingdom prepared for you from the
foundation of the world ; for I was an hungry,' A'c. ;
and then shall they be set on the foremeutioned
thrones.

The gospel sets out the issue of Christ's coming to
judgment to be most comfortable and glorious to
saints ; for,

1. Their bodies, as they shall be raised, so they
shall be changed, corruption into incorruption, aa
1 Cor. XV. 53, ' This corruptible must put on incor-
ruption, and this mortal must put on immortality.'

2. Their souls shall again be united to them, their
spirits made perfect, as in the next clause.

3. Both souls and bodies united shall be in ever-
lasting glory.

The gospel, not the law, revealeth all these ; this,
therefore, is a great privilege of the gospel.

1. This disco vereth a main difference betwixt the
law and the gospel. The law makes the thought of
God, the judge of all men, to be most terrible. That
makes them wish ' the mountains and rocks to fall
on them, and hide them from the face of him that
sitteth on the throne,' as Rev. vi. 1 6.

The law admits no covering of siu, no forgiving of
sin, no reward upon desert : in a word, as men are
now since Adam's fall, the law permits the judge to
give no other sentence than of eternal damnation.

2. This exceedingly commendeth the gospel, which
doth more than the law possibly can. In righteous-
ness it is no whit inferior to the law. It no more
justifieth nor countenanceth sin than the law, but it
maketh an unrighteous man righteous, which the law
cannot do, and it makes him that hath been a sinner
with comfort to appear before his judge, even such a
judge as will set upon him the crown of righteous-
ness, as 2 Tim. iv. 8.

3. This should stir us up to bless God for this
blessed word, the gospel. It is well called gospel,
that is, a good spell; and an angel might well say,
Luke ii. 10, ' Fear not, I bring you tidings of great
joy, which shall be to all people.' The fulness of
that gladsome message consists in this, that it makes
God, the judge of all, to be such a privilege as hath
been shewed.

4. Labour we to be well instructed in the gospel,
in the admirable privileges of the gospel ; particularly
in this : and thereupon to believe the gospel, and to
believe in him who is the main object of the gospel :
thus shall we be made partakers, as of other privileges,
so of this great one.

5. This should provoke believers to love the ap-
pearing of God, the judge of all; to rejoice therein,
that there is such a judge ; to long for his appearing ;
to search after the signs thereof; to comfort ourselves

236

GOUGE OS HEBREWS.

[Chap. XII.

therein against all reproaches, persecutions, troubles,
afflictions, or any crosses whatsoever.

Sec. 110. Of tlie excellenci/ of vieiCs soulf, as th^y
are spiritual substances.

The third particular whereby the memliers of the
general assembly are set down, is in this clause, xa/'
rrvf-jfiaei dixaiuv TiriKii!a'j,h(iv, and to the spirits of Just
men made perfect.

These are such as are translated, and made actual
members of the church triumphant.

Quest. Why are these thus brought in after the
judge ?

Ans. 1. To give evidence of the benefit of that
function, wliich God our Saviour hath undertaken —
viz., to be the judge of all. For by reason thereof,
being found truly righteous, they are made perfect.

2. To assure us that we also, being such as they
were, shall in time be as they are. Note 2 Tim. iv. 8.

The parties hero expressed are said to be spirits.
This title spirit significth an incorporeal .spiritual sub-
stance ; it is oft opposed to a corporeal substance, as
Isa. xxxi. 3, Luke xxiv. 37, 39. Now a .spirit is
uncreated, or created. Uncreated, as God, John iv.
24. Created are reasonable, and unreasonable. Rea
sonable, as angels, Heb. i. 7, and souls of men, Eccles.
iiL 21, Zech. xii. 1. Unreasonable, as the souls of
beasts, Eph. iii. 21.

It is more clear than needs be proved, that the
souls of men are here meant. For God can have no
perfection added to him. The good angels abide as
they were created, they are no more j)erfect than thoy
were : indeed, by C'lirist they are conlirmed and estab-
lished in their first estate, but that estate is not altered.
As for evil angels, thoy shall never be perfected. The
snuls of beasts are never severed from their bodies ;
they both jierish together : neither are their souls
capable of the perfection here intended. It is there-
fore most evident that by spirits are here meant souls
of men, which are of a spiritual sub.stance. In which
respect they are here, and in sundry other places,
called spirits, as Eccles. xii. 7, Luke xxiii. 4G, 1 Cor.
vi. 20. That the souls of men are of a spiritual sub-
stance appears,

1. Because they come immediately from God, as
Gen. ii. 7. In this respect he is styled 'the God of
the spirits of all flesh,' Num. xvi. 22, and xxvii. 16.
And ' Father of spirits,' Heb. xii. 9. And men's
spirits are said to ' return to him that made them,'
Eccles. xii. 7.

2. God would make man after his own image,
which a mere body without a spirit could not be.
For ' God is a spirit,' John iv. 24, and his image con-
sists in spiritual endowments, as knowledge, Col. iii.
10, and holiness and righteousness, Ei>h. iv. 24.

The reasons why the souls of men are of a .spiritual
substance.

1. That the divine excellencies of God might be

made the more conspicuous in this admirable fabric.
For by reason of the spirit iniited to the bod)", man
is the most admirable creature that God made, he is
therefore styled, /i/xssxoV/Ao:, a little world.

By his understanding, he rcsembleth the angels ;
by his sight, the sun and stars ; by his breath, the
air ; by his sensible faculties, all the excellencies of
unreasonable creatures ; by his vegetable faculties, the
excellencies of all manner of plants; by his flesh and
bones, the .substance of minerals, and other senseless
creatures. Thus doth he contain in him the quint-
essence of all creatures, having a spirit to animate his
body.

2. Their ends for which they were made, as,

To animate bodies, to quicken them, to enable
them to do those several functions which belong to
the several parts ; as the eyes to see, ears to hear,
noses to smell, palate to taste, mouth to speak,
shoulders to bear, hands to handle and hold, and feet
to go, which thoy cannot do without a soul ; instance
carved bodies and idols, Fs. csv. 5-7. Yea, instance
dead bodies. Judges xix. 27, 28.

3. That men might be the better enabled to glorify
their Creator : for as it is in Hezekiah's thanksgiving,
Isa. xxxviii. 19, 20, 'The living, the living, he shall
praise thee.'

4. That they might be according to their disposi-
tion and carriage, more capable of the greater reward
or punishment. For spirits are much more capable
than bodies.

Take we a distinct view of the several faculties of
man's soul, and we shall find man to be the rarest
creature that God made. No senseless or unrea.son-
able creature is comparable to man, by reason of man's
reasonable soul. Yea, and a man hath herein a kind
of excellency beyond angels, in that he hath a body
united to the soul, wherein it may more discemibly
exercise the abilities of a soul. Yea, and herein beyond
all exception man hath an excellency above aiigels,
in that his nature is such a one as the Son of God
was pleased to assume, Heb. ii. G, which he would not
have done, if a spirit had not been united to his body.

Quest. If a spirit be so excellent a thing, how can
it be begotten ? seeing begetting is an act of the body
as well as the soul.

Ans. 1. The ancient and common answer is nega-
tive ; the .soul is not begotten.*

2. Others answer, that by virtue of the divine
blessing. Gen. i. 28, the soul is propagated, and that
as other creatures bring forth according to their kind,
So man.

How doth this aggravate the evil disposition of
man, that consisting of so excellent a part as a spirit
i.s, should so pervert and abuse it as he doth by sin !-

The aggravation of devils' sin is in this respect the
greater, because they are wholly and only spiritual :

' Anima crcando infunditur, cl infuiidciido crcatur,
3 (Jptimi corruplio pcssima.

VeR. 22-24.]

GOUGE ON HEBREWS.

237

such are their sins as no means of expiating them is
afforded.

Though man be not -n-holly spiritual, yet is he in
part, 3'ea, and in liis princi[)al part.

P>y sin is that divine part polluted, and all the ex-
cellent faculties thereof perverted. So that the mind
is become a blind and erroneous guide ; the will, a
stubborn and rebellious servant ; the memory, an un-
happy treasure ; the conscience, a sluggish monitor ;
the heart, a false touch- stone; the aft'ections, domi-
neering masters ; the sen.ses, pernicious inlets. Thus
all the parts are become instruments of evil.

What a shame is it that men who have reasonable
and immortal spirits, should become worse than the
unreasonable and mortal brutes ! such are atheists,
idolaters, blasphemers, profane and impious persons,
desj)isers of governors, hateful and revengeful persons,
drunkards, gluttons, adulterers, murderers, and many
other such like, as all notorious sinners. Hath God
given men spirits to be more audacious and impudent
in sinning?

2. This may admonish us to take due notice of
this admirable part whereof men are constituted ; and
well to weigh what are the distinct faculties thereof,
what their several functions, how to be emjiloyed, and
answerably to use them.

(1.) The first and chiefest is the mind, which is
given to man for a guide ; labour to have it enlight-
ened with God's truth, that it may be a good guide,
Mat. vi. 22.

(2.) The will ought to be God's handmaid, ready
to yield to God's will revealed to the mind, that we
may be able to say as Samuel, 1 Sam. iii. 10, 'Speak
Lord, for thy servant heareth.'

(3.) The memory must treasure up all good direc-
tions and consolations for future times : that what is
once learned may be of perpetual use, that we may
say with David, Vs. cxix. 55, ' I have remembered thy
name, O Lord, in the night, and have kept thy law.'

(4.) The conscience o\ight to be tender of the
least sin, and quickly smite us, as it did David, W'hose
' heart is said to smite him after he had numbered
the people,' 2 Sam. xxiv. 10 ; and after he had cut
oft' the skirt of Saul's robe, 1 Sam. xxiv. 5. And not
let us be quiet till it hath brought us to thorough re-
pentance, as it did Peter, Mat. xxvi. 75, and then to
pacify us.

(5.) The heart ought to be upright, as Ps. xviii. 23.
This sweetencth all graces, and shews a good respect
unto God.

(6.) All the affections must be as servants to the
understanding ; and be ordered thereby, each of them
being placed on their right olyect, and ordered by dis-
cretion.

(7.) All the senses must be inlets of good, as Luke
V. 26, Acts ii. 37, and iv. 4.

Blessed are they who make a right use of their
spirit, and of the distinct faculties thereof.

Sec. 111. Of the mean ill ff of the word 'just.'
The next point of the description is the property,
dixaiuv, ju.it.

According to the notation of the Greek word, the
virtue or grace here intended is a general virtue,
whereby is given to every one his due, whether it be
to God or man. See more hereof, my Whole A nnour
of God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 1.

1. It is sometimes restrained to the eighth com-
mandment, as opposed to deceitful and wrong dealin"
with men; and in this restraint it is used. Tit. i. 8.

2. It is used to set down the sum of the second
table, and compriseth under it all the duties we owe
to man. Thus largely it is taken, when it is joined
with another general word, which compriseth under
it all the duties of the first table, as Mark vi. 20.

3. It is extended to the whole, and compriseth
under it all duties that we owe to God or man ; in
this extent it is taken for the most j)art, when it is
set alone, or joined with a word of perfection, as Gen.
vi. 9. Or else is ojiposed to a general word that com-
priseth all manner of evil under it, as Ps. xxxvii. 12,
Prov. iii. 33.

Here it is so set alone, and nothing added thereto
to restrain it, as it must needs be taken in the largest
extent, and so compriseth all manner of virtues and
graces under it.

And it is taken as a property belonging to men
while here they live : for it is distinguished from that
heavenly qualification which foUoweth after this life,
namely, to be made perfect, q.d., ye are come to those
divine spirits of men, who being truly, though imper-
fectly just, while they live on earth, are now made
perfect in heaven. So that hence we may observe.

That men may be truly just in this world. Whereof
see Chap. x. 38, Sec. 144.

Sec. 112. Of the perfection of the souls of saints in
heaven.

The consummation of the spirits of just men is, in
this word, TiTi}.iiuij,htiiv, made perfect.

This sets out the estate of men's souls after they
leave their bodies and ascend to heaven ; they are
then perfect — perfect I say, truly, and properly, and
fully : not in part only, but in degrees also ; not in
the manner only of what they do, but in the measure
also; not by imputation of another's perfection, or by
a gracious acceptation of that which is not perfect for
perfect, but by a full and complete performance of
what they are bound unto ; so as there is no defect
at all therein, no, not in anything, nor at any time.

This perfection is a universal and perpetual per-
fection. This is it which is intended, 1 Cor. xiii. 10,
' Wlien that which is perfect is come.'

Here he taketh it for granted, that there is a per-
fection to come.

That place, Phil. iii. 15, may be taken of the future,
thus, bsoi out t'O.mi, 'whosoever will be perfect;' aud

238

OOUOE ON HEBREWS.

[Chap. XII.

this most fitly agrceth to the scope of the apostle (for
he had before denied a j)rcsent perfection in this
world, ver. 12, 1.3). Thus the point is there also
taken ^^ro concesso, that there is a perfection to
come.

This Christ seems to aim at, John xvii. 23, ina um
TiTiXiiuij,ivoi, ' that they may be perfect in one,' where
the very word of the apostle here is used. That
Christ ])rayeth for the future glory of such as believe
in him, is evident in the following verse : ' Father, I
will that they also whom thou hast given me, be with
me where I am, that they may behold my glory,
which thou hast given me.' The apostle, Eph. iv. 13,
aimeth at this perfection. Most fully is this future
perfection set out, Eph. v. 27.

It is set out,

1. Generally, in this word glorious,

2. Particularly, in the words following. And that
privatively, by removing all blemish and defect (' a
glorious church, not having spot or wrinkle'); and posi-
tively, by expressing an especial perfection, which is
to be holy; a property which most of all makes us
like to God, Eph. iv. 24. Of a more distinct meaning
of these words, see my Domest. Duties, Treat. 1, on
Eph. V. 27, Sees. 50-52.

Take we a view of the distinct perfections of the
several fiiculties of a glorious soul, and the complete
perfection of the whole will better appear.

1. The understanding is endued with perfect know-
ledge. Whatsoever may any way make to the glory
of God, or happiness of the creature, it perfectly un-
derstandeth. It is ignorant of nothing that it may,
or must know, or is any way meet to be known.
Neither doth it misconceive or know anything amiss.
Nor ignorance, nor error is in it. This phrase, 1 Cor.
xiii. 12, 'Then shall I know even as lam known,'
importeth as much. For our knowledge is there com-
pared to God's, though not in equality (for there is
no proportion betwixt finite and infinite) yet in simili-
tude of perfection, and that according to the extent
of created capacity.

And that the comparison lieth in such a perfection,
is evident by the ojjposition of this phrase to that
which gocth immediately before, thus, ' Now I know
in part, but then shall 1 know even as I am known.'

2. The will is only and wholly in everything pliable
to God's will, no reluctancy at .all against it. If the
Lord should will it to go from heaven to earth, and
again to dwell in the earthly tabernacle of the body,
it would thenin readily yield to God's will. Instance
the soul of Lazarus, that had been dead four days,
and of others raised from the dead.

3. The memory never lets slip anything that is
treasured up in it; and nothing is treasured up in it
but that which is good, heavenly, and divine, and
every way worth the keeping and fast holding.

4. The conscience is accessory to no evil that may
any way discjuiet or trouble it, but exceedingly cheer-

eth the soul by the witness it beareth to the good,
perfect, and constant course which it taketh, and to
God's apjirobation thereof, so as it is ever quiet, com-
fortable, and cheerful.

5. The heart is most pure, sincere, and entire. It
is said, Rev. xiv. 5, that ' no guile is found in them.'
They 'shine as the sun,' Mat. xiii. 43. They are
transparent ; they have no cover for hypocrisy. Such
as ' make lies, or love lies,' are ' without,' Eev. xxi. 8,
27, and xxii. 15.

6. Their liking affections are wholly set upon the
chieftst and highest good, from which no inferior
good can draw them. So ravished they are with God,
as in comparison of him, they desire, love, and de-
light in nothing else, at least in nothing more than
in their sweet communion with him.

7. There is nothing in heaven to stir up in the
souls there any disliking affections — as of fear, grief,
anger, hatred. In this respect it is said that ' all
tears are wiped from their eyes,' Eev. vii. 17, that is,
all matter of grief; the like may be said of other dis-
liking affections.

8. That use which souls have of senses — as of
seeing, hearing, and the like — increaseth that admi-
ration which they have of those ^xceUent objects
which they see and hear, and more ravisheth them
therewith.

9. That utterance or expression which they make
of their mind is most divine, tending only, wholly,
continually, to the praise and honour of God. Note
how in this respect they are set out, Eev. xix. 1, 6, 7.

10. Souls in heaven are every way so perfect, as
they will be most fit to be united to glorified bodies,
which shall be made ' like the glorious body of
Christ,' Phil. iii. 21, which are said to ' shine as the
firmament and the stars,' Dan. xii. 3, yea, ' as the
sun,' JIat. xiii. 43, which are incorruptible and spirit-
ual, 1 Cor. XV. 42, 44 — spiritual, I say,

(1.) In regard of their freedom from all dulness
and heaviness.

(2.) In regard of their wonderful agUity, activity,
celerity, and other like properties.

(3.) In regard of their sustentation only by their
spirits, without food, apparel, sleep, physic, or any
natural help.

By these forcmentioned particulars you may discern
the perfection of glorified souls, which God is pleased
to communicate unto them.

1. Thereby to give evidence of the perfect fidness
of his goodness unto man. A great evidence was
given at first in man's creation. A greater evidence,
in man's renovation and regeneration. This the
greatest, in regard of the absoluteness and unchange-
ableness of it.

2. To magnify the glory of the Son of God, the
head of saints. Note 2 Thess. i. 10, where it is said
that Christ ' shall be glorified in his saints.' The
perfection of saints verificth and gives proof of the

Vee. 22-2-t.]

QOUOE ON HEBEEAVS.

239

fulness of tlic merit and virtue of the things which
Christ hath done and suflercd for man's salvation.

3. To give proof of the victorious power of tlie re-
generating Spirit in saints, for the perfection of saints
gives demonstration of the Spirit's full conquest over
the flesh, and all other enemies of the soul. The rest
which Solomon had was a good evidence of the full
conquest which David had got over all the enemies of
Israel.

4. To satisfy the longing desires of saints, for all
they in whom the good work of grace is once begun,
most earnestly desire the perfection thereof. This
they do,

(1.) Partly in regard of the flesh, which lieth heavy
on their souls, as appeareth, Kom. vii. 2i.

(2.) And chiefly in regard of their earnest desire to
have as near a communion with God, and as full a
participation of his image, as may be. Note Phil. iii.
13, 14, ' Brethren, I count not myself to have appre-
hended : but this one thing I do, forgetting those
things which are behind, and reaching forth unto
those which are before, I press towards the mark
for the prize of the high calling of God in Christ
Jesus.'

1. This is a ground of comfort and consolation to
such as are much troubled and perplexed at the mani-
fold imperfections whereunto they are here subject in
this world. Fitly may I apply in this case Isa. si.
1, 2. The warfare of a righteous soul against the
flesh, the world, and the devil is accomplished. As
her iniquity is pardoned, so is it utterly subdued, and
she made perfect.

An assured expectation hereof is the sweetest com-
fort that can be thought of against our present im-
perfections. Hereon, therefore, meditate while here
you live. It is some comfort that imperfections are a
common condition, and that men may be truly right-
eous, though imperfect ; but this is a far greater, that
their imperfections shall all be taken away, and they
made perfect.

2. This may be a motive to set before us for a
pattern the spirits in heaven, and that upon this
ground, because they are made perfect. This is the
main scope of the third petition in the Lord's Prayer.
This is intended, Heb. vi. 12, where the apostle ex-
horteth us to be ' followers of them who through faith
and patience inherit the promises.'

3. This may aS'ord ground of exultation and re-
joicing upon evidences of the approach of our dissolu-
tion, because the time of our bemg made perfect then
Cometh.

Sec. 113. Of the communion of saints on earth tvith
saints in heaven.

The principal point intended in these last words
now followeth, intimated in this particle, xai, and,
which hath relation, as to other particulars precedent,
80 to that phrase, ir^oatKn'AijiaTe, ye are come, (fcc. —

viz., by the gospel, to the spirits of ju^ men made per-
fect; so that the apostle doth hereby give us to un-
derstand, that by the gospel saints on earth have
communion with saints in lieaveu.
Here are two particulars —

1. The communion itself.

2. The means thereof — viz., the gospel.

1 . For the first, that there is a communion betwixt
saints on earth and in heaven, is evident from divers
places of Scripture, as Eph. i. 10, Col. i. 20, especially
Eph. ii. 19, where we are said to be ffu/iC7oX77-a; riZv
ayiiov, ' fellow-citizens with the saints ' — namely, of
all the saints that having Uved before on earth, were
then glorified, as well as of those who then were or
after should live on earth, and in their time be glori-
fied. Now fellow-citizens have a mutual communion
one with another, and are partakers of the same pri-
vileges.

That which is set down, Luke i. 17, for an evidence
of the power of the Baptist's ministry, that he ' should
turn the hearts of the fathers to the children,' doth
also prove the point ; for by fathers he means the
ancient Jews deceased and glorified, and by sons, such
as living on earth were brought to believe in Christ.
By turning their hearts to them, is meant an acknow-
ledgment of them to be their genuine children, in
that they be of their faith, as Gal. iii. 7, John viii.
39.

2. That the gospel is a means of this communion,
whereby it conies to be a privilege of the now testa-
ment, is evident by the forementioned proofs of the
point.

Quest. Was there not a communion betwixt saints
on earth and in heaven before Christ was exhibited ']

Ans. 1. Not so clearly and fully revealed. Now
many things in sacred Scripture are appropriated to
the gospel, not simply and exclusively, but compara-
tively, in regard of the perspicuous manifestation of
them, as Heb. viii 10, and ix. 8.

2. The gospel preached, in regard of the substance
of it, was under the law, Heb. iv. 2. ' Unto us,'
saith the apostle, ' was the gospel preached, as well as
unto them.'

The first promise after man's fall, Gen. iii. 15, con-
tained the substance of the gospel, and that was the
substance of the New Testament, by virtue whereof
saints of old had all the spiritual and celestial com-
munion which they had.

3. The extent of this communion to all of all sorts
(as Eph. i. 10, and Mat. viii. 11, ' from the cast and
west '), is proper to the Christian church after an
especial manner.

The grounds of this mutual communion betwixt
heaven and earth are these :

1. Their mutual relation to one father, Eph. iv. 6.
' One God and Father of all, who is above all,' saith
the apostle. When saints depart out of this world,
this relation ceaseth not, Exod. iii. 6. Now, children

210

GOUGE ON HEBREWS.

[Chap. XII.

of the same father have a mutual communion betwixt
themselves.

2. Their mutual union with one head, which is
Christ the Son of God, 1 Cor. xii. 12. That all
saints in heaven and earth are united to him, is evi-
dent, Eph. i. 10, and iii. 15. And members of the
same body have a mutual communion.

3. Tlie mutual spiritual animation by the same Spirit.
That Spirit which is in saints on earth acconipanieth
their spirits into heaven. That being ever one and
the same Spirit, though in divers persons, draws all to
a mutual communion, as the same soul animating
many members.

Quest. In what particulars consisteth this com-
munion ?

A ns. 1 . In God's bringing us together.
2. In our mutual affection.

1. Uod, who hath chosen a set and certain number
to life, in his time gathers them together into that
general assembly (whereof before), the true catholic
church, John x. IG. This he doth outwardly by the
word, inwardly by the Spirit.

Thus as some are translated into the triumphant
churcli, others are called into the militant church,
which are but two parts of the catholic church. In
this respect, all that on earth are called, come to the
spirits of just ones made perfect.

2. The mutual affection of saints is manifested,
both by that which saints in heaven do for saints on
earth, and also by that which saints on earth do for
saints in heaven.

So little is in Scripture recorded of the affections
of saints in heaven towards saints on earth, as we
have no warrant for any particular effects, only from
the sympathy of fellow-members, and abundance of
charity in tliem, we may very probably infer two
generals —

1. Saints in heaven pray for them on earth, that
God would support them, and deliver them out of all
their miseries, and bring them to the rest and glory
where they themselves are. Thus much is intended,
Rev. vi. 10. But it is to be taken of their affection to
the church in general, and not to particular members,
which are unknown to them.

2. They rejoice at God's prcser\'ation of his church
on earth, so as many of their fellow-soldiers are daily
translated and crowned, whereby their blessed society
is increased ; for love abideth and aboundeth in
heaven, 1 Cor. xiii. 8, iind this is one special fruit of
love.

On the other side, saints on earth,

1. Praise God for the rest and glory which they in
heaven enjoy, and for their blessed departure out of
this vale of misery. It is prescribed as a form of
praise, Rev. xiv. 13, ' Blessed are the dead which die
in the Lord,' ic.

2. They pr.ay for the resurrection of the bodies of
those spirits, that so they may be fully both iu body

and soul consummate, ■which is the substance of the
second petition in the Lord's Prayer.

3. They set them as a pattern before them, and
tread in their steps, whereby they bring much honour
to them.

4. They sigh, and earnestly long to be with them,
as Phil. i. 23.

1. This may inform us of the blessedness of the
time wherein we have been bred and brought up,
which is the time of the gospel; wherein we GentUes
are brought to those blessed spirits; to be children of
their Father, members under their head, guided with
their Spirit, redeemed by their Saviour, co-heirs of
their inheritance. Note Eph. iii. 12.

2. This may stir us up to acquaint ourselves with
the histories of them recorded by the Holy Ghost,
and to be provoked to a holy emulation and imita-
tion of them, according to that exhortation of the
apostle, Hob. vi. 12, to 'be followers of them who
through faith and patience inherit the promises.'

Sec. 114. Of Jesus the nudiaUir of ilte neto cove-
nant.

Ver. 24. And to Jesus the mediator of the new
covenant.

The apostle here returns to that excellent person
■who is the greatest glory of the new testament; access
to whom is the greatest privilege of all.

He is set out before in his last function, judf/e of
all; wherewith lest saints should be too much af-
frighted by reason of their manifold imperfections
and tran.sgressions, here he is set out a mediator,
and after tlus a means of purging from sin. A nd to
Jesus the mediator of the new covenant, and to the
blood of sprinkling, that speaketh heller things than
that of Abel.

For the name, IjiiroDj, Jesus, it is a Greek expres-
sion of Joshua, and .signifieth a saeiour, so that this
title Jesus is a most honourable title, intimating that
full salvation which he bringeth to his people. Of
this name and title, Jesus, see more Chap. ii. 9, Sec.
73.

The next particular which followeth in the descrip-
tion of the person here, is his ofliee, whereof is ex-
pressed,

1. Tiie kind of it, mediator.

2. The object whereabout it is exercised, in this
word, covenant, which is illustrated by the excellency
of it, in this particle, 7ieiv, ' And to Jesus'the mediator
of the new covenant.'

The word, ij.K!iTr,i, mediator, is derived from an
adjective, /iscrof, that signifieth iniddle, which sheweth
Christ to be one that standeth as it were in the midst
betwixt two at variance, in which respect this title is
oft attributed to Christ, as standing betwixt God and
man, as 1 Tim. ii. 5, Heb. viii. G.

Of the nature of this oflicc, the end thereof, the
persons that ■were at variance, the person that inter-

Vek. 24.]

GOTJGE ON HEBREWS.

241

posed betwixt them, the motive that stirred him up
thereunto, itc, see Chap. viii. 6, Sec. 23.

The object whereabout this office of Christ is exer-
cised, is said to be this, biair,xr), covenant. Of the
notation of the Hebrew and Greek words translated
covenant, see Chap. vii. 23, Sec. 94.

Of the nature of a covenant, and the kinds of
covenant.s mentioned in Scripture, see Chap. viii. 8,
Sees. 39, 40.

The covenant whereof Christ is the mediator, is
here styled by the apostle new, and that in four
several respects, whereof see Chap. viii. 8, Sec. 35.

Sec. 115. Of the excellency of the gospel above the
laio: and of the mediator of the gospel above the medi-
otor of the law.

The principal point intended in these words is
intimated in this particle, xai, and, which hath rela-
tion to the former privileges, so to that forementioned
phrase, ye are come, viz., by the gospel, itnto Jesus the
mediator of the neiv covenant; so that the apostle
doth hereby give us to under.stand that by the gospel
we are' brought to the mediator of the new covenant.

A prophet that lived under the law spake of it as
of a thing to be accomplished under the gospel, Jcr.
xxsi. 31, 'Behold the days come, .saith the Lord, that

1 will make a new covenant with the house of Israel,
and with the house of Judah.' And the apostle who
lived under the gospel applieth it to the time present,
Heb. viii. 8. The covenant under the law is styled
'the old covenant,' Heb. viii. 13; so as the new must
come in when the old is abrogated.

1. This doth set forth the excellency of the gcspel
above the law, and of our times above the times of
the law. Well weigh the difference betwixt the
mediator of the law and of the gospel, betwixt the
old and new covenant, and the foresaid excellency
will more clearly and fully be manifested.

(1.) The mediator of the law was a son of man, a
mere man ; whereas Christ, the mediator of the gospel,
was the Son of God, and though a true man, yet not
mere man, but God-man.

(2.) Moses, the mediator of the law, was a sinful
man, once in danger to be killed for neglect of cir-
cumcision, Exod. iv. 24, 25, and after excluded out
of Canaan for his incredulity, Num. xx. 12; whereas
Christ, the mediator of ,the gospel, ' knew no sin,'

2 Cor. V. 21, but was 'holy, harmless, undefiled,' ifec,
Heb. vii. 26.

(3.) Moses, the mediator of the law, was not able
himself to endure the delivery of that whereof he
was a mediator, Heb. xii. 21. It is said, 'he exceed-
ingly feared and quaked' at the delivery of the law ;
whereas Christ, the mediator of the gospel, was able to
dwell with that 'devouring fire, and everlasting burn-
ings,' mentioned Isa. sxxiii. 14. He stood in that
bush which 'burned with fire, and was not consumed,'
Exod. iii. 2.

Vol. III.

(4.) Moses was a mediator onl}-, to deliver the law
from God to the people, Deut. v. 27, 31, Acts vii. 38,
Gal. iii. 1 9 ; whereas Christ, the mediator of the
gospel, is our surety, who hath satisfied the law for us.

We therefore have beyond all comparison the better
mediator, and in like manner the better covenant. So
it is expressly called, Heb. viii. 6, 'Now hath he
obtained a more excellent ministry, by how much
also he is the mediator of a better covenant, which
was established upon better promises.'

It is better than the covenant of works, in the very-
substance of it.

It is better than the covenant of grace, as it was
made with the Jews,

(1.) In the clear manifestation of it by the gospel,
Eph. iii. 5.

(2.) In the sure ratification of it, by the death of
Christ, Heb. ix. 15.

(3.) In the mighty operation of the Spirit in and
by it, 2 Cor. iii. G.

2. To stir us up to take due notice of the excellency
of the times of the gospel, to bless God for reserving
us thereto, and to endeavour with our uttermost
ability to walk worthy thereof This worthy walking
is in particular expressed, 2 Cor. v. 17, Eph. iv. 24.

Sec. 116. Of the sprinlcling of Chrisfs blood.

Ver. 24. And to the blood of sprinkling, that sjKoheth
better things than that of Abel.

The last privilege here noted, as it is a distinct
privilege in itself, as the copulative, y.ui, and, im-
porteth, so it is an amplification of that which is
immediately set before it. For it is one of the prime
fruits of Christ's mediation.

Being our mediator, he shed his blool U^r us. His
blood being the blood of a mediator, it proves a blood
of spirinhling. Being a blood of sprinkling, it speaks
better, ifec.

To handle this as a distinct privilege, the meaning
of the words is first to be opened.

By blood he means the death of the mediator before-
mentioned ; for man's life is in his blood. Gen. ix. 5.
The shedding of a man's blood is the taking away of
his life. Now Christ's blood was shed, as the blood
of beasts under the law, for a sacrifice, for expiation
of sin ; and that God's people might have a more
particular assurance of their cleansing by the blood
of their sacrifices, it was wont, under the law, to be
sprinkled upon them, Exod. xxiv. 8, and xxix. 21,
Lev. xiv. 6, 7. Hereunto alludeth the apostle in this
place. And by blood of sjirinMing, by a figure, he
means blood sprinkled, or (as Heb. xi. 28, 1 Pet. L
2) ' spri7ikling of blood.'

S/Jrinkling of blood setteth out the application of
the merit thereof t<3 the particular persons that are
sprinkled. Now Christ's blood is applied on his part
by his Spirit, which inwardly persuades the soul of a
right it hath to Christ, and to ail that he hath done and

242

OOUQE ON HEBREWS.

[Chap. XII

endured for man's redemption. And on our part by
faith, wliich moves us to rest upon Christ for a par-
ticular benefit to ourselves of his obedience unto
death : so as the mention of blood shews the ground
of atonement ; sprinMing, the means of receiving
benelit tiicreby. So that from the sprinkling of
Christ's blood the apostle gives us to understand that
Christ's blood is communicable, which is evident by the
frequent sprinkling of tliat blood, and of that water,
which, under the law, were types of Christ's blood.

For by the sprinkling thereof, things and persons
were consecrated to a holy use, and unclean things
and persons were cleansed.

To give some particular instances, the tabernacle
(which was the place of the holy worship) was thus
sprinkled, and all the ministering vessels therein,
Heb. ix. 21 ; and the altar, Lev. i. o ; and the
mercy-scat, Lev. xvi. 14 ; and the book of the
covenant, Heb. ix. 19. So also the priests and
their garments, Lev. viii. 30 ; and all the people,
Exod. xxiv. 8. That sprinkling of blood was a rite
of consecration, is evident, Lev. viii. 30.

Quest. Why should the forementioned things be
consecrated by sprinking of blood !

Ans. All things are unclean to sinful man, till by
Christ's blood, and faith therein, they are sanctified.
So as hereby the contagion of man's natural pollution
■was set out.

Instances of cleansing unclean things by sprinkling
of blood and water are these :

1. Such as ate any unclean thing. Lev. xi. 8.
This being prohibited was a jihiin sin. So touching
or any waj' meddling with unclean things wilfully.

2. Such as unawares touched any unclean thing.
Lev. V. 2. This was a casualty.

3. Such as were infected with leprosy, running
issue, or any like disease. Lev. xiii. and xv. So
women, certain days after child-bearing. These were
infirmities.

4. Such as buried their dead friends, or touched
their cori>se. Num. xLx. 11, to typify the danger of
having to do with such as are dead in sin. Like to
this was the unclcanness of him who killed the rod
cow, who carried her out, who burnt her, who gathered
up her ashes to make the sjjrinkling water withal.
All these were duties commanded ; j'et, because they
were occasioned by sin, though they were about the
means of purging from unclcanness, made the per-
formers thereof unclean.

All these, and otiier like kinds of legal unclcanness,
were jinrged with blood sprinkled on them. Num.
xix. 17, 18, Heb. ix. 22. Thusjiurging virtue, arising
from sprinkling of blood, evidently shews that Christ's
blood is communicable, the virtue of it extends to
Others ; for the legal purging was but a type of
Christ's.

This is further manifest by tlie sacramental sprink-
ling of water iu baptism, which is a sigu of Christ's

blood, and by the communicating bread and wine in
the Lord's supper.

Two especial respects there are, wherein Christ's
blood may well be styled blood of sprinkling, and
truly said to be communicable.

One in regard of the merit.

The other in regard of the virtue of it.

The merit, whereby the guilt and punishment of
sin is taken aw.iy. Tlie virtue, whereby the dominion
and power of sin is abated and subdued.

The former was especially typified under the law;
for the sprinkling of the blood of beasts was for
cleansing such as were unckan, whereby both the
guilt and punishment of their uncleauncss wiis taken
away, as the unclcanness of the leper, Lev. xiv. 7, 8,
and the unclcanness of him that touched a dead
corpse, or were any other way unclcnn, Num. xix. 18,
19. Hereunto alludeth the apo.stle, Heb. ix. 19. In
this respect, being cleansed with such sprinkling as
the law enjoined, they might freely an.d boldly do
service to God, otherwise it was death. Num. xix.
13, 20.

But the sprinkling of Christ's bhwd, that is, a right
application thereof by the Spirit of Christ on his part,
and by faith on our part, wrought by the s.iid Si>irit,
doth every way cleanse from all sin, — taking away
the guilt, and freeing from the punishment, in which
respect the beloved disciple John saith, 1 John i. 7,
' The blood of Jesus Christ cleanseth us from all siu.'
Yea, also, it hath a virtue and power to subdue in us
the power of sin, and to free us from the dominion
thereof, in which respect ChrLst is said thereby (Heb.
ix. 14) to 'purge our conscience from dead works, to
serve the living God ;' and Heb. x. 22, we are said to
be ' S[)rinkled in our hearts from an evil conscience.'

These phrases import a freedom from the power,
as well as from the guilt of sin. In this respect
(Acts. XV. 9), God is said to ' purify our hearts by
faith ; ' because faith applicth Christ's blood to the
soul.

1. This doth inform us of the means whereby
Christ's blood is made useful and profitable to us.
His blood is shed, and being shed, it is expiatory
and satisfactory. But how maj' we bo made par-
takers of the benefit of it, this legal rite shcweth, even
by having it sprinkled upon our souls. Though the
paschal lamb were slain, and the blood thereof
poured into a basin, yet if it had not been sprinkled
on the door, the destroyer would have entered in : so,
though Christ's blood be shed and preached by tlic
gospel, and represented in the sacraments, j'ct if it
be not sprinkled on us, it doth us no good : we may
be destroyed with the rest of the wicked. Our heart
is as the door of the soul (I's. xxiv. 7), if that be
sprinkled with Christ's blood, the destroyer dares
not enter in. Therefore, a.s the apostle adiiK)nisheth,
Heb. x. 22, ' Let us draw near with a true heart,
iu full assurance of fiiith, having our hc;irts sprinkled

Vee. 24.]

GOUGE ON HEBKE-ffS.

243

from an evil conscience, and our bodies washed witli
jiiire water.'

2. This may teacli us liow to have this blood
sprinkled on our hearts. It is sprinkled by a parti-
cular application thereof to ourselves, which is done
by faith ; for by faith we apply unto ourselves in
particular that which in the word is indefinitely
revealed concerning Christ's death, and the benefit
thereof. By faith we apply the merit thereof. By
faith we draw a special virtue from thence. By
faith we apply Christ's intercession, and there place
all our confidence for acceptance.

Sec. 117. Of tlve continual efficacy of Christ's
sacrijice.

This phrase, XaXoujr;, that speaheth, is an elegant
prosopopoeia, whereby the virtue and efficacy of
Christ's blood is set out to the life. This phrase
shews it to be so great, as if Christ, with all his wounds
opened, and with all his blood in a vessel brought to
his Father, should earnestly call and cry to his leather
for iiardon, he could not more prevail.

It hath respect to Christ's intercession, and im-
porteth a perpetual efficacy of Christ's sacrifice ;
therefore, it is set down in the present tense jiar-
ticiple, whereby the apostle giveth us to understand
that Christ's sacrifice hath a continual efficacy.

Those principles of our Christian religion, and
articles of our Christian faith, which are noted to fol-
low hereupon, do prove as much — as resurrection,
ascension, and intercession.

His resurrection shews Christ, he being sacrificed,
was not as the legal sacrifices swallowed up of death,
and utterly consumed, so as they were but for one
onl}' turn, and for the present use ; but as he Uveth
after death, so he continueth to speak.

His ascension shews that he was not as the priests
under the law, who, being dead, could no more enter
into the holy place ; but he, after death, entered into
the true holy place. Herein the apostle makes a
difference betwixt the typical priests and the true
priest, Heb. vii. 23, 24.

His intercession sheweth the end of the two for-
mer. He rose and ascended into heaven, that he
might continue the use, power, and efficacy of his
sacrifice, which he doth by his intercession j so as
hereby the point is evidently confirmed.

That these three followed upon his death, is evident,
Rom. viii. 34. In regard of this continual efficacy of
Christ's sacrifice, he is said, Hub. vii. 25, ' ever to live
to make intercession for us.' Christ's continual in-
tercession is that which is intended under this meta-
jihor of speaking, ■ for to intercede is to speak for one.
This is attributed to Christ by way of resemblance.
See more hereof, Chap. vii. 25, Sec. 106.

Sec. 118. Of (had saints speaJdng.

More fully to express the efficacy of Chiist's blood,

the apostle sets out the matter thereof coniparativelj',
thus, x^iiTTOta AaXoCir; Taoa riiv " A^sX, better things
than that of A bel.

To understand the meaning thereof, we must search
out what it is that Abel, or that his blood, spe.-iketh.

Most Greek copies set down an article of the mas-
culine gender, Taja rox "A^sX, and so refer it to the
person. It seems that learned Erasmus met with
some copies that have the article in the neuter gender,
•iraia, t'o "A/SsX, and so refer it to, a)',aa, hlood.

Our English so taketh it ; for it saith not than
Abel, but than that of Abel, ^dz., that blood. Now,
we read of both, namely, of Abel himself, even his
person, that ' he being dead, )-et speaketh,' Hub. xi.
4 ; and also of his bluod, that it being shed, ' the
voice of it cried unto God from the earth,' Gen.
iv. 10.

1. Abel himself speaketh, in that his faith, and
the fruits thereof, being in everlasting records to all
posterity, call upon all that read or hear them to be
followers of him, as evidently as if his voice were
heard.

2. Abel's blood speaketh, in that at first the shed-
ding of it could not be concealed, and thereupon re-
quired judgment against his brother that slew him;
yea, still it remaineth crymg against all such fratri-
cides and homicides as Cain was.

3. Both Abel himself, and also his blood, speaketh,
in that his soul is among the souls of ' them that wero
slain,' who ' under the altar cry with a loud voice,
saying. How long, O Lord, holy and true, dost thou
not judge and avenge our blood on them that dwell
on the earth?' as Rev. vi. 9, 10.

The apostle doth hereby give us to understand that
dead saints speak, which is plainly expressed, Heb.
XL 4, where the apostle saith, thus Abel being dead,
yet speaketh. In like manner, all that lived right-
eously, or suffered for righteousness' sake, and that
have their life and death registered for posterity, do
speak.

For they do as plainly and distinctly instruct U3
in the goodwill of God, in our duty to him, and in
the way to life, yea, and in the extent of our obedience,
how it ought to extend itself, not only to the doing of
what God requireth, but also to the enduring of what
he is pleased to lay upon us, as Heb. v. S ; they do,
I say, as plainly instruct us therein, as if they were
living, and with an audible voice spake unto us, and
exhorted us to such obedience and such patience as
they in their lifetime shewed. In this respect, saith
the apostle, Rom. xv. 4, ' whatsoever things were
written aforetime, were written for our learning.'

1. Which may serve for the refutation of that undue
cavil which papists lay upon the Scripture, that it is
a mute judge. If dead saints, because they are regis-
tered in the Scripture, may be said to speak, much
more the Scripture, which registereth what they speak.
But note the express phrases of Scripture against that

244

GOUGE ON HEBREWS.

[Chap. XIL

cavil, as Rom. iv. 3, rl r\ yoaif:)i ^^y^', ' what saith
(or spciikcth) tlie Scripture?' and Joliu xix. 37, 'an-
other Scrii)ture (Xtys') saith or spenketh ;' and John
vii. 42, ' saith not the Scripture V therefore the Scrip-
ture is styled h Xiyor, the word, as ' the word of the
prophets,' Heb. i. 1. If God should by an audible, in-
telligible, and distinct voice speak to us, we could not
better know his mind than we may by the Scri|itures.
May not a friend as plainly declare his mind by a
letter written, as by word of mouth ? We read, 2
Chroii. xxi. 1 2, of a writing that came from Elijah
after he was translated (which letter questionless he
had written whilst he was on earth, and left to be
delivered to the king) ; did not that letter as plainly
declare God's message, as if by a voice it had been
uttered ? So did that writing which Baruch wrote
from Jeremiah's mouth, Jer. xxxvi. This phrase, 2
Cor. X. 1 1 , ' such as we arc by word in letter,' sheweth
that Scripture hath its voice ; therefore it is no mute
judge.

2. Let us be exhorted to hearken to the voice of
dead saints, as Micah vi. 9, ' hear the rod,' i.e., by it
learn God's mind. They who imitate dead saints hear
them speak, and hearken to their instructions.

Sec. 119. Of the excellency of Clirisl's blood ahove
others.

Christ's blood every way speaketh better things
than Abel or his blood ; for,

1. Abel speaks for imitation. Christ not only so, but
for expiation, justification, and salvation, all which he
hath merited.

2. Abel's blood speaks for revenge ; Christ's for
j)ardon, Luke xxiii. 34 ; therefore saith the apostle,
Eph. i. 7, ' In him we have redemption through his
blood, the forgiveness of sin, according to the riches
of his grace.'

Quest. Why is the comparison betwixt the blood of
Abel, and the blood of C'hrLst ?

A lis. Because Christ's blood, in regard of the plot-
ting and practising of those that shed it, was as
unjustly, as wrongfully, as maliciously shed as Abel's.
Now, lest from that which is said of Abel's blood.
Gen. iv. 10, and Slat, xxiii. 35, the like should be
feared of Christ's, by this comparison he removeth
that scruple.

The aiKJstle doth hereby give us to understand
that Christ's blood hath a more excellent virtue than
others'. This is true of others' persons and others'
blood.

1 The best that can be said of others' persons is,
that they arc an excellent pattern and example.
Thereu]ion we are exhorted to ' be followers of them,'
Ilcb. vi. 1 2. But Christ his person, jiis blood, is for our
justification, .sanctification, and salvation, 1 Cor. i. 30.

2. The best that can be said of others' blood is,
that it is a ratification of the truth of that profession
for which it waa shed. In thia respect the apostle

styleth his sufferings a ' confirmation of the gospel,'
Phil. i. 7; and, ver. 12, saith that they 'turned to the
furthering of the go.spel ;' but by Christ's blood, the
covenant of i)cace, and reconciliation betwixt God and
man, is made and confirmed, Heb. is. 15, IG.

3. The blood of others unjustly shed crieth for
revenge, Gen. iv. 10, Mat. xxiii. 35, Kev. vi. 10 ; but
Christ's for pardon, Luke xxiii. 34, Eph. L 7 ; yea,
as it hath been formerly shewed and proved, we are
redeemed, reconciled, justified, sanctified, and saved
by Christ's blood.

Thus we see how Christ's blood hath every way
a more excellent virtue than others' ; and this ajj-
peareth,

1. From the diganty of his person. We Christians
know that Christ was true God ; that he assumed our
nature into the unity of the Ueity, so as God and
man became one person. In this respect 'the word
was made tiesh,' John i. 14, and ' God was manifested
in the flesh,' 1 Tim. iv. 1 G. By virtue of the hypos-
tatical and personal union, that blood which was
shed by the human nature is attributed to the divine
nature. Acts xx. 28. In this respect it hath a divine
and an infinite worth, dignity, merit, virtue, and
efficacy, and therefore is better and more excellent
than any others.

2. From the ends w^hy Christ shed his blood.

(1.) To free man from sin, and from all that misery
whereunto man by sin had brought himself, Gal.
iii. 13.

(2.) To bring man to everlasting happiness, Eph.
V. 25-27.

Can there be better things than these ? Can any
other blood effect these ?

1. This denionstrateth the blasphemy of papists,
who attribute the merit and virtue proper to Christ's
blood to the blood of martyrs ; for they teach tliat
by the blood of martyrs sins are expiated ; yea, they
have a new device of mingling the milk of the mother
with the blood of the Son — a Jesuitical blasphemy.

2. This serves for the aggravation of their impiety
who trample on this blood of Christ, of which the
apostle speaketh, Heb. x. 29. See Chap. x. Sec. 110.

3. This should stir us up highly to esteem the
death and sacrifice of Christ, and that simj)ly in, by,
and for itself, for it is most ' precious,' 1 Pet. i. 19.
Yea, also comparatively, above all other blood ; for
it ' speaks better things' than they. If the blood and
death of God's servants be precious, .as Ps. Ixxii. 14,
and l^s. cxvi. 15, how much more the blood of the Son
of God ? and that not only in the better worth, but
also in the better effect. It sjieaketh better.

4. Let us be exhorted with strong confidence to
trust to this blood, and to the etlicacy thereof, and that
by rciison of the better things which it speaketh,
namely, grace, mercy, pardon, reconciliation, accepta-
tion, and salvation. Hereon we ought especially to
meditate when our sins make clamours iu our ecu-

Ver. 18-24.]

GOUGE ON HEBREWS.

245

sciences, and the cry of them may seem to ascend to
Leaven : then place thy confidence on the cry of
Christ's blood, which speaketh all better things. With-
out controversy there is more ground of confidence
in the cry of Christ's blood, than can be matter of
despair in the cry of our sins.

Sec. 128. Of the pariiripalwn of Christ's blood, as
if is a Clirutian prit'ilerje.

Hitherto of the distinct points whence the last
branch of Christians' privilege ariseth. The intima-
tion of the privilege itself is in this copulative parti-
cle, y.a.1, and, which hath a reference to the first verb
in ver. 22, orsoirsAjiXWarf, ye are come, viz., by the
gospel, to the blood of spriid'/inc/. We are said to
come to this blood under the new testament, be-
cause it is actually shed, and offered unto us in and
by the preaching of the gospel, and participating of
the sacraments, whereto, when we come, we come to
this blood of sprinkling.

So that the apostle doth hereby give us to under-
stand that participation of Christ's blood is a Chris-
tian's privilege. This is to be taken of the actual
shedding of Christ's blood : for, Kev. xiii. 8, Christ
is said to be ' the Lamb slain from the foundation of
the world.' And to like "purpose .saith the apastle,
Heb. xiii. 8, ' Jesus Christ the same yesterday, and to-
day, and for ever,' which phrase may be understood
in these four respects :

1. In regard of the eternal decree of God the Fa-
ther, who had decreed from the beginning that Christ
should be that sacritice that should expiate and do
away the sins of the world.

2. In regard of God's promise which was made
immediately after man's fall, Gen. iii. 1-5. As a seal
of that promise sacrifices were offered, being types of
Christ's blood. Gen. iv. 4.

3. In regard of the efficacy of Christ's blood. For
after it was purposed and promised to be shed, it was to
all purposes as effectual as after it was actually shed.
Therefore saith our apostle, Heb. xiii. 8, ' Jesus Christ
the same yesterday, to-day, and for ever.'

4. In regard of the vigour and virtue of faith.

In these four respects all believers, even such as
lived before Christ was actually exhibited, did par-
take of the benefits of Christ's blood, and were
thereby redeemed out of their natural, miserable
bondage, reconciled to God, purged from their sins,
justified, -sanctified, saved.

But the actual shedding of Christ's blood, where-
upon all the forementioncd benefits depended, was re-
served to the time of the new testament, which is
the time of the Christian church. In this respect it
is styled ' the blood of the new testament,' JIat.
xxvi. 28. And Christian Gentiles are said to be
' made nigh by the blood of Christ,' Eph. ii. 13. They
were not made nigh by the types of his blood ; those
were a partition-wall, Eph. ii. 14.

1. This may inform us in the excellency of our
times. They are the best times that ever the church
had, better than the best times of the Jews, as accom-
plishments are better than ])urposcs, and perfonn-
ances than promises, and substance than shadow,
and truth than types. So much better are our days
than theirs. Oh, the blindness of those who dis-
cern not the excellency of these times ! 2 Cor. iv. 4.
Oh, the ungratefulness of those who regard it not !

2. Let us be stirred up with strong confidence to
trust to the sacrifice of Christ, and to that blood of
sprinkling whereuuto we are now brought. Note
Heb. X. 19-22.

The types of this blood wrought much confidence
in the believing Jews. How much more confidence
ought this very blood itself, now actually shed, the
blood of sprinkling whereunto we are come, work in
us? Bead Heb. ix. 11-14.

Sec. 121. Of the resolution of Ueh. xii. 18-24.

Ver. 18. For iveare not come unto the mount which
might be touched, and that burned with fre, nor unto
blackness, darhness, and iem2)est,

19. And the sound of a trumpet, and the voice of
words; tchich voice they which heard entreated that the
tvord should not be spoken to them any more:

20. For they coidd not endure that tchich was com-
manded. And if so much as a beast touch the moun-
tain, it shall be stoned, or thrust through ivith a dart:

21. And so ternble icas the sight, that Moses said,
I exceedingly fear and quake :

22. But ye are come to mount Sion, and to the city
of iJte living God, th.e heavenly Jerusalem, and to an
innumerable company of angels,

23. To the general assembly mid church of fhcfrsf-
born, ivhichare written in heaven, and to God the Judge
of all, and to tlie spirits of just men made perfect,

24. And to Jesus the mediator of the new covenant,
and to the blood of S2yrinkling, that speaketh better
things than thai of Abet.

The sum of these verses is, ' the Christian's privi-
leges.'

Whereof are these two general parts —

1. The kind of privileges.

2. The use thereof, ver. 25.

The kind thereof is set forth in the difference be-
twixt the law and the gospel.

In this diflference we may observe —

1. The manner of setting down both.

2. The matter whereof each consisteth.
For the first —

1. The things of the law were earthly. This is
principally intended, in this phrase, the mount that
might be touched, because it was an earthly mountain,
which might be felt and seen.

2. They were terrible, the terror whereof is set
out —

1. By external signs.

2i6

GOUGE ON HEBREWS.

[Chap. XII

2. By fearful effects.

The terrible signs which appeared at the delivery
of the law were —

1. A mount touched.

2. Burning with fire.

3. Blackness and darkness.

4. Tempest.

5. Sound of trumpet.
C. Voice of word.s.

7. Stoning of beasts.

The effects coneorned both men and beasts.

1. Beasts might not, yea, durst not, come near the
mount.

2. Men, both of the common sort, and also the
most eminent amongst tliem, even Moses himself,
■was affriglitcil at the delivery of the law.

Secondly, The privileges of the gospel are spiritual
and heavenly. They consist of ten distinct branches,
which may be brought to two heads —

1. The places •whcrcuuto under the gospel we are
brought.

2. The persons to whom we are joined.

The places are described by three metaphors :

1. Mount Sion.

2. The city of the living God.

3. Heavenly Jerusalem.
The persons are,

1. Creatures, or,

2. Creator, and,

3. He that is betwixt both.
The creatures are,

1. Angels, amplified by their number, said to be
innumerable.

2. Holy men.
And these arc,

1. Generally iiropoundcd, in this phr.ase, general
ttxsemhly.

2. Particularly exemplified,
(1.) By the wixmc, Jirsthorn.

(2.) By this phrase, which are written in heaven.
(3.) By this clause, the sj^irits of just men made
perfect.

2. The Creator, set out by his jurisdiction, judge
of all ; wherein we may observe,

(1.) The kind of function which he undortakcth,
judge:

(2.) The extent thereof, in these words, of all.

3. The person that is between both is expressed,
in these woids, and to Jesus the mediator of the new
covenant. In whicli we may observe,

(1.) A description of tlie person from whom the
privileges of the gospel arise, and that,

[1.1 IJy his title, Jesus.

[2.] By his office, viediator of the new covenant.
AV^horein is expressed,

/''i?-st, The kind of Lis office, in this word, medi-
ator.

Secondly, The object whereabouts it is exercised,

in this Word, covenant: whicli is illu.stratcd by the
excellency tliereof, in this word, neir.

Sec. 122. Of observations raised out of Hcb. xii.
18-24.

I. The legal discipline is taJcen away from Chris-
tians. See Sec. 98.

II. The best things are reserved for the last times.
This ariseth from the comparison which the apostle
useth, for ye are not come unto the mount, ifec. But
ye are come to mount Sion. See Sec. 98.

III. The law, and the things thereof, were but
earthly in comparison of the gospel. This is princi-
pally intended, under this phrase, the mount which
might be touched, meaning mount Sinai; so called, be-
cause it was an earthly mountain, which might be
felt and touched, opposed in Scripture to spiritual
Sion. See Sec. 99.

IV. The law is a terrible discipline. The particular
circumstances mentioned by the apostle concerning
the delivery thereof, prove as much. See Sec. 99.

V. Sion was a type of the Christian church. See
Sec. 100.

VI. The church is a city.

\ll. The chuixh is a city of God. Both these
arise from the express words of the apostle, who calls
the church the city of God. See Sec. 101.

VIII. Tlie number of angels is innumerable. So
much the apostle expressly affirmeth, by terming them
OH innumrrable company. See Sec. 103.

IX. The ChriMian church is a general assembly.
So it is ex|iressly termed by the apostle. See Sec. 104.

X. They who are of the true church are new born.
See Sec. 105.

XI. They who are new born are God's firstborn.
Tlie metaphor o{ firstborn, being applied to the mem-
bers of God's church, iniporteth both these doctrines.
See Sec. lOG.

XII. Under the go.ipel all Christians are made one
with the Jews, and partake of their privileges. So
much ariseth from the metaphor, firstborn, being
applied unto Christians, as well as unto Jews. See
Sec. 107.

XIII. The names of the elect are enrolled in heaven.
So much the apostle in plain terms cxpresseth. See
Sec. 108.

XIV. It is a prerogative of the new testament to
have access to the supreme judge. For this is here
set down in the midst of other prerogatives under the
gospel. Sec Sec. 109.

XV. Mens soids are of a spiritual substance. In
whicli res[iect they are here called spirii.i, which are
.spiritual substances. See Sec. 110.

XVI. J^fen may be truly just in this world. For
this title the apostle here giveth to saints. See Sec.
111.

XVII. Saints' souls in heaven are perfect. So
much the ajostle plainly cxpresseth. See Sec. 112.

Vee. 25-29.]

GOUGE OX HEBREWS.

247

XVIII. By the gospel, saints on earth have com-
miininn with saints in heaven. This is set down by
the apostle, as one special prerogative of the gospel.
See Sec. 113.

XIX. By the gospel, ive are brought to the mediator
of the new covenant. This is set down as another
sjjecial prerogative of the go.speL See Sec. 115.

XX. Christ's blood is commimicable. For it is
hlood sprinkled. See Sec. 116.

XXL Christ's sacrifice hath a continual efficacy.
For his blood is said still to continue speaking. See
Sec. 117.

XXII. Dead saints speak. This ariseth from the
apostle's bringing in Abel speaking after his death.
See Sec. 118.

XXIII. Christ's blood hath a mare excellent virtue
than others'. So much the apostle expressly noteth,
where he saitli, that Christ's blood speakcth better
things than the blood of Abel. See Sec. 119.

XXIV. Participation of Christ's blood is a Chris-
tian's privilege. This is set down by the apostle, as
one special privilege of the gospel. See Sec. 120.

Sec. 123. Of circumspection about GocFs word.

Ver. 2.5. See that ye refuse not him that speaketh :
for if they escaped not wlio refused him that spake on
earth, much more shall not we escape, if we turn
aieai; from him that speaketlifrom heaven.

26. Whose voice then shook the earth : but now he
hath 2rromised, saying. Yet once more shake I not the
earth only, but also heaven.

27. And this toord, Yet once more, signifieth the
removing of those tilings that are shaken, as of things
that are made, tJiat those things which cannot be shaken
may remain.

28. Wherefoi-e we receiving a kingdom which can-
not be moved, let us Jiave grace, wliereby we may serve
God acceptably with reverence and godly fear.

29. For our God is a consuming fire.

The general use of the forenientioned privileges
here follows. It is first propounded, in these words,
see that ye refuse not him that speaketh.
, Secondly, It is confirmed in the words following.

The W(_rd, /SAscto-e, translated see, is a word of cir-
cum.spcctiiiu, and hath here an especial emphasis;
much more than if he had barely said, ' Refuse not
him that speaketh.'

He puts hereby into their hearts care and fear;
care in observing what he said ; fear of some ill effect,
if they neglect it.

The next word, ■rraoaiTYjcriah, translated refu.^e,
Cometh of a verb, wasa/TsoAta/, which properly signi-
fieth to pray against. The simple verb, alnTv, signi-
fieth earnestly to pray ; but this compound used by
the apostle signifieth to pray against a thing, which
is an earnest kind of refusal, as where we say, God
forbid that I should do this ! or, Far be it from me !
"Whereby is implied, that refusing of the gospel is

commonly joined with indignation. For the gospel
is worthy of all acceptation, that it cannot be refused
but with much indignation. His heart must needs
be set against the gos^iel, that refu.seth it ; therefore
many judicious expositors translate it, ne asperne7nini,
despise not, and so was our former English transla-
tion.

The next words, rhv XaXoun-a, hi7n that speaketh,
hath relation to the blood thai speaketh in the fore-
going verse. Indeed, that is of the neuter gender,
having relation to blood. But because it is Christ
who speaketh by his blood, the apostle most fitly
changeth the gender, and intendeth the per.son him-
self, Christ Jesus, who speaketh ; whereupon he had
good cause to infer the words following, ' For if they
escaped not who refused him who spake on earth,
nuK-h more shall not we escape, if we turn away from
him that speaketh from heaven.'

The apostle's manner of expressing the duty here,
in this word, fiXi-ziTi, see, which implies great circum-
spection, gives us to unclerstand that circumspection
about God's word is very requisite. This was required
of Moses, in regard of God's direction about legal
types, Exod. xxv. 40; and of the Jews, in regard of
their observation of the law, Deut. v. 1 ; as also of
Solomon's proverbs, Prov. v. 1, 2; and of the pro-
phecies of prophets, as their vehement rhetorical
apostrophes to senseless and lifeless creatures de-
monstrate, Isa. i. 2, Micah vi. 1, 2. Much more
ought circumspection to be used about the gospel :
therefore saith our Saviour, Mark iv. 3, ' Hearken ;
Behold, there went out a sower to sow;' and ver. 24,
Christ said, 'Take heed what ye hear;' so likewise
Luke viii. IS, Pv,ev. ii. 7.

The grounds and reasons thereof may be taken,

1. From the excellency of it. As God himself is
without question the most excellent of all, so Ms
word. See a commendation hereof, Ps. xix. 7-9,
Prov. viii. 6, A'c.

2. From Satan's malicious endeavour to steal it
from us, that so it should do us no good. In that re-
spect he is resembled to fowls which pick up the
seed that is sown. Mat. xiii. 4, 19.

3. From our own indisposition thereto. The more
divine, heavenly, and excellent anything is, the more
dull and heavy we are thereto by nature ; our hearts
being naturally earthly and sensual. And, therefore,
saith the apostle, 2 Cor. iii. 5, 'We are not suflicient
of ourselves to thhik anything as of ourselves ; but
our sufficiency is of God.' It is God that must open
the heart, as he did the heart of Lydia, Acts xvi. 14,
before we can attend unto the word of God. This
reason is rendered why the Jews received not the
word. Mat. xi. 25, and xiii. 11.

1. This may inform us in the reason of that small
profit which by many is made of God's word. God's
word is in itself a word of gi-eat price and worth, Ps.
xix. 1 0. Yea, it is sweet and comfortable. It hath

2:18

GOUGE ON HEBREWS.

[Chap. XII.

also a great power and efficacy in it, Kom. i. 16, Heb.
iv. 12. It is an excellent light and guide, Pa. cxix.
24, 1 05. How i.s it then that it i.s no more regarded 1
Surely by reason of men's supine negligency and care-
lessness : they do not see to this matter ; they do not
heed it ; they do not consider the worth, the benefit,
the comfort of it, and the need wherein we stand of
it. If they did more advisedly and seriously sec to
and consider tliis matter, they would have tlie word
in more high esteem, and reap more benefit by it.

2. How should this stir us up to give diligent heed
to God's word, unto that which above all other things
is to be reg.irded. See to it, that it be not any way
slighted. It is the most excellent, Prov. iii. 1-1, 1.5,
the most comfortable, Ps. cxix. 50, and every way
most profitable, 2 Tim. iii. IG.

Sec. 124. Of Chrixfs spcalcinr; to us in the gospel.
The matter whereof the inhibition consisteth fol-
lows, wherein,

1. One thing is implied.

2. Another expressed.

1. The thing implied is, that in the ministry of the
gospel Christ speaketh to his church. This is here
presupposed, and taken for granted ; for if Christ
speak not, he covild not be refused.

2. The thing expressed by way of inhibition, is to
refuse Christ sjieaking.

From the former we may observe, that Christ
speaketh to us in the gospel. That which is spoken
of the Ivevelation, Rev. i. 1, where it is called 'tiie
Revelation of Jesus Christ,' may be applied to the
whole g<ispel, and to all the mysteries thereof. It is
therefore oft styled ' the gospel of Jesus Christ,' JIark
i. 1, Rom. i. IS, 2 Cor. iv. 4, Gal. i. 7, 2 Thess. i. 8,
because Christ is the revealer of, as well as the sub-
ject-matter of it.

Ohj. 1. Christ delivered the law. The angel men-
tioned, Acts vii. 38, was the ' angel of the covenant,'
Jesus Christ so styled, Jlal. iii. 1. Tliercupon it is
said, Exod. xx. 1, 'God spake all these words,' and
ver. 2, 'I am (Jehovah) the Lord thy God.' For that
angel was Jeliovah, true God. And by him the
Father always made known liis mind to the church,
in which respect he is styled the Word, John i. 1, yea,
'the Word of God,' Rev. xix. 13.

A tiK. What is spoken of Clirist's revealing his
Father's will before his exhibition in the Hesh, is in-
tended of him as the Sou of God, the second person
in .sacred Trinity : so as true God ho spake by his
divine S])irit, as 1 Pet. iii. II). But the gospel was
revealed by him, as Emmanuel, God with us. Mat. i.
23; 'the Word was made flesh,' John i. 14. And so
'God manifested in the flesh,' 1 Tim. iii. 10.

Olij. 2. Rom. ii. Ki, the gospel is termed the gospel
of Paul ; so likewise in Rom. xvi. 2.5, 2 Cor. iv. 3, 1
Thess. i. .l, 2 Thess. ii. 14.

Ans. A thing is said to be a man's own, many ways.

1. As he is the author and original cause of it,
Luke vi. 44.

2. As he hath a just right and title unto it, Jlat.
XX. 1.5, Prov. v. 17.

3. As the care and custody of it is committed to
his charge. Num. xvii. 9, 2 Tim. iv. 5.

In this last sense the gospel is said to be Paul's
and other ministers', Rom. i. 1, and xv. IG, 1 Thess.
ii. 4, 1 Pet. i. 12. But in the two former respects
it is the gospel of Christ ; yea, also as Christ is the
subject-matter of it.

But distinctly to cxjilain the point. In five several
respects Christ is saM to speak in and by the gospel,
and the ministry thereof.

1. Before the time of the gospel Christ incarnate
spake not, but upon the revelation of it, being incar-
nate, he spake visibly, audibly with his own voice.
In this sense the apostle, Heb. L 1, 2, 'God who in
times past .spake unto the fathers by the prophets,
hath in these last days sjKiken unto us by his Son.'

2. Christ incarnate made known the gospel, and all
the mysteries thereof, to his apostles, John xv. 15,
Acts i. 3. And whereas St Paul had heard nothing
out of Christ's mouth while he lived on earth, being
called to be an apostle, he was rapt into heaven, and
there by Christ himself was instructed in the mys-
teries of the gospel. Gal. i. 12, Acts xxvi. IC, 2 Cor.
xii. 2. Hence is it St Paul and others prefix this
title before their epistles, 'an apostle of Jesus Christ.'

3. Chri.st, after he had ascended from earth to
heaven, sent his Spirit further to instruct his apostles,
and to bring to their minds all that he had revealed
to them before, John xiv. 2G.

4. Other ministers living in the apostles' times de-
clared what the apostks had revealed to them from
Christ, 2 Tim. ii. 2, Heb. ii. 3.

5. Ministers succeeding the apostles age after ago
preach the mysteries which arc by evangelists and
apostles written and recorded from Christ himself.
If any do otherwise he is pronounced accursed, Gal.
i. 8, Rev. xxii. 18.

Thus we see how Christ still speaketh to his church
inider the gospel.

The reasons proving Christ to speak unto us in the
gospel may be,

1. The ])rofundity of the mysteries in themselves.
They are such as ' eye hath not seen, nor ear heard,
neither have entered into the heart of man,' &c.

2. The excellency of theui, 1 Tim. iii. IG. None
but the Son of God was fit to reveal them. Rev. v. 4, 5.

3. The kind of mysteries of the gospel. They all
concern the free grace and rich mercy of God to man
in Christ Jesus. The sum of all is this, ' God so
loved tiie world, that he gave his onl3'-bi'gotten Sou,
that whosoever belicveth in him shouhl not perisii,
but have everlasting life,' John iii. IG. Who now
sliould first make this known, but he himself whom
it so much concerns?

Vek. 2.J-29.]

GOUGE ON HEBREWS.

249

4. The honour of tlic gospel. It adds mucli to the
honour of an embassage to have it sent and delivered
by a man of note and name, for birth, for dignity, for
estate, for parts and abilities. But the Son is the
most eminent and excellent of all, every manner of
way, Phil. ii. 9. Note Heb. i. 5, &c.

1. This may inform us of the difference betwixt
the time of the gospel and the time of the law. This
difference in this very respect is expressly noted, Heb.
i. 1. It appears to be a point worthy due observa-
tion, in that he beginneth with it, and so largely in-
sisteth upon it as he doth in the first chapter.

The difference between them, in this very kind
that Jesus is the author of the gospel, is the ground
of that life and efficacy which the ai)ostle attributes
to the gospel above the law, 2 Cor. iii. C, <tc.

Other excellencies of the gospel are here laid down
by the apostle in the words following, whereof more
in order : here let this groundwork of them, that
Christ speah'th, be weU weighed.

Sec. 125. Of receiving the word of Christ.

The main thing here expressed by the apostle is,
that Christ's word ought in no case to be rejected,
which is implied, under this phrase, /J-ri Tasa/DjtrTiff^E
Tov }.a>.o!JsTa, see that ye refuse not him tluit speakcth.

As there are negative inhibitions for this, as Dent,
xviii. 19, Heb. iii. 8, so affirmative injunctions.
Acts vii. 37, Mat. xvii. 5. The penalties denounced
against such, and inflicted on such (whereof hereafter),
do further enforce the jjoint. So Christ's complaints,
Mat. xi. 16, etc.

The ground of the point may be,

1. The worth and value of Christ's word in itself.
This is that treasure and pearl whereof our Saviour
speaketh, Mat. xiii. 44, 40, Prov. iii. 14, 15. Will a
wise man refuse that which is of worth and price 1

2. The need wherein we stand of it. Light is not
more needful for and useful to such as are in dark-
ness, than the gospel to us. We all by nature sit in
darkness, Eph. v. 8. Yea, we are blind, Kcv. iii. 17.
But the gospel, as it is light, so it hath an enlighten-
ing virtue, Luke iv. 18, Acts xxvi. 18. Will a blind
man refuse that which can give him sight and light 1
Note Mark x. 51.

3. The hcinousness of the sin, manifested by the
notation of the word, ':rasaiT/i<!r,<!ji, whereof see Sec.
123.

1. This may inform us of the many ways of refus-
ing Christ's speaking, as,

(1.) They that lived in Christ's time, and would
not hear him. Nicodemus coming by night, John
iii. 2, shews that many were afraid or ashamed to
come unto him.

(2.) They that came to hear, but believed not
what they heard, John xii. 37, 38.

(3.) They that took offence at what he spake, Mat.
XV. 12.

(4.) They who perverted his words, John vi. 52.

(5.) They who for a while heard him, but after-
wards left him, John vi. 66.

(6.) They who desired him to depart from them,
Mark V. 17.

(7.) They who cunningly sought to ensnare him,
Luke XX. 20.

(8.) They who openly .spake against that he uttered
and preached, John vii. 12.

(9.) They who blasphemed his word and works,
Mark iii 30.

(10.) They who persecuted him for his doctrine,
John viii. 40.

Now that Christ is taken from us, he is refused by
such as,

(1.) Read not what he hath caused to be written, as
1 Tim. iv. 13.

(2.) Come not to the church. Mat. xxiii. 37.

(3.) Believe nothing that they hear. Acts xxviii. 24.

(4.) Come to catch, as Jer. xx. 10.

(5.) Come to mock, as Acts xvii. 32.

(G.) Seek to silence the preachers of the gosjjcl, as
Actsiv. 18, 1 Thes. ii. 16.

(7.) Persecute them, as 1 Thes. ii. 15.

2. How doth this aggravate that light esteem
which many have of the'gospel of Jesus Christ ! The
occasions thereof are these :

(1.) Some on mere ignorance, not knowing the
need and worth of the gospel, as the cock in the" fable
refused the pearl on the dunghill See Jer. v. 3, 4.

(2.) Or self-conceit, thinking that they have enough
of themselves, and that they need not the gospel.
Christ stj'les such whole, righteous, Mat. ix. 12, 13.
Such a one was the angel of the church of Laodicea,
Eov. iii. 17.

(3.) Misconceit of the over-strictness of the gospel,
terming it co?-ds, bonds, as Ps. ii. 3 ; or misinterpret-
ing or misapplying it, as John vi. GO, CG.

(4.) Or a too high esteem of the world, and the
things thereof, as Mark v. 17, Luke xiv. IS, itc. 2
Tim. iv. 10.

(5.) Or fear of danger and damage for the profes-
sion thereof, John xii. 42, 2 Tim. iv. IG.

(6.) Or a prepossessed mind with other doctrines
contrary to the gospel. Gal. i. C, and iii. 1. Or a
mind infected with idolatry and superstition, as Jer.
xliv. IG, 17. Such are papists.

(7.) Or an impious profane mind, caring for no
religion, but wholly given to satisfy their carnal
appetite. These are the swine intended. Mat. vii. 6.

(8.) Or hatred of the ministers of the word, 1
Kings xxii. 8, John xv. IS, 19.

(9.) Or hatred of God himself, because they know
he will judge them, John xv. 18, Luke xix. 14.

(10.) Or a malicious spite against the Spirit of
grace, Heb. x. 29, Acts vii. 51. This is the highest
pitch of impiety that can be ; this is that unpardon-
able sin, Mark iii. 29, 30.

250

GOUGE ON HEBREWS.

[Chap. XII.

3. To admonish us to take heed of all means ond
occasions that may any way alienate our hearts from
the gospel, and bring us to refuse the same.

(1.) Take heed of winking, or any way closing our
eyes against the gospel ; thence will the devil take
occasion to blind our minds. Note 2 Cor. iv. 4.

(2.) Be not over-conceited of thine own sufficiency
and fulness ; this pnjvokes God to send men empty
away, Luke i. 53. Rather acquaint thyself with
thine own emptiness and insufficiency. Note 1 Cor.
iv. 7, and 2 Cor. iii. 5.

(3.) Be well informed in the liberty of the gospel.
Never any word nor profession l)rouglit men to more
sweet and comfortable liberty, tlian the gospel of
Jesus Christ, Luke iv. 18. The anostle styles it ' the
glorious liberty of the sons of Uod,' Rom. viii. 21.
Note John viii. 3G. They that know and believe
this will not count the gospel a bond.

(4.) Take off thine lieart from tlie world, and all
the vanities thereof; it is of a bewitching nature. It
intoxicated Judas and Dcmas, and so it doth many
thousands. Note Mat. xiii. 22. Such a contrariety
there is betwixt the gospel and the world, as James
iv. 4.

(.5.) Purge all base, slavish fear out of thine hpart.
Fear not men, nor anything that man can do. Mat.
X. 2G, 28, 31. Place thy fear upon a more excellent
and powerful object, even God himself. Note Luke
xii. 4, 5.

AVithal cast off the cloak of shame ; be not ashamed
of Clirist, or of his gospel. Note Rom. i. 10, Heb.
xii. 2.

Fear and .shame turn many from a holy, zealous
profession of the gospel.

(6.) Be well instructed in the mysteries of the
gospel, and thoroughly informed and persuaded of
the orthodox truth tlicreof. Col. ii. 7, Heb. xiii. 9.
Thus shalt thou be kcjit from all false doctrines; yea,
from heresy, idolatry, superstition, and all error.

(7.) Cast off the old man, which is corrupt through
deceivable lusts, Eph. iv. 22 ; and mortify all the
members of the flesh, Col. iii. 5. So long as they
bear sway in us they will make us incapable of re-
ceiving benefit by the word. Noisome weeds must
be weeded out of a field, or else the seed sown therem
can bring forth no good crop.

(8.) Know God's ministers, such .as are set over
you, 1 Thes. v. 12, 13. If they ' labour in the word,
count tiiem worthy of double honour,' 1 Tim. v. 17.
Due esteem of the ministers of the gospel is a means
to hiive the gospel itself in higher account.

(9.) Acquaint thyself with God's love to man, as in
giving his Son, so in affording his gospel, whereby the
evidences of his love in Christ are clearly and dis-
tinctly made known. This will raise up thine heart
aloft, to work in thee a high esteem of him and of
his go.spel.

(10.) Entertain evcrj' good motion of the divine

Spirit, especially when it is wrought in thee, at and
by the ministry of the word, as Acts ii. 37. Be so
far from resisting and spiting the Sjiirit of grace, as
no way to giieve him, Eph. iv. 30.

Sec. 12G. Of Christ's speaking from heaven.

Hitherto of the duty ; the motive follow.s, which
is set down xnider a conii)arison of unequals, urged
from the less to the greater, in these words : For if
tliey escaped not tvho refused him that spal-e on earth,
much more shall not we escape, if we turn away from,
him that spealeth from heaven.

The causal particle, yas, for, shewcth that this is
added as a motive to keep them from refusing to hear
Christ. The motive is drawn from the danger and
damage which is like to ensue upon such refusal.

Which danger is set down negatively, th'i/ shall
not escape; i.e., they shall assuredly pay for it.

This is ratified by God's former dealing with such
as refused Moses's law : the;/ escaped not.

The argument is enforced by the less to the greater.
If they who refused him who spake on earth escaped
not, much more shall not we escape, if we turn away
from him that speakelhfrom heaven.

This phrase, rot sz! rjj; yfic p^jjjttar/^otra, him tfiat
spake on earth, is meant of Moses, who is said, ;^;>ixa-
ri^iit, to sjiiak by divine inspiration, or to declare
wliat is revealed by God. So did Moses, as Heb.
viii. 5. In this sense the word is used several times,
as Mat. ii 12, 22, Luke ii. 2G, Acts x. 22, Heb. viiL
5, xi. 7, and xii. 25.

Tills, therefore, commends the ministry of Moses ;
yet hereof it is here said he was, et/' r?; yni, on earth.
Moses himself, as all other mere men, coming of the
first Adam, was, as 1 Cor. xv. 47, 'of the earth
earthy.'

1. In regard of the mould wlience lie came.

2. In regard of the place where he was when he
received and delivered his laws, on earth. Acts vii. 38.

3. In regard of the nature and kind of oracles
which he delivered ; comparatively to Christ's orjcles,
they were, as Heb. vii. IG, 'carnal.'

In opposition hereunto, of Christ it is here said, ron
kt' oiiiavXit, him from heaven.

The verb is not expressed ; therefore some under-
stand the verb substantive, him, ovra, that is from
heaven, in which sense the words are clear; for Christ
is 'the Lord from heaven,' 1 Cor. xv. 47. Heaven
is his glorious jialace where he dwells, and heaven is
the ])lace whence, being incarmite, he came, John iii.
13, Eph. iii. 9.

Others here repeat the word, XaXoDvra, speaketh.

Quest. Hence a question may arise. Did not Christ
speak on earth, as well as Moses?

Ans. 1. He was not a teacher from earth, as Closes,
but from above, John viii. 23.

2. He received not his gospel on earth, as Moses
did, but in the bosom of his Father, John i. IS.

Vek. 25-29.]

GOTJGE ON HEBREWS.

251

3. His doctrine was not carnal, as Moses's, but
' spirit and life,' John vi. 03, and iii. 12. Note John
i. 17.

4. Though Christ were on earth, and on earth
preached, yet, being in heaven, from heaven also he
received his Father's will. This he did before his
incarnation, 1 Pet. iii. 19.

All that is written of God's speaking from heaven
to the fathers, is in special to be appUed to the second
person in sacred Trinity, the Son of God, that Word
by whom the Father spake ; for as by the Son the
Father made all things, Heb. i. 2, John i. 3, and
ordered all things, Gen. six. 24, so by him he revealed
his will from time to time.

It was the Son of God, stj'led ' the angel of God,'
Gen. xxi. 17, that spake to Hagar out of heaven.
This was Jehovah that stood upon the top of that
ladder which reached up to heaven, and from thence
spake to Jacob, Gen. xxviii. 13. This also was Je-
hovah who answered David from heaven, 1 Chron.
xxi. 2G. It was his voice that came down from
heaven to Nebuchadnezzar, Dan. iv. 31. He from
heaven made known liis Father's will to all the
prophets of God age after age. He in his human
nature from heaven spake to Paul, Acts ix. 4, xxii.
18, and xxiii. 11. So he spake to Ananias, Acts ix.
10. Finally, he, being in heaven, spake in his apostles,
and still speaketh in all his faithful ministers. Note
2 Cor. xiii. 3, Luke x. 1 C, John xiii. 20.

Not hearkening to, or not obeying Christ, is here
stjded a turning atvay from him. The word in the
Greek, u.'zoar^npiij.isoi, is used of such as in heart are
alienated from a thing, as 2 Tim. i. 1.3, and iv. 4, and
Titus i. 14, whereby he sheweth what kind of persons
they be that regard not the gospel, even such as have
their hearts alienated from it ; otherwise they could
not but have it in high account.

Some make the difference here intended to be
betwixt God's nianner of deUvering the law and the
gospel. In delivering the law, God spake on earth,
after an earthl}- manner; but in delivering the gospel,
he spake from heaven, after a heavenl)' manner.

From the different nianner of giving the law and
the gospel, the apostle giveth us to understand, that
as the law was given on earth, so the gospel from
heaven.

These phrases which Christ useth of the gospel,
'my doctrine is his that sent me,' John vii. l(j; and
ver. 17, ' it is God's;' do shew that it is from heaven.
St Paul further cleareth the point, Gal. i. 11, 12. In
this respect it is styled ' a mystery,' Eph. vi. 19; 'a
great mystery,' 1 Tim. iii. 16.

1. Which may inform us in the excellency of the
gospel. Things from heaven are most excellent things.
The excellency of the bread of life is this, that ' it is
from heaven,' John vi. 32 ; so likewise of angels. Gal.
i. 8 ; of the Spii-it, John L 32 ; of Christ, 1 Cor. xv.
47 ; of the Father, Mat. vi. 9. As heaven itself is

most excellent, so the things which are in heaven.
For men on earth to have a doctrine from heaven,
how excellent must it needs be !

2. Which may stir us up to have it in high esteem,
and to give the more diligent heed thereto. On such
a ground saith the apostle, Heb. ii. 1, ' Therefore we
ought to give the more earnest heed to the things
which we have heard,' &.C. Shall God vouchsafe to
speak to us from heaven, and shall not we on earth
regard it ? Surely such shew themselves worse than
swine, Mat. vii. 6. Meditate, therefore, on this cir-
cumstance. St Peter urgeth this circumstance to this
very purpose, 2 Pet. i. 1 7.

3. Be exhorted, therefore, to have a heavenly dis-
position and conversation, as Phil. iii. 20. This is
to ' walk as becometh the gospel,' Phil. i. 27, and
to be ' cast into the mould thereof.'

Sec. 127. Of the punishment of transrjressors of
the law.

The apostle, in setting down the penalty of the
transgressors both of the law and the gospel, first
shews that there was an agreement in the general,
viz., that neither the transgressor of the one nor yet
of the other escaped. Secondly, that there was a
certainty and severity of the latter, which are both
expressed in these words, //' the// escaj^ed not who
refused him who spake on earth, jiuich more shall not
we escape, if toe turn aivai/ from him that speaketh
from heaven. Whereby the apostle giveth ns plainly
to understand two things :

1. That transgressors of the law were surely
punished.

2. That despisers of the gospel shall be most surely
and sorely punished.

For the former, that transgressors of the law were
surely punished, appeareth,

1. From the many penalties enjoined, Exod. xxi.
12, &c., and xxii. 1, ifec. Lev. xx. 2, &c.

2. From many threatenings in the Scripture, Gen.
xvii. 14, Exod. xii. 1.5, Lev. xxvi. 16, ifec, Deut.
xxra. 1.5, &c., and xxviii. 15, <fec.

3. From the manifold executions of God's wrath
against the transgressors of his law, whereof see a
catalogue in 1 Cor. s. 5, itc.

1. Which should admonish us to take heed of
offending God, and transgressing his law.

2. It should direct us to acquaint ourselves with
God's former courses. Consider what befell Adam,
Cain, the old world, Sodom, the Egyptians, Canaan-
ites, and others, for their .sins and transgressions, that
so we may be the more watchfnl over ourselves
against those sins, knowing that God is still the
same God.

For the latter, that despisers of the gospel shall be
most surely and sorely punished, the apostle plainly
expresseth, under these words, toaXS ij-aXhiv, mucJi
more; ' For if they escaped not who refused him that

252

GOUGE ON HEBREWS.

[Chap. XII.

spake on earth, rrnich more shall not we escape, if we
turn away from him that .speaketh from heaven.' See
hereof, Chap. ii. 3, Sec. 2\, and Cliap. x. 29, Sec.
107.

Sec. 128. Of the viemiing of vcr. 26.

Ver. 2G. Whose voice then shook the earth, hut now
he hath promised, sai/ing, Yet once more I shake not
the earth onli/, hut also heaven.

The apostle proceedeth to aggravate the terror of
turning from Christ, and that comparatively, by
another argument from the less to the greater.

The former comparison was betwixt persons, Moses
and Christ ; tliis is betwixt majesty and majesty, or
power and power. It may be thus framed. If he
that sliaketh the earth be to be feared, much more he
that shaketh both earth and heaven too.

AVhcreas the apostle saitli, oJ ri (fmri, whose voice;
this is meant of Christ's voice in delivering the law.
Thereunto hath the particle, ruTi, then, reference ;
for then mount Sinai was altogetlier on a smoke, and
the whole mount quaked greatly, Esod. xix. 18. But
now (iit os) hath relation to the time of the gospel.
And because that which he intendeth is a glorious
and joyous matter, the apostle exprcsscth it in the
words of a prophet (viz.. Hag. ii. G), and styleth it a
promise, in this word, ivriyyiXrai, hath promised.

In cpioting the prophet the apostle hath more
respect to the sense than to the words. Translators
must hold close to the words, but relaters or quoters
of texts are not so strictly bound thereto ; it is
enough if they f lithfully deliver so much of the sense
as is pertinent to their purjjo.se. Now that we may
see how the apostle doth this, let us consider the
scope which the prophet aimed at, and apply it to
the apostle's purpose.

The scope of the prophet was to comfort the faith-
ful Jews, who had, after forty years' disturbance,
built a new temple, but far inferior to that which
Solomon had built before, and were thereupon much
troubled in their minds, for at the sight of the founda-
tion thereof many of them wept, Ezra iii. 12. To
comfort tlicm, he tells them that the glory of this
latter shall be greater than of the former, Hag. ii. 9.
The rea.son is in this text, taken from the majesty
and power of the Lord tliat should come into this
temple, who thus saitii of himself, ' I will shake the
licavens and the earth' — namely, at the exhibition of
this Lord in the tlesh, while this temple stood.

His argument in general thus standcth.

At giving the law the earth only was shaken ;

But at bringing in the gospel earth and heaven
too were shaken. Therefore the gospel is the more
clorious ; and therefore tlie gospel is with more dili-
gence and reverence to be heard.

Only the latter jiart of the argument, concerning
the shaking of earth and heaven too, is here proved.

Quest. 1. Wlien were these shaken}

A ns. At the beginning and progress of the gospel.
This is evident, both by the main scope of the apostle
in this place, which is to magnify the glory of the
gospel above the law.

Quest. 2. How were they both shaken 1

1. By evident signs.

2. By powerful effects.
The signs are these :

(1.) The extraordinarj' light that shined about the
shejiherds at Christ's birth, Luke ii. 9.

(2.) The extraordinary star, Mat. ii. 2.

(3.) The opening of heaven at his baptism. Mat.
iii. 17, and transfiguration. Mat. xvii. 5.

(4.) The voice from heaven that was thought to be
thunder, John xii. 28, 29.

(5.) The darkness of the sun, the rending of the
veil of the temi)le, the earthquakes, the cleaving of
stones, opening of graves, raising of bodies out of the
graves at Christ's death and resurrection. Mat. xxvii.
4-5, /51-53, and xxviii. 2.

(G.) Christ's entering with his body into heaven,
Acts i. 9, 10.

(7.) The sound which suddenly came from heaven,
as of a rushing mighty wind, and the cloven tongues,
like as of lire. Acts ii. 3.

(8.) The shaking of the place where the apostles
prayed together, Acts iv. 31.

(9.) The opening of heaven, when Stephen saw
Christ, Acts vii. So, 5G.

(10.) The transplendent light and voice from heaven
which astonicd Saul, Acts ix. 3, 4.

(11.) The opening of the prison-doors and iron-
gates. Acts V. 19, and xii. 10.

(12.) The gi-cat earthquake, Acts xvi. 26.

Before I set down jiarticuhir cilect.s, I will first
shew that acts and effects, both of grief or trouble,
and ahso of joy or rejoicing, are set out, under this
metaphor of bein;/ moved.

For when strange, unexpected, and admirable
things fall out, such as are troubled, or such as re-
joice thereat, are said to be moved, as Ruth i. 19,
' the whole city was moved,' i.e., all the inhabitants
were astonished, and much rejoiced. So Mat. xxi.
10; and contrariwise, Isa. viL 2, Jer. xlix. 21, Acts
xxi. 30.

Thus we sec, that when the inhabitants of a place
give any expressions of grief or joy, the place is said
to be moved.

Thus were both earth and heaven moved and
shaken at bringing in the gospel, as appeareth by
these etlccts.

(1.) The appearing of angels, Luke i. 11, 26, and
ii. 9,13; so in the wildernesst, as Mark i. 1 3 ; in
Cln-ist's .igony, Luke xxiii. 4 ; at his resurrection,
Luke xxi v. 5; and at his ascension, Acts i. 10,
11.

(2.) The shei>herds' relating what they had seen
and heard, Luke ii. 17, 18.

Vek. 26.]

GOUGE ON HEBREWS.

2.53

(3.) Tlie wise men coming from the east, and the
trouble following, Mat. ii. 1, &c.

(4.) The prophecies of Simeon and Anna, and the
effects thereupon, Luke ii. 23, ifcc.

(.5.) Christ's disputing at twelve years old to aston-
ishment, Luke ii. 4G.

(G.) His preaching, and people wondering thereat,
Luke iv. 22, Mat. vii. 28, John vii. 46.

(7.) His miracles, and people's amazement, Mark
i. 27, Luke v. 20, .John xii. 19.

(8.) The astonishment of people at his death, Mat.
xxvii. 54.

(9.) The watchmen's astonishment at his resurrec-
tion, JLat. xxviii. 4.

(10.) His disciples' amazement at his ascension.
Acts i. 11.

(11.) His disciples' powerful preaching. Acts ii.,
and their miracles.

(12.) The conversion of nations, and constancy of
martyrs.

Of this phrase, 'in ara^, yet ona more, we shall
speak more on the following verse.

Sec. 129. Of Christ's delivering the law, together
with the uses of the law.

In the foregoing section I shewed, that by ' the
voice that shook the earth,' is meant the voice of
Christ in the delivery of the law upon mount Sinai.
So that the apostle by those words points out two
things unto us :

1. That Christ delivered the law.

2. That the delivery of the law was terrible.

1. The first is further evident by the title 'angel,'
which being applied to Jehovah, sets out the second
person in sacred Trmity, even ' the angel of the
covenant,' Mai. iii. 1. That this angel was Jehovah
is evident, Exod. iii. 2, 4, G, and xiv. 1 9, 24. It was
the Son that was sent of the Father, and by whom
the Father declared his mind, John iii. 34, and there-
fore styled an angel.

Ohj. 1. ' The law was ordained by angels,' in the
plural number, many of them, Gal. iii. 19.

Ans. Many angels accompanied this archangel.

Ohj. 2. 'The law was given by Moses,' John i. 17.

Ans. As a minister and mediator. Gal. iii. 19.
Moses did not first utter it on the mount, Deut. v.
22, 27.

Ohj. 3. Christ, in opposition to the law, is made
author of the gospel, John i. 17, Heb. xii. 25, and
ii. 2, 3.

Ans. Christ, as God, gave the law, but as Emma-
nuel he gave the gospel, oft called the 'gospel of Jesus
Christ.' Thus, Heb. i. 2.

The reasons why the law was delivered by Christ,
were,

1. That the church might be the more assured of
the infallible verity and certainty thereof, Prov. viii.
7-9, Ps. xix. 7, &c.

2. To work in people a better and higher esteem
thereof, and a more careful and conscionable observ-
ance thereof, Exod. xx. 1, Deut. iv. G-8, and vi.
1-3.

1. This doth inform us of one main ground whereby
David and others were moved so highly to account
the law as they did. They preferred it before the
most precious things that were. No question but
the very matter of the law being so true, so large,
so perfect a rule as it was, made it worthy of all
esteem ; but yet the author thereof added much
thereto.

2. Which doth exceedingly^ aggravate their con-
tempt of the law, who make a nuU of it. If we
rightly distinguish, in many respects it is indeed
abrogated, as I have shewed on Chap. vii. 12, Sees.
G7, 08. But yet in sundry respects it is worthy of
all high account.

3. Let us learn wisely to weigh in what respect the
law may yet be of use unto us, and for the author's
sake, to have it in higher account.

Briefly to shew you the use of the law : —

There was a double use of the law, one before the
fall, the other after.

The use of the law before the fall was to be a
platform of the covenant between God and man.

On God's part, what he required, and what he pro-
mised.

1. God required obedience.
(1.) Personal, Rom. x. 5.

(2.) Perfect, Deut. v. 32, 33, Mat. xxii. 37, 39,
James ii. 10.

(3.) Perpetual, Deut. v. 29, Ps. cxix. 112.
(4.) In the whole man, 1 Cor. vi. 20.

2. God promised life upon obedience. Lev. xviii. 5.
On man's part.

1. To perform what God required, as God required,
Luke X. 27.

2. To be justified thereby, Rom. iv. 4.

3. To be blessed, Deut. xi. 26, 27.

The use of the law after the fall, is either common,
or proper ; and that to the regenerate or to the un-
regenerate.

Common.

1. To instruct us in the will of God, Isa. viLi. 20,
which is an everlasting rule, as Mat. v. IS.

2. To inform men in every duty, Micah vi. 8.

3. To declare sin, Rom. iii. 20, and vii. 7.

4. To restrain from sin, Rom. ii. 9, and iv. 15.

5. To be a directory for examination.

6. To convince of the impossibility of justification
by the law, Gal. iii. 10.

7. To work humiliation, 2 Kings xxiL 11.

8. To cause abnegation, Rom. iii. 19.

9. To stir us ujj to inquire after another remedy,
Rom. vii. 24.

The use of the law proper to the regenerate.
1. To bring them to Christ, Gal. iii. 24.

254

GOUOE ON HEBREWS.

[Chap. XII.

2. To quicken them to more thankfulness, for,

Christ's fulfilling the law for them, and enduring
the curse of the law, Rom. vii. 25, Luke i. 68, ikc.

OI>j. Hum. vi. 14, ' Yc are not under the law,
but under grace,' and again, 1 Tim. i. 9.

Alls. The law is abrogated to the regenerate,

1. As a covenant of works, Heb. viii. 8, 13.

2. In case of justification. Acts xiii. 3d.

3. In the e.^actness of it, Horn. x. 5-9.

4. In regard of the exciting power of it, Rom. vii.
8, 13.

5. In regard of the curse. Gal. iii. 13, Rom viii. I.
The use of the law to the uuregenerate, which are

all by consequence.

1. To irritate corrupt nature, Rom. vii. 8.

2. To aggravate sin, Rom. iv. 15.

3. To leave them inexcusable, Rom. ii. 1, 15.

4. To make them accursed. Gal. iii. 10.

Of the other point here noted by the apostle,
namely, the terrible delivery of the law, see Ver. 18,
Sec. 99.

Sec. 1 30. Of the sJiakinj of heaven and earth upon,
the comiiiy in of the gospel.

The apostle, in setting down the difference betwixt
the law and the gospel, having shewed that at the
delivery of the law the earth was shaken, he now
sheweth that at the delivery of the gospel both earth
and heaven were shaken ; whereby the apostle giveth
us to understand, that upon bringing in the gospel.
Leaven and earth were moved, meaning the inhabi-
tants therein.

For the Lord of he.iven was m.ide an inhabitant on
earth ; ' God was manifest in the flesh,' 1 Tim. iii.
16. He that was far above all heavens descended
into the lowest parts of the earth. Heaven was moved
at his departure out of it, and earth at his coming to it.

1. Aggravation of their siiiritual senselessness, and
obdurate hearts, who are no whit at all moved at this
coming of the Lord of heaven to earth, and at this
voice, this sound of the gospel which shakes heaven
and earth.

The gospel makes no offer of Christ incarnate to
angels (but saith, ' he took not the nature of angels,'
Heb. ii. 1 6) ; yet were the angels in heaven moved ;
and should not man much more ? The wise men
that lived among pagans were moved, Mat. ii. 1; and
shall not we Christians ?

How fitly may I apply that of our Saviour con-
cerning tlie men of Nineveh, and the queen of the
south, mentioned Mat. xii. 41, 42. How ought we
to be liuiiiblcd for this our senselessness !

2. Exhortation, to take notice of those particular
excellencies whereby the Holy Ghost doth set out
and connnend unto us the excellency of the gospel ;
as that the Lord from heaven delivered it, that it is
a heavenly doctrine come from heaven, that at the
comiug of it licavcu aud earth was shaken.

Do not only take notice hereof for the informing
your judgments in the excellency aud efficacy of the
gospel, but also thereby to work upon your hearts
and atfections, that ye may be enamoured with the
gospel, that ye may give the more diligent heed
thereto, and make the more high account thereof, and
conform yourselves more conscionably thereunto.
These are the ends which the apostle aimeth at in
setting forth the excellencies of the gospel ; aud,
therefore, special uses of the point.

Sec. 131. Of the meaning of yer. 27.

^'cr. 27. And this word, Yet once more, signijielh
the remoi'ing of those things that are sluiken, as of
things that are made, that those things which cannot be
shaken mag remain.

A consequence is here noted by the apostle out of
the forementioned prophecj', which maketh much to
the main scope, which is the excellency of the gospel
above the law.

The consequence is, that the law is alterable : the
gospel most firm and stable. This consequence ia
gathered out of this phrase, jV/ "Tag, get once more.

The particle, 'in, get, having relation to the verb,
(Sii'M, shake or move, importeth a moveable and transi-
tory condition of things.

The other particle, aVag, once, taken exclusively
for onlg once, once for all, once and hut once, once and
no more, importeth an immoveable and permanent con-
dition, never to be abrogated or altered.

Tlie word in the original, /lirdi'.ai;, translated here
a removing, is as much as uOtTr^ai;, a disannulling
or taking aivag, whereof we read chap. vii. 18.

By aaXiuo/Mita, things shaktn, he means iill the legal
types and rites which were in their very nature alter-
able, and in their end to be abrogated, by the accom-
plishment of them in their substance; and therefore,
by way of explanation, and more clear expression of
his meaning, he addeth, u; ^£T(ii)j,u.ikw», as of things
made.

The particle, u;, as, is not here used for a note of
similituJe, as if they were only like to things made,
liut as a causal iiarticle, shewing the reason wliy they
were alterable, and subject to be shaken, even because
they were, r:=-(iir,g.ita, things made, viz., by the Land
of man, as the tabernacle, tables, altars, ark, candle-
stick.s, &c.

Herein things spiritual aud celestial are opposed to
legal and terrestrial things. They are said ' not to
be made witli hands,' as 'spiritual,' Col. ii. 11, and
' celestial,' 2 Cor. v. 1. But these to be ' maile with
hands,' as 'legal,' EjA. ii. 11, and 'terrestrial,' Acta
.\ix. 20. To shew the end of removing thu.sc legal
types, he addeth, ha /iiivji ra, /jltj taXiuifista, that the
things which cannot be shaken mag remain.

By the things which cannot be shakm, he means the
substances and truths of the legal types, which are
Christ himself, the utiiccs which he uudcrtouk, and

Vee. 27.]

GOUGE ON HEEEEWS.

255

things wliicli he did and endured for us, the merit
and eiiicacy of them all, the gospel whereb}- they are
made known unto us, the benefits which come to us
thereby, and those heavenly mansions and glory which
Christ hath purchased for us.

These are said, liivnv, to remain, and that firm and
stable, inviolable, and immutable. In this sense is
this word oft used, as 1 John iii. 9. It is therefore
ojiposed to 'perishing,' Heb. i. 11, 1 Pet. i. 24, 2.5;
and everlastingness is joined with it, Heb. vii. 3, 2-1.

This is the privilege of the gospel, and of the good
things revealed thereby. They remain.

So that in this verse is set down a third difi'erence
betwixt the law and the gospel, namely, in respect of
continuance, the law being alterable, and the gospel
unchangeable: whereby the apostle giveth us to un-
derstand two jjoints.

1. The alterableness of the law, that the law was
alterable.

2. The unchangeableness of the gospel, that the
gospel is unchangeable.

Of the alterableness of the law, see Chap. vii. 12,
Sees. G7, 08, (kc. Before I come to shew the un-
changeableness of the gospel, we may from the
apostle's expression here observe, that that which is
made by man is subject to decay. The apostle here
renders it as a reason why the things of the law were
alterable, because they were made, viz., by man.

If, (i;, as, be taken as a resemblance, it also proves
the point. Thus Jer. x. 9, 11, the projihet proveth
that the idols of the Gentiles shall perish, because
they are the work of men. And the apostle, in 2 Cor.
V. 1, reudereth this as the reason why our habitation
in heaven is eternal, namely, because it is ' not made
with hands;' doth he not thence infer that that which
is made with hands cannot be eternal ?

Experience proves as much. Where is that tower
which anon after the flood, all the world conspired to
buUd? w;is it not justly styled Bahel i Gen. xi. 9.
Where is Noah's ark! Where is Solomon's temple ?
or Zerubbabel's temple 1 AVhere are the sepulchres of
David and other kings of Judah and Israel ] Indeed,
some things made by men are of longer continuance
than others : but yet all, without exception of any,
are subject to decay. The most lasting materials,
whereof they make their most durable things, are
none of them everlasting : not marbles, nor iron, brass,
silver, gold, and other metal ; some subject to mould-
ering, some to rust, some to luelt ; all as framed,
fashioned, and set out by men, to be defaced, de-
stroyed, and brought to nought.

1. This may inform us in a main difference betwixt
the things of God and man. As there is a difFtrenee
between the divine and human essence ; so betwixt
their works. The divine essence is eternal and ini-
mutable ; but human, mutable and momentary. So
the counsel and work of God stands for ever ; but
man's alterable, tending to decay. This diilereuce is

oft noted and much pressed in sacred Scripture, Prov.
six. 21, Acts V. 38, and vii. 48.

2. This may instruct us in the difference betwixt
things earthly and heavenly. They are made by
man's hands, these without hands, 2 Cor. v. 1, Heb.
ix. 24. So betwixt corporal and spiritual, Eph. ii.
11, Col. ii. 11 ; yea, and betwixt legal and evangeli-
cal, Heb. viii. 2. So in this text.

By this difference the excellency of the ministry of
the gospel is clearly set forth. For as things heavenly are
more excellent than earthly ; as .spiritual than corporal ;
as things made by God than things made by man : so
the ministry of the gospel than the ministry of the law.

3. This discovers the folly of many who too muck
doat on things made by man, or invented by him.
See more hereof, Chap. ix. 24, Sec. 121.

4. Pray for wisdom, whereby you may approve of
those things which are most excellent, duly distin-
guishing the things that differ, and 'choose that good
part which shall not be taken away,' Luke x. 42.

Sec. 132. Of the unchangeableness of the gospel.

Hitherto of the alterableness of the law, and of the
reason thereof.

The unchangeableness of the gospel follows, ex-
pressed in this phrase, ?>a iJ.ihri to, fj-n eaXnjopLiva, that
the things which cannot be sliakeii may remain. Whereby
is evidently demonstrated, that the gospel is un-
changeable.

In this respect the new covenant is said to be ' estab-
lished,' never to be removed, Heb. viii. G, and x. 9.
In this respect it is called ' an everlasting covenant,'
Heb. siii. 20; ' an everlasting gospel,' Rom. xiv. G.

For there is not, there cannot be a better covenant,
a better gospel. If there be an alteration, it must be
to the better. Therefore was the first altered, that a,
better might come in the room thereof.

1. This very much tends to the setting forth of the
excellency of the gospel. And surely it is a great
commendation, to be so excellent, as a more excellent
cannot be. That is unalterable, because there is no
better to come in the room thereof; no better cove-
nant, no better word, no better sacraments, no better
ordinances ever to be expected.

2. This may stir us up to have the gospel in high
account. If saints under the law had that which was
alterable in so high account, how much more ought
we highly to esteem what is unalterable.

Consider therefore what is written of their esteem
of the law, and thereupon reason with tlyself, and
say, Shall I less respect that which is unchangeable,
which is so excellent as no better can be expected to
succeed in the room thereof, than the Jews did that
which was alterable, and had a better to succeed in
the room thereof ? This is the main end of making
known this difference betwixt the law and the gos])el.

The inference which the apostle maketh from ' the
removiug of those things that are shaken,' namely.

256

GOUGE ON HEBREWS.

[Chap. XII.

' that the things which cannot be shaken may remain,'
sheweth the end of God's substituting the gospel in
the room of tlie law; thereby is evidently demon-
strated, that God's change is to the better. See my
.Sermon jjreached be/ore the House of Lords, Septem-
ber IGiS, styled, 7'/ie Progress of Divine Providence,
on Ezek. xxxvi. 11.

Sec. 1 33. Of receiving the kingdom from God.

Yen 28. Wherefore we receiving a kingdom which
cannot be moved, let us have grace, wherebi/ we may
serve God acceptably tvith reverence and godly fear.

In these words, the apostle maketh the use of that
large and long commendation which he hath given to
the" gospel, and the ministry thereof, viz., that we who
live under it should liavc an especial care of serving
God, and approving ourselves to him. For our better
encouragement thereunto, the apostle setteth down
the blessing which we do enjoy under the gospel, and
that is a kingdom ; whereby is meant God's special
kingdom, wliereby he governeth his church and elect
people, which is begun here in this world, and in
that r&spcct called the kingdom of grace ; and per-
fected in the world to come, in which sense it is called
the kingdom of glory. So that liereby the apostle
giveth us to understand, that the church of Christ is
a kingdom, under which title it is oft set out both in
the Old and New Testiuuent. See hereof, Chap. i. 8,
Sec. 112.

The means whereby we come to enjoy this king-
dom, is in this word, «ra»aXa,a/3a»o»r£?, receiving, which
implieth that we have it not of ourselves ; we have it
of another ; so much the word receiiing implies.
That other can be none but God, for it is ' the
kingdom of God,' he hath the ordering and dispos-
ing of it. So that it is not of a man's self to be of the
kingd(mi of God, or to have it ; therefore it is said to
be ^prepared ' f(ir us. Mat. xxv. 3-t ; and we are said
to be ' chosen heirs of this kingdom,' as James ii. 5 ;
yea, to be ' called' thereunto, as 1 Thes. ii. 12 ; and
' translated into ' it. Col. i. 1 3.

The truth whereof doth clearly appear, both from
the excellency of the kingdom itself, and from our
own disability.

1. Such is the excellency of this kingdom (which
in that respect is styled the ' kingdom of God,' the
' kingdom of heaven '), as by all the men and means
in the world, it cannot be obtained. What is said of
the redemption of souls, Ps. xlix. 7, 8, may be applied
to the possession of this kingdom : It is more wvrth
than the whole world and all things therein.

•1. On tlic other side, .such is man's dis;ibility, as he
Lath nor power, nor mcan.s, nor mind to get it.

(1.) He hath no power to get it, 2 Cor. iii. 5.

(2.) Nor means, 1 Cor. iv. 7, Horn. xi. 35, 36,
1 Chron. xxix. 11, 12, kc.

(3.) Nor mind, Itom. viii. 5, 7, 1 Cor. ii. 14, Mat.
Z$iii. 37, Trov. i. 20, Luke siv. 18.

1. This may inform us in the difference betwixt
this and otlier kingdoms.

Other kingdoms may be by men sundry ways
obtained, as,

(1.) JIany are bom heirs of kingdoms, as kings'
eldest sons ; yea, all the children of free subjects are
members of the kingdom.

(2.) A right to the privileges of an earthly king-
dom may be purchased by money. Acts xxii. 28.

(3.) Such a right may be obtained by favour and
friend.ship of men. So Herod became king of Galilee.
So many are made free denizens.

(4.) Such as by conquest obtain it ; as sundry
kings of Israel, and their followers ; as William the
Conqueror, and liis followers.

By none of these means, nor any other like them,
can the kingdom of God, or any riglit thereto, be
obtained ; it must be given of God, and so received.

2. This should stir us \\\> to seek this kingdom
of him from whom only it can be received. Note
John iv. 10. Plead and press his promise, !Mat.
vii. 7. And to strengthen thy faith, remember Luke
xii. 32. See more hereof, my Guide to go to God,
Sec. 46.

3. How should we bless God for this kingdom
amongst us ; we have received it, we ought therefore
to be grateful and thankful for it, Horn. xi. 36. The
more free a gift is, the more worthy of thanks, espe-
cially so great, so useful, so beneficial a gift, as it is
not vouchsafed to all.

Of the property belonging to this kingdom, in these
words, aaa'ki-jTtiv, which cannot be shaken, we have
formerly spoken.

Sect. 134. Of sa-ving God.

The apostle here in setting down the kind of duty,
first notes the spring thereof, in these words, ly^u/iit
yji.iii', let us have grace.

Some difference there is in copies, for some read it,
s;^o/x£v, as if it were of the indicative present tense,
we have, which importeth an effect of receiving the
kingdom, which is, grace to serve God.

But most copies read it, (y(_(ij,'j.!ii, in the subjunctive
mood, and so it implies a duty. The reason taken
from God's terror in ver. 29, shews that this is laid
down as a duty.

By grace, then, must here needs be meant, a free
gift of God, whereby we are enabled to do what is
accc|itable to him.

Quest. How can this be pressed as a duty ou our
part, if it be a gift of God ?

Ans. Because God, in his unsearchable wisdom,
hath sanctified means on our part to be used, for
enabling us to accomplish that which by his grace he
euableth us to do. He gives the gift, but so as we
put out that ability which he giveth us.

The stream that is here noted to flow from grace
follows. The matter whereof is to serve God, which

Ver. 28.]

GOUGE ON HEBREWS.

257

is thus expressed by the evangelist, di' r,; XarjEiw/xEi/,
wherehy we may seme God.

The word, Xarosunv, to serve, sets forth the duty of
him that is in subjection, and to another. In Hebrew
and Latin it hath relation, as to God, so also to man.
But this Greek word in the New Testament is appro-
priated to God, or to such as arc (though falsely)
accounted God, as Acts vii. 42, ' He gave them up to
serve (XaT^tmiii) the host of heaven,' and Rom. i. 25,
ikdr^vosat rf! xrigii. Here it is expressly applied
unto God. In this sense,

1. It is restrained to external service, as when it is
joined with another word that sets out the inward
service, as Deut. vi. 13.

2. It is restrained to the inward man, when a word of
restriction is added thereto, as PhU. iu. 3, ' For we
are the circumcision, ni/vjij.a.Ti 0:-w Xaz^ixieavm;, which
worship God in the spirit.'

And sometimes it is extended to all that service we
owe to God, whether inward or outward, as where it
is set alone, and not limited to any particular, as Luke
i. T-i, Acts xsvii. 23. So here.

Thus it contains the sum of the first table, which is
here fitly premised, for in the next chapter sundry
duties of the second table are set down.

So that, in the general, the apostle hereby giveth
us to understand that God is to be served.

If express precepts, pithy exhortations, precious
promises, approved patterns, high commendations,
gracious acceptation, bountiful remunerations, be of
force to enforce a duty, there want not enforcements
to enforce this of serving God.

The Lawgiver gives this in express charge, Exod.
xxiii. 2.5, Ps. ii. 11. The sweet singer of Israel
sweetly exhorts hereunto, Ps. c. 2. For promises (to
omit many in the law which may seem to be of
temporal good things) note what a precious one the
evangelical prophet makes, Isa. Ivi. 6 ; yea, and
Christ himself, John xii. 26.

Take for an approved pattern. Josh. xxiv. \5, and
Paul, Acts xxvii. 23.

Mark the commendation given to Daniel in this
respect, Dan. vi. 20.

See an evidence of God's gracious accepting such
as served him. Judges x. 16.

Behold, what a bountiful remuneration is given to
faithful service, Mat. xxv. 21.

To these may be added judgments on such as did
not serve God, Neh. ix. 35, Deut. xxviii. 47, 48,
2 Chron. xii. 8.

1. It makes much to God's honour to serve him,
and that in these two respects —

(1.) It is an acknowledgment of his high supreme
sovereignty. For all use to serve him whom they
acknowledge their sovereign. Herebj' the sovereignty
of Solomon over the nations round about him was
testified, 1 Kings iv. 21.

(2.) It is an evidence both of fear and love, both

Vol. Ill

which make much to God's honour. For proof of
that, that it is an evidence of them two, we may oft
find it joined to them both, as Deut. x. 20, and
xi. 13.

2. It is a good evidence of that right we have to
the foresaid kingdom. True subjects of a kingdom
will do due service to the king thereof Though
subjects of earthly kingdoms may be rebellious, yet
there is such a spirit infused into such as are of this
kingdom, and such grace they receive from the King
thereof, as they will serve him, Ps. xxii. 28, 30, and
ex. 3.

1. This may serve for demonstration of that undue
and undutiful respect which many, who lay claim to
the forementioned kingdom, bear and shew to the
King thereof. They have no grace to serve him.
We heard that they cannot be accounted true subjects
of this kingdom, who serve not the King thereof.
Service is the best and surest evidence of subjects
that can be. But he that yieldeth not due subjection,
may not be accounted a true subject of this kingdom,
though he may have a name that he is : like Sardis,
that had ' a name that she lived, but was dead,' Eev.
iii. 1. Of this sort are such as follow :

(1.) Atheists, who, according to the notation of the
word, are without God, and so are in our English
translated, Eph. ii. 12. These serve no God at all.

(2.) Idolaters, who, though they do service, yet they
observe not the apostle's rule ; for they do not serve
God, namely the true God ; for ' an idol is nothing,'
1 Cor. viii. 4. It hath no deity at all in it. Such
were Baalim and Ashtaroth whom the Israelites served,
Judges ii. 1 3.

(3.) Epicures, who make their belly their god, PhU.
iii. 19. They do so give themselves over to satisfy
their delights, and so glut themselves in their pleasures,
as they have neither time nor mind to serve God.

(4.) All sorts of worldlings, who so subject them-
selves to the world, as they make it their master, and
in serving it cannot serve God.

(5.) Politicians, who serve the lime, called in that
respect time-servers.

(6.) Flatterers, who addict themselves wholly to
serve men, called men-pleasers, Eph. vi. 6. Of these
note, GaL i. 10. The like may be said of time-
servers.

(7.) Profane persons. Profaneness is the great sin
of the first table, which compriseth all the rest. But
to serve God is the simi of all the duties of the first
table ; therefore profane persons must needs be fiir
from serving God.

(8.) Hypocrites. These make a great show of serv-
ing God, but in truth are as far from it as the former.
Such show of service is abominable in the sight of
God, Isa. i. 13, 14. Note Isa. Ixvi. 3.

(9.) Superstitious persons, who think to serve God
by other men's traditious, which is no other than
that will-worship, expressly condemned. Col. ii. 23;

258

GOUGE ON HEBREWS.

Chap. XII.

vcr. 18, lie calls it 'voluntary humility.' Note Mat.
XV. [).

2. Let us be exhorted to two point.s.

(1.) To be well instructed in this duty of serving
God.

(2.) To be quickened thereto.

For the former, note Rom. xii. 2, Eph. v. 17. Hy
the word of God mayest thou be fully instructed
therein, 2 Tim. iii. 15-17.

In this respect it is styled ' a lamp,' ' a light,' Ps.
cxix. 105, to show us the way, and 'a counsellor,'
vcr. 21, to advise us thereabouts. We ought the
rather to use this help, because without it all our
own or others' inventions will be in vain. Mat. xv. i).
None can tell what service is to be done to God, but
God himself.

For the latter, which is to quicken up our spirits
to serve God, we have great need thereof, because we
are by nature exceeding dull hereunto. The more
excellent a duty is, the more heavenly, the more
divine, the more nearly it concerneth God, the more
dull and backward we are thereto. Yea, and Satan
will be the more busy to hinder us. We ought, there-
fore, to quicken up our spirits thereunto, by a due,
serious, frequent meditation on the excellency, neces-
sity, utility, equity, and other like commendations of
the duty.

What work in the kind of it can be imagined to
be more excellent than to serve God ? To what can
we be more bound ? what more just and equal ? To
what are there more precious and gracious promises
made 1 From what can there be expected a greater
reward 1 God's service consisteth in keeping his com-
mandments, and therein is great reward, Ps. xi.x. 11.
Keason witli your souls hereabouts, and say, as the
psalmist in other cases, O our souls ! why are ye so
dull and heavy to such a duty ? Awake, awake our
8i)irits, rise up and make no longer delay : enter upon
the work speedily, cheerfully. Thus may we put life
into our spirits, and bring them to do what is here
required of them to do.

Sec. 135. Of serving God reverentlij.

The next word, 'matisTu;, translated acceptabli/,
notes out the manner, and that in general.

1. That is said to be done acceptably which is so
done as God is well pleased therewith ; for tiie
word, Q:u, God, in the Greek is so placed after both
the matter and the manner, as it may have fit re-
lation to both, thus, XarjEuai.asw luai'ssru; rd QiiS,
luhirehi/ nv ni'itf jiirfnrm ncrvice (irrep/a/de to God.
This inqjorteth, jis knowledge of God's will, so a con-
scionable care to conform all that we do in and ivbout
our scrving"6f God, to his will. Hereby is evidently
demonstrated >in to u.s, that our service of God must
be so ordered, as*4t may be plea.sing unto him. Hereof
see Chap. viii. 5, >icc. 17.

For further expfooation of Lis mind hcruiu, the

apostle adds two particular properties, which must
always acconqiany our serving of God, if wc will do it
acceptably.

1. Jlei'erence.

2. Godbifear.

The Greek word, a/'oif, translated reverence, signi-
fietli such an awful respect, as works a high esteem
of him whom they serve, and keeps them from un-
seemly thoughts, words, or deeds against him.

By this special jiroporty added to our serving of
God, the apostle giveth us to understand that God is
to be served with due reverence. See Ps. ii. 11, xcv.
G, and cxxxii. 7.

The a!icient gesture of bowing down in the worship
and .service 'of God, proveth as much, as Gen. xxiv.
2G, and xlvii. 31, Neh. viii. G. So kneeling, 2 Chron.
vi. 12, Dan. vi. 10, Luke xxii. 41, Acts ix. 40, and
XX. 3G, Eph. iii. 14. Yea, standing, as Neh. ix. 2,
Luke xviii. 13, Mark xi. 25. And prostrating, John
vii. G, Ezra x. 1, Mat. xxvi. 39.

1. It importeth a high esteem of God, and due re-
spect to his glorious majesty. Subjects by their
reverence testify their good and dutiful respect to their
earthly sovereign. Gen. xli. 43. How much more
should we testifiy it every way that we can to our
heavenly Sovereign, the King of kings 1

2. It gaineth a good esteem in God of them, who
so reverence him, and a gracious respect towards
them, Ps. cxii. 1, (fee. Mark how Jacob's reverence
wrought upon Esau, Gen. xxxiii. 3, 4 ; and the sons
of Jacob on their brother Joseph, Gen. 1. 18, 10.
Now if men that are hard-hearted can be so moved,
how much more the idtiful, merciful, and gracious
Lord, and that when their reverence is sincere and
hearty 1 Note Luke xi. 1 3.

1. This may serve for the taxation of sundry mis-
demeanours about God's service.

(1.) Such as have no care of preparation before-
hand, but suddenly and rashly come to sei've God,
their minds being stutfed with many by-worldly
matters, if not with sinful and abominable trash.
How is it possible that such should serve God with
reverence ; such a one was he that came without his
wedding garment. Note his doom, Mat. xxii. 11-13.

(2.) kSiifh as in serving of God, suller their thoughts
to rovo abroad, and are not attentive >qjon the work
they are about. Can that be reverently done which
is not attentively thought upon while it is in doing ?
Can he pray reverently that minds not what he juay-
eth i Can he hear reverently that heeds not what is
preached? Can he receive reverently that hath not
his head and heart upon the mysteries set out in the
holy sacrament ?

(3.) Such as openly proclaim their want of rever-
ence, by tlieir outward irreverent unbeseeming ges-
tures, which are stately coming into the assembly of
God's people, even when they are serving of God,
with their hiits on their heads, sitting at prayer, cast-

Vee. 28.]

GOUGE ON HEBREWS.

259

ing their e}-os this way, and that way, on pictures,
and sometimes on church walls, on such as are in
brave apparel, on proper and comely personages, on
beautiful faces, and other like objects ; or talking one
with another, or reading books.

These and other hJce by-gestures are open testifications
of much want of reverence. These are like the fool
that laj-eth out his folly, Prov. xiii. 1 6, and teUeth to
all that he is a fool, Eccles. s. 3.

2. This may direct us how to serve God, namely,
reverently. We have had sufficient motive to incite
us to be willing and desirous to do what is here re-
quired. It remaineth therefore to declare the way
and means, how such may indeed attain to that which
they are desirous and willing to do. Let such duly
observe these two rules, one concerning God, another
concerning ourselves.

(1.) Duly weigh and advisedly consider his excel-
lency whom thou servest. This, if anything, will
strike thine heart with reverence. When Jacob, by
the vision which he saw of God, and by hearing God
speak to him, was put in mind of God's glorious pre-
sence, then did he most reverently carry himself be-
fore God, Gen. xxviii. 16, 17; so did Isaiah, chap. vi.
5; so Ezekiel, chap. i. 29; so Daniel, chap. x. 11;
yea, the angels, Isa. vi. 2, 3. See my Guide to go to
God, Sec. 4.

(2.) Be well informed in thine own nakedness,
emptiness, nothingness, and unworthiness. So was
Abraham, Gen. xviii. 27 ; Jacob, Gen. xxxii. 10; Job,
chap. xUi. G: David, Ps. xsii. G, cxliii. 2; Isaiah,
chap. vi. 5; Paul, 1 Tim. i. 15; and others.

Tills will much amplify our esteem of God.

Sec. 136. Of serving God with a holt/ fear.

The second special property of our service to God
is godly fear. The word in the original, rjXdj3=ia,
signifieth a good or religious circumspection, which
moves men cautiously or warily to enterprise what
they do ; in that respect it is translated /ea?-.

The word hero translated ;;o(7////ea?-, is compounded
of a verb, >.a/x/3a»w, that signifieth to take, and an
adverb, s-J, that signifieth irell, so as according to the
notation of the word it implieth well to take, or appre-
hend a thing ; thence foUoweth a wary circumspection
and a godly fear. They who are circumspect and
wary about the things which concern God's worship,
are expressed, under this word, siXa^ri;, which our
English translate ' devout,' Luke ii. 25.

It is a grace in man that hath relation and respect
to God, in which respect this epithet godly is here
applied to it, thus, godly fea?: 'This kind of word is
seven times used in the New Testament, as Luke ii.
25, Acts ii. 5, and viii. 2 (in these three places it is
translated ' devout'), Heb. v. 7, and xi. 7, and here.
In all these places it importeth a ' godly fear ; ' only
once I find it used to set out a natural fear — ^viz.;
Acts xxiii. 10.

By this special property of our service to God, the
apostle evidently demonstrateth that a holy fear is a
special means of well ordering the service we do to
God. The gi-ounds whereof may be —

1. That goodness and kindness which in God is
mixed with greatness, and majesty, and power, and
justice. He is truly that which the heathen unduly
styled their Jupiter, Optlmus Maximus. In like man-
ner doth God proclaim his own name, Exod. xxxiv. 6 j
and his Son sets him forth, Mat. xi. 25, and vi. 9.
Now as his greatness requires fear, Jer. x. 7, MaL i.
6, so his goodness requires that it be, ilXa^ua, a good
and godly fear.

2. That alteration of our nature which is wrought
by the powerful work of God's Spirit. True it is that
the flesh remaineth in all, while they remain in this
flesh, Eom. vii. 23, 24, Gal. v. 17. In this respect
God gives to his, even to the best of his, a ' spirit of
fear.' Note 2 Cor. v. 11, Acts v. 11.

But, with this flesh, there is also the Spirit in such
as are regenerate. This sanctifying Spirit makes that
fear in them to be a good and godly fear. Such a
fear was Noah's, Heb. xi. 7. For the Spirit works
love in the souls of men. Gal. v. 22, 2 Tim. i. 7.
Now love mixed with fear makes it to be a godly
fear.

1. This may inform us in the condition of regenerate
persons. It is a kind of middle condition betwixt
man's entire estate, wherein God at first created man,
and that corrupt estate whereinto man fell. In his
entire estate he needed nothing but love ; in his cor-
rupt estate nothing works on him but a servile, slavish
fear, such a fear as Adam had in the garden. Gen. ill.
8, 10, and Cain, Gen. iv. 13, and Pharaoh, Exod. xii.
31 ; such a fear casts out love, 1 John iv. IS; but the
regenerate estate is mixed of both, and that by reason
of that double principle which is in man, flesh and
spirit, fear arising from the flesh, love from the spirit.
But, by this mixture of love, servile fear is made a
godly fear, which is ever accompanied with love, and
therefore in sacred Scripture oft joined together, as
Deut. X. 12. Of this kind of fear, see my Domestical
Duties, Treat. 1, Sec. 4.

2. This demonstrates unto us the extremes wherc-
unto most are given ; some in the defect, some in the
excess. The defect is of such as have no fear at all ;
such commonly are the most impudent and audacious
sinners, like unbroken and unbridled horses, which
run headlong to their own and their riders' destruc-
tion. These will be held from no sin that they have
power and opportunity to commit. Note Gen. xx. 11,
Kom. iii. 18.

The excess of such fear is nothing but wrath and
vengeance. This is a plain, servile, slavish fear, which
is so far from being accompanied with love, as bj' per-
fect love it is cast out, 1 John iv. 18. It is joined
with hatred. It hath two violent efi'ects :

(1.) It oft casts men into strange ecstasies, as Dan.

260

nOUGE ON HEBREWS.

[Chap. XII.

V. 6, and iii^kes them despair, Gen. iv. 13; it is a
plain diabolical fear, James ii. 19.

(2.) It puts strange desires into men's heads, and
makes them wish there were no death, no judgment,
no licll, no judge, no God.

The godly fear here mentioned is as a virtue in the
mean betwi.xt these two extremes.

3. Upon the foresaid ground, let us be exhorted to
possess our souls with this godly fear, when we draw
near to God to worship and serve him. Such an ex-
hortation Christ givcth about patience, Luke xxi. 19.
This will be a special means to make thee serve God
acceptably; for godly fear ari>>eth from faith, as I
have shewed in my Domestical Duties, Treat. 1,
Sec. 4.

4. Direction how to get this godly fear.

(1.) Acquaint thyself with God, as Eliphaz ad-
viseth, Job xxii. 21, and be well instructed in his
divine properties and excellencies, as in his supreme
sovereignty, ifec. Of which see The Church's Con-
quest, on E.xod. xvii. 11, Sec. 43.

Ignorance of the excellency of a thing makes it to
be disesteemed ; but true knowledge thereof works
a high esteem and due respect, 2 L'hron. xxviii. 9.
Hereby God wrought in Job a godly fear, Job xlii.
2, 3.

(2.) Get all the evidences that thou canst of God's
fatherly respect to thee. Call to mind his offers of
grace revealed in his word. Observe his gracious
dealing with thee : how long he hath borne with thee,
wherein he hath dealt better witli thee than with
many others. Well observe what fruits of his sancti-
fying Spirit are wrought in thee. These give evidence
that God Ls our father, and will make us thereupon
desirous to please him.

(3.) Set this God always before thee, and remember
that ' the eyes of the Lord are in every place, behold-
ing the evil and the good,' as Prov. xv. 3. This also
will work a godly fear, for it will make thee to do all
things as in his presence. Note Gen. xx.xix. 9.

(4.) Be well informed in the horrible nature of sin ;
how contrarj' it is to God, and that in his chiefest ex-
cellency, which is his jjurity and holines.s. Nothing
more contrary to another, not darkness to light, nor
death to life. Nothing makes a creature so loathsome
in God's sight as sin. Sin only inccnseth God's
wrath. Sin causeth all judgments. Sin makes the
d«vil so terrible as he is. Sin ])Uts a sting into death.
Sin excludes from heaven, and iniiilungetli into hell.
We^e this thoroughly known, it would make us more
fearful of connnitting sin, than of j)nlling vengeance
on ot ii'iipads, which fear is the true godly fear.

(S-Vble i' weigh thine own weakness, and disability
to staVrvin" lo'sclf, and withal thine own proncncss to
wandiistratod ihe riglit way. In regard of our own
weakn^rdiTfd, as\a8 little children, readj- to stumble
at evet\..;|). viii. .5, J^ slip at cve.y smooth, slijjpery
place, further expfiifiir proueuess to wander, we aro

as sheep, so saith the psalmist, Ps. cxix. 1 76. A due
consideration hereof will work in us this godly fear.
Note Ilom. xi. 20.

(G.) Take due notice of Satan's subtlety and
sedulity. In regard of his subtlety, he is resembled
to an ' old serpent,' Rev. xii. 9, and xx. 2. In regard
of his sedulity, he is resembled to a ' roaring lion,
walking about seeking whom he may devour,' 1 Pet.
V. 8. Withal take notice of the deceitfulness of sin,
Heb. iii. 13, together with the many temptations
whereunto we are subject. These cannot but work a
fear, yea, and a godly fear, lest we should be over-
taken.

Sec. 137. Of the terribleness of God's ivrath being
inceTised.

Ver. 29. For our God is a consuming fire.

In this verse is added a motive to enforce the fore-
mentioned manner of serving of God, taken from the
terror of God.

And to move them to whom he wrote, and others
like to them, partakers of the heavenly calling, he
setteth out God in that special and particular relation
he hath to his church, to such as profess the true
Christian faith. For under this relative, ^,ttw», our,
which is of the first person and plural number, the
•apostle compriseth himself, and such as hin\self was,
at least in profession of the true Christian faith. And
questionless he here especially intendeth him that is
to be judge of all, the Son of God, made Son of man,
the second person in sacred Trinity, true God, he
whom the apostles do oft style ' God our Saviour,' as
1 Tim. i. 1, 2 Pet. i. 1, Jude 25.

The ajjostle, in giving this title God unto Christ,
thereby giveth proof that Christ is true God. Whereof
see Chap. i. 8, Sec. 107, and Ver. 10, Sec. 128.

And in adding this relative particle, our, unto God,
giveth us to understand that Christ is in special the
God of his church. See The Saint's Sacrifce, Sec. 31.

Even this our God, in and through whom the free
grace and rich mercy of God is set forth, he is a con-
suming fire. By what resemblance could tciror be
more set forth to the life, than by this ( for of all
creatures fire is most terrible ; therefore the easeless
and merciless torment of hell is hereby set out. Mat.
xviii. 9.

But because fire hath light and warmth in it, whereby
it giveth light, and qnickencth and chcrisheth, this
epithet, xaravaXisxnM, consuming, is a]iplied thereto.
The rather because God hath sometimes appeared in
fire that did not consume, as in the bush, Exod. iiL
2, and in the pillar, Exod. xiii. 21. So as the firo
here meant is a most terrible fire, and great terror is
set out therebj-. Whereby the apostle giveth us to
understand that God incensed is terrible, being here
.'ityled tSj x.arata>Jaxov, consuming fi're. In this very
respect doth Moses so style God, Deut. iv. 2t, and
ix. 3. lu this respect also fire is said to be ' kindled

Ver. 25-29.]

GOUGE ON HEBREWS.

261

by the breath of the Lord,' Isa. xxx. 33; to 'go out
of his mouth,' Ps. xviii. 8; to 'come from' him, Lev.
X. 2; to 'go before' him, Ps. xcvii. 2. And he is
said to ' judge with fire.' Read how the terror of the
Lord is set out, Deut. xxix. 20, ifec.

For everything in God is infinite — justice, power,
jealousy, wrath. Now infiniteness added to wrath and
vengeance, makes it exceeding terrible, even intolerable.

1. This doth demonstrate unto us their folly, who
by their impudency in sinning, and impenitency,
incense this fire of God's wrath, and cast themselves
into the midst thereof. Will any one that is in his
right wits cast himself into a flaming fire 1 Indeed,
Mat. xvii. \5, it is said of one, that 'oft he falleth
into the fire.' But who was that one ? A very lunatic,
who knew not what he did. And what made him
do it ? The devil who possessed him cast him in,
Mark ix. 22. And he must needs go whom the devU
drives. Assuredly the devil drives on every one that
casts himself into the fire here mentioned by the
apostle.

2. Let us be admonished to take heed of offending
this God; offences provoke his wrath. His wrath
being incensed, he becomes such a fire as is here
intended.

That this may be the more nearly applied, I will
give you a brief view of such sins as in Scripture are
noted to kindle and inflame this fire, as,

1. Idolatry, Deut. xxxii. 18, 21, 22.

2. Profaning God's ordinances, Lev. x. 2, Num.
xvi. 35.

3. Murmuring against God's providence. Num. xi.
1, and xxi. 6.

4. Abominable pollutions. Gen. xLx. 24.

5. Attempting the deaths of God's prophets, 2
Kings i. 10, Dan. iii. 22.

6. Haters of God, Ps. xxi. 8, 9.

7. Revolters and apostates, Heb. x. 27.

8. Antichristians, Rev. xiv. 9, 10.

9. False teachers and seducers. Rev. xix. 20.

10. All reprobates and Lmpenitents, Rev. xx. 1.5.

Sec. 138. Of the resolution o/Heb. xii. 25-29.

Ver. 25. See tlmt ye refuse not him thai speal-eth;
for if they escaped not ivho refused him that spake on
earth, much more shall not toe escape, if we turn aiuay
from him that spealceth from heaven:

26. Whose voice then shook the earth: but nouj he
hath promised, saying. Yet once more I shake not the
earth only, hut also heaven.

27. And this word, Yet once more, signifieth the
removing of those things that are shaken, as of things
that are made, tliat those things which cannot he shaken
may remain.

28. Wherefore we receiving a kingdom ivhich can-
not he moved, let us have grace, wliereby we may serve
God acceptably xvith reverence and godly fear :

29. For our God is a consuming fire.

The sum of these words is, the general use of the
forementioned divine privileges ; which is,

1. Propounded, in these words, see that ye refuse
not him that sjyeaketh.

2. Confirmed, in the words following.

The confirmation is raised from the danger and
damage of neglecting his admonition. Which damage
is amplified comparatively, vers. 25, 26, ifec.

The comparison is of unequals, enforced from the
less to the greater, wherein is noted,

1. The substance of them, ver. 25-27.

2. An inference thence raised, vers. 28, 29.

In the comparison, two sorts, or kinds of unequals,
are noted :

1. One of the person, ver. 25.

2. The other of the privileges, vers. 2Q, 27. This
latter is,

(1.) Propounded, ver. 26.
(2.) Expounded, ver. 27.
In the substance of the comparison we may observe,

1. The duty enjoined.

2. The reason whereby it is enforced.
In the expressing of the duty, note,

1. The manner, in this word, see, which implies
great circumspection.

2. The matter, set down negatively, see that ye
refuse not him that speakdh. Where we may observe,

1. The act forbidden, refuse not.

2. The object, him that speaketh.

In the reason whereby it is enforced, there is a
fourfold difference noted betwixt the law and the
gospel.

1. One, in a different dignity.

2. The second, in a different penalty.

3. The third, in a different power.

4. The fourth, in a different continuance.

1. The difference in dignity is manifested by the
different persons that declared the one and the other.

(1.) He that declared the law, spake on earth.
(2.) He that delivered the gospel, sjxike from
heaven.

2. In setting down the penalty, there is,

(1.) An agreement in the general, that neither the
transgressors of the one nor of the other escaped.

(2.) The difference is in the certainty and severity
of the latter, expressed in these words, much more
shall not we escape, if ive turn away, kc.

3. The different power of the law and gospel was
manifested by the different effects.

Tlie eftect at the delivery of the law, was shaking
of the earth, amplified by the cause thereof, viz., the
voice of Christ.

The effect at the delivery of the gospel, was the
shaking both of earth and heaven.

The power of the gospel is,

1. Propounded, ver. 26.

2. Expounded, ver. 27.

In the proposition, we may observe^

2G2

GOUGE ON HEBREWS.

[CUAP. XII.

1. Tlio prnnf, in these words, he that jyromised.

2. The point or thing promised, wherein,

(1.) The extent of power, in that upon coming in
of the gospel, heaven and earth toere moved.

(2.) The time when, manifested in these words,
yet once more.

4. Tlie fourth difference betwixt the law and the
gospel is in respect of continuance.

1 . The law was alterable.

2. The gospel was firm and stable, and so un-
changeable.

The alterablencss of the law is implied, in this word,
removinr/, which is ratified by the cause thereof, they
were ihinr/s made, viz., by the hands of men.

Tlie unchaiigcableness of the gospel is expressed, in
these words, that the thiiif/s which cannot be shaken
may remain. In which we may observe —

1. The main substance of the point, in this phrase,
thiivin which cannot he shaken.

2. The inference, in the words following.

The inference which the apostle maketh upon the
difference between the law and the gospel is expressed,
vers. 28, 29.

Whereof we may observe —

1. The matter thereof, ver. 28.

2. The motive, ver. 29.
In the matter, note —

1. The ground of duty.

2. The kind of duty.

In the ground, observe —

1. The subject, what we have.

2. The means how we have it.
The subject is —

1. Expressed in the excellency of it, kingdom.

2. Amplified by the stability of it, a kin'jdom which
cannot be moved.

In the kind of duty, note —

1. The spring whence it ariseth, viz., f/race.

2. The stream that flows from thence, where note —

1. The matter.

2. The manner.

The matter is, to serve God.
The manner —

1. Acceptably.

2. With reverence.

3. With r/od/y fear.

In the motive we may ob.scrve —

1. The substance, in these words, our God is a con-
Buminy Jive.

2. An inference, in this particle, for.

In the .substance the motive is double —

1. Implied.

2. Expressed.

The implied motive is taken from the relation be-
tween Ood and the church, in these word.s, our God.

The expressed motive is taken from the terror of
God, which is —

1 . rropouuded in a metaphor, fire. >

2. Aggravated by an effect, consuming.
The inference is in this particle /or; /or our (7oc^ is
a consuminy fire.

Sec. 139. Observations raised out of 'E.Qh. xii. 2.5-29.

I. Circumsiwctiun about Christ's word is requisite.
This ariseth from the manner of expressing the duty,
in this word, see, which is a word of circumspection,
and hath an especial emphasis. Sec Sec. 123.

II. Christ .yieakelh to us in the gospel. This is here
implied, in these words, see tlmt ye refuse not him that
speaketh. Where the apostle takes it for granted that
in the ministry of the gospel Christ speaketh to his
church ; for if Christ speak not, he cannot be refused.
See Sec. 124.

III. Christ's word is in no case to be rejected. This
the apostle plainly expresseth. See Sec. 125.

IV. As the Imo was given on earth, so the gospel
from heaven. This ariseth from the different manner
of giving the law and the gosj)el, expressed by the
apostle in ver. 25. See Sec. 12G.

V. Transgressors of the law were surely punished.
AVhich the apostle implieth where he saith that t/ity
escaped not who refused him who spake on earth. See
Sec. 127.

VI. Bespisers of the gospel shall be most surely and
sorely punished. Which the apostle expresseth in
these words, much more. See Sec. 127.

VII. Christ delivered the laiv. Which the apostle
expresseth, in these words, whose voice then shook the
earth, meaning the voice of Christ in the delivery of
the law. See Sec. 129.

VIII. The delivery of the laiv ivas terrible. Which is
implied by the shaking of the earth at the delivery there-
of, which the apostle here expresseth. See Sec. 129.

IX. Upon hriiigiiii/ in the gospel, heaven and earth
were moved. So much the apostle plainly expresseth
in opposition to the law, and the delivery thereof,
when only earth was shaken. See Sec. 130.

X. The law was alterable. Which the apostle ex-
pres.scth in the word removing. See Sec. 131.

XI. The gospel i.'i unchangeable. Which the apostle
implieth, in this phrase, things that cannot be shaken.
See Sec. 132.

XII. That which is made by man is subject to decay.
This ariseth from the apostle's bringing it in as a rea-
son why the things of the law were alterable, namely,
becaiisc they were made, viz., bj- men. Sec Sec. 131.

XIII. Goil's change is to tlie better. This ari.scth
from the apostle's inference, whereby is shewed the
end of God's substituting the gospel in the room of
the law. See Sec. 132.

XIV. Christ's church is a kingdom. So it is here
expressly called. See Sec. 133.

XV. God is to be served. Which ariseth from the
apostle's exhortation thereunto. See Sec. IS.").

X\'I. ()«/■ Sirring of God must be so ordered as it
may be pleasing to him. So much the apostle ex-

Chap. XIII.]

GOUGE ON HEBEEWS.

263

pressetli in liis general direction for the manner of our
serving God, in this word, accejJlab/i/. See Sec. 135.

XVII. God is to be served luith due reverence. So
much the apostle doth in plain terms express ; for in
setting down the manner of our serving God, he adds,
with reverence. See Sec. 135.

XVIII. A holy fear is a special means of tvell order-
ing the service we do to God. So much the apostle
expresseth. See Sec. 136.

XIX. Christ is true God. This plainly ariseth from
the title God, here given unto Christ. See Sec.
137.

XX. Christ is in special the God of his church.
This ariseth from the relative particle ovr, added unto
God, our God. See Sec. 137.

XXI. God incensed is terrible. Which the apostle
expresseth by terming him a consuming fire. Our
God is a consuming Jire. See Sec. 137.

CHAPTER XIII.

Sec. 1. Of the resolution of the ivhole \2th chapter.

In this chapter the apostle prosecuteth his exlior-
tation unto such Christian duties, as tend to a worthy
walking of their holy profession. This he doth till
lie come to the very close of this epistle, even to the
20 th verse.

There are' two general parts of the chapter :

1. A direction to behave themselves as becomes
Christians, to ver. 20.

2. The conclusion of the epistle, in the six last
verses.

In his direction, duties of three sorts are prescribed :

1. Concerning others.

2. Concerning themselves.

3. Concerning God, ver. 15.

Duties concerning others may be reduced to five
considerations.

1. As they are professors of the true faith, let
brotherly love continue, ver. 1.

2. As they are strangers, be not forgetful to enter-
tain strangers, (fee, ver. 2.

3. As they are afflicted, remember tliem that are in
bonds, itc, ver. 3.

4. As they are ministers, vers. 7, 17.

5. As the}' are in want, ver. 16.

The first of these contains the sum of the second
table, so far as it concerns professors of the faith.

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

The fourth is a branch of the fifth commandment.

Duties concerning themselves have a threefold
respect,

1. To their bodies. Of these there are two sorts :
One, to use the means of chastity, which is mar-
riage, ver. 4.

The other, to avoid uncleanness contrary thereunto,
ver. 4.

These two appertain to the seventh command-
ment.

2. To their estates. About which,
(1.) Covetousness is forbidden.
(2.) Contentedness is commanded.

' Circa hoc duo facit : Primo hortatur cos ad bonum.
Secundo orat pro lis. — Thorn. Aquin.

These two are comprised under the eighth com-
mandment.

To enforce the one and the other, God's promise of
sufiicient provision is alleged, ver. 5 ; and an inference
of confidence on God is thereupon made, ver. 6.

Duties to ministers have a double hmt,

1. In reference to such as were dej)arted. About
these,

(1.) The duty itself is expressed, both generally,
remember ; and also particularly, whose faith follow.

(2.) It is enforced by an argument taken from
Christ's immutability, ver. 8.

3. Duties concerning their souls are of two kinds :

(1.) That they take heed of strange doctrmes.

(2.) That they forbear to join legal ceremonies
with the word of grace, ver. 9.

Tills latter is pressed by the damage which may
thence follow.

This is loss of right to Christ.

This damage is,

1. Propounded, under a metaphor taken from the
legal rites, we have an altar, ifcc, ver. 10.

2. It is further confirmed by other like rites.
In this confirmation are set down,

1. The types, for the bodies of those beasts, &c.,
ver. 11.

2. The application of the truth thereunto, where-
fore Jesus, etc., ver. 12.

3. Two inferences made thereupon.

One, to abandon the world, let us go forth, <fec.,
ver. 13. This is enforced by a Christian's condition
in this world, /o?' here, ifec, ver. 14.

The other inference is to make a right use of
Christ the true altar. This is, to offer up sacrifices
on him.

These sacrifices are of two sorts :

1. Praise to God, ver. 15.

2. Beneficence to the poor, ver. 16.

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

One, that in general concerns all. This is,

1. Propounded, obei/ them.

2. Pressed, by their ministers' charge over them,
thty watch, itc, ver. 17.

2G4

GOUGE ON HEBREWS.

[Chap. XIII.

Another, tliat in particular concerns the apostle
liiuiself. This also is,

1. Propounded, pray for vs.

2. Pressed by a double motive.
One, his integrity, vcr. 18.

The other, his desire to be restored to them, vcr. 19.
The conclusion of this epistle is in the last six
verses thereof.

It consisteth of five distinct parts :

1. Intercession for them. Herein is,

(1.) A description of him to whom ho makes his
intercession, ver. 20.

(2.) A declaration of the matter for which he in-
tercedeth, vcr. 21.

2. Petition to them, well to accept his epistle,
ver. 22.

3. Information of two points :
(1.) Of Timothy's deliverance.

(2.) Of his purpose to come with Timothy to them,
ver. 23.

4. Salutations. These are of two sorts :
(1.) Of them whom they should salute.
(2.) Of those that saluted them, ver. 24.

5. His apostolical benediction, ver. 25.

Sec. 2. Of love : what it is.

Vcr. 1. Let brotherly love continue.

The apostle having prescribed sundry duties to be
performed to God in the latter end of the former
chapter, in the bej^inning of this chapter he setteth
down several duties to be performed to men.

He beginneth with that which is the sum and sub-
stance of all the rest ; and which will set all other
duties to man on work. This is brotherly love.

These two words are the interpretation of one
Greek word, (piXaoiX^ia, but a compound one, which
comjiriseth under it love and brother. Our English
■word also may be so joined together as to make one ;
and so it every way answereth the Greek.

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

1. The nature of brotherly love.

2. The difference betwixt it and love.

3. Tlie sjjccial gro\inds thereof.

4. Uules for abounding therein.

5. Motives to induce us to labour after it.

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

1 . What love is.

2. What kind of brother is here meant.
Love is a liking, uniting affection.

1. It is reckoned among the ofections, in that it is
neither simply a virtue, nor .liniply a vice. But as it
is placed u])on a right object, wiiich is good, and well
ordered in preferring good things according to their
c.>ccellency, it hath the general nature of virtue. Con-
trarily, being i)laccd upon a wrong object, which is
evil j or disordered, by i)referriiig the meaner good

before the greater, as man before God, it hath the
general nature of a vice.

2. It is a likiwj affection, in that the proper object
thereof is good. Philosophers distinguish affections
into concuinscible and irascible. These, for plainness
sake, we call liking and disliking. The proper object
of the former is good, and of the latter evil.

It is tmitinrj : for herein lieth the very form of
love; whereb}' it is differenced from other liking affec-
tion.?, as from desire and delight. Love knitteth the
heart that loveth to the object loved. Thus Jonathan's
love to David is expressed, ' The soul of Jonathan was
knit with the soul of David,' 1 Sam. xviii. 1. And
Christians are said to be knit together in love. Col.
ii. 2. In this respect love is styled a bond ; yea, a
' bond of pcrfectness,' Col. iii. 1 4, whereby things are
close knit and fast bound.

Sec. 3. Of the (livers acceptations of ' brother ' and
of ' brotlierly love.'

Brother in Scripture is divers ways used.

1. In a civil respect.

2. In a sacred respect.

The civil respect is natural, or political.

Natural is proper or common.

Brothers in a natural, proper respect are — first,
near, as lUerini, children of the same mother, as Cain
and Abel, Gen. iv. 2 ; secondl)', remote, as consan-
ffuinei, of the same blood, as Abraham and Lot, Gen.
xiii. 8 ; or affines, by marriage, as lluth and Orpah,
Iluth i. 4, 15.

Brothers in a common natural respect are such as
descend from the first stock, namely, Adam, 1 John
iii. 15 ; or from the head of the same nation, Exod.
ii. 11.

The political respect, whereby any are called
brothers, is of such as are of the same calling, as
kings, 1 Kings xx. 32 ; captains, 2 Iviugs ix. 2, 5 ;
priests, 2 Kings xxiii. 9.

Tiie sacred respect is in reference to profession of
the true faith, and that spe or re, according to the
rule of charity (so all professors are brethren, Ps.
xxii. 22, Mat. xviii. 15), or according to the rule of
certainty, as the elect of God. Thus Ananias calls
Saul, 'a chosen vessel,' brother. Acts ix. 15, 17 ; and
Peter calls tlie same Paul, 2 Pet. iii. 15.

There is further a joint acception of this relative,
brother, which is jiartly natural, ]iartly mystical, or
spiritual ; and that betwixt the Son of God and
sons of men. Hereof see Chap. ii. See. lOG.

The word brother is here to be taken in the sacred
or spiritual respect ; and that according to the rule
of charity.

Brotherly love then here required is, such a liking
affection as knits the hearts of |irofessors of the true
faith one to another. In this respect professors are
said to be ' of one heart,' Acts iv. 32. And they are
exhorted to be ' perfectly jouicd together iu the same

Vee. 1.]

GOUGE ON HEBEEWS.

265

mind, and in the same judgment,' 1 Cor. L 10. And
God Lath promised to give unto his ' one heart,' Jer.
xxxii. 39, Ezek. xi. 19.

Sec. 4. Of the difference hetivixt love and brotherly
love.

The difference betwixt love and brotherly love con-
sisteth in three things especially, 1. The object ; '2.
The subject-matter ; 3. The bond.

1. The object of love is of a larger extent than the
object of brotherly love. That extendeth itself to all
(not aliens or enemies excepted), Mat. v. 4-t : this
only to those that jitrofess the faith ; as the word
brother implieth.

2. The subject-matter containeth the duties that the
one or the other requireth. In this respect the sub-
ject-matter of brotherly love is larger than of love.
For there is no duty that love requireth to be per-
formed of another, but brotherly love requireth the
same to be performed to a brother. Yet brotherly
love requireth many duties to be done to a brother,
which love requireth not to be performed to all. For
love requireth none to ' cast holy things to dogs, nor
pearls before swine,' Mat. vii. 6. Where the apostle
saith (1 Cor. v. 12), ' What have I to do to judge
them also that are without ? Do not ye judge them
that are within 1 ' he plainly sheweth that many
duties that are to be performed to a professor, are not
to be performed to such as are without ; that is, to
such as profess not the gospel.

3. The bond, whereby brotherly love knits profes-
sors together, is stronger than the common bond of
love. In this respect the apostle puts an emphasis
upon doing good to the brotherhood, Gal. vi. 10,
' Let us do good unto all men, especially unto them
who are of the household of faith.' Thus Christ him-
self distinguisheth betwixt those that are within and
without : for ' he is the Saviour of all men, especially
of those that believe,' 1 Tim. iv. 10,

These differences shew that the excellency Ueth
upon brotherly love.

Sec. 5. Of the r/rounds of love, and of brotherly
love.

The grounds of brotherly love are such as the
grounds of love in general are : but in a far more
excellent kind; which may be exemplified in six
heads :

1. Participation of the same image. On this
ground the sin of murder is aggravated, because ' in
the image of God made he man,' Gen. ix. 6. Hence
we may infer, that nothing against love must be done
to another ; but all duties of love must be performed
to him, because we are all ' after the image of God.'

2. Communion in the same nature, which is flesh.
Thereupon saith the Holy Ghost, ' Hide not thyself
from thine own flesh,' Isa. Iviii. 7.

3. Subjection to the same infirmities. For 'all

things come alike to all,' Eccles. ix. 2. This puts on
love to bear others' infirmities, because they themselves
are subject to the like. It is said of the high priest
under the law, that ' he can have compassion on the
ignorant, and on them that are out of the way ; for
that he himself also is compassed with infirmity,'
Heb. V. 2.

4. The mutual need that one hath of another's
help. This also puts on love to help such as need
help, that, in case of need, help by others may be
afforded unto them. In this respect saith the apostle,
' At this time your abundance may be a supply for
their want, and their abundance also may be a supply
for your want,' 2 Cor. viii. 14.

5. God's example. For Christ exhorteth us to per-
form duties of love, ' tliat we may be the children of
our Father which is in heaven," Mat. v. 45.

6. God's express precept : ' Thou shalt love thy
neighbour as thyself,' Lev. xix. 18.

These also are the very grounds of brotherly love :
but ill a far more excellent and transcendent manner ;
for,

1. That image of God, which natural men bear, is
exceedingly defaced and impaired. It is a very ob-
scure and almost worn-out stamp of that glorious
image in which at first God made man. I may re-
semble it to a glowworm, or to certain fish-bones,
which in the dark make a bright lustre, but give no
true hght, whereby we may discern one thing from
another. So by that remainder of God's image,
which is in natural men, none could ever discern how
to do anything acceptably to God, or availably to his
own salvation. But in Christ, by the gospel, that
glorious image is renewed in saints (who are the
brethren he means) ; and they are not only exhorted
to ' put on that new man, which after God is created
in righteousness and holiness of truth ' (Eph. iv. 24),
but are also said to be ' changed into the same image
from glory to glory,' 2 Cor. i. 18.

2. That nature, whereof professors are made par-
takers, is not only a human nature, but, Se/k (pdaig,
the divine nature, 2 Pet. ii. 4. For we are bom
again, and that of God, John i. 13. As natural men
are all one flesh, so saints are all one spirit, Eph. iv.
4. As they are of the flesh, so these are of the
Spirit, John iii. 6. Wherefore, as the divine nature
is more excellent than the human, and the spirit
than the flesh, so this ground of brotherly love is
more excellent than the former ground of love.

3. Professors of the gospel are subject also to many
infirmities aijd temptations. Satan most fiercely as-
saults them, Luke xxii. 31, For they are all kings,
Eev. i. 6. The devil, therefore, useth the policy of
the king of Sj'ria, 1 Kings xxii. 3L They are also
subject to many infirmities. In these respects there
is great need of much brotherly love to bear with one
another. Gal. vi. 2.

4. These also stand in much need of mutual help

2G6

GOUGE ON HEUREWS.

[CUAP. XIII.

for their spiritual good. This is evident by the mani-
fold exhortations tending to tiiat purpose, as Heb. iii.
l."3, and x. '2i, 1 Thus. iv. 12, and v. 11. Brotherly
love is needful in tliia res[)ect also.

5. God's pattern is, in this kind, more excellently
set forth ; for, in relation to saints, lie is said to love
them, and hate others, JIal. i. 2. Saints are ' a i)ecu-
liar treasure to him above all people,' Exod. xix. 5,
])eut. x. 15. This ex.ample of God is much pressed
upon this point of brotherly love, 1 John iv. 9-11.
And for brotherly love, Christ's example, in giving
himself for his church, is also pressed, Eph. v. 25,
John xiii. 31.

G. Tiie commandment for brotherly love is as ex-
press as for love, John xv. 12. Yea, it is called a
' new commandment,' John xiii. 34. Indeed, the
apostle, where he styleth it a ' new commandment,'
saith withal, that it is an ' old commandment,' 1 John
ii. 1. In the substance of it, it is the old command-
ment ; but in many circumstances a nezv one.

Sec. G. 0/ the respects ivherein love is sti/led a nezv
commandment.

Love is styled a new commandment, in that,

1. It is renewed in the gospel by Christ and his
apostles ; and in that respect called ' the law of
Christ,' Gal. vi. 2. Now an act renewed is counted
a new act or statute.

2. It is as a new thing frequently and fervently
pressed in the New Testament by Christ and his
apostles, even more than by Closes and the prophets
in the Old Testament.

3. It is cleared by Christ from many false glosse's,
which tlic ancient teachers of the Jews, called elders,
had brought upon it ; as this, ' Thou shalt love thy
neighbour, and hate thine enemy,' Mat. v. 43, 44.
As silver-plate cleared is counted new, so this com-
mandment.

4. It is freed by the gospel from many burdensome
rite-s, with which the law clogged it ; and thus it is
accounted a new commandment. It is said that the
eagle's youth is renewed, Ps. ciii. 5, which is thus :
the beak of an eagle in time grows so thick and hard,
a.s she is not able to eat her meat ; she, thereupon,
with violence strikes her beak against a rock, .and
breaks it all to pieces. That which remains under
the shell is counted a new l)cak. It is also said of a
snake, that her skin grows so hard and rough, that she
cannot well wind herself, and nimbly slide ui) and
down. She useth, thcreuiion, to thrust herself through
some narrow cleft, whereby that old skin is stripped
t)ff, and thus is she a new snake. Thus the law of
love is new.

5. This is a new commandment in regard of the
manner of delivering it ; for it is by the gospel de-
livired with such life and power, as it makes men to
yield to it, God's Spirit accomi)anying the ministry
of the gospel, which is thereupon called ' the minis-

tration of the Spirit,' 2 Cor. iii. 8. And God is said
by the gospel to ' put his laws into our minds, and
to write them in our heart.s,' Heb. viii. 10. Concern-
ing this particular, the apostle saith that ' wc are
taught of God to love one anotlier ' (1 Thcs. iv. 9) ;
that is, God, by his gospel, effectually persuades us
to love one another.

G. The commandment of brotherly love is ever
fresh, like a new thing, as the shoas and apparel of
the Israelites in the wilderness waxed not old, Deut.
viii. 4, and x.xix 5. In this respect the prophet styleth
the covenant of grace under the gospel, a ' new cove-
nant,' Jer. xxxi, 31. It is so styled in opposition to
the former, which 'waxed old,' Ilcb. viii. 13.

7. The object of brotherly love under the gospel is
new, in regard of the extent of it. For of old, they
of Israel only were counted brethren. In this respect
it is said (Deut. xxiii. 10), ' unto a stranger thou
mayest lend upon usury ; but not unto thy brother,'
by whom he means an Israelite. Uut now, under
the gospel, ' thej' who were then afar off are made
nigh,' and both Jew and Gentile are made one, Eph.
iii. 13, 14. For 'there is neither Jew nor Greek,
all are one in Christ Jesus,' Gal. iii. 28.

8. Under the gospel there is manifested a further
extent of brotherly love, which uuiy be accounted as
a new rule. The law saith, ' Thou shalt love thy
neighbour as thyself,' Lev. xix. 18; but under the
gospel it is said, ' We ought to lay down our lives
for the brethren,' 1 John iii. 10. Thoreuixui the
apostle saith, ' I will very gladly spend and be spent
for you,' 2 Cor. xii. 15 ; and again, ' If 1 be offered
upon the sacrifice and service of your faith, I joy and
rejoice with you all,' Phil. ii. 17.

!). There is under the gospel a new p<ittern of
brotherly love set Ijofore us, namely, of God's sending
his Son to be a propitiation for our sius : ' Beloved, if
God so loved us, we ought also to love one another,'
1 John iv. 10, 11. We have also a new pattern of
Christ gi%"ing himself for his church, Ejih. v. 25.
Now we ought to love one another ' as Christ hath
loved us,' John xv. 12.

10. It is called a new commandment by an excel-
lency : as a 'new song' (Ps. cxlix. 1), that is, a most
excellent .song. And again, ' The Lord hath created
a new thing' (Jer. xx.xi. 22), that is, a wonderful
thing. Thus, also, that which is called a ' better cove-
nant' is said to be a ' new covenant,' Ileb. viii. G, 8.

Sec. 7. Of rules for attaining to, and abounding in,
hrotherli/ love. Concerning opinion.

The rules for attaining to, and abounding in,
brotherly love, may be reduced into three heads :

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

For opinion :

1. We must be well in.structcd in the truth of that
religion which we, and others who are accounted
brethren, do profess. Frequent reading of God's

Vee. 1]

GOUGE ON HEBEEW3.

267

word, diligent attending to the preaching thereof,
serious meditating thereon, and mutual conference
thereabout, are special means of instructing us in the
true religion. Knowledge hereof, and faith herein,
■will knit our hearts to the profession of the same, and
hold us close to them. Religion hath its notation, ct
religando,^ from knitting close, and binding fast
together. Notliing is of more force to that end than
religion, especially the true religion. Idolatrous,
heretical, and false religions knit the hearts of the
professors thereof together ; yet they want that spirit
of life which accompanieth the true religion. True
religion, therefore, must needs be of more force to
knit men together.

2. We must have a good opinion, and be well per-
suaded, of the truth and soundness of our brother's
profession. Otherwise, an external profession will be
so far from u.iiting our hearts, as it will rather alien-
ate them the more one from another. Hypocrites
and dissemblers are detested of all. None will dare
to trust them : none will care to be intimate with
them. Now that we may have and retain a good
opinion of professors, we must judge of them accord-
ing to the rule of charity (for we cannot judge of
them according to the rule of certainty. That is his
prerogative who searcheth the heart and trieth the
reins, Jer. xvii. 10, and to whose eyes all things are
naked and opened, Heb. iv. 13). Charity judgotli
not the hearts and consciences of men. It Icaveth
them to God : ' Charity believeth all things, and
hopeth all things ' (1 Cor. xiii. 7), that is, the best it
can of all. It interpreteth all things in the better
part. By this means is brotherly love established.

3. We must, as much as lieth in us, be ' perfectly
joined together in the same mind, and in the same
judgment,' 1 Cor. i. 10. Union in mind and judg-
ment is an effectual means of working and preserv-
ing union in heart and affection. They who ' continued
steadfastly in the apostle's doctrine' were ' of one
heart and one soul,'- Acts ii. 42, and iv. 32. Under the
heart, the affections are comprised ; under the soul, the
mind. Unanimity is a great cause of brotherly love.
Therefore we are oft exhorted to be of the same
mind, Pioni. xii. 1(5, 2 Cor. xiii. 11, Phil. ii. 2.

Quest. What if all that profess the same faith can-
not be brought to be in aU points of one opinion : so
as there must needs be differences in that kind, as
ever there were, and ever are like to be ?

A IIS. In such cases let us dissent in love, and wait
till God reveal the truth to the one or to the other.
Differences in judgment must not cause alienations of
heart and affection : especially if the difference be
about inferior and indifferent things, Rom. xiv. 2, 3.

4. We must be thoroughly informed about God's

' -V religaudo religio duci creditur. — Aug. de Vera Relig.,
cap. 55.

- Cordis et animK unius nominibus intcUigitur summa turn
in doetrina, turn in voluntatibus consensio. — Beza in loc.

love to us, and get all the evidences we can thereof.
God's love is as fire ; it hcateth where it is harboured.
As fire kindleth fire, so love kindleth and enflameth
love ; especially when the soul is persuaded thereof.
Now they who truly love God, will undoubtedly
love such as bear the image of God ; which pi'ofessors
of the true fiiith do, 1 John iv. 20, 21, and v. 1.
Apprehension of God's love to us, will the more en-
force us to love the brethren, if withal we be per-
suaded of their love to us ; as we ought to be, unless
we see apparent evidences of the contrary.
Thus far of the rules concerning opinion.

Sec. 8. Of rules for hroiherhj love. Concerning
meditation.

For meditation: 1. We must advisedly meditate
on the excellency of this grace of brotherly love. All
the excellencies of love have an emiuency in brotherly
love.

Now love is set out by the apostle as the most
excellent of aU graces. ■\\Tiere he exhorts to ' covet
earnestly the best gifts,' he adds this clause, ' yet
shew I unto you a more excellent way,' 1 Cor. xii.
31. That way is, to season all ■with love. And
having reckoned up sundry singular properties and
effects of love, he layeth faith, hope, and love to-
gether, and concludes, that ' of them love is the
greatest,' 1 Cor. xiii. 13, greatest in use, greatest in
continuance.

In use, because all practical graces are set on work
by love : and love e.xtends itself to the good of others ;
it ' seeketh not her own ' only ; whereas faith and
hope are as hands clasped, fast holding that which
makes to one's own good, love is as a hand opened,
dispersing that it hath to the good of others.

In continuance, love is greater than faith or hope,
because these end with thLs present life : but love
continueth in the Kfe to come, and is most perfect in
heaven.

Besides, there is no grace wherein a creature may
more resemble his Creator than love. God assumeth
to himself this title Love, and that by a kind of pro-
perty, thus, 'God is love,' 1 John iv. 8, IG. This
doth in a high transcendent manner commend the
excellency of love ; and due meditation on the excel-
lency of a thing, is an especial means of seeking after
it, and laying hold on it.

2. We must duly consider the worth of a brother.
Brothers here meant are saints by calling. Whatso-
ever their outward condition be in this world, they
are most precious persons. The)' are styled 'precious
in God's sight, and honourable,' Isa. xliii. 4 ; ' excel-
lent,' Ps. xvi. 3; 'God's jewels,' Mai. iii. 17. They
are ' a chosen generation, a royal priesthood, a holy
nation, a peculiar people,' 1 Pet. ii. 9. Compara-
tively, ' the righteous is more excellent than his neigh-
bour,' Prov. xii. 26 ; that is, than any other man not
righteous ; and that iu his birth, for he is ' born of

2C8

GOUGE ON HEBEEW8.

[Chap. XIII.

God,' John i. 1.3. In his life, he ' liveth by faith,'
Hab. ii. 4, Gal. ii. 20. In hi.s death, ' precious in
the sight of the Lord is the death of his saints,' Ps.
cxvi. 15; 'blessed are the dead that die in the Lord,'
Rev. xiv. 13. This made Balaam to wLsh that he
might die the death of the rigliteous, Num. xxiii. 10.
God set his love on them before the world was. He
so dearly loved them, as he spared not liis dear and
only Son, but gave him to death for them, Rom. viii.
32. He hath given his Holy Sjiirit to quicken them,
to beautify them, to make them amiable before God
and men. He hath given his angels a charge over
them, Ps. xci. 11. The angels are ministering spirits
for their sakes, Heb. i. 14. The whole world is pre-
served for them : and they are reserved to glory.
AVho should not, who would not, be kindly affectioued
to them in brotherly love ?

3. We must seriously think upon the good that
may be reajied by them and from them : the good is
both temporal and .spiritual. Laban ' learned by ex-
perience that the Lord had blessed him for Jacob's
sake,' Gen. xxx. 27. And Potiphar ' saw that the
Lord was with his servant Josejih, and that the Lord
made all he did to prosper in his hand,' Gen. xxxix.
3. The good that those men received from Jacob and
Joseph, who were both saints, was temporal. Much
spiritual good may also be received from such, by
their pious pattern, prudent counsel, pithy exhorta-
tions, powerful prayer, and other like means ; yea,
hereby also may our eternal salvation be promoted.
Due con.sideration of these and other like benefits
cannot but work brotherly love towards them.

4. We must diligently mark the prejudice that u.scth
to arise from professors' alienation of their hearts one
from another, and from dissensions following there-
upon. God's blessed name is thereby blasphemed;
the ministry of the gospel slandered ; the holy pro-
fession disgraced ; the faithful ones grieved ; the
guiltless mis-censured ; the weak offended, and ene-
mies made to insult. Surely they who duly consider
these mischiefs, will for the preventing hereof, labour
for this grace of brotherly love.

Sec. 9. Of rules for hroiherhj love. Concerning
practice.

For practice, 1. We must remove such impediments
as ordinarily keep men from this grace of brotherly
love. One great and jirime impediment is self-love.
Nothing more hinders the love of others, especially
the love of the brethren, than self-love. It is like
the thorns among which good seed w'as sown. Thorns
use to soak out the life and heart of the ground, so
as good corn cannot there grow up to any maturity.
Self-love and brotherly love are oft opposed, as 1 Cor.
X. 24. Another great impediment is undue .su.spicion
and unjust jealousy. This makes everything spoken
or dime to be misinterpreted, and taken in the worst
part. The apostle, 1 Tim. vi. 4, reckonetk ' surmis-

ings ' among other gross enormities, as ' envy, strife,
railings,' which use to be occasions of great discord
and fierce dissensions. He also gives this epithet,
evil, to surmises : for they are evil in their nature,
being brats of the old man ; and evil in their effect :
they hinder many good duties among friends : and
cause many acts of injustice. Impediments which
hinder the springing up or growing of a good thing,
must be removed for obtaining that good thing, and
abounding therein.

2. Communion, friendship, and familiarity must
be kept with professors of the truth ; that thereby
we may the more freely open our hearts one to an-
other, and communicate counsels ; yea, and take
notice of the gifts which God hath bestowed one upon
another. This is and will be an especial means of
working and increasing brotherly love.

3. We must take all opportunities of doing cour-
tesies to the saints : and of receiving kindnesses from
them. By doing courtesies we tie their hearts to us :
and by receiving kindnesses, we make them the more
willing to accept in the better part the courtesies we
do to them. A generous mind will not continually
receive courtesies, unless it may return courtesy for
courte.sy. By this mutual kindness, the entire affec-
tion of saints one towards another are the better dis-
cerned : which cannot but preserve brotherly love.

4. Wc must be instant in prayer, both singly for
ourselves, and also mutually each for other. For our-
selves, that God would be pleased to work our hearts,
as to other sanctifying graces, so to this in special.
That entire affection of love which God at first im-
planted in man's soul, when he created him after his
own image, is exceedingly defaced by man's f:dl. To
have it renewed requires a supernatural work, even a
work of the divine Spirit. Now jirayer is an especial
means of obtaining the Holy Ghost. Our ' heavenly
Father will give the Holy Spirit to them that ask
him,' Luke xi. 13. By this Spirit may this grace be
wTought in our hearts. This duty also is to be per-
formed in the behalf of others, that God who can dis-
pose the hearts of .all .as it plcaseth him, would turn
the hearts of the brethren to us. Thus shall we be
' kindly affectioned one to another in brotherly love.'
Their apprehension of our love to them, will kindle
and inflame love in them to us ; and our apprehen-
sion of their love to us, will kindle and inflame love
in us to them.

Hitherto of the rules or means for brotherly love.

Sec. 10. Of motives to brotherh/ love.

Motives to stir us up after brotherly love, are such
as follow : —

1 . Brotherly love is a grace .absolutely necessary.
It is the "groundwork or foundation whereon all
duties th.at have relation to the brethren are erected.
If tlioj-. be not founded thereon, they cannot be well
l)crformed ; and that performance which is made of

Vee. 1.]

GOUGE ON HEBREWS.

269

them cannot be acceptable to God or man. The
apostle expressly cleareth this point, 1 Cor. xiii. 1-3 ;
yea, it is a mother grace, which compriseth all other
graces under it. Gal. v. 14, Kom. xv. 9.

2. Brotherly love is one of the fairest and most
glorious flowers in the Christian garden. It makes
men amiable before God and man. It sends forth a
sweet fragrant savour wheresoever it is. It hath been
before shewed that there is nothing wherein man
more resembleth God, than in brotherly love. See
Sec. 8.

3. Such is the life and vigour of brotherly love,
as it puts on them in whom it is unto all duties. A
stronger incitation and enforcement thereunto cannot
be given. To this end doth Christ three times to-
gether put this question to Peter, ' Simon, lovest thou
me V John xxi. 15-17. Love moved God to give his
Son to man, John iii. 16. Love moved Christ to give
himself to his church, Eph. v. 25. Love constrained
Paul to do what he did, 2 Cor. v. 14. We are there-
fore all enjoined to love God, Deut. vi. 5 ; and hus-
bands to love their wives, Eph. v. 25 ; and wives, their
husbands; and parents, their children, Titus ii. 4;
professors, the brotherhood, 1 Pet. ii. 17; every one,
one another, 1 John iii. 11. For love will make men
give every one their due. Where love liiileth, there is
extreme backwardness to duty; where love aboundetJi,
there is great forwardness thereunto.

4. So violent and irresistible is the power of love,
as it will pass through all difficulties, and overthrow
all obstacles. It will not be hindered from doing the
good it should do. The church doth with much
emplia.sis set out the power of love, Cant. viii. 6, 7,
where she affirms it to be 'as strong as death.' Who
can stand before death 1 Death overcometh all.
Love is also as a fire ; hot, fervent, vehement ; the
flame thereof is 'the flame of the Lord;' a most
ardent and violent flame. Other fires may be
quenched with waters ; but ' many waters cannot
quench love.' No afflictions nor persecutions can
put love out of a man's heart. ' I will very gladly
spend and be spent for you, though the more abun-
dantly I love you, the less I be loved,' saith the
apostle, 2 Cor. xii. 15. Read for this purpose, Rom.
viii. 35, iSic.

5. Love is as salt, which infuseth a savoury and
wholesome taste into such things as would otherwise
be fresh and flashy. It is therefore joined with sun-
dry other duties for this very purpose, even to season
them. The apostle so far commends love in this
kind, as he maketh all things unsavoury and unpro-
fitable without it, 1 Cor. xiii. 1-3. He therefore
giveth this general advice, 'Let all your things be
done in love," 1 Cor. xvi. 14.

G. Love hath a strong operation on others. It is
as fire, which heateth the things that are near it. As
apprehension of God's love to us, works love in us to
God — ' We love him, because lie first loved us,' 1

John iv. 1 9 ; — so others' apprehension of our love to
them, will make them love us. And as love puts us
on to all kindness unto them ; so their love of us will
put them on to do all kindness unto us. The mutual
love which David and Jonathan manifested each to
other, put them on to do much one for another.

7. Love is one of the most comfortable graces that
a man can have. It gives evidence to others, and
brings assurance to a man's own soul, of the love of
God to him, of his right to Jesus Christ, of the Spirit's
abode in him, and of his right to the heavenly in-
heritance. Love of tlie brethren is an evidence also
of his love of God. It is the main scope of St John's
first epistle, to demonstrate all these evidences. Read
in special for this purpose, 1 John ii. 10, and iii. 14,
18, 19, andiv. 7, 12, IG.

8. Love is an especial means of strengthening and
establishing the kingdom of Christ. It unites the
subjects and members of that kingdom in one; which,
is a means of great stability. Many weak wands fast
and close bound together, cannot be easily broke
asunder: kiugdoms, cities, all manner of civil so-
cieties, are established by the mutual love of the
members thereof The kingdom of Satan and all
evil societies are strengthened by this means : shoTild
not then the members of Christ's kingdom love one
another? Nothing can be of more force to work
union, than mutual love ; and nothing of more force
to strengthen a society, than union.

9. The nearest union that is betwixt any in this
world is betwixt professors of the faith ; and that in
their mutual relation one to another, and in the joint
relation that they all have to Christ. Resemblances
of the nearest relation that be, are used to set this
forth, as of a foundation and edifice, Eph. ii. 20, 21 ;
of a vine and branches, John xv. 5 ; of a husband and
wife, Eph. V. 32, 2 Cor. xi. 2; of a head and body,
Eph. i. 22, 23. This near union .should stir us up
to brotherly love ; for therein we love that body
which is styled Christ, 1 Cor. xii. 12.

10. The world's hatred of saints should the more
stir us up to love them. Christ enforceth this duty
upon this ground, John xv. 17-19. The world most
hateth saints, and that hoc ipso nomine, in this very
respect, because they are saints. But brotherly love
is a sovereign antidote against the poison of the
world's hatred ; and a precious cordial to revive and
support the saints' spirits.

Sec. 11. Of the continuance of brother!// love.

Brotherly love being the fountain out of which aU
other Christian duties flow, and which is so needful
and useful a duty, as hath been before shewed, well
doth the apostle here require that it should, .astsrw,
continue. This being here required of Christians,
implieth that an endeavour on our part must be used
for the continuance thereof To express this the more
fully, the Syriac inserts this particle, ii rjijun, in 7(s.

GOT7GE OK HEBBZW3.

[Chap. xm.

Otben, to make this jet more dearly to af^iear, thus
ex pc c a g it, eontinoe (jihin) in brotherly lore.

In that the apostk seta no limitatinii of time to his
exhottatioD, but indefiniteJjsaith, ' Let brotherly lore
eootinne,' be gireth as to imdeiatand that the cod-
tinnaoee most be perpetual It most nerer dean
faHj but continne ao long as the man himtJf cMitina-
eth in this worid ; nor most it apon any occasion be
interrupted, bat it most be maniffated in all diings
at all times : according to that wfaicfa the apostle
saith of charity, ' Let aJl your things be done with
charity,' 1 Cw. xyL 1 4. The apostk that maketh this
a link of the golden chain of Christian graces(2 Pe^
L jy, shew^h that so long as there is any grace in a
Chnatiaa, there mnst be also brotherly lore. St
Paol, thoefore, where he* commended the Tbessakmi-
ais for that brotherly lore they had shewed, beseech-
eth them to ' increase more and more,' 1 TheSu iv. 9,
10. The phrases of 'walking in lore' (Eph. t. 2),
and 'dwellii^ in lore' (1 John iv. 16), impmt as
mnch. For to tndi is to go on : it is (^^weed to
•janAm^ gtill oT Sitting down. To dtcttt, implieth a
coDtinaal abode : t^iposed to sqjonming or lodging
for a whDe in a place.

God's lore to ns is ' an ereriasting love,' Jer. ttti.
3. Those whom Christ loved he lored onto the end,
John -TTJi 1 ; bat we most be ' followers of God,' and
' walk in lore, as Christ also hath lored as,' Eph. t. 1,
2. And that as in other drcomstaneea, so in eontinn-
ance.

Hereby the tmth of oar broAherly love win be
maniliested ; for that grace which is trae and sound
wiU never decay.

They who in their yoonger yeara^ or when first th^
began to fed a sweet r^sh in the eommmiion of
Bunts, seemed to have them in high aeooont, and to
have their hearts entirerly set npon them, and there-
npon were ready to do all good ofiBces for them, bat
afterwards have their hearts alienated from them, and
withdraw themselves fmn eomnnmioa with them —
not fearing to speak evil, not only of some particokr
penotts, bat abo of the whole brotherhood, yea, and
of the very profession itself — they sorely never had
this ezceUent grace of brotherly love well settled in
them. Sorely they give too great caose to sospect
and fear that that spirit which knit the members of
Christ's mystical body together, was never in them.

It becometh as, therefore, who have this holy fire
cl bntheriy love kindled in ns, daily to blow it np.
This meta^ior is indefinitely osed, 2 Tim. L 6, and
may fitly be apfJied to the point in hand.

Sec. 12. Ofl]itwueutatgofthupkram,'fi3rgelmL'

Ver. 2. Bt ttot forgetful to enta-tain $tramgtrt, for
ikn-fhy tome ka»e emtertaimed aitgeU niumart*.

The general doty of brotherly love is exemplified in
■andry particolara, the first whereof is hospitality.

The sabetaaee of the doty is comprised onder this

negative, iir, i-zi'/jxiiitieii, be net forgetful. The
Greek verb is a compoond. The simj^ >xuH**ftai,
aignifieth to forget. The compoond Kuju4it*fiiaj,
intendeth some special empharis ; as efeim ta forget,
or mtteriy to forget, or ao may to forget.

To forget aiA to remember an Cff/foaXtUxBO. Sot
to remetuber is to forget; not to forget is to reauai^.
Negative injonctions have an emphaas in them : they
always bind, to all times. There is no time wheron
th^ may beCDCgotten.

To rtmewber importeth two things espeaaSij.

1. To keep and hold fast in nund and memory
what is once known. In this respect Moses addeth
the negative to the afSrmative : thos, ' remember and
forget not,' Dent ix. 7, which intendeth that they
voald fast hc4d it, and not let it slip away.

2. To call again to mind and memory what was
once known, bat after forgotten. Thos Pharaoh's
butler saith, ' I do remember my fanlts this day,' kc..
Gen. xlL 9. Under his faults he eompriaeth all
things that had passed betwixt his imprisonment for
his faults, and his advaDcement again to his former
office ; among other thinga, Joseph's interpreti]^ his
dream was an especial one. Bot it is said thjut he
' f<»gat Joseph,' Gen. xL 2.3. In that, thereCore, he
saith thereof ' I do remember,' he meaneth thereby
a calling to mind again that which he had forgotten.

In both these senses may this negative, be not f</r'
getftd, be taken, and imply these two thinga :

1. That knowing this to be a Christian daty, they
shoold be mind fill of it, and carefol to observe it, so
oft as* occasion shonld be ofiered. In this sense, saith
the wise man, ' forget not my law,' Prov. iiL 1.

2. That they having formerly done the doty, bat
afterwards intermitted it, tb^ shoold retom to it
again, and not forget their good b^inninga. In this
sense saith Moses, ' Beware that thoa foiget not the
Lord thy God,' Deut. viiL 11.

In the fiMmer sense, it is ao incitation to hdd on
in a good coarse:

In the later sense, it is a secret taxation of neglect of
doty, which the apostle more expressly thos sets down,
' Ye have forgotten the exhortation,' Heb. xiL o. It
is withal an admonition to retom to the good comae
again. It is very likely that tbe^ Hebrews, having
been 'spoiled of their goods, Heb. x. 34, thought
tbemsdves to be exempted from soch duties of cour-
tesy and charity as formerly they had been careful
to perform. Hereupon the ^icstle calls npon them
to return to it a^un, and not to forget it by intermit-
ting it.

Men are prone to neglect atraagers ; as U evident
by the many prohibitioBS tbeseaboats (as, ' Thou shalt
neither vex a stranger nor oppress him,' Exod. xxiL
21, and xxiiL 9, Lev. xix. .33) ; and by the many com-
plaints which the prophets make thereabout, as Ezek.
xxiL 7, 29 ; and Christ's doom against eadi. Mat. xxv.
43.

Vek. 2.]

GOUGE ON HEBEE'WS.

271

There are no outward worldly motives to induce
men to be kind to strangers, especially such strangers
as are here intended. For strangers use to have no
wealth or other like means to recompense such cour-
tesies as are aS'ordcd unto them, and therefore they arc
oft joined with such as are poor, and widows, and
orphans, Lev. xix. 10, and xxiii. 22, Deut. xiv. 29,
Jer. vii. 6.

Sec. 13. Of the kind of enlerlainment to he given
to a stranr/er.

This jjhrase, to entertain strangers, is the interpre-
tation of one Greek word, aiXo^ivia, to which we have
an English word answerable, which is hospita/iti/.
This is taken from the Latin word, which is used by
most of the Latin interpreters. Thus, word for word,
it might have been translated, forgc-t not hospitalit>/.
The (Jrcek word here used is by our English transla-
tors turned hospitality ; and a word of the same deri-
vation and composition, translated ' given to hospita-
litj',' 1 Tim. iii. 2, and a ' lover of hospitality,' Tit.
i. 8.

The Greek word here used is a compound word
(like to that which in the former verse was trans-
lated brotherly love). It is compounded of a friend
and a stranger, or a lover of a stranger, to shew that
he that performeth the duty here intended, must
therein shew himself a friend to the stranger, and one
that loveth him. Hereupon in the law the duty is
thus expressed, ' Love ye the stranger,' and pressed
by God's pattern even in the very manner itself,
Deut. X. 18, 19, for he loves a cheerful giver, 2 Cor.
ix. 7.

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

1. In regard of the matter, that all acts of courtesy
and charity be extended to strangers : as to afford
them lodging, meat, drink, counsel, i>rotection, direc-
tion, consolation, and what other succour strangers
may stand in need of.

2. In regard of the manner, that the courtesy and
charity that is shewed to a stranger be so lovingly,
kindly, and friendly performed, as the stranger may
see he hath found a friend. Thus the two words
compounded will appear fitly to be joined together, a
friend, and a stranger.

I find not this composition in any Greek authors
before the apostles' time, so as it is probable that they
were the first authors thereof. St Paul hath used it
four times, as Kom. xii. 13, 1 Tim. iii. 2, Tit. i. 8,
and in this place. It is also used, 1 Pet. iv. 9.

This friendly manner of doing good to strangers
maketh it the more acceptable to God, who measures
works of mercy according to the mind of him that
doth them, Luke xxi. 3, 2 Cor. viii. 1 2.

Besides, such a manner of doing good doth much
more work upon the heart of him to whom it is done.
Abraham's servant was very much affected with that

ready, cheerful courtesy which Eebekali shewed to
him, Gen. xxiv. 20-22. How was Ruth taken with
the friendly manner of Boaz his entertaining of her,
Kuth ii. 8, &c.

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

Sec. 14. Of strangers, who they are.

The word stranger is opposed to one's own, and it
is used either in way of resemblance or Ln reality.

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

1. Actively, when one carrieth himself as a stran-
ger. Thus God is said to be ' as a stranger,' when he
seems either to take no care of his people, or not to
abide with them, Jer. xiv. 8.

2. Passively, when men that are no strangers, are
dealt withal as strangers. Job complaineth that tjiey
who dwelt in his house counted him for a stranger,
Job xix. 15. The like complaint doth David make
in regard of his brethren's carriage towards him, Ps.
Ixix. 8.

In reality, strangers are so counted and called, in
reference,

1. To a man's own person, in opposition to whom
.all other persons are strangers. In this large extent
the wise man thus useth this word, ' Let another
man praise thee, and not thine own mouth ; a stranger,
and not thine own lips,' Prov. xxvii. 2. A stranger
is the very same here that another vian is.

2. To a man's wife. Thus every woman besides a
man's own wife, is called a stranger, Prov. v. 20,
' ^Vhy wilt thou be ravished with a strange woman,
and embrace the bosom of a stranger V

3. To a man's function. Thus they who are of
other functions to men of a select function are called
strangers ; as to the Levites all the Israelites of other
tribes were strangers, Num. i. 51.

4. To stock from whence one doth descend. Thus
they who descended not from Abraham, Isaac, and
Jacob, though they dwelt among the Israelites, were
counted strangers, 2 Chrou. ii. 17.

5. To the place of one's abode, and that in sundry
respects :

(1.) All that dwell on earth are counted strangers,
in reference to our eternal house in heaven. In this
respect David, without any limitation, ' We ar/"
strangers, as were all our fathers,' 1 Chron. xxLx. l/_

(2.) All that are of another house are coujtgj
strangers to one particular house. Thus doth SqIq.
mon oppose a man's own Iiouse and the hj^gQ Qf ^
stranger one to another, Prov. v. 10.

(3.) All that are of another city, <>.■ companv or
society, are counted stringers. Thn; jttai the Gi'ttite
was counted a straliger to them ^Yi:\X were of Jeru-
salem, 2 Sam. XV. 19. ' . ^

(4.) All thatareof^„j^.:^p countiy. In this sense
is this phrase used i ^ stranger that is not of thy

272

GOUGE ON HEBREWS.

[Chap. XIII.

people Israel, but cometh out of a far country,' <tc,,
1 Kings viii. 41.

The word stranger in my text is used in tliis last
respect especially. So as such an one as cometh from
another country to a country where he hath no kindred
nor friends, is by Christians to be entertiiined. This
is the hospitality here intended.

Sec. 15. Of entertaining strangers.

How strangers are to be entertained hath been
shewed. Sec. 13. The duty itself is much pressed
both under the law and under the gospeh In
both times negatively, Exod. xxii. 21, and here in
this text; affirmatively, Deut. x. 19, Horn. xii. 13.
The wt)rd whereby the apostle in that place presscth
that duty hath great emphasis ; we thus translate it,
' given to hospitality.' The Greek word is taken
from hunters and hounds, who will not lose the game
if possibly they can get it. It is used, Thil. iii.
12, 14, and translated to ' follow after,' and to ' press
toward.' That very word is used to stir us up to
pursue after peace and holiness, Heb. xii. 14;
righteousn»ss and faith, 1 Tim. vi. 11; love, 1 Cor.
xiv. 1 ; and whatsoever is good, 1 Thes. v. 15. So
as we must be given to hospitality, as much as to
peace, holiness, righteousness, faith, love, and what
else is good.

God hath herein set himself before us for a pattern.
God's practice herein is expressly set down for this
very end, that we should imitate him. ' God loveth
the stranger; love ye therefore the stranger,' Deut.
X. 18, 19.

The many ordinances which God made for relief of
strangers give good proof of God's good respect to
strangers, and sjjecial care of them ; as,

1. The rest of the Sabbath, Exod. xxiii. 12.

2. Gleanings of all manner of corn, and remainders
of all kinds of fruits, Lev. xix. 9, 10.

3. Tithes, Deut. xiv. 28, 29.

4. Restraint of wrong, Exod. xxii. 21 ; yea, and of
perverting their right, Deut. xxiv. 17.

5. Making them as one with his people, Lev.
xix. 34.

6. Hearing their prayer, 1 Kings viii. 41, and ix. 3.

7. God's promise of good to them, Isa. Ivi. G, 7 ;
yea, and of good to such as are kind to them, Jer.
xxii. 3, 4.

8. The abundant reward given to them, Mat. xxv.
of . 35.

This iQod's indignation against such as are injurious
may fitly Ezek. xxii. 7, 29.

'r fearful doom. Mat. xxv. 41, 43.

Sec. 1 2. Oj -rlinipse which the heathen h.ad of God's

Ver. 2. lie nout^^^ and care of them, their god was
therchy some have Cuniter}

The general duty of Lin God's word registered con-
sundry particulars, the first whu.luty : as of Abraham,

The substance of the duty is co. Uosves). Ed.

Gen. xviii. 3, itc. ; Lot, Gen. xix. 3, A-c. ; RebeLah,
Gen. xxiv. 18, <fec. ; Laban, Gen. xxiv. 31, and xxix.
13 ; Joseph, Gen. xii. 57; the Israelites, Exod. xviii.
12 ; Raiiab, Josh. ii. 1, &c. ; the old man of Giheah,
Judges xix. 20 ; Boaz, Ruth ii. 8-10 ; Jub, Job
xxxi. 32 ; Ahimelech, 1 Sam. xxii. C ; Abigail,
1 Sam. X.YV. 18; David, 1 Sam. xxx. 11, 12; Bar-
zillai and others, 2 Sam. xvii. 27, and ix. 32 ; the
widow of Zarephath, 1 Kings xvii. 15 ; Obadiah,
1 Kings xviii. 4 ; the Shunammite, 2 Kings iv. 8 ;
Elislia, 2 Kings iv. 42 ; Nehemiah, Neh. v. 17.

Before I leave the history of the Old Testament, I
think it meet to add to the former examples such
practices of the heathen as are registered in the
sacred Scriptures ; as of the Hittites, Gen. xxiii. 4,
(fee. ; Pharaoh and his people. Gen. xii. IC ; Abim-
elech and his people. Gen. xx. 1, and xxvL 6, itc. ;
another Pharaoh, Gen. xiv. 17, .and xlvii. 6 ; Reuel,
Exod. iL 20 ; Egyptians, Exod. xii. 35, 36 ; the
king of Moab, 1 Sam. xxii. 34 ; Achish, 1 Sam.
xxviL 3 ; the children of Ammon, 2 Sam. xvii. 27 j
Cyrus, Ezra i. 1, &c. ; Darius, Ezra vi. 8, &c. ;
Artaxerxes, Ezra vii. 12, Neh. ii. 8.

Let mc further add to these out of the New Testa-
ment, the Samaritans, John iv. 40 ; the Roman cen-
turion. Acts xxvii. 3 ; the barbarians, Acts xxviii. 2.

In the New Testament I may well begin with
Christ, who took all opportunities of doing all manner
of good to all manner of strangers : as to sundry
sorts of Gentiles, to Sam.aritans, and others. In
special, his plentiful entertainment of five thousand
at one time, and four thousand at another, Mat. xiv.
21, and xv. 38.

Next to him we may produce the disciples, Luke
xxiv. 29 ; Simon the tanner. Acts ix. 43 ; Cornelius,
Acts X. 48 ; Lydia, Acts xvi. 15, 40 ; the jailer,
Acts xvi. 34 ; Phebe, Rom. xvi. 2 ; Philemon, ver.
7, 22 ; Onesiphoru.s, 2 Tim. i. 10, 17 ; Gaius, Rom.
xvi. 23, 3 John 5, 6.

I might be copious in adding to these many more
patterns out of ecclesiastical and heathen authors ;
but this cloud of approved witnesses is sufficient to
such as are willing to be followers of saints.

Gratefulne.ss to God for that plenty of all needful
blessings which we in tiiis our own country have long
enjoyed, while others of our religion have been forced
to wander up and down, should put us on the more
to this duty. Yea, and requital for that kindness
that was shewed to our countrymen that fiod into
other countries in Queen Mary's d.ays. We also our-
selves, who have long enjoyed the blessings of our
country, may be forced from house and lR)me, and
brought to desire such succour as strangers stand in
need of

Sec. IG. Of hospitality to be shewed by the meaner
sort.

The Hebrews were at this time in a low and mean

Vee. 2.]

GOUGE ON HEBREWS.

273

estate, for they had been persecuted and spoiled of
their goods, Heb. x. 38, yet are they not exempted
from this duty. The widow that is commended for
entertaining Elijah, bad but little left her, 1 Kings
xvii. 12. The widow that was to be commended for
lodging strangers, 1 Tim. v. 10, cannot be imagined
to have been a rich widow ; nor she of whom Christ
testified that of her penury she cast in all the living
that she had, Luke xxi. 4. The apostle testifieth of
the churches of Macedonia, that in ' a great trial of
affliction' they sent relief to the Jews that were stran-
gers to them ; and that their deep poverty abounded
unto the riches of their liberahty, 2 Cor. viii. 1 , 2.

Hospitality is of so large an extent, as the poorest
that be may do somewhat therein. Hospitality com-
priseth under it not only great gifts, liberal allowance,
fair lodging, rich clothing, high honour, gainful
offices, and such like courtesies, fit for great meu to
give; but also a cup of cold water, Mat. x. 42, guid-
ing the bhnd, lifting up the lame. Job xxix. 15, yea,
raising up a stranger's ox or ass, Deut. xxii. 4, direct-
ing them to places where they may be harboured,
soliciting others for them, visiting, advising, admon-
ishing, comforting them, carrying one's self familiarly
with them, giving them good words, and sundry
other courtesies, which the poorest may shew.

Besides, there are sundry privative duties, as for-
bearing to revile, to disgrace, to wrong, to ve.x, to
oppress them, or to do any other unhospitable, dis-
courteous, injurious act to them, Exod. xxii. 21, and
xxiii. 9, Deut. xxiv. 17.

It is therefore, questionless, a most undue plea
which many poor and mean persons make for neglect-
ing strangers altogether. Many deal with strangers
as they who are not minded to contribute anything
when a charitable collection is moved ; they inveigh
against the matter and motion. But their poverty
and meanness shall not excuse them before God, who
well knows wherein they fad of what they might and
should do.

Sec. 17. Of receiving angels unawares.

The reason which our apostle produceth to enforce
the duty of hospitality is taken from the benefit that
followed thereupon. The benefit is thus expressed,
tlwrehy some have entertained angels unaxvares. That
this is here alleged as a reason, is evident, by this
causal particle, yas^ for. The reason is a forcible
reason ; for it sheweth that they who performed this
duty lost nothing thereby, but were much honoured,
and received a great blessing. To have angels enter
into one's house is an honour, and to bring such glad-
some "messages as they did was a blessing.

1 .ttuig down this recompense, the apostle hath
an especial respect unto two instances ; one of Abra-
ham, Gen. xviii. 2, the other of Lot, Gen. xix. 1.

Angels came to both these in the appearance of
men, whom they knew not, so as their hospitality was

Vol. IIL

on no by-respect, but only for the duty's sake. They
saw such as they supposed to be men going on as in
a journey, and thereupon entertained them.

The Greek word, 'iXaiot, translated unaware.^, is oft
attributed to such as know not those who do such
and such a thing. It was at first concealed from
Abraham and from Lot, that they who came to them
were angels. Their act in entertaining such guests
was like a fisherman's casting a net into the water for
f sh, and instead of fish drawing up pearls.

OliJ. 1. It is said that Abraham ' bowed himself
toward the ground before them,' Gen. x\aii. 2. This
was an act of divine worship ; for so is divine worship
set out. Thereupon it is inferred that he knew them
to be more than men ; for divine worship is not to
be yielded to mere men. Acts x. 25, 26.

Ans. Civil obeisance is also set forth by that
phrase, for Abraham ' bowed himself to the people of
the laud of Heth,' Gen. xxiii. 7 ; but that he did in
testimony only of civil reverence.

0/ij. 2. Abraham styleth one of them Lord, ver. 3.

Ans. It is probable that one of them appeared in
a more eminent habit, and in greater majesty, than
the others, so as he might take him for the chief, and
thereupon in special direct his speech to him ; but he
doth also shew like courte.sy to them all, vers. 4, 5.
The title lord is in the Hebrew a title given to men
frequently, as, ver. 12, it is .applied to Abraham him-
self by his wife Sarah.

ObJ. 3. The title Jehovah is given to one of them,
ver. 13.

Ans. One of them might be, and indeed was, the
Son of God, true Jehovah, the second person in sacred
Trinity. But Abraham at first knew not so mucli.
The other two were true angels, who afterward went
to Lot ; for there came but two to him, Gen. xix 1.
It is said that ' the men turned their faces from
thence, and went toward Sodom, but Abraham stood
yet before the Lord.' Those two men were two of
those that came to Abraham, Gen. xviii. 2, and after-
ward went to Sodom, Gen. xix. 1. The third of
those that came to Abraham was the Lord, the Son
of God, before whom Abraham stood. At first Abra-
ham knew them to be no other than men, nor yet
Lot ; yet afterward both of them knew them to be
angels.

Ol)j. 4. This entertaining of these angels was ex-
traordinar)'. We read not the like at any other time.
What motive, then, can that be to us, that can expect
no such thing ?

Ans. 1. The apostle intends not that all should
expect the same, for he saith not, 'zdvTsc, all enter-
tained, but. Tin:, some.

2. God can do the like again if he please ; there is
no restraint to the Lord.^

' The Rhemists out of Joh. Diaconus tell us that Christ
and angels jfme to St Gregory's table of hospitality in pil-
grims' wo all) Believe it who will.

274.

GOUGE ON HEBREWS.

[Cn.VP. XII I

3. The argument follows from the greater to the
less. If God sent such extraordinary guests, surely
be can send such ordinary gtiests as will be worth
entertaining. 8uch an argument an apostle useth to
stir us up to pray in faith ; for Elijah prayed that
there might be no rain, and again that there might be
rain, and he was heard in both ; therefore we may
believe that God will hear us in ordinary matters.

This instance giveth evidence of God's high account
of this duty of entertaining strangers, in that once
and again he sent angels to such as were ready to
perform the duty. From [thi.s] therefore we may
infer, that God well liketh and approveth this duty,
and that he will some way or other recompense the
same. This is the main scope of the ajjostle.

Sec. 18. Of the blessings ivhich angels have brought
to saints.

Well may it be inferred, from the apostle's argu-
ment, that a friendly entertaining of strangers shall
not be in vain. To prove this point the more fully,
I will endeavour to clear two points.

1. That angels, when they came to saints, brought
special blessings to them.

2. That hospitality hath been recompensed with
many singular blessings.

For the first. 1. The angels that came to Abraham
brought a most gladsome message to him, namely,
that he should have a son by Sarah Ids wife, Gen.
xviii. 10. There could not have been brought a more
welcome message to him, as apjpeareth by the answer
•whicli he gave to God when he made an especial pro-
mise to him. His answer was this, ' What wilt thou
give me, seeing I go childless V Gen. xv. 3.

2. The angels that came to Lot delivered him from
the destruction of Sodom, Gen. xix. IG.

3. The angel that came to Hagar brought a very
gladsome message, Gen, xxi. 17, A'c. ; so to Moses,
Exod. iii. 2 ; and to Gideon, Judges vi. 11 ; and to
Manoah, Judges xiii. 2 ; and to Elijah, 1 Kings xix.
5 ; and to Daniel, Dan. vi. 22 ; and to Zechariah,
Zech. i. 9 ; and to Zacharias and the Virgin Mary,
Luke i. 11, 2G ; and to the shepherds, Luke ii. 9, 13;
and to Josc[ih, Mat. ii. 13, 19 ; and to Christ, Luke
xxii. 43 ; and to the apostles. Acts i. 10, and v. 19 ;
and to Peter, Acts xii. 7 ; and to Cornelius, Acts x.
3 ; and to Paul, Acts xxvii. 23 ; and to John, Rev.
i. 1. By all these it appeareth that this particular
blessing noted by the apostle was no small one.

Sec. 1 9. 0/ the recompense of hospitaliti/.

To amplify the apostle's motive taken from the
entertaining of angels, it will not be amiss to add
other s])ecial recompenses of hospitality registered in
sacred Scrii)ture.

1. llcbekah's hospitality was rewarded with i)rc-
cious gifts, and a good husband. Gen. xxiv. 22, 49.

2. Laban's ho.spitality was recompense ujth a good

servant for himself, and a good hu.sband for both his
daughters. Gen. xxix. 27, and xxx. 27.

3. Keuel's, with a good servant for himself, and a
good husband for his daugliter, Exod. ii. 21.

4. Eahab's, with preservation of herself and kin-
dred from a common destruction, and with a great
marriage, Josh. vi. 22, Mat. i. 5.

5. Boaz's, with a good wife, Ruth iii. 2, &c.

G. Abigail's, with a good husband, 1 Sam. xxv. 39.

7. David's, with a discovery of his enemies, 1 Sam.
xxx. 1 1.

a. The widow of Zarejjhath, with preserving and
increasing her meal and oil in a great dearth : and re-
storing her son to life, 1 Kings xvii. IG, 23.

9. The Shunammite's, with giving her her son, and
restoring him to life, 2 lungs iv. 17, 3G.

10. The disciples', with entertaining Christ, Luke
xxiv. 32.

11. Lydia's and the jailer's, with the salvation that
was brought to their house. Acts xvi. 15, 33.

12. Gaius's, with an honourable testimony, Rom.
xvi. 23, 3 John 1, 5, 6.

13. Onesiphorus's, with Paul's prayer, 2 Tim. i. 18.

14. The barbarians', with cure of their sick bodies
and souls. Acts xxviii. 9.

15. The greatest recompense of all is that recom-
pense which Christ giveth at the day of judgment,
Mat. xxv. 34, 35.

All these give evidence of the notice which God
taketh of those which set themselves to do what he re-
quires, and of his approbation thereof.

He also gives proof of the goodness, kindness,
bounty, and other like gracious properties of God, in
not sufi'ering good things to pass away without a re-
compense, I's. Ixii. 12.

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

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

For our j)arts we have just cause to judge, that as
in other works of mercy, so in this, what is given is
as seed sown, which will bring forth in due season a
plentiful crop.

Sec. 20. Of God's gii'ing more than expected.

That which the apostle saj'S of their receiving this
blessing unawares, gives us to understand that men
in the good things which they do, oft receive more
from the Lord than they looked for. Whereas it is
said that ' the king asked life of God,' it is added that
' God gave it him, even length of days, and that for
ever and ever,' Ps. x.\i. 4. And where Solomon
asked wisdom of God sufficient to govern his people,
God gave him so wise a heart that there was none
like him before him nor after him : yea, he gave him

Veb. 2.]

GOUGE ON HEBREWS.

275

also that which he asked not, both riches and honour,
ifec, 1 Kings iii. 12, 13. So where Hannah desired
a son of God, God gave her three sons and two
daughters. Ruth accompanieth her poor mother-Ln-
law for the true religion's sake, and unawares she meet-
eth with a great priuce of the tribe of Judah to be her
husband : so as from her, tliough an alien, descended
the Messiah, Ruth i. IG, 17, and iv. 1.3, Mat. i. 5.
Saul goeth to a seer to inquire after his father's asses,
and unawares heareth news of a kingdom intended
to him, 1 Sam. ix. 6, 7, and x. 1. But to give a
proof parallel to this of my text, yea, far exceeding
it, the disciples that constrained a stranger, as they
thought, to abide with them, entertained the Lord
Jesus unawares, Luke xxiv. 29.

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

What an encouragement is this for a Christian
cheerfully to do his duty, and constantly to go on
therein, referring the issue to God. He may do more
than is desired or expected, yea, or thought on. For
' he is able to do exceeding abundantlj^ above aU that
we ask or think,' EpL iiL 20.

Sec. 21. Of applying to ourselves rewards given io
others.

Concerning the persons that unawares were thus
recompensed, they are thus set down, some. Hereby
the apostle himself infers that every one who per-
formed that duty received not that particular recom-
pense ; yet he sets it down as a motive unto all. For
all may be encouraged by that recompense which is
given to some only.

This kind of argument is oft and much pressed in
the New Testament ; in the inference which this
apostle makes in the beginning of the sixtli verse of
this chapter. Concerning God's imputing righteous-
ness unto Abraham, wlio believed, the apostle infers
that it was not written for his sake alone, but for us
also, to whom it shall be imputed, if we believe, Rom.
iv. 23, 2-1.

From God's delivering Lot out of Sodom, when it
was consumed with fire, the apostle maketh this con-
clusion, ' The Lord knoweth how to deliver the godly,'
&c., 2 Pet. ii. y.

This apostle having set down the many great re-
wards which God gave to the faith of his servants in
the 1 1th chapter of this epistle, maketh this inference,
' AYherefore let us run with patience,' Heb. xii. 1.

On this ground saints of old pleaded for themselves
God's former dealings with others : as Ps. xxii. 4, 5,
2 Chron. XX. 7, Neh. ix. 10. God's blessings on some
are evidences of his good-wdl ; of wliat is pleasing to
him, and what he approves. For did he not approve
such and such things, and were he not well [ileased with
them, certainly he would not bestow blessings on the

performers thereof, in reference to the doing of them.
Now God is ever of the same mind, Job xxii. 13, Mai.
iii. G : what once he approveth he will ever approve j
and what he approveth he will assuredly recomiiense.

This assuredly is the best and most proper use that
we can make of God's former gracious dealing with
saints registered in sacred Scripture — namely, to apply
them to ourselves, aud to be encouraged thereby to
go on in such courses as they did : resting on this,
that God approves us therein, and that he will recom-
pense us some way or other.

They who read the acts of saints, and God's good-
ness to them, as mere histories of things done in
former times, and apply them not to themselves, fail
of the best use to be made thereof.

Wherefore to make a right use of the Scriptures,
observe these few rules :

1. Exercise thy.self in God's word, by reading and
hearing it frequently, diligently : that thou mayest be
weU acquainted with the very letter and history of
the Scripture.

2. Use aU means to get understanding of the true
sense and meaning thereof For this end, prayer,
meditation, conference, and diligent attending upon
the public ministry, are good helps.

3. Believe what thou couceivest to be the true sense
and intent thereof.

4. Apply it to thyself, so far as thou conceivest it
any way belonging to thee : for • whatsoever things
were written before time, were written for our learn-
ing, that we through patience and conift)rt of the
Scriptures might have hope,' Roni. xv. 4. This is a
great point of prudence. The life, the power, the
profit of the word consisteth herein.

5. Be a follower of those who are therein approved,
so far as that which they did may concern thee.

6. For thy further encouragement, well obser%'e all
the efi'ects and fruits that followed upon God's ap-
proving them.

Sec. 22. Of the resolution o/Heb. xiiL 2.
The sum of this verse is, a Christian's respect to
strangers.

Two points are considerable hereabouts.

1. The inference of this verse upon the former;
for it is a particular exemplification of the former,
both in the duty of love, a,nd also in the person, brother.

2. The substance of the duty.
Herein two points are to be noted.

1. The manner of propounding the duty, in this
T^xs&e, forget not.

2. The matter whereof it consisteth.
About the matter is set down,

1. The duty itself.

2. A motive to enforce it.
About the duty,

1. The persons to whom it is enjoined are implied,
namely, all to whom be wrote.

276

GOUGE ON HEBREWS.

[Chap. XIII.

2. The kind of duty. Herein observe,

1. The persons to whom it is to be performed,
stranytrs.

2. The manner of performing it, with friendli-
ness.

The motive is,

1. Generally intended, in this particle, /or.

2. Particularly exemplified ; wherein is expressed,

1. The kind of recompense, cuigds came to them.

2. The ground thereof, God's special providence,
unatuares.

3. The persons recompensed, some.

Sec. 23. Of the instructions raised out of Heb.
xiii. 2.

I. Generals are to he exeynj^lified hy particulars.
The apostle exemplifieth that general rule of brotherly
love by this particular of hospitality.

II. Strangers are brethren. The apostle givetli
this instance of strangers to shew who are to be ac-
counted brethren, and to whom brotherly love is to
be shewed.

III. Men are prone to neglect sfrangei-s. The
manner of setting forth the duty, under this phrase,
forrjet not, implieth as much.

IV. Strangers are to he regarded. This is the very
substance of the duty here enjoined.

V. Hospitality is a bounden duty. This is to en-
tertain strangers.

VI. Friendliness to he manifested to strangers.
The notation of the Greek word declareth as much.

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

Vill. Hospitality shall he recompensed. This
particle /or intends a recompense.

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

X. God's remuneration exceeds maris expectation.
Those saints to whom angels came did not think of
such guests. They entertained them unawares.

XL Rewards given to some are enconratiements to
all. For this very end doth the apostle produce a
recompense which was made to some.

Sec. 24. Of remembering others' affliction.

Ver. 3. litmember them that are in bonds, as bound
with them; and them which suffer adversity, as being
yourselves also in the body.

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

Before this the apostle premiseth such an item as
he did before the former, ver. 2, only that was nega-
tive, forrjet not; this affirmative, remember, liotli
import one and the same thing. See Sees. 12 and DO.
Sec also Chai). ii. Sec. 55.

The word here, iJ.iii.ir,<sx.ieOi, remember, compri-iieth
under it all kinds of duties that are to be performed
to such as are in any affliction ; as to pray tor tiiem,
to visit them, to comfort and encourage them, to re-
lieve them, to do what we can for their ease, release,
and liberty, to stir up others to do them good.

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

This is laid down as the ground of the compassion
which God sheweth, where it is said that God ' had
compassion ' of his people. Tiie ground thereof is
thus set down, ' For he remembered that they were
but flesh,' Ps. Ixxviii. 38, 39. And again, 'The
Lord piticth them that fear him ; for he remembereth
that we are dust,' Ps. ciii. 13, 14. This is spoken of
God after the manner of man.

On this ground saints call on God to remember
them : ' Oh, remember that my life is wind,' Job vii.
7 ; ' Kemember that thou hast made me as the clay,'
Job X. 9 ; ' Lord, remember David and all his afflic-
tions,' Ps. cx.Nxii. 1. This is most properly true of
man. When the Israelites remembered Zion in her
affliction, then they pra3-ed for her, Ps. cxxxvii. 1,
&c.. Lam. iii. 19, 20. llereupon the apostle, being
in prison, calls upon those to whom he wrote to ' re-
member his bonds,' Col. iv. 18.

Remembrance of a thing brings to our mind an idea
thereof, and doth set before us a kind of present view
and sight thereof, which cannot but work upon the
affection, and cause compassion. Titus his inward
affection was the more abundant towards the Corin-
thians, whilst he remembered them, 2 Cor. vii. 15.
Remembrance of a case causeth a more serious con-
sideration thereof. But that which is not remembered
is as not known, and so not heeded nor regarded at all :
ignoti nulla cupido.

Surely this shews a main reason of men's neglect of
such as are in any distress, and so remain in places
whither they who neglect them use not to come.
Though, it may be, they formerly knew or heard that
they were in such and such distresses ; yet not remem-
bering that they are so, they clean neglect them : out
of sight out of mind. Hence it comes to jia.ss that
clamorous and impudent beggars, who put men in
mind of their miserable cases (though perhaps merely
feigned), get more relief than .Muh as are imprisoned,
or otlieiwise nmre iniscralily afflicted, but out of sight.

It iliitli, witliiiut (jucstion, become Christians to be
mindful of such as they have formerly known to be
in any distress. For this end they ought,

1. To be inquisitive after the state and ca.ses of
such as they have cause to fear or surmise that flicy
arc in any distress. Wlicn llanani came from Judali
to the place where Nehemiah was, Nehemiah was in-
quisitive concerning the Jews that had escaped, which
were left of the captivity, Neh. i. 2 ; and being in-

Vee. 3.]

GOUGE ON HEBEEWS.

277

formed nf their great misery, he put himself on to do
the good that he did for them.

2. To visit such as they hear to be sick, in prison,
or any other like distress. This is commended in
Onesiphorus, 2 Tim. i. 16, 17.

3. Oft to relieve those that are in distress. Not to
tliink it enough that they have once relieved them, if
at least they long continue in their distress. Frequent
doing of a thing ^vill keep the occasion of it in mind
and memory. Paul commendeth the Philippians, that
they had ' sent once and again unto his necessity,'
Phil. iv. 16. And he exhorteth Christians not to
be 'weary in well-doing,' 2 Thes. iii. 13, Gal. vi. 9.
The foresaid Onesiphorus ' oft refreshed' Paul, 2 Tim.
i. 16.

4. To be daily mindful of such in their prayers.
This is an especial means to keep them in mind and
memory, and to take opportunities of affording what
needful succour they can unto them. St Paul testi-
fieth, that without ceasing he made mention of the
churches always in his pravers, Rom. i. 9, so 2 Tim.
i. 3.

Sec. 25. Of jvofessors heing hound as malefactors.

They whom the apostle here exhorteth us to remem-
ber, are said to be in bonds. This is the interpreta-
tion of one Greek word, hufiioiv, which setteth out
such as are fast bound by cords, chains, manacles,
fetters, or any other like means.

It doth here comprise under it all such as are for
the gospel's sake restrained of liberty, as are,

1. Such as are imprisoned, as the apostles were,
Acts V. 18.

2. Such as are put into the stocks, as a prophet
was, Jer. xx. 2.

3. They that are both imprisoned and also put
into the stocks, as Paul and Silas were, Acts xvi.
24.

4. Such as are manacled and fettered in prison, as
Peter was. Acts xii. 6, 7.

5. Such as are cast into a dungeon, as the prophet
was, Jer. xxx\iii. 6.

6. Such as are committed to a soldier or other
officer to be kept safe. Acts xxviii. 16, or such as are
any other way restrained.

These cannot help themselves, therefore succour
ought the rather to be afforded to them.

They whom the apostle here especially meaneth,
were preachers and professors of the gospel, and for
the gospel's sake were so bound.

Malefactors use to be so dealt withal. They are
kept fast that they might not make an escape, but be
brought forth in due time to receive condign punish-
ment. The preachers and professors of the gospel de-
served no such matter, neither was there any fear of
their making any escape unduly, yet were they dealt
withal as malefactors. This hath been more fuUy
cleared on Heb. xi. 36.

Sec. 26. Of succouring such as cannot seei: if.

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

All duties enjoined for their sakes who are re-
strained of liberty, are so many proofs of the equity
of this point : as to visit the sick, James v. 14,
or [such as] are in a prison, in a dungeon, or any
other place of restraint, or such as are lame, impotent,
or any way unable to seek succour themselves.

Christ takes special noticejof this kind of kindness,
to recompense the same. Mat. xxv. 36.

For our direction and encouragement hereunto, we
have set before us,

1. The pattern of God himself. He offers and
affords succour to such as seek it not, Isa. Ixv. 1 , Rom.
ix. 30. This is set forth to the life in a parable of a
young child cast out and left succourless, Ezek. xvi.
4, ifec. Woe had it been with all mankind if God had
not sought to man before man sought to God. Man
was so far from first seeking to God, as when God
first sought to man, man fled from him. Gen. iii. 8 ;
but we must be followers of God, Eph. v. 1.

2. The example of the Son of God, who in the same
manner doth good as his'Father doth; freely of himself,
before it be sought of him, even to such as neither
did nor could seek it. ' When we were yet without
strength,' ' while we were yet sinners,' ' when we were
enemies,' ' when we were dead in sins,' Christ shewed
mercy unto us, Rom. v. 6, 8, 10, Eph. ii. 1, 5.
Christ professeth of himself that he ' came to seek and
to save that which was lost,' Luke xix. 10. This he
e.xemplifieth in divers parables, Luke xv. 4, <fec. He
first came to a people that sat in darkness. Mat. iv.
1 6. In the days of his flesh he went unto such as
could not come to him. Mat. viii. 14, and offered re-
lief before it was sought, Mat. iv. 32, John v. 6 ; but
the same mind must be in us that was in Christ,
PhU. u. 15.

3. We have also the examples of such as have
herein been guided by the Spirit of God. When
Abraham heard that Lot was taken captive, he used
means to rescue him, though no mediation were used
unto him for that purpose. Gen. xiv. 14. When
Nehemiah heard of the great affliction and reproach
wherein the Jews were, of his own accord he went to
them, and did great things for them, Neh. i. 4, ifec.
When Ebcd-melech heard that they had put Jeremiah
in the dungeon, he used means to get him out, Jer.
xxxviii. 7, &c. Job was ' e3es to the blind, and fcjt
to the lame,' Job xxix. 15. The Samaritan, when he
saw a man wounded and half dead, he succoured him,
Luke X. 30, 33, 34. Now we must be followers of
them that foUow Christ, 1 Cor. xi. 1.

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

278

GOUGE ON HEBREWS.

[Chap. XIII.

Jeremiah might have perished if Ebed-melech had
not of hi.s own accord first afforded him succour.

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

What may we now think of such as turn their
eyes, cars, and hearts from such as come to them,
make known their cases to them, call and cry to them
for help and succour ? Job maketh a great complaint
of the hard-heartcdness of his friends to him in such a
case, Job xix. 14, 15, etc. Such are worse than he
that is said neither to fear C4od nor regard man, and
yet was moved by the importunity of a distressed
widow to succour her. The doom of such is expressly
set down, Prov. xxi. 1 3, and James ii. 1 3, ' They shall
not be heard when they cry, but shall have judgment
without mercy.'

Surely their mercy is too too scanty, who extend it
to none but to such as by importunate clamours do in
a manner force it from them. Such mercy may seem
rather to be for their own ease, quiet, praise, or self-
resjiect, some way or other, than for the Lord's sake,
their brother's sake, or pity, mercy, and goodness' sake.
What approbation, what remuneration can such look
fur from the Lord ?

It vriB. be our wisdom, and it is our duty, to take
notice of this extent of mercy, and thereu{)on to be
ready to hearken to such motions as shall be made
inito us for such as are far off, or for such as are in
hold, or any way bound, or such as are sick, or maimed,
or lame, or any way so distressed as they cannot come
to us. Yea, we ought to inquire after the estate of
God's church and people, and go to prisons, and visit
the sick, and such as are any way impotent,

Sec. 27. Of inahing others' distresses our own.

Both to incite and direct the Hebrews about that
duty of remembering them that are in bonds, the
apostle addeth this clause, awhb-nitoi, as hound uith
them. This also is the interpretation of one Greek
compound word.

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

As it is a direction, it iniporteth a sympathy and
fellow-feeling of others' distresses, and that such a one
as if we ourselves were in the like distress, and tlierc-
npon so pitifully and compassionately to deal with
them and for them as it m.iy be discerned that we
could not be otherwi.se affected in our own case, nor
could do or desire more to be done for ourselves.

'i'hus it setteth forth the manner and measure of
succouring others, according to the tenor of the law

thus set down, ' Thou shalt love thy neighbour as
thyself,' Lev. xix. 18.

This point of succouring others, as if we ourselves
were in their case, is much pressed in Scripture, as in
these phrases : ' Bear ye one another's burden,' Gal.
vi. 2 ; ' llejoice with them that do rejoice, and weep
with them that weep. Be of the same mind one to-
wards another,' Rom. xil 15, IG. So did he that
said, ' I am as one that comforteth the mourners,' Job
XXX. 25 ; and he that said, ' When they were sick, my
clothing was .sackcloth ; I humbled my soul with
fasting,' Ps. xxxv. 13; and another that said, 'Who
is weak, and I am not weak? who is offended, and
I burn not V 2 Cor. xi. 29. In this respect it is said
to these Hebrews, ' Ye became comi)anions of them
that were so used,' Heb. x. 33.

God, though he be not capable of any distress, yet
setteth himself forth so affected and so afHicted with
the distresses of his church and children, as if he were
in the like distress ; for it is said of him that ' his
soul was grieved for the misery of Israel,' Judges
X. IG ; and that his 'bowels were troubled,' Jer.
xxxi. 20.

Such a mind worketh compassion. So much this
apostle observeth, Heb. x. 33, 34. And compas.sion
puts on to afford all the succour that is needful. The
compassion of Pharaoh's daughter to do what she
did to Moses, that was cast out, Exod. ii. 6. And
the Samaritan, to do what he did to the man whom
he found half dead, Luke x, 33. It is oft noted that
Christ was hereby moved to afford that succour which,
on all occasions, he afforded, as Mark i. 41, Mat.
xiv. 14, Luke vii. 13. Yea, God himself is hereby
said to be moved (but after the manner of man). ' He
being full of compassion, forgave their iniquity, and
destroyed them not,' Ps, Ixxviii. 38. So 2 Kings
xiii. 23, Deut. xxx. 3.

Surely they w^ho forget those that are in bonds, in
prison, in danger, in captivit}', or any other way re-
strained, do not consider that their own case might
be such a case. They think another's distress con-
cerns not them at all. They neglect them, because
they forget them. They forget, because they are not
duly affected with their distress, as if it were their
own.

Philosophers observe two extremes contrary to the
duty here required.

One is, ^yant of grief, or want of passion. This
was their fault of whom the prophet thus saith,
' They are not grieved for the affliction of Joseph,'
Amos vi. G. Tlic church thus complaineth of such,
' Is it nothing to you all ye that p.ass by?' Lam. i. 12.

The other is, rejoicing at others' distres.s. Of such
Job thus complaineth, ' Now am I their song ; yea, I
am their byword,' Job xxx. 0. And David thus, ' I
was the song of the drunkards," Ps. Ixix. 12. And
the church in her affliction thus, ' I was their song
all the day,' Lam. iii. 14,

Ver. 3.]

GOUGE ON HEBREWS.

279

Against both these, severe judgments are denounced.

Against the former, this, ' Therefore now shall they
go captive "with the first that go captive,' Amos vi. 7.

Against the latter, this, ' Because thou hast clapped
thiue hands and stamped with thy feet, and rejoiced
in heart, with all thy despite against the house of
Israel, behold, therefore, I will stretch out my hand
upon thee,' &c., Ezek. xxv. 6, 7, and xsxv. 15.

The latter, of rejoicing at others' miseries, is, of
the two, the worst. The psalmist maketh a direful
imprecation against them, Ps. xxxv. 26. This was
an evidence of sure and sore vengeance. For by an
extraordinary and prophetical spirit he did it, and
thereby declared what would fall upon thera. So
heinous a vice this is, as Job maketh an imprecation
against himself, if he were guilty thereof. Job xxxi.
29, (fee. It is expressly said by the wise man, that
' he that is glad at calamities shall not be unpunished,'
Prov. xvii. 5.

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

Sec. 28. Of the extent of charity.

To the former particular object of mercy, such as
are in bonds, the apostle addeth a more general ob-
ject, xaxoi/^oufisvuv, thus translated, them zohich suffer
adversity. This also is the interpretation of one
Greek word, which properly signifieth to be evil en-
treated or afflicted.

This compriseth under it all kind of afflictions,
whether they come immediately from God, as grievous
sicknesses, torturing diseases, troubles of conscience,
hardness of heart, or any other such sore afflictions ;
or mediately arise from man, as mockings, scourgings,
divers kinds of death, concerning which this very word
is used, and translated ' tormented,' Heb. xi. 37.

All of both kinds require pity, compassion, and
succour.

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

To this tends that indefinite charge, ' Give to him
that asketh,' Mat. v. 42, which is set out by another
evangelist with a general particle, thus, ' Give to
every one that asketh,' Luke vi. 30 ; and, ' Do good
to all men,' Gal. vi. 10. These generals, as they in-
clude all persons, so all cases. So likewise doth the
general object of mercy, expressed under these words,
' flesh,' ' neighbour,' ' brother.' ' Hide not thyself
from thine own flesh' (Isa. Iviii. 7), that is, from any
that is compassed about with mortal, frail, cor-
ruptible flesh as thou art. The wounded man that
lay in the highway was a ' neighbour' to the Samari-
tan (though he knew not whence he was), and there-
upon he succoured him, Luke x. 33, ic. More
expressly is this extent of mercy set down by the

number of ' seven and eight ;' that is, all that need
and are brought to our knowledge, Eccles. xi. 2.
That number of seven and eight is synecdochically
put for all of all sorts ; and likewise by the express
distinction of persons that are to be succoured, as
the Levite, the stranger, the fiitherless, the widow,
Deut. xxvi. 13; and by the several kinds of works
whereby mercy is manifested, as to give meat to the
hungry, and drink to the thirsty ; to take in a
stranger, to clothe the naked, to visit the sick, to go
to them that are in prison. Mat. xxv. 35, 36. The
object of mercy is not restrained to one kind of
misery, need, or distress, but to all kinds.
The rule of charity is in three branches :

1. Our brother's necessity. In this respect it is
said that Christ ' healed them that had need of heal-
ing,' Luke ix. 11.

2. Our own ability. On this ground Christ ad-
viseth to ' give alms of such things as we have,' Luke
xi. 41.

3. God's opportunity ; that is, when God by his
providence bringeth to my .sight or knowledge such
and such a distress, as in the case of the Samaritan,
implied under this word, xara auyxusiat, by chance,
which noteth out God's secret providence, Luke x. 31.

All these three branches concerning the rule of
charity, are thus joined together, ' Whoso hath this
world's good ' (this shews a man's ability), ' and seeth '
(this pointeth at God's providence) ' his brother hath
need' (this manifesteth a brother's necessity), 1 John
iii. 17.

We may from hence infer, that the mercy which by
many is very highly esteemed, cometh short of the
true extent of mercy, and is too too scanty.

Some particular instances hereof are such as follow :

1. Some having a mind to build alms-houses,
hospitals, or other like places of charity or piety, will
do nothing to any in their distress, upon conceit that
that is enough for them to do. Such works rightly
done are warrantable and commendable, but yet such
as so carry the matter may seem to be more vain-
glorious than truly charitable.

2. The like may be said of such, as intending to
leave a liberal legacy to some college or hospital, to
maintain poor scholars and impotent persons, neglect
all other opportunities of shewing mercy.

3. There be some that will be content to contribute
some money to help those that are in distress ; but
utterly refuse to \isit the sick, to go to prisoners, to
take any pains about relieving others. Though the
former ought to be done, yet the latter should not be
neglected. Their charity is too lazy a kind of charity.

4. On the other side, there be others will take great
pains in visiting prisoners, and sick folks, and with
wholesome words will seek to comfort them that are in
distress, but will not part with a penny to reheve any.
This is too covetous a charity.

5. There be that will much solicit others to be

280

GOUGE ON HEBREWS.

[Chap. XIII.

cbaritiblc, but do nothing themselves. This is a self-
conJeiniiing charity.

G. Of a contrary disposition are others, who will
profess to do what they can themselves for relief of
the distressed ; but they will not stir up any others.
This is an unneighbourly kind of charity. If they
think it a good duty for themselves to do, why do
they not also provoke others to do good, and to par-
take of the reward ] Besides, this kind of charity
may prove too scanty, in that one alone cannot to
purpose do that which by the help of many may be
done. Many hands will lift uji a heavy burden.

7. There may be that say they will pray for such
as are in distress, but that is all which they will do.
This is a disgraceful kind of charity, it bringeth a
reproach upon the profession.

8. Many that are bountiful to friends and kindred
■will do nothing at all to such as are stranger.s. This
kind of charity savoureth too much of self-love.

Thus some fail one way, some another, and thereby
lose the glory of that which in part is well done ; like
the king of Israel, who, smiting his aiTows on the
ground thrice, and then stayed, lost that full conquest
over his enemies, which otherwise he might have got,
2 Kings xiii. IS, 19.

Let us that are charitably minded extend our
charity to all sorts of persons, to all kind of cases,
according to the rule of charity before mentioned.
Thus shall we do the more good to others, and re-
ceive the more comfort to our own souls : neither
will failing in one needful point take away the glory
of all. Therefore aa an apostle adviseth to add grace
to grace, 2 Pet. i. 5-7 ; .so I advise in this case to
join to brotherly love hospitality, to the succouring
such as are restrained by sickness, imprisonment,
bonds, or any other way; to these join distribution
to the necessity of the saints; hereunto intercession
for the oppressed, consolation to the troubled in con-
science, and finally prayer for all. For he that said of
one work of charity. Do this, said also of other works,
Do this, and this also. ' What God hath joined
together, let not man put asunder,' Mat. xix. 6.

Sec. 29. Of the meaning of this phrase, ' as being
yoursetves also in the bor/i/.'

As an incitation and direction to the forementioned
extent of mercy, the apostle addeth this clause, as
being i/oiirsetves also in the body. This is translated
word for word, as it is in the original.

Some* take it in the very same sense as the former
clause was, as bound with them, and understand the
princii)al verb, as repeated in this clause, thus, ' re-
member them that are afflicted, ;i3 if ye yourselves
also were afflicted in the body.' In this sense they
take the word bo>li/ .synecdochically for the person : as
if he had thus .said, ' as if you yourselves also were
afflicted in your (nvn person.'

' Buza.. Ocncvcnscs, aliique.

This is a sense agreeable to the apostle's words, but
not fully exi)ressing the extent of the apostle's intent,
and emphasis of his phrase.

2. Others by this phrase, being in tlte body, take a
man's common natural condition to be meant, even a
fraU, weak, changeable estate, sulject to all kind of
miseries, as others are, and thereupon thus set out
the sense of the phrase, ' as being in the body of those
that are afflicted.'

3. There be* that take the word body mystically,
for the mystical body of Christ, as if the apostle had
pressed the spiritual union of Christians under Christ
their head for a motive to work mutual compassion.
And indeed it is a very forcible motive. It is plainly
and pertinently jiressed, 1 Cor. xii. 26.

Though in the general, the former clause, as bound
together, and this, rt.s in the body, may aim at the same
scope, yet in particular they may be distinguished one
from another, as the manner from the cause : the
former especially setting out the manner, that is, with
much compassion and fellow-feeling, ' as bound with
them.' The latter leading us to a cause of mercy,
even our common condition, being in the body as
others, and also our spiritual union, being of the
same mystical body.

Sec. 30. Of compassion wi-ought by consideration of
the common condition of all.

The literal acception of this phrase, as being your-
selves also in the body, doth shew that that common
condition whereunto all are subject, should work com-
passion towards them which are in any adversity, in
that we ourselves are also in the body, and are of
such a constitution as others are, subject to the like
adversity. This doth the apostle thus press, ' restore
such a one as is fallen in the spirit of meekness, con-
sidering thyself, lest thou also be tempted,' Gal. vi. I.
This is that thing which Job aims at, where he saith
to his friends, ' if your soul were in my soul's stead,
I would strengthen j'ou with my mcmth,' Job xvi. 4,
5. Hereby he intimates to his friends that they
might be in such a case as he was. It is oft pressed
upon the Israelites that they should remember that
they were servants in the land of Egypt, and that
thereupon they should shew mercy to servants, Deut.
v. 14, 15. And th.it they should not oppress a
stranger, because they were strangers in Egypt, Exod.
xxiiL 9. God made men ' subject to like intirniities
that other are,' to be priests, ' that they might have
compassion on the ignorant,' Heb. v. 2. Yea, Christ
himself took on him not only the nature of our infir-
mities, but also the infirmities of onr nature, ' that ho
might be a merciful high priest,' Heb. iL 17, and iv.
15.

1. The common condition of mankind m.okes a
man more sensible of others' miseries, and that by
experience of his own.

' Calvin, Junius, aliique.

Vee. 3.]

GOUGE ON HEBEE-WS.

281

2. It convinceth. him of that need wherein he him-
self may stand of others' help. For thereby he knows
that his own state is alterable, and that he may be
afflicted and distressed, as now he seeth another is,
who is of the same mould and temper, of the same
profession, who hath the same enemies, and is sub-
ject to the same temptations. Hard-hearted men,
who are no whit moved at the cases of such as are in
distress, do little think that they themselves also are
in the body, that they are subject to such distresses.
They provoke God to bring them to the like, or to a
worse distress, and to harden the hearts of others
against them, that by exi)erience they may learn how
ill it becometh him that is in the body to be unmer-
ciful to them that are in distress. Severe and just
judgment against such is thus denounced, ' He shall
have judgment without mercy that hath shewed no
mercy,' James ii. 13.

But what may be thought of them who have been
in the same distress wherein they see others to lie,
have no bowels of compassion, nor any waj's afford
any succour or comfort unto them ? This was it
for which Nehemiah was very angry at the nobles
and rulers of Judah, that being themselves redeemed
from slavery, did sell their brethren, Neh. v. 6-8.
Because the cluldren of Israel had been freed out of
the land of Egj'pt, where they were in bondage, in
memorial thereof, God ordained a law, that such
Israelites as had been sold unto any of their brethren,
should in the seventh year go out free, Deut. xv. 12,
&c. Now, because in Zedekiah's time they did not
shew this mercy to their servants, God threatened to
give them into the hand of their enemies, Jer. xxxiv.
20. The servant that had a debt of ten thousand
talents forgiven him, because he forgave not his
fellow-servant a debt of a hundred pence, was ' de-
livered to the tormentors,' ^fat. xviii. 24, &c. Leam
we therefore to be otherwise minded.

Sec. 31. Of tlie sympathy of the members of Christ's
mystical body.

The mystical sense of this phrase, as being in tlie
body, sheweth that the mystical union that is betwixt
Christians, should work a nuitual compassion in
Christians upon one another's distresses. For ' if
one member suffer, all the members suffer with it,'
1 Cor. xii. 26. Thus was Nehemiah affected and
afflicted wth the affliction of those that were at Jeru-
salem, Neh. i. 3, 4. The apostle, in relation to the
members of the mystical body, saith, ' Who is weak,
and I am not weak? who is offended, and I burn
notr By this sympathy upon the distresses of the
members of Christ we gain assurance to our own
souls, and give evidence to others, both of the reality
of our union with others of that mystical body, and
also of our persuasion of others with whom we sym-
pathise, that they also are members of the same body.
For it is a work of the same Spirit, as a sympathy of

natural members is an evidence that they are all ani-
mated by the same soul.

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

What now may be thought of such as are no whit
at all moved with the afflictions of the church of Christ,
or of the particular members thereof ? Are they
knit together by the same Spirit 1 Then the Spirit
of Christ may be thought to have less efficacy to work
on the spiritual members of Christ's body, than the
soul of man to work on the members of a natural
body; for these do always sympathise, 2 Cor. xii. 26.

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

1. That they err in their judgments about others,
not thinking them to be true members.

2. Or that the flesh that remains in them, and the
corruiition thereof, stupefieth their spiritual sense.

3. Or that the Spirit of Christ, some way or other
provoked, withdraweth his effectual operation from
them.

4. Or that they themselves are no true members ;
but by an outward profession make a mere show
thereof

Somethmg or other is much amiss in them.
To prevent or redress such hard-heartedness, these
rules are carefully to be observed :

1. Let such as profess themselves to be members
of the mystical body, be indeed and in truth such as
they profess themselves to be, or else cease to profess
what they are not ; that so there may not be expected
of them that which in vain will be expected.

2. Let them judge of other professors according to
the rule of love ; which is to think the best and hope
the best ; to interpret all things in the better part.
See Sees. 7, 9.

3. liCt them take heed of grieving tlie Sjiirit of
Christ, E|jh. iv. 30, lest he withhold his operation,
and withdraw that efficacy which he mauifesteth in
others.

4. Let them do what they can to suppress the
remainder of corruption in them, that it carry not
too great a sway, and make them neglect such duties
as otherwise they should and would do.

5. Let them quicken up their own spirits here-
unto ; and, in case of spiritual senselessness, thus
reason with their own spirit, and say. How is it, O
my soul, that thou art thus senseless? shall every
member of a natural body be more sensible of the
case of another member than thou art of a member
of Christ's body ? By arguments labour to convince
thy soul that such a disposition is very much unbe-
seeming thy holy profession.

Sec. 32. Of the resolution o/Heb. xiil 3.
The sum of this verse is a Christian's compassion
at others' misery.

282

GOUGE ON HEBREWS.

[Chap. XIII.

Here arc offered two parts :
The first concerneth sucli as arc restrained.
The other, such as are any w.ay aillictcd.
In the former is set down,

1. The duty to be performed.

2. The manner of performance, as hound with
them.

In setting down the duty, two things are ex-
pressed,

1. The act, wherein the duty is performed, re-
member.

2. The persons to whom it is to be performed,
them that are in bonds.

In the hitter the act is understood, and two other
points are expressed,

1. The object or persons that are to be succoured.

2. The motive, in this phrase, as being yourselves
also in the bod;/.

This may admit a literal interpretation, and imply
alike common condition with others.

Or it may admit a mystical interpretation, and
imply the near union of the members of Christ's
mystical body together.

Sec. 33. Of the instructions arising out ofver. 3.

I. C'ompa.isioH at others' miseries is a fruit of
brotherlj/ love. This I gather from the inference of
this verse upon the first verse, wherein brotherly love
is required.

II. Others in distress must be remembered as well as
strangers. This I collect from the apostle's adding
this exemplification of brotherly love to the other
about strangers.

III. Mindfulness of others misery causeth mercy to
he shewed to them. The word remember intends thus
much. See Sec. 24.

IV. Saints are oft used as malefactors. They were
saints whom the apostle saith here were in bonds ;
and malefactors use to be in bonds. See Sec. 25.

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

VI. Tli£ cases of tlie diMi-cssed are to he made our
otvn. We must remember them that are bound, .as
if we ourselves were also bound with them, and so in
their case. See Sec. 27.

VII. Afercy is to be extended to all kind of misery.
They which suft'er any adversity are to be remem-
bered, as well as they who arc in bonds. See Sec.
28.

VIII. Mans common condition is a ground of
mutual compassion. This phrase, as being yourselves
also in the body, in the literal acception of the words,
intendeth so mucli. See Sec. 30.

IX. Spiritual unity should work sympathy. This
is inferred from the mystical .sense of these words,
as being yourselves also in the body. Sec Sees.
29, 31.

Sec. 34. Of this phrase, ^marriage is honourable.'

Ver. 4. Marriage is /lonourable in all, and the bed
undejiled ; but whoremongers and adtUterers God will
judge.

From the duties which are to be performed to
others, the apostle proceedeth to such as concern
themselves ; and declareth such duties as grace their
I)rofession, together with the contrary vices which
disgrace the same.

The first grace tliat he commends is chastity, com-
prised under the means of preserving it, which is
marriage. This the apostle here highly commendeth.

Of marriage I have largely treated in Domestical
Duties, Treat. 2, Part 1, Sec. 1, &c.

Marriage is here commended by the honour thereof,
marriage is honourable.

The Greek word, riiuog, signifieth that which is of
high account or esteem.

It is attributed sometimes to persons ; for where
it is said that ' Gamaliel w;is had in reputation,' Acts
V. 34, the Greek useth the same word that is here
translated honourable.

Sometimes also it is attributed to things — as to
the fruit of the earth, James v. 7; and to such stones
as of all earthly things are most valuable, called pre-
cious stones, and joined with silver, gold, jiearls, and
other things of great worth, Rev. xviii. 12; yea, it
is attributed to divine promises, 2 Pet. ii. 4 ; and to
Christ's blood, 1 Pet. i. 19. In all these places it is
translated ' precious.'

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

In what respect marriage is honourable, hath been
distinctly shewed in the foresaid book of Domest. Dut.,
Treat. 2, Part 1, Sec. 23, &c.

The verb Li in the original is not expressed word
for word. It is thus, marriage honourable. Here-
ripon some understand a verb, saTu, of the impera-
tive mood, which implieth a charge ; but that is not
so fitly understood.

1. It is most usual in Greek, when the verb is not
expressed, to understand the indicative mood rather
than the imperative. So the Greek fathers,^ that
have written ujion this place, j'ea, and the Latin
fathers- too ; and protestant divines,^ yea, and many
popish expositors,'' do here understand the indicative,
as we in our English have expressed it. The Syriac
doth express the indicative mood, ^Hi <"-''•

2. The opposition betwixt this clause and the last
clause of the verse, shew that this is rather a com-
mendation of marriage, th.it it is honourable, than an
injunction to make it honourable. For what conse-
quence or dependence is this. Let marriage be honour-

' Chrj-8., Thcod., (Ecum.

■ .Jerome, Comment, in Mat. xiii. August, contr. Pelag. ct
Ccclcst, lib. ii. cap. 34.
' Calv., Beza, aliique. • Anselm., Ciyet.

Vek. -t.]

GOUGE ON HEBKirV\rS.

283

able, and a bed iindefiled, but adulterers God will
judge. The later clause should rather bo a reason of
the injunction, thus, Let marriage be honourable, for
God will judge adulterers.

3. Marriage is here prescribed as a remedy against
uncleanness, and in that respect thus commended, is
honourable, as the best remedy that can be pre-
scribed.

4. Marriage is positively declared to be honourable,
as well as to be a bed undefiled.

o. That which an injunction expresseth will, by
necessary consequence, follow upon the commenda-
tion of marriage. For it being granted that marriage
is honourable, it followeth that it must be used as an
honourable thing ; chastely, holily, modestly, tem-
perately, seasonably, so as it may prove to be a bed
undefiled.

Sec. 3-5. Of the extent of marriage, 'in all.'

This phrase, ;» rrdm, in all, is so indefinite, as it
may be referred to any of the genders, and to persons,
or to things.

They who apply it to persons, thus translate it,
' among all,' or ' among all men ;' meaning all sorts,
degrees, conditions, or sexes ; as males and females,
kings and subjects, nobles and meaner, rich and
jjoor, minister and lay-peopilc, or of what calling and
estate soever thej' be.

They who apply it to things, tlnis take it, ' every
wa}',' or ' in everything ' that appertain to marriage,
or in all estate.?, whether of peace or trouble.

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

This general is to be limited to such as are fit for
marriage, and to whom marriage is la-\vful ; such are
persons of different sexes, male and female, and of
ripe years, not children ; and free, not married nor
contracted to another then living ; and beyond the
degrees of consanguinity and affinity forbidden in
God's word ; and are able to yield due benevolence
to their yoke-fellow, not being born cunuch.s, nor by
any occasion impotent, in reference to the main
marriage duty. All such marriages are no true
marriages, but plain nullities.

Papists rank amongst these such as enter into re-
ligious orders (as they call them) ; but for this they
have no warrant from God's word. See Dom. Dut.,
Treat. 2, Part 1, Sec. 6.

Sec. 36. Of the bed undefiled.

This clause, and the bed undefiled, may be here
taken as a further commendation of marriage. In
this sense the copulative particle, xat, and, joineth
two attributes appertaining to marriage together,

1. Honourable; 2. Undefiled. As if it were thus
translated, ' and it is a bed undefiled.'

Or it may be taken as an explanation, shewing
wherein marriage is honourable ; namely, in that it
is the bed undefiled. In this sense the copulative
joineth two subjects together ; namely, ' marria"e,
and the bed undefiled;' and makes them both
honourable : as if he had said, ' marriage is honour-
able, and the bed undefiled is honourable.'

Both these in the general tend to the same scope.

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

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

I deny not but that the bed undefiled addeth much
to the honour of marriage, and that the defiled bed
taketh much from the honour thereof ; yet marriage
by virtue of the first institution thereof, is in itself
honourable, though afterwards it may be dishonoured.
A sacrament is in itself sacred, though by profane
persons it be polluted.

Bed, xo/TTi, is here metonymically taken for the con-
jugal act, which useth to bo done in the bed; as a
table is put for that which is done at the table ; or
for that which is set upon the table, 1 Cor. x. 21.

The simple verb, /uai'viiv, from whence this com-
pound, a/Mcitrog, undefiled, is derived, signifieth to
defile, Jude 8. A privative preposition added thereto
implieth a freedom from pollution.

This privative compound useth to be applied to
things perfectly pure, without any spot or blemish ;
as to the ' heavenly inheritance,' 1 Pet. L 4 j to
' pure religion,' James i. 27; and to Christ himself,
Ileb. vii. 27.

Here the marriage-bed is called undefiled, not
simply, as if in the act of married persons there were
no manner of pollution, no sin at all ; but in regard
of God's ordinance, and of the act considered in it-
self, and exempt from the frailties and faults of them
that use it. Adam and Eve might have used it in
their innocent estate. It is no more a defiled act
than to eat and to drink are. Well, therefore, is it
here opposed to acts of uncleanness : namely, to
whoredom and adultery.

In this respect married persons may live as chastely
a.s single persons, whether male or female, if not
more chastely. They were married wives whom the
apostle exhorteth to be chaste. Tit. ii. 5.

Of matrimonial chastity, see Domest. Dut., Treat 2
Part 2, Sec. 4. '

That which in itself is undefiled ought to be used
so far as in us lieth, without any pollution or defile-
ment.

284

GOUGE ON HEBEEW.?.

[Chap. XIII.

Though the marriage-bed be in itself the bed un-
dcfiled, yet by licentiousness it may be, and u.seth to
be, too too much defiled. We must, therefore, pray
that it may be sanctified to us ; and we must use it
with moderation and sobriety, having an eye to the
right ends thereof, and carefully observing the direc-
tions of God's word thereabout.

Sec. 37. Of fornication and adultery.

The apostle, by way of opposition, produceth two
vices, which much pervert the dignity and purity of
marriage, as is evident by this particle of opposition,
«£, hut.

This I do the rather note against the manifest
mistake of the vulgar Latin and Ilhemist-English
translation, and also against most of the popish ex-
positors, who make the former clause an injunction
to use marriage as an honourable thing, and to keep
the bed undefiled, thus, ' let marriage be honourable
in all, and the bed undefiled.' Hereupon they take
this last clause as a reason to move men so to do,
thus, ' for God will judge whoremongers and adul-
terers.' Yet they can produce no authentic Greek
copy to justify that causal particle.

Quest. Wherein is the sin of whoremongers (it being
between single person.?) oi)posite to marriage ! If
not, why is it here brought in ?

Ans. 1. Whoredom in the general is a base sin,
and a bed defiled. In this respect it may well be
brought in opposition to marriage, which is honour-
able, and the bed undefiled.

2. Slarriage is a remedy to prevent fornication,
1 Cor. vii. 2. So as whoredom might have been pirc-
vented, if marriage had been duly used. Thus also it
is opposite to marriage.

3. The Gentiles among whom the Hebrews lived,
made too light account of whoredom ; scarce thinking
it to be simply a sin (this made the apostles to forbid
it among indifferent things. Acts xv. 29.) Therefore
this apostle here joineth it with adultery (as he doth
in many other places), to move them the more to de-
test it.

4. Most of the particulars wliich aggravate adultery,
aggravate also whoredom. Therefore the ajjostle
might well join them together.

These two words, whoremongers, adulterers, are oft
promiscuously used, and indefinitely put for all
manner of uncleanness.

The first word, Toami/j, translated whoi-emongers, is
oft translated fornicators as 1 Cor. v. 9-11, and vi.
9, Heb. xii. IG. The Greek word, To'gvof, according
to the notation thereof, signifieth to prostitute one's
body for a price, or for gain. The root whence it
Cometh signifieth to sell:' thereupon they who com-
mit uncleanness for gain, are said to sell their body ;

' Tepdui et V adjecto, irepvaoi, nnde Trlpvrint vcndo. Inde
irdpros, qui He prosliluit, el corpus suum vendit, meritorius.
iripvii, meretrix.

or to set it, as we speak, to portsail, Ezek. xvi. 33.
This is the ])ro])er notation of the word ; but it is also
used for the sin of uncleanness, though no gain be
intended thereby.

;\Iost properly it is put for that sin which in this
kind is committed betwixt single persons ; so it is
to be taken when whoremongers and fornicators'^ are
joined together, and distinguished the one from the
other, as Gal. v. 19, and in sundry other places.

It is sometimes put for adultery itself, Mat. v. 32 ;
sometimes for incest, 1 Cor. v. 1.

The other word, /j-oiyox,:, translated adulterers, is
supposed to be taken from a Hebrew word, nriD,
which signifieth to piU out, or to destroy • as where it
is said of an adulterer, ' His reproach shall not be
wiped away' (nnO/l), Prov. vi. 33. And where this
advice is given, ' Give not thy strength to women,
nor thy ways to that which destroyeth kings' (JlinJD'?),
Prov. xxxi. 3. Those two texts of Scripture shew
how fitly the notation of the Greek word is taken from
the Hebrew. For nothing useth more to put out and
destroy a man's state, name, body, and soul, than
adultery.

The notation of our English word, adultery, is
taken from the Latin, adulterium, and that from
going, ad alterius tonrni, to another's bed. Thus is
Reuben's incestuous adultery described, ' Thou
wentest up to thy father's bed,' Gen. xlix. 4. And
the adulteress enticeth a young man to her hus-
band's bed, Prov. vii. 16-18.

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

Here these two words, wlmreviongers and adulterers,
are distinguished one from another.

Whoremongers are such, as being both single per-
sons, commit the sin of uncleanness betwixt them-
selves, as Shechem and Dinah did. Gen xxxiv. 2.

A dnlterers are such, as one of them at least, if not
both also, is contracted or married. In that the same
punishment was by God's law adjudged against him
that defiled a virgin betrothed unto a husband, as
to one that defiled a woman married, namely death,
Deut. xxii. 22-24, it appears that the sin of the one and
of the other is of the same kind, namely, adultery.

Having distinctly declared who are whoremongers
and adulterers, and how they are distinguished one
from the other, I will further endeavour to set out the
heinousness of their sins, and remedies against them.

Sec. 38. Of the fieinousness of ivhoredom or forni-
cation.

In setting out the heinousness of the sins here men-
tioned by the apostle, it will be first meet to note out
such points as declare the heinousness of them both ;
and then such aggravations as make adultery to
exceed whoredom.

' Qu. 'adulterers' '. — Ed.

Vee. 4.]

GOUGE ON HEBREWS.

285

The heiiiousuess of fornication and adultery is
lierein manifested, that these sms are committed
against God, our neighbour, and ourselves.

Against God, in that ' this is the will of God, even
our sanctification, that we should abstain from forni-
cation,' 1 Thes. iv. 3. A prophet thus aggravateth
this sin : ' Have we not all one father ? why do we
deal treacherously every man against his brother ? '
Mai. ii. 10. The treachery there meant is the sin
here spoken of, and that is committed against God,
as our Father. It is also committed against the Son
of Gud, in which respect the apostle thus expostu-
lateth this case, ' Know ye not that your bodies are
the members of Christ '? Shall I then take the mem-
bers of Christ, and make them the members of an
harlot ? God forbid,' 1 Cor. vi. 15. And it is like-
wise committed against the Spirit of God, for the
apostle thus again expostulateth the same case,
' What, know ye not that your body is the temple of
the Holy Ghost, which is in you, which ye have of
God?' 1 Cor. vi. 19. Thus is this sin committed
against each person of the Trinity.

2. Against our neighbour, and that in sundry
respects :

(1.) Against the party with whom the sin is com-
mitted, for it is always committed with another.
Hereupon the brethren of Dinah, whom Shechem
defiled, said, ' Should he deal with our sister as with
an harlot?' Gen. sxxiv. 31.

(2.) Against the children that are born Lu fornica-
tion, which are, in that respect, bastards. These by
God's law could not inherit, ' The son of the bond-
woman shall not be heir with my son,' saith Sai-ah,
Gen. xxi. 10 ; which sentence God approved. By
God's law, a bastard was not to enter into the congre-
gation of the Lord to his tenth generation, Deut.
xsiii. 2. By entering into the congregation of the
Lord, is meant some special office and service whereby
he had liberty to enter into the house of God.

That which is noted of GUead's sons ' thrusting out
Jephthah, and saying unto him. Thou shalt not in-
herit in our father's house, for thou art the son of a
strange woman,' Judges xi. 2, sheweth that it was a
custom among God's people to keep bastards from
inheriting. The opposition which the apostle makes
betwixt bastards and sons, in this jjhrase, ' then
are ye bastards, and not sons,' Heb. xii 8, sheweth,
that bastards have not a right to the privilege of
true sons.

(3.) Against the friends, kindred, and alliance of
each party. It is expressly said of a priest's daughter
that playeth the whore, that ' she profaneth her
father,' Lev. xxi. 9. And the brethren of Dinah
took themselves dishonoured in that their sister was
defiled, Gen. xxxiv. 7.

(4r.) Against the whole family. For this sin is 'a
fire that cousumeth to destruction,' Job xiii. 12. God
thus threateueth David, ' The sword shall never de-

part from thy house, because thou hast taken the
wife of Uri.ah the Hittite to be thy wife,' 2 Sam.
xii. 10.

(3.) Against the very town, city, and nation, where
such unclean birds do roost. For severe judgments
have been executed upon those places, as we shall
afterwards shew. This is one of the sins for which
the prophet saith, ' the laud shall mourn,' Ilosea iv.
2, 3.

(6.) Against the church. For by the lawful use
of marriage among professors of the truth, a godly
seed is preserved, Mai. ii. 15. This is the semi-
nary of the church, but by this sin a spurious brood
is brought forth, and the church thereby destroyed.

3. This sin is committed against ourselves ; even
against oiir souls, bodies, name, and state ; and
against these in an especial manner.

(1.) It is expressly said of him that committetk
adultery, that ' he destroy eth his own soul,' Prov. vi. 32.

(2.) It is said, that ' he that committeth fornica-
tion, siuneth against his own body,' 1 Cor. vi. IS.
He maketh this very body the instrument whereby
that sin is committed. Other actual sins are said to
be ' without the body,' that is, some other object that
is without the body is abused and made the instru-
ment of sin in other cases ; as wine in the sin of
drunkenness.

(3.) Who so committeth adultery 'getteth a wound
and dishonour, and his reproach shall not be wiped
away,' Prov. vi. 32. Infamy, or an ill name is hereby
set out.

(4.) Such bring themselves to extreme poverty.
For ' by means of a whorish woman, a man is brought
to a piece of bread,' Prov. vi. 2G, that is, his state is
much impaired, and even consumed, he hath not
enough for his own sustenance.

Thus hath the Holy Ghost set forth the heinous-
ness of both these sins of uncleauness. Adultery
admits of further aggravations.

Sec. 39. Of the aggravations of adiilteri/ above foi-iii-
cation.

1. Adultery is expressly mentioned in the seventh
commandment, which is this, ' Thou shalt not commit
adultery,' Exod. xx. 14. It is counted an aggrava-
tion of a sin to be by name expressed in any of the
ten commandments. For therein it is made a head
of many other sins.

2. Adultery makes the nearest and firmest bond
wherewith'two persons are joined together, dissoluble.
That bond is marriage, whereby two distinct persons
are made one flesh. Gen. ii. 24. It is by God's ordi-
nance an inviolable bond, and ought not to be dis-
solved, but by du-emption, which is, by severing man
and wife by death. But that adultery makes this
bond of marriage dissoluble, is evident by this restric-
tion of Christ, ' saving for the cause of fornication,'
Mat. v. 32, meaning adultery.

286

GOUGE ON HEBREWS.

[Chap. XIII.

3. Adultery nullifies a special covenant of God.
This jiLrasc, 'the wife of thy covenant,' Mai. ii. 14,
iutendeth a covenant made before God, whereof God
is the author. Gen. ii. 18, and a witness, Mai. ii. 14,
and in that respect called ' the covenant of God,'
Prov. ii. 17.

4. Adultery makes an incurable wound. F<jr
' jealousy is the rage of a man : therefore he will not
spare in the day of vengeance : he will not regard any
ransom,' &c., Prov. vi. 34, 35. It is not so in the
case of fornication, for a recompense is set down in
that case, Dcut. xxii. 2'J.

5. By adultery the affections of married persons
are so alienated, as they are brought many times to
wish and practise one another's death.

6. By adultery a spurious brood may be put in
the room of legitimate children, and false heirs enjoy
that inheritance which belongeth to true children,
which we have shewed in the former Section to be
against law and right. Gen. xxi. 10, Judges xi. 3.

7. By adultery the goods of the family cannot be
but much wasted : the adulterous husband spending
that wherewith he should provide for his family on
his harlot : and the adulterous wife purloining what
she can from her husband. Herein they shew them-
selves worse than infidels, 1 Tim. v. 8.

8. Adultery is by God's law judged to be a capital
crime, Deut. xxii. 22. But fornication not so, Deut.
xxii. 29.

9. The very heathen, by the light of nature, did
judge this sin to be worthy of death. For Nebu-
chadnezzar ' roasted in the fire two men for commit-
ting adultery with their neighbours' wives,' Jer. x.xix.
22, 23.

10. Adultery is made worse than theft, Prov. vi.
30 ; yet theft amongst us is accounted worthy of
death.

Obj. Lust is a violent passion, and a man is more
put on to adultery, than he can be to theft.

Ans. There may be a greater instigation to steal,
namely, to satisfy a man's hunger, Prov. vi. 30, than
to commit adultery. Though lust be violent, yet
married persons have a ready remedy to allay it,
which is a seasonable use of the lawful marriage
duty.

Sec. 40. 0/ God's judtjiiuj fornicators and adid-
terere.

This act of jadginij, attributed to God, hath refer-
ence,

Sometimes to all sorts indefinitely.

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

In the indefinite respect it is used two ways :

1. To set out God's righteous governing the whole
world ; and his equal dealing with all men. Thus it
is said of God, ' He shall judge the world in righteous-
ness,' Ps. ix. 8.

2. To demonstrate God's rewarding every one ac-
cording to Jiis works, as where it is said, ' How shall
God judge the world?' Rom. iii. G. His rewarding
of all is thus set out especially at the last day : ' In
the day when God shall judge," ikc, Horn. ii. 16.

Distinctly in reference to the righteous, it implies,

1. God's trying their truth and integrity, 'Judge
me, Lord, for I have walked in my integrity :
examine me, O Lord, and jirove me,' Ps. xxvi. 1, 2.

2. His determining their cau.se, 'The Lord judge
between me and thee, and see and plead my Ciiuse,'
(fee, 1 Sam. xxiv. 12, 15.

3. His justifying them by revenging their adver-
saries, Ps. ix. 4, 5.

4. His chastening them here, to prevent their eternal
damnation, 1 Cor. xi 32.

In reference to the unrighteous, it signifieth,

1. To revenge them in this world, Be v. vL 10.

2. To condemn them in the world to come, Luke
xix. 22, compared with Mat. xxv. 30. In these two
last respects is this word judge here used.

Concerning God's judging these sinners, it is in
general said, that ' because of these things the wrath
of God Cometh upon the children of disobedience,'
Eph. V. G. Particular judgments are either such as
God mediately by the ministry of man inflicteth on
these kinds of sinners, or suck as immediately he
sendeth down from himself.

Mediate judgments by the ministry of men, are
either extraordinary, or ordinary.

Of extraordinary mediate judgments, we have
these instances :

Phinehas his thrusting through with a javelin Zimri
and Cosbi in their tent, Num. xxv. G, 7, &c. And
the sons of Jacob destroying the Shechemites, Gen.
xxxiv. 25, ic. And the Israelites destroying almost
the whole tribe of Benjamin, Judges xx. 48. And
Absalom's destroying his brother Amnon, 2 Sam. xiii.
29, 32.

The ordinary mediate judgment against adulterers
was death. The law for this is expressly set down,
Deut. xxii. 22. This j udgment was in use among God's
people even before the law of !Moses, for Judah ad-
judged Tamar his daughter to be burnt for this sin,
Gen. xxxviii. 24. The very heathen by the light of
nature saw the ccpiity hereof. For Abimelech charged
all his jieoplc not to touch Isaac or Ilebekah upon
pain of death, Gen xxvi. 11.

Some take this touching, especially of Isaac's wife,
to be of committing adultery with her. But more
clear is that instance which the prophet Jeremiah
giveth concerning the king of Babylon's roasting in
tlie fire Zedekiah and Ahab, because they committed
adultery with their neighbours' wives, Jer. xxix.
22, 23.

Heathen authors give us many instances of the
jiractice of states among the Gentiles, in putting
adulterers to death.

Vek. 4.]

GOUGE ON HEBREWS.

287

The Arabians used so to do.^

Draco's law among the Athenians judged adultery
to be a capital sin.-

The Goths used to put adulterers to death.^

The laws of the Romans, called the twelve tables,
did also make adultery to be a capital oft'ence. So
did the Julian law. Thus was it also among the
Romans in the days of Augustus Csesar.

Judgments immediately from God have been of
divers sorts : as,

1. Upon particular persons : namely, those four and
twenty thousand which died of a plague for commit-
ing adultery with the daughters of Moab, Num.
XXV. 9.

2. On cities. The prophet declareth this sin to be
cue cause of that extraordinary judgment that was
executed on Sodom, and the cities near unto her ; he
saith, 'they committed abomination,' Ezek. xvi. 50,
hereby he means their buggery aud other kinds of un-
cleanness.

3. Upon nations. God expressly saith, that the
land where Israel dwelt ' spued out the nations that
•were before them' for sins of uncleanness, Lev. xviii.
27, 28.

4. Upon the whole world. For concerning the
old world which was destroyed with a flood, it is said
that ' the sons of God saw the daughters of men that
they were fair ; and they took them wives of all which
they chose,' Gen. vi. 2. Their adulteries are hereby
described, and set down as a special cause of the
general deluge.

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

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

While they live, temporal or spiritual.

Temporal judgments inflicted in this life on unclean
persons are,

1. In their name, shame and disgrace, as we noted
before. Sec. 38.

2. In their body, sundry diseases. God saith of an
adulteress, that he would ' cast her into a bed, and
them that commit adultery with her into great tribu-
lation,' Ilev. ii. 22. By casting into a bed, diseases
which force persons to keejj their bed are meant.

3. In their state, with extreme poverty, as was
shewed. Sec. 38.

4. In their soul, with terror of conscience. Cer-
tainly David was herewith sorely punished, who, in
that psalm which he penneth as a testimony of his
repentance for his adultery, thus prayeth, ' Make me
to hear joy and gladness, that the bones which thou
hast broken may rejoice,' Ps. li. 8. Under that meta-
phor of broken bones, terror of conscience is sig-
nified. Hardness of heart, aud a reprobate sense,

' Strabo, lib. xvi., (Jeoj.— Euseb., De Prap. Evang., Ub. vi.
cap. S. - Pausan,, in Beat.

•* Procop, lib. i., De Bel. Gothic.

hath seized on others. These are spiritual judgments
inflicted in this life.

5. AU manner of bitterness : ' The end of a strange
woman is bitter as wormwood, and sharj) as a two-
edged sword,' Prov. v. 4. By experience the wise
man thus saith of such a one, ' I find more bitter
than death the woman whose heart is snares and
nets,' (fee, Eccles. vii. 2G.

6. A miserable death, which the -nise man, speak-
ing of an adulterer and adulteress, thus expresseth,
' He goeth after her straightway, as an ox goeth to
the slaughter, or as a fool to the correction of the
stocks, till a dart smite through his liver ; as a bird
hastoth to the snare, and knoweth not that it is for
his life,' Prov. vii. 22, 23.

After death his infamy continueth, for 'his re-
proach shall not be wiped away,' Prov. vi. 33 ; and
this sin is ' a fire that will root out all his increase,'
Job xxxi. 12.

In the world to come whoremongers and adulterers
are judged,

Privatively and positively.

Privatively with pain of loss, posna damiii, for such
' shall not inherit the kingdom of God,' 1 Cor. vi. 9,
Gal V. 19, 21, Eph. V. 5.

Positively with pain of sense, ^laHa senmts, for
' whoremongers shall have their part in the lake
which burneth with fire and brimstone, which is the
second death,' Eev. xxi. 8.

Sec. 41. Of the reasons why God is said to jud'je
whoremongers mid adulterers.

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

1. Because these sius use to be committed in secret
and close places, where no other person can see them.
' The eye of tbe adulterer waiteth for the twiligbt,
saying. No eye shall see me,' Job xxi v. 1.5: 'When
there were none of the men of the house within,'
Joseph's mistress tempted him to uncleanness. Gen.
xxxix. 11, 12. God, by his prophet, saith of David's
adultery, 'Thou didst it secretly,' 2 Sam. xii. 12.
Therefore, that such sinners might not go unpunished,
the Lord ('whose eye is in every place, beholding
both the evil and the good,' Prov. xv. 3) judgeth them.

2. Because great aud mighty men on earth, who
think, by their greatness and power, to escape un-
punished for all that man can do against them, are
exceedingly bold in committing these sins. God
taketh upon him to revenge them. God ' scattereth
the proud, and putteth down the mighty,' Luke i.
51, 52.

3. Because men that are in place to punish these
sins, use to be too remiss in punishing them. Though
God's law, and the light of nature, as was shewed,
Sec. 40, judge adidtery to be a capital crime, yet
since Christ's time. Christian commonwealths and
states have taken away that just punishment. When

288

GOUGE ON HEBEEW3.

[Chap. XIII.

men wax remiss in executing condign }junisbnient,
God will judge. Because Eli restrained not his sons,
God svvare that the iniquity of Eli's house should not
be purged with sacrifice, 1 Sam. iii. 13, 1-4.

4. Because men take such an insatiable delight iu
these things, as there needs more than ordinary terror
to restrain them, even the terror of the Almighty.
To restrain men from sin, the ajiostle thus useth this
motive, ' Knowing tlie terror of the Lord, we persuade
men,' 2 Cor. v. II : ' It is a fearful thing to fall into
the hands of the living God,' Heb. x. 31. They
therefore that fear not men, ' who can but kill the
body,' may fear God, ' who, after he hath killed, hath
power to cast into hell,' Luke xii. 4, 5.

5. Because it is a great aggravation of the sins
themselves, to hear that God will judge such as com-
mit them, as if all that man can do were not a suffi-
cient revenge of those sins.

Sec. 42. 0/ tlie unlawfulness of hrothel-houses or
stews.

That which hath been said of the heinousness of
fornication and adultery, and of God's judging the
same, affords a demonstration of the unlawfulness of
tolerating stews or brothel-houses in a Christian state.
God's wrath must needs be much incensed thereby,
and be provoked to rise up in judgment against that
state. By them many are enticed both to fornication
and adultery, which otherwise might not fall into
those actual sins. Not only single persons, but also
such as are or have been married, may by them be
induced to commit those unclean sins. Yea, a fother
and a son, or two brothers, may ignorantly be thereby
brought to commit uncleauness with one and the
same woman, and so fall into the abominable sin of
incest. That which in the law is spoken against a
sodomite, Deut. xxiii. 17, is taken to be meant of
such as keep brothel-houses, in which respect they
are expressly forbidden.

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

A n-s. 1 . We may not do evil that good may come
thereof, Rom. iii. 8.

2. There be other means for suppressing the vio-
lence of lust, as moderate diet, fasting, watching,
diligence in a man's calling, fervent prayer, &c.

'rolcration of stews rcmaineth as a strong evidence
of the impurity of the church of Kome. As their
idolatry makes them guilty of spiritual adultery, so
this of corporal. It declares their practice to be un-
clean, as their doctrine is unsound.

Sec. 43. Of magistrates remissness in punishing
adultery. \

The doom which is hero denounced of God's judg-
ing adulterers, iniplicth a. secret taxation of magis-
trates' remissness thereabouts. It is to be feared that
this hath been one cause of .sundry severe judgments

which have been from time to time inflicted upon this
kingdom. Though there be no law directly to tolerate
stews, or to justify and countenance whoredom and
adultery, j'et these sins, whereby God is so much
provoked, are too frequent amongst us, either by the
connivance of magistrates, or by their neglect of put-
ting laws in execution, or by their corruption in taking
bribes, or by some other indirect course. Among
other sins, this w\as one, namely, that the sons of Eli
' lay with the women that assembled at the door of
the tabernacle, and that their father restrained them
not,' which provoked God to swear that ' the iniquity
of Eli's house should not be purged with sacrifice uor
offering for ever,'- I Sam. ii. 22, and iii. 13, 14.

Sec. 44. Of men's impudency in continuing in
adultery.

It is a great aggravation of the hardness of their
heart, and obstinacy of their will, who hear the severe
doom, that God will judge whoremongers and adul-
terers, and yet persist in these sins. This aggravation
lieth against very many; for what sins are now more
rife % These are like to our common swearers. The
Lord hath expressly said that he ' will not hold him
guiltless that taketh his name in vain,' Exod. xx. 7 ;
that is, he wiU surely judge him ; and yet how bold
are most in taking the name of God in vain ! I do
the rather join these together, because of the like
judgment denounced against both. On this ground
we may complain as the prophet did, Jer. xxiii. 10,
' The land is full of adultery ; because of swearing the
laud mourneth.' What is this but to dare God to
judge us ?

Sec. 45. Of the matter of huiniliation by reason of
adulteries.

Both the heinousness of whoredom and adultery
(set out, Sec. 38), and the heavy judgment thereof
(declared, Sec. 40), give great and just occasion to
such as are guilty of these sins, yea, and to others
that live among them, to be deeply humbled for the
same, fearing lest God should rise in judgment
against them. ' It is a fearful thing to fall into the
hands of the living God,' Heb. x. 31. ' For our God
is a consuming fire,' Heb. xii. 29. It may well be
thought that this was the especial sin which moved
the woman that was called ' a sinner,' that lay upon
her soul, and moved her to ' stand at Jesus's feet
behind him' (as ashamed to look him in the face),
and to ' wash his feet with tears, and to wipe them
with the hair of her head,' Luke vii. 37, 38. These
were symptoms of deep humiliation ; such sinners
have great cause to judge themselves, the rather, that
they may not be judged of the Lord. ' For if we
woidd judge ourselves, we should not be judged of
the Lord,' 1 Cor. xi. 31.

Being thus dcc[)ly and dulj' humbled, we ought
earnestly to supplicate mercy, and to say, ' Enter not

Vee. 4.]

GOtrOE ON HEBREWS.

289

into judgment with thy servant,' Ps. cxliii. 2. With
that earnestness doth David supplicate mercy in this
kind, Ps. li. 1, &c.

Sec. 46. Of avoiding the sins which God will judge.

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

1. Many things may be concealed from men. Gen.
xxxi. 35. Nothing from God, Prov. xv. 3.

2. Men may be moved by friends, bribes, fair pro-
mises, or other like means, 3 Sam. xiv. 21, 1 Sam.
viii. 3, Ezek. xiii. 2-2, Esth. iii. 8, 9, 1 Kings xx. 34.
But God by no such means, 1 Sam. ii. 25, Job xsxiv.
19.

3. Crimes may be extenuated before men. But
God knoweth all things in their utmost extremities.

4. Men ma}' be rescued from men, 1 Sam. xiv. 45,
Acts xxiii. 10. But who can rescue any out of God's
hand 1 Hosea xiv. 5, Isa. xliii. 1 3.

5. The uttermost that men can do is to ' kill the
body;' but God 'can cast both body and soul into
hell,' Luke xii. 45.

Sec. 47. Of remedies against ivhoredom, adultery,
and other sins of uncleanness.

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

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

Now there are four ordinary ways to keep the
liquor from boiling over the pot.

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

1. By taking off the lid, hot vapours are let out ;
thus may lust be let out by a lawful using of the
marriage duty, which the apostle calls ' due bene-
volence,' 1 Cor. vii. 2, 3. For this end they that are
not married ought to marry, 1 Cor. vii. 2. And they
who are married ought to delight in their bedfellow,
Prov. V. 19.

2. As a seething pot is cooled by stirring, so may
lust be kept down by man's diligence in his calling.
By this means the body of man is exercised, and his
mind busied, and thus he kept from idleness, which is
a great cause of lust. Idleness is noted to be one of the
causes of the sodomitical pollutions, Ezek. xvi. 49.
This also is noted tj be the cause of David's commit-
ting adultery, 2 Sam. xi. 2-4. As a standing pool
gathereth most mud, so doth lust increase in idle
packs.i The devil is least idle when we are most
idle. The house which is said to be empty and swept,

' Hsec sunt jucundi causa cibusque mali. — Ovid, i, De
jRemed. Amor.

Vol. IIL

whereunto the unclean spirit re-entered with seven
other spirits more wicked than himself, setteth out
an idle person. Mat. xii. 43, <fec.

3. As a pot is cooled by pulling away fuel from
the fire, so lust by remo^dng occasions, which are
such as these :

(1.) Fulness of bread — that is, gluttony, under
which drunkenness may be comprised, and fulness
of pleasures. The great sin of Sodom was lust, this
is one cause thereof, mentioned Ezek. xvi. 49. By
drunkenness was Lot brought to his uncleanness,
Gen. xix. 33.

(2.) Corrupt commvmication. ' Evil communica-
tions corrupt good manners,' 1 Cor. xv. 33. There-
fore the apostle forbiddeth all such communications,
Eph. iv. 29.

(3.) Immodest spectacles, lascivious representations
on a stage, wanton places, amorous books, &c.

(4.) Lewd company, which is as pitch; touch pitch
and it defileth. This is it which the wis^e man intend-
eth about fire, Prov. vi. 27, 28, j'oung men's and
maids' dalliance : so husbands and wives of others,
without just cause, are occasions of whoredom and
adultery.

(5.) Garish apparel. Men and women's strange
apparel oft stir up lust in themselves, so likewise in
others also, especially when such parts as ought to be
covered are left naked. A strumpet is set out to
allure others by her apparel, Ezek. xxiii. 40, Prov.
vii. 16.

(6.) Lascivious dancing and masking. Mat. xiv.
G, 7.

4. As cool things, whether breath, cold water, or
any other like thing, cool a seething pot, so the graces
of God's Spirit are an especial means to keep down
lust, as a fear of God, Gen. xxxix 9. The sin of
uncleanness is commonly committed in secret, but
nothing is of more force to suppress such things as
are concealed from man's eye, as a true fear of God.
Spiritual prudence is also of force for this end ; Solo-
mon saith tb.at wisdom and understanding will deliver
a man from the strange woman, Prov. ii. 15, 16.

Watchfulness also is of special use to keep down
lust. Watchfulness, I say,

(1.) Over the heart. 'Lust not after her beauty
in thy heart,' Prov. vi. 25.

(2.) Over the eyes. For this end Job ' made a
covenant with his eyes,' Job. xxxi. 1. As light goeth
through windows, :o lust through the eyes. Gen. vi.
2, and xxxiv. 2, 2 Sam. xi. 2.

(3.) Over the ears; that they hearken not to en-
ticing speeches. ' With much fair speech a strumpet
caused a young man to yield ; with the flattering of
her lips she forced him,' Piov. vii. 21.

(4.) Over the tongue. For this end the apostle
adviseth that ' imcleanness be not once named'
amongst Christians ; ' neither filthiness nor foolish
talking,' Eph. v. 3, 4.

290

GOUGE ON HEBREWS.

[Chap. XIII.

(.5.) Over the lips, to be kept from wanton kisses.
Kissing was anotlicr means whereby the strumpet
allured the young man, I'rov. vii. 13.

(6.) Over the hands, from lascivious touching.
' Whosoever toucheth a strumpet shall not be inno-
cent,' Prov. vi. 29.

(7.) Over the feet. ' Go not astray in her paths,'
Prov. viL 25.

(8.) Over company. ' Be not partakers with them,'
Eph. V. 7.

(9.) Over diet, that we be not overtaken as Lot
was, Gen. xix. 31.

(10.) Over our apparel, Ezek. xxiii. G, 15, 40.

As watchfulness, so fasting is an especial means of
beating down the body, 1 Cor. ix. 27, whereby lust
is cooled.

Though all these endeavours on man's part be not
sufficient, yet they may jirove good helps to the sup-
pressing of lust. Licentious liberty about the fore-
named points is a great cause of increasing lust.

Finally, pr.-.y earnestly and instantly against these
sms ; even as Paul did against the thorn in the flesh
which much molested him, 2 Cor. xii. 7, 8.

Sec. 48. Of the wcyrds whereby covetousness is
expressed.

Ver. 5. Let your conversation he without covetous-
ness, &c.

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

The first branch is against covetousness.

The word, o rsc/Voc, translated conversation, implieth
the course of a man's life, or his practice and dealing
with other men ; and intendeth that a man should so
carry himself as in all his dealings to shew he hath
not a covetous disposition.

The word, dipiXdoyuscg, translated tvithout coretons-
ness, is a double compound. The simple word diyupiov,
signifieth silver; the first compound, fiXo;, lore. Silver
is the most usual commodity which man exchangcth
for other commodities, and it is put for all manner of
riches, because by it all earthly things use to be pur-
chased : men ordinarily desire it, and treasure it up,
and never think they have enough of it. In this
respect a covetous man is styled a loivr of silver; and
a lover of silver is put for a covetous man.

Tlie otlicr compound is a privative or negative
particle, and thereupon denies what tlie former com-
pound affirmcth. That signified a lover of silver, or
covetous; this no lover of silver, or not covetous.

There is another word, r7>.foiixrri(, used in the
Greek Testament to set out one that is covetous,
which, according to the notation of it, signifieth /o
have wire; intending a desire of having more and
more, so as it is never satisfied.

Botli the words do set out tlie nature of a covetous
man.

This sin of covetousness being here in the practice

thereof expressly forbidden, I intend distinctly to
declare tlicsc four points :

1. What the nature of covetousness is.

2. Wherein the practice thereof consisteth.

3. How heinous a .sin it is.

4. What remedies may be prescribed against it.

Sec. 49. Of the nature of covetousness.

Covetousness is an immoderate desire of riches.
The apostle implieth as much, under this phrase,
(3ou7.o,'j,ifoi <T>.our£«, they that will be rich, 1 Tim. vi. 9;
under that word, will, a desire, and that unsatLible
desire, is comprised. The notation of both the words
before n\entioned, namely, love of silver and desire of
havin;/ more, do demonstrate that covetousness con-
sisteth in a desire.

Desire of riches is not simply covetousness, for a
man may lawfully pray for them. So much is in-
tended in the fourth petition. Now what a man may
pray for, he may desire, with the same limitations as
he may pray for it. Therefore it is an immoderate
desire : that is, when a man is not content with that
portion which God by his providence in a lawful and
warrantable course doth afford unto him, but (ac-
cording to the apostle's phrase) he will he rich; he
will have more than God alloweth him in a fair way ;
and if he cannot otherwise get more, he will be dis-
content.

The general object of covetousness is riches. Under
this word all the commodities of this world are com-
prised, and withal abundance of them, yea, more than
is necessary. Things necessary may be desired, but
not superfluity, Prov. xxx. 8.

This sin is especially in the heart. One may have
little, and yet be covetous ; and one may be rich, and
yet free from covetousness.

Sec. 50. Of the practice of covetousness in getting
wealth.

Covetousness is practised three ways :

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

1. When wealth is gotten unconscionably or im-
moderately, it is a sign of a covetous heart.

That is said to be unconscionably gotten which is
gotten against any duty whereunto conscience is
bound, as —

1. Against any particular precept. Therein Achan
covetously transgressed, Josii. vii. 21.

2. Against piety; as they which buy and seU on
the Sabbath-day for gain, Neh. siii. IG.

3. Against justice; as Ahab, who by Naboth's un-
just death got his vineyard, 1 Kings xxi. 19.

4. Against charity ; as the rich man that took the
poor man's sheep to entertain his friend, 2 Sam. xii. G.

.5. Again.st equity ; as Gehazi, who got that which
his master refused, 2 Kings v. 20.

G. Against verity ; as Anaui;is and Sapphira with

Vee. 5.]

GOUGE ON HtBKEWS.

291

a lie kept back part of that which was devoted to
the church, Acts v. 2.

7. Against all these ; which was Judas his sin in
betraying his Master for thirty pieces of silver, JIat.
xxvi. 15.

Whatsoever is by force or fraud, by stealing, lying,
or any other indirect course gotten, is an efl'ect of
covetousness. It argueth an over-greedy desire. If
it were not so, no means would be used but that
which is lawful ; and in the use of them men would
depend on God, and be content with that portion
which he by his providence affords them.

An immoderate getting is, when men spend their
wit, pains, and time in getting the goods of this
world, and rather than fail, lose their meal's meat,
and sleep, and other refreshments, yea, and neglect
the means of getting heavenly treasure : they are
only and wholly for the things of this world. If
spiritual and temporal blessings cannot stand together,
temporals shall be preferred and spiritual neglected :
as the Gadarenes, for fear of losing more swine,
praj^ed Christ to depart from their coast, ilark v. 17;
and they who, for their farm and o.xen's sake, refused
to come to the Lord's supper, Luke siv. IS, <tc.

Sec. -51. Of the practice of covetovsness in heejnng
icealtk.

Covetousness in keeping wealth is practised two
ways :

1. When men hoard up all that they can, though they
have enough for the present, yet fearing want for the
future, treasure up whatsoever they can get. So did
the rich fool in the Gospel. His ground bearing fruit
plentifully, his mind was presently set upon enlarging
his barns to lay up for many years to come, Luke xii.
16, <tc. The wise man doth set out this covetous
practice, ' There is one alone, and there is not a
second ; yea, he hath neither child nor brother : yet
is there no end of all his labour ; neither is his eye
satisfied with riches,' Eccles. iv. 8. These are they
that take thought for the morrow ; that is, cark and
care for the future time, which Christ expressly for-
biddeth. Mat. vi. 34. They think that whosoever
want, tliey will not.

2. When men hoard up only for themselves, they
care not what treasure for the future the common-
wealth or the church hath against times of need and
trial, nor do they care for the flock of the poor.

Sec. 52. Of the practice of covetou/mess in spending.

A covetous practice in spending is manifested two
ways :

1 . By spending too sparingly and too niggardly in
all things, as when men live inider their degree and
place, when they regard not decency in apparel or
other like things, when they afford not necessaries to
themselves or to those that are under their charge —
these are pinch-pennies. Thus doth the wise man

set out such a one, 'A man to whom God hath
given riches, wealth, and honour, so that he wanteth
nothing for his soul (if all that he de.sireth : yet God
giveth him not power to eat thereof,' Eccles. vi. 2.

2. By being too prodigal in some things, as in
housekeeping, in apparel, in their plea.sures on them-
selves, wives, and children, but are too strait-handed
in all works of charity, and in contributions to church
and state. Nabal was such a one. He made a feast
in his house 'like the feast of a king,' but yet refused
to refresh David's soldiers in their necessity with any
part of his provision, 1 Sam. xxv. 11, 36. And such
a one was Dives ; he was ' clothed himself m puqjle
and fine linen, and fared sumptuously every day,' yet
refused to feed Lazarus with the crumbs that feU
from his table, Luke xvi. 19, <kc. These may be
counted pound-prodigal, and penny-covetous.

Sec. 53. Of tlie Jteinousness of covetousness.

There are many circumstances concerning covetous-
ness which do much aggravate the heinousness there-
of ; for,

1. It is a deceiving sin ; it blinds the understanding
and corrupts the judgment in a main point of happi-
ness : for the covetous man ' maketh gold his hope,
and fine gold his confidence,' Job xsxi. 24. This is
further manifest by the titles that are usually given to
it, as ' substance,' and ' goods.' They who get much
wealth, are said to be made for ever; and they who
lose much, to be undone for ever. The rich man,
when his corn exceedingly increased, thus saith to his
soul, ' Soul, thou hast much goods laid up for many
years; take thine ease, eat, drink, and be merry,' Luke
xii. 19. Upon this conceit of ''happiness, wealth so
stealeth away a man's heart, and so inflames his affec-
tions, as he maketh it his god. Justly therefore is a
covetous person called an idolater, Eph. v. 5 ; and
covetousness idolatry. Col. iii. 5.

2. It is an unsatiable sin. ' He that loveth silver
shall not be satisfied with silver ; nor he that loveth
abundance with increase,' Eccles. v. 10. In this re-
spect covetousness is like a dropsy, which increaseth
thirst by much drinking ; and like a fire, which by
addition of fuel is the more fierce. The desire of a
covetous man ariseth from abundance, and in that re-
spect is unnatural ; for nature is satisfied with sufti-
ciency. Hunger and thirst cease when a man hath
eaten and drunk that which is sufficient.

3. It is a galling sin ; it works a continual vexa-
tion, and takes awaj' all the comforts of this life. The
apo.stle saith, that ' thcj' which covet after money,
pierce themselves through with many sorrows,' 1 Tim.
vi. 10. There is a threefold woe that accompanieth
covetousness — 1. A woe of labour and toil in getting
wealth ; 2. A woe of care and trouble in keeping it ;
3. A woe of grief and angui.sh in parting with it.
Nothing makes death more unwelcome than a covet-
ous desire of the things of this world.

292

GOUGE ON HEBRtWS.

[CUAP. XIII.

4. It is an ensnaring sin. ' They tliat will be rich,
fall into temptation and a snare,' I Tim. vi. 9.
VVenlth, as it is a bait to allure men U) snap thereat,
so it is a snare fast to hold them, and a hook to pull
them down to perdition. ' How hardly shall they
that have riches enter into the kingdom of God !'
Mark X. 23. This snare kept the farmers from the
wedding fea.st, Luke xiv. 18, 19. It keeps many from
the word ; yea, it steals away the heart of those that
come to tlie word ; for ' their heart goeth after their
covetousness,' Ezek. xxxiii. 31.

5. It is a mother sin. ' The love of money is the
root of all evil,' 1 Tim. vi. 1 0. Fitly therefore doth the
prophet thus style it ' evil covetousness,' Hab. ii. 9.
There is no evil which a covetous man will forbear.
His covetousness puts him on to aU evil. It is a root
of impiety. It draws the heart from God, so as there
can be no true love nor fear of God in a covetous
Leart. It makes a man be of that religion which is
professed in the place where he liveth, though it be
paljiable idolatry. A covetous man can swallow all
manner of oaths, j'ea, and perjury itself. For gain
he will profane the Sabbath. It makes inferiors pur-
loin from their sujjcriors, and superiors to neglect
their inferiors. It is a cause of much rebellion, of
many treasons, murders, thefts, robberies, deceit,
lying, false witness, breach of promise, and what not.

6. It is a growing sin. The longer men live in the
world, the more covetous they use to be after the
world. Old men are commonly the most covetous.
Herein it diflVreth from other violent sins, which by
age abate in their violence.

7. It is a devouring .sin. ' The deceitfulness of
riches choke the wo?d,' Mat. xiii. 22. Covetousness
is like Pharaoh's lean kine, ' which did eat up the
fat kine ; and when they had eaten them up, it could
not be known that they had eaten them ; but they
■were still as ill-favoured as at the bcginninc,' Gen.
xli, 20, 21.

8. It is a crying sin. ' The cries of thern which
are opjiressed ' by covetous jjersons ' enter into the
ears of the Lord.' Hereupon an apostle bids them
'weep and howl,' James v. 1, &c. Covetousness
causeth a curse from man and God. ' He that with-
holdeth corn ' (as the covetous man will when he can),
'the people shall curse him.' As for God's curse,
' the wrath of God cometh upon men because of these
things,' Eph. v. 5, 6. The ajjostle reckonelh ' covet-
ous i)ersons ' among those that ' shall not inherit the
kingdom of God,' 1 Cor. vi. 1 0.

iSec. 54. Of remedies aofiinsl covetovsness.

For jjreventing or redressing covetousness, these
rules following are to be observed :

1. The judgment must rightly be informed in these
two points —

(1.) In the nature of true happincs.s.

(2.) In the vanity and deceitfulness of riches.

^lany learned men want this point of understand-
ing.

It is the blindness of a man's mind that maketh
him place a kind of happiness in the things of this
world, whereby he is brought even to doat upon them.
If therefore we shall be rightly instructed that happi-
ness consisteth in matters of another kind than this
world affcjrds, and that the things of this world are .so
vain as they can afford no solid comfort to a man,
especially in spiritual distress, and so uncertain as
they may suddenly be taken away from men, or men
from thtm, surely their immoderate desire of riches
could not be but much allayed. He that said, 'There
be many that say. Who will shew us any good J
Lord, lift thou up the light of thy countenance upon
us,' Fs. iv. C, well discerned the difference betwixt
earthly and heavenly blessings. So did he who said,
' Kiches profit not in the day of wrath ; but right-
eousness delivereth from deatli,' Prov. xi. 4.

2. The will and heart of man must follow the judg-
ment well informed, and raise themselves u]) to that
sphere where true happiness resteth. ' Set your
affection on things above, not on things on the earth,'
Col. iii. 2. This will keep the heart from doating on
things below ; for ' where your treasure is, there will
your heart be also,' Mat. vi. 21. A beast which is
feeding in fair and fresh pasture will not stray into a
bare and barren heath; much less will an understand-
ing man, that finds the sweetness of spiritual and
heavenly blessings, doat upon earthly trash. This
made Paul account aU outward things but dung, be-
cau.se his heart had tasted of the sweetness of Christ,
Phil. iii. 8, ic.

3. A man's confidence must be placed on God and
his providence. God's providence is an overflowing
and ever-flowing fountain. The richest treasures of
men may be exhausted ; God's cannot be. Be there-
fore fully resolved of tliis, that ' God will provide,'
Gen. xxii. 8. This casting of our care on God's pro-
vidence is much pressed in Scrii)ture, as Ps. Iv. 22,
I Pet V. 7, Mat. vi. 25, 2G, itc. By experience we
see how children depend on their parents' providence.
Should not we much more on our heavenly Father ?
This resting upon God's jirovidence is the more to be
pressed in this case, bcciiuse nothing makes men more
to misplace their confidence than riches. ' The rich
man's wealth is his strong city,' Prov. x. 15.

4. Our appetite or desire of riches must be mode-
rate. Herein be of his mind who thus prayed, ' Give
me neither poverty nor riches ; feed me with food
convenient for me,' Prov. xxx. 8. This is the main
scope of the fourth petition, Mat. vi. 11. Be content,
tlierefore, with that portion which God gives thee,
and be jicrsuaded it is best for thee. This lesson had
Paul well learned, Phil. iv. 11. Contentedncss and
covetousness are directly op(io.site, as light and dark-
ness. The apostle here in this text opposcth them.

5. We must pray against covetousuess, as he who

Vee. o.]

GOUGE ON HEBKEW3.

293

said, ' Incline my heart unto thy testimonies, and not
to covetousness,' Ps. cxix. 36. We ought the rather to
pray to God against it, because it is a hereditary
disease, and in that respect the more hardly cured.
It was one of Christ's greatest miracles to cure one
that was born blind, John ix. 32.

Sec. 55. Of well-ttsinff abundance.

In case God by his providence give abundance, as
he gave to many of the patriarchs — to Job, David,
Solomon, and others — great care must be taken about
well-using the same. For that end let these rules
following be observed. Some of them are negative,
and some affirmative.

1. Negative rules are such as these :

(1.) 'Abuse not the world,' 1 Cor. vii. 31. By
the world is meant the things of the world — all
manner of earthly commodities. These are abused
when they are esteemed above that for which they
were given — when they are preferred before spiritual
and heavenly things.

(2.) ' Set not your heart on riches if they increase,
Ps. Ixii. 10. Delight not too much in them.

(3.) ' Trust not in uncertain riches,' 1 Tim. vi. 17.
Do not so place thy confidence on them, as if happi-
ness were to be found in them.

(4.) ' Let not the rich man glory in his riches,'
Jer. ix. 23, nor be puSed up by them. There is
nothing in them to make a man proud of them.

(5.) Let not thy wealth move thee to scorn the
poor. This is it which au apostle taxeth in rich men ;
saying, ' Ye have despised the poor,' Jataes ii. 6.

(6.) Let them not occasion thee to oppress others.
The foresaid apostle implieth that rich men are prone
hereunto, where he saith, ' Do not the rich oppress
you?' James ii. 6. The rich man that took his poor
neighbour's lamb to entertain a, traveller, oppressed
him, 2 Sam. xiii. 4.

2. Affirmative rules are such as these :

(1.) ' Honour the Lord with thy substance,' Prov.
iiL 1). So order the goods of this world which God
giveth thee, as with them thou mayest maintain the
service of God, and promote piety.

(2.) Be 'rich in good works,' 1 Tim. vi. 18. Ac-
cording to the abundance which God hath given thee,
abound in works of charity. He that had five talents
gained thereby five other talents, Mat. xxv. 20.

(3.) ' Make friends of thy riches,' Luke xvi. 9.
They are made friends when they are so used as they
may be evidences, and thereby give testimony of our
piety, charity, justice, and other like graces.

(4.) Seriously and frequently meditate on the ac-
count that men are to give of using their wealth.
We are not lords of our riches, but stewards ; and a
steward must give an account of his stewardship, Luke
xvi. 2. That which the wise man saith to the young
man, may be applied to a rich man, ' For all these
things God will bring thee into judgment,' Eccles.xi. 9.

(5.) Be ready to let go whatsoever God shall be
pleased to take away. Of this mind was he who,
when he had lost all that he had, thus said, 'Tha
Lord gave, and the Lord hath taken away; blessed
be the name of the Lord,' Job i. 21.

(6.) Trust in the Lord. This advice doth the ijpostle
give to rich men, 1 Tim. vi. 1 7 ; for this very end, to
draw them from trusting in riches. He doth there-
fore thus infer the one upon the other, ' Trust not in
uncertain riches, but in the living Lord.'

Sec. 5G. Of examination of a man's self about
covetousness.

Covetousness being such a sin, as hath been de-
clared, in the nature, practice, and heinousness of it,
it nearly concerns every Christian to consider how
far it hath seized on hini, and how guilty he stands
thereof. This duty lieth on every one in these
especial respects :

1. Covetousness doth especially consist in the in-
ward desire of a man, which is best known to himself.
A man's desire is one of the things of a man which
no man knoweth, ' save the spirit of man which is in
him,' 1 Cor. ii. 11.

2. It is so hereditary a disease, as no man is alto-
gether free from it. It will in some degree or other
be found in the best, if they thoroughly sift them-
selves. Certainly he found himself addicted thereto
who thus prayed to God, ' Incline my heart unto thy
testimonies, and not to covetousness,' Ps. cxix. 36 ;
yet he was ' a man after God's own heart,' Acts
xiii. 22.

3. It is so deceiving a sin, covering itself under the
veil of prudence, providence, good husbandry, thrifti-
ness, harmlessness, and sundry other pretences, as if
it be not thoroughly examined, it will hardly be dis-
cerned.

4. It is so eating, fretting, and consuming a sin,
as if it be not searched out, but suffered to lurk and
grow, it may prove like the thorns which soak out
the heart of the earth, and make the seed fruitless,
Mat. xiii. 22. The heart of many that frequent the
word ' goeth after their covetousness,' Ezek. xxxiii. 31.
This covetousness in the heart of a professor may prove
like the wild gourds that were put into the pot of
pottage, 2 Kings iv. 39, 40 ; and like that accursed
thing that was by Achan brought into the camp of
the Israelites, Josh. vii. 11.

5. Many, for want of thorough trying of themselves
in this case, think better of themselves than there is
cause. The Pharisees were covetous, yet they thought
too highly of themselves, Luke xvi. 14, 15, and xviii.
11.

Sec. 57. Of rules to find out covetousness.

It is in vain for any to search after that which
he knows not how to find out. God himself having
exhorted Joshua and the elders of Israel to search

29-1

GOUGE ON HEBREWS.

[Chap. XIII.

out tlie accursed thing that wa.'s hid in the camp,
gave him advice and direction how to do it, Josh. vii.
13, 11. I hold it meet, therefore, here to add a
direction.

1. Observe the inward wishes of thine heart. If
they be especially for the tilings of this world, they
argue a covetous disposition. C'ovetousness is styled
'the lust of the eye,' 1 John ii. 16; that is, an in-
ward inordinate desire arising from the sight of such
and such a thing, Josh. vii. 21. Many things may be
seen which arc not desired, but if desired, and that
inordinately, there is covetousncss.

2. In things which differ, mark what is preferred.
If earthly things be jireferrcd before heavenly, tem-
poral before spiritual, tiiat disposition is covetous.
Such was the disposition of those who are invited to
the king's supjier, and refused to go, Luke xiv. 18,
ttc. ; and the disposition of the Gadarenes, Mark
V. 17.

3. In the means of getting, consider whether they
be just and right, or no ; for all unjust and undue
ways of getting, arise from covetousncss. A mind
free from it will rest content with that portion which
by the divine providence shall be allotted, Jer. xxii.
17, Micah ii. 12.

4. Compare with the stint which thou first settest
to thyself, the i.ssue that followeth. If, upon the ob-
taining of the first desire, a man remain unsatisfied,
and his desire be more and more enlarged, he hath a
covetous heart. For e.xamiile, a poor man thinks if
he could get ten .shillings a week, it would .serve his
turn ; he hath it, but then he desireth ten shillings
a day ; he hath that also, yet is not satisfied ; from
shillings his desire ariseth to pounds, and yet is not
satisfied. These are such of whom the jjrophet thus
speakoth, ' Woe unto them that join house to house,
that lay field to field, till there be no place, that they
may be placed alone in the midst of the earth,' Isa.
V. 8. Such a one is said to ' enlarge his desire as
hell,' Hab. ii. 5.

5. -Well weigh the eflfecta of thy desire of riches.
If thoughts thereupon break thy sleep, and care there-
abouts consume thy flesh, and labour and toil therein
take up all thy time, and imjiair health and strength,
that desire is immoderate — it is plain covetousnes.s,
Eccles. ii. 23, and v. 12. This argueth a greediness
after ' filthy lucre,' as the apostle terms it, 1 Tim. iii. 3.

G. Take notice of thy dispo-sition in hoarding up
and keeping wealth, and sparing to spend it ; for
covetou.sne.ss consisteth as much (if not more) in keej)-
ing as in getting. The rich man in the parable
herein especially manifested his covetousncss, Luke
xii. 19. The Lord, therefore, for avoiding covetou.s-
ne.ss, dehortetli from haying up treasures on earth,
Mat. vi. 19. See Sec. 51.

7. Observe thy manner of spending. If it be too
Rjiaringly, niggardly, and b:isely, if under thy degree
and means, if against health and strength in general,

not affording what is needful thereunto ; or against
special occasions, not affording physic or other re-
quisites in sickness, or help of chirurgery in case of
wounds, .sores, or other like maladies ; or against the
charge that belongs unto thee, as wife, children, ser-
vants, kindred, and neighbours ; or against the duty and
due which thou owest to the poor, state, and church;
or in what thou doest in any of the foresaid kinds,
thou doest perforce, so as otherwise thou wouldst not
do it, surely this kind of spending savoureth rank of
covetousncss, Eccles. iv. 8.

Sec. 58. Of huniiUation for, and destestation oj
coi'Housness.

Among other sins, this of covetousncss mini.stereth
to professors of the gospel great and deep matter of
humiliation. Is it not a shame for .such as have
heaven set before them, and that prepared before all
time by the good pleasure of God, purchased in the
fulness of time by the precious blood of the Son of
God, reserved to be enjoyed by them, after all times,
for ever and ever, that they should doat upon earth
and earthly things, which are base and transitory,
and that in and under the light of the gospel, whereby
the surpassing excellency of things above, and exces-
sive vanity of things below, is distinctly and clearly laid
down ? What a shame is it that sons of God can-
not be content with that portion which their heavenly
Father provideth for them ! Shoidd professors have
that dcc])ly rooted in their hearts, and oi)enly practised
in their life, which the apostle would not have to be
once named amongst Christians? Eph. v. 3. Doth
not such a shameful and disgraceful rag of the old
man give great matter of humiliation ?

That which gives men just cause of humiliation,
because they are infected with it, should make them
so to detest it, as to give no rest to their souls till
it be purged out of them. Unless this u.se be added
to the former uses, they will be strong convictions
against us, and aggravations of our condemnation.
For to examine one's soul about covetousncss, so far
as to find it out, and to be humbled thereupon, will
be an evidence, that if we loath it not, we like it, we
love it, we are willing to entertain it, even against know-
ledge and conscience : herein we make our judgment
the more heavy. You, therefore, that know covetous-
ncss to be a sin, a heinous sin, and know yourselves to
be guilty thereof, and are brought to be humbled for
your former practice thereof, abhor it for the future.
In detestation thereof, say, 'I abhor mj'self, and repent
in dust and ashes,' Job xli. G. Every evil is to be ab-
horred, Rom. xii. 9. JIuch more such as are disgrace-
ful to the Christian jjrofession. Hate this, therefore,
cane pejus et aiir/uf, more than biting and poisoning
creatures ; and be dehorted and dissuaded from all
covetous practices before mentioned. See Sees. 50-52.
The heinousness of this sin (set out, Sec. 53), is a
strong motive to iuforee this dissuasion.

Vee. 5.]

GOUGE ON HEBREWS.

295

Sec. 59. Of graces contrary to covetoitsness.

For the better avoiding of covetousuess, it will be
our wisdom to get our souls possessed with such
graces as are contrary thereunto. One contrary ex-
pclleth another. Bring light into a room, and thereby
you expel darkness.

I will exemplify this iu four particulars :

1. Confidence in God's providence. This keeps a
man from distrustfuluess, which is the cause of covet-
ousuess. He that confidently relieth on God for supply
of all needful good things, will not inordinately desire,
nor unduly acquire, nor immoderately treasure up
riches. What makes children or servants, iu their
parents' or masters' house, less covetous than w hen they
are alone for themselves ? Surely this, that they are
confident that their parents or masters will sufficiently
provide for them. This confidence on this ground
doth the Lord much press, Mat. vi. 31, 32. There-
fore, ' cast all your care upon God, for he careth for
you,' 1 Pet. v. 7. To this very end tends that reason
which the apostle himself here addeth, for he hath
said, ' I will not leave thee, nor forsake thee.'

2. Contentedness. This is added in this text as an
antidote to covetousuess. For, nothing is more op-
posite to covetousuess thau contentedness. A covet-
ous mind is never satisfied with anything, be it never
so much. A contented mind is ever satisfied with any-
thing, be it never so little. ' I h.-ive learned," saith the
apostle, ' in whatsoever state I am, therewith to be
content. I know how to be abased, and how to
abound,' <fec., Phil. iv. 11, 12.

3. Charity. ' Charity seeketh not her own' (1 Cor.
xiii. 5), which covetousuess maketh a man to do.
The covetous man is wholly and only for himself,
Luke xii. 10. The charitable man having that which
he accounts sufficient for Iiimself, readily takes all
opportunities of succouring others : ' He is merciful,
and lendeth,' P.s. cxii. 5 ; he is merciful, ' and giveth,'
Ps. XXX vii. 21. Mercifulness and covetousuess can-
not agree together ; nor reside in the same soul.
Nan belli conveiiiunt, nee eadem sede morantur.
They are incompatible. The charitable man will not
be covetous, the covetous man -will not be charitable.

4. Liberality. This being sanctified exceedeth
charity iu the measure of contribution. Charity may
stand with very small means, even with a cup of cold
water. Mat. x. -12. But liberality implieth a large
contribution, such a one as they who have abundance
can give. A liberal and a bountiful man are joined
together, as intending one and the same thing, and
both opposed to a niggard or churl. And the liberal
is said to ' devise liberal things,' Isa. xxxii. 5, 8,
which is clean contrary to a covetous disposition.
The apostle annexeth this epithet riches, to liberality,
2 Cor. viii. 2.

Sec. 60. Of over-rasli censuring others of covctousness.
Covetousuess being a heinous sin, and exceedingly

disgraceful to the profession of the true faith, we
ought to be very tender about laying it to the charge
of professors. It cannot be denied but that many
professors are too guilty thereof : yet withal it cannot
be denied but that many others are too rash in cen-
suring professors. It may be that to lay covetousness
to one's charge will not bear an action in our courts
of justice, but in God's court of justice it may prove
a matter of condemnation.

Meu may more safely judge themselves hereabouts
than others. For covetousness is an inward inordi-
nate desire ; and a man may better know the kind
<and qualification of his own desire than of others',

1 Cor. ii. 11.

The grounds which, ordinarily, men have of judg-
ing jirofessors is suspicion or surmise, to which the
apostle giveth this attribute, ' evil,' 1 Tim. vi. 4 ;
for surmises are evil in their quality, and in their effects.

Ordinary surmises are such as these :

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

Ans. It may be that a good conscience about em-
ploying and iuqjroviug his talent to the best advan-
tage he can, putteth him on to that diligence, and not
covetousness.

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

Alls. Thou mayest surmise his estate to be greater
than it is. Dost thou know all his losses, all his debts,
his manifold charges, aud several ways of laying out ?

3. He is not liberal to the poor.

Alls. He may be prudent in well ordering his
charity ; and conscionable in observing this rule of
Christ, ' When thou doest alms, let not thy left hand
kuow what thy right hand doeth,' Mat. vi. 3.

4. He layeth up much.

Ans. Thou canst not tell what part of his estate
he layeth up, nor to what ends. The apostle pre-
scribeth it as a duty belonging to parents to lay up
for their children, 2 Cor. xii. 14.

Sec. 61. Of contentment with things 2}r€senl.

Ver. 5. And he content with such things as ye /uive.

This exhortation to contentedness is added to the
former dehortatiou from covetousness, as a means to
prevent or redress that vice. For covetousness argu-
eth a discontent at that which a man hath : and con-
tentedness will keep meu from an inordinate desire
of more.

This exhortation is not joined in the Greek to the
former dehortatiou by any copulative, causal, or op-
posite conjunction ; but by a participle, a^xoufiinii,
being content, which maketh it a part of the former
sentence, thus, let your convei-sal ion be without covet-
ousness, being content with suck things as ye have.

The active verb u^kuv, from whence the passive in
this text is derived, signifieth to sujice, John xiv. 8,

2 Cor. xii. 9. This word fitly expresseth the nature

296

GOUGE ON HEBREWS.

[Chap. XIII.

of contcntedness, which is, to account that which God
bestoweth on a man, to be sufficient for him ; and
thereupon to rest quiet in his mind, not perplexing
himself with care.-> and fears about more.

The passive is oft used in the New Testament in
the same sense that it is here, namely, Luke iii. 14,
1 Tim. vi. 8, and translated to be content, upon ac-
counting that which he hath to be sufficient.

There is in the New Testament, and in sundry
other Greek authors, a word, auTu^xri;, compounded
of this, and of a pronoun that sigiiiticth one's self,
and it is in general used to set out contentment : but
it implieth a very great emphasis. For according to
the notation of the word it siguifieth such a one as
is of himself and by himself and for himself sufficient.
This properly belongs to God alone. Yet is it also at-
tributed both to thmgs and persons. To things, when
they are of themselves sufficient for that whereuuto
they are used, without the addition of any other
thing. To persons, when they account that which
they have to be sufficient for them, and do not in-
ordinately covet more. Thus the substantive aurdo-
x'.ia is used, and translated ' sufficiency,' 2 Cor. is.
8, and ' contentment,' 1 Tim. vi. 6, And the adjec-
tive auraozj]:, al.so translated ' content :' as where the
apostle saith, ' I have learned in whatsoever state I
am, therewith to be content,' Phil. iv. 1 1.

The things here meant are temporal ; such as are
needful for us, and useful to us, while here we live.
They are all comprised under these two words, ' food,
raiment,' 1 Tim. vi. 8, and under this one word,
'bread,' Mat. vi. 11. Spiritual blessings may and
must be coveted more than temporal.

These temporal blessings are here in the Greek
called roTj cajoDir;, (Idiii/s jirescnt : which are such
things as men for the present have and enjo}'. They
are opposed, 1. To such things as men have not ; in
this respect our English translators thus interpret the
word, sudi, things as ye have. 2. They are opposed
to things that may in future times be enjoyed. About
such things men ought not to be solicitous. ' Take
no thought for the morrow,' saith Christ, Mat. vi. 34.
AVe must rest content in that portion which God
every day bestoweth upon us. These are the things
present here meant. Thus much is intended in the
fourth petition of the Lord's Prayer.

Sec. 62. Of contentedness. What it is.

Contcntedness is a satisfaction of the mind con-
cerning the sufficiency and fitness of one's present
condition.

This general matter of contcntedness, a satisfaction
of mind, doth not only put a distinguishing difference
betwi.xt contcntedness and covetoiisncss, but also
sheweth that they are diametrically contrary one to
another : for a covetous mind is never satisfied with
any estate : and a contented mind is never luisatisfied
with any.

This satisfaction nseth to accompany such things
as God bestoweth on such as he taketh an especial
care of. Such persons having long life are satisfied
therewith. God with the blessing giveth satisfaction,
Ps. xci. 10. 'The meek shall eat and be satisfied,'
Ps. xxii. 26. God ' will satisfy the poor with bread,'
Ps. cxxxii. 1.5. When God promiseth to send corn,
wine, and oil as a blessing, it is added, ' ye shall be
satisfied therewith,' Joel ii. 19, 26.

This satisfaction is said to be of the mind, to shew
that it extends itself as far as covetousness doth ;
which is an inward inordinate desire of the mind. A
contented person doth not only forbear outward in-
direct courses of getting more and more ; but doth
also restrain the motions of his mind or soul, from
desiring more than God is willing to allot unto him.

The sufficiency mentioned in the description, hath
not reference to any set quantity or measure which
the contented person propounds to himself ; but only
to the wise pravidence of God, who doth give to
every one of his what is sufficient for liiui : answer-
ably a contented person so accounts his own estate,
and is satisfied. She that made this answer, to him
th;\t would have spoken to the captain of the host for
some reward to her, 'I dwell among mine own people,'
was such a contented one, 2 Kings iv. 13.

This vtovA fitness is added, to shew that contented-
ness extends itself not only to the things which are
needful for man's livelihood, as food and raiment, 1
Tim. vi. 8, but also to the several estates whereunto
man is subject : as of peace and trouble, ease and
pain, honour and dishonour, pro.sperity and adversity.
Contentedness makes a man account that est;»te, be
it joyous or grievous, whereunto God brings him, to
be the fittest and seiusonablest for him.

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

The other reference is to the time to come ; wherein
though he have never so great hope of bettering him-
self, yet for the present he remaineth content with
his present contUtion.

Sec. 03. Of the grounds of contentedness.
The grounds of contentedness are such as follow :
1 . Knowledge of God's disposing providence ; that
he ordereth all things in heaven and earth, according
to his own will, Ps. cxv. 3, and cxxxv. 0. Hence
we may safely infer that our estate, whatsoever it be,
great ur mean, plentiful or scanty, quiet or trouble-
some, is ordered by God. 'The Lord gave, and the
Lord hath t;iken away,' Job i. 21. 'I form the light,
and create darkness : I make peace, and create evil : I
the Lord do all these things,' Isa. xlv. 7. Who
would not, who should not, be content with that
estate which God provideth for him 1

Vee. 5.]

GOUGE ON HEBREWS.

297

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

1. God's almighty power. 2. His incomprehen-
sible wisdom. 3. His infinite goodnes.s.

God by his power is able to give any man anything.
' If thou wilt, thou can.st make me clean,' saith a leper
to Christ, Mat. viii. 2. By his wisdom he discerneth
what is fittest for every one. For the same estate is
not fit for every one : therefore he variously ordereth
men's estates, 1 Sam. ii. 7. His goodness moveth
him to order all things to good. ' It is good for me
that I have been afHicted,' saith the psalmist, Ps.
cxi.'c. 71. If this mighty God who can settle thee in
any estate, in his wisdom see this present estate to
be fittest for thee, and in goodness settle thee therein,
oughtest not thou to be content therewith I

Of contentedness arising from God's dispo.sing pro-
vidence, see my sermon on Mat. x. 29, entitled, The
Extent of God's Providence, Sec. 11.

2. Faith in God's special relation to thee ; that he
is in particular thy Father ; so as thou ma3'est say
to hiin, ' Thou art my Father, my God, and the rock
of my salvation,' Ps. Ixxxix. 26. To be persuaded
that the Almighty God, who can do what he will,
that the wise God, who well discerneth what is fittest
for thee, that the good God, who sweetens all the
passages of his powerful and wise providence with his
goodness, is iu special thy Father, cannot but assure
thee that he dealeth with thee, as he knoweth to be
best for thee. He that steadfastly believed this,
would not have his estate otherwise ordered than it
is. He must needs rest content with the present.

Of this special application of God's fatherhood,
see my Explanation of the LonVs Frai/er, entitled,
A Guide to go to God, Sec. 12.

3. A full conviction of our unworthiness of the
least of God's mercies. This did Jacob acknowledge
before God, Gen. xxxii. 10. This useth to produce
two effects, which much conduce to contentedness.

One is thankfulness for whatsoever we have. This
made Paul ' thank Christ Jesus, for that he counted
him fiiithful, putting him into the ministry, who was
before a blasphemer,' 1 Tim. i. 12, 13. For in another
place he saith, 'I am not meet' (or worthy) 'to be
called an apostle,' 1 Cor. xv. 9. Thankfulness is a
degree above contentedness.

The otiier effect is an expectation of God's con-
tinuing to provide what shall be sufficient for the
future. For he that is conscious to his own un-
worthiness, cannot but acknowledge that whatsoever
good he hath is from God's free grace. Thereupon
he is moved to hope and believe, that God who for
his own grace sake hath begun to do good unto him,
will upon the same ground continue so to do ; and
thereupon he rests contented.

4. A deep apprehension of one's desert. He that
knows himself cannot be ignorant that his desert is

extremity of wrath and vengeance ; even liell and
damnaticin. In that, therefore, he is on this side
hell, in the land of the living, under means of salva-
tion, he is content with any outward estate, though it
be never so mean; yea, though it be an afflicted
estate, and full of trouble. They who being sorely
afflicted, duly consider that they had deserved much
more than they had endured, with a holy content,
and humble patience, thus say, ' It is of the Lord's
mercies that we are not consumed, because his com-
passions fail not,' Lam. iii. 22.

5. A right application of God's promises. There
is no condition so mean, no estate so troublesome, but
that in God's word we may find some promise to sup-
port us therein.

About want it is said, ' There is no want to them
that fear God. The young lions do lack and suffer
hunger ; but they that fear the Lord shall not want
any good thing,' Ps. xxxiv. 9, 10. 'My God shall
supply all your need,' Phil. iv. 19.

About danger thus saith the Lord, '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.
xliii. 2.

About fear of men there is this promise, 'They
that be with us are more than they that be with
them,' 2 Kings vi. 16. And this, ' Say to them that
are of a fearful heart, Be strong, fear not, behold,
your God will come with vengeance, even God with
a recompense : he will come and save you,' Isa.
XXXV. 4.

About all sorts of afflictions or temptations it is
said, ' There hath no temptation taken you, but such
as is common to man. But God is faithful, who will
not suffer you to be tempted above that you are
able ; but will with the temptation also make a way
to escape, that you may be able to bear it,' 1 Cor. x.
13.

About death we have this glorious insultation put
into our minds and mouths, ' Death is swallowed up
in victory: O death where is thy sting?' 1 Cor. xv.
54, 55. And they are pronounced ' blessed who die
in the Lord,' &c.. Rev. xiv. 13.

Of a particidar application of God's promises, see
more in Boniest, duties, on Eph. vi. 16, Treat 2,
Part 6, Sec. 72, •fee.

6. Assurance of our right to Christ, and interest in
him. All things are theirs whose Christ is. This
doth the apostle not only in general affirm, but also
iu sundry particulars exemplify. For having laid
down this general position, ' All things are yours,' he
doth thus exemplify it, ' Whether Paul, or ApoUos, or
Cephas, or the world, or life, or death, or things pre-
sent, or things to come, all are yours.' Hereof he
renders this reason, ' and ye are Christ's, and Christ is
God's,' 1 Cor. iii. 21-23.

298

GOUGE ON HEBREWS.

[Chap. XIIL

Well may they who have Christ rest content in any
estate ; for,

(1.) Christ ia more worth than all the world. He
is that treasure for which a wise man wUl sell all that
he liath, to buy that field where this treasure is. He
is that pearl for which a wise man will sell all that
he hath to buy it, Mat. xiii. 44-40.

(2.) God ' with Christ freely gives us all things,'
Rom. viii. 32.

(3.) Christ can make all wants and all sufferings an
advantage unto us. ' To me to live is Clirist, and to
die is gain,' Phil. i. 21. Have not now they whose
Christ is, just cause to be content with that which
they have, whatsoever it be ?

7. Frequent and serious meditation on that excel-
lent inheritance which is purchased and prepared for
us in heaven. An heir that hath title to a rich in-
heritance, will be content with such diet and apparel
as his father is pleased to allow him. ' The heir, as
long as ho is a child, differoth nothing from a servant,
though ho be lord of all,' Gal. iv. 1. He goeth con-
tentedly to school ; he doth what his father enjoins
him to do ; he rests contented with his present con-
dition, upon expectation of a future gi-eat inheritance :
yet at the most is it but an earthly inheritance. How
much more content should we be with the present, on
hope of a heavenly inheritance ! 1 Cor. ix. 25.

This was one special ground of martyrs', not con-
tentment only, but rejoicing also in their sufferings :
' For the sufferings of this present time, are not
worthy to be compared with the glory which shall be
revealed in us,' Horn. viii. 18. 'Our light afttictiou,
which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory,' 2 Cor. iv. 17.
This was a reason whereby the patriarchs were in-
duced to live all their days in tabernacles : ' For they
looked for a city which hath foundations, whose
builder and maker is God,' Heb. xi. 9, 10.

Sec. 64. Of the necessity, equity, excellency, and
commodity of contentedness.

To the seven forementioned grounds of contented-
ness, other grounds may be added, taken from sundry
adjuncts, which do much commend the virtue and
grace : as,

1. The necessity of contentedness. No man hath
power over his own estate or condition of life to order
it as he will. Will he, nill ho, that shall befall him
which God allotteth to him. 'Who can make that
straight, which God hath made crooked I' Eccles. vii.
13. ''ihe rich and poor meet together : the Lord ia
tiie maker of them all,' I'rov. xxii. 2. This is spoken
of God, not only as the Creator of all of all sorts ;
but also as the disposer of all men's estates and con-
ditions. He maketli some rich, he maketh others
l)oor, 1 Sam. ii. 7. ' Which of you by taking thought,
can add one cubit to his stature V Mat. vi. 27. 'The
very haira of your head are all numbered,' Mat. x. 30.

There is, therefore, an absolute necessity of being in
that estate and condition wherein God will have a
man to be. Now, then, to be willingly content with
that which a man cannot alter, is to make a virtue
of neccs.sity.

2. The equity of contentedness. Hardly can such
an estate befall any one, the like whereof, or a worse,
hath not befallen others whom he hath cause to judge
better than himself ; for ' every man ought to esteem
other better than himself,' Phil. ii. 3. Is it not then
most meet that we should be contented with that which
others better than ourselves have been content withal i
This is the argument which Uriah pleaded for not
going down unto his own house : 'The ark, and Israel,
and Judah, abide in tents ; and my lord Joab, and
the servants of my lord are encamped in the open
fields. Shall I then go into my house to eat and to
drink?' &c., 2 Sam. xL 11. Elijah renders this as a
reason why he was content to die : ' For I am no
better than my fathers,' 1 Kings xix. 4. Can any
now living think himself better than they to whom
the Holy Ghost gives this testimony, ' Of whom the
world was nut worthy ' ] Heb. xi. 38 ; yet ' they
wandered about in sheep-skins, and goat-skins, being
destitute, afflicted, tormented ; the}' wandered in de-
serts, and in mountains, and in dens and caves of the
earth.' To faint and sink under a lighter burden
than others carry contentedly and cheerfully, doth
not so much argue the weight of the burden, as the
weakness of him that sinketh under it.

3. The excellency of contentment :

(1.) Among other graces, this is an especial one,
that maketh us most like unto God. What greater
excellency can be attributed to an}' creature than to
be like his Creator ? When God woiUd set forth the
excellency wherein he intended to make man, he thus
expresseth it, ' Let us make man in our image, after
our likeness,' Gen. i. 2Q. We shewed. Sec. 61, that
the Greek word, airdsxiia, translated contentedness,
signifieth sclf-snjiciency; and that this excellency was
proper, in the full extent thereof, to God. One of
those titles which in the Old Testament is given to
God, 'Ity, signifieth self-sufficient. Now of all men
the contented person is most sufficient in himself and
1))' himself. This is not to be taken in opposition to
God : as if any could be sufiicient to anything with-
out God, for ' we are not suthcient of ourselves to
think anything as of ourselves ; but our sufficiency is
of God,' 2 Cor. iii. 5. But it is meant in opposition
to an unsatisfied desire ; and it is to be taken in re-
ference to the mind of such a man, who esteemeth
every state wherein he is, to be sutficient for him.

(2.) Contentedness is like the holy ointment, and
sweet jierfume that was of use under the law. They
were both compounded of sundry choice spices,
Exod. XXX. 23, 24, 34, itc. So contentedness is
compounded of sundry other excellent graces, the
glory and beauty of which do brightly shme forth in

Ver. 5.]

GOUGE ON HEBREWS.

299

this one grace and virtue, and are exercised thereby ;
as,

[1.] Faith in God's fatherly care over him, and
providence towards him. Gen. xxii. 8.

[2.] Hope to be supported and supplied with such
things as arc needful, Ps. xlii. 5.

[3.] Patience in bearing the burden of want, and
grief of affliction, James v. 11.

[4.] Humility in a mean esteem of one's self,
Gen. .xsxii. 10.

[-5.] Obedient submission to the good pleasure of
God, 1 Sam. iii. 18.

[6.] Meekness, in forbearing to take revenge of
such as wrong us. He that in a contented mind
said, ' Behold, here am I, let the Lord do to me as
seemeth good unto him,' 2 Sam. xv. 26, said also of
one that exceedingly wronged him, ' Let him alone,
and let him curse : for the Lord hath bidden him,'
2 Sam. xvi. 11.

[7.] Thankfulness in all estates. Job, a contented
person, blessed God for taking away as well as for
giving. Job i. 21.

4. The commodity of contentment. Commodity
puts on every one to do what he can for attaining
that which may be commodious to him. 1 dare not
undertake to set down all the commodities of con-
tcntation ; I wUl only give a brief view of some special
ones.

(1.) Contentedness settleth and quieteth the soul
in the greatest troubles that can befall a man. Paul
and Silas, after they had been sorely scourged, and
thrust into the inner prison, and their feet made fast
to the stocks, 'at midnight sang jiraises unto God,'
Acts xvi. 23-2.5. Admirable evidences of much
ciuietness and cheerfulness of spirit have been given
by martyrs in the midst of their grievous torments.

(2.) It so moderateth a man's desire, as in all
estates he thinks he hath enough. Though Jacob
came far short of his brother Esau in his estate, yet
he could say as well as Esau, 'I have enough,' Gen.
xxxiii. 9, 11. Our English in both places useth the
same phrase, ' I have enough ;' but in the Hebrew
there is a great ditference betwixt that which Esau
uttered and Jacob. To translate them word for
word, Esau's phrase was this, y^ I'p iy>, t/tfre is
much to me, or, / lutve much. So he acknowledged
a great plenty. But Jacob's phrase is this, ^3 >'^ ii?>,
all thiiir/s are to me, or, / hare all. This shewed a
contented mind, in that he accounted what he had to
be as much as if he had had all the world. Some
apply that phrase of Jacob to his interest in the Lord;
that the Lord being his portion, he accounted him
to be aU in all. The contented man accounting him-
self to have all, must needs be, at least in his mind,
a rich man. His desire is satisfied with what he
hath. If, therefore, it be a commodity to be rich,
contentedness is a great commodity.

(3.) It makes a supply of all the losses that can

befall a man. Losses, to him that is content with
what remains, are as no losses. He hath in his mind
as much sufficiency as he had before. This is evident
in Job's case, Job i. 21. He was as thankful unto
God for taking away as for giving : and the Hebrews
' took joyfuUy the spoiling of their goods,' Heb. x. 34.

(4.) It easeth heavy burdens, and maketh them
tolerable. As discontent, by vexing and perplexing
the spirit, weakens it, and makes light burdens lie
very heavy upon a man ; so contentedness puts life
and spirit into a man, and makes him better able to
bear his burden. The very same burden lying on a
contented and discontented person, seems much lighter
to the one than to the other. When David and the
men that were with him were spoiled of their wives,
sous, daughters, and goods, his men were much
grieved, and spake of stoning him ; but ' David en-
couraged himself in the Lord his God,' 1 Sam.
XXX. 6.

(o.) It is a compliance with God's providence in
every state ; for it brings us to a resignation of our
wUl to God's will, so as to make God's will a rule of
our will ; and to say as Christ did, ' not my will, but
thine be done,' Luke xxii. 41. We have a proof
hereof in him who said unto God, ' Behold liere am
I, let him do to me as seemeth good unto him,'
2 Sam XV. 2C. Surely this is a great commodity, to
enjoy with quietness what the wLU of God is that we
should enjoy.

Sec. 65. Of the variety of cases wherein contented-
ness is to be exercised.

Every state wherein any man is in this world is
accompanied with so many occasions of discontent [to]
the mind of man, as it is requisite that he learn how
to be contented in every one of them. This I will
endeavour to exemplify in sundry particular cases ;
as,

1. Plenty, and all manner of prosperity. Anions
other instances the apostle giveth this wherein he
had learned to be content : ' I know how to abound
everywhere; and in all things I am instructed to be
full,' Phil. iv. 12. Two especial reasons there are
to move men to learn contentedness in plenty and
prosperity.

(1.) Because no plenty, no manner of pro.sperity
can fully satisfy a discontented mind. If all that at
once he desireth should be granted him, when he
hath that, he would thereupon desire more. See
Sec. .53.

(2.) Sundry perplexities and troubles arise out of
plenty and prosperity. ^Many upon sense hereof are
so discontent, as they think they should live more
quietly if their estate were meaner than it is, and if
they had more troubles than they had. Content-
ment is an antidote against both these extremes.

2. Poverty. This is another instance which the
apostle gives of his contentedness, ' I know how to

300

r;OUGE ON HEBREWS.

[Chap. XIII.

be abased, I am instructed to be linngry, and to suffer
need,' Phil. iv. 12. This estate is that which the
apostle especially intends, where he saith, ' having
food and raiment, let us be therewith content,' 1 Tim.
vi. 8. Nature itself is satisfied with little, yea, though
it be homely .and coarse. Experience shewtth that
both poor folks themselves, and also their children,
are for the most part healthier .and stronger than
rich ones and their children. Besides, poor folks are
freed from many cares, fears, and d.angers whereunto
rich ones and great ones are subject. Poor folks
have not so large and great accounts to make as the
richer sort ; yet their faithful and diligent improve-
ment of th.at little they h.ave shall be .as well accepted,
approved, and rewarded as a like improvement of
much. The very same approbation and remunera-
tion is given to him that improved two talents, that
is given to him that improved five talents, and that
in the very same words : thus, ' Well done, thou
good and faithful servant ; thou hast been faithful
over a few things, I will make thee ruler over many
things : enter thou into the joy of thy Lord,' Mat.
XXV. 21, 23. Gre.at cause there is for poor persons
to be content, especi.ally if the m.any promises .and
engagements of God for taking care of them, and
supplying their wants and needs, be duly weighed,
as Ps. xxxiv. G, ifec, xxxvii. 2.5, .and Iv. 22, Mat.
vi. 25, etc., Phil iv. 19.

3. A single life. Single persons who never were
married are indeed deprived of many comforts which
married persons enjoy. But withal they are freed
from many cares and troubles which usually accom-
pany the married estate. In a single estate there is
a greater freedom to serve God, which the apostle im-
plieth under tins phrase, ' He that is unmarried
caretli for the things that belong to the Lord, how he
may please the Lord,' 1 Cor. vii. 32. Hereupon
they who are free, and can abstain, are advised so to
.abide, 1 Cor. vii. 27. The best man that ever w.as
lived all his d.ays in a single life. Who, then, should
not be content with this estate, if God call him there-
unto ?

4. The married est.ate. It cannot be denied but
that their est.ate is ordinarily much encumbered with
sundiy cares .and troubles. But withal it must be
granted that these cares and troubles arise from the
weakness .and wickedness of men ; their wickedness,
who raise troubles against others ; their weakness,
who suffer themselves to be disquieted, and too much
distr.acted with the affairs of the family, .and cares for
wife, children, and others. Were it not for the
■wickedness of some, and weakness of others, to ple.ase
a husbiind or a wife would be no hindrance to pleas-
ing of the Lord. If the honour, ends, and privileges
of m.arriage (whereof see Domestical JJiilie.i, Treat. 2,
Part 1, Sees. 23-25) be poised with the cares and
troubles thereof, we shall find just cause to rest con-
tent in that estate.

5. Want of children. This of old was a matter
of great discontent. This brought many tears from
Hannah's eyes, and prayers from her heart, 1 Sam. i. 10.
The Shun.ammite preferred a child before any other
thing that could be granted her, 2 Kings iv. 14.
Abraham himself said to God, ' What wUt thou give
me, seeing I go childless?' Gen. xv. 2. 'Give me
children, or else I die,' s.aith Eachel to her husband,
Gen. XXX. 1 . It was denounced as a gre.at judgment
again.st Coniah, to die childless, Jer. xxii. 30. And it
is denounced as a judgment to h.ave a ' miscarry-
ing womb, and dry breast,' Hoseaix. 14. To this day
such as are childless complain that they shall have
none to bear their n.amc, to be their heir, and to suc-
ceed them in their pl.ace. To these I commend these
considerations : —

(1.) It is God that denieth children. Gen. xxx. 2.

(2.) They may be denied children, because God
seeth them not meet to bring up children.

(3.) Children are certain cares, but uncertain com-
forts.

(4.) Children may prove a grief of mind to their
parents. Gen. xxvi 35. They m.ay be a cause of
heavy judgments upon their parents, 1 S.am. iii. 13.
They may do much mischief to their parents, 2 Sam.
sv. 10. Tliey m.ay foolishly lose what their prudent
parents have left them, 1 Kings xii. 16.

(5.) God hath promised to them that fear him a
better name than of sons and daughters, even an ever-
lasting uiime that sh.all not be cut off, Is.a. Ivi. 5.

These are weighty motives to persu.ade such .as
have no children, to rest content.

6. !Many children. Christians in this case use to
manifest more discontent than the Jews of old did.
We do not read th.at they used to be discontent at a
numerous offspring, but rather still to desire more,
though they had many. Leah had six sons, one
.after .another ; yet, when she saw that she had left
bearing, she took Zilpah, her maid, and gave her
J.acob to wife, that she might have more children by
her. Yea, after that .she hired of her sister liberty
to lie with Jacob, and thereupon had two more sons
and a d.aughter, Gen. xxs. 9, 16, 17, 19, 21. We
read that Ibzan, a judge in Israel, had thirty sons
and thirty d<aughtcrs. And that Abdon, another
judge, had forty sons and tiiirty nephews. Judges xii.
9, 14. And that Jerubbaal, another judge, had three-
score and ten sons, Judges ix. 5. Should a father
now have so many, how would he complain, and think
he should never h.ave enough for them all ! Surely
it is distru.stfulness in God's providence that causeth
discontentedne.ss in this case. The sacred Scripture
tells us that ' God provideth for the young ravens
when they wander for lack of meat,' Job xxxviii. 41.
Experience sheweth that the lesser sort of birds bring
forth and breed uj) fifteen young ones together. Are
not Christians' children more worth than many birds ?
God provides for all thy children while they are in

Vee. 5.]

GOUGE ON HEBEEWS.

301

the -womb. Why dost thou not trust to his provi-
dence for them when they are brought into this
world ] ilany poor folks' children do not only wax
fat and strong with coarse food and raiment ; but
also attain to very good callings through the divine
providence.

God hath said of our children, ' Tliey are mine,
born to me,' Ezek. xvi. 20, 21. Will he not, then,
t;ike care of his own 1

God hath promised children, yea, many children,
as a blessing, Ps. cxxvii. 3-5, and cssviii. 3. Did we
believe God's word, and in faith plead it before God,
and depend on him for making it good, in his own
wa}', and at his own time, we .should certainly not
only be content, but also thankful for the many chil-
dren he bestoweth on us.

7. Losses. Tliis case of losses may be extended to
goods, friends, children, and other things that are
near and dear unto us, and are needful for us, and
iisefid unto us. Such losses do oft cause much dis-
content, and work great disquiet in men. But if
such as have losses would seriously weigh the example
of Job, and about him consider,

(1.) What a man he was; how great, how good.
Job i. 1, 3.

(2.) What his losses were in every kind. Job i. 15,
&c. ; even more, I daresay, than thine are who corn-
plainest.

(3.) Witli what contentedness, yea, and thankful-
ness, he did bear all. Job i. 21.

(4.) What was 'the end of the Lord,' James v. 11;
and what recompense the Lord returned. Job xlii.
10, &c.

If these four things in Job's case were seriously
weighed, we should find him a worthy pattern of
contentment in this case of losses, and a strong en-
forcement of the duty. The apostle testifies of the
Hebrews, that they ' took joyfully the spoiling of
their goods, knowing in themselves that they had in
heaven a better and an enduring substance,' Heb.
X. 34.

The goods of this world are but transitory cinn-
modities, such as the Lord lends us, and that only for
such a time as seemeth good to himself He hath
power to demand them when he will.

As for friends, God, who taketh them away, can
and will make an abundant supply. Is not God
bettor to us than many friends ? ^Vhat good can
friends do, without he also be our friend ? And
if he be our friend, what need we have any more
friends I

Children that are taken from^ us, are taken to a
better Father, that provideth better for them than we
can. That children taken away are not to be reck-
oned among things lost, is evident by Job's case, in
that God doubled all the things that Job lost, save
his children. Other things that he lost were doubled
unto him. Instead of seven thousand sheep which

he lost, he had fourteen thousand restored. Instead
of three thousand camels, he had si:; thousand. So
in other things which he lost. But ha\-ing lost seven
sons and three daughters, he had but so many re-
stored to him ; yet are these accounted doubled,
because the ten children which were taken away were
with God, and not utterly lost. There is, therefore,
no reason that a man should be discontent that his
children are taken away to a better place. It was
Jacob's ignorance of that course which God took to ad-
vance Joseph to such an estate as he might be a means
of preserving his father's household, and of saving
much people alive, that made him so impatient and
discontent at his supposed loss, Gen. xxxvii. 33, &c.,
and xlv. 7.

8. Crosses in men's callings, ilen's callings are
the ordinary means of their livelihood. If they thrive
not thereby, but rather lose, they use to be much
discontent.

To remove discontent in this kind —

(1.) I advise such to search into the cause of their
not thriving, whether it be not their own unskilful-
ness, idleness, negligence, pride, prodigality, too cagor
pursuit of their pleasures, too much trust in such as
are unfaithful, or other like faults of their own ; or
whether they do not ambitiously aim at a greater
kind of thriving than God seeth meet for them ; or
whether it be not envy at the greater thriving of
others than at themselve.s. If so, they have just
cause to be humbled. To such I may say, ' Where-
fore doth a living man complain, a man for the
punishment of his sin V Lam. iii. 39. In these and
other like cases a man hath more cause to repent than
be discontent.

(2.) In this ease about cro.sses in their callings, I
advise men to consider that it is the Lord who givetb,
or withholdeth blessing. Read ior tliis purpose, P.s.
cxxvii. 1, 2, and cxxviii. 2-4. This consideration is
of great force to make a believer content with that
estate wherein God sets him, willing to abide therein,
patient under crosses that befall him therein, diligent
in the duties thereof, constant in waiting on God for
his blessing, and ready to resign liimself wholly to
God's disposing providence.

9. Reproach. AH reproach is against a man's
name, which is more precious unto him than wealth,
yea, than life itself, Prov. xxii. 1, Eccles. vii. 1. Re-
proaches pierce deep into a man's soul, and make him
exceedingly discontent.

The advice therefore which was given about crosses
in a man's calling must in this case be observed.

Consider the cause of the reproach that is laid upon
thee. If it be for thj' own misdemeanour or wicked-
ness, thou art to bear it contentedly as a just punish-
ment ; but if it be without cause given on thy part,
refer the case to God ; and say as David did, ' Let
him curse ; for the Lord hath bidden liim. It may
be that the Lord will look on mine affliction, and that

802

GOUGE ON HEKREWS.

[Chap. XIII.

the Lord will requite good for bis cursing this day,'
2 Sam. xvi. il, 13.

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

If the reproach be for righteousness' sake, and for
the Lord's sake, we ought not only to be content
therewith, but also to rejoice therein. Mat. v. 11, 12.

The like may be said of all manner of persecution
for the Lord's sake.

10. Afflictions. Under this head I comprise all
manner of oppressions and hard handlings by men,
and all kind of wasting and torturing maladies more
immediately inflicted by God ; yea, and all things griev-
ous to weak flesh. To work contentment in these cases
our eye must be on the ])iime and principal author of
all, which is the wise God, and our tender Father ;
and withal we ought to consider the end which he
aims at therein, and the good that he will jiroduce
from thence. He sees that the afflictions which he
layeth on us, either mediately by visible, instrumental,
and secondary means ; or immediately by himself, are
needful for us, and useful to us ; for he always cor-
recteth us ' for our profit,' Heb. xii. 10. See more
hereof on that place.

Sec. G6. Of exaviining oiie''s self ahoiit contentment.

If serious and thorough examination be made con-
cerning this grace of contentment, we shall find it to
be a most rare grace ; not only rare in the excellency
of it (whereof see Sec. G4), but rare in tlie scarcity
thereof. Scarce one man among a tbousand will be
found to have attained it.

The discontented complaints that are everywhere
heard of men's want of means, of their great charge,
of their not thriving as others do, of heavy burdens,
of grievous oppressions, .sore .afflictions, and other
things that di.^quiet them, are evidences of the want
of this grace in them.

Could the inward perjilcxities of the spirit at every-
thing that crosseth their humour, and their un.satisfied
mind about their present estate be discerned, the want
of this grace would be more evidently manifested.

This is a case much to be bewailed, and for which
we ought deeply to be humbled. It robs God of that
praise which is due to him for those blessings that
he doth bestow. For a discontented mind lightlj'
esteems .such blessings as God bestows on him, be-
cause he hath not what he would, and by the inward
perplexity of his soul makes his life a kind of helh

"The grounds of contcntedness laid down (Sec. G3)
afford a good direction for attaining this grace.

Sec. 07. Of the ivference of God's promise against
covetousnexs. and for contnitedneas.

Ver. 5. For he hath said, I will never leave thee,
nor forsake tliee.

The first particle of this icxt, fur, shewcth that this

promise is added as a reiison of that which goeth be-
fore. It hath reference both to the vice forbidden,
which is covetousness, and also to the virtue enjoined,
which is contcntedness. It is here added to dissuade
from the former, and to persuade to the latter. The
argument is taken from God's promise of providing
for his. It m.ay be thus framed :

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

But God hath ])romised never to leave nor forsake
such as trust in him ;

Therefore such as trust in God ought not to be
covetous, but content.

This promise of God's continual providence and
protection, much aggravateth tlie sin of covetousness,
and is of much force to work contentment. To covet
more than God, who hath promised never to leave
thee, nor forsake thee, sceth meet to bestow on thee,
is a real deui.al of the truth of th.it promise, .and in
that respect it maketh God a liar. On the other side,
to be content with such things as thou hast, .addeth a
seal to the truth of this promise, and in that respect
avoucheth God's truth and faithfulness ; yea, also it
giveth evidence that thou confidently restest upon the
accomplishment of th.at promise. Therefore covetous-
ness is a vice very dishonour.abic to God, but con-
tcntedness is a virtue very honourable to him.

Sec. G8. Of apph/inr/ to others ■promises made to some.

Question is made. Where God should say th.at
which is liere set down 1

Some think tiiat it is gathered out of the usu.al and
common doctrine of the sacred Scripture, as if it were
thus more distinctly expressed, The Lord doth here
and there, even everywhere almost throughout the
Scripture, faithfully promise to be ahv.iys present
with his children, to provide for them, to succour
them according to their need ; and never to leave
them succourless, nor utterly to cost them off. Thus
such an indefinite testimony is used in these words :
' Wherefore he saith. Awake thou that sleepest,' ic,
Eph. V. 14. Th.at testimony is not in express terms
set down in any particid.ar text of Scripture. But be-
cause it is the general doctrine of the Scripture, it is
brought in as a divine testimony thus, he saith ; for
the Holy Ghost in the Scripture very oft calls upon
those that sleep in sin to awake and repent. This
general interpretation of a testimony may well stand
where the express words cannot be found in any dis-
tinct pl.ace. But the testimony here in this text, quoted
by the njiostle, is in so many words set down by God
himself, Josh. i. 5.

Obj. Th.at promise being in particular made to
Joshua, how can it be extended to all saints ?

Ans. It containeth a truth that coucerneth all
God's children ; .and therefore .as God, on one occa-
sion, applied it to Joshua, to encour.age him .against
the many and uiigiity nations with wbtim he was to

Vee. 5.]

GOUGE ON HEBREWS.

303

figlit ; so on other occasions it may be applied to
others. For God's presence with his, and care over
them, encourageth them against enemies ; makes them
content in any state, makes them patient under all
crosses, hearteneth them against all temptations, and
emboldeneth them against all dangers.

Of that grace which God shewed to Abraham in
counting to him his faith for righteousness (Gen. xv.
G), the apostle thus saith, ' It was not written fur his
sake alone, that it was imputed to him ; but for \is
also, to whom it .shall be imputed,' &c., Rom. iv. 2i.

That which is said of promises may also be applied
to threatenings and judgments. For thus saith the
apostle of the judgments that were executed on the
Israelites in the wilderness : ' These tilings were our
examples.' And again, ' All these things happened
unto them for ensamples ; and they are written for our
admonition,' ifec, 1 Cor. x. 6, 7. Yea, the apostle tells
us, that ' whatsoever things were written aforetime,
were written for our learning,' Rom. xv. 4. It was
usual \vith the apostles to apply sundry )Mints, de-
livered by the prophets to the Jews, unto Christians,
as Rom. xii. 9, 16, 17, 20, 1 Cor. ix. 9, 1 Peter i. 16.

Thus God's former dealing with saints, in mercy, in
judgment, by promises, by threatenings, or any other
way, may and ought to be applied to every one of us,
as if the promises or threateixings had in particular
been directed to us.

For God is of himself and in himself unchangeable,
' with him is no variableness,' James i. 17. He is as
holy, a-s merciful, as just, as true as ever he was. God
being always like himself, he answerably dealeth with
such as are like those that lived before them. ' God
is no respecter of persons,' Acts x. 34. He is equal
and impartial in his deahngs with men, in what age
soever they live. Whosoever believeth on him, as
Abraham did, their faith shall be counted for right-
eousness. Whosoever trusteth, as Joshua did, shall
find God to be with them, and not to fail nor forsake
them. Whosoever murnmr and rebel against him, as
the Israelites, shall also be punished as they were.

We maj- here observe one special reason of that
small profit which many reap by the word. They
read it and hear it only as a history of former times,
not thinking that it concerneth them at all. This
promise of God made to Abraham, ' I will be thy
God, and the God of thy seed,' they conceive to be
an especial evidence of God's favour to Abraham;
but in that they apply it not to themselves, nor take
it as spoken to themselves, their own faith is little
strengthened thereby, and small comfort redoundeth
to their own souls. The like may be said of this
promise to Joshua, and of other promises to other
saints in former times.

Hence we may learn a good direction for reaping
much profit from former promises, threatenings, mer-
cies, judgments, precepts, and other points in God's
word. This may be by applying them unto ourselves,

and taking them as directed to ourselves in particular.
Thus will directidus to others put us into the right
way, and admonitions to others make us wan,-, and
promises to others encourage us, and threatenings
again.st others restrain us from sin. Thus ' whatsoever
things were written aforetime,' will prove good instruc-
tions to us.

Thus shall we not need to wish that we had such
extraordinary ministers as the prophets and apostles
were ; for those things which by the Spirit were re-
vealed to them, were revealed for us, and for our sake
they remain upon perpetual record. See Sec. 79.
See also Chap. iii. 15, Sec. 158.

Of avoiding the sins of former ages, see Chap. iii.
8, Sees. 89, 90, 95.

Sec. 69. Of this phrase, ' he hath said.'

The promise here exjjressed is thus indefinitely set
down, he ha(h said. There is no antecedent men-
tioned by the apostle, whereunto this relative he hath
reference. But because the express words of the pro-
mise are in the Old Testament, it is taken for granted
that God is here meant. For it was the Lord that
made this promise to Joshua (Josh. i. 5) ; and where
the said promise is made to the congregation of Israel,
he that makes the promise is thus set out, ' the Lord
thy God,' Deut. xxxi. 6.

Of the divers ways of citing texts of Scripture, see
Chap. ii. 6, Sec. 50.

Tliis indefinite expression of him that made the
promise, by this relative he, giveth us to understand,
that whatsoever is registered in the Old Testament,
is to be taken for God's word : and thereupon to be
rested on, without making any question thereof, or
opposition agauist it. The disciples ofi an ancient
philosopher had their master in such high account, as
they accounted what he had said to be so true, as no
question was to be made thereof. When they affirmed
anything in their disputes, and were asked why it
was so, they would answer, he said it. This by the
heathen themselves was counted too great a jiresump-
tion in scholars to give it, and in masters to take it.
But in reference to God, who is truth itself, it is most
proper to conclude, he hqih said, and thereupon to
rest as on the surest proof that can be given. See
Chap. i. Sec. 46.

Sec. 70. Of these words, ' leave,^ ' forsaJce.'
The promise here produced by the apostle is ex-
pressed ill God's own name. God himself is brought
in uttering it, thus, I will not leave thee, itc. Indeed,
God himself did first utter this to Joshua. And the
apostle by this manner of bringing it in, would have
every believer set God before him, and be persuaded

' Pythagoras. Siquid Pjthagorici afiirmarent in disputando,
cum ex his qurereretur, quare ita esset, respondere solebant,
Ipse Dixit.— Cjc. rfe Nat. Deor. lib. 1. Hinc proverbium,
out6s lifio..

304

GOUGK ON HEBREWS.

[Chap. XIIT.

that God in particuliir saith to Lim, ' I will not leave
thee,' &.C.

The word translated' leave, signifieth to loose or
undo a thing, as where it is said of prisoners, ' every
one's bands (avUrj) were loosed,' Acts xvi. 2G. So of
rudder bands, Acts xxvii. 40. It signifieth also to
put a thing from one, as where the apostle saith to
masters, 'forbear or put away («»/£>«;) threatening,'
Eph. vi. 9. This word, being here negatively used,
iniplieth that God will not put from him such as
trust in him, but will hold them close to himself, and
not leave them loose to shift for themselves.

The other Greek word, iyKaraXivia, translated for-
sake, is a double compound. The simple Xe/Vw,
signifieth to he wanting, as Tit. i. 5, ' Things (Xs/-
mvra) that are wanting,' and Tit. iii. 13, 'that
nothing be wanting.' The compound, to leave or go
away, thus it is said of Christ, ' leaving (xaTaXf/cwi)
Nazareth, he came and dwelt in Capernaum,' Mat. iv.
13. And of a husband it is said, 'he shall leave
{xuraXu-^ii) father,' ifcc.. Mat. xix. 5.

The double compound, syxaraXE/Tw, signifieth to
leave one in time of danger. It is nine times used
in the New Testament, and always in this sense.
Where Christ on the cross saith to his Father, ' Why
hast thou forsaken me?' this double compound is
used, Mat. xxvii. 4G ; so 2 Tim. iv. 16. This being
here negatively applied to God, sheweth that we need
not fear any want, danger, or distress, as if God
should leave or forsake us therein.

Sec. 71. Of God's earnest manner of pressing his
promise.

The manner of setting down this promise is very
emiihatical, and that in four respects :

1. In that it is set down negatively, / u'ili never
leave. This maketh the promise to be of a larger
extent. For it includeth all times, all places, all
estates, all danger, all needs, all distresses whatsoever,
as if he had more largely said, thou shalt never stand
in need of my help and protection, but thou shalt be
sure to find it. An allirmative promise doth not carry
such an extent ; for if one say, I will help thee or
succour thee, if he do it sometimes, upon some occa-
sions, the promise is kept. But negatively to say, I
will not fail thee, though succour should be aftorded
a hundred times, and yet once and on some occasion
fail, tiiat negative promise is not kept to the full, but
is broken.

2. In that the negative is doubled, yea, and trebled;
for in the Greek it is thus expressed, / vi/l (ou /j,r,)
not not leave thee {mb' ou uri), neither not not forsake
thee. There is a like trebling of the Greek negative,
Mat. xxiv. 21, Mark xiv. 25, Luke x. 19.

In Latin and other languages two negatives make
an aflBrmative; as, not noboJi/ is somebody: not no-

1 ivH aori»t 2. subjimct. ivl^iu (u {jjfii mitto. ii'lrjin
remitto.

thing is something. But in Greek doubling and
trebling negatives make them much the stronger.
When tliey would set forth the impossibility of a
thing, they use to double the neg.ative, as ^[at. v. 18,
2G. In these places, to shew the emphasis of doub-
ling this negative particle, it is thus translated, 'in
no wise,' ' by no means.' It also implieth the con-
tinuance of that which is denied, and translated 'no
more;' as where God saith, 'I will remember their
sins no more,' Heb. x. 17. The doubling of the
negative i^article doth in this place carry the greater
emphasis, because in setting down the same thing, it
is not only twice doubled, but in the latter place it is
trebled, so as there are in all five negatives. I read
not the like throughout the New Testament.

3. In that the matter of the promise is set down
in two words, which in general imply one and the same
thing : but, as Joseph said of Pharaoh's two dreams,
which set forth the same thing, ' The thing is doubled,
because it is established bj' God,' Gen. sli. 32. Be-
sides the two words do explain each other, as was
shewed. Sec. 69. And this latter doth render a
reason of the former. For God doth not leave his
that he might not seem to forsake them. And the
former sheweth a ground of the latter, namely, that
God by not leaving his, doth not forsake them.

4. In that the two phrases, never foice nor forsake,
are so general, as they include all wants, all needs,
all dangers, all distresses, all manner of evils that any
can fall into. They being spoken of God, who is
able and willing to do whatsoever is needful for anv,
his not leaving, nor forsaking, implieth all needful
succour. It is more than if he had said, I will sup-
ply tliy wants, I will heal thy sores, I will recover
thee from sickness, I will ease thy pain, I will free
thee from thine ojiprcssors, I will break thy bonds, I
will deliver thee out of prison, I will vanquish thy
enemies, or any the like particular promise : for these
generals comprise all manner of particulars under
them. Of the use of general promises, see The Whole
Armour of God, on Eph. vL IG, Treat. 2, Part 6, Of
Faith, Sec. 73.

God knoweth how dull we are in conceiving his
careful j)rovidence over us, and backward to believe
his gracious promises toward us, and therefore he
doth with such earnestness press the same.

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

' Therefore we ought to give the more earnest heed
hereunto,' llcb. ii. 1. The more instant and earnest
God is in promising, the more ready and steady must
we be in believing.

Sec. 72. Of apph/ing promises everi/ one to himself.

It is further observable, that the apostle who writ
this cpi.stle to many, expresseth the jicrson to whom
the promise is intended in the second person of the

Ver. 5.]

GOUGE ON HEBEEWS.

305

singular number, thee. Hereof these reasons may
be given :

1. God made tliis promise to Joshua by name, as
to a single jiersnn. And the apostle would not alter
one tittle in the promise.

2. Eveiy believer is to apply the promises which
concern many, so to himself in special, as if it were
directed to him by name, and concerned him alone.
The fruit, the life, the comfort of a promise resteth
in this particular application thereof.

3. Cliristians are considered all as one ; for they
are members of one and the same body, and in regard
of their spiritual condition animated by one and the
same spirit, and thus all of them spoken to as to one.
On this ground, where it is said that ' Mo.ses spake
unto all Israel,' he thus expresseth his mind, ' The
Lord thy God will go before thee ;' ' He it is that
doth go with thee ;' ' He will not fail thee, nor forsake
thee,' Deut. xxxi. 1, 3, 6.

4. God doth account all believers as dear unto him
as if they were but one. They are therefore all as
one spouse to his Son, Cant. iv. 8, 9, 2 Cor. xi. 2.
They are all heirs of the same kingdom, James ii. 5.
To be an heir is the property of one, Gen. sxi. 10.

This is a good ground for every particular believer
to apply the precious promises of the gospel to him-
self in particular.

The like may be said of the duties which God re-
quireth of children of men. For in the decalogue or
ten commandments they are laid down as a particular
precept to every i)erson in the singular number thus,
' Thou shalt have no other gods ;' ' Thou shalt not
make to thyself,' kc.

Sec. 73. Of God's not failing nor forsaking his.

The substance of this promise, / will not fail thee,
7tor forsake thee, giveth assurance of God's constant
and continual careful providence over his. Concern-
ing it the psalmist upon his own experience thus
saith, ' I have been young and now am old ; yet have
I not seen the righteous forsaken,' &c., and again,
' The Lord forsaketh not his saints ; they are pre-
served for ever,' Ps. xxxvii. 2.5, 28. Very elegantly
doth the prophet, by an argument from the less to the
greater, thus enforce this point, ' Can a woman forget
her sucking child, that she should not have compas-
sion on the son of her womb 1 yea, they may forget,
yet will not I forget thee,' Isa xlix. 15. This nega-
tive promise is much pressed in Scripture, as 1 Chron.
xxviii. 20, 1 Sam. xii. 22, 1 Kings vi. 13, Isa. xli. 17.

The ground hereof resteth upon the unchangeable-
ness of God's love. God is in all things unchange-
able. God is immutable in his nature, in which
respect he thus saith, ' I am the Lord, I change not,'
!Mal. iii. 6. He is also immutable in his counsel, in
his word, in his oath, Hcb. vi. 17, IS, and in his
love, John xiii. 1.

Besides, the relations which he hath caused to pass

Vol. IIL

betwixt himself and us, giveth us further assurance
that he will never leave nor forsake us. ' When my
father and mother forsake me, then the Lord wiU take
me up,' Ps. xxvii. 10. 'Doubtless thou art our
father, though Abraham be ignorant of us, and Israel
acknowledge us not,' ttc, Isa. Ixiii. 16.

Ol>j. Job by reason of his sore and heavy crosses,
and Lazarus who died a beggar, may seem to be left
and forsaken of God.

Ans. Losses, crosses, pain, penury, and other afHic-
tions, are no argument of God's forsaking men. His
wise providence is much manifested in ordering his
children's estate here in this world ; for,

1. God never suffers his to be tempted above that
they are able to bear. He giveth strength answer-
able to the burden he layeth ujjon his. ' We are
troubled on every side, yet not distressed : we are
perplexed, but not in despair : persecuted, but not for-
saken : cast down, but not destroyed,' 2 Cor. iv. 8, 9.

2. God always gives a good issue to the trials of
his children, 1 Cor. x. 13. Job had all that was
taken from him doubled. Job xlii. 10. The angels
Ciirried Laz.arus his soul into heaven, Luke xvi. 22.

3. God recompenseth outward losses and crosses
with far better things. For wealth he giveth grace ;
for bondage of body, freedom of conscience ; for pain,
patience ; for corporal death, eternal life.

Ol'j. 2. Saints themselves have complained that
they have been forgotten and forsaken, Lsa. xlix. 14.

Ans. That was the misapprehension of their weak
flesh, which is no sufficient evidence against God's
express promise. The psalmist acknowledgeth this
misapprehension, Ps. Ixxvii. 10.

Ol'j. 3. Christ himself complaineth that he was
forsaken. Mat. xxvii. 40.

Alls. Christ together with our flesh took the in-
firmity thereof: and thereupon complaineth according
to his present apprehension. But to shew that he
did not utterly despond, nor judge himself totally
and finally forsaken, he premiseth this clause of
affiance, 31 1/ God, my God.

Do they believe the foresaid promise of God, who
faint and sink under the burden of any trial, or
under any fear that they shall be forsaken ? yet how
many be there in the number of those that profess
the Christian faith, who, upon great losses, cry out
and say they are utterly undone : and upon some sore
afflictions despairingly say, they shall never be able
to endure it. Such are more like to Cain, who said,
' My punishment is greater than I can bear,' Gen. iv.
13, than to David, who, ' when he was greatly dis-
tressed, encouraged himself in the Lord his God,' 1
Sam. xiii. 6, or Jehoshaphat, who in his distress said,
' O our God, we know not what to do, but our eyes
are upon thee,' 2 Chron. xx. 12, or Abraham, who,
when God's promise and precept seemed to cross one
another about the sacrificing of his sou, said, ' God
will provide,' Gen. xxii 8.

306

GOUCSE ON HEBREWS.

[Chap. XIII.

Tliis promise of God's not leaving nor forsaking
Lis, is of singular use to support us in all trials and
distresses -whatsoever. It is so general as it may be
applied to spiritual and corporal distresses. In such
losses as Job had, Job i. 15, &c. ; in such jealousies
as Daniel was tried withal, Dan. vi. 4; in such a
])rison as Paul and Silas was cast into. Acts xvi. 24: ;
in such a dungeon as Jeremiah was let down into,
Jer. xxxviii. G; in such a sickness as Ilczckiah fell
into, Isa. xxxviii. 1 ; when we are falsely accused as
Paul was, Acts xxiv. 5 ; when we are forsaken of men
as Paul was, 2 Tim. iv. 16; when we are disquieted
in mind as David was, Ps. xlii. 11; at the point of
death, in which ca.se Stephen was. Acts vii. 59, GO;
in our thoughts and cares about our children and
posterity, such as came into Jacob's head. Gen. xlix.
1, 2, etc.; we may and must meditate on this pro-
mise, and with confidence thereon support ourselves.

Sec. 74. Of ific ]>erso7is whom God tnll not forsake.

The persons to whom in special this promise of
God's not leaving and forsaking is made, is comprised
under this pronoun thee. This promise was of old by
God himself made in particular to Joshua. Joshua
was a man of such courage and confidence in God's
word, as ho, together with Caleb, steadfastly beKeved
that God woulcl not leave nor forsake them, when the
whole congregation of Israel so fainted, as they wept
that God had brought them out of Egypt, and mur-
mured against the ministers employed in that service
of bringing them out. They must therefore be such as
Joshua was, who have right to apply this i)romise to
themselves. Such were they to whom Moses doth
apply it, Dcut. xxxi. 6.

It cannot be denied but that God's general pro-
vidence is extended to all of all sorts, ' for in him all
live, and move, and have their being,' Acts xvii. 28.
And ' he maketh his sun to rise on the evil and on
the good: and sendeth rain on the just and on the
unjust,' Mat. v. 45. But his special care is on them
that believe on him, 1 Tim. iv. U). In this case the
psaluust maketh an apparent dificrence betwixt the
wicked and the righteous, P.s. xxxvii. 17, 18, itc.
' The Lord knoweth how to deliver the godly out of
temiitations, and to reserve the unjust to be punished,'
2 Pet. ii. t). Tiic apostle exemplifieth this in the
good angels, that were not left nor forsaken, and the
evil angels, that were cast down into hell : and in
Noah and his family, whom CJod saved when he
brought the flood upon the world of the ungodly;
and in Lot, whom God delivered when he destroyed
four cities, and the iidiabitants thereof.

This providence of God in not leaving nor forsaking
his, might further be exemplified in the three great
j)atriarchs, Abraham, Isaac, and Jacob, and in sundry
of their posterity. Hundreds, thousands, millions of
instances might be given for the proof liereof. I
dare toidly avouch that from the beginning of the

world to this day, not one that trusted in God was
left or forsaken.

Sec. 75. Of the inference of ver. 6 on ver. 5.

Ver. 6. So that we may boldly say, The Lord is my
helper, and I will not fear wliat man shall do unto
me.

In this verse there is an inference made upon the
former promise of God's not leaving nor forsaking
his. The conjunction, aitrrf, translated so that, im-
plieth an inference, and such an inference in this
place as teacheth us to make a good use of the fore-
named promise. The use here set down is double :
one is confidence in God, the Lord is my helper; the
other is courage against man, / mil not fenr, itc.

In the former verse the apostle alleged the promise
to dissuade from covetousness, and persuade to con-
tentedness. Here he addeth two other ends or uses
thereof. Hereby it appeareth that God's promise of
never leaving nor forsaking his, is of manifold use,
and therefore it is the more steadfastly to be rested
on, and more frequently and seriously to be meditated
upon.

Hereby it further appeareth that many inferences
and sundry uses may be made of the same doctrine.

This profession, the Lord is my helper, may also
have a more remote reference, both to the vice of covet-
ousness forbidden, and also to the virtue of content-
cdness commanded, and that as another dissuasion
from the one, and persuasion to the other. For if
God be our helper, what need we covet more than he
seeth meet to bestow upon us ? and why shall we not
be content with that which he soeth meet for us? If
God be our helper, we may rest upon it that he will
help us to whatsoever he seeth needful and good for
us. Hereupon we neeil not fear man's spoiling us of
that which God seeth fit for us, neither need we fear
any thing that man can do to disturb us in that
wherein we rest content.

This pronoun, r},u.uc, we, being of the first person
and plural number, hath reference to him that wrote
this epistle, and to those unto whom he wrote it, who
lived many hundred years after the foremcntioned
promise was made to Joshua ; yea, it hath reference
to all Christians that have lived since this apostle's
time, and shall live to the end of the world, so as
hereby is confirmed that which was noted. Sec. 68, of
ap[ilying promises nuide to saints of old to such as
should live long after them.

As this particle we hath reference to the words
following, which were the words of David, it shewcth,
that not only God's promises, but also the speeches
and actions of saints in former ages, are left upon
record for our use, that we upon like grounds and
occasions should speak as they did, and do as they
did, )!/iSf >.i'/uv, we may siiy, saith the ajjostlc —
namely, as the psalmi.^t did Iti the words following. _
The same ground of saying what Ue did, we also have. J

Vee. 6.]

GOUGE ON HEBREWS.

307

Wc have the Lord to be our God, as well as they of
old had. God is set forth unto us in all those divine
excellencies of power, wisdom, truth, righteousness,
goodness, grace, compassion, and patience, he was unto
them. We have also the same Spirit to work in us
knowledge, faith, hojje, courage, and other like graces
that they had.

On this ground, thus saith the apostle, ' We having
the same spirit of faith, according as it is written, I
believed, and therefore have I .spoken; we also believe,
and therefore sj)eak,' 2 Cor. iv. 13.

F: ith in such promises as saints of old had, will
make saints in later times freely speak such things as
they in former times did. Hereof see more in The
Sainfs Sacrifice, on Ps. cxvi. 10, Sec. 67.

Sec. 76. Of confidence and. boldness arising from
God's 23roinise.

The word translated loldly, is in the Greek a par-
ticiple, 3aoJoDn-a;, and may thus be translated word
for word, so that we being co»fident may say.

The root, '^aiio; sen ^assoc, from whence the
Greek word here used cometh, doth signify confidence,
and the verb, 3ag3t7i' sru ^ap<tii>, to be confident. This
word is always in the New Testament used in the
better sense, and tran.slated, sometimes to ' be of good
cheer,' or to ' be of good comfort,' Mat. ix. 2, 22.
Sometimes to ' be confident,' 2 Cor. v. 6, 8, or, to
'be bold,' 2 Cor. x. 1, 2. But boldness in that and
this test, is to be taken in the better part, for a vir-
tue, implying the very same thing that confidence
doth. It is here the rather translated boldly, because
it is opposed to fear, mentioned in the last clause of
this verse. For boldness and fear are opposed one to
another. Fear keeps a man from being bold, and
boldness drives away fear. In this respect, saith
Christ, ' Be of good cheer (or be bold) ; it is I ; be not
afraid,' Mat. xiv. 27.

This word therefore here inserted, sheweth that

God's promise, duly believed, will make men bold, or

confident in all distresses. Joshua was hereby moved

with great resolution and courage to fight against all

those nations which God promised to give into his

hands, Josh. i. -5, 10, &c. A like promise moved the

Israelites boldly to venture through the Red Sea,

Esod. xiv. 13, &c. Jehoshaphat was hereby moved

'o go against that numerous army that came against

_ ■\^'*iim, 2 Chron. xx. 1.5, &c. The like may be noted of

J?^' ^X'arak, Judges iv. 7, Gideon, Judges vii. 7, ikc, Paul,

^c'^Acts xxvii. 24, &c., and sundry others. David pro-

' ^-d fessetb that this was it that caused him to hope.

> The ground hereof resteth in God, who maketh the
=P^ promise, and in those excellent properties whereby he
^e hath made known himself unto us ; as,

1. In his unsearchable wisdom in ordering the kind
of promise he makes to children of men. He maketh
no promise but what he seeth meet and fit to be ac-
complished.

2. In his almighty power, whereby he is able to
perform and make good whatsoever he promiseth.

3. In his infallible truth and faithfulness, which
puts him on to ratify and perform every word that
Cometh out of his mouth.

4. In his goodness to all them that come to him,
and rely upon him.

That we may observe this apostolical direction, and,
by God's promise, be emboldened with confidence, as
the apostle here dirccteth us to do, two especial
duties are requisite :

1. A faithful remembrance of God's promises.

2. A wise and right ajiplication of them.

Of these two, see The Wliole Armour of God, Treat,
2, Of Faith, Sec. 71, &c.

Sec. 77. Of boldness in a man's holy profession.

The evidence of the boldness and confidence here
mentioned is given in a Christian's speech, intimated
in this particle say {so that toe may boldly say.)
Hereby we are given to understand, that faith in
God's promise makes men freely and boldly utter
their mind.

Hereof see more in The Saint's Sacrifice, on Ps.cxvi.
10, Sec. 67.

Sec. 78. Of God's presence presupposing help.

The profession which the apostle putteth into
Christians' mouths is expressed in the words of the
psalmist thus, The Lord is my helper, and I will not
fear what man shall do unto me. This text is taken
out of Ps. cxviii. 6. There is indeed some difi'erence
in the apostle's quoting the text betwixt the Hebrew
and the Greek. The Hebrew thus reads it, ''b iT)n\
' The Lord is with me,' or, ' for me,' or, as our
English hal-h tianclatcd it ' The Lord is on my side;'
the Greek thus, ' The Lord is my ntlper.'

To this sundry answers may be given :

1. Penmen of the New Testament were not trans-
lators of the words and sentences, but quoters of th
sense and meaning of the Old Testament. See Cba
i. 6, Sec. 72.

2. The word Jielper is used by the psalmist /n the
next verse, and from thence it iRro' be takeH by the
apostle. .rehension ^

3. The LXX Greek transla ' Thus Ab^as the trans-
lation that the church usef'"'ould kUifistles' time, see
Chap. i. 6, Sec. 72) read was afraiAvord for word as
the apostle doth. The s'- ^xtherefore, being the
same with the Hebrew, tiy^jostle would not alter
that translation. ^

4. The alteration which is in the Greek serves for
an ex]iosition of the mind and meaning of the psalmist.
For God's being with, or for us, or on our side, pre-
supposeth that he is our helper. So as there is no
contradiction betwist the psalmist and apostle, but a
clear interpretation of the psalmist's mind, and a pro-
fitable instruction thence ariseth, namely, that upon

808

GOUGE ON HEBREWS.

[Chap. XIII.

assurance of God's being with iis, for us, and on our
side, we may rest upon it that he will afford all need-
ful hol|> and succimrunti) us. Hereupon the i)saluiist
himself making this inference : for having said, 'The
Lord is on my side,' he addeth, ' The Lord taketh my
part with them that help me,' Ps. cxviii. G, 7. God
himself having said to Joshua, ' I will be with thee,'
makith this further inference, ' I will not fail thee,
nor forsake thee,' .Tosh. i. 5 ; and upon this promise
to the church, 'When thou passest through the
waters, I will be with thee,' God further addeth,
' and they shall not overflow thee ' (Isa. xliii. 2), that
is, God would so help it as it should not be over-
whelmed and drowned. We have a real and visible
demonstration hereof in the exainple of those three
faithful .servants of God, who yielded their bodies
to be cast into a hot fiery furnace, [rather] than to
worship any god except their own God. The Son
of Goii was in the midst of the fire with them, there-
upon they had no hurt, Dan. iiL 25.

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

Singular comfort hence ariseth from the omnipres-
ence of God to his children especially, who place
their confidence on him. All of us give assent to
that which God thus saith of himself, ' Do not I fill
heaven and earth ? ' Jer. xxiii. 24 ; and to this,
' The eyes of the Lord are in every place,' Prov. xv.
3 ; and to this, ' Thou hast beset me behind and
before, and laid thy hand upon me,' Ps. cxxxix. 5.
How, then, can we doubt of help and succour in any
place, or in any case t

Sec. 79. Of v^t^fff 'A* same sai/'uvjs that saints of
ol I did. I

In that the apostle puts the words of an ancient
Servant of God into the mouths of other servants of
God that lived i" "fter times, he shcweth, that all of
all fttres who ard of the same faith, may make the
same'pr'ufessicm of God, and re.st with as nnich con-
fidence ou God "" hey who lived in former times
did. We r} and to rcseour greatest difficulties, ' God
■will provide. The aposti did, Gen. xxii. 8 ; and as
Jonathan did, at were noto restraint to the Lord to
save by many, of^ere cast' 1 Sam. xiv. 6 ; and as
Jehoshajihat did, ' Ov, whfod, we know not what to
do, but our eyes are up.tl thee,' 2 Chron. xx. 12;
and as Paul did, 'If Goil be for us, who can be
again.st us?' Worn. viii. 31.

God is every way the same to us as he was to his
saints of old : his jironiises remain the same to uii.
We have the same Si)irit, to work in us the same mind
that they had ; thereupon we may use the same pro-
fession, the same supplication, and in all like things
the Kuue words that they did.

It is an especial point of wisdom to take due notice
of the words and sjieeches of saints of old ; such,
especially, as were evidences of their faith in God ;
and to make them familiar to ourselves, that they
may be as proverbs, on all occasions in our mouths.
This will be an especial means to quicken our spirits,
to help our devotion, and to strengthen our faith.
Hereunto let nie add this caution, that as we use the
same words, so we use them with the same mind,
and with the same affection. See more hereof, Sec.
G8.

Sec. 80. Of the Lord Jehovah.

The first words of the forenanicd profession are
these, the Lord is my helper. Here are two emphat-
ical words, which are of special force to strengthen
our faith :

One is this proper title, the Lord, applied to
God.

The other is this epithet, helper, attributed to him.

The former is the interpretati(m of the Hebrew
word Jehovah, which is a title proper and peculiar to
God alone. It sotteth out the eternity, self-existency,
immutability, fidelity, and sundry other excellencies
of God. We may, with much confidence, rest upon
that which Jehovah, this Lord, undertaketh to do.
If he be our helper, we may be sure to want no help,
whatsoever our case be. He is both able and ready
to do whatsoever he seeth needful for us.

Of this title Jehovah, see more Chap. i. Sec.
128. See also The Church's Conquest, on Exod. xviL
15, Sec. 72.

Sec. 81. Of God's readiness to help.

TUa latter word, ^(ir,6oi, helper, according to the
notation of it, .sigulfieth one that is ready to run at
the cry of another. Hereof see Chap. ii. Sec. 184.

This notation im]ilietli a willing readiness, and a
ready willingness in God to afford idl needful succour.
Herein God shews himself like a tender father,
mother, or nurse, who presently runs when any of
them hear the child cry, to help it This, therefore,
is spoken of God by way of resemblance, to make us
the better conceive God's readiness to help us.

The ground hereof resteth on his own goodness.
He hath pity, because he will have pity ; and sheweth
mercy, because he will shew mercy, Exod. xxxiii 2!).
' Even so. Father, for so it seemed good in thy sight.'
Mat. xi. 26.

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

Sec. 82. Of God's hearing those whom he leaves
not.

Wherein this profession of God's b^ng our helper,
is inferred upon tlie foremeutioncd promise of not
leaving nor forsaking, it appears, that those whom

Vee. 6.]

GOUGE ON HEBREWS.

S09

God forsakes not, he readily and really helps in all
their needs and straits. God doth not content him-
self with the negative, not to leave, but adds an affir-
mative assistance, he is a helper.

That God who promised Joshua not to fail nor
forsake him (.Josh. i. 5), afterwards appeared unto
Joshua with his sword drawn, and said, ' As Captain
of the host of the Lord am I now come,' Josh. v.
13, 14. Hereby he shewed himself a helper of
Joshua. This is further confirmed by the success
which the Lord gave to Joshua's undertakings.

There is no mean betwixt God's not failing and
helping. If he do not help, he fails ; and if he that is
able to help do not fail, then help must needs be
atforded.

Besides, God will have his presence with his saints
(which his not forsaking them presupposeth) make
to the best advantage that can be : which must be by
helping of them.

1. By this it is manifest, that the negative promise
of not failing doth not only imply a privative, but
also a positive good.

2. This doth much amplify the comfort that was
noted to arise from God's promise of not failing his.
Sec. 53, in the end thereof.

3. This may serve as a good pattern unto us in re-
ference to a friend ; and that by giving evidence of
our not failing him, in that we afford unto him all
needful help and succour, so far as lieth in our power.
Thus shall we shew ourselves children of our heavenly
Father, like unto God.

Sec. 83. Of applying general jmt'ilefjes to ourselves
in particular.

Whereas the apostle said in the plural number, we
may say, here he expresseth that which we should say
in the singular number, the Lord is my helper, he
giveth us to understand, that every one is in particu-
lar to apply unto himself such promises and evidences
of God's fatherly providence, as belong unto many.
The psalmist frequently maketh such particular ap-
plications, as where he saith, ' The Lord is my rock,
and my fortress, and my deliverer : my God, my
strength, my buckler, the horn of my salvation, my
high tower,' Ps. xviii. 2. In like manner said Ruth
to Naomi, 'Thy God shall be my God,' Iluth i 16.
And the Virgin Mary, ' My spirit hath rejoiced in God
my Saviour,' Luke i. 47.

Good grounds there are of this particular applica-
tion, as,

1. God's indefinite offer of himself, of his grace, of
his Son, and of the things that Christ hath done and
endured for man's redemption, and of all other need-
ful good things ; and that to every one, without excep-
tiiin of any, Isa. Iv. 1.

2. God's truth and faithfulness in making good liis
word and promise, Heb. x. 23.

3. God's command to every one to believe, and

thereby to receive to his own benefit that which God
offers unto him, Mark i. 1.5, John i. 12.

Let us, therefore, not content ourselves with a
general knowledge of the mind of God ; and that we
well understand that God is able and willing to help ;
and that indeed he is a present help in all trouble ;
but let us further endeavour to get assurance of God's
fatherly favour to us, and special care over us, that
we may in faith and with confidence say, the Lord is
my helper.

Of the great and manifold benefits of this particu-
lar persuasion, see the Guide to go to God, on the
Preface of the Lord's Prayer, Sec 12.

Sec. 84. Of fear of man.

Among other benefits of confidence in God's pro-
tection, this is one, which is here hinted by the
apostle, that it expelleth fear of man, which is implied
under this negative resolution, / will not fear what
man shall do to me.

Of the notation of the Greek word, fo^tiSriCo/iai,
translated /car, see Chap, ii.. Sec. 149.

About this vice I purpose to shew,

1. The nature of it.

2. The evil wherein it consisteth.

3. Motives against it.

4. Rules to prevent or redress it.

I. Fear is a troubled passion upon the apprehen-
sion of evil. When Zacliarias was troubled at the
apparition of an angel, the angel saith to him, ' Fear
not.' The like he said to the Virgin ilary on the
like occasion, Luke i. 13, 30.

Again on the other side, when the disciples were
afraid at the sudden apparition of Jesus, he said,
'Why are ye troubled T Luke x.xiv. 38. In this
respect these two are joined together, ' Let not your
heart be troubled, neither let it be afraid,' John
xiv. 27. In allusion hereunto David saith of the
waters, ' They were afraid and troubled,' Fs. Ixxvii.
16.

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

From hence we may infer, that fear of man is a
disturbed passion upon the apprehension of some evil
that man will do unto him. Thus Abraham appre-
hended that the Egyptians would kill him by reason
of his wife, and thereupon was afraid to profess Sarah
to be his wife, Gen. xii. 12.

Sec. 85. Of the evil icherein the fear of man con-
sisteth.

II. Fear is not simjjy evU in itself, for it is a pas-
sion, that is, one of man's affections ; which are no
further evil than they are pei'verted or abused, as is
shewed in The Saint's Sacrijice, on Ps. cxvi. 1, Sec. 4.
The abuse of a passion is in misplacing of it upon a
wrong object, or in the excess thereof. Now man is

310

GOUGE ON HEBREWS.

[Chap. XIII.

not simply a wrong object of fear, for we are com-
manded to fear man, Eom. xiii. 7 ; for,

1. Some men bear the image of God, and in that
regard a reverent respect is due unto tliem. That
honour which the law requireth of inferiors towards
their superiors is comprised under this word fear.
Thus we are commanded to ' fear the king,' Prov.
xxiv. 21 ; to 'fear father and mother,' Lev. xix. 3 ;
to ' fear masters,' Epli. vi. 5.

2. Others have power to hurt. In such a case,
nature teacheth us so to fear them, as prudently to
avoid the mischief they may do. Thus Jacob said
concerning his brother Esau, '1 fear him :' thereupon
he prayed to God to be delivered from him ; and
withal used means to prevent what mischief he could.
Gen. xxxii. 11, 13, <tc.

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

1. When man is feared more than God : so as in
that case there is an opposition betwixt God and
man. This Christ forbids, where he saith, ' Fear
not them which kill the body : but rather fear him
which is able to destroy both soul and body,' JIat
X. 28.

2. When fear of man keeps us from our bounden
duty: as, they which knew Christ, yet were kept
from speaking openly of him for fear of the Jews,
John vii. 13.

3. When it puts us on to any sin, as Abraham was
hereby brought to dissemble his wife. Gen. xii. 11,
&c., and XX. 2; so Isaac, Gen. xxvi. 7, and Peter was
hereby brought to deny his Master, j\Iat. xxvi. GO,
&c. Saul acknowledgeth his sinful fear in this kind,
1 Sam. IV. 24.

Sec. 8G. Of motives against fear of man.
III. Among other motives against fear of man,
these following are of force :

1. Express prohibition, 1 Pet. iii. 14. Christ
himself hath thrice together inculcated this prohibi-
tion (Mat. X. 26, 28, 31), which makes it the more
forcible.

2. The pattern of such worthies of old as have not
feared man. Tlie parents of Moses were ' not afraid
of the king's commandment.' Moses himself ' feared
not the wrath of the king,' Heb. xi. 23, 27 ; David,
as here, so in sundry other j>laces, professed, that he
feared not mau, Ps. Ivi. 4; Micaiah feared not the
threatening of Ahab, 1 Kings xxii. 28; nor Daniel,
nor his three eomi)aftions, feared the king and his
princes, Dan. iii. IG, and vi. 10. The apostles feared
not the threatening of the jiriests of the .lews, Acts
iv. 19, and v. 29. Tlie examples of martyrs in all
ages are memorable in this kind.

3. The di.sgrace that followeti; upon fear of man.
It ill beseems, yea, it is a great shame to servants of
God to fear men. ' Should such a man as I flee?' saith
Nehemiah in this case, Nch. vi. 11. There can be

no greater disgrace to a soldier than upon fear to flee
from his colours.

4. The evil effects that follow thereupon. Many
are thereby brought, again.st their conscience, to omit
bounden duties : as openly to profess Christ, John
vii. 13, and to acknowledge other truths, John ix. 22.
Others are brought to commit gross sins. This
moved Aaron to make the golden calf, Exod. xxxii.
22, &c. This made many Christians of old to offer
sacrifice to devils, as the heathen did, and otherwise
to commit abomuiable idolatr}-. This made many
English in Queen Mary's days to go to mass and pro-
fess popery. This in our days hath made many to
seem more profane than their consciences told them
they should be. This hath made many judges to
pervert judgment. There is scarce a sin that fear of
man brings not men unto.

5. The restraint of man's power. It can at the
uttermost but reach to the body, and all that it can
do to the body, cannot -make a mau miserable. See
more hereof in The Extent of God's I'rovidence, on
Mat. x. 29, Sec. 8.

G. The extent of God's power, no way limited but
by his own will. The extent thereof in this case is
to be considered two ways :

(1.) Against such as God's servants may be afraid of.

(2.) For God's servants themselves.

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

[1.] God can turn the minds of enemies. 'The
king's heart is in the hand of the Lord,' itc, Prov.
xxi. 1. God turned the fury of Esau into favour to-
wards his brother. Compare Gen. xxxiL C, with
Gen. xxxiii. 4.

[2.] God can abate the spirit of the stoutest. God
made all the iidiabitants of Caauan to faint, Josli.
ii. 9. ' The terror of God w;vs upon the cities that
were round about Jacob,' Gen. xxxv. 5-, ' Even the
youth shall faint,' itc, Isa. xl. 30.

[3.] God can weaken the power of the strongest.
' He weakcneth the strength of the mighty,' Job xii.
21.

[4.] He can disappoint men's plots. ' He dis-
appointctli the devices of the crafty, so that their
hands cannot accomiilish their enter[)rise,' Job v. 12.
' Ve thought evil against me,' saith Josejih to his
brethren, ' but God meant it unto good,' Gen. 1. 20,
Acts xii. G.

[5.] God can utterly destroy his servants' enemies,
2 Kings xix. 35.

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

[1.] God can keep his servants safe in the midst of
danger. He ke])t Daniel's three companions safe in
the midst of a fiery furnace, and Daniel himself in a
den of lions, Dan. iii. 2,"), and vi. 22. God in general
hath promised as much, Isa. xliii. 2.

[2.] He can deliver out of the danger. He caused

Vee. 6.]

GOUGE ON HEBEEWS.

811

Jeremiah to be pulled out of the dungeon. He de-
livered also him that pulled out Jeremiah, Jer. xxxviii.
13, and xxxix. 17, 18.

[3.] He can turn the judgment to an advantage.
The carrying of Daniel and his three companions,
and Mordecai and Esther into captivity, proved much
to their advantage, Dan. ii. 48, 49. Esth. ii. 17, and
vi. 10.

[4.] God can make a temporal judgment to be a
means of spiritual good. When Manasseh was in
affliction, ' he prayed unto God, and God was en-
treated of him,' 2 Cliron. xxxiii. 12, 13.

[o.] By the uttermost that man can do, which is
death, God can free his servants from greater evils,
Isa. Ivii. 1. Josiah was killed by an enemy at that
very time when the floodgates of Israel's misery
began to be pulled up. Hereupon it is said, that he
should be ' gathered to his grave in peace,' and that
'his eye should not see all the evil,' &,c., 2 Kings
xxii. 20.

Sec. 87. Of rules for redressing fear of 7nan.
IV. For preventing and redressing fear of man,
these rules fcjUowing are observable :

1. Possess thy soul with a fear of God. Fear of
God and fear of man are contrary one to another ; as
light and darkness ; life and death. Light keeps out
darkness ; and so long as life remains in a man, death
is kept away. The more fear of God there is in one,
the less fear of man there wiU be in him : if the fear
of God were perfect in one, there would be no fear
of man in him. Christ prescribeth this rule, where,
after he had forbidden his to be ' afraid of them that
kill the body,' he addeth, ' but I will forewarn you
whom you shall fear : Fear him, which after he hath
killed, hath power to cast into hell ; yea, I say unto
you, Fear him,' Luke xii. 4, 5.

2. Lift up the eye of thy soul, which is faith,
higher than thou canst the eye of thy body. Thus
shalt thou see him who is invisible. So did Moses,
and 'feared not the wrath of the king,' Heb. xi
27.

3. Frequently and seriously meditate on God's
promises, and on his properties of mercy, goodness,
truth, faithfulness, wisdom, power, and the like, Ps.
xviii. 2, and xxiii. 4.

4. Always walk before God, as Enoch did. Gen. v.
24. This wiU keep thee from fearing any that would
draw thee from God. Joseph considered God's pre-
sence, when he said to his master's wife, ' How can I
do tliis great wickedness, and sin against God ? ' Gen.
xxxix. 9.

5. Well weigh the difference betwixt God and man.
This case the apostles propounded to their adversaries,
Acts iv. 19, and v. 29. God can protect from the
fury of all men, Dan. iii. 17. But ' there is not any
that can deliver out of God's hand,' Deut. xsxii.
39.

Sec. 88. Of timorousness.

That which hath been delivered of the evil nature
and effects of fear of man, affords matter of lamenta-
tion and exhortation.

Of lamentation, in regard of that timorousness
which many professors of the true religion bewray;
whereby they bring a great blemish even upon the
profession itself. If persecution arise for the gospel,
so as their goods, liberty, and life be in hazard, they
are ready to renounce their holy profession, and to
embrace the religion of the times, though it should
be apparently idolatrous. Yea, if reproach and dis-
grace do accompany the power of the true religion,
they are moved to abate of their holy zeal, and to be
no more forward than the common sort. In these
and other like cases they are like to a foolish man,
who upon sight of a flaming fire pictured on a map
or wall, is so afl'rightcd therewith, as he starts back,
and faUs into a true burning, flaming fire, wherewith
he is terribly scorched, if not clean consumed. Their
timorous disposition shews, that they prefer man be-
fore God, and this world before the world to come.
Such walk by sense more than by faith. Things
visible seem to the ej-e of a mortal man more terrible
than things invisible. He therefore who doats upon
matters of sense, cannot but be affrighted with the
terrors of men.

Sec. 89. Of watchfulness against fear of man.

There is great cause again and again to exhort
such as profess themselves to be God's servants,
whether ministers or others, to take courage unto
themselves that they be not disheartened from their
good courses by anything that man can do, and to
take heed that this root of bitterness, namely, timor-
ousness, spring not up in them. This is one of those
roots that trouble men, and whereby many be defiled,
Heb. xii. 15. We are the rather to be watchful here-
abouts, by reason of the proneness of men, even of
saints and believers, thereunto. Instance Abraham,
Gen. xii 13; Isaac, Gen. xxvi. 7; Jacob, Gen. xxxii.
7; David, 1 Sam. x.xvii. 1; and sundry others; for the
flesh as well as the spirit is in such, and ' though the
spirit be ready, the flesh is weak,' Mat. xxvi. 41.

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

How far faith and fear may stand together, see
Tlie Saint's Sacrijice, on Ps. cxvi. 11, Sec. 75.

Sec. 90. Of not fearinff multitudes, plots, and prac-
tices against one's self

In setting down the object of the foremcntioned
fear, he expresseth it in the singular number, avO^'ji--oc,
man. This word is here collectively to be taken, and
may comprise multitudes under it ; and thereunto the
confidence of this man of God is to be extended, ao-
cording to that which in another place he saith, ' I
wUl .i)ot be afraid of ten thousand of people that have

312

GOUGE ON HEBREWS.

[Chap. XIII.

set themselves against me round about,' Ps. iii. C.
For many in oj)position unto God are but as one.
Therefore ' there is no restraint to the Lord to .save
by many or by few,' 1 Sam. xiv. (!, and in like man-
ner against many or against few. Herewith did Asa
strengthen his faith, 2 Chron. xiv. 11. There is an
infiniteness in the power, wi.sdom, and other pro-
perties of God ; so as all human power licing finite,
one man and multitudes of men are alike to him. In
this respect the p.salmist, with a holy in.sultation,
saith, 'Why do the heathen rage, and the people im-
agine a vain thing?' itc., Ps. ii. 1-3. On this ground
■we need not be afl'rightcd at the consultations, con-
spirations, and combinations of multitudes tugether.

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

To amplify this the more, he addeth this, W to/^ss/,
what can do ('what man can do'). Hereby he in-
tendeth all manner of inventions, plots, and practices
of men. Not only men's persons are not to be feared,
but also their wit, their policy, their strength, their
dignity, their retinue, their friends, tlieir words, their
threats, their attempts, or anything else ajipertaining
to them, or that may any way be achieved by them
or others under them. David feared not the counsel
of Ahithopliel, though it were ' as if a man had in-
quired at the oracle of God,' but prayed against it,
2 Sam. XV. 31, and xvi. 23 ; neither did David fear
the huge stature of Goliath, nor his warlike prepara-
tion, 1 Sam. xvii. 32. Daniel feared not the decree
that was made against him by the king and the
princes, though it were an unalterable decree, Dan.
vL 10. This might further be applied to anything
that is any way in the power of men.

For all that man can do is under the disposing
providence of God, so as God can order all as it
pleaseth him. It is therefore a point of folly to pre-
tend man's wit, strength, fiercenes.s, threatening, or
anything else, to dishearten him.

Though that which any plot or practise as a mis-
chief be in special intended against me, yet ought I
not to fear it. So nnich is implied under this special
particle, ij-ai, me. When plots and practices are in-
tended against such and such a one in particular, that
particular person is in the greater danger, as David,
■when Saul's envious eye was upon him in siiecial,
1 Sam. xviii. 9 ; and Paul, when the Jews laid wait
for him in particular. Acts ix. 23. This is a great
amplification of his courage, that he feared not what
any could do against him in particular.

Sec. 91. Of the concurrence of fiiith in God, and
courof/e against man.

This invincible resolution, / u'ill not fear what man
shall do to me, being inferred upon tiie former confi-
dent profession, the Lord is mi/ helper, and botli
joined together by this copulative particle, and, givcth

us to understand that these two, confidence in God,
and courage against man, do go togetiicr. They wlio
in truth profess tiie one will be resolute against the
other. Confidence in God, and courage again.st man,
are as twins which are born together, live togetiier,
and will die together. David oft joineth them to-
gether, as in that j)salm which the apostle here
quotetli twice or thrice together, Ps. cxviii. 6, 7, Ac,
and Ivi. 4, 11. So doth the prophet, Isa. xii. 2.

Tiie former is the cause of tiie latter. Confidence
in God is that which produceth and preserveth courage
again.st man, <is the sun causeth ligiit, and fire heat.

They who desire ])roiif of their confidence in God,
let them make trial of their courage against man.
If they can go on cheerfully in their Christian course,
and steadfastly hold their holy profession, and re-
solutely continue in God's ■n-ork, notwithstanding the
envy, fury, plotting, threatening, rage, raving, fretting,
fuming, oppression, and persecution of men, tiicy
hereby give evidence of their true confidence in God.
So did Moses, Exod. x. 25, 26; Zerubbabel and
Jeshua, Ezra iv. 3 ; and Ezra, chap. x. 22 ; and
Nehemiah, chap. iv. 1-1 ; and the pmphets and
apostles. So will all whose confidence is in God.

It is hereby manifested, that they who in time of
persecution renounce their pjrofession, or forsake those
who stand stoutly to their profession (like those who
forsook Paul, 2 Tim. iv. 16), or forbear any duty
which their conscience tells them thej' are bound to,
or commit any sin against their knowledge for fear of
man, have not attained to that confidence in God
which becomes true professors.

The apostle that sets down a believer's profession
in the Lord affirmatively, thus. We mai/ boldly sai/.
The Lord is mi/ helper, expresseth his esteem of man
negatively; thus, 7 leill not fear irhat 7nan shall do to
me, doth hereby make faith in God and fear of man
so opposite as they cannot stand together, no more
than light and darkness. Therefore, ■tthere we are
exhorted to the former, we are dehorted from the
latter.

OI)j. Examples ■were before given (Sec 89) of
sundry worthies who were endued with a great mea-
sure of faith, and yet feared men.

Ans. 1. Their fiiiiii then lay asleep, and did not
exercise itself as it should. A man while he is asleep,
though he be living, yet in regard of sundry acts of
life is as if he had no life.

2. Opposites, which in the extremes cannot stand
together, may be together in their remiss degrees, as
light and darkness in twilight.

3. Tiiese may be in the same person, as enemies
figliting one against another, as in Israel the hou.se of
Saul and the house of David for a time .stood in op-
jKisition. But faith in God, and fear of man — as
other fruits of the Sjiirit and ilesh — have such an
antiiiatliy, and contrary afTcetion one unto another,
that they will never be reconciled. Now faith being

Ver. 5, 6.]

GOUGE ON HEBKE'VVS.

313

the stronger, will get the upper hand ; and at length
subdue fear, as the house of David subdued the house
of Saul, 2 Sam. iii. 1.

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

Sec. 92. Of tlie resolution o/Heb. siii. 5, 6.

Ver. 5. Let your conversation be without covetous-
ness; and be content loiih such things as ye have: for
he hath said, I will never leave thee, nor forsake thee.

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

In these verses the substance of the eighth com-
mandment is laid down.

We have thereabout :

1. The parts.

2. The reason to enforce them.
The parts are two :

One negative, forbidding a vice.

Tlie other affirmative, enjoining a virtue.

About the vice two things are expressed :

1. The kind of it, covetousness.

2. The practice of it, in this word, conversation.
About the virtue two other tilings are expressed :

1. The kind of it, contentedness.

2. The suliject whereabout it is exercised, such
things as you have.

The motive to enforce the one and the other, is
God's promise.

About this we may observe,

1. The substance of the promise, ver. 5.

3. An inference made thereupon, ver. 6.

The former sheweth, what God for his part will
do.

The latter, what we for our part must do.
In the former is manifested,

1. A preface.

2. The point itself.
In both,

1. The manner.

2. The matter.

The manner of the former is by an indefinite ex-
pression of the person promising, he.

Tlie matter impUeth a promise, in this phrase, hath
said.

The manner of the latter is by a multiphed nega-
tion.

The matter in two branches.

In both branches there is an express act and object.

The former act, in this word, leave.

The latter in this, /or«rtie.

The object in both is the same, but twice expressed,
in this particle, thee.

In the inference there is,

1. An introduction, in this phrase, so that we may
boldly say.

2. An instruction ; whereof are two parts,

(1.) A believers confidence.

(2.) His courage.

In the former we have,

1. The subject whereon his confidence resteth, the
Lord.

2. The ground or reason of resting thereon, helper.

3. The appropriation of it, in this particle, tny.
In setting down his courage, note,

1. An opposition betwixt God and man, in this
negative connexion, and not.

2. A manife-station of his courage.
Here we are to observe,

1. The manner of setting it down, by a negative.

2. The matter. Wherein,

1. A vice, /ear.

2. The object, man.

3. The extent, can do.

4. The application, to me.

Sec. 93. Of the observations raised out o/Heb. xiii.
5, 6.

I. Covetousness beseems not Christians. See Sec.
53.

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

III. Confentedne.is is a Christian virtue. It is here
enjoined to Christians. See Sec. 62.

IV. Christians must be contetit with their present
condition. This phrase, such things as you have, im-
plieth our present condition. See Sec. 63.

V. Covetousness and contentedness cannot stand to-
gether. The one is here forbidden, and the other
commanded. See Sec. 59.

VI. What dissuades from covetousness, persuades to
contentedness. The same reason is produced for the
one and other purpose. See Sec. 67.

VII. God's promise is of force to keep from covetous-
ness, and to work contentedness. This is here alleged
for both these ends. See Sec. 67.

VIII. A divine testimony is sufficient to settle one^s
judgment. For this end this indefinite phrase, he said,
is here used. See Sec. 69.

IX. The Holy Ghost presseth God's promise with
much power. Here are five negatives used. See Sec.
71.

X. General promises made to saints of old, still are
of force to Christians. See Sec. 68.

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

XII. God u<ill not forsake his in their distress.
See Sees. 70, 73.

XIII. Every believer may apply an indefnite pro-
mise to himself. See Sec. 72.

XIV. Words of faith uttered by others may be made
our words. The apostle here putteth David's words
into our mouth. See Sec 75.

314

GOUGE ON HEBREWS.

[ClIAP. XIII.

XV. Faith in God works holdneu. This word,
bolt//;/, intciuls as much. See Sees. 76, 77.

X\'l. God's 211'eseiice presiipposeth succour. Upon
God's promise of not lca\-ing his, the apostle inferreth
that Uod is our hclptr. See Sees. 78, 79.

XVII. God is Jehovah. The word here translated
Lord, is in the Hebrew text Jehovah. See Sec.
80.

XVIII. God's not forsnking is a helpinc/. Upon
God's promise, not to forsake, the apostle styleth hiui
a helper. See Sec. 82.

XIX. General privileges concern every particular
believer. For God to be a helper is a general privi-
lege. But here every one is taught to say unto him,
my helper. See Sec. 83.

XX. Man is not to be feared. The projjhet pro-
fes.seth that he will not fear man. See Sec. 85.

XXI. Many in opposition to God are as one man.
Under this word man in the singular number multi-
tudes are comprised.

XXII. Nothinf/ that man can do is to be feared.
He saith not only, ' I will not fear man,' but also, ' I
will not fear what man shall do.'

XXIII. Man's spite to one's self in particular is
not to be feared. This particle me intendeth as
much. Of these three last doctrines, see Sec. 90.

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

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

Sec. 94. Of the coherence of yct. 7 with the former.

Ver. 7. Remember them which have the rule over
you, who have sjioken unto you the word of God:
whose faith follow, considering tfie end of their [con-
versation.

In this verse is laid down a fourth duty to be per-
formed to others. See Sec. 1. Those others are
ministers ; so as the duties enj<iincd in this verse arc
branches of the fifth commandment. Though the
duties be distinct in themselves, yet they have refer-
ence to those that go before.

1. They may have a general reference to all the
forementioned duties, for their teachers had well in-
structed them in all. Therefore, by remembering
their teachers, they might be the better directed and
incited to them.

2. They may have a jiarticular and more imme-
diate reference to the virtues mentioned in the verse
immediately going before, which were confidence and
courage. For by remembering the doctrine ai:d
practice of their teachers, wlio liad well instructed
tliem in the grounds of both, and scaled up their doc-
trine by being themselves a pattern even unto death,
they could not but be much established thereby.

Sec. 95. Of remembering our teachers.

To remember, /nr,,u,onju, is a proper act of the
memory. The memory is placed in man as a treasury
to lay up for future use such things as the under-
standing coneeiveth to be a truth, and the will yieldeth
unto as good.

This act of remembering may admit of a fourfold
distinction.

1. To receive and lay up what is conceived by the
mind. Thus the preacher would have the young
man ' remember his Creator in the days of his youth ;'
even then to receive and lay up his word and works
for some use, Eccles. xii. 1.

2. To hold fast that which is so laid up. Thus it
is most properly opposed to forgetfulness. 'Remem-
ber, and forget not,' saith Closes to the Israelites,
Dent. ix. 7.

3. To call again to mind what hath been forgotten.
Thus the disciples are said to remember what Je.sus
had said to them, John ii. 22. Jesus, in the time of
his ministry, had told them that he should rise the
third day from the dead ; but they forgot it till the
time of his resurrection ; then they remembered it —
that is, they called it again to mind. Thus this word
is explained, Isa. xlvi. 8.

4. To think on and consider that which we have
learned ; as when we are enjoined to ' remember
God,' Deut. viii. 18; to 'remember his law,' Mai. iv.
4 ; to ' remember the Sabbath,' Exod. xx. 8. These
and other like things are seriously and frequently to
be thought on. Our last English translators of the
Bible do oft translate the original word, which pro-
perly signifieth to ' remember,' thus, ' think on,' Gen.
xl. 14, Nell. v. 19. The word remember, being here
spoken of things that they had before learned, m.ay
be applied to the three latter distinctions, namely, to
hold fast, and not forget, or, in case they had for-
gotten, to use means of calling to mind again ; and
frequently and seriously to think on what they had
heard of their teachers, and seen to be practised by
them.

In these respects, Joshua adviseth the Israelites
that went beyond Jordan to ' remember the word
which IMo.ses commanded them,' Josh. i. 13. And an
angel bid them that camo to seek Christ in the grave
to ' remember how he s]>ake unto them when he was
in Galilee,' Luke xxiv. G.

This word, remember, is here used, because,

1. It is a comprehensive word. It compriscth
under it all particular duties that hearers owe to their
teachers — as to j)raise God for them, to s|)eak well of
them, to believe their word, to obey tlieir directions,
to imitate their commendable practices, itc.

2. Remembrance of teachers quickeneth up people
to do on their behalf when they are absent as much
as if they wore present ; but no respect useth to bo
shewed to them that arc forgotten.

3. Keuicmbrancc of such as arc absent doth in a

Vke. 7.]

GOUGE ON HEBREWS.

315

manner set them before our eyes, and so represents
their doctrine and practice unto us, as if we saw them
in the pulpit, heard them preaching, and beheld their
good conversation.

4. Remembrance of such teachers as have begotten
us to God, or further built us up in the true faith, is
an especial means to establish us in that truth which
we have received from them, and to keep us steady
in that way of righteousness wherein they walked be-
fore us ; for remembering of them makes them to be
in absence as present with us. Continual presence
of ministers, and their continual preaching sound
doctrine, and living holily, doth much confirm and
more and more build up hearers. So will the re-
membrance of them do.

5. Remembrance of teachers removed from us, will
keep us from being seduced with corrupt and lewd
teachers. So soon as faithful pastors are removed
from their flocks, the devd will be ready to thrust in
thieves, robbers, yea, and wolves amongst them.
This the apostle found to be so by woeful experience.
Gal. i. 6, 7, iii. 1, and iv. 9; yea, he foretold as much
to the elders of Ephesus, Acts xs. 29, ifcc.

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

On these and other like grounds the apostles have
been very careful in using means to put people in re-
membrance of them in their absence. For this cause
St Paul sent Timotheus unto the Corinthians, to
' bring them into remembrance ' of his ways, 2 Cor.
iv. 17; this St Peter thought meet to do as long as
he lived, 2 Pet. i. 13; for this end he wrote his
second epistle, 2 Pet. iii. 1, 2.

Hereby is discovered both the ingratitude and folly
of such as, having had faithful ministers, forget them
so soon as they are removed from them. It is taxed
as a foul blemish in that city which was delivered by
the wisdom of a poor wise man, that ' no man re-
membered that same poor man,' Eccles. ix. 15. It
was the destruction of Joash that ' he remembered
not the kindness which Jehoiada had done to him,'
2 Chron. xxiv. 22, 23, &c.

That therefore wliich the apostle here requires, as
it is our duty, so it will be our wisdom to observe.
This the apostle presseth upon the Philippians, chap.
i. 27, and ii. 12. For this he also commendeth the
Corinthians, 2 Cor. xi. 2; and the Thessalonians,
1 Thess. iii. 6.

Sec. 96. Of ministers he in g guides.

They who are in special to be remembered, are
thus described in our English translation, which have
the oversight. This is the interpretation of one Greek
word, Jiyou/xhoiv.

The word which the apostle useth is a participle,
and cometh from a verb, iyue^ai, which signifieth to
had, to go lefore, to be a guide in the way, to he over

others, to govern. It signifieth also to ' think,' Acts
xxvi. 2; to 'suppose,' Phil. ii. 2.j; to ' esteem,'
1 Thess. V. 13; and to ' count,' or 'account,' Phil. iii.
7, 8. In this [sense] it is thrice used in this epistle,
as chap. x. 29, and xi. 11, 2(j; but in this chapter it
is thrice used in the former sense.

The word here used is in other places translated
'governor,' as Mat. ii. 6, Acts vii. 10; and 'chief,'
Luke xxii. 2Q, Acts xv. '2'2.

Some judicious translators in Latin^ do interpret it
by a word, diictores, that signifieth guides.

Tliis word setteth out the dignity and duty of
ministers.

Their dignity, in that by reason of their function, in
matters of God, they are over the people, and have a
kind of authority in the Lord and in his name.

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

Sundry other titles, which set forth both these, are
in Scripture attributed unto them — as ' rulers,' John
vii. 48; ' overseers,' Acts xx. 28; ' guides,' Mat. sxiii.
16, 24; 'leaders,' Mat. xv. 14, John x. 3; 'elders,'
1 Pet. V. 1 ; ' shepherds,' JIat. ix. 36 ; ' pastors,
teachers,' Eph. iv. 12; 'stewards,' Titus i. 7; 'bishops,'
1 Tim. iii. 1, 2; 'watchmen,' Ezek. iii. 17; 'fathers,'
1 Kings xiii. 14, Philem. 10.

God hath made ministers to be such guides unto
his people, in regard of people's need, and for their
good.

1. Men of themselves, ui regard of the things of
God, are blind, and understand not the way wherein
they should walk. In this respect they have need of
guides. When Philip asked the eunuch whether he
understood what he read or no, he answered, ' How
can I, except some man should guide meV Acts viii.
31. That which Christ said to Paul, is true of all
ministers ; Christ sends them to ' open people's eyes,
and to turn them from darkness to light,' Acts xxvi.
18. There are many by-paths that lead to destruc-
tion, whereinto people would soon fall if they had not
guides.

2. Men are not only blind, but they are also by
nature of a stubborn disposition, hardly brought into
the right waj- ; and when they are brought, hardly
held therein ; so as in this respect there is great need
of ministers to be over them, to exhort, incite, ad-
monish, persuade, reprove, and use all other meet
means to put them into the right way, and hold them
therein.

The good that people may reap by ministers being
made guides is very great. Thereby they are
instructed and directed in the way to life. By
ministers being guides, superiors and inferiors,
magistrates and subjects, ministers themselves and
people, husbands and wives, parents and children,
masters and servants, rich and poor, old and young,
' Beza, Pareus.

316

GOUGE ON HEBREWS.

[Chap. XIII.

all of all sorts are instructed in their duty, kept
within compass of their place, and stirred up to use
and employ the abilities that (Jod bestoweth on them
to the good of others.

As men do stand in more need of guides in regard
of their s()iritual estate, than in regard of their tem-
poral estate, so the benefit that they reap from
those former guides far exceeds and excels the bene-
fits that they can reap from the latter guides, even as
much as our souls excel our bodies, heavenly commo-
dities excel earthly, and everlasting salvivtion excels
temporal preservation.

This giveth an evidence of the good providence of
God in i)roviding spiritual guides for his church, for
God hath set them there, 1 Cor. xii. 28 ; and in
enabling them to that great function, for God makes
able ministers of tlie new testament, 2 Cor. iii. G ;
and in giving them gifts for that end, Eph. iv. 7, 8 ;
and conferring authority on them, so as they may
perform their duty with all authority, Titus ii. 15 ;
and finally, in making them accountable to himself,
ver. 17, iMat. xxv. 19, Luke xvi. 2, that so they
may be the more ' faithful to him that appointed
them,' as Moses was, Heb. iii. 3.

This title, guides, puts ministers in mind of their
duty. We ought to have this title much in mind,
and well weigh what duties are comprised under it ;
and be couscionable in performing the same, Ezek.
iii. 17.

There being, by the high supreme Lord, guides set
over people, and that in regard of their need, and for
their good, it becomes them,

1. To be thankful to God for that evidence of his
careful providence.

2. In ease they want such guides, to pray for them,
as Christ adviseth. Mat. ix. 38.

3. To be couscionable in submitting to their
ministry ; as this apostle expressly exhorteth, ver.
17.

The duties which are in general to be performed in
reference to such guides, are in special to be performed
to such as God Iiath set over ourselves in particular.
This the apo.stle here intimateth under this relative,
huLut, i/'iur ; for a good shepherd hath an es[)ecial care
over his own sheci>. ' He calleth liis own sheep by
name, he putteth forth his own sheep,' John x. 3, 4.
'Take heed,' saith the apostle, ' to all the flock over
the which the Holy (iliost hath made you overseers.'

Every one hath an especial care of those that are
his own, and must give an account for them. Most
meet therefore it is tiiat .such in special be remembered.
The rule of relation requires as much ; as guides must
be most careful over their own people, so people must
be most subject to their own guides.

Sec. 97. Of guides prearhing.
The duty of the foresaid guides is thus expressed,
Who have S2}oken ttnto you the word of God. The

Greek word here translated spoktn is the very same
that is so translated, chap. ii. 3. It is here used
in the very same sense that there it was, namely, for
preaching. See Chap. ii. Sec. 23.

The most principal duty of such as are here called
guides, or governors, consisteth herein : it belongeth
to the very essence of their calling. \\'hen tlie Lord
sent out kis apostles, he said unto them, 'Go ye into
all the world, and preach the gospel,' Mark xvi. 15.
Herein Christ reipureth I'eter to testify his love to
him, saying three times, ' Eeed my lambs,' 'feed my
sheep,' 'feed my sheep,' John xxi. 15-17. And this
Peter himself dutli ]>ress upon other ministers, saying,
' Feed tlie fiock of God,' 1 I'eter v. 2. The like doth
Paul upon Timothy thus, 'Preach the word, be
instant in season, and out of season,' 2 Tim. iv. 2.

There is no way wherein and whereby such as are
guides of God's people may do good mito them, than
by preaching. By preaching it pleases God to save
such as believe, 1 Cor. i. 21. Oh that this were duly
weighed of those that can plead for the dignity and
authority of such as are spiritual guides or governors
in God's church !

Sec. 98. Of God's word to he preached.

The subject-matter to be preached is here styled
the word of God. Though that which is uttered by
men as ministers be properly the sound of a man's
voice, yet that which true ministers of God in exer-
cising their ministerial function preacli, is the word of
God. Thus it is said of the apostles, ' They spake
the word of God,' Acts iv. 31, and hereupon it is siiid
of the people of Antioch, that 'almost the whole
city came together to hear the word of God,' Acts
xiii. 4-1:.

That which ministers do or ought to preach is
styled the word of God in a fourfold respect.

1. In regard of the primary author thereof, which
is God. God did immediately inspire extraordinary
ministers, and thereby informed them in his will.
' For the prophecy came not in old time by the will
of nuHi, but holy men of God spake as they were
moved by the llolj- Ghost,' 2 Peter i. 21. Therefore
they were wont to use these prefaces, ' The word of
the Lord,' Hosea i. 1 ; ' Thus saith the Lord," Isa,
vii. 7 ; and an apostle thus, ' 1 have received of the
Lord, that which also I delivered unto you,' 1 Cor.
xi. 23. As for ordinary ministers, they have God's
word written and left upon reccud for their use, ' For
all Scripture is given by inspiration of God,' 2 Tim.
iii. 1 C. They therefore that ground what they preach
upon the Scripture, and deliver nothing but what is
agreeable tiiereunto, preach the word uf God.

2. In regard of the subject-matter which they
preach, which is the will of God ; as tlie apostle ex-
horteth, to ' understand what the will of the Lord is,'
I'^pli. v. 17, and to 'prove what is tliat good, that
acceptable, and perfect will of God,' I\om. xii. 2.

Vee. 7.]

GOUGE ON HEBEEWS.

317

3. In regard of the end of preaching, -which is the
glory of God, and making liuown ' the manifold wis-
dom of God,' Eph. iii. 10.

4. In regard of the mighty effect and efficac}'
thereof, for preaching God's word is ' the power of
God unto salvation,' Koni. i. 16. Preaching the
word of God, this is it which is 'mighty through
God to bring every thought to the obedience of
Christ,' 2 Cor. x. 4, 5. For ' the word of God is
quick and powerful,' &c., Heb. iv. 12.

So close ought ministers to hold to God's word in
their preaching, as not to dare to swerve in anything
from it. The apo.stle denounceth a curse against
him, who.soever he be, that shall preach any other
word,' Gal i. 8, 9.

Upon this we have just cause to avoid such teachers
as preach contrary to this doctrine, Rom. xvi. 17,
2 John 10. The whole mass of popery is here-
upon to be rejected. So are the manifold errors and
heresies th:it in former ages, and in this our age, have
been broached. Pretence of new light, and immediate
inspiration in these days, is a mere pretence.

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

The first is concerning the matter which we hear,
' Take heed what ye hear,' Mark iv. 24. We must
with approbation hear nothing but what we know to
be the word of God. AVe must, therefore, ourselves
be well acquainted with the Scriptures, and by them
try the things which we hear, whether they be the
word of God or no ; as the men of Berea did, Acts
xvii. 11.

The second caveat is concerning the manner of
hearing, 'Take heed how ye hear,' Luke viii. 18.
That which we know to be grounded upon the Scrip-
tures we must receive, ' not as the word of men, but,
as it is in truth, the word of God,' 1 Tliess. ii. 13.
We must with reverence attend unto it ; we must in
our hearts believe, and we must in our lives obey
it.

It is God's word that doth convert, quicken, com-
fort, and build up, or, on the other .side, wound and
beat down. What is the reason that there was so
great an alteration made by the ministry of Christ
and his disciples, by the apostles and others after
them ; yea, by Luther, and other ministers of re-
formed churches? They pre>>-yed not traditions of
elders, as the scribes, nor r"'^ ^ inveution.s, as papists,
but the pure word of G^.'^^Jp e more purely God's
word is preached, the' ^y /^ ^eply it pierceth, the
more kindly it woy' ■%/ % .''*.

Sec. 99. Ojft/f ^0(^ to j^ r^^'' to he followed.

One particul.<^, ^i .-.S^i the foresaid guides are to
be remembered, is thus set down, whose faith follow.

Of faith in general, as it is a gift of God, or grace
whereby we are justified and saved, I have at large

discoursed in The Whole Armour of God, on Eph.
vi. IG, Treat. 2, Part 6, Sec. 11, &c.

This word faith must in this place be taken for
something that may be heard or seen, and in that
respect imitable ; namely, for the doctrine of faith
(Rom. i. 5), or profession of faith (Acts xiv. 22,
Rom. i. 8), or effects and fruits of faith (James ii.
14, 18), or for fidehty and faithfulness (Mat. xxiii.
23). Our English translators do turn the Greek
word which properly signifieth faith into fidelity,
Titns ii. 10.

Either or every of these significations may here
not unfitly be intended ; for when obedience is yielded
to the doctrine of faith, which ministers preach ; or
when people conform themselves to that profession
of the faith which their ministers do ; or when they
shew forth such fruits of faith as they do ; or are
faithful in their own place, as their ministers were in
their own, then they follow the faith of their guides.

The apostle setteth out the object of Christians'
imitation, under this viovA faith,

1. Because faith is a mother grace, a breeding
grace. All the acts of God's ancient worthies are
produced as acts of faith, Heb. xi.

2. Because faith is that grace that makes all things
acceptable. ' Without faith it is imi)ossible to please
God,' Heb. si. 6.

3. Because God is most glorified by the fiiith of
his servants.

4. Because, in regard of man's good, faith is the
most necessary, profitable, and comfortable grace.
Of the glory which faith brings to God, and good to
man, see The Whole Armour of God, on Eph. vi 16,
Of Faith, Sees. 7, 8.

Sec. 100. Of imitating our guides.

The duty which is required of people in reference
to the foresaid faith of their guides, is expressed iu
this word, folloiv.

The Greek word, iJ.iij.ueh, translated follow, im-
plieth an endeavour to be like those whom they set
before them. Our English hath borrowed a word
from the Latin, imitari, which carrieth some emphasis
— namely, to imitate. There is a noun, iJ.i.ij.nTri;, de-
rived from the Greek word, which we transl''.te
follower, frequently used in the New Testament, as
1 Cor. iv. 16, Heb. xi. 1, and in other places.

That nouij is by other authors used to set out a
stage-playeJU who endeavoureth to be as like him
whose pariip<i5 acteth as possibly he can be. There
is also a- for a\ noun, /i(>oj, derived from the same
verb, wh "ful ma-ore usually appropriated to a stage-
player, iiies. ''■^another noun, ij fj.iixii, which is
used to't was tire mj^, Now of all creatures an ape
is mosoved ElijaJ^itate men.

I htwo captj/these things about this word, to shew
how Therefg^s used by the apostle, implying that
•P-V^h^ Tu" TpayiKuv iraeCiv.—Plul. Symp. 8.

318

GOUGE ON HEBREWS.

[Chap. XIII.

people ought in matters of faith, to endeavour to be as
like to their prudent and godly guides as they can be.

This is it which the apostle requires of some,
1 Cor. iv. 16, and .^i. 1.

This is it for which he commends others, 1 Thess.
i. 6, and ii. 14.

This is the best use that we can make of such as
God hath made guides unto us.

This is here in particular to be applied to such
guides as God in special hath set over us. Our
English, therefore, thus translates it, which have the
rule over yon; but in Greek, yoiir guides. Hereof
see Sec. 96, in the end thereof.

Of imitating Christ, see Ver. 13, Sec. 132.

Of imitating God, see Chap. iv. 11, Sec. 62.

Sec. 101. Of imitating both living and dead saints.
This point of imitation may also be further ex-
tended to other prudent and pious patterns, whether
of such as are living, or of such as are dead.

They were living of whom the apostle thus saith,
' ye became followers of us ; ' and again, ' ye became
followers of the churches of God/ 1 Thess. i. 6, and
ii. 14.

They were dead of whom the apostle thus saith,
' be followers of them who through faith and patience
inherit the promises,' Heb. vi. \'2 ; and they of whom
another apostle thus saith, ' take the prophets for an
example,' «tc., James v. 10.

It is one end of the Spirit's guiding some living
men in the right way, and that eminently, that by
their walking therein they might incite others to
follow them. This motive the church intends where
she thus prayeth to Christ, ' Draw me, ice will run
after thee ' (Cant. i. 4). By this change of the num-
ber in these two pronouns, me, we, she intendeth that,
by her following Christ, others would be also stirred
up to follow him.

It is also an especial end of registering the history
of saints being dead ; for, ' whatsoever things were
written aforetime, were written for our learning,'
Bom. XV. 4. This is the best learning that we can
reap from such records, to emulate the excellencies
of former worthies, and to strive to outstrip them, if
i^t^be possible, in their excellencies.

Ti]",,',s point of imitation concerns those that are in
place to eic guides, and those also to whom they are
made guideS-.^' .

Not only mn'tii'sters of the gospel, bos. other pro-
fcs.sors also thereoi,!;.^^ or should be .heiies. The
apo.stlo saith of a JcvV'.h '^» I'e was a ,c reuior of the
true religion, whether he-iCi'ere a Le^; as guid' another
tribe, that he was accountccfi t-'Vople, so peop. ii. 19.
As it is said of ministers, ' Ye des. of the

world,' :Mat. v. 14; so it is said Oi essors,

' Ye shine as lights in the world,' Phu

That which concerns these lights or 'ffi^s, expre.' that
they look to their feet, and well order th't'"'- *''®P^ '

that they so carry themselves as they may prove a
good pattern to others. ' Be thou an example of the
believers,' saith St Paul to Timothy, 1 Tim. iv. 12.
' Be ensamples to the flock,' saith St Peter to all
sorts of ministers, 1 Pet. v. 3. Professors in Thessa-
lonica are commended for being ' ensamples to such
as believed,' 1 Thess. i. 7. Thus shall they shew
themselves good guides ; good to themselves, and
good to others. I may apply to this purpose that
which the apostle .said in a case not unlike this, ' in
doing this, thou shalt both save thyself, and them
that hear thee,' 1 Tim. iv. 16, yea, and them that
see thee.

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

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

Sec. 102. Of excess in honouring saints departed.

Unto those to whom guides for imitation are given,
I would commend a caution, and a direction.

A caution in two respects. One to prevent excess.
Another to redress defect.

The excesses of such as have the patterns of those
whom they take to be guides in too high admiration,
accounting their works meritorious, yea, and super-
erogatory. Hereuijon they conceive that they may
receive benefit by the works of those others. The
superstitious priests and Pharisees among the Jews
taught their people such a conceit ; namely, that by
children's giving a great gift to the temple (which
they called corhan), their parents might be profited,
though they did no more for them, Mark vLi. 11, 12.
By this means men are so far from observing this
duty of following their guides, as they are kept from
it. For by expecting benefit from others walking iu
such and sucli courses, they think it needless ior
themselves to walk in such ways ; because they have
the benefit of others walking therein, without such
pains of their own.

From this high conceit of others' meritorious and
supererogatory works hath risen an idolatrous prac-
tice of canonising, deifying, adoring, and invocating
them ; of setting up their images, of consecrating
churches, of making prayers, and vows, and offering
oblations unto them, and of reserving their relics.

Sec. 103. Of failing in the right use of saints patterns.
The other caution is to redress defect about this
duty here required of following guides.

Vee. 7.]

GOUGE ON HEBREWS.

319

Defect is manifested in those who Laving such
guides do think that they go far if they approve and
commend their doctrine and course of life, if tliey
well entertain them, and be beneficial to them while
they live, and s[)eak well of them when they are
dead, but follow not their faith. Though they may
seem to go far, yet they come very short of that full
duty which they owe to their guides, and fail of the
best benefit they might reap from them, which is to
be like unto them. That which they do in testimony
of their approving them, is an evidence of their fail-
ing in following them, and an aggravation of that
their failing.

There are others which diligently read the histories
of saints departed ; but only as bare histories to in-
form their understanding about matters of former
times, not as directions to guide them in the same
way. Though good instructions may be learned from
those histories, yet those instructitms make not men
the better. Virtue and knowledge are joined to-
gether by an apostle, 2 Pet. i. 6. Herein lies a main
ditference betwixt the histories of heathens and saints.
It was before noted. Sec. 101, that the histories of
saints are in sacred Scripture purposely recorded for
imitation.

Sec. 10-1. Of the henejits of imitatinfj guides.

The direction to be observed about the right and
best use concerning guides, is, so to set them before
us, as we may endeavour to be like unto them : and
that whether they be living or dead ; whether of later
or ancientor times. There is mention made of a star
which certain wise men of the East so fi.xed their
eyes upon, as they followed it, till at length they
came to Jeru.salem, and from thence to Bethlehem,
where they found Jesus, Mat. ii. 1, itc. Thus must
we set our eyes upon such guides as God doth set be-
fore us, and follow them till we may come to that
place where Jesus now is : thus shall we honour
them. This is indeed the greatest honour that we
can do to them. Hereby wo make a sujiply of them iu
God's church, they being taken away, so as the
church doth the less miss them. Elijah was the less
missed, because Elisha was indued with his spirit.
This therefore brings a great benefit to the church of
God.

The greatest benefit of imitating our guides re-
doundeth to ourselves. We being like to them shall
receive from God such approbation and acceptation
as they received: we shall find such consolation in
our own souls wliile here we Uve, and when we are
dead partake of their glory. Their virtue will live
in us. Abel's offering his sacrifice in faith, will make
us so to offer up our spiritual sacrifices. Enoch's
walking with God will make us in all things to eye
God. Noah's uprightness will make us upright. So
the graces of others will be wrought in us.

Finally, God hereby will be much honoured, in

that fear, service, praise, iind other duties are per-
petually performed by mortal men, which have but
a time to be here in this world. For .is they who
are departed have ser\'ed him in their generation,
others who imitate them will serve him in succeeding
generations. So as the eternal God will be served
from generation to generation.

Sec. 105. Of setting out the lives of saints departed.

That which hath been said of the good which fol-
lowetli upon imitating saints, justifieth the laudable,
profitable, and pious custom of setting forth the lives
of saints after their departure. The sacred Scriptures
abound herein. The like have the fathers of the
Christian church done in all ages, and still may it be
performed. This is not only a means of keeping them
fresh in memory, according to that which the wise
man saith, ' the memory of the just is blessed,' Prov.
X. 7, but also many are directed and incited to follow
them. Had not their lives been set forth, succeeding
ages would have wanted both directions and encour-
agements.

True it is that abuses arc committed herein by
uncertain, frivolous, and false narrations. But abuse
of a good thing is no sufficient warrant clean to take
aw.ay all use thereof.

Sec. lOG. Of the things wherein saints are not to be
imitated.

This object of the forenamed duty, faith (whose
faith follow), is a limitation of that duty of imitation,
and it shewcth that the doctrine and practice of other
men, though pious, is no absolute and infallible rule.
The particulars that are mentioned, or otherwise in-
tended, do shew wherein such and such are to be
imitated : as the prophets in suflfering affliction ; Job
in patience, James v. 9, 10. So others in otlier like
things. The best saints were men, and had the flesh
in them as well as the spirit, and many fruits of
the flesh were manifest in them as well as of the
spirit.

That this point may be the more distinctly under-
stood, I will endeavour to de.ir these two points:

1. Wherein they were not to be imitated.

2. Wherein they might and must be imitated.

1. Concerning the negative, there are three things
wherein they are not to be imitated.

(I.) E.Ktraordinary matters. These were for par-
ticular persons, not for all.

(2.) Temporary matters. These were for special
times, not for all times. /

(.■J.) Sinful matters. Th^se were for no persons,
for no times. /

(I.) It was the moU<5n of an extraordinary spirit
that moved Elijah to/^all for fire from heaven to con-
sume two captains {ind their fifties, 2 Kings i. 9, 10,
ite. Therefore wlien Christ's disciples alleged this
example for tliem to do the like, Christ rebuked

320

GOUGE ON HEBREWS.

[Chap. XIII.

them, and said, ' Ye know not what manner of spirit
ye are of.'

(2.) Joshua's worshipping God on mount Gerizim
and mount Ebal was but temporary. It was there-
fore unwarrantably brouglit unto a perpetual custom
by the Sam.iritans, John iv. 20-22.

(.3.) It was a sinful practice of the Jews to put
away their wives for every cause. Christ, therefore,
condemneth their successors for imitating them there-
in, Mat. xi.x. 3, (fee.

If it be demanded why those things were theA re-
gistered : I answer, that though they were not all
■written for our imitation ; yet all for our instruction
and learning, Rom. xv. 4.

Particular instructions which we may gather from
them, are sucli as these :

1. By extraordinary acts the doctrine which they
delivered is confirmed.

2. By temporary acts the manifold wisdom of God
is manifested, Eph. iii. 10; and saints' submission
unto God answerably ordered.

3. By sinful acts the weakness of saints is evidenced ;
and God's goodness and patience toward them. Ad-
mirable comfort may be received from thence.

Quest. If patterns of saints be not rules in all
things, how are doctrines raised from thence ?

Alls. Doctrines are not raised simply from the
practice of saints, but from the conformity thereof to
those precepts which are an infallible rule for all :
and from Go<l's approbation of them.

The limitation of saints' practice doth demonstrate
the preposterous apology of enthusiasts, who take
their warrant from such as were extraordinarily in-
spired : and of superstitious persons, who plead the
practice of the apostles about Jewish rites, which were
in the time of their honourable burial, Acts xxi. 24.
And of impudent sinners, who produce the .sinful acts
of saints for justifying themselves in their sins. There
is scarce a sin which might not this way be justified.
But I advise such to consider the evidences of God's
displeasure against such sin ; and the deep humilia-
tion and thorough repentance of saints for the same.

Sec. 107. Of the things wherein saints are to he
imitated.

Concerning the affirmative, the things wherein
saints are to be imitated are to be brought to two
heads. The one general ; the other particular.

All general moral duties, ap[)ertaining to all persons,
at all times, are for imitation ; as, fear of God, zeal
of his glory, faith in Christ, love of the saints, meek-
ness, mercifulness, temperance, patience, and other the
Uke.

The particular head containeth under it,

1. Duties of a particular calling, place, or condition;
which they that are of the same may and ought to
imitate. Thus the apostle setteth before wives the
commendable practices of such holy women as had

exemplarily carried themselves towards their husbands,
1 Pet. iii. 5, 6.

2. Duties performed in particular cases. When a
like -case falletii out, the approved pattern of former
saints is a good warrant to us in such a case. Thus
Christ justifieth his disciples' fact by a like fact of
David in a like case, Mat. xii. 2, 3, ikc.

This affords directicm about imitating saints' prac-
tices, which is to bring their practice to the right
rule, which is God's law and will, to compare them
together ; and thereupon finding them to agree, to be
the rather incited to do the like, because such a
worthy, so approved of God, did it before us. An
especial use of saints' practice, is to incite and quicken
us to be like unto them.

Sec. 108. Of tlifse words, 'the end of their conver-
sation.'

The more to stir them up to follow the foresaid
faith of their guides, the apostle adviseth them to
consider the issue of their conversation.

The Greek word, avduTicfr), translated conversation,
is another than that which was used, Ver. />, Sec. 48.
That word, t^o'toj, is there only used in that sense ;
but this word is frequently used in the New Testa-
ment, even thirteen times, and ever for conversation.

It is a compound word. The simple verb, eT^ifnv,
signifieth to turn. Rev. xi. 6. The compound, uvns-
Tsifsiv, to turn again, or return. Acts xv. 16. In the
course of man's life there be many turnings, up and
down, this way, and that way.

As the original word, so this translation of it, con-
vers'ition, is fitly used. For it sheweth what we must
expect in tliis world, even various turnings ; and what
need we have of manifold wisdom, that we may pru-
dently carry ourselves, as David is said to ' behave
himself wisely,' 1 Sam. xviii. 5, 14, 15, 30. He that
doth so ' shall find good, and shall be delivered' from
evil, Prov. xvi. 20, and xxviii. 26.

Their holy conversation being inferred upon that
faith which they preached, sheweth that their prac-
tice was answerable to their doctrine. Herein they
are made a pattern to their people, whose course of
life must be agreeable to their profession of faith.
See The Saint's Sacrifce, on Ps. cxvi. 9, Sec. 59.

Under this word end, the issue or last act of a thing
is comprised.

The Greek word, h^as/g, is a compound. The
simple verb, ISaiHiv, signifieth to go. The compound,
ixjSainiv, to go out, or e.tcape.

The word here used signifieth a passing through, or
going out. It is translated, ' a way to escape,' 1 Cor.
X. 13. By our former English it is translated, the
issue.

This word then intendeth that the guides here
mentioned had passed through many troubles, iind
had escaped out of all ; so as by none of them they
h;ul becu kept from preaching the faith, or from

Vee. 7.]

GOUGE ON HEBREWS.

321

living answerably tliereto ; but (as the apostle pro-
fesseth of himself, 2 Tim. iv. 7) they had ' fought a
good fight, they had finished their course, they had
kept the faith ;' yea, as some hence infer, they had
sealed the faith with their blood, and were glorious
martyrs. Thus their constancy in the faith is set out.

Of this perseverance, see chap. iii. 6.

See also The Saint's Sacrifice, on Ps. cxvi. 9, Sec.
60.

Sec. 109. Of a serious considerincf of iveighiy
matters.

The foresaid end of their conversation the apostle
■would have them duly to consider. The word, a»a-
hojpouvTsg, whereby he expresseth his mind, is em-
phatical. It is a compound. The simple verb, 3.=w-
f s7», signifieth to behold, and that seriously; as ' Christ
beheld how the people cast money into the treasurj':'
it signifieth also to perceive with the eye of the mind ;
as where the woman of Samaria said to Jesus, ' I per-
ceive that thou art a prophet,' John iv. 19. Yea, it
signifieth also to consider, ' Consider how great this
man was,' Heb. vii. 4. But this compound, avaha-
f£i», carrieth a greater emphasis. It impheth a re-
viewing of a thing, a diligent pondering upon it. It
is used to set out the apostle's pondering upon the
idolatrous devotions of the Athenians, Acts xvii. 23.

God having given these Hebrews such guides as
.had built them up in the true faith, and made them-
selves a pattern unto them by a godly conversation,
wherein they continued all their life, and at length
sealed it up by their blood, and now enjoyed the end
of their faith, the salvation of their souls, the apostle
•would not have them of all others forgotten ; but be
seriously remembered, conscionably followed, and
thoroughly thought upon ; and that esjaccially in re-
gard of their perseverance unto death, and the glori-
ous issue of all. This, this is again and again to be
thought upon.

Two things are here intended.

1. The issue of holy men's conversation is very re-
markable. For this end this apostle hath set forth a
catalogue of them in tlie eleventh chapter of this
epistle. Of imitating these therein, see Sec. 101.

2. Remarkable matters are very seriously to be
considered. To this purpose doth this apostle use
another like emphatical word, dvaXoyisaaS-, which we
translate consider, Heb. xii. 3. And another, xara-
vo^sari, in Heb. iii. 1, which also is translated con-
sider. See more hereof, Chap. iii. 1, Sees. 21, 22.

Sec. 110. Of the resolution o/ Heb. xiii. 7.

Ver. 7. Remember them which have the rxde over
you, who have spol-en itnto you the word of God: lohose
faith follow, considering the end of their conversation.

The sum of this verse is, a duty of people to their
deceased pastors.

The parts are two.

Vol. III.

1. A description of a faithful pastor.

2. A declaration of his people's duty.
The pastor is described,

1. By his function.

2. By his conversation.
His function is set out,

1 . By the dignity of it.

2. By the principal duty belonging to it.

The dignity of his function is expressed, in this
word, guides, or governors. And amplified by a special
relation, in this word, your.

His duty is set down,

1. By the act, have spohen.

2. By the subject-matter, the word of God.
The people's duty is,

1. Generally propounded, in this word, remember,

2. Particularly exemplified.

In the exemjilification there are two particulars.

1. An imitation.

2. A consideration.

In both these there is noted,

1. A distinct act.

2. A proper object.

In the former the act is thus expressed, follow.
The object thus, whose faith.
In the latter the act is thus set down, consider.
The object thus, the end of their conversation.

Sec. 111. Of the observations arising out of Heb.
xiii. 7.

I. Faithful pastors deceased must be remembered.
This word, remember, hath reference to such. See Sec.
95.

II. People must especially remem,ber their own
pastors. This relative, your, intendeth them. See
Sec. 96.

III. 3Iinisters of the word are as guides, or rulers.
They are here so called. See Sec. 96.

IV. Preaching is a minister's special work. This
is meant by the word, have spoken. See Sec. 97.

V. God's wo7-d is the proper matter of a minister's
preaching. They are here expressly said to speak the
word, of God. See Sec. 97.

VI. Faith must be practised. Ministers must
manifest it, and people must imitate it. See Sec. 99.

VII. Good guides must be followed. This is the
main duty here enjoined. See Sec. 100.

VIII. Mens e.ramples have their limitation. Here
they are limited by faith. See Sec. 106.

IX. Good guides are careful of their conversation.
This is necessarily implied by causing others to
imitate them.

X. A good conversation will li/xve a good issue.
This is here taken for grant. See Sec. 108.

XI. Perseverance must be added to good beginnings.
See Sec. 108.

XII. Weighty matters are to be well weighed. This
is to consider them. See Sec. 109.

322

GOUGE ON HEBKEWS.

[Chap. XIII.

Sec. 112. Of Christ ever the same.
Ver. 8. Jesus Christ the same yestei-day, and to-day,
and for ever.

Though in this verse there be no particle of con-
nexion or relation that may direct us to the depend-
ence of it upon that which gocth before, or followeth :
yet tlic very subject-matter tliereof evidently shcweth
that it hath a fit reference both to the veree before it,
and als(3 to that which followeth.

In the former verse the Hebrews were exhorted to
follow the faith of their guides which had been before
them. Thi.s verse laycth down a forcible rca.son to
move them thereto. The reason is taken from the
object of their faith, which was Jesus Christ, who re-
mains still the same object of faith : whereupon it
becomes those that live after them to follow that very
faith.

In the following verse they are dehorted from fol-
lowing strange doctrines ; a reason to enforce that
dehortation is laid down in thi.s verse, which is, that
Jesus Christ, who is the foundation and very sub-
stance of all sound, true doctrine, ever continues the
same : so as they have no cause to be ' carried about
with divers and strange doctrines.'

Of this title Jesus, see Chap. ii. 9, Sec. 73.

Of this title Christ, see Chap. iii. G, See. 5i.

Of these two titles Jesus Christ, joined together, see
Chap. iii. 1, Sec. 29.

This note of distinction of time, x^'^' y^Kifrday,
doth properly signify the day immediately before, as
John iv. 52, Acts vii. 28. But tropically, by a
synecdoche, it i.s put for time past, whether it con-
sists of many days or years : as where the Lord .saith
of Israel, ' He that was yesterday my people,' Micah
ii. 8, that i.s, heretofore in former time. Where it is
said, ' Tojihet is ordained of old,' Isa. xxx. 3.3, in
Hebrew it is, ' from yesterday.' So much is noted in
the margin of our English Bible. The sense is well
thus rendered, ' of old.' Here under this word, yester-
day, may be comjiriscd,

1. All that time wherein Christ lived upon
earth.

2. All the time from his first incarnation till that
present wherein the apostle wrote.

3. All the time from whence Christ was typified
in the Mosaical rites, to that time wherem tliey were
aboli.shed.

4. All the time that hath passed from the first
promise that was made of Christ, Cen. iii. 15.

5. Eternity it.self in reference to former times. For
Christ from all eternity was the same.

The second note of distinction, einiteov, to-day,
signifieth the time present. Hereof see more, Chap,
i. 5, Sec. Gl, and t'h.ap. iii. 7, Sec. 76.

The third note of di.stiuction, e/; roi; a.iuva(,for
ever, sctteth out the time future : and that,

1. Indefinitely, time after time.

2. Determinately, to the ciid of the world.

3. Everlastingly, beyond all end whatsoever. Of
this phrase, /()?■ ever, see Chap. i. 8, Sec. 108.

Thus these three distinctions of time do set out
Christ; as these three like di.stincti(ms, 'which is, and
which was, and which is to come,' Eev. i. 4.

The Greek word, o aurij, translated the same, signi-
fieth hehinuelf: and iinplieth that he is ever him.self,
without any alteraticm or change : .ind fitly is it
translated the same, both in this and sundry other
places. It is applied to Christ to set forth his im-
mutability. Chap. i. 12, Sec. 141. There are shewed
sundry particulars wherein and whereby the immuta-
bility of Christ is manifested.

Besides the particulars there noted, Christ ever
was, is, and will be,

1. The same object of faith, John iii. 14-16.

2. The same means of salvation. Acts iv. 12.

3. The same foundation of his church, 1 Cor.
iii. 11.

4. The same in all his offices : as ho is an ever-
lasting king, Heb. i. 8, 2 Pet. i. 11, so he hath an
unchangeable priesthood, Heb. vii. 24. In like man-
ner, his other offices are without alteration.

5. Tlie same in efficacy of what he hath done and
endured for man's redemption and salvation. In thia
respect he is said to be ' a lamb slain from the foun-
dation of the world,' Rev. xiii. 8.

6. The same in the identity or sameness of the
faith of all true believers in all ages. Abraham's
faith was such a faith as the faith of Christians is ;
and their faith such a faith as his was, Rom. iv. 24,
Gal. iii. 7. The like may be said of all true believers,
Jews or Gentiles.

That which the apostle hath noted concerning
Christ being ever the same, discovereth sundry
errors : as,

1. That believers, before Christ was exhibited, had
another ground of faith and liope than such as hav«
lived since.

2. That the place of rest whither the souls of
believers, before Christ exhibited, went after their
decease, was another (which they call Limbus
I'atrum) than that whereuuto the souls of deceased
saints now go.

3. That traditions of men, and that concerning
articles of faith, may be added to the gospel of
Christ.

4. That there are other mediators and intercessors
besides Jesus Christ.

5. That the Jlessiah is yet to come; whom the
unbelieving Jews still expect.

The foresaid doctrine concerning Christ to be ever
the same, recpures that we be well instructed in the
types .and projihecics concerning (.'hrist before he was
oxhiliited, and in tho.so mysteries whioii are since
more clearly revealed of him ; as in his titles, and
the meaning of them ; in all his offices and under-
takings ; in whatsoever he hatli done and endured

Vee. 9.]

GOUGE ON HEBREWS.

323

for man's redemjjtion and salvation, — all set out the
same Christ.

As we know him, so we ought, according to that
which is set forth in the Old and New Testament, to
respect him, and to have him in as high account as
ever any had, because he is still the same. We ought
to rest only on him, and place our whole confidence
on him, and subject ourselves wholly to him as to
our only Lord, Saviour, and Redeemer, even the only
head and foundation of the church : ever the same.

Sec 113. Of the resolution and ohservatlons on
Heb. xiii. 8.

In this verse is set down the immutability of
Christ.

Hereof arc two parts :

1 . A description of the person.

2. A declaration of the point.

The person is described by his two titles or names,
Jesus C/trist.
The point is,

1. Expressed, in this word, the smne.

2. Amplified by a distinction of time ; and this is
distinguished,

(1.) By that which is past, yesterday.
(2.) By that which is present, to-day.
(3.) By that which is to come, yb?" ever.
Doctrines.

I. People that have tlie same ground of faith that
their pastors had, have just cause to follow that faith.
This ariseth from the inference of this verse upon the
former. See Sec. 112.

II. Christ is a Saviour. The title Jesu^ demon-
strateth as much. See Chap. ii. 9, Sec. 73.

III. Jesus is tlie anointed of God. The title Christ
intendcth as much. See Chap. iii. G, Sec. 54-.

IV. Jesus Christ helonqeth to Jeivs and Gentiles.
In this respect the Hebrew name Jesus, and the
Greek name Christ, are both attributed to him. See
Chap iii. 1, Sec. 29.

V. Christ is eternal. Thus far may this word
yesterday be extended. See Chap. i. 10, Sec. 129.

VI. Christ U'as to his church, before hi^ incarnation,
the same that he hath been since. To that time may
yesterday be also applied. See Sec. 112.

VII. Clirist is to every one in the time present what
he tvas before, and will be after. This word, to-day,
implieth so much. See Sec. 112.

VIII. W/uit Christ haih been and is, he ever will be.
He is for ever- the same. See Sec. 112.

IX. Christ is immutable. This is the main sub-
stance of the verse. See Chap. i. 12, Sec. 141.

Sec. 1 1 4. Of circumspection against false doctrine.

Ver. 9. Be not carried about with divers and
strange doctrines; for it is a good thing that the
heart be established ivilh grace, not with meats, which
have not p>rofited them that have been occupied therein.

Upon laying down the only true foundation of all
sound and saving doctrine, which is Jesus Christ, the
apostle fitly inferreth a dissuasion from divers doc-
trines. Hereby he sheweth, that by fixing our minds
on Jesus Christ, and on such things as set him out,
we may be brought the better to understand sound
and saving doctrine. Limners, by eyeing the person
whose jjicture they draw, draw that picture much
more to the life.

It therefore becomes Christians to be well in-
structed in the doctrine of Jesus Christ, and in those
principles which concern him. They who study the
gospel will thereby be established in that truth
which will bring their souls to eternal salvation.

The first word of this text, TS3;pEC£(j(l£, as our
English hath set it down, translated carried about,
is a compound, and fitly, according to the composi-
tion, turned earned about. It is applied to such
impotent persons as could not go of themselves, but
were by others carried hither and thither for cure,
Markvi. 55; and to clouds carried about with winds,
Jude 12 ; and to other light things which are easdy
moved and carried up and down, Eph. iv. 14.

It here implieth two things :

1. Levity.

2. Inconstancy.

Levity in the disposition of men ; in that they are
easy to be seduced and drawn aside ; like those
whom the apostle calls ' children,' Eph. iv. 14, and
' silly women,' 2 Tim. iii. G, 7.

Inconstancy, in their entertaining one opinion after
another.

That this is man's natural disposition, is evident
by the apostle's manner of expressing this dissuasion,
'Be no more children, tossed to and fro,' Eph. iv. 14.
In that he would have them to be so no more, he
implieth that formerly they had been such, and might
also again be sucL Woeful experience of all ages
hath given too great evidence hereof. Upon Moses
his absence from the Israelites about forty da3-s, they
turned to idolatiy, Exod. xxxii. 1, &c. ; so soon as
Jehoiadawas dead, king and people revolted from the
Lord, 2 Chron. xxiv. 17, itc. Many of those Jews
which, in congratulation of Christ, cried Ilosanna, as
he was coming to Jerusalem, j\Iat. xxi. 15, within a
few days after cried out against Christ, Crucify him,
Mark xv. 13. This levity and inconstancy in people
gave occasion to St Paul thus to complain, ' I marvel
that you are so soon removed from him that called
you,' &c.. Gal. i. G; and thus, 'O foolish Galatians,
who hath bewitched you, that you should not obey
the truth \ ' &c. ' Are you so foolish I having begun
in the Spirit, are you now made perfect by the flesh?'
Gal. iii. 1, 3. Scarce was there any false doctrine
broached, but it found many entertainers thereof. It
is said that ' many shall follow the pernicious ways '
of false prophets, 2 Pet. ii. 2.

There is in this respect great need of much circum-

324-

GOUGE ON HEBREWS.

[Chap. XIII

spection, that we be not seduced, and of labouring to
be established in the doctrine of Christ ; whereof see
•more, Sec. 118.

That with which men are ordinarily seduced is here
styled biCfji.yj/A:, doctrines. This is the same word
that is used, Chap, vi, 2, Sec. 11, but in a far dif-
ferent sense.

1. There it is used in the singular number, and
implieth the harmony and agreement of all sound
principles, making up one form of doctrine ; but here
the plural number is used, which implieth a various-
ness and disagreement in false doctrines, as the word
divers in this verse implieth.

2. There it is taken for the doctrine of Christ, the
doctrine of truth and salvation ; here for the doctrines
which vain men teach, doctrines of falsehood and
perdition.

Seducers have their doctrines (as well as faithful
ministers) which they teach, and wherein they instruct
their disciples. The Pharisees and Sadducees had
their doctrines. Mat. xvi. 12. Mention is also made
of ' the doctrine of Balaam,' and of ' the doctrine of
the Nicolaitans,' Rev. ii. 14, 15.

There is in seducers a diabolical spirit, that makes
them restless ; they think it nothing for themselves
to run in the broad way that leadeth to destruction,
unless they draw others with them thereunto.

The scril>es and Pharisees would ' compass sea and
land to make one proselyte, and that twofold more
the child of hell than them.selves,' ]\Iat. xxiii. 15.
Though they were blind, yet they would be leaders ;
' blind leaders of the blind,' Mat. xv. 14.

This shcweth the neccssitj' of a sound orthodox
ministry, whereby men may be instructed in the true
doctrine of ('hrist, and kept from these doctrines of
men. The apostle settcth down this as a principal
end of Christ's giving to his church ' pastors and
teachers, that we be henceforth no more children
tossed to and fro,' &c., Eph. iv. 11, 14.

Sec. 115. Of divers and strange doctrines, and un-
due toleration thereof.

To the foresaid doctrines of men the apostle addeth
these two e[)ithets, divers, strange.

The first of these, ToixiXai;, divers, hath reference
both to the multitude, and also to the various kinds,
of things ; as is shewed, Chap. ii. 4, Sec. 34.

Herein lieth a main difference betwixt the doctrine
of God and the doctrines of men. God's doctrine is
the truth itself, and trutli is only one, plain, clear,
firm, stable ; but doctrines of men are erroneous and
false, and in that respect various, ambiguous, deceit-
ful, inconstant, unstable. Man is full of vain inven-
tions. Tliere is no certain rule to be found but in
God's word.

The advice of tiic apostle John, about ' trying the
spirits, wliether tliey be of God,' 1 John iv. 1, is very
bchoveful to this purpose.

For this end wc must pray for ' the spirit of wis-
dom and revelation in the knowledge of Christ,' Eph.
i. 17. Wc are of ourselves blind, and, without the
spirit of illumination, may soon be drawn into one or
other of these divers doctrines.

The other epithet is gfva/;, strange. That is
counted strange which is not usual, with which men
are not acrpiainted, or whereof they have not heard
before. Thus the Athenians counted the doctrine of
Jesus, and of the resurrection, ' a doctrine of strange
gods,' Acts xvii. 18 ; for Jesus, and he put to death,
and raised again, was such a God as they had not
heard of before.

About religion and matters of faith, that is counted
strange in God's church, and among God's jjeople,
which is not grounded on God's word. For God's
word is that whereupon the church groundeth all her
doctrines, and acknowledgeth none for sound but that
which is thence raised. The fire wliich Nadab and
Abihu offered before the Lord is called ' strange,' be-
cause it had not God's warrant, but was against his
word. In this sense mention is made of ' strange
incense,' Exod. xxx. 9, and of ' strange apparel,'
Zeph. i. 8.

Thus the doctrines against which tliis apostle fore-
warned these Hebrews were such as had no warrant
in God's word, and which God's church had neither
acknowledged nor received.

That we be not carried about with strange doc-
trines, we must be well exercised in God's word, and
make that a touchstone to try doctrines thereby.
There is no better way to discover strange doctrines.

The danger of divers and strange doctrines giveth
proof that toleration of divers religions in one and
the same church and state is intolerable. This is
' the root that beareth gall and wormwood,' Deut.
xxix. 18. It is 'that root of bitterness which will
trouble men, and defile many,' Heb. xii. 15. It makes
much .against God's honour, the good of the church
in general, and the particular members thereof ; yea,
against those that maintain divers doctrines, and
against such as are without the church.

1. In regard of God. All divers and strange doc-
trines impeach some divine truth or other. Now
God's truth is most precious to him. He cannot
endure to have it any way impeached.

2. The church Is ' the pillar and ground of truth,'
1 Tim. iii. 5. The oracles of God are committed to
her ; how can she, then, but be accounted unfaithful
if she tolerate divers and strange doctrines 1 Doth
she not herein make herself accessorj- both to the
fault and punishment ? Christ had a quarrel against
Pergamus, bcc;iusc she had ' there theui that held the
doctrine of Balaam,' llev. ii. 1 9.

3. Particular members of tlie church are in great
hazard to be carried about with these doctrines ; as
was showed. Sec. 114. One scabbed sheep may soon
infect a whole flock. False doctrine is like leaven,

Vee. 9.]

GOUGE ON HEBKEWS.

325

' which soon leaveneth the whole lump,' 1 Cor. v. 6 ;
Cbrist, therefore, is very earnest in dissuading from
such leaven, Mat. xvi. 6. An apostle saith that
' false teachers ■n-ill draw many after them, and tbat
many will follow their pernicious ways,' 2 Pet. ii.
1, 2.

4. They that teach divers and strange doctrines
bruig ujjou their souls their own and others' blood.
In this respect such doctrines are called ' damnable,'
and the broachers themselves are said to ' bring upon
themselves swift destruction,' 2 Pet. ii. 1.

5. They who are without the church, by divers
doctrines, and by the divisions that in the church are
raised thereabout, are stUl kept out, and have the
greater dislike of church courses wrought in them.

In this case Elijah's expostulation must take place,
'How long halt you between two opinions V 1 Kings
xviii. 21. If the religion which ye jirofess be the
truth, follow it ; if the popish religion, or any other
be the truth, go after it. ' Be not carried about with
divers and strange doctrines.'

This admonition discovereth another pernicious
conceit ; which is, that a man may be saved in any
religion. This conceit ■Rill soon carry men about
with divers doctrines ; but if Christ be the only foun-
dation of salvation, and if that doctrine which is not
built on this foundation be divers and strange, surely
a man can be saved in no other religion than that
which is bui t on this foundation.

If this conceit of being saved in any religion were
sound, what need such care be taken for finding out
and maintaining the true religion 1 Why do any
sutler for the same ? As the apostle implieth con-
cerning the resurrection, that ' i£ there be no resur-
rection, we are of all men the most miserable,' 1 Cor.
XV. 19 ; so I may say in this case, if a man may be
saved in any religion, martyrs were of all men the
greatest fools. But he that hath prepared a crown
for them, accounteth them the wisest of all.

Sec. 116. Of good, and the divers accejitions thereof .

That divers and strange doctrines may be the
better avoided, the apostle expressly sheweth what is
that true, sound, saving doctrine which is to be en-
tertained. This he styleth fjrace; and the more to
commend it, he premiseth this preface, it is a good
thing that the heart be established with grace. This is
a forcible motive to take heed of being carried about
with divers doctrines. It is therefore inferred with
this causal particle, yas, for. If it be a good thing
to be established with grace, then it cannot be good
to be carried about with divers doctrines.

Good, xaXfjv, is an extensive word, and applied to
sundry desirable things. It is used to set out,

1. That which is upright, right, and righteous,
1 Sam. xii. 23, Ps. cxxv. 4.

2. That which is profitable and beneficial, Gen. ii.
18.

3. That which is delectable, pleasant, and sweet,
Cant. i. 3.

4. That which is great, large, and abundant,
2 Sam. vi. 19.

5. That which is excellent, !Mat. xvii. 4, 1 Tim. iii. 1.

6. That which is seasonable, 2 Sam. xvii. 7.

7. That which is prosperous, 1 Kings xxii. 13.

8. The truth and substance of legal types and
shadows, Heb. ix. 11, and x. 1.

9. The blessings of this world, Ps. iv. 6, I John
iii. 17.

10. True happiness, Dent. xxx. 15.

In most of these repects may this epithet good be
here taken, but especially for that which is profitable,
extending the profit here intended to the profit of the
souL That it is here thus to be taken, is evident by
the apostle's inference of a contrary eflect upon a con-
trary cause, thus, meats liave not profited.

This positive good is oft used comparatively for
better, as if he had said, ' It is better that the heart
be established with grace than with meat.' Thus is
this positive translated, Mark ix. 42, 45, 47. The
expression of it in the positive, good, is a Hebraism,
and carrieth emphasis, and it is here fitly translated
according to the letter of the original.

This is a strong inducement to observe the duty
here set down, that it is good so to do. This induce-
ment is oft and much pressed by the psalmist, both
on his own behalf (as where he saith, ' I will praise
thy name, O Lord, for it is good,' Ps. liv. 6), and :Jso
on the behalf of others, thus, ' Praise ye the Lord, for
it is good,' <fec., Ps. cxlvii. I.

The motive will appear to be the greater, if we
apply it to the several acceptions of good before set
down.

To shew wherein the power and life of the duty
whereuuto he exhortcth especially lieth, he expresseth
this subject thereof, the heart. ' It is a good thing
that the heart be established.'

Of the divers acceptions of this word h<art, see
Chap. iii. 8, Sec. 79.

It is here put for the whole soul of man ; and the
mention thereof in this place, sheweth, that the heart
is especially to be looked into : that is it which ought
most of aU to be well settled and established. See
Chap. iii. 12, Sec. 12G.

Sec. 117. Of grace put for tlie gospel.

That whereabout the heart ought in special to bo
settled is here stjied yji,(iTi, grace. ' It is a good thing
that the heart be established wdth grace.' Grace is
here metonymically put for the gospel, so Titus ii. 11.
This is called ' the gospel of the grace of God,' and
' the word of his grace,' Acts xx. 24, 32.

Fitly is the go.spel thus styled, in three especial
respects :

1. In regard of the procuring cause, which is God's
free grace, Eph. iii. 2, 8.

826

GOUGE ON HEBREWS.

[Chap. XIII.

2. In regard of tlie matter thereof, for the gospel
setteth out God's grace to man in Christ. Tlie sum
of the gospel is thus expressed by Christ himself,
' God so loved the world, that he gave hia only-be-
gotten Son,' etc., John iii. IG.

3. In regard of the effect thereof, which is to work,
increase, and perfect grace in men. Where the apostle
givetli to the gospel of Christ this title, ' the word of
his grace,' he addeth, ' which is able to build you
up,' Acts XX. 32.

1. This is a high commendation of the gospel, to
be eutituled gntce, the grace of God, This makes the

.word gospel fitly to answer the notation thereof.
Oogpel, that is, a good spell, a good speech ; and an
Evangik (as the Scots, according to the Greek nota-
tion, term it), that is, good or glad tidings. See
Chap. iv. 2, Sec. 10.

In this respect the gospel is styled ' the word of
God,' Chap. vi. 5, Sec. 3.5. It is also in a like
respect styled ' the gospel of peace,' Eph. vi. 15 ; 'the
word of reconciliation,' 2 Cor. v. 19; 'the word of
life,' Phil. ii. IGj 'the go.spel of salvation,' Eph. i.
1 3 ; for peace, reconciliation, life, and salvation is
manifested by the gospel, and the gospel is the means
of making us partakers thereof

2. By this title (/nice, given to the gospel, the
gospel is distinguished from the law, for 'the law was
given by Moses, but grace and truth came by Jesus
Christ ' See more of this difference, Chap. vi. 5, Sec.
Z5.

3. This' title grace, put for the gospel, shcweth
that the ground of faith is God's grace ; for the
gospel is the word of faith, Rom. x. 8, and that in
this respect, because it clearly rcvealeth the free
grace of God.

4. This ought to incite us to have the gospel in
high account, in that it is grace, the grace of God,
the word of his grace. They who well know the
woeful plight whereunto sinners are implungcd, and
that there is no means to free them out of it, but the
grace of God, cannot but be much affected with his
word of grace.

5. This in particular is motive enough to enforce
the duty here pressed by the aijostle, ihat the heart
be established with grace.

Sec. 118. Of estahUshing.

The Greek word, ^ilSaiouaOai, here translated estab-
fished, is the same that is used, Chap. ii. 3, Sec. 25,
and translated ' confirmed.' It is derived from an
adjective, /Si/Sa/o;, that signifieth _/(';•?« or stable, Chap,
ii. 2, Sec. 11. Hence also a substantive, ^rlSaluaii,
which signifieth, and is translated, a conjiiination,
Ch:ip. vi. 10, Sec. 27.

Here the word iinplieth .such a settling of a thing
as remains unmoveable, never to be taken away.

To have the heart established with grace, is to have
such understanding of the gospel, and so to affect it

in the whole soul, as to be resolved never to depart
from it, never to be carried about with any other
doctrine which is not agreeable with this grace here
spoken of.

This phrase, ' established in the faith,' Col. ii. 7,
doth in effect intend as much as to be established
with grace, for faith is an especial effect of grace.
There the apostle addeth two metaphors, which do
much illustrate this point, in these words, faJ/^ai/xsK)/
xay I'^oixodo/j.od'uvoi, rooted and built vp. The former
metaphor is taken from a tree (such a one as our oak)
whose root doth sjjread as far in the earth as the
boughs in the air, so as no storms throw it. Sooner
may the arms of it bo rent one from another, than the
tree be overthrown or rooted up. Tbus he whoso
heart is established with grace, will sooner suffer his
limbs to be pulled one from another, or his soul bo
parted from his body, than his heart from grace, or
grace from his heart.

The other metaphor, thus translated, built tip, is
taken from an edifice well settled upon a sure founda-
tion : like to that house whose foundation is laid on
a rock, which could not be shaken by rain, floods, or
wind, Mat. vii. 25, Luke vi. 48. Thus no persecu-
tion, nothing that the devil or devil's instruments can
do, will unsettle or overthrow that man's heart which
is established with grace.

This phrase, of having the heart established with
grace, doth in effect intend the same thing that was
intended under this phrase, ' hold last the confidence,
and the rejoicing of the hojic firm unto the end,'
Chap. vi. 0. Both phrases require perseverance.
Of motives thereto, and means thereof, see Chap. iii.
0, Sec. 08-70.

Sec. 119. Of distinction of meats.

Because meats were, as many then used them, con-
trary to grace, the apostle here sheweth the unprofit-
ableness of them, and opposeth them to grace, as is
evident by this negative, nut ; so as he denieth that
to meats which he ascribed to grace: as if he had more
fully said, it is not good that the heart be established
with meats. Hereby he implieth that he would not
have them think that meats can establish the heart,
or quiet the conscience, as grace can.

The noun, /Sjw.aara, translated meats, is derived
from a verb, ^^uaxu, that signifieth to eat, John vi.
13. It is indefinitely put for all manner of food,
even for whatsoever one eats for nourishment, Rom.
xiv. 15.

Here it is put for such meats as were by the law
accounted clean, in o[iposition to such as were un-
clean ; for many in the apostles' time (though by the
gospel the distinction of meats were taken away),
made conscience of eating such meats as by the law
were prohibited, and thought that they (lid jileaso
God therein. But that the observation of that dis-
tinction of meata could not establish a man's heart.

Vee. 9.]

GOUGE ON HEBREWS.

327

the apostle here affirmeth they could not do it under
the law, nor under the gospel. Not under the law,
because they were in the number of those things
which hestyleth carnal, Chap. vii. 16, Sec. 81. Much
less could they do it under the gospel, by which
that distinction of meats is taken away, as is evi-
dent by this divine answer to Peter, ' What God
hath cleansed, that call not thou common,' Acts. x.
15. On this ground the apostle thus adviseth, ' Let
no man judge you in meat,' Col. ii. 16; 'tor the
kingdom of God is not meat and drink,' Kom. xiv. 17.

Unwarrantable in this respect is the distinction
which papists make betwixt flesh and fish in matter
of religion. They make a religious fast to consist in
abstaining from flesh, though they glut themselves
with fish, sweetmeats, and wine. These fasts are
mere mock-fasts ; and that both in the substance, and
also in the end of them. A true fast is an abstinence
from all manner of food, whether flesh or fish, and
drink also, during the time of the fast. ' Fast ye for
me, and neither eat nor drink,' saith Esther, Esth.
iv. l-t. At the proclamation of a fast, this charge was
given, ' Let neither man nor beast taste anything,' ifec,
Jonah iii. 7.

As for the end of a fast, it is to subdue the flesh ;
which eating of fish can do no more than eathig of
flesh.

But why should thus distinction of meats be made in
matter of religion, seeing Christ saith, ' Whatsoever
entereth into the mouth gocthinto the belly, and is cast
out into the draught ' ? And again, ' To eat with un-
washen hands defileth not a man,' Mat. xv. 17, 20.
And an apostle saith, ' Every creature of God is
good, and nothing to bo refused, if it be received with
thanksgiving,' 1 Tim. iv. 4. And again, ' Unto the
pure aU things are pure,' Titus i. 15. On these and
other like grounds he reckoneth abstinence from some
meats among 'doctrines of devils,' 1 Tim. iv. 1, 3.

Lender this one particular of meats synecdochically is
comprised the whole ceremonial law, and all the external
rites thereof ; for neither legal meats, nor other parts
of the law, bring any profit to the soul of a man.
They do no good at aU about jiacifying the con-
science, or edifying the soul, as is shewed, C'haji. vii.
IS, Sec. 85.

That it is not good to seek to have the heart estab-
lished by meat, the apostle proveth bj' an argument
taken from experience, thus expressed, u'hicli, liai'e
not 2^r<>jited t/ieiii tJnit liave been occupied therein: as
if he had said, experience sheweth that none ever re-
ceived any spiritual profit by meats. Of the Greek
word, upiXridrjaav, translated jy^ojit, see Chap. iv. 2,
Sec. 18. In what respect meats and other external
rites are unprofitable, see Chap. vii. 16, Sec. &o.

Sec. 120. Of the vain diligence of superstitions
persons.

To set out the unprofitableness and vanity of the

foresaid meats, the apostle addeth this description of
the persons which use them, t/iem which have been
occupied therein.

The verb, ■zs^irrar^eavreg, translated have been occu-
pied, is a compound. The simple verb, ^ktew, sio-ni-
fieth to tread upon, Luke x. 19. The compound" to
ivalk about hither and thithei:

It is oft used to set out sedulity and dihgence ;
and that both in a good and bad sense : for it setteth
out Christ's sedulity for the good of his church, ' He
walked in the midst of the seven golden candlesticks,'
Eev. ii. 1. It also setteth out the sedulity of the
devil about destroying men, ' The devil as a roaring
lion walketh about, seeking whom he may devour,' 1
Peter v. 8.

It here implieth the diligence of superstitious per-
sons about external carnal rites. So it is used in
this phrase, ' Why walk not tliy disciples according
to the traditions of the elders ? ' Mark vii. 5 ; and
in this phrase, ' Walk after the customs,' Acts xxi.
21.

Our English doth well express the emphasis of
the Greek word, thus, them that have been occupied
therein.

Hereby we are given to understand that supersti-
tious persons much busy themselves about their
external rites. They are occupied therein ; they
much employ themselves thereabout ; they are as
men ever walking about, never resting, never quiet,
never satisfied.

The reason hereof is evident ; they have no certain
settled rule.

The rule that they have is either their own inven-
tion, or the tracUtion of others ; both which are un-
certain, and have no limits.

Herein lieth a main difference betwixt true religion
and vain superstition. The ground and rule of truo
religion is God's word, which hath its limits, and is
sure and inviolable ; it never altereth, but ever re-
maineth the same. He that guides himself thereby
knoweth what to do, how far to go, and where to
stay ; and herein his conscience is satisfied and
quieted.

But the superstitious person hath no such certain
rule. As there are many inventions and traditions
of men in former times, so they who live in jiresent
times still add more and more ; and more is like to
be added in succeeding times.

Well, therefore, might the apostle add this negative,
not, to meats, and thereby imply that the heart cannot
be established with meats.

This is a strong motive against this carnal doctrine,
and against all other of the like kind.

Sec. 121. Of the resolution and observations of
Heb. xiii. 9.

Yer. 9. Be not carried about ivith divers and strange
doctrines: for it is a good thing that the heart be estab-

828

GOUGE ON KF.BKEWS.

[Chap. XIII.

lished vH(h ijrace, not ivith meats, which have not pro-
filed them tliat have been occupied therein.

The sum of this verse ia in two words, saints sta-
bility.

Hereof arc two parts :

1. A deLortation from levity.

2. A commendation of stability.
In the former is set down,

1. An act forbidden, be not carried about.

2. The subject whereabout it is conversant, doc-
trines.

This is distinguished by two adjuncts, 1. Divers;
2. Strange.

In the other we have,

1. The thing commended.

2. The kind of commendation.

The kind of commendation is thus expressed, it is
good.

The thing commended is,

1. Propounded.

2. Illustrated by the contrary.
In the proposition is expressed,

1. The matter commended, grace.

2. The subject where grace is seated, the heart.

3. The manner of settling it, established.
In the illustration,

1. The contrary is set down negatively, not with
meats.

2. It is confirmed by the unprofitableness of it.
This confirmation is aggravated two ways :

1. By experience, in this phrase, which h-ave not
profited.

2. By the persons that reap no profit thereby,
them that liave been occupied therein.

Observations.

I. Men are prone to waver in their opinions. The
dehortation presupposeth thus much. See Sec. 114.

II. Doctrines are a means of seducing men. The
mention of doctrines in this place impUeth this point.
See Sec. 114.

III. T/iere are divers hinds of doctrines.

IV. Mani/ doctrines are strange.

These two epithets, divers, stramjc, are here ex-
pressly ap])lied to doctrines. See Sec. 115.

V. The doctrine that bringeth good to the professors
thereof, is especiaU;/ to be embraced. This phrase, it
is good, is here alleged for that purpose. See Sec.
116.

VI. The gospel is a word of grace. Tlmt is it which
is here styled (/race. See Sec. 117.

VII. I'he Word of grace must enter into the heart.
For this cud mention is here made of the hea7-t. See
Sec. 117.

VIII. The word of grace is able to establish the
heart. It can so satisfy and quiet it, as it will stead-
fastly abide therein ; else it were in vain to e.\hort
to have the heart established with grace. See Sec.
118.

IX. Doctrines about meats are contrary to grace.
They are here opposed to grace. See Sec. 119.

X. Doctrines of meats cannot establish meiis hearts.
This negative not, denieth that to meats which it as-
cribeth to grace. See Sec. 119.

XI. Doctrines of meats never profited any man's
soul. This is here expressly set down. See Sec 119.

XII. Men use much to busy themselves about exter-
nal rites. This phrase of being occupied, intends
thus much. See Sec. 120.

XIII. All the pains th<it men taJce about external
rites doth not profit th^m. Though they be occupied
thereabouts, yet they are not profited thereby. See
Sec. 120.

Sec. 122. Of the Christian's altar.
Ver. 10. We have an altar, whereof they have no
right to eat tvhich serve the tabernacle.

11. For the bodies of those beasts whose blood is
brought into the sanctuary by tlie high priest for sin, are
burnt without the camp.

12. Wherefore Jesus also, that he might sanctify
the peo2)le with his own blood, suffered without the
gate.

The apostle here produceth another argument to
draw the Hebrews from doating upon legal rites. The
former argument was taken from the unprofitableness
of them, Ver. 9, Sec. 119. This other is from the
damage they bring to themselves thereby. They de-
prive themselves of aU benefit which they might
otherwise receive from Christ.

Of the notation of the word, ^[isiasTrt^idv, altar, see
Chap. vii. 13, Sec. 72.

It is here taken tropically, and that in a threefold
respect :

1. By a metonymy of the subject. The altar is
put for the sacrifice laid thereon. This is evident by
the act of eating attributed thereto, thus, ^ we have
an altar, whereof they have no right to eat.' The
Israelites did eat of the sacrifice, not of the altar.
Thus, metouymically is altar used in these phrases :
' they are partakers with the altar,' and ' partakers of
the altar,' 1 Cor. ix. 13, .and x. 18, that is, of the
sacrifices oflered upon the altar.

2. By a synecdoche, one of the legal rites, namely,
aha?; is put for all the rest, as meals were. Sec. 1 1 9.

3. By a metonymy of the adjunct, a type is put
for the truth, a shadow for the substance, an earthy
altar and sacrifice for the celestial altar and sacrifice,
which is Jesus Christ. TJms much may be inferred
from the singular number, altar, here used, not
altars. The ajiostlemaketh a like collection from the
word seed, in the singular number, thus : ' He saith
not, and to seeds, as of many, but as of one, and to
thy seed, which is Christ,' Cal. iii. IG.

In this respect, we Christians, who profess the
gospel of Christ, and believe on him, are said to have
this altar. As it was ordained before the world, so

Vee. 10-12.]

GOUGE ON HEBREWS.

329

in this latter age of the world it is exhibited, and by
the gospel offered, and by faith received. Thus be-
lievers have it.

There is no other altar in the New Testament war-
ranted to Christians, but Jesus Christ, the truth of the
legal altars.

The Jews themselves at this day have no earthy
altar.

For Christians to frame to themselves earthy altars,
as papists do, is worse than Judaism.

True it is, that the ancient fathers make frequent
mention of an altar and a sacrifice, which titles they
give to the table of the Lord, and to the sacramental
bread and wine set thereon ; but metaphorically, not
properly.

The apostles never use this word, altar, in reference
to the Lord's table (but this phrase, ' the Lord's table,'
is expressly used, 1 Cor. x. 21) ; nor this word, sacri-
Jice, in reference to sacramental bread (yet this word
bread is expressly used in that respect, 1 Cor. x.
IG, 17.)

Altar and sacrifice, in reference to the Lord's table
and sacramental bread, have been abominably abused
by autichristians, even unto plain and palpable
idolatry. As they pretend true altars and sacrifice,
so also true, real, sacrificing priests, which title is not
once — no, not metaphorically — attributed to a minister
of the gospel, as he is a minister ; yet in a meta-
phorical and spiritual sense, it is oft attributed to be-
lievers, in regard of spiritual sacrifices of prayers and
praises, which they offer to Gud, 1 Pet. ii. 5, Kev.
i. G.

But Christ, who is the truth and substance of legal
priests, sacrifices, and altars, and in that respect most
truly and properly a priest, sacrifice, and altar, hath
these titles in the New Testament attributed to him.

L He is styled a priest, Heb. v. 6. This he is in
his person, as he is God-man.

2. A sacrifice, Eph. v. 2. This he is in his human
nature ; for his body was the ofl'ering, Heb. x. 10.

3. An altar. Rev. viii. 3. This is in regard of his
divine nature ; for his human nature, the sacrifice,
was laid upon the divine nature, being united unto it ;
and the divine nature sanctifieth the human nature,
which is the property of an altar. Mat. sxiii. 19.

It hath been shewed, Chap. vii. 3, Sec. 25, that
there were many types of Christ. Among others, the
altars were special types. Of them there were two
sorts :

One was the great brazen altar for sacrifice, Exod.
xxvii. 1, (tc.

The other was the altar of gold for incense, Exod.
XXX. 1, &c.

Christ was typified by the former, in regard of the
sacrifice of himself, Eph. v. 2.

He was typified by the latter, in regard of his
intercession, whereby he maketh our persons, prayers,
and other holy services, acceptable to God, Rev. viii. 3.

1. This truth of Christ being our altar, doth much
commend the state of the Christian church above the
state of the ancient Jewish church: and amplifieth
the goodness of God towards us above that which was
shewed to them.

2. This directeth us to be well informed in that
sacrifice which was ofi'ered up upon this divine altar :
that we may with greater confidence rest there-
upon.

3. This phrase, we have an altar, encourageth us
to bring all our warrantable, spiritual sacrifices there-
unto : and to offer them thereupon : and in faith in
Christ's intercession to offer up all our prayers and
praises ; and to rest for acceptance thereupon. This
use the apostle himself teacheth us to make hereof,
ver. 15. As a type hereof, the Jews were to offer up
their sacrifices on the altar in the tabernacle. Lev.
xvii. 4, Josh. xxii. 16, &c.

Sec. 123. Of having no right to eat of the Chris-
tians' altar.

There is a fearful doom denounced against aU such
as adhere to the ceremonial law in the time of the
gospel. The doom is this, the;/ have no right to eat
of the foresaid altar. Hereby is implied, that they
deprive themselves of the greatest benefit that God
ever afforded to children of men : even of Jesus Christ
himself, and of the benefit of his passion and inter-
cession, typified by the Jewish altars.

This metaphor, (payiiv, to eat, hath reference both
to the legal rites, and also to the evangelical truth.

Under the law the priests did eat of the sacrifices
offered upon the altar, Deut. xviii. 1.

Under the gospel all that are spiritual priests eat
of Christ the true sacrifice, John vi. 53, 5i.

The eating here meant intendeth a participation of
Christ. It is a metaphor taken from our usual nour-
ishment of our bodies. By eating meat we partake
of the benefit thereof : our life is preserved thereby.
Thus by eating Christ we live a spiritual life here,
and are preserved to eternal life hereafter. Now we
eat Christ by faith, ' Christ dwelleth in our hearts
by fiiith,' Eph. iii. 17. Where Christ saith, 'He
that believeth on me hath everlasting life,' he addeth
by way of illustration, ' whoso eateth my flesh, and
drinketh my blood, hath eternal life,' John vi. 47,
54. This is the benefit of eating of the foresaid altar,
' eternal life.' Thus to have no right to eat of the
altar here mentioned, is an exceeding great dam.age ;
they lose Christ, they lose eternal life.

The noun, i^ouaia., translated right, is derived from
a verb impersonal, i'^sffr;, that signifieth it is laioful.

This noun is variously used. For it signifieth,

L Authority to command, Mark i. 27.

2. Authority that carries grace and majesty with
it. Mat. vii. 28, 29.

3. Authority that compriseth government under
it, Mat. vui 9, Rom. xui. 1.

330

GOUGE ON HEBREWS.

[Chap. XIII.

4. Power or ability to do what one undertake.s,
Jolin xvii. 2.

5. Power or liberty to do as one will, Rom. ix. 21.
G. Power as it inteudeth. a privUoge or prerogative,

John i. 12.

7. Jurisdiction, Luke xxiii. 7.

8. A right or property to a thing. Thus it is here
fitly translated. The negative, no rif/ht, implieth,
that though they jirofcss themselves to be Christians,
and in their own conceit may lay claim to Chri.st,
yet in truth tlicy have no right at aU to him : nor to
the thuigs which he had done and endured for man's
redemption and salvation.

This phrase, i/iei/ hai<e no right to eat, giveth proof
that men may de[irive themselves of Christ and all
liis benefits. For they that eat not of him, reap no
benefit by him ; and tliey that have no right to eat
of him, shall not partake of him. Such were they of
whom the apostle saith, ' they deny the Lord that
bought them,' 2 Pet. ii. 1. And they to whom
it is said, ' Christ shall jirofit you nothing,' Gal.
V. 2.

It is in this respect an especial point of wisdom to
inquire, and learn who in particular they be that
Lave no right to eat of this altar : for our direction
herein, the apostle giveth his instance, thei; which serve
the tabernacle.

Sec. 124. Of serving the tabernacle.

The tabernacle, enritr!, here meant is that which was
made by Mo.scs his ilirection, E.xod. xxxvi. 8, &c. It
was the place where all public diviue services were
performed under the law, from Moses his time till
Solomon had buUt a temple. See more hereof. Chap.
viii. 2, Sec. 5.

The Greek word, XaT-jsiovrs;, translated serve, is
the same that is used. Chap. viii. 5, Sec. 1 2.

To serve the tabernacle, or in the tabernacle — for
this word is of the dative case — is to addict one's self
to all the legal rites which were used in the taber-
nacle, and belonged to the ceremonial law.

The apostle here speaks of such as lived after Christ
was exhibited on earth, and taken into heaven, and
had accompli.shed the substance and truth of all the
legal shadows and types. They by addicting them-
selves to the service of the tabernacle, did that which
presupposed that Christ was not come. For the
shadow and substance, the type and truth could not
stand together : or if they granted that lie was come,
they presupposed that Christ, and what he had done
and endured, was not sufficient for man's .salvation ;
but that it was necessary to add an observation of
the legal rites thereunto. For many taught this
doctrine, ' ICxccpt ye be circumcised after the manner
of Mo.ses, ye cannot be saved,' Acts xv. 1. Under
circumcision they comprised otlicr legal rites.

In these two respects, that they made void the
exhibition of Christ, or impeached the sufficiency of

his merit, they deprived themselves of all right to
him. On these grounds, saith the apostle, ' if ye be
circumcised, Christ shall j)rofit you nothing, Christ
is become of no effect unto you.' The apostle's rea-
son is this, ' he is a debtor to do the whole law,'
Gal. V. 2-4. As ' he that ofl'endeth in one point ia
guilty of the whole law,' James ii. 10; so he that
addicteth himself to one rite of the law, to be
justified thereby, bindcth himself to the whole law :
and thereupon maketh Christ useless and fruitless
unto him.

Sec. 1 25. 0/ (he popish mass-altar.

If the Jews, who in the apostle's time served the
tabernacle, and waited on the altar therein, had no
right to Christ, what right may they be iniiigined to
have to him, who addict themselves to ordinances of
mere human invention, placing God's worship therein,
and expecting salvation thereby ?

Among millions of other inventions that make
Christ to be fruitless to the observers of them, popish
mass-altars may be reckoned. Papists have in all
their churches, chapels, and other places of devotion,
material altars of stone to offer thereon the very body
of Christ, as they pretend.

So blind or impudent they are, as they stick not
to produce this text for a warrant of their mass-
altars,^ which thiis they express, ' We have a very altar
in the proper sense, to sacrifice Christ's body upon.'
This they speak of the altar of the mass, which can
no way be intended in this place ; for,

1. 'Their altars of the mass are many; this is but
one.

2. Their altars are visible, material, of stone; this
altar is a mj'stical, spiritual, heavenly altar.

3. Their altars in the outward matter of them, are
like the altar under the law ; but this altar is directly
opposed thereunto.

4. This altar is styled a golden altar before the
throne, Ucv. viii. 3; their altars cannot be imagined
to be such.

5. They themselves do grant - that Christ is the
altar under which the souls of martyrs lay, llev. vi.
9; but this is that altar.

G. JIass-altars were not in the njjostle's days; this
was.

7. Their altars make this altar to be of no use, or
at least insufficient. For, to use our ajiostlc's argu-
ment, if the altar here meant be suflicient, what fur-
ther need is there of other altars? chap. viL 11, and
viii. 7.

On these grounds we may well conclude, that they
have no right to eat of this altar, who sacrifice upon
mass-altars.

Of papists' carnal service in other points of reli-
gion, see Chap. vii. IG, Sec. 82.

' Ulicm. Aniiot. on Ilcb. .xiii. 10, Sec.
" Kbcm. Auuot. ou Kcv. vi. 9, Sec. 1.

Vee. 11.]

GOUGE ON HEBREWS.

331

Sec. 12G. Of the meaning ofReb. xiii. 11.

Ver. 11. For the bodies of those beasts, whose blood
is brought into the sanctuary by the high priest for sin,
are burnt without the cami).

The cau.sal conjunction /«», for, in this place,
intendeth both a proof, and also an illustration, -which
is taken from a solemn rite under the law, which was
a burning of a sacrifice without the camp, so as the
priest who served in the tabernacle nor might, nor
could eat thereof.

The illustration is by way of resemblance, thus ; as
the priest under the law serving in the tabernacle
neither might nor could cat of that sacrifice which
was burnt without the camp ; so they who under the
gosjjel serve the tabernacle cannot partake of Christ,
who was the truth of that type.

The apostle, writing to the Hebrews, who were well
acquainted with the legal rites, and too much addicted
unto them, doth oft strike on this string of the Judai-
cal law, both in shewing the impotcncy of those rites,
and also in framing arguments from them, to alienate
their minds from them. Thus he fightcth against
them with their own weapons. See Chap. ix. 13,
Sec. OS.

The word, Zfia, translated beasts, according to the
notation thereof, signifieth a living creature; for the
sacrifices, before they were slain, were li%'ing.

Our English, according to the Latin, calls them
animals, and we style a man that wants understanding,
an animal. This word is applied to those living
spirits which attend the throne of God, Eev. iv. 6.
By reason of their resemblance in courage, in strength,
in speed, and other like excellencies, to some parti-
cular beasts. But here it is taken in the most usual
sense, for brute beasts; for such were offered up for
sacrifice.

The beasts here meant were such clean beasts as
were appointed for sacrifice.

In particular here may be understood :

1. The red heifer, of whoso ashes the purifying
water was made, Xum. xix. 2, itc.

2. The bullock that was offered for the priest's
sin. Lev. iv. 3, itc.

3. The bullock that was for the sin of the whole
congregation, Num. iv. 14-, itc.

4. And that most especially, the bullock and the
goat that were both slain on the solemn annual day
of atonement. Lev. xvi. 27.

The body, ffju,(i«, of these beasts are expressly men-
tioned, because their life was taken away before they
were burnt, for they were slain at the altar. Num. iv.
4. So as by their bodies he means their carcasses,
under which these particulars are expressed, ' the skin
of the bullock, and all his flesh, with his head, and
with his legs, and his inwards, and his dung,' Num.
iv. 11.

As for the blood, a'lixa, of these beasts, it is hero
said to be brought into tlie sanctuary.

Of the word sanctuary, ra. ciyia, see Chap. viii. 2,
Sec. 4.

Here, under the word sanctuary, both parts thereof
are intended, both the outward part, called the ' holy
place,' and also the innermost, called the ' most holy.'
For the blood here mentioned was brought into both,
and sprinkled in them both, Lev. xvi. 14-16.

This blood did typify the blood and death of Christ,
whereby satisfaction was made for sin. Therefore it
is here said that the blood was brought for sin —
namely, to cleanse and take away sin : both from the
priest himself, and also from the i)eople; for it is ex-
pres.sly said that ' he shall offer his bullock of the
sin-offering, which is for himself, and make an atone-
ment for himself and his house,' Lev. xvi. G. It is
also added, that ' he shall make an atonement for
the people,' ver. 24.

Of the priest's offering for himself and the people,
see Chap. v. 3, Sec. 14. Yea, it is said that he should
make an atonement for the holy place, and the taber-
nacle, and the altar, Lev. xvi. 1 6, 20. For this end
the blood was sprinlded 'before and upon the mercy-
seat,' Lev. xvi. 15, to shew the concurrence of divine
justice and mercy. For that blood did typify the
blood and death of Christ, whereby satisfaction was
made for sin. God's justice being satisfied by Christ's
blood, way was made thereby for approaching to the
mercy -seat, and obtaining mercy.

The things in the holy place, and the altar, were
sprinkled with blood, to take away that guilt of siu
which man brings upon himself, and upon all that ho
useth, or is used for his good.

The word, iiafi'e^srai, translated brought, is a com-
pound, and to express that composition it may be
translated brought in, thus, brought in into the sanc-
tuary. For the preposition in is twice used — 1. With
the verb in composition, and then joined with the
noun sanctuary. It sheweth that the beast was slain,
and so his blood shed without those two holy places —
namely, at the altar, and from thence carried into
those places.

Thus Christ was offered up on earth, there was his
blood shed ; but he carried it with him into heaven,
and there presents it to his Father at the throne of
grace. Hereupon it is that his blood or death hath a
virtue and efficacy to cleanse away our sins, and to
take away the guilt and curse which we have brought
upon all things that we use, and upon all things that
we do and undertake.

The foresaid blood is here said to be brought by
the high priest.

Of a high priest, see Chap. ii. 17, Sec. 172.

The liigh priest is said to carry in this blood,

1. Because none else might enter into the most
holy place, chap. ix. 7.

2. Because high priests were ' ordained for men in
things pertaining to God,' Heb. v. I.

3. Because the high priest was an especial type of

332

GOUGE ON HEBREWS.

[CHAP. XIII.

Christ, who, by presenting his own blood at the
throne of grace, uiaketh atonement for the sins of all
God's people.

Of the resemblances betwixt a high priest and
Christ, see Chap, viii 1, Sec. 4.

Sec. 127. Of burning beasts u'ithout the camp.

The noun, ■sra^iii^o'kri, translated camj}, is derived
from a double compound verb. The simple verb,/3a>.Xw,
signifieth to cast. The single compound, i/i^d\}.u, to
cast ill. The double compound, Taof/i/SaXXw, to cast
about. It is used to set forth a pitching of tents, or
setting soldiers in array. The noun is oft used for a
castle, wherein soldiers lie in garrison. Acts xxi. 34,
37. It is also put for an army, which consisteth of
soldiers set in array, Heb. xi. 34. And likewise for
a camp, wherein soldiers lie together in their several
tents, Kev. xx. 9.

In this place it hath reference to Israel's abode in
the wilderness, where they dwelt in tents; and their
tents were pitched by several standards, as the tents
of soldiers used to be in a camp.

The bodies then of the foresaid beasts were carried
beyond all tlieir tents, and burnt in a void place,
•where were no tents : and in this sense are said to be
burnt without the camp. The Lord, who commanded
the bodies of the beasts so to be burnt, did thereby
manifest that he would not leave the priests to feed
on those sacrifices as they did on others : and there-
fore to take away both liberty and possibility of
eatinf thereof, he caused them so to be burnt ; and
that in a type, as the apostle sheweth in the next
verse.

As these, so other sacrifices (especially those which
are styled burnt-offerings. Lev. i. 3, &c.) were burnt,
to typify the tormenting death of Christ. For what
is more tormenting than burning ? The paschal
lamb was roasted, to typify as much, Exod. xii. 9.
Of the outward and inward torments which Christ
endured at his death, see Chap. ii. 9, Sec. 7G.

By this instance, we may observe that not only
the sacrifices themselves, but also the manner of offer-
in" them up, the places where they were offered and
burnt, and otlier like circumstances, were typical.
So in other types, both the substance and ciicum-
stances prefigured their truths. The paschal lamb
typified Christ's sacrifice, 1 Cor. v. 7 ; and the prohi-
bition of breaking a bone, Exod. xii. 46, foreshewed
that not a bono of Christ should be broken, John
xix. 36.

Of rules to find out the truth of types, see Chap,
iv. 8, Sec. 50.

Sec. 128. Of Christ fulfilling tyjyes.

Ver. 12. Wlierefore Jesus also, that he might sanc-
tify the people with his own blood, suffered without
the gate.

From the former legal rite of burning the beasts'

bodies without the camp, tlie apostle maketh this
inference, wln-rifure Je.s-us also, >tc.

This particle of inference, iih, wherefore, iraplieth
a reason why Christ suffered as he did, namely, be-
cause so much was under the law prefigured concern-
ing him. So as Christ purposely did and endured
what was before signified of him, and that by types,
promises, prophecies, or any other way. Hereupon
it is that the evangelists do oft use this phrase, ' that
it might be fulfilled,' of the things which were done
by and about Christ.

Israel's coming out of Egypt was a type that Christ
should come out from thence : and the Nazarenes
were types of Christ. Therefore Christ was brought
out of Egypt, and dwelt in Nazareth, that those t3'pe3
might be fulfilled, Mat. ii. 15, 23. Christ was born
of a virgin, that the promise thereof might bo ful-
filled, Mat. i. 22. Christ commanded them whom he
cured, that they should not make him known, that a
prophecy tending to that purpose might be fulfilled,
Mat. .xii. 16, 17.

This was to shew that —

1. Christ was the truth and substance of types,
promises, and prohecies.

2. Christ was of old prefigured to the Jews, though
obscurely.

3. Jesus, in whom we believe, is the true Messiah
whom the ancient Jews expected.

4. Cod is true and faithful in the accomplishment
of what he makes known beforehand.

This gives good ground of searching into the legal
types, to find out the truth comprised under them.
Hereof see Chap. viii. 5, Sec. 13.

The like may be applied to promises and prophecies
of Christ.

This actual, plain, clear accomplishment of the
ty|)es, promises, and prophecies under the law, con-
cerning the Messiah, in Jesus, doth much aggravate
the blindness of mind and hardness of heart that hath
possessed the Jews that have lived since these accom-
plishments.

Sec. 129. Of the meaning of ileh. xiii. 12.

Tlie trntli of the legal types is here styled Jesus,
for all of them did in something or other prefigure
Christ. So many were the offices wliich Christ under-
took, so many were the things that he did, so many
were his sutt'erings in soul and body, so many are the
benefits that we reap by Christ, as it is not possible
for one type to set them all out. Therefore there
were very many, some to set forth one thing, others
to set forth other things. See Chap. vii. 3, Sec. 22.

Of this title Jesus, see Chap. ii. 9, Sec. 73, and
Chap. iii. 1, Sec. 29.

The particle, xal, translated also, is the ordinary
copulative conjunction, and. In this place it earrieth
emphasis, and implieth that not onl)- the type, but
tlie trutli also was carried without, even Jesus him-

Vee. 10-]2.]

GOUGE ON HEBREWS.

333

self. Though he were Jesus the Saviour of man, yet
was he so basely dealt withal, as to be carried out of
the city.

The end of Christ's suffering, and that according
to the type, is thus expressed, tliat he might sanctify
the people with his own blood. Of this word, ayid^u,
sanctif)/, see Chap. ii. 11, Sec. 101.

Chri.st is said to sanctify, both by purging them
from their sins, Chap. i. 3, Sec. 27, and also by con-
ferring grace upon them, John i. 16.

Both these joined together under this phrase,
' Purge your conscience from dead works to serve the
living God,' chaj). is. 14. For there is a merit and a
virtue that issueth from the death of Christ. By the
merit sins are purged, by the virtue grace is con-
ferred. So as both justification and sanctification
are here comprised under this word sanctify.

They who partake of this benefit are styled, rh
Xaoii, the peojile. Of the notation of the Greek word,
see Chap. iv. 9, Sec. 57. Of the reasons of using
this title, see Chap. ii. 17, Sec. ISl.

The means whereby the foresaid blessing was ob-
tained, is said to be blood, namely, blood shed, which
implieth death; for 'life is in the blood,' Lev. xvii. 10.
So as Christ died to sanctify us. See chap. ix. 12.

The blood wherewith he sanctified us, is said to be
his own, even tliat which came out of bis own bodj'.
This is here expressly set down, to put a difterence
between the type and the truth, and that in two
respects —

1. In that the priests used other blood than their
own.

2. In that that other blood was the blood of beasts.
But Christ's blood was his own, and that was the

blood of God, Acts xx. 28. Of this diifcrence, see
chap. ix. 12-14. Thus is this phrase, his own blood,
answerable to this, himself. Whereof see Chap. i. 3,
Sec. 20.

This word, eVa^s, suffered, being spoken of Christ's
death, sheweth that it was a suffering death. See
Chap. ii. 9, Sec. 76.

The place where Christ suffered, is said to be ivith-
out the gate.

A gate is taken for that which affords a passage
for ingress into, and egress out of a place, which is
compassed about with walls or other fences.

It is taken —

1. Properly, for a material gate, Luke vii. 12.

2. Metaphorically. Thus a gate is applied to
heaven and hell, Mat. vii. 13, 14.

3. Metonymically, for such as pass through a gate.
Mat. xvi. IS.

4. SynecdochicaUy. For that whole place whereof
it is a gate. So here, for the city Jerusalem ; for
Christ suffered without that city.

The visible occasion of Christ's suffering without
the city, was the Jews' malice against him, who ac-
cused him of high treason against Cffisar, and would

give Pilate, the judge, no rest till he had adjudged
him to be crucified. By this means it was that Christ
suffered without the gate. For all notorious male-
factors (as they judged Christ to be) were put to death
without the city ; instance the two thieves that were
crucified with Christ, Mat. xxvii. 38.

The Jews themselves did use to put to death noto-
rious malefactors without their tents before they
dwelt in walled cities, and without their cities when
they dwelt in them. God himself commanded that
a blasphemer should be stoned without the camp,
Lev. xxiv. 14. Achan was put to death in the valley
of Achor, which was without the camp, Josh. vii. 24.
So Naboth, 1 Ivings xxi. 13. So Stephen, Acts
vii. 58.

As for Christ, the evangelist expressly notes that
they brought hmi unto 'a place called Golgotha,
which is, being interpreted, the place of a skull,' Mat.
xxvii. 53, Mark xv. 22. But though those malicious
Jews did what they did in spite, yet God so over-
ruled their practices, as he thereby brought his own
counsel to pass, as it is said of the Jews crucifyin<r,
' Him being delivered by the determinate counsel and
foreknowledge of God, ye have taken, and by wicked
hands have crucified and slain,' Acts ii. 23. And
as here in this text is implied, an especial type con-
cerning him was fulfilled.

Thus we see how God can turn the malicious and
mischievous plots and practices of Satan and his in-
struments to the accomplishment of his own blessed
will.

This gives us good ground to support our spirits
against secret plots and open practices of the enemies
of God and his church, and to rest upon the divine
providence, and believe that God hath a work to be
effected even by them, for his own glory and church's
good.

This suffering of Christ without the gate, was in
the world's eye a matter of ignominy and reproach
which is evident by the apostle's explication thereof^
in this phrase, 'bearing his reproach,' ver. 13. Here-
by is verified that which the apostle hath affirmed
concerning Christ, that he ' endured the cross, despis-
ing the shame,' chap. xii. 2.

Of the shame whereunto Christ was put, see Chap
vi. 6, Sec. 42.

Sec. 130. Of the resolution o/Heb. xiii. 10-12.
Ver. 10. We have an altar, uhereof they have no
right to eat which sei-ve the tabernacle.

11. For the bodies of those beasts whose blood w
brought into the sanctuary by the high priest for sin
are burnt ivithout thi camp.

12. Wherefore Jesus also, that he might sanctify the
people with his own blood, suffered without the gate.

The sum of these verses is, a declaration of the
damage which ariseth from addicting one's self to legal
rites.

334

GOUGE ON HEBREWS.

[Chap. XIII.

The damage is a clepri\'ing himself of that benefit
whicli comes from Christ.
This is,

1. Propounded, ver. 10.

2. Illustrated, ver. 11, 12.

Of the proposition, there are two parts :

1 . A declaration of the point.

2. A description of the persons here coacemcd.
The point holds two things :

1. The kind of benefit, in this metaphor, altar.

2. The means of partaking thereof, in this other
metaphor, eat.

The persons are of two sorts :

1. Such as partake of the benefit, in this phrase,
we have.

2. Such as miss of it.

In setting down tlie latter is noted —

1. The cause of their missing of the benefit, ihei/
serve the tabernacle.

2. A consequence thence arising, they have no
rU/ht.

The illustration is by applying the truth to a

type-
Hereof are two parts :

1, The type, ver. 11.

2. The truth, ver. 12.

The type was the manner of burning certain sacri-
fices.

Hereof are two parts :

1. A description of those sacrifices.

2. The place where they were burnt.
They are described,

i 1. By tlie kind, bodies of beasts.
2. By the use of them.
Hereabout are expressed,

1 . That part of them that was brought, blood.

2. The j)erson by whom it was brought, the hi<jh
priest.

3. The place into which it was brouglit, the sanctu-
ary.

4. The end why, for sin.

The second part of the illustration is the truth of
the foresaid tj'pe.
Whereof observe,

1. The inference, in thi.'i word, wherefore.

2. The substance.

Of it there are two parts :

1. The person, Jesus.

2. His suffering.
This is set out, \

1. By the place Where he sufiered, without the
gale. \

3. By the end why he suffered, thed Ac mi<jht
sand if ij. \

This is set out, \

1. By the subject whom he sanctified, the people.

2. By the means whcrwwith he sanctified, blood.
This is amplified by the kin^ of blood, his otvii.

.Sec. 131. Of the observations raised o«< q/'Heb. xiiL
10-12.

I. Christ is an altar. He is here set down under
that metaphor. See Sec. 122.

II. Clirist properly belonys to Christians. They are
they of whom the apostle thus saith, we liave. See
Sec. 122.

III. I'artaiers of Christ believe on him. This is to
eat of the altar here meant. See Sec. 123.

IV. Men may depjrive themselves of all riglU to
Christ. This negative clause, have no right to eat, in-
tends as much. See Sec. 123.

V. Maintainers of legal rites Jiave no rigJU to
Christ. Under this phrase, which seme the tabernacle,
maintainers of legal rites are meant. See Sec. 123.

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

VII. Brute beasts were sanctified under the law.
The bodies of the beasts here mentioned were sancti-
fied.

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

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

X. The high j^riest teas the minister of exp>iation.
He carried in the blood.

XI. ExpiedioH was made to take aivay sin. This
phrase, for sin, implieth thus much.

XII. Sacrifices fur expiation ivere bnrtil tvithout t/te
2ilace of mens luibitation. This is without the camp.

These sis last observations are couched under the
legal rites, set down, ver. 11.

XIII . Christ purposely did and endured all to fulfil
wfud was jtrefiyured. Thus much is intended under
this particle of inference, wherefore. See Sec. 128.

XIV. Jesus ^vas the substance of the legal shwlows.
An express instance is here given thereof. See Sec
120.

XV. Jesus is he that sanctifieth. This work is hero
attributed to him. See Sec. 129.

XVI. 2'hey are a peculiar people tvJiom Christ doth
sanctify. This word, ^h'o^j/c, sets out such. See Sec.
129.

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

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

XIX. Christ offered his own blood. Tliese two last
doctrines are comprised under this phrase, his own
blood. See Sec. 129.

XX. Christ's was a suffering death. This word,
sf^y/Vvri/, intends as much. See Sec. 129.

XXI. Christ's was a reproachful deatli. It was
without the city, where malefactors were put to death.
See Sec. 129.

XXII. God turned nun's mischievous 2^lots to the

Vee. 13.]

GOUGE ON HEBREWS.

835

fulfillinri of loJiat he had prefigured. Christ was by
the malice of his adversaries put to death without the
city, but thereby tlie typo of burning the beast with-
out the camp was fulfilled. See Sec. 129.

Sec. 1-32. Of imitating Christ.

Ver. 13. Let us go forth therefore unto him without
(he camp, bearing his repu'oach.

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

1. By this illative conjunction, roivw, therefore;
because Christ did so, Christians must do the Uke.

2. By following that metaphor of going out of the
cam2\

This particular giveth instance that Christ is a
pattern to Christians. ' I have given you an ex-
ample,' saith Chri-st, John xiii. 15 ; and again, 'learn
of me,' Mat. xi. 29. ^ye must learn both by the
word of his mouth, and also by the course of his life.
This latter is especially intended. So much also Ls
intended under this phrase, ' lest thou learn his
ways,' Prov. xxii. 25. And under this, ' learn not
the way of the heathen' (Jer. x. 2); walk not in their
way, be not like them.

Concerning the point itself, the church under-
taketh for herself, and those that belong to her, to
follow Christ, Cant. i. 3. So did Paul, and therein
makes himself a pattern to others, saying, ' Be ye
followers of me, even as I also am of Christ,' 1 Cor.
xi. 1. Oft doth he exhort Christians hereunto, as
Eph. V. 2, Phil. ii. 5, Col. iii. 13. In this respect
is Christ styled 'away;' j-ea, 'the way, the truth,
and the life ' (John xiv. G) ; the only true way that
leadeth unto life.

1. This is one principal end of registering those
things which Christ did and endured in the days of
his flesh. As they were ' written that we might be-
lieve' (.John XX. 31), so also that we might walk in
the right way to life. In this respect he is styled
'the captain of our salvation.' See Chap. ii. 10,
Sec. 9-5.

2. Christ is the best and most perfect pattern that
we can have, and that in three respects : as he is,
1. Man; 2. God; 3. God-man.

1. As man, he is a visible pattern, and may be
seen ; and what he did and endured was seen. 'Thus
he might be the better followed.

2. As God, he was a perfect pattern ; he could not
err. Thus we shall not be deceived in following
him.

3. As God-man, he communicateth his Sj)irit to us,
and enableth us to follow him.

1. This gives us information of the benefit of
Christ's incarnation ; thereby he came to be God-
man in one person. By this means as he is a per-
fect pattern, so we make the better use of him, in

that we may cast our eye upon him, and see him
going before us, and also be quickened and put on
by his Spirit to follow him unto life.

2. This gives a demonstration of Christ's great
care of his church. He thought it not enough to
declare the way to life, and shew how^ we may walk
therein, but also puts himself into that way, and
goes before us therein. Thus is he a true captain
and guide unto us ; thus he sheweth that he re-
quireth no more of us than he hath done and endured
himself, John xvii. 13-1.5, Phil. ii. 6, 7.

3. This directs us how to keep steady in the
Christian race, so as we turn neither to the right
hand nor to the left : ' Look unto Jesus,' Heb. xii. 2.
Say to him, as Kuth did to her mother-in-law, ' In-
treat me not to leave thee, or to return from follow-
ing after thee,' Kuth i. IG. And in this ca.se say
with such a resolution as Elisha did, ' As the Lord
liveth, and as thy soul liveth, I will not leave thee,'
2 Kings ii. 2. Yea, if Christ should say to us, as he
did to the twelve, ' Will ye also go away V answer
as Peter did, ' Lord, to whom shall we go 1 thou hast
the words of eternal life,' John vi. G7, GS. There-
fore let our eye be upon him, as the eyes of mariners
are on the light of the admiral's ship. Lose not the
sight of him, hold as close and near to him as you
can ; so you shall be sure not to wander in by-paths,
but to walk in that way which will bring you to
life.

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

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

As God, ho did sundry things by a divine power
and prerogative. Thus :

1. He wrought miracles, John xv. 2-1:.

2. He gave the Holy Ghost, John xx. 22.

3. He forgave sins, ilat. ix. G.
None of these are imitable.

Ohj. 1. The apostles did all these. For,

1. 'By their hands were many signs and wonders
wrought,' Acts v. 12.

2. ' They laid their hands on men, and they re-
ceived the Holy Ghost,' Acts viii. 17.

3. Paul was appointed an apostle to the GentUes,
' that they might receive remission of sins,' Acts
xxvi. 17, 18.

Ans. 1. They did none of these things as Christ
did ; by their own power, or in their own name.

Concerning miracles Peter thus saith, ' Why look
ye so earnestly on us, as though by our own power
or holiness we had made this man to walk ? Christ's

336

GOUGE ON HEBREWS.

[Chap. XIII

name through fnitli in liis name hath made this man
strong," &.C., Acts iii. 13, IG.

2. For giving the Holy Ghost, they ' prayed for
them that they might receive the Holy Ghost,' Acts
viii. 15. Thereby they acknowledged that that gift
came from above, even from the Father of lights.

3. Concerning forgiveness of sins, the apostle ac-
knowledged that through Jesus is preached unto men
the forgiveness of sin. Acts xiii. 38.

Obj. 2. Christ saitli, ' Whose soever sins ye remit,
they are remitted,' John xx. 23.

Ans. Christ speakcth of a ministerial and declara-
tive act of forgiving sins.

All the forenamed points of working miracles,
giving the Holy Ghost, and forgiving sins, cannot be
done by mere men, nor ouglit to be attempted by
any. The very heathen did imagine that one was cast
into hell for feigning to thunder like God.i

Papists blasphemously challenge a power in all
these. For,

1. Beside their many feigned miracles, they say
that by a priest bread is turned into flesh, and wiue
into blood.

2. Their Council of Trent - denounceth anathema
against all that shall deny the Holy Ghost to be
given by sacred ordination.

3. The said Council " denounceth anathema against
such as shall say that a sacramental absolution is not
a judicial act, but a mere ministry of pronouncing
and declaring that sins are forgiven, &c.

Obj. 3. We arc commanded to be followers of God,
Eph. V. 1.

Ans. How far God is to be imitated or not, see
Chap. iv. 11, Sec. 62.

2. Christ as God-man, and mediator betwixt God
and man, did works of merit, sanctification, expia-
tion, reconciliation, and intercession. These received
dignity and efficacy from the union of his human
nature with his divine. But for a mere man to arro-
gate any such thing to himself is intolerable pre-
sumption ; and to attribute it to another is abomin-
able blasphemy.

Papists oB'end in all these. They ascribe merit
and .satisfaction to men living ; expiation to their
priests' mass-offering ; and reconciliation and inter-
cession to saints departed.

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

Yet there are two exceptions in this case :

1. Extraordinary matters. 2. Temporary.

Extraordinary things done by Christ, and not imi-
table, are such as these :

(1.) His fasting forty days. Mat. iv. 2. Indeed,
Moses (Exod. xxiv. 18) and Elijah (1 Kings xix. 8)

' Salmoncus simulabat non imitabile fulmcn. — Virg.
jKneid, lib. vi.

' Concil. Triii. de Sacram. Ordiiiig, cap. iii. can. i.
• Concil. Trid. de Absol., cap. vi. can. 9.

did as much ; but it was by an extraordinary assist-
ance, wliich cannot be imitated in ordinary cases.

(2.) Christ's walking on the water. Mat. xiv. 25,
which, when Peter attempted to do, he began to sink ;
only by Christ's extraordinary assistance he did the
like. Mat. xiv. 30, 31.

(3.) Praying all night, Luke vi. 12. Though Christ
called upon his disciples in that case to pray with
him, yet they could not, but slept. Mat. xxvi. 40, <fec.

Temporary matters were such as belonged to the
time wherein he lived ; as his being circumcised,
celebrating the passover, obsei-ving sundry feasts, and
other rites of the law.

To these may be added occasional matters ; as
celebrating the Lord's sujiper at night, in a private
chamber, among men only, with unleavened bread,
and sitting as at the passover. So his sitting while
he preached, Luke iv. 20; his preaching out of a ship,
Luke v. 3, and on a mount, Mat. v. 1. These, being
occasioned by present circumstances, do not bind us
to imitate him therein, but upon like occasions.

Qne.it. Wherein then is Christ to be imitated?

Ana. In these tliree cases:

1. In such general moral duties as belong to all
persons at all times. Such as belong to all persons
are not extraordinary. Such as belong to all times
are not temporary.

2. In such particular duties as belong to the like
calling.

3. In such as have the like reason and occasion for
doing them.

1 . General moral duties expressed in Scripture to
be done by Christ for our imitation are these :

(1.) Meekness, Mat. xi. 29.

(2.) Humility, Mat. xL 29.

(3.) Love, Eph. v. 2.

(4.) Forgiving wrongs, Col. iiL 13.

(.').) Compassion, Luke x. 37.

(G.) Patience, Heb. xii. 2.

(7.) Contempt of the world, Heb. xii. 2.

2. Particular duties which Christ did by virtue of
his place and calling were such as these :

(1.) As a son, he was subject to his parents, Luke
ii. 51.

(2.) As a minister, he was diligent, Luke viii. 1.

He was also faithful, Heb. iii. 2, John vii. 16.

(3.) As a husband of his church, he was lo\-ing to
her, Eph. v. 25.

3. Things which Christ did upon common equity,
and may be done upon like reason and occasions, were
these :

(1.) Preferring mercy before sacrifice, Mat. xii. 12.

(2.) Avoiding danger, Luke \'iii. 59.

(3.) llcfrc'sluTig himself when he was weary, thirsty,
hungry, sleepy, A-o., Jolm iv. 6, itc, ]\Iat. viii. 24.

This shcwoth how requisite it is that we acquaint
ourselves with the life of Christ ; and that for this
end, to be like him. Herein lieth the difference be-

Vee. 13.]

GOtTGE ON HEBREWS.

33t

twixt sound and formal Christians. All may be ac-
quainted with the story of Christ, and be able to
discourse thereof, but they are the sound Christians
■who lay it as a pattern before them. Such virtues as
became the head must needs become the members.
They are unworthy such a head, who prefer honour,
"riches, pleasures, gay apparel, or anything else, before
the virtues of their head.

Among other motives meditate on these to imitate
Christ :

1. The excellency of the guide.

2. The perfection of the pattern.

3. The blessed issue that will follow thereupon.

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

Sec. 1.33. Of going out of the cam}}.

Our apostle givetli this particular instance, wherein
he would have us to imitate Christ, let us go forth
unto him tuithoul the camj).

This phrase, let ris go forth, is the interpretation of
one Greek word, i^ii-^w/x-tSu, but a compound ; even
tlie same that is translated came out, Chap. iii. IG,
Sec. 103. A double preposition is here used, as was
there ; and implieth a like emphasis — namely, that
we readily and thoroughly do what is here required.

The word, crajf.ttpoAjj, translated camp, is the same
that was used, Yer. 11, Sec. 127. But here it is
used in another sense : for camjt is here metaphori-
cally put for the world ; and that in two esiJecial
respects.

1. The world is as a place of tents, which were of
no stability, nor of long continuance, 1 Cor. vii. 31,
1 John ii. 17.

2. The world is as a camp of enemies, to saints
especially, James iv. 4, 1 John iii. 13.

The world in general compriseth under it all crea-
tures, whether places, person.s, or other things. In
this sense the world is said to be made by Christ,
John i. 10. For 'all things were created by him,
that are in heaven, and that are on earth, visible and
invisible,' Col i. 1 G. And to shew that the heavens
are comprised under the world, as well as the earth,
the plural number is used, thus, ' He made the
■worlds,' Heb. i. 3, and ' the worlds were framed,' <tc.,
Heb. xi. 3. In this respect the world is divided into
two parts :

One is called 'this world,' John xii. 31, and 'this
present world,' 2 Tim. iv. 10.

The other is called ' that world,' Luke xx. 35, and
' the world to come,' Heb. vi. 5.

This world is here below.

That world is above.

Both these by way of distinction are mentioned to-
gether, thus, ' Neither in this world nor in the world
to come,' Mat. xii. 32, and thus, ' Not only in this
•world, but also in that which is to come,' Eph. i. 21.

It is this present world that is here meant by this

Vol. III.

metaphor of a camp; and by a meton3rmy the hon-
ours, promotions, profits, pleasures, and other like
allurements, which are in this world. These are
styled ' the things of this world,' and comprised
under these three titles, ' the lust of the flesh, the
lust of the eyes, and the pride of life,' 1 John ii. 15,
IG, that is, concupiscense, covetousness, and ambition.

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

To ' go out of the camp,' is to withdraw our mind,
heart, and affections from the world ; so as ' not to
love ' it, 1 John ii. 15; ' not to be conformed to it, but
rather transformed,' Kom. xii. 2.

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

The grace here intended, is commonly called con-
tempt of the world ; whereby a man's heart is so
taken off from the world, as no allurements thereof,
under the pretence of honour, profit, or delight, nor
any terrors thereof, under the pretence of the loss of
goods, good name, liberty', or life itself, can put one
on to do that which is sinful, or to omit a bounden
duty. Thus Christ himself went out of the camp,
when upon Satan's promise to ' give liim all the king-
doms of the world and the glory of them, if he would
worship him,' Christ with indignation said, ' Get thee
hence, Satan,' !Mat. iv. S-10; and when he used a like
speech to Peter, who dissuaded him fi-om suffering,
Mat. xvi. 22, 23. Abraham went out of the camp,
when upon God's command he went ' from his coun-
try, kindred, and father's house,' Gen. xiL 1. So did
Isaac and Jacob, who continued in a strange land.
So did Moses, Heb. xi. 21-27. So the apostles, who
forsook all for Christ's sake. Mat. xLx. 27.

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

1. ' The whole world lieth in wickedness,' 1 John
v. 19. So as we cannot in heart abide therein, but
that we must needs be tainted therewith.

2. Christ 'gave himself that he might deliver us
from this present evil world,' Gal. i. 4. And shall
not we go out of that from which Christ by his death
hath delivered us ?

3. The world hateth Christ, John xv. 18. And
shall we abide with them that are haters of our
Saviour ?

4. The world hateth such as are Christ's, and be-
lieve in him. How then may we in heart abide with
it?

5. ' Know ye not that the friendshij) of the world
is enmity with God ] ^\1iosoever therefore will be a
friend of the world, is the enemy of God,' James iv.

338

GOUGE ON HEBEEW3.

[Chap. XIII.

4. ' If any man love the ■n-orld, the love of the
Father is not in him,' 1 John ii. 15. What more
forcible motive can we have to drive us out of the
world 1

6. By having our hearts set upon the world, the
safety of our soul is endangered. Now, ' what is a
man profited, if he shall gain the whole world, and
lose his own soul ? or what shall a man give in
exchange for his soul V Mat. xvi. 26. Such is the
vanity of the world, as it cannot be enough under-
Talucd : and such is the excellency of the soul and of
eternal life purchased for it, as they cannot be over-
valued too much.

7. The world is not only ' vanity of vanities,' but
also 'vexation of spirit,' Eccles. ii. 17.

Oh the folly of all such as embrace this present
world ! which is the disposition of most men in the
world, even of those who have professed the true re-
ligion. If the state wherein men live do alter the
true religion into idolatry, most men will leave their
religion rather than the world. Witness the practice of
England in Queen Mary'sdays. Fewthey were that then
came out of the camp to Christ. Yea, [some] of them
who seemed to go out of the camp, and to sufler fur
Christ in Queen JIary's days, being preserved to
Queen Elizabeth's days, did then like Demas embrace
the present world.

Sec. 134. Of fjoing to Christ.

In every motion there are two terms : one from
which, the other to which one tendeth. As in a race
there are two goals, one from which, the other to
which the runner makcth haste.

Two such terms or goals are here noted in this
text : that/;-o7« which a Christian goeth, is the fore-
said camp or the world; that to which he goeth, is
Christ. For this relative, him (unto him), hath refer-
ence to Jesus, ver. 12, so as in taking our heart from
the world, we must set it upon Jesus, for there is no
other sure and safe subject to set it upon. We must
believe on Jesus : we must love hiui, and submit our-
selves to him and his gospel, and conform ourselves
thereunto, and maintain the same with the uttermost
of our power, tliough it be to the lo.ss of all that we
have, even of life itself. Therefore before denying
ourselves the Lord premises this clause, ' come after
me,' and after it addcth this, ' and follow me,' Mat.
xvi. 24, and to bearing one's cross he addeth, ' come
after mo,' Luke xiv. 27. Now by ' denying one's
self,' and ' bearing his cros.s,' the same thing is meant,
that 'going of the camp' intendeth.

By going unto Christ a superabundant recompense
is made for all that can be left by going forth out of
the camp. For Christ is that treasure and that pearl
for which if a man sell all that he hath, he can be no
loser, Mat. xiii. 44-40. Christ can supply all our
wants, and case all our griefs, and comfort us in all
our troubles, and iu the end bring us to eternal

happine.ss. ' Come unto me,' saith he, ' all ye that
labour and are heavy laden, and I will give you rest,'
Mat. xi. 28. ' He that cometh to me shall never
hunger : and he that believeth on me shall never
thirst,' John vi. 35. ' In the world ye shall have
tribulation :' but 'I leave with you peace, my peace
I give unto you,' John xiv. 27, and xvi. 33.

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

All the benefit of going forth out of the camp is
lost if they go not to Christ. The best that can be
said of them, is that which the Lord said of hy[io-
critcs, ' they have their reward,' J^Iat. vi. 2, that is,
some vain applause of vain men. This was all the
reward that many of the heathen had for their seeming
contempt of the world.

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

The like may be said of Franciscan friars, who use
to go barefoot and wear shifts of hair : and friars
flagellant, who use to whip themselves : and friars
mendicant, who go up and down to beg their food :
and hermits, who live in desolate places : and anchor-
ites, who mure themselves up within stone walls.
Though these and other like them profess themselves
to be Christians, and seem to go forth out of the
camp, yet they do not go to Christ, in that Christ re-
quireth no such thing of them, as they do to them-
selves. These have their reward here in this world,
out of which they seem to go : but they can look for
none in the world to come.

I might ajiply this same to many that profess the
true reformed religion, and seem to go far in contemn-
ing the world, but the ends which they aim at do
jilainly demonstrate that they go not mito Christ.

These two ojiposite terms, tviihotit the camp, and
it7ito Christ, give^us to understand that Christ is not
to be found in the camp. Christ himself expressly
saith, that he is 'not of the world,' John xvii. 1(5.
The world liatcth him, John xv. 18. Hcrcup(ui saith
the Lord, ' whosoever he be that forsaketh not all that
he hath, he cannot be my disciple,' Luke. xiv. 33.

Sec. 1 35. Of reproach.

Because they who go forth without the camp to
Christ, are by the world accounted very fools and
jilain idiots, and many ways reproached, the apostle
addeth this clause, heariny his reproach, whereby he
giveth them to understand that they have cause to

Vee. 13]

GOUGE ON HEBREWS.

339

look for reproacli, and to arm themselves against
it.

The verb, ovudii^u, which is derived from this noun,
3»£/Oo;, reproach, is sometimes taken in a good sense,
and sometimes in a bad.

In a good sense, when one justly upbraideth unto
another ingratitude, or an unworthy carriage towards
benefits received : then it is translated !(;jimMZ. Thus
' Christ began to upbraid the cities wherein most of
his mighty works were done, because they repented
not,' JIat. xi. 20. Thus he ' upbraided his disciples
with their unbelief,' Mark xvi. l-l.

It is used in a bad sense, when one unjustly seek-
eth to disgrace another for that which is good. Thus
it is translated revile. In this sense, ' they that were
crucified with Christ reviled him,' !Mark xv. 32. In
this sense, Christ pronounceth them blessed, ' whom
men shall revile for his .^ake,' Mat. v. 11.

But this noun is always used in a bad sense, as
where Christ is brought in thus complaining, ' The
reproaches of them that reproached thee fell on me,'
Eom. XV. 3, and where the apostle saith, ' Lest he
fall into reproach,' 1 Tim. ui. 7. It is three times
more used in this epistle, as chap. x. 33, and xi. 2G,
and in this text.

The object of reproach is a man's good name.
This is that white or mark at which reproachers do
aim, in shooting out their venomous arrows of re-
proach. Now a good name is the most precious thing
that a generous mind hath. He preferreth it before
wealth, health, liberty, or life itself. The wounds of
a good name do pierce deep into a man's soul. In this
respect reproaches which wound a man's good name
are very grievous. Christ himself putteth reproach
into *' hv> y^"""-" ^^ persecution, Mat. v. 11. So
the'se'^a'nd ^tli'uk they'v. li, 1 Cor. iv. 12, 13. This

1. To piirsons; but ample of Ishmael, who is said
ti ,„j T ^nd r- ^^6 Lor -si. 9. But the apostle calleth
it pe..! ■ icti rf..x. IV. 29.

The many complaints which holy men of God have
made hereof, do evidently demonstrate that reproach
is a verj"- bitter pUl and fulsome potion. AniLing the
complaints of other, such as David made, do evidently
demonstrate the point. He resembleth rejiroachful
words to sharp, deadly instruments of war, as arrows,
swords, spears ; and to the deadly poison of serpents
and adders, or asps. Read for this purpose, Ps. Ivii.
4r, Iviii. 4, and cxl. 3, Kom. iii. 13.

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

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

For reproaches are manifested and cast upon per-
sons many ways :

1. By words. This is the most ordinary and usual
manner of reproaching one. Job xix. 2, 3.

2. By signs : as wagging the head. Mat xxvii. 39
wagging the hand, Zeph. ii. 15 ; shooting out the lip,
Ps. xxii. 7 ; laughing, Job xii. 4 ; and by other like
means.

3. By writing. Thus Sennacherib reproached
Hezekiah, all Judah, and the Lord himself, by a
letter, 2 Kings xix. 14.

4. By disgraceful deeds, such as were done to
Christ ; whereof see Chap. vi. 6, Sec. 42.

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

1. That envy, malice, and hatred that is in the
world against them, John xv. 18, 19.

2. That proneness which is in men to misjudge
the upright. This was the fault of Job's friends, and
of many who lived in David's time, which provoked
him oft to appeal unto God to be judged and tried
by him, Ps. xxvi. 1, 2.

Sec. 136. Of hearing reproach.
Upon the forenamed point concerning reproach
(that it is,

1. A kind of persecution.

2. A sword that pierces deep into the soul.

3. The portion of aU saints in all ages.

4. Cast upon saints without their defect, either by
reason of the malice or undue suspicion of rejjroachers),
— upon these and other like grounds, the apostle fitly
addeth this word, (phonrii, bearing, so as Christiana
must bear reproach.

Of the divers acceptions of the word tran.slated
bearing, see Chap. i. 3, Sec. 34. It is applied to
them who did bear a sick man with his bed to lay
him before Christ, Luke v. 18.

It here intendeth two things :

1. Willingness to undergo what is laid upon us.
See Chap. vi. 1, Sec. 4.

2. Courage and constancy in going through with
that which belongs unto us, notwithstanding the re-
proach that is laid upon us for it.

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

Reproach is that 'cross' (as well as other thin""'

which he that wiU foUew Christ must ' t.'',' . .'"

Mat. xvi. 24. This p){^ise, to 'take U'\',^,.'tj„]g .'".

^^•illing subjection t<^ that which is^^/ ^- ^^ ^^'^

It putteth a difle/euce I'stwixJ^'^j^^^^ ^^ ^; ^^^^^

necessitv, becausar tliev c;i'" • .i ., .

^, . - ', , / , •' .i one in the world to come,
tlnntr, ana such/as, b^^i i v. i i i -i. i • i
1 i L /-(I T, ~' thus described, ' A city which

J^'^^y/^^j"^;,,;/^,' Heb. .xi. 10. It is so stable as

™, '. . °'' moved,' Heb. xii. 28. 'It fadeth not
ihis 13 man

' £ee Chap. UL 13, Sec. H2.

340

GOUGE ON HErEEWS.

[CUAP. XIII

1. By an inward meek disposition, wliicb kcepcth
the passion from being disturbed, and the mind from
being vexed and perplexed, yea, and from wishing
revenge against tlic reproacher.

2. By an outward answerable carriage ; and that
ctther by silence, not returning reproach for reproach
(which the apostle noteth of Christ, ' who, when he
was reviled, reviled not again,' 1 Pet. ii. 23), or by
returning a mild answer, as he who said, ' Being re-
viled, we bless ; being defamed, we entreat,' 1 Cor.
iv. 12, 13. It was the answer which Gideon returned
to the Ephraimitcs, Judges viii. 2.

The second thing intended under bearing of reproach
is courage and constancy in persisting in that which
is good, notwithstanding we be reproached for the
same. Thus did David bear his wife's reproach when
she accounted him as a vain fellow for manifesting
his zeal in dancing before the Lord, and said, ' I will
yet be more vile than thus,' 2 Sam. vi. IG, 20, 23.

This is to bear reproach aright.

Sec. 137. Of Chrises reproach.

The particular reproach which the apostle here
adviseth to bear, is thus expressed, ri» o»siBia/j,iii a,\jTO\J,
hif reproach, meaning the reproach of Christ.

It is called Christ's reproach in sundry respects ;
as,

1. The union that is betwixt him and his church.
The church is that mystical body whereof he is the
head. In this respect head and body are styled
ChriM; 1 Cor. xii. 12 ; so as the reproach of the body,
or of any member thereof, is the reproach of Christ
himself.

2. The sympathy which is betwixt Christ and
every of his members. He is sensible of that re-
proach which is cast upon any of them. In this
respect he said to Saul, ' Why persecutest thou me V
Acts ix. 4.

3. The account which Ciirist hath of the reproaches
of his saints. He doth account them as reproaches
cast upon him.self, even as he did account the neglect
of mercy to saints a neglect of mercy to himself,
Mat. XXV. 45. '

4. His undertaking to revenge such reproaches
and wrongs as are done to his members ; for he
hath said, ' Vengeance is mine ; I will repay,' lloni.
xii. 19.

5. The cause of the reproach which is here meant,
aul that is Christ himself, a jimfcssion of his name,
self,' anuning of his gospel, .and holding close to his
that ' going o^ In this sense an apostle calleth suffer-
By going unii/^s ' Christ's sufferings,' 1 I'et. iv. 14,

is made for all that <,.,

the camp. For Christ is iL.is betwixt the reproaches

for which if a man sell all that -an scwirce be laid a

loser, Mat. xiii. 44-4G. Christ cu'.iot formerly laid

wants, and case all our griefs, and confl-21.

our troubles, and iu the end bring i him all his

life-long, especially at the time of his death. \\'hereof
see Chap. vi. G, Sec. 42.

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

1. It affordeth a limitation, in that it restraineth it
to a distinct kind of reproach, which is Christ's re-
proach. It is not every kind of reproach that can bo
counted a matter of glory, wherein a man may rejoice,
but Christ's reproach. I may in this case say of
reproach, as the apostle dt)th of buffeting, ' "What
glory is it if, when 3-0 be reproached for j-our faults,
ye shall take it patiently?' 1 Pet. ii. 20.

2. It affordeth a direction, in shewing how we
ought to bear reproach, even as Christ did ; for we are
in this case to ' look unto Jesus,' who ' despised the
shame.' Hereof see chap. xii. 2.

3. It miuistereth much comfort, in that no other
thing is done to us than what is done to our head
before us. Herewith doth Christ comfort his dis-
ciples. Mat. x. 25, John xv. 20. The comfort licnce
arising is the greater, in that Christ our head hath a
fellow feeling of our reproaches, and accounts them as
cast upon himself, and answerably wOl recompense
us, and revenge our reproachers.

4. What greater motive can we have to incite us
willingly and contentedly to bear reproach than this,
that it is Christ's reproach ? If honour, if profit may
be motives to incite us to a duty, these motives are
not wanting in this case. What can be more honour-
able than to be as Christ was ? And if we be re-
proached with him here, we shall enjoy with him
hereafter a crown of glory. What more honourable ?
What more profitable !

I might hereupon further note the follyJut Limad-
ness of such as rejiroach the saints. Thej-y Christ re-
have to do but with mean, contemptible pe( to thera-
it appears that they have to do even withlns worl'Jd
Christ himself, who can take sore vengean^ in them
even in this world, and after throw them into eternal
perdition ; for it is Christ's reproach.

Sec. 138. Of believers having no contimting city
here.

Ver. 14. For here have we no continuing ci/i/, but
ve seek one to come.

This verse is added as a reason to enforce the
former duty of going forth out of the camp, as is clear
by this causal particle, ya;, for. The reason is taken
from the instability of the tilings of this world. The
reason is of great force to enforce a witlidrawing of a
man's heart from the world. For what wise man
will set his heart upon that which is uncert;un and
inistable 1

Tiie abverb, <53s, translated ?iere, is sometimes in-
definitely used for a note of demonstration or admira-
tion : thus, ' Here is the patience of the saints ;' 'here
arc they that keep the commandments of God,' Rev.

,Vek. U.]

GOUGE ON HEBEEWS.

341

xiv. 1 2. It is also put for the time of doing a thing
(as Chap. vii. S, Sec. 51), and for place ; and this
more strictly for the jxarticular place where one is (as
for that place where Peter was, when he said, ' It is
good for us to be here,' Mat. xvii. 4)'; or more largely
for the whole earth, as here, for it is opposed to
heaven ; yet it may also be applied to the time of
men's abode in this world.

A citi/, rTiXm, is here put for that which is firm and
stable ; ^ for a city consisteth of houses which are built
upon their foundations, and useth to be fenced about
with strong walls. Thus it is opposed to a caw;/',
which consisteth of tents, which are moveable. That
the word citi/ is here so used, is evident by this epithet,
//.ivouauv, continuing, added to it. This here implieth
a present stability and an everlastingness therein.
Thus our substance in heaven is called ' an enduring '
or 'continuing substance;' that is, everlasting, Heb.
X. 34. For such a one is the city to come which we
seek.

The negative particle, oi, no, sheweth that there is
no such city to be found here in this world. In this
world there is no firm and stable estate. The vrisa
man hath largely proved this in Ecclesiastes, and ex-
perience of all ages hath evidenced as much. How
are states, that seemed to be most stable, clean ruined !
This is lively set forth in that image which was shewed
to Nebuchadnezzar in a dream, Dan. ii. 31. Where
is Nineveh 1 where Babylon ? where Jerusalem ?
These were strong and stately cities in their time.
Soon are the things of this world removed from men;
witness Job's case. Job i. 14, ifec. And soon may men
be taken from the things of this world ; witness his
case whom Christ styled fool, Luke xii. 20.

ThLs, by the divine providence, is so ordered, on
these and other like grounds :

1. To put a difference betwixt the things of this
world and of the world to come. By a like evidence
doth this apostle put a difl'erence bet^\■ixt Christ and
creatures. Chap. i. 11, Sec. 139.

2. To wean us from this world and the things
thereof. This motive doth the wise man use to di-aw
men's minds from riches, Prov. xxiii. 5.

3. To make us the more to inquire after the things
that are durable. This the apostle here exemplifieth,
in these words following, but we seek one to come.

The manner of expressing this point under this
verb, iyjjij.iv, have, further sheweth that we are in this
world as pilgrims out of our country. We have here
no sure dwelling-place. The patriarchs of old ' ac-
knowledged themselves to be strangers and pilgrims
on the earth,' Heb. xi. 13 ; and answerably carried
themselves. We must use this world only for neces-
sity's sake, making use of such things as in it are
needful for us, not placing our happiness therein.

The number and ])erson in which this verb xve have
[is used], is observable. These seem to restrain this
' See Chap. i!. 10, Sec. 17.

condition to such as the apostle was, and they to
whom he wrote, as if saints and believers were the
only persons that have here no continuing city.

The truth is, that no men at all, whether in the
church or out of the church, whether believers or in-
fidels, have a continuing city here ; yet is this in
special approj)riated to believers in two especial
respects.

One in regard of the world's dealing with them.

The other in regard of their esteem of the world.

1. The world doth what he can to drive believers
from place to place, to unsettle their abode, and to
make them weary of the world.

2. Believers use the world as an uncertain, im-
stable estate. They knowing that ' there remaineth
a rest for the people of God,' namely, in another
world, ' study to enter into that rest,' Heb. iv. 9, 11.

Hereby a worldling and a believer may be differ-
enced :

The worldling, in his imagination, hath here a city,
a place whereon he setteth his heart and settleth his
abode ;

The believer hath here no continuing city.

Sec. 139. Of seeking a cili/ to come.

Of the forementioned instability of this world be-
lievers make this use, to seek that which is stable.

This particle of opposition, aXXd,^ but, intendeth
such an inference or use.

The verb, i'zi^r,Tc,iJ,a;v, translated seek, is a compound.
The simple, Zr}rsu, signifieth to seek, and that with
earnestness. It is used to express our earnest prayer
to God, Mat. vii. 7. This compound carrieth an
emphasis, and implieth a seeking with a desire to ob-
tain, and is thereupon translated to ' desire,' PhU. iv.
17. It is used to set forth the Gentiles' seeking after
the things of this world. Mat. vi. 32, which is with
great desire to obtain them. It is also used of
Herod's seeking for Peter when he was delivered out
of prison. Acts xii. 19, which was with such a desire
to find him, as he commanded the keepers of the
prison to be put to death, because he found him
not. Finally, it is used in such a sense as here,
namely, of the patriarchs' ' seeking a country to come,'
Heb. xi. 14. So as the things above are with such
diligence to be sought, as we may at length enjoy
them, we must ' labour to enter into the rest ' to
come. See Chap. iv. 11, Sees. G3, 64.

The opposition betwixt the former part of the verse
and this, plainly proveth that there is a stable estate.
Our English expresseth it under this particle, one;
and it is implied under a relative particle, rrit, in the
Greek : as if he had said, though there be no stable
estate here, yet there is one in the world to come.
This stable estate is thus described, ' A city which
hath foundations,' Heb. xi. 10. It is so stable as
' it cannot be moved,' Heb. xii. 28. ' It fadeth not
» fee Chap. ui. 13, Sec. 142.

342

GOUGE ON HEBREWS.

[Chap. XIII.

away,' 1 Pet. i. 4. ' Nor moth nor ru.st can corrupt,
nor thief steal' the treasures that are there. Mat. vi. 20.

1. That city Ls the place of God's own abode, Mat.
vi. 9, Ps. cxxiii. 1.

2. It is the place and state prepared for the unalter-
aVjle condition of saints ; and in these respects stable.

1. Though ' the children of this world ' may seem
about the tliingrs of this world to be ' wLser in their
generation than the children of light,' Luke xvi. 8 ;
jet herein their egregious folly apijcareth, that they
80 doat njKin this world, where there is no stable
estate, as they clean lose that stable estate which in
to come ; like those Israelites who, upon some hard-
ness in the wildeme.is, would return into Egypt, and
80 neglect Canaan, Num. xiv. 4. Men here in this
world can prefer perpetual inheritances before un-
certain tenures ; yet the most sure inheritances that
men can make are uncertain.

2. This demonstratetli the wisdom of such as,
being enlightened by God's word, and guided by his
(Spirit, have learned to discern betwixt the camps in
this world and cities in the world to come, and an-
Bwerably prefer these before them. The world many
times wondereth at their choice, but it is because they
arc blind, and cannot rightly judge betwixt things
that differ. They who have their eyes rightly en-
lightened, will say, ' Surely this Is a wise and under-
standing people,' Deut. iv. 6.

.3. This may stay us against the uncertainty of all
things here below ; against losses, casualties, yea, and
death itself: Vjecause we have in heaven ' a better and
an enduring substance,' Heb. x. 34.

This stable estate is here said, /ithXaueat, to Cf/me;
for it is n«t here enjoyed, but prejiared and reserved
for us. In this respect this apostle said, ' there re-
inaineth a rest.' See Chap. iv. 9, Sec. 56.

They have the right to this city to come who have
no city in this world ; for the same person is used in
both parts of the text, namely, the first person plural,
we; 'we have no city, but we seek one to come.'
They who account this world to be a city, will not
Bcek a city to come, which sheweth that they have no
right thereunto ; but the .seeking of believers giveth
evidence of that right wiiich God hath given them
unto that which they seek ; for it is the Spirit of God
which worktlh in them a mind to seek.

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

Sec. 140. Of the renohitlon q/"IIeb. xiii. 13, 14.

Ver. 1 3. Lei ns go forth therefore un/o him vnUiout
the camp, henring his repronch.

14. For liere luive we no continuing city, hut tve
ueh one to come.

These two verses set out the contempt of the world.

This jmiiit is,

1. I'ropounded, ver. 13.

2. Confirmed, ver. 14.

In i>ropounding the point is set down,

1. An inference upon that which went before, in
this word, therefore.

2. Tlie substance.
Herein is to be considered,

1. The manner of propounding the point, and that
by way of exhortation, let lu go f/rth.

2. "The matter whereof it consistetL
Hereof are two parts :

1. A duty to be done.

2. A burden to be borne.
In the duty is expres-sed,

1. An act, go forth. '

2. The object of that act, which is of two kinds :
(1.) From what we mu.st go, rcithout the camp.
(2.) To what we must go, unto him.

In setting out the burden, is set down,

1. The land thereof, reproach: amplified in the
subject thereof, in this relative, his, that is, Christ'.s.

2. An act on our parts, hertring.

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

'ITie main difference is about stability, which is
denied to this world, but a.sacrted to the world to come.

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

It is set forth,

1. By a metaphor, no city.

2. By the place, fiere.

3. By the persons to whom in special it is appro-
priated, we have.

In the assertion there is,

1 . The point granted, by implication, in this word,
on/", meaning a city ; and amplified by the time when
it is to be enjoyed, to come.

2. The act of believers, we seek.

Sec. 141. Of observations raised out of 'Qeh. xiiL
13, 14.

I. Chrint is to he imitated. This particle of infer-
ence, therefore, intends thus much. See Sec. 132.

II. This world is unstable. It is as a camp. See
Sec. 13.3.

III. Our hearts must be taken off from the world.
This is to go forth wilfiout the cnmp. See Sec. 133.

1\'. They who leave the world must go to Christ.
This ])hrase, unto him, hath reference to Christ. See
Sec. 134.

V. Reproach folloioeth upon leaving t/ie world.
This is here taken for grant. See Sec. 1 35.

VI. Ji'eproach for Christ's sake is Christ's reproach.
So it is here called. See Sec. 137.

VII. Christ's reproach must patiently be endured.
This is to hear. Sec Sec. 136.

VI II. There is no stability in this world. As this
was implied in the former verse under this meta]>lior
camp, so it is here again intended under this negative,
no city. See Sec. 138.

V£E. 15, 16]

GOrCE OK HEBEETTS.

343

IX. 77(f things of this world are most urutahle to
believers. They are they that say, ire have here no
city. See Sec. 138.

X. The inntahility of the world makes helie>:ers to
leave it. This condition of the world being added as
a reason of saints going out of it, proves the point.
See Sec. 138.

XL 7%<r€ is a stability. This is here taken for
grant. See Sec. 139.

XII. Stability is to come. It is a city to come.
See Sec. 139.

XIII. Believers seek future stahility. They seek
the city to come. See Sec. 139.

Sec. 142. Of offering the sacrifice oj praise to God
hy Christ continually.

Ver. 1-5. By him therefore let us offer the sacrifice
OJ praise to God continually, thai is, the fruit of our
lips, giviny thanks to his name.

16. But to do good and to communicate forget not:
for with such sacrifices God is well pleased.

These two verses have an especial reference to the
tenth verse, where Christ ia set forth to be the only
true altar in the Christian church ; thereupon the
apostle eihorteth us to make use of that altar, which
is to offer sacrifice thereon. This relative particle,
cv», tJcerefore, implieth as much.

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

The word which the apostle useth is of the first
person, and plural number, and compriseth under it
both the apostle himself, as he was a professor of the
true faith, and all other professors of the .same faith ;
whereby he giveth us to understand, that all sorts of
believers, ministers and others, are spiritual priests.
So they are expressly styled. Rev. L 6, and they are
said to be 'an holy priesthood, to offer up spiritual
sacrifice,' 1 Pet. ii. 5. It is the proper function of a
priest to offer sacrifice. In that respect, therefore,
wherein they are required to oflfer sacrifice, they are
declared to be priests. Of the several kinds of priests,
see Chap. iL 17, Sea 172.

Of the verb, amfiiuftit, translated offer, see Chap.
V. 1, Sec. 6.

Of this noun, ^uelai, sacrifice, see Chap. t. 1,
Sec. 7.

These two, offer, sacrifice, are legal terms ; which
are applied to evangelical duties, to shew,

1. That in legal rites there was, beside the type
and truth, an evangelical equity, for Christians to
observe. Incense was a type ; Christ's intercession, the
truth ; Christians' prayers, the equity, ilaL L 11. So
in other things.

2. That Christians should have as great care
about evangelical ordinances as the Jews had about
theirs.

3. That God will accept evangelical performances
of duty, as much as he did the legal.

Two evangelical duties are here set out by this rite
of offering sacrifice : one is praise ; the other is bene-
ficence, ver. 16.

The Greek word, ahigan, translated praise, is here
only used in the New Testament. Another like
word, a7toi, is twice u-sed. Mat. ixi. 16, Luke xviii.
43. A verb, a'tut, thence derived, which signifieth
to praise, is oft used, Luke lis. 37. Bat a compound
noun of the same root, (ca;»o;, is most frequently used,
Rom. ii. 29, Eph. i. C, 12, 1 4.

By the express mention of praise, the apostle giveth
ua to understand, that praise is an evangelical sacri-
fice, yea, and one of the best sacrifices that can be
offered up to God. See The Sainfs Sacrifice, on Pa.
cxvi 12, Sec. 8.5.

In what respect praise is styled a sacrifice, ia
shewed in The Saint's Sacrifice, on Ps. cxvi 17, Sees.
110, IIL

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

God is in special the object of praise, as is here
implied under this phrase, offer, rp 0;^, to God.
Hereof see The Guide to go to G'xJ, Sec. 240, in the
end. See also The Whole Armour of God, on Eph. vL
Treat. 3, Of Prayer, Part 2, Sees. 60, 61.

In offering praise to God, the apostle adviseth that
it be done ly Cftrist. For this relative, alrov, him,
hath reference to Jesus, mentioned ver. 12. Of the
particle, bia, translated ly, see Chap. iii. 16, Sec.
164. It may here also be translated through. It
implieth the mediation of Christ, and that betwixt him
that praiseth, and God that is praised. Herein the
apostle continueth his resemblance to the legal custom
of the people of God ; for they were enjoin^ to bring
their sacrifice to the priest, by whom it was to be
offered to God, Lev. i 9, and xvii. 5. Herein was
the priest an especial type of Christ ; for Christ is the
only true priest of the new testament, and by hia
mediation are our services made acceptable to God.
Of offering praise to God through the mediation of
Christ, see Ttte Whole Armour of God, Treat. 3, Of
Prayer, Part 2, Sec. 62.

There is yet another point which the apostle in-
serteth about praising God, which is the continuance
of it, under this word, 3/aTa»rir, continually.

The Greek word translated continually, is a kind of
a compound adjective, which word for word signifieth
through all. If hereunto we add that which is under-
stood, namely, xj"'"; '""«) thus, through all time, the
sense will be full.

This word is used of the demoniac, who was ' always,
night and day, in the mountains,' Mark v. 5 ; and
of the apostle^, who were ' continually in the temple,'
Luke xxiv. 53; and of Cornelius, who ' prayed to God
alway,' Acta i. 2 ; and of Paul, who ' exercised him-

GOUGE ON HEBREWS.

[Chap. XIII.

self to have always a conscience void of offence,' Acts
xxiv. 1 G ; and of the priests, who ' went always into
the first tabernacle,' Heb. ix. C, Sec. 38.

By these instances it is evident that this circum-
stance of time, contiiutaUy, is not simply to be taken
without any limitation or restriction, but respectively,
as is in particular exemplified in The Whole Armour
of God, Treat. 3, Of Prayer, Sec. I'l.

Sec. 143. Of praisinfi God with tlie voice.

Tiie apostle, to manifest his mind to the full, con-
cerning praising God, further addeth, that is, the fruit
of our lips, &.C.

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

In this phrase the apostle alludeth to a phrase
which the people of God are brought in thus using,
' We will render the calves of our lips,' Hosca xiv. 2.
That which the prophet there calleth, D^nS, calivs,
the apostle here styleth, xas'zov, fruit ; for the LXX
on that place so translate it. In Hebrew, the word,
'13, that signifieth fruit, and that also, "13, that sig-
nifieth a calf, or a young heifer, come from one and
the same root, m3, which signifieth to hear fruit,
Ps. cxxviii. 3. ; and to <jrnu', Isa. xi. 1. In this
respect the LXX might put one for the other ; so
they have translated this word, Jer. 1. 27.

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

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

The word, xas-i,;, fruit, used by the apostle, signi-
fieth an effect, or that which should proceed from the
lips ; for as fruit i)rocccdeth from a tree, so words,
AS fruit from the lips.

Lips, yjiXia, are here synecdochically taken for the
whole mnuth, they being a part thereof ; as it were,
two leaf-door.s, wiiich let intt) the mouth, and let out
from the mouth. Tliis -synecdoche is frequently used,
tiius : ' My lips shall praise thee,' Ps. Ixxxiii. 3 ;
* With my lips iiave I declared,' itc. ; ' My lips shall
utter praise,' Ps. cxix. 13, 171. Tiic like is used of
the tongue, thus : ' God was exalted with my tongue,'
Ps. IxvL 17; 'My tongue shall sing aloud of thy

righteousness,' Ps. li. 14. The like also is used of
the mouth, thus : ' My mouth shall shew forth thy
l)raise,' P.s. li. 1.3; and thus, 'I will greatly praise
the Lord with my mouth.'

All these phrases do evidently declare, that it is
not sufficient to have an inward affection of praising
God, but that the same also must be outwardly mani-
fested. See more hereof in The Haint's Sacrifice, ou
Ps. cLxvi. Sees. 80, 118.

Among other means, the voice is an especial one to
set forth the praises of God, Ps. xxvi. 7, and xliL 4.
In this respect the tongue is styled 'glory,' Ps. xxx.
1 3, and Ivii. 8 ; becau.se it is the fittest instrument to
set forth the praise and glory of God. For this we
have the example of Christ himself, Ps. xxii. 25,
compared with Heb. ii. 12, and Ps. xl. 9, 10, compared
with Heb. v., &c. That which is said of voice in
prayer (in The Saint's Sacrifice, on Ps. csvi. 1, Sec.
10), may be apphcd to praise.

Sec. 144. Of giving thanks to God's name.

The apostle doth yet more clearly declare his mind,
in this phrase, giving thanks to his name.

The Greek word, 6,as?.oyo-j»r(ui', translated giving
thanks, is a compound. The simple verb, >.iyii\i, sig-
nifieth to s})eaTc or vtter a thing. The preposition,
hi/,1;, with which it is compounded, signifieth togetlier.
It may have reference to many persons consenting to-
gether in the expression of their mind ; or to the heart
and voice consenting together. For ' with the heart
man bclieveth unto righteousness, and with the mouth
confession is made unto salvation,' Ilom x. 10.

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

1. To i>rofess, Mat. vii. 28. Hence is derived that
noun, oiiokoyia, which is translated profession, 1 Tim.
vi. 12. Hereof see Chap. iii. 1, Sec. 27.

2. To promise or protest, Mat. xiv. 7.

3. To confess, Mat. x. 32. In this sense is this
word most frequently used in the New Testament.

Because praising God, or giving thanks to God,
consisteth especially in confessing God to be what he
i.s, to give what he giveth, and to do what he doth,
therefore in Hebrew a word^ which signifieth to con-
fess, is nmch used to set out praising of God, or giving
thanks to God. Hereof see I'he Saint's Sacrifice, ou
Ps. cxvi. 17, Sec. 110.

In imitation of that Hebrew phrase the apostle
here cxjircsseth praise or thanksgiving, under tiiis
word tliut signifieth confessing. Our English hath
pertinently exjiressed the apostle's mind by translat-
ing it tluinksgiving.

In grammatical construction this word is here
added as an epithet to lips, thus, y^iu.'.ui i,!j,o7.ciyoJirut,
lijis confessing: so as here he meaueth such lips as
confess or give thanks : or the lips of those that con-

' HT maiiavil : inde min confessut est, min <^'"*"
fcssio, Vb. cxxxvi. 1, ami 1. li.

Vek. 16.]

GOUGE ON HEBREWS.

3i5

fess and give thanks. Hereby is evidenced, that the
fruit of the lips here intended is thanksgiving.

Of thanksgiving, see The Whole Armour of God,
Tre.at. 3, Part 2, 8ec. .59, &c.

The object of thanksgiving is thus expressed, tSi
htililxaTi aiiroZ, to his name.

The name of God is that whereby God is made
known to ns. See The Guide to go to God, or an
Explanation of the Lord's Prayer, on Petit. 1, Sees.
20, 21.

This word name in reference to God, is used when
prayer is m.-ide, or thanks is given to him, to shew
that God is to be prayed unto, and praised, as known
by name. See The Saint's Sacrifice, on P.s. exvi. 4,
Sec. 24.

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

The apostle's interpretation of his own sense and
meaning, implied under this general phrase, that is,
is an evident demonstration of the false collection of
Rhemists and other papists,^ who infer from this
I^hrase, swrijice of praise, that their host — namely, the
great sacrifice of the body and blood of Christ — is the
proper host here meant. Their host, in their imagina-
tion, is the very flesh and blood of Christ, a real pro-
pitiatory sacrifice : but the apostle here declareth
that the sacrifice of praise which he intendeth is the
fruit of the lips, a thanksgiving to the name of God.

Sec. 145. Of care in dfiing good and communicating.

Yer. 16. But to do good and to communicate for-
get not: for u'ith such sacrifices God is loell p>leased.

The other evangelical sacrifice, which hath reference
to men, is inferred upon the former, which had refer-
ence to God, by this particle, b'i, hut: which is com-
monly used as a note of opposition betwixt two
contraries. But being set betwixt two duties, it
intendeth an especial care about the latter : im[]lying
a neglect therein. To manifest this more evidentlj',
a particle of emphasis, ' especially,' is sometimes
added, thus, ' let us do good unto all men, but espe-
cially, iJ.aki(STa Oi, unto them who are of the household
of faith,' Gal. vi. 10.

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

The apostle doth further intend thus much, under
this phrase, forget not; implying that the Hebrews
had forgotten, or might forget this duty.
' Ehem. Annot. on Heb. xiii. 15.

The Greek phrase, /ijj hiXat^ameS-, translated /or-
get not, is the very same that is translated ' be not
forgetful,' Yer. 2, Sec. 12. As that was there spoken
in a particular reference to hospitality, this may be
here applied in a general reference to charity: and
the same emphasis every way here intended as wa3
there.

There are two words here used to set out the
duty of charity: both of them nouns, il'roiia, and
y.oivuviu, though by our Enghsh they are translated
as verbs, thus, to do good, and to communicate.

The former, i-j-oila, is a compound derived from a
simple verb, 's-oi'su, wliich signiHeth to do, and com-
pounded with an adverb, d, that signifieth well; so
as it implieth a well-doing. The Latin hath a word,
benejicentia, that auswereth it to the full, which our
English according to the Latin thus express, benefi-
cence. The Greek useth two other words, compounded
with two adjectives, uyaSi,; and xaKo; ; both of which
signify good ; and the compound of one of them,
oyaioToiih, is translated, as here, to 'do good,' Luke
vi. 33, 35. The compound of the other, x.akc'scoiih,
to 'do well,' 2 Thess. iiL 13.

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

1. Charity manifesteth itself by doing good, 1
John iii. 18.

2. Charity doth that which is good or profitable to
others. In this respect the fruits or deeds of charity
are called ' good works,' because thereby good is
done to others : as the good things which Dorcas did
to poor widows. Acts ix. 46, 49.

3. Charity is a good aud commendable act. God
himself approveth the alms of Cornelius, Acts x. 4.

The other noun, xonuvla, translated to communicate,
signifieth a communication to others of such things
as God bestoweth on us. The Greek word here used
Cometh from a verb, xonutsu, which signifieth to dis-
tribute to others, Eom. xii. 13: to communicate.
Gal. vi. 6, and to make others partakers of that which
we have, Kom. xv. 27. Answerably the word here
used is translated ' contribution,' Eom. xv. 26 ; ' dis-
tribution,' 2 Cor. ix. 13; 'fellowship,' 2 Cor. viii. 4;
' communication,' Philem. 6.

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

Of these and other branches of charity, see my
Treatise on Luke xii. 33, of The Rule of Charity.

Sec. 146. Of God's being well })leased with spiritual
sacrijices.

Tlie reason to enforce the foresaid duties of charity
to man, and praise to God, is thus expressed, for with
such sacrijices God is well pleased.

346

GOUGE ON HEBREWS.

Chap. XIII.

The causal particle, yu-i, for, givetli proof that this
ast clause is added as a reason of the former points.
Sacrifices, '^uslai;, being a word of the plural num-
ber, hath reference either to the two words, henfficence
&x\di communication , which are the fruits of charity ;
or to the sacrifices oi praise and charity.

I incline to this latter, because it is the most ex-
tensive.

That praise is a sacrifice, was shewed, Ver. 15, >Sec.
142.

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

In setting down these sacrifices, the apostle useth
this relative, Toiaurai;, such; which may have refer-
ence to other sacrifices like to these. Of such other
sacrifices, see Chap. ii. 17, Sec.' 175. The main
motive to i)rcss these duties consisteth in these words,
God is well pleased.

The Greek verb, Ejars(rr£?rai, translated well plea.fed,
is a compound. The simple verb, a^iarth, signifieth
to please. Gal. i. 10. The preposition, eu, with which
the verb here used is compounded, signifieth ivell.
The compound verb carrieth much emphasis. It is
used to set forth the eftcct of Enoch's walking with
God, and as a cause of God's translating him, that ' he
pleased God,' Heb. xi. 5. There is an adjective, £ua-
geffro;, derived from the same root, which signifieth
'accepted,' or 'acceptable,' Kom. xii. 1, 2 Cor. v. 9.
Now such jicrsons and things are acceptable to God,
and accepted of him, which do well please him.

Conceniiiig praise it is said, that ' it pleaseth the
Lord better tlian an ox or buUock,' Ps. Ixix. 31.
Thereupon, where God rcjecteth external legal sacri-
fices, it is said, ' offer unto (Jod thanksgiving,' Ps. 1.
14. That sacrifice which pleaseth God more than
the sacrifices under the law, must needs be well
pleasing unto him.

Concerning charity and the fruits thereof, the
apostle saitli, that it is ' an odour of a sweet smell, a
sacrifice acceptable, well pleasing to God,' Phil. iv. 18.
It is said in this case, that ' God loveth a cheerful
giver,' 2 Cor. ix. 7; yea, 'if there be first a willing
mind, it is accepted, according to that a man hath,'
2 Cor. viii. 12. Therefore to do good and to com-
municate must needs be well pleasing to God.

A forcible motive this is to enforce the foresaid
duty. Who would not do that which is well pleasing
to God ? Every ingenuous perscm that is under the
command of another, will be ready to do that which
is well-pleasing to him that hath authority over him,
if at least lie bear any good respect to him. So will
a dutiful .servant, an obedient child, a loyal subject.
Should we not much more to God, who is our Master,
Father, and supreme governor ; who is just and right-
eous in all that he enjoins us ; who is wi.se in con-
sidering our strength and ability ; who is gracious in
accepting our desire and endeavour ; who is bountiful
in rewarding the least good t Upon his being well

pleased, and an approbation of what a faithful servant
doth, followeth a bountiful remuneration : witness
that which was said not only to him that well im-
proved five talents, but also to him that did the like
in two talents, ' Well done, good and faithful servant:
thou hast been faithful over a few things, I will make
thee ruler over many things : enter thou into the joy
of thy Lord,' Mat. xxv. 21, 23.

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

The ground of their gross error resteth upon a
phrase of the vulgar Latin, deiu promerettir, which is
incongruous and barbarous. The Rhemists thus trans-
late it word for word, God is promerited. Hence
they infer that good works are meritorious. As the
phrase, both in Latin and also in English, is such as
no true and skilful grammarian would use, so their
observation thereupon is such as no sound and ortho-
dox divine would raise.

Against this arrogant position of merit, see The
Whole Armour of God, Treat. 2, Part 4, on Eph. vi.
14, Sec. 7.

Sec. 147. Oj thi resolution and observations out
o/Heb. xiii. 15, 16.

Ver. 15. By him, therefore, let vs offer the sacrifice
of praise to God continually, that is, the fruit of our
lips, giving thanks to his name.

IG. But to do good and to communicate forget
not ; for with such sacrifices God i.i inll ph'usrd.

These two verses declare evangelical sacrifices.

Thereabout obser^-e :

1. The inference, in this word of reference, there-
fore.

2. The substance ; which setteth out,

1. Duties to be performed.

2. A motive to enforce the same.
The duties are of two sorts :
One rcspecteth God, ver. 15.

The other resj)ecteth man, ver. 1 6.

That which rcspecteth God is, 1. Propounded ; 2.
Expounded.

In propounding the duty, six points are expressly
set down :

1. The ^nd ot duty, sacrifice of praise. -

2. The act, or performance of it, offer.

3. The persons who are to perform it, all sorts of
Christians, lei us.

4. The object, or person to -whom it is to be per-
formed, to God.

6. Tlie mediator by whom it is to be tendered,
Christ, by him.

G. The time, how long, continually.
The exposition is,

Vek. 17.]

GOUGE ON HEBEEW3.

347

1. Generally hinted, in this phrase, that k.

2. Particularly expressed : and that,

1. Metaphorically, in this phrase, calves of our
lips.

2. Plainly : wherein we have,

(1.) The act enjoined, giving thanks.
(2.) The object, to his name.
In setting down the duty which respecteth men,
we may obsen'e,

1. The connexion of this duty with the former, by
this particle, but.

2. The description of the duty itself ; wherein we
have,

1. A caution, /b/v/rf ?io<.

2. A distinction of the duty, in two phrases :
(1.) Bo good.

(2.) Communicate.

The motive is implied in this causal particle, for,
and expressed in the words following : wherein is set
down,

1. The kind of motive, God is well ^Jleased.

2. The object thereof, with such sacrifces.

Doctrines.

I. Use must be made of Christ. That is, Christ
must be so used as he undertaketh for us. He under-
taketh to be an altar, therefore we must offer on him.

II. Saints are 2'>riests. These are they to whom
this duty of a priest is enjoined, let us offer.

III. Tliere are spiritual sacrifices. These words,
sacrijice, ver. 15, and sacrifices, ver. 16, are spiritually
to be taken.

IV. Praise is a special evangelical sacrifice. It is
here so set down in the first place, sacrifice of
praise.

V. God is the p>roper object of praise. It must be
offered to God.

VI. Praise is to be given to God through the media-
tion of Christ. This phrase, by him, hath reference
to Christ.

VII. Praise is a duty to be p>erformed continually.
So much is here plainly expressed.

Of all these seven observations, see Sec. 142.

VIII. An instructor's mind is fully to be expressed.
This phrase, t/utt is, intendeth as much.

IX. Praises of God must be 2Jublished. They must
be the fncit of our lips. See Sec. 143.

X. Confessing God is a giving thanks. The ex-
pression of the Greek word, which signifieth to con-
fess, by giving thanks, intends as much. See See.

144.

XI. Thanks must be given to God as known by name.
This expression of the object of thanksgiving to his
name, implies thus much. See Sec. 144.

XII. One duty must not cause another to be ne-
qlected. This is gathered from this particle, but.
See Sec. 14.5.

XIII. Men are backward to works of charity. This
made the apostle sa.y, forget not. See Sec. 145.

XIV. Charity is a good work. It is here styled to
do r/ood. See Sec. 145.

XV. What we have we must communicate to other*.
This other phrase, to commimicate, intends as much.
See Sec. 145.

XVI. God is well pleased with ivhat he requireth.
This is a general, intended under this phrase, God it
ivell pleased. See Sec. 14G.

XVII. Praise and charity in special please God.
These are the particulars which are here said to please
God. See Sec. 146.

XVIII. All manner of Christian duties please God.
This particle of reference, szich, implieth other like
duties besides those which are named. See Sec.
140.

XIX. We must aim at plecmng God. This is the
main scope of inducing this reason, implied under this
causal particle, /ar. See Sec. 146.

Sec. 148. Of obedience and subjection to spiritual
guides.

Ver. 17. Obey them that have the rule over you, and
submit yourselves: for tliey watch for your souls, as
they that must give account, that they may do it with
joy, and not toith grief: for that is unprofitable for
you.

The apostle here returncth to the duty of people
towards their spiritual guides. Somewhat he spake
thereof before, ver. 7, but that was in reference to
such guides as were departed. The guides which here
he speaketh of, were such as were then living among
them.

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

The word, rjyou/Msvoig, translated tJiem that have the
rule over you, is the very same that was used, Ver.
7, Sec. 96. The points there noted thereabouts may
here be applied.

The verb, 'Tnlhci^, translated obey, properly signi-
fieth to be persuaded of a thing,i Rom. viii. 38. This
may have reference either to the mind, or to the will
of man. He that is persuaded in his mind, believes
the truth of it. Acts xviL 4.

He that is persuaded in his wUl, obeys it. Acts v.
36.

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

1 See Chap. vi. 9, Sec. 56.

3t8

GOUGE ON HEBUEWS.

[cuAP. xiir.

The other word, iTtlxire, translated submit your-
selves, is a compound. The simple verb, t/xw, sigiii-
fieth to yield, or give place, as Gal. ii. 5. The prepo-
sition, ii'rh, with which it is compounded, signifieth
xmder. This compound implieth such a subjection
as an inferior, who counts him.self under another,
yields to him who is over him. This word is here
only used in the New Testament. It being added to
the other, may imply the manner of obedience, which
is, a reverent and due respect towards him whom we
obey.

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

Just and weighty grounds there are for people to
yield the foresaid obedience, and that in the manner
aforesaid, to their ecclesiastical governors. For,

1. They arc appointed of God, and stand in his
room : they are his ambassadors ; so as the obedience
which is yielded unto them, is yielded unto God,
John xiii. 20.

True it is, that civil magistrates are ordained of
God, and bear his image ; but there is a great ditfer-
eiice betwixt a civil magistrate, and a minister of the
word. God gives the civil magistrate authority to
command obedience in his own name, and to be per-
formed to himself. But the authority of a minister
so resteth in Christ, as in Christ's name only he may
require obedience to be performed to Christ himself.

2. The matter whereunto a minister requiroth
obedience, is God's word. ^Ministers may not, as
magistrates do, make laws of their own head, or by
the counsel and advice of other men, but they must
deliver the word of God. Hereof see The Whole
Armour of God, on Eph. vi. 19, Treat. 1, Part 7, Sec.
181.

3. The end of ministers' function is the salvation
of their people's souls. Good reason, thereft)re, that
obedience bo yielded to them, by those who desire to
have their own soul saved. Of that rcs[)ect which
people ought to shew to their ministers, see 'The
Whole Armour of God, on Eph. vi. 20, Sec. 176.

The foresaid respective obedience required of i)eople
to their uiiiii.ster, by just consequence implieth, that
ministers carry themselves so, as their people may
with good conscience obey them. Where the law re-
quircth that inferiors honour their superiors, it in-
tendcth also that sujicriors carry themselves worthy
of hcuiour. Of ministers walking worthy their place,
see The Whole Armour of God, on Eph. vi. 20, Sees.
179, 180, (fcc.

Sec. 149. Of a ministers watching.

The apostle renders this reason of jieople's perform-
in^'' the foresaid duty of obedience to their ministers,
and Vhat in the matmcr aforesaid, they watch for your
souls. '^■

The vJVcb, ayjuTioi/ff/, translated watch, is in Greek
a compounA'- The noun, 'ximof, whence it is derived,

signifieth slcp. This compound being with a priva-
tive particle, signifieth not to sleep, that is, to iialch.^
It is for the most part applied to jirayer, ' Watch and
l)ray,' Mark .\iii. 33, Luke xxi. 3G, Eph. vi. 18. These,
together with my text, are the only places of the New
Testament wherein this Greek word is used. There
is a noun, dy^u-ru'ct, thence derived, and translated
'watchings,' twice used, 2 Cor. vi. 5, and xi. 27.
There is another Greek word, y^rr/oiiia, of a like nota-
tion, very frequently used, and translated ' watch.'

This act of watching is attributed to sundry func-
tions ; as,

1. To nurses, who watch sick persons, and that day
and night, and nmst be ready to give them what they
need, to ease them wherein they do complain, to
minister unto them what may be needful or useful for
them. The apostle resembles himself, as he was a
minister, unto a nurse, 1 Thess. ii. 7.

2. To shepherds : the)' are said to ' keep watch
over their flock by night,' Luke ii. 8. Now they
watch to keep their sheep from danger; to espy the
sores and diseases of the sheep, that they may cure
them ; to provide good pasture for them ; to bring
them in season to their fold. Ministers are oft styled.
' shepherds,' Cant. i. 8, Eph. xxxiv. 2.

3. To sundr}' officers, and that both in time of
peace and war; as to such as in the night time watch
city gates, go up and down the streets, watch in high-
ways; which they do to discover thieves and robbers,
and to prevent sundry dangers. Likewise to sentinels
in time of war, and to such as are placed in high
watch-towers, either to descry afar off if any enemy
approach ; or in case a city be besieged, if any suc-
cour be coming to them. When David's soldiers
were sent out against Absalom, he hiid a watchman,
2 Sam. xviii. 24 ; so had king Jchoram, 2 King3
ix. 17. In reference to such a watchman, God ex-
pressly saith to a prophet, 'I have made thee a watch-
man,' Ezek. iii. 17.

These, and other like resemblances, do set out the
care and dutj' of faiihfiU ministers towards their
people ; and that in these, and other like particulars:

1. Ministers are oft awake when their pcojilc are
asleep, and study and pray for their good, when they
have no other witness but their candle by tliem, which
wasteth itself to give them light ; teaching them
thereby to be willing to spend and be spent for the
instruction, cditication, and salvation of their people.
This was the apostle's mind, 2 Cor. xiL 15.

2. As a tender nurse, they take great care of their
people's weakness. Ufion their people's complaint of
their trouble and disquiet in conscience, they are
ready to ease and quiet them in what they can; and
to minister unto tlicm what they know to be needful
for them, and useful to them.

3. As faithful shepherds, they protect and defend

' amrvot, Insomnis, Vi'jil. Indc yp per cpenlhesia inter'
poeitis, dypvri'iu, \'i<jHu.

Ver. 17.]

GOUGE ON HEBREWS.

349

their people from such as are as ravening wolves;
even from the devil himself, who ' as a roaring lion
walketh about, seeking whom to devour;' and from
the devil's ministers, heretics, idolaters, and profane
persons, who else would infect them. They are further
observant of their people's maladies, to heal and cure
them. They are careful to provide good pasture for
their sheep, and in seasonable times to keep them in
their folds. They are also careful to go before them,
that so their people may follow them in the right
way where they should go, John x. 4.

4. As vigilant watchmen, they descry the dangers
whereunto their people are subject, and give them
warning, that so they may prevent the same ; and in
case their jjeople be as a city besieged, they will espy
what succour is coming to help them, and encourage
them to hold out, and not yield to the enemy.

The care and duty of faithful ministers, set out
under this metaphor, they watch, giveth proof of the
necessity and utility of the ministerial function. As
necessary as nurses are for sick persons, and shepherds
for sheep, and watchmen to prevent danger, so neces-
sary are ministers for people. For people are subject
to many spiritual maladies, and to sundry ravening
wolves, and to all sorts of dangers, against which God
hath instituted the ministerial function.

The utility of this function is manifested by the
many benefits that accrue to people thereby. Thereby
they are enlightened and directed to walk in the safe
way, out of which, like straying sheep, they would
otherwise wander ; thereby wholesome food is pro-
vided ft)r them; thereby they are eased and quieted
in their troubled consciences; thereby they are pro-
tected from all manner of enemies, and preserved
from manifold dangers.

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

Sec. 150. Of men's souk, for which ministers watch.

This point, concerning a minister's watching, is
very much illustrated by that proper subject where-
about they watch, here styled souls. The soul is the
principal part of a man ; that whereby a living man
is distinguished from a dead carcass, and a reasonable
man from a brute beast. Upon the soul of a man
depends the happiness or misery of the body. A
holy soul makes a happy body: a wicked soul, a
miserable bod}'. If the soul, when it dejiarts from
the body, be assumed to celestial glory, the body,
when it is raised, shall be made a glorious body ; but
if the soul, upon departing from the body, be cast
into hell, the body at the resurrection will likewise
be cast thereinto.

This object, the soul, of a minister's watching, puts
a difference betwixt the ministerial function and other
functions, whereof some are for the outward estate of

man. Civil magistrates are for maintaining outward
peace : judges, justices, all sorts of lawyers, for main-
taining men's rights in their lands, inheritances, goods,
and chattels; the manifold trades of j^eople, for ap-
parel, and such like things, as are needful for the
body; physicians, for preserving the health of the
body, and curing the diseases thereof ; but ministers,
for their souls, for the present edification and future
salvation of them.

From hence we may well observe, that of all func-
tions the ministerial function is the most excellent in
the kind thereof, the most needful and the most bene-
ficial. As the soul is more excellent than the body,
than men's outward estates, than their corporal food,
apparel, and other needful things; so is the function
of a minister more excellent than other functions.
The like may be said of the need and benefit of a
minister's function.

Sec. 151. Of ministers giving an account.

A motive to put on ministers to watch for their
people's souls, is thus expressed, as they that must give
account. Giving an account is the motive. The par-
ticle, iii, as, iniplieth the manner of performing the
dut)', even so as they that must give account.

The Greek word, u-oousoiiTic, translated give, is a
compound. The simple verb signifieth to give, Mat.
V. 42. The compound signifieth to return, or render
a thing ; and so it is oft translated: the lord of the
vineyard letteth out his vineyard to such as will
' render him the fruits thereof,' Mat. xxi. 41. So
here, the Lord appointeth ministers to be guides to
his people, and they return or 'render' that due
which he requireth of them.

Of the word, 7^6yov, translated account, see Chap.
iv. 13, Sec. 79.

This giving of an account is set down as a matter
of duty. The word must, is not expressed in the
Greek, but implied under a participle, thus, as giving
an account ; that is, as knowing that an account is to
be given, and as wUliug to give uj) their account ; so
as there is both a necessity and also a duty implied
under the foresaid phrase.

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

This motive of giving an account, is of great force
to stir up all sorts to be diligent and faithful in well
employing and improving to the best advantage that
they can, the talent that is committed unto them :
this moved him that had received five talents to do
his best endeavour to gain other five talents, and him
that had received two to gain other two, ' for every
one of us shall give account of himself to God,' Rom.
xiv. 1 2. Every one of us, sooner or later, shall hear
this charge, ' Give an account of thy stewardship,'
Luke xvi. 2. Not only the faithful, but also the

850

GOUGE ON HEBREWS.

[Chap. XIII.

slothful, shall do this. The slothful servant was
called to his account, Mat. xxv. 24. Upon this ac-
count foUoweth the unalterable doom of everlasting
bliss, or everlasting woe, Mat. xxv. 21, 30. It nuist
needs therefore make them who duly consider it, dili-
gent and faithful. It was upon this account that the
apoirtle said, ' Knowing the terror of the Lord, we
persuade men,' 2 Cor. v. 11.

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

This account to be given of souls, giveth proof of
the weighty burden that lieth upon a minister's
shoulders: he is to answer and account for their souls
who arc under his charge. Now, ' who is sufficient
for this?' The consideration hereof hath made many
afraid to enter upon this calling, as Moses (Exod. iv.
10), Jeremiah (Jer. i. C), and others.

Many ministers, though well fitted and enabled
unto tliis calling by God, yet enter upon it with much
fear and trembling, not daring to take it upon them
till they have sure evidence that they are called of
God thereunto, that so they may cast their whole
burden upon God, and so do their best endeavour
that no soul may perish through their negligence. If
any so perish, their blood will be required at the
minister's hands. But if ministers do their best en-
deavour to establish the righteous, and to convert the
wicked (yet prevail nought), then the minister hath
delivered his soul, though his people perish, Ezek. iii.
19, 21. When a prujihet complained that he had
' laboured in vain, and spent his strength for nought,'
he comforted himself with this, his 'judgment was
with the Lord, and his work with his God,' Isa.
tIjt. 4.

Sec. 152. Of these words, ' that they may do it u-kh
joy, and not rviih grief; for that is unpi-ofitalde for you.'

This phrase, that they may do it with joy, is set
down in manner of an end, even of an end of some-
thing going before. Now, it may have a double
reference; cither to the duty of obedience required of
people to their ministers, or to the watching of minis-
ters over their people.

The former reference implieth, that peojilc should to
this end obey their pastors, that the pa.stors may with
joy give up their account concerning tiieir people.

The latter intendeth that pastors do the more
carefully watch over their people's souls, that in re-
spect to themselves, whatsoever the issue be to their
people, they may give up their account with joy.

I suppose the former reference to be here especially
meant, and that by reason of this last clause in the
verse, for this is unprofitable for you. So then, the
obedience of people to their ministers is an especial
means of moving them to give up their account with
joy: to give it up comfortably and cheerfully, much
rejoicing that they have an occasion to give up such
an account as they do — namely, an account of bringing
people unto Christ, and of saving their souls. Here-
upon the a2)ostle exhorteth Christians to ' hold forth
the word of life, that he might rejoice in the day of
Christ, that he had not run in vain, nor laboured in
vain,' PhU. ii. IG. In this respect he saith to other
Christians, ' I rejoice that I have confidence in you
in all things,' 2 Cor. ii. 16. And another apostle
thus, ' I rejoiced greatly that I found of thy children
walking in truth,' 2 John 4. On this ground St
Paul styles such as were obedient to the gospel his
'joy and crown.' Nothing (except the spiritual and
eternal good of a minister's own soul) can make a
minister more rejoice than his i)eople's obedience to
the gospel preached by him : and that,

1. In regard of the Lord Jesus, who is mucli
honoured when his gospel is obeyed.

2. In regard of people themselves, whose salvation
is promoted thereby.

3. In regard of the minister himself, who ob-
taineth thereby that which he doth most of all desire
in his labours and watchings — namely, his people's
edification.

To amplify this motive, the apostle addeth the con-
trary, thus, and not u'ith grief. There is no mean
betwixt these contraries. A faithful minister, that
cannot rejoice in his people's proficiency under his
ministry, will grieve for their non-proficiency. ' Lot's
righteous soul was vexed from day to day,' because
his ministry was not regarded by them amongst whom
he dwelt, 2 Pet. ii. 8. Jeremiah wished ' that his
head were waters, and his eyes a fountain of tears,
that he might weep day and night ' for the disobedi-
ence of his people, and the judgments that followed
thereupon, Jer. ix. 1. Paul sj)caking of such profes-
sors as by their walking shewed themselves enemies
of the cross of Christ, thus exprcs.seth this complaint,
'I tell j'ou even weeping,' Phil. iii. 18. Christ liim-
self was 'grieved for the hardness of the people's
heart,' Mat. iii. 5.

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

This doth much aggravate the disobedience of
people to their pastor's ministry, that thereby their
piustors are so far from rejoicing, as they arc excced-
inu'ly grieved, and forced with grief to complain to
God.

Hereupon the apostle addeth this couscquence, for
that is unprofitable for you.

The Greek word, a>.i/ff/r£>.i;, translated unprofitable,

Vee. 18.]

GOUGE OK HEBREWS.

351

is here only used in the New Testament. It is a
double compound. The root, rsXor, from whence it
is derived, among other things, signifieth cost, or
charge. The first compound, Xi/ffirsXijc, is of a verb,
Xuai, that signifieth to />«//, or lay out, and the foresaid
noun, TsXc/f, which signifieth cost, and in composition
signifieth projitable. This second or double com-
pound, aXutsireXri;, is with the privative particle, and
so signifieth iinprojitable.

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

1. They lose all the benefit which they might have
received by their minister's watchful care and pains
for them.

2. They turn the hearts of their minister from
them, and so damp his spirit, as he can have no en-
couragement to continue his watchful care towards
them.

3. They provoke God either to take away their
minister from them, and with him means of further
edification, or to take them from the minister and
means.

4. They do as much as in them lieth to forfeit that
salvation which by the word is brought unto them,
and to incur eternal perdition.

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

Though this be in the extent thereof a very heavy
doom, yet the apostle hath set it down in mild and
remiss terms ; for what could he have said less than.
This is Iinprojitable for you ?- He doth not say.
This is detestable, this is damnable, but only vnprojit-
able. He speaks to such as he had great hope of,
as he himself testifieth, chap. vi. 9 ; and he was
persuaded that that very intimating of the judgment
was sufficient to make them take heed of this sin.

Sec. 153. Of praying for conscionahle 7ninisters.

Ver. 18. Pray for us: for we trust we have a good
conscience, in all things tvilling to live honestly.

Here is another duty required of people towards
their ministers — that is, to pray for them.

Of prayer in general, and of praying for ministers
in particular, see The Whole Armour of God, on
Eph. vi. 18, 19, Treat. 3, Parts 1, 7, Sees. 4, ic, and
151, &c.

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

The first particle, yas, for, being a causal conjunc-
tion, giveth evidence that that conscience which
ministers have in performing their duty for their
people's good, should the rather quicken and stir up
the spirits of people to pray for them. Such a
minister was Paul, who desired them to whom he

wrote to ' strive together with him in their prayers to
God for him,' Rom. xv. 30. Such a one also was
Peter, for whom 'earnest prayer was made of the
church,' Acts xii. 5. These are the ministers by
whom people receive most good, and in that respect
they ought to be prayed for. Both gratefulness to
their minister, and also providence to themselves, re-
quires a? much, that so their ministers may be con-
tinued the longer over them, and they themselves
reap the more benefit by them.

Sec. 154. Of one's persuasion of Ms own good con-
science.

The substance of the reason consisteth in this, that
their ministers had a good conscience, the evidence
whereof he exisresseth in this word, 'znroiiu/j.iv, we
trust. This is the same word, though of another
tense, which was used Chap. ^^. 9, Sec. o&. There it
is translated 'we are persuaded;' and so it might
be translated, for the truM which the apostle here
speaketh of is such as ariseth from a full persuasion
of a thing. See Chap. ii. 13, Sec. 119.

The persuasion that is inteuded, chap. vi. 9, can be
no other than according to the judgment of charity,
because it was of other men ; but the persuasion here
meant may be according to the judgment of certainty,
because it is of a man's own self : for ' the spirit of
man which is in him, kuoweth the things of himself,'
1 Cor. ii. 11. A believer may know that he hath a
sound and true faith, as is proved in The Whole
Arrnonr of God, on Eph. vi. 16, Treat. 2, Part 6,
Of Faith, Sees. 36, 37, A'c. In like manner may a
man of a good conscience know that he hath a sjood
conscience, and in that respect say with confidence,
We trust we luive ct good conscience.

Thus this phrase, we trust, giveth evidence of the
apostle's modesty on the one side, and confidence on
the other.

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

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

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

Sec. 155. Of a good conscience in all things.

The word, awuirieic, translated conscience, is a
compound. The simple verb, li'dui, from whence it is
derived, signifieth to see (Mat. ii. 2), and to know
(John xiii. 18), <ind a preposition, euv, which si<Tii-
fieth icith ; so as conscience implieth knoivhdrje with,
namely, with some other thing. The Greek, Latin
and our English composition imply as much. Our
English is taken from the Latin.

352

GOUGE ON HEBHEWS.

[Chap. XIII.

Conscience tlicn iinplicth a double knowledge. One
of the mind, which is a bare understanding of a thing.
Another of the heart ; so as tlic heart's witnessing of
a thing together with the mind, is conscience. Where
the apostle saith, ' What man knowcth the things of
a man, save the spirit of a man which is in him?'
1 Cor. ii. 11; by sjnrit he meaneth conscience.
Hence it is that some make the notation of con-
science in Latin to be cordis scientia, the knowledge
of the heart.

Or the double knowledge that is comprised under
conscience may be of God, and a man's own self. God
knowcth all things, even the most secret thoughts,
Ps. cxx.xix. 2 ; and every man knoweth the most
secret things of himself, 1 Cor. ii. 11. The testi-
mony, therefore, of a mail's heart with his mind, or
rather with God, is conscience. In this respect
conscience is said to ' bear witness,' Rom. ix. 1.
And the apostle rejoiced in the testimony of bis
conscience, 2, Cor. i. 13.

Conscience is seated within a man, for it is applied
to the heart, Heb. x. 22 ; )'ea, it is styled ' the
heart,' Prov. xv. 15, 1 Sam. x.xiv. 5 ; and it is also
styled ' the spirit,' 1 Cor. ii. 11.

It is so seated -within a man, that it may the
better perform the function which belongetli unto it.
It, being within, may see all within and without ; as
a man within a house full of windows, may see what
is within the house, and what is without it. Where
Solomon saith to Sliimei, ' Thou knowest all the
wickedness which thine heart is privy to, that thou
didst to David my father,' 1 Kings ii. 44, he appealeth
to the conscience of Shimei. That the conscience
cannot be discerned by others without, is evident by
these phrases, ' Who can know the heart V Jcr. xvii.
9. ' What man knoweth the things of a man ? ' 1 Cor.
ii. 11.

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

The witness which conscience giveth, is of two
kinds: cither to accuse, or to excuse, Horn. ii. 15.
To accuse of evil ; to excuse by freeing from evil un-
justly laid to one's charge. The conscience of the
Jews accused them, John viii. t). St Paul's con-
science excused him, Acts xxiii. 1.

From this principal function of the conscience
followcth trouljlc or peace to a man's soul. Trouble,
if his conscience accuse him, as in the case of Judas,
Mat. xxvii. 4, 5. Peace, when it excuscth, Rom. v. 1.

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

The con.science which the apostle here speaketh of
is styled, xa>.)j euti'iOTiCi:, a gixid conscience.

Three things especially concur to make up a good
con.science :

1 . The matter whereupon it worketh.

2. The ])ropcr act thereof.

3. An etFect or consequence following thereupon.

1. The matter whereupon a good conscience worketh,
is a conformity in the whole man to the holy will of
God. God's will, made known to man, is man's
rule, whereunto all his thoughts, words, and actions
ought to be conformable.

2. Where this matter is to be found, the conscience
will bear witness thereunto, and give a true te.sti-
mony thereof. This is the proper act of conscience.

3. The consequence that foUoweth hereupon is
peace and quietness in the soul ; for that conscience
which can give true testimony to a man's full con-
formity will quiet the soul, and keep it from doubts,
fears, and vexation of spirit.

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

1. 'Every imagination of the thoughts of man's
heart is only evil continually,' Gen. vi. 5.

2. jNIau's evil conscience exceedingly faileth in the
proper work thereof ; and that sometimes in a defect,
sometimes in an excess.

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

(2.) The excess is, when it doth so out of measure
trouble him, as it takes away all hope of pardon, and
hinders sound and true repentance ; yea, and makes
his very life a burden unto himself. Such a con-
science had Judas, Mat. xxvii. 3-5. In this re-
spect, ' the wicked are like the troubled sea, when
it cannot rest, whose waters cast up mire and dirt.
There is no peace, saith my God, to the wicked.'
Isa. Ivii. 20, 21.

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

Two things concur to the renovation of the con-
science, and making it good.

One is faith in the Lord Jesus Christ, whereby the
conscience is purged and purified from that natmal
defilement which it had ; for ' the blood of Christ
doth purge the conscience from dead works to serve
the living God,' Heb. ix. 14. Hereupon we are ex-
horted to ' draw near with a pure heart, in full assur-
ance of faith, having our hearts sprinkled from an
evil conscience,' Heb. x. 22. See Ihe Whole Armour
of God, on Eph. vi. 2G, Treat. 2, Part C, Of Faith,
Sec. 51.

The other is a sanctified work of the Spirit, whereby
the heart is alienated from sin, and made watchful
against it ; and withal it is put on to conform itself

Ver. 18.]

GOUGE ON HEBREWS.

to the holy will of God. This conformity being true
and entire, without hypocrisy, moveth the conscience
to bear witness thereunto, Rom. ix. 1,2 Cor. i. 12.

This is the conscience that is styled a ' pure con-
science,' 1 Tim. iii 9, 2 Tim. i. 3, and ' a conscience
void of offence,' Acts xxiv. 1 6.

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

1. Giveth true testimony of a man's faith in Christ,
for the pardon of his sins, and reconciliation with
God, Heb. X. •22.

2. Which beareth witness to his conformity in the
whole man to the holy will of God, in all manner
of duties to God and man (Acts xxiv. 16), par-
ticularly and especially in those duties which belong
to his particular calling, whereof he is to give an
especial account, Mat. xxv. 21. This is it that will
especially move people every way to respect their
ministers, both to obey them, and also to pray for
them.

3. That which worketh peace and quiet in the
soul, Rom. V. 1, 2 Cor. i. 12.

This is that good con.science which is here meant,
and which ministers and others must give all dili-
gence to get.

This good conscience is here amplified by the ex-
tent thereof, in this phrase, in all things. This is
so set as it may have reference either to the former
or latter clause. Our English referreth it to the
former, by placing a comma after it, thus, a good
conscience in all things. Many Greek copies, if not
most of them, refer the phrase to the latter clause,
placing the comma before that phrase, thus, in all
things tvilling to live lionestly.

The sense will remain the same whether way soever
we read it. For according to the former reading, it
plainly sheweth, that a good conscience extends itself
to all manner of duty. According to the latter read-
ing, it sheweth, that he that is careful of every duty
hath a good conscience.

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

Of the extent of a man's obedience to aU things,
see Chap. viii. 5, Sec. 16. See also The Whole
Armour of God, on Eph. vi. 16, Treat. 2, Part 6, Of
Faith, Sec. 57.

Sec. 156. Of willingness to do good.

That that which is intended under a good conscience
might not seem to be an impossible task to our weak
flesh, the apostle thus explaiueth the point, willing to
live honestly.

This word, willing, is in general the proper mean-
ing of the Greek word, SeXoirsj, Mat. i. 19; yet it
doth also imply under it a desire of a thing ; and our
translators do turn the participle thus, ' desirous,'
Luke xxiii. 8, 2 Cor. xi. 32. Yea, further, it impli-

YoL. IIL

eth such an extent of will and desire, as putteth one
on to endeavour the best he can to accomplish the
same. That therefore which the apostle doth here
intend under this word, willing, he thus expresseth
in his apology before Felix, ' Herein do I exercise
myself, to have always a conscience void of ofl'ence,'
Acts xxiv. 16.

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

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

How should this put us on to put out our best
endeavour! Hereof see Chap. iv. 11, Sees. 63, 64.

Sec. 157. Of living honestly.

That which the apostle prof esseth himself and others
to be willing unto, is thus expressed, to live honestly.
The word, ataaTsiticSai, translated to live, is a com-
pound, whereof see Yer. 7, Sec. 108. It is usually
put for ordering a man's conversation, and thus trans-
lated, 'we have had our convers.ation,' 2 Cor. i. 12,
Eph. ii. 3, and thus, ' pa.?s the time,' 1 Pet. i. 17.
This English word, to live, is oft used in the same
sense, namely, for ordering a man's conversation. In
this sense it is said, ' they live in error,' 2 Pet. ii. 1 8.
It impUeth a due respect to the whole course of a
man's life, and that in all mannei- of duties towards
God or man. Acts xxiv. 16.

This adverb, xaXu:, translated honestly, is a Veiy
comprehensive word. It properly signifieth well, and
is so for the most part translated. Where it is
said of Christ, that ' he did all things well,' this word
is used, Mark vii. 37. This hath respect to the
manner of doing good things ; so as he iutendeth
that their whole course of life was rightly and duly
ordered.

Of the right manner of doing duty, see Chap, viii
5, Sec. 17.

By this due manner of ordering their conversation,
he giveth proof that the)' had a good conscience ; so
as a man's outward conversation is an evidence of his
inward good conscience. It doth give a visible evi-
dence to others ; and also doth the more assure per-

354

GOUGE ON HEBREWS.

[Cn.VP. XIII

sons themselves of the integrity of their conscience.
See more hereof in The Saint's Sacrijke, on Fa. cxvi.
9, Sec. 59.

Sec. 158. Of pmi/inff more and more ferventli/.

Vcr. 19. But I beseech you rather to do this, that I
mail he restored to you the sooner.

The foresaid general motion of praying for their
ministers, the apostle doth here in jiartieular make
for himself ; that they -would pray for him in special.
This is evident by the reason following, which con-
cerned himself alone, thus expressed, that J may be
restored.

In ordering this motion he doth, as it were, cast
himself at their feet, and useth a word of great
humility and great fervency, craoazaXcD, / beseech.
Of the composition and divers acccption of this word,
see llcb. iii. 13, Sec. U3.

This conjunction, but, carrieth here such an em-
phasis, as it did, Ver. 16, Sec. 145.

It appears hereby that he believed the prayers of
the church to be very prevalent with God, which
moved him tlius earnestly to crave them. This earnest
desire in this case is thus more fully expressed, ' Now
I beseech you, brethren, for the Lord Jesus Christ's
sake, and for the love of the Spirit, that ye strive
together with me in your prayers to God for me,'
l{om. XV. 30. What could have been more said than
is here said, to move the bowels of any to grant a
request 1

This should move every congregation to be earnest
with God in j)rayer for their minister.

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

The Greek word, moKsaarioui, translated the rat/ier,
is very emi)hatical.

Of the empiiasis hereof, see Chap. ii. 1, Sec. 5. It
.sheweth that there may be occasions of enlarging the
heart in prayer, and of performing the duty more
carefully and more fervently at some times than at
others. It is noted of Christ himself, that in his
agony he prayed once, and twice, and thrice. Mat.
xxvi. 39, 42, 44. Yea, that he prayed, ixTsvianiov,
'more earnestly,' Luke xxii. 44. And it is noted
concerning I'etcr, that ' prayer was made without
ceasing of the church unto God for him,' Acts xii. 5.
This is further evident by long continuance in prayer,
as Christ 'continued all night' therein, Luke vi. 12;
and by joining fasting with prayer, Acts xiii. 3.

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

KvC. 159. 0/ restrain! 11(1 and restoring ministers.
The j)articular reason wliich the apostle renders of
lus earnest desire of their more than ordinary prayers

for him, was his restraint at that time, implied under
this phrase, that J may be restored. The word, aTo-
xaraaraOii, translated restored, is a double conipound.
The simple verb, ~tSTr,!J,i, signifieth to set. The single
compound, xaOicTTifj.!, to constitute or settle. Hereof
see Chap. v. 1, Sec. 3. This double compound, aco-
xa6i(!Triij,i, signifieth a restoring of a thing or person
from a restraint. It is used of Christ's restoring a
withered hand, Mark iii. 5 ; and of restoring his king-
dom, Acts i. G. Hereby it appeareth that the apostle
was at tliis time restrained from them, either by
imprisonment, or some other way. He was ' in pri-
sons frequent,' '2 Cor. xi. 23.

Here is implied, that the best of ministers may be
restrained and kept from their people. If extraordi-
nary prophets, such as Micaiah was (1 Kings xxii. 27),
and Jeremiah (Jer. xxxviii. C), and the apostles, (Acts
V. 18), be proofs hereof, proofs are not wanting.

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

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

The Greek word is used sometimes positively, and
translated ' shortly,' ver. 23, and ' quickly,' John xiii.
27 ; and sometimes comparatively, as here, and John
XX. 4. There is a proper positive of the word, and
that in sundry terminations, as Luke xviii. 8, Mat.
V. 25, Luke xiv. 21.

This circumstance of the time is used, to shew
that people ought to bo desirous of cnjnj-ing the pre-
sence of their ministers as much as m.iy be ; and
thereupon, if by any occasion they be kept from them,
to desire a restoring of them as soon as may be.

This reason is thus pressed by the apostle, ' that I
may come imto you with joy, and may with you be
refreshed,' Kom. xv. 32.

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

1. Restraint of liberty is one kind of those crosses
which ' for the present seem not to bo joyous, but
grievous,' Heb. xii. 1 1. And in this respect a sjieedy
release is to be desired in behalf of ministers re-
strained.

2. The presence of ministers with people procureth
abundance of blessing, and that by their wholesome
instructions, by their savoury exhortations, by their
useful admonitions, by their jiithy persuasions, and
by their sweet consolations. Hereupon people have
just cause, when their ministers arc absent, to desire
their speedy return.

Can it now be imagined, that they who care not
liow long their ministers be restrained from them, or
be otherwise absent from them, do either tender their

Vek. 17-19.]

GOUGE ON HEBREWS.

355

ministers as they should, or respect their own spiri-
tual good as becometh them ? Surely such savour
not the things of the Spirit of God.

Sec. 160. Of the resolution o/Heb. xiii. 17-19.

Ver. 17. Obey them that have the rule over you, and
submit yourselves ; for they wateh for your souls, as
they tlutt must give an account, that they may do it
ivithjoy, and not with grief ; for that is unprojitahle
for you.

18. Pray for us : for we trust we have a good con-
science in all things, willing to live honestly.

19. But I beseech you the rather to do this, that I
may be restored to you the sooner.

In these verses, special duties of ministers are de-
clared.

The duties are two :

One, obedience, ver. 17.

The ot\iQv, prayer, vers. 18, 19.

In setting down the former,

1. Ho layeth down the dut}' itself.

2. He enforceth it with a reason.
In laying down the duty,

1. He manifesteth the persons to whom it is to be
performed, them that have the rule over you.

2. He expresseth the duty, in two jihrases.
The iirst pointeth at the matter thereof, obey.
The other at the manner, submit yourselves.

The reason is taken from their ministers' faithful-
ness, which is set out,

1. By the matter thereof.

2. By the manner of jjerforming it.
The matter is manifested,

1. By their act, they ivatch.

2. By the subject of that act, for your souls.
The manner is,

1. Generally hinted, in this particle of resemblance,
as.

2. Particularly expressed, by having an eye upon
their account.

This is,

1. Propounded, in this phrase, they must give an
account.

2. Amplified, by the manner of giving their ac-
count, which is set down two ways :

(1.) Affirmatively, that they may do it with

joy-

(2.) Negatively, and not with grief.
The negative is aggravated by the damage follow-
ing thereupon, /(>;• that is unpirojitable for you.
The other duty is prayer. This is,

1. Desired, ver. 18.

2. Enforced, ver. 19.
In the desire there is,

1. The thing desii-ed.

2. The reason why it is desired.

The thing desired is set out by the act, pray ; and
by the object, for us.

The reason is taken from their minister's conscion-
able performing of their duties. This is,
1. Propounded. 2. Proved.
In the proposition, there is,

1. The assertion of their conscionableness, ive have
a good conscience.

2. The evidence of it, we trust.

3. The extent of it, in all things.

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

1. By the ground thereof, in this word, loilling.

2. By the manner of it, in this word, honestly.
The enforcement of the foresaid duty of prayer, is

implied in this particle, but, and expressed in the
words following. Wherein are manifested,

1. His desii'e.

2. The end thereof.
His desire is set out,

1. Simply, / beseech you.

2. Kelatively, the rather to do this.

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

The otlier is expressed, that he might be restored.
This is amplified,

1. By the persons to whom, to you.

2. By the time, the sooner.

Sec. 161. Of the observations raised out of Heb.
xiii. 17-19.

I. Ministers a7-e riders in God's church. They are
comprised under this phrase, them tlmt have the rule
over you. See Ver. 7, Sec. 96.

II. Obedience is to be yielded tinto ministers. People
are here commanded to obey them. See Sec. 148.

III. Obedience must be yielded tvith due respiect to
ministers. This is intended under this phrase, sub-
mit yourselves. See Sec. 148.

IV. Ministers are u'atchme". They are here said
to watch. See Sec. 149.

V. Ministers watch especially for men-i s^uls. So
much is here expressed. See Sec. 150.

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

VII. Faithful ministers have an eye to their account.
They watch as they that must give an account. See
Sec. 151.

VIII. People's p)-qficiency maies ministers give their
account ivithjoy. See Sec. 152.

IX. People's not profiting makes ministers grieve.
See Sec. 152.

X. Grief of ministers fwr people's not profiting is
discommodious to jyeoplc. See Sec. 152.

XI. Prayer is to be made for others. So much is
here intended under this word, ^ray. See Sec. 153.

XII. Prayer is especially to be made for ministers.
^Ministers are comprised under this phrase, for vs.
See Sec. 153,

356

GOUGE ON HEBREWS.

[Chap. XIII,

XIII. C'oiiscion'ible ministers are most to be 2)}'a//ed
fur. Tliis i.s the reason that the apostle here reuders
for performing this duty. Sec Sec. 153.

XIV. A man may knoiv that he hath a good con-
science. The apostle assertcth thus much of himself.
See Sec. 15i.

XV. Chrislia7is may in charity judge of others what
they know of themselves . These phrases of the plural
number, tve trust, we have, give evidence hereof. See
Sec. 15-i.

XVI. A f/ood conscience extends itself to all duties.
It is here said to be in all thinys. See Sec. 155.

XVII. A man of a good conscience ivill well ordei-
the whole course of his life. So much is intended
under this phrase, to. Jive, being here brought in as
the proof of a good conscience. See Sec. 150.

XVIII. A tvilling viind is a note of a good con-
science. The apostle expresseth as much under this
word, tvilling. See Sec. 156.

XIX. Ite.<ipect must he had to the manner of ordering
our life. This is intended under this word, honestly.
See Sec. 157.

Sec. 1G2. Of ministers praying for their people.

Ver. 20. Now the God of pieace, that brought again
from the dead our Lord Jesus, tliat great shepherd of
the sheep, through tfie blood of the everlasting covenant,

21. Make you perfect in every good worh to do his
will, worldng in you that which is well-pleasing in
his sight, through Jesus Christ; to whom be glory for
ever and ever. Amen.

That which the apostle required of the Hebrews on
his behalf, he here performeth for them, which is
prayer ; for this text containeth an effectual prayer
for them. This is an especial part of a minister's
function. It is that which the apostles do in all their
epistles. So did the prophets use to pray for their
people. Samuel accounteth it a sin against the Lord
to cease to pray for the j/eople, 1 Sam. xii. 23. Our
Lord Christ much used this duty in the days of his
flesh for his church. He did sometimes spend a
whole night therein, Luke vi. 12. An eifoctual
prayer of his for his church is registered, John xviL
G, &.C.

Prayer is the means of obtaining all manner of
good things, not for ourselves only, but for others
also ; and prayer is very powerful for these and other
like ends. Of these and other motives to this duty,
see The Whole Armour of God, on Eph. vi. 18, Treat.
3, Part 1, Of Prayer, Sec. 15, &c.

Let such ministers as desire the prayers of their
people for themselves, imitate this and other faithful
ministers of God in praying for their people earnestly,
frequently, in public and private, ordinarily and ex-
tr.aordinarily. Thus will their watching and pains-
taking for their ])eople be more acceptable to God,
and profitable to their people.

A greater part of the apostle's prayer is sjjent in

describing him to whom he makes his prayer, and
that by two of his eminent properties — namely, his
goodness, in this phrase, the God of peace; and Ilia
greatness, in this, which brought again from tlie dead.
So as a serious consideration of his excellencies on
whom we call, and particularly of his goodness and
greatness, is an especial means to quicken up the
spirit unto due prayer. See more hereof, on the
Gui<le to go to God, or, Explanation of the Lord's
Prayer, Sees. 4, 6.

Sec. 163. Of the God of peace.

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

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

God is here and elsewhere thus styled, ' the God of
peace,' in that he is the primary fountain and author
of all peace, and the worker and finisher thereof;
and there is no true peace but of God, as is evident
by this phrase, ' the peace of God,' Phil. iv. 7, Col.
iii. 15. And God's ambassadors have 'the ministry
of reconciliation,' 2 Cor. v. 19, and their message, the
'gospel of peace,' Rom. x. 15.

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

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

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

1 . God gave his Son to make reconciliation betwixt
himself and man, 2 Cor. v. L9.

2. God, by faith in Christ, and the renovation of
the Holy Ghost, worketh peace of conscience in man,
and so maketh peace betwixt a man and himself,
Phil. iv. 7.

3. God communicateth to his children such a spirit
of union, :is they thereby are at peace one with an-
other, Isa. xi. 5.

4. Peace being a comprehensive word, compriseth
under it all manner of blessings which come from
above, even ' from the Father of lights,' James i. 17.

The apostle, in the beginning of his prayer, giveth
this style, the God of peace, to him on whom he
calleth, to strengthen both his own and their faith,
in a steadfast expectation of olitaining the blessings
which he prayeth for. For what may not be expected

' irapi t6 clf>(~iv its Iv.

Vee. 20, 21.]

OOUGE ON HEBREWS.

357

from tlie God of pecace, from him that is the fountain
of all blessing, from him who is reconciled, and at
peace with us, from him that pacifieth our conscience,
from him that knitteth us together by the bond of
peace ?

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

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

Sec. 164. Of God's raising his Son from the dead.

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

This phrase, he hrought again, is the interpretation
of one Greek compoimd verb. The simple verb, ayta,
signifieth to bring ; the compound, aiayayZi, to bring
again. Our English doth fitly and fully answer the
Greek. The enemies of Christ brought him to death,
but God his Father brought him again from death.

This phrase sets forth the resurrection of Christ.
It is frequently attributed to God his Father, as Acts
ii. 32, iv. 10, V. 30, x. 40, and xiii. 30.

Indeed, this act is oft attributed to Christ himself.
In reference thereunto thus saith Christ, ' Destroy
this temple, and in three days I will raise it up,'
John ii. 1 9. And again, ' I lay down my life, that I
may take it again. I have power to lay it down, and
I have power to take it again,' John x. 17, 18.

Ans. The very same act may be applied to the
Father and the Son, for they are both one (John x.
30) in regard of the divine nature. ' What things
soever the Father doth, these also doth the Son like-
wise.' ' As the father raiseth up the dead, and quick-
eneth them, oven so the Son quickeneth whom he
will,' John V. 19, 21.

This point of the resurrection of Christ is a great
m3'stery, the ground of our resurrection ; and there-
upon typified and prophesied of before Christ was
incarnate, foretold by Christ himself in the days of
his flesh, distinctly recorded, with sundry evidences
thereof, and much published after it was accomplished.

I . !Many were the types thereof, as —

(1.) Adam's waking out of a dead sleep. ' God
caused a deep sleep to fall upon Adam, and took
one of his ribs, and made a woman,' Gen. ii. 21, 22,
and then the man awoke. Thus by Christ's death
was the church made a fit spouse for him, and then
was he raised.

(2.) Isaac's delivery from being sacrificed, Gen.
xxii. 12, Heb. xl 19.

(3.) Israel's passing through the Red Sea, Exod.
xiv. 29.

(4.) Aaron's dead rod, which ' budded and brought

forth buds, and bloomed blossoms, and yielded al-
monds,' Num. xvii. 8.

(.5.) The bird that was dipped in blood, and let
go. Lev. xiv. 51, 53, and the scape-goat, Lev. xvi. 21.

(6.) The translation of Enoch, Gen. v. 24, and
rapture of Elijah, 2 Kings ii. 11.

(7.) The raising of the son of the widow of Zare-
phath, 1 Kings xvii. '2i, and of the Shunammite,
2 Kings iv. 35.

(8.) The restoring of dry bones to living men,
Ezek. XXX vii. 10.

(9.) The buOding of the second temple, Ezra vi. 14.

(10.) Jonah his coming out of the whale's belly,
Jonah ii. 10, Mat. xii. 40.

2. There were also sundry prophecies of Christ's
resurrection, as these : ' He shall prolong his days ;'
' He shall see of the travail of his soul;' ' He shall
justify many,' Isa. liii. 10, 11. This phrase, 'This
day have I begotten thee,' Ps. ii. 7, is applied to
Christ's resurrection. Acts xiii. 33. So is this, ' Thou
wilt not leave my soul in hell,' Ps. x\'i. 10, Acts ii. 31 ;
and this, ' The sure mercies of David,' Isa. Iv. 3, Acts
xiii. 34.

3. Christ foretold his resurrection, not only in dark
terms, as John ii. 19, but also plainly. Mat. xiL 40,
41, xvi. 21, and xvii. 23.

4. The distinct narration of Christ's resurrection is
set down by all the evangelists with sundry circum-
stances thereabouts.

5. There were many eye-witnesses thereof, as angels,
Luke xxiv. 4 ; women, !Mat. xxviii. 5 ; all sorts of
men, foes. Mat. xxviii. 11 ; friends, John xx. 19;
he was ' seen of about five hundred brethren at once,'
1 Cor. XV. 6. Those ' bodies of the saints which
came out of the graves after his resurrection,' were
also witnesses thereof, Mat. xxvii. 52, 53.

6. Christ's resurrection was a principal point that
the apostles' sermons published in planting churches,
Acts ii. 24.

7. This is one of the articles of the Christian faith,
expressly set down in all Christian creeds, and be-
lieved by every true Christian.

1. God brought again his Son from the dead, to
manifest the brightness of his glory. Christ's passion
was as a cloud that overshadowed his divine glory.
That it might not be thought that his glory was
either extinguished or eclipsed, but only hid for a
time, it' began to sliine forth at his resurrection ; for
he was ' declared to be the Son of God, with power,
by the resurrection from the dead,' Rom. i. 4.

2. He did it to declare that full conquest which
his Son had over all his enemies. The last enemy
was death, so as his rising from death was a full de-
monstration of his full conquest. In this respect the
apostle saith that he was ' raised again for our justi-
fication,' Rom. iv. 25. The apostle having cleared
the point of the resurrection of Christ from the dead,
maketh tliis holy exultation against death itself, ' O

358

GOUGE ON HEBREWS.

[Chap. XIII

death, vrhere is thy sting 1 O grave, where is thy
victory V 1 Cor. xv. 55.

3. Christ was raised from the dead to make way
for the finishing of the work of his priesthood, wliich
was by ascending mto heaven, and there making con-
tinual intercession for us, Rom. viii. 34. This he
could not have done, if he had not been brought
again from the dead.

4. Christ was raised to give assurance of our resur-
rection, both former and latter. Our former resurrec-
tion is our regeneration, concerning which it is said
that ' God hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from the dead,'

1 Pet. i. 3. Our latter resurrection shall be of our
bodies ; for Christ rose as a head, to make way for
the resurrection of all his members. Hereupon saith
the apostle, ' Christ is risen from the dead, and be-
come tlie firstfruits of them that sleep,' 1 Cor. xv. 20.

1. This gives an instance of the greatness of God's
power, whicli the apostle thus to the life cxpresseth,
' The exceedijig greatness of his power to usward who
believe, according to the working of his mighty power,
which ho wrought in Christ, when he raised him from
the dead,' Eph. i. 19, 20. "Where the apostle inaketh
mention of Christ's resurrection, he ordinarily addeth
a word of power thereunto, as Rom. i. 4, and vi. 4,

2 Cor. xiii. 4. Experience declareth the raising from
death to be a work of almighty power. For what
are armies of men or boasts, to death 1 If death seize
on them, what arc they 1 Death so brings down the
lion, as the fearful h.ire may pull him by the beard.
Where death hath seized on anj', we say there is no
Lope of life ; yet this instance sheweth the contrary.
The devil is said to have the power of death, Heb.
ii. 14. The devil, therefore, and all the power of hell,
are manifested to be vanquished by Christ's resurrec-
tion. Of all evidences of God's power, meditate on
this, because of the greatness, clearness, and manifold
fruits thereof.

2. We have proof hereby of the perfection of
Christ's sacrifice. The grave was the jirison into
which Christ, as our surety, was cast. By coming
out of that prison, he giveth proof that the debt is
discharged, and justice .satisfied.

3. This ministercth much comfort to us against our
natural bondage under sin, Satan, death, gi-ave, and
hell. By Christ's resurrection we are freed from all
that bondage ; for he rose as our surety. Therefore
we are said to be raised up together in Christ Jcsu.s,
Eph. ii. 6. And we may bo assured that we also
shall be raised.

4. Tlic apostle, from the resurrection of Christ,
infen-eth this duty, we should ' walk in newness of
life,' Rom. vi. 4 ; and taking it for grant that we
are risen with Christ, exhorteth to ' seek those things
whicli are above,' Col. iii. 1.

This mj'stery of Christ's resurrection is in other
places amplified by the circumstance of time, that it

was within the space of three days. This was an-
swerable to the type, Mat. xii. 40.

This time was sufficient to give evidence of the
truth of his death, and withal to keep his body, ac-
cording to the course of man's nature, from putrefac-
tion ; for it is said of the body of Lazarus, ' By this
time he stinketh, for he hath been dead four days,'
John xi. 39. But God ' would not suffer his holy
One to see comiption,' I's. xvi. 10, Acts ii. 27.

Christ's members may hereupon, with much con-
fidence, rest upon God's care in a sea-sonable provid-
ing for them, and in keeping them from utter destruc-
tion. Nor death, nor any other affliction, shall clean
swallow them up. ' After two days will he revive
us, in the third day he will raise us up,' Hosca vi. 2.
On this ground saith the apostle, ' We are troubled
on every side, yet not distressed ; we are perplexed,
but not in despair ; persecuted, but not forsaken ;
cast down, but not destroyed,' 2 Cor. iv. 8, 9.

Sec. 1 Go. Of our Lord Jesm.

He whom the Father brought again from the dead,
is set out by his dominion, and by his title, our Lord
Jesits. Lo!-d {Ku^ioi) is a word of supreme sovereignty,
as was shewed. Chap. i. 10, Sec. 128.

The relative ^^£», our, compriseth under it such
as are of the church of God, of whom Christ is in
special the Lord, as hath been declared, Chap. vii. 14,
Sec. 74.

Jesus was the proper name of the Son of God in-
carnate, and signifieth a Saviour, as is proved, Chap,
ii. 9, Sec. 73.

This part of the description sheweth how much it
concerncth us to know and believe the foremcntioned
resurrection ; for he was raised from the dead who
was in special manner our Lord, luider whom we are,
and to whom we are subject, j'ca, he who is our
Saviour ; for ' there is none other name under heaven
given among men whereby we must be saved,' Acts
iv. 12. All the good that we can any ways expect
restcth in this, OUE LoED Jesus, u'hom God raised
from the dead.

Sec. 16G. Of Christ a shepherd.

Our Lord Jesus is furtlier set forth under the re-
semblance of a shepherd.

The Greek word, ■7oi,aijv, hath its notation from a
verb, rroiij-ahu, that signifieth to feed ; so also the
Latin, pastor ; for it is the special part of a shepherd
to feed his sheep, John xxi. 16. Christ was iif old
foretold to be a shepherd, Isa. xl. 11, Ezek. xxxiv.
23, Zcch. xiii. 7. Christ himself professcth himself
to be a shepherd, John x. 14, IG, !Mat. xxvi. 31 ;
answerably he was so styled by his apostles, as here,
and 1 Pet. ii. 25, and v. 4.

There are sundry respects wherein this metaphor
may fitly be applied to our Lord Jesus ; for,

1 . A true shepherd ' entcreth in by the door,'

Vee. 20, 21.]

GOUGE ON HEBREWS.

359

Johnx. 2 — that is, he is lawfully called and appointed
by God ; so was our Lord Jesus, Heb. v. 5.

2. 'The porter openeth' to the shepherd, John x.
3 ; so the ministers of the church acknowledge Christ
to be sent of God, and answerably entertain him,
John vi. 69, 1 Pet. ii. 2.5.

3. A shepherd 'calls his sheep by name,' John
X. 3 ; so ' the Lord knoweth them that are his,'
2 Tim. ii. 19.

4. A shepherd knoweth his own sheep, John x. 3.
Thus Christ 'judgeth between cattle and cattle,' Ezek.
xxxiv. 17.

5. A shepherd leads out his sheep, John x. 8 ; so
Jesus is a guide to his sheep. He is ' the way, the
truth, and the life,' John xiv. 6; that true way wherein
his sheep may attain unto life.

6. A shepherd ordereth the affairs of his sheep in
season ; he ' puts them forth,' John x. 4, namely,
when it is time for them to go out of the fold.
Christ doth tilings when it is time, John vii. 6.

7. A shepherd goeth before his sheep, John x. 4.
In this respect Christ is styled our captain, Heb. ii. 10.

8. A shepherd provides for his sheep, 1 Chron.
iv. 40 ; so doth Christ, .John x. 9, Ps. xxiii. 2.

9. A shepherd procures safety for his sheep. This
is implied under this phrase, which Christ applieth to
himself, ' he shall be saved, and shall go in and out.'

10. A shepherd hazardeth his life for his sheej?,
1 Sam. xvii. 35 ; so doth Christ, John x. 17.

11. A shepherd so acquainteth himself with his
sheep, as they know his voice, John x. 4 ; so the
church knoweth the voice of Christ, John x. 14.

12. A shepherd so governs his sheep, as they
follow him, John x. 4 ; so doth Christ govern his
church, 1 Cor. xL 1.

13. A shepherd useth to mark his sheep, so as he
may know them from others. Thus Christ by his
Spirit ' sealeth ' his, Ejah. iv. 30.

14. A shepherd watcheth over his sheep. Gen.
xxxi. 40, Luke ii. 8. Thus doth Christ, John xvii. 6.

15. A shepherd tenderly heivleth his sheep. Thus
doth Christ, Ezek. xxxiv. 1 6, JIat. viii. 1 6.

16. A shejiherd keeps his sheep together, that they
stray not. Gen. xxx. 29. Eor this end Christ hath
his assemblies and ordinances.

17. A shepherd seeks out the sheep that stray; so
doth Christ, Mat. xviii. 11, 12.

18. A shepherd wiU carry such sheep as are feeble
and cannot go ; so Christ, Luke xv. 5.

19. A shepherd will be accountable for his sheep,
Gen. xxxi. 39 ; so also is Christ, John xvii. 12.

20. A shepherd wiU keep the infected from the
clean ; so Christ, 1 Cor. v. 4, &c.

Sec. 167. Of duties due to Christ, as he is a shep-
herd.

The duties that we are to perform to Christ as a
shepherd, are these and such like :

1. Take Christ for thy shepherd, Ps. xxiii 1.

2. Hearken to Christ's voice, John x. 27, Mat.
xvii. 5.

3. So acquaint thyself with Christ's voice as thou
mayest know it, John x. 4, 14, Luke xxiv. 35.

4. Follow him, John x. 4, 27, Eev. xiv. 4.

5. If by occasion thou hast gone astray, return to
him, 1 Pet. ii. 25.

6. If thou beest brought into any danger, cry to
him, Mat. viii. 25.

7. If wounded, hurt, or diseased, seek cure of him,
Ps. vi. 2.

8. Expect from Christ whatsoever may be expected
from a good shepherd.

Sec. 168. Of Christ the great shepherd.

The foresaid shepherd is here styled great, yea,
with an emphasis, tliat great shepherd.

There is in Greek a double article — one prefixed
before the word shepherd, the other before the epithet
great — thus, rh '^oi/xiva, tov fj.iyat, that shejJierd, that
great one.

Christ may well be styled that great s/iepherd, in
sundry respects :

1 . In regard of the dignity of his person ; for he
was God-man.

2. In regard of liis superiority : he was the Lord of
all.

3. In regard of his power, which is an almighty
power. He is able to do whatsoever may be expected
from a shepherd.

4. In regard of his goodness. As he is infinitely
good in himself, so the fruits and effects of his good-
ness are very great ; such as bring his sheep to eternal
happiness.

5. In regard of the great price wherewith he pur-
chased his sheeji, here styled the blood of the everlast-
ing covenant.

This epithet is here added to distinguish him from
other shepherds ; for in Scripture both magistrates
and ministers arc styled shepherds.

But none ever were such as Christ is : he only is
the great shepherd. In this respect he is also styled,
aop^/To/.'/jji', ' the chief shepherd,' 1 Pet. v. 4. As he
is called 'the great high priest,' Heb. iv. 14, to dis-
tinguish him from other high priests (see Chap. ii.
17, Sec. 173), so here ' a great shepherd,' to distin
guish him from all other shepherds ; and to move us
every way to esteem him above others, and to prefer
him before others.

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

Sec. 169. Of the sheep of Christ.

To shew that Christ is a shepherd, not at random
for any sheep, but that he hath a peculiar flock be-
louguig unto him, he is thus set out, — that great

360

GOUGE ON HEBEEWS.

[Chap. XIII.

sliepherJ of the shfep. In this respect, where Christ
calleth upon Feter to feed those that were committed
to his charge, he useth three times this appropriating
relative, my : ' feed my lambs,' ' feed my sheep,' ' feed
?Hy sheep,' John xxi. 15-17. So as this great shep-
herd hath a peculiar flock, according to that which
he saith of the relation betwixt him and these sheep,
' there shall be one fold ' (or flock, 'joiij.ir) ' and one
shepherd,' John x. 16.

'The flock of sheep that belongeth unto Christ are
of such as the Father hath elected, the Son redeemed,
and the Holy Ghost in some measure sanctified. The
Greek word, nn^arov, secincth to be derived from a
verb, 'a^ojBa.lvu, that signifieth to f/o on, and may fitly
be applied to saint.s' progress.

These are called sheep in a double respect :

1. In regard of their reference to Christ. It was
shewed, Sec. 16G, that Christ was a shepherd ; now
these are they over whom Christ as a shepherd sets
himself ; and of whom, as of a peculiar flock of sheep,
he taketh special care.

2. In regard of that fit resemblance that is betwixt
them and sheep ; and that in sundry excellent quali-
ties : as,

(1.) Meekness. Sheep are of all creatures the
most meek. They are freest from rancour and re-
venge. Clap them on the back, set them on by all
means you can, yet you cannot move them to fly in
the face of a man, or to bite him, no, not to snarl
against him. These are doggish properties. Such as
liave the Spirit of Christ in them, have a meek spirit.
It is .said of Christ, ' He was opi)rcssed, and he was
afllicted, yet he opened not his mouth,' Isa. liii. 7.
Such is the di.sposition of the members of Christ.

(2.) Harmlessness. Of all creatures they are the
least harmful. Though they suffer much, they do
jio wrong.

(3.) Patience. ' As sheep are dumb before the
shearers' (Isa. liii. 7), yea, before their slaughterers,
so are holy martyrs.

(i.) Dependence. Sheep do altogether depend
upon their shepherd's care. Thus believers cast them-
selves upon Christ, upon his protection and provi-
sion.

(5.) Obedience. Sheep follow their shepherd, John
X. 4. They flock together, or go this way and that
way according to the whistle or other direction of
the shejjherd; so do Christ's sheep, John x. 16.

(G.) Contentedne.ss. They will feed upon any pas-
ture ; yea, even upon the fallow ground. Thus are
believers content with any state wherein the Lord
shall set them.

(7.) Cleanliness. They are not like swine, that de-
light to wallow in the mire ; but if by occasion they
fall thereinto, they will, as .soon as they can, get out
of it. Herein lies a difference betwixt a natural
man, and one that is truly regenerate. The former
wilfully runneth into sinful mire, and with delight

walloweth therein. The latter may, by temptation,
fall into such filth ; but through shame he will
Cjuickly recover himself, and seek to be cleansed.

(8.) Sociableness. Sheep love to flock together and
to feed together. So saints love the society one of
another.

(9.) Profitableness. They are in everything profit-
able. Their wool and skin for clothing, their milk
and flesh for food, their guts for strings, their dung
for manuring ground. They are profitable being
alive, and profitable after death.

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

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

Sec. 170. Of ffi€ blood of the everlasting covenant.

By way of amplification the apostle addeth this
clause, tliroKgh the hlood of the everlasting covenant.
There were three distinct points before noted in this
verse :

1. A description of God, the God of peace.

2. The resurrection of Christ.

3. The oflice of Christ, to be a shepherd of the
sheep.

To each of these may the foresaid amplification have
reference ; for,

1. The Lord is the God of peace, through the blood
of the everlasting covenant.

2. God brought again from the dead the Lord
Jesus, because by his blood he had sealed and ratified
the everlasting covenant.

3. By virtue of the everlasting covenant sealed by
the blood of Christ, Christ became the great shepherd
of the sheep.

Of a covenant in general, see Chap. vii. 22, Sec.
94, and Chap. viii. 8, Sec. 39, ikc.

The covenant here meant must needs be the new
covenant of grace ; because this epithet, everlasting,
is attributed thereunto. Of the difference betwixt
the old and new covenant of grace, see Chap. viii.

8, Sec. 52. This new covenant was made with Christ
as the head of the mystical bodj'. It was in and by
him established and ratified ; and thereujjon it is
hero added as the ground of the three forementioned
points.

The word, aiuvlov, here translated everlasting, is in
Greek the same that is translated ' eternal,' Chap. v.

9, Sec. 51. It implieth a continuance without date.
It is here attributed to the new covenant.

1. To put a difl'erence betwixt it and the old cove-
nant, which had a date, and was in time abrogated,
as is i)roved, Chap. viii. 13, Sec. 81.

2. To shew that the vigour of this covenant ever
remaineth ; and that therefore no other covenant is

Veb. 21.]

GOUGE ON HEBREWS.

361

ever to be expected : so as we may the more confi-
dently rest hereupon, and content ourselves here-
with.

By blood is here meant the death of Christ.

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

It was Christ's death that ratified the new covenant,
whereby it became a testament, Heb. ix. 16, 17.
Thereby this covenant came to be unalterable, Gal.
iii. 15.

This doth much magnify the new covenant, in that
it was ratified with so great a price as the blood of
Christ, which the apostle might well style precious,
1 Pet. i. 19 ; for never was there in the world any-
thing of more worth or greater price than the 'olood
of Christ : and that,

1. In regard of the person whose blood it was,
even the blood of him that was true God ; whereupon
the apostle saith that God hath ' purchased ' the
church ' with his own blood,' Acts xx. 28.

2. In regard of the precious effects that are wrought
thereby ; which are freedom from everything that
may make man miserable — as the curse of the law,
the wrath of God, divine justice, the sting of death,
the power of the grave, bondage under sin and Satan,
and from hell and damnation.

Yea, also, participation of everything that may
make us happy — as reconciliation with God, justifica-
tion of our persons, and eternal salvation. AH these,
and other like to these, are branches of the new cove-
nant, as it is ratified by the blood of Christ. Well,
therefore, might the apostle add to the former privi-
leges this great one, ' in (or through) the blood of
the everlasting covenant.'

Sec. 171. Of adding prai/er to other mmiu of in-
stniction.

Ver. 21. Make you perfect in every good loork to do
his loill, %1'orhing in you that which is well-pleasing in
his sight, through Jesus Christ; to lohom be glory for
ever and ever. Amen.

The substance of the apostle's prayer is contained
in this verse.

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

All esiortations, and other means which man can
use, are altogether in vain without God's blessing

thereupon ; and prayer is an especial means for ob-
taining God's blessing.

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

Little is this considered by them who in the end
of their sermon, having named Christ, thus conclude
all, ' to whom, with the Father and the Holy Ghost,
be all glory now and for evermore.' This is a good
close, but too scanty in regard of that blessing that
should be sought.

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

Sec. 172. Of being perfect in every good worh.

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

The first word, xaraoueai, in Greek is a compound.
The adjective, ajr/o;, whence it is derived, doth sig-
nify sound, not hurt, not defective. The compound
wants not emphasis. It signifieth to make up a
thing that is rent or defective : as where it is said,
that the sons of Zebedee were ' mending' their nets
Mat. iv. 21; and where the apostle exhorteth to ' re-
store' one that is overtaken in a fault. Gal. vi. 1.
Usually it signifieth, as here, to perfect, 1 Cor. i. 10
2 Cor. xiu. 11. It is used to God's 'preparing' the
body of Christ for a fit sacrifice, Heb. xii. 5'; and to
the ' framing' of the worlds, Heb. xi. 3. Both Christ's
body, and also the worlds were perfectly made up.

It here intendeth a perfection ; and giveth evidence
that perfection may be prayed for, as 1 Cor. i. 10,
2 Cor. xiii. 11. Christ himself exhorteth us to be
perfect. Mat. v. 48. See more hereof in The Guide
to go to God, or, E.rplanation of the Lord^s Prayer
on the 3 Petit. Sees. 65, 68, 69. '

The noun, i^yov, translated woj-l; is attributed both
to that which God doth, and also to that which man
doth. Of the notation of the word, see Chap. iv. 3
Sec. 28. Here it is applied to that which man doth :
and is extended to every kind of work to be done by
man, either in reference to God, or a man's neighbour,
or himself : therefore he here addeth this general
particle, every. For man is bound to do what work
soever is required of him by God : as is proved,
Chap. viii. 5, Sec. 16.

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

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

This is the commendation of every work that God

3C2

OOUGE ON HEBEEWS.

[Chap. XIII.

made in the beginning, that it -vras ' good,' yea, ' very
good,' Gen. i. i. 31. There is nothing wherein the
creature can be more like his Creator than in good-
ness. This was that image or likeness of God after
which God made man at first, Gen. i. 2G, 27.

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

These then are the good works whoreunto we are
'created,' Eph. iL 10; and unto which the man of
God must be ' thoroughly furnished,' 3 Tim. iiL 17 ;
and which he must learn to ' maintain,' Titus iii. 8,
14; and whereof he must be 'zealous,' Titus ii. 14.
These are they that must be ' seen, that men may
glorify our Father which is in heaven,' Mat. v. IG, 1
Pet. ii. 1 2. Dorcas is commended for being ' full '
of these. Acts ix. 3G. These ' become women pro-
fessing godliness,' 1 Tim. ii. 10. A widow that is
received to do service in the church, must be ' well
reported of for good works,' 1 Tim. v. 10. Rich men
must be 'rich' therein, 1 Tim. vi. 18. Ministers
must be a ' pattern ' therein, Titus ii. 7. And we
must all ' provoke one another ' thereto, Heb. x. 24.
See more hereof in I'hc Saint's Sacrifice, on Ps. cxvi.
9, Sec. 5i).

Sec. 173. Of doinfi God's will.

That it migiit be the better known what is indeed
a food work, the apostle thus explaineth it, to do his
tvUl.

Of the distinction of God's will, see Chap. ii. 4,
Sec. 37. Here is meant God's revealed will, which
is his word. This is the rule of every good work.

To do God's will is to obey his word. Therefore
as God hath made known his will in his word for
our rule, so must we conform ourselves thereto, and
yield obedience unto it.

Of God's will, and that as it is our rule, and of
practising God's will, see I'/ie Guide to go to God, or
An Ej-phination of the Lord's Pratjer, on Petit. 3,
Sees. 56, 58, 59. Of practising duty, see Tlie Saint's
Sacrifice, on Ps. cxvi. 9, Sees. 55, 59.

Sec. 174. Of God's worhiny that which is wdl-pleas-
iny in his siijlit.

Tlie apostle further addeth in his prayer this clause,
working in you tlt<tt which is well-pleasing in hu sight;
both to shew the ground of their ability to do a good
work, and also the consequence that foUoweth thcre-
ujion.

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

The Greek word, voiut, translated working, is a
word of sundry significations. It signifieth to do, to
perform, to work, to mnke, ifec. It is used not only
to set fortli man's making a tiling out of some matter,
but also God's creating of the world of nothing, as in
this phrase, ' he made tiie worlds,' Heb. i. 2. It is
a divine and mighty work that is here intended : a
kind of creation. For man is utterly unable of him-

self to do that which is well-pleasing in God's sight,
and thereupon to do any good work, 'We are not
sufficient of ourselves to think anything as of our-
selves,' 2 Cor. iii. 5. The apostle therefore doth
seasonably add thLs of God's working in them, to
direct them whence to seek ability for doing that
which he required them to do. Of man's di-sability
to do God's will, see The Guide to go to God, or
An Explanation of the Lords Prayer, on Petit. 3,
Sec. GO.

Here observe a difference betwixt the godly and
wicked. God worketh in the godly ; the devil work-
eth in the other, Eph. ii. 2. Hence ariseth the differ-
ence of their works.

2. The consequence following upon a good work is
thus expressed, ^/4a< which is well-pleasing in his sight.
The Greek word, (vd^isrov, translated well-pleasing,
is the same compound that was used, Ver. IG, Sec.
14G. It implieth that God doth not only like such
a work, but also takes dehght therein. In other
places it is translated ' accepted,' 2 Cor. v. 9, and
'acceptable,' Rom. xii. 1, 2; and an adverb thence
derived, iiai'ssToi;, Heb. xii. 28.

The Greek phrase, inii-ion a-jroU, thus translated, ii
his sight, is the very same that is thus translated,
'unto the eyes of him,' Chap. iv. 13, Sec. 76. It
implieth God's distinct discerning and perfect know-
ing of a thing : even as of that which is before him,
and in his sight. God is not well pleased with mat-
ters upon hearsay ; or upon others' approving of them ;
but upon his own sight. Thus is this very phrase
used, 1 John iii. 22. This, therefore, ought to be
our care, to order all our works as in the sight of
God. This was the commendation of Zacharias and
his wife, that ' they were rigliteous before God,' or
' in his sight,' Luke i. G. It is said of Enoch, that
' he walked with God,' that is, ' in God's sight,' Gen.
V. 24. Hereupon our apostle maketh this inference,
' he pleased God,' Heb. xi. 5.

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

Sec. 175. Of God's continiiing to work upon tite
regenerate.

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

Herein lieth a difference betwixt God's working on

Veb. 20, 21.]

GOtJGE ON HEBEE-W3.

363

Adam, when he had created him at first, and on such
as are created again. Having made Adam perfect,
he left him to himself to stand or fall. Experience
being thereby given of a creature's vanity being left
to itself, though it be made perfect, God now himself
continues to go on m finishing that good work which
he began.

This sheweth a necessity of our continual depend-
ence on God ; and that so long as we Uve, we seek
grace and blessing from him time after time ; and that
Ave return the glory not only of our first conversion,
but also of our continual edification to him, that stUl
we praise him both for preventing and also for assisting
grace ; and that we use all to the glory of his name.

Sec. 17G. Of caUing on God through Jesus Christ.

The apostle thus concludes this prayer, through
Jesus Christ. Of the Greek particle, ha, translated
through, see Chap. iL 9, Sec. T-t.

Of these two titles, Jesus Christ, joined together,
see Chap. iii. 1, Sec. 29.

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

Of praying to God and praising God in and through
Jesus Christ, see Ver. 15, Sec. 142.

Sec. 177. Of adding praise to prayer.

To the former prayer that the apostle made he
addeth this form of praise, to irhom be glorg for evi_ r
and ever. This relative, to whom, may have reference
either to ' the God of peace,' ver. 20, or to ' Jesus
Christ,' who was mentioned immediatel}' before. They
are both one God, and fountain of all blessing ; and
to either of them severally, or to both of them jointly,
all glory is due. To ' God the Father of Christ ' is
glory given, 1 Pet. v. 10, 11 ; and to 'God our
Saviour ' (which is Jesus Christ), is also glory given,
Jude -I-o. Of God's glory, see The Guide to go to
God, Sec. 215, &c.

Of the meaning of the word, iS^a, translated glory,
see Chap. ii. 7, Sec. 60. It here intendeth praise,
whereof see Ver. 15, Sec. 142.

We have a good pattern for adding praise to prayer.
Hereof see The Guide to go to God, or An Explana^
tion on tlie Lord's Prayer, Sec. 238.

Of this phrase, for ever and ever, see Chap, i 8,
Sec. 108.

Such is the extent of these words, for ever and
ever, as they imply, that glory is due to God beyond
the continuance of this world, which shall have an
end. Therefore as we must ever give glory to God
in all those respects which have been declared in The
Whole Armour of God, Treat. 3, Part 2, Sec. 72, so
our desire must go beyond our own time here on
eartk Our desire must be, that glory may be given
to God b}' our posterity, generation after generation ;
yea, that glory may be given to him after this world
is ended, everlastingly.

This word, Amen, compriseth under it the substance
of the prayer and praise that goeth before it, and is a
ratification of every particular branch in both of them.

Hereof see more in The Guide to go to God, or An
ExiAanaiion ofth-e Lord's Prayer, Sec. 241, ic.

Sec. 178. Of tlie resolution o/Heb. xiii. 20, 21.

Ver. 20. Noiv the God of peaee, tluit brought again
from the dead our Lord Je.ius, that great shepherd of
the sheep, through the blood of t/ie everlasting covenant,

21. Make you piei feet in every good work to do his
tvill, xven-king in you that which is weli-pleasing in
his sight, through Jesus Christ; to tvhom, be glory for
ever and ever. Amen.

The sum of these two verses is, in one word, prayer.

Wherein we have,

1 . An expression of the prayer.

2. A ratification thereof, in this word. Amen.
Of the prayer there are two parts :

1. Petition.

2. Praise.

In the petition there is,

1. A description of the person to whom it is made,
ver. 20.

2. A declaration of the substance thereof.
The person called upon is described,

1. By his goodness, in this phrase, the God of peace.

2. By his greatness.

This is set out by an act of his almighty power.
Herein is noted,

1. The kind of act, brought again from the dead.

2. The object on whom it was wrought.
He is described,

1. By his dominion over us, our Lord.

2. By his name, Jesus, which setteth him out a
Saviour.

3. By a special function.
This is set out,

1. By the kind of it.

364.

GOUGE ON HEBREWS.

[Chap. XIII.

2. By the ground of it.
Tlie kind of function is,

1. Set out by a metaj)lior of a shepherd.

2. It i.s illustrated by the correlative, sheep, and by
the excellency of it, (jreat.

The ground of the foresaid function is a covenant ;]
Which is amplified,

1. By the means of ratifying it, blood.

2. By the continuance of it, everlasting.
The substance of the prayer setteth out,

1. The matter desired.

2. The means of effecting it.

1. The matter is propounded.

2. E.xpoundcd.

In propounding the matter is expressed,

1. The main thing desired, malce y oil, perfect.

2. The object thereof in this word, ivork. Amplified,
(1.) By the quality, good.

(2.) By the extent, every.

In expounding the matter is set down,

1. The rule, God's toill.

2. Obedience thereto, to do.

In setting down the means of effecting what is de-
sired, is declared,

1 . The kind of means, God's working in them.

2. The subject - matter which he worketh, that
which is well-2}lect3ing. Amplified,

1. By the sincerity thereof, in his sight.

2. By the mediator in whom it is effected, through
Jesus Chri.it.

In the form of praise is noted,

1. The kind of praise, glory.

2. The person to whom given, to whom.

3. The continuance, for ever and ever.

Sec. 179. Of observations raised out o/ Heb. xiii.
20, 21.

I. Prayer is to he made by such as desire others'
prayers. This ariseth from the inference of this
prayer upon the apostle's desire of others to pray for
him. See Sec. 162.

II. God is the author of peace. In this respect he
is styled t/ie God of peace. See Sec. 163.

III. God can raise from the dead. Here is a par-
ticular instance given thereof. See Sec. 16i.

IV. Christ was raised from the dead. This is
that particular instance that is here given. See Sec.
161.

V. The Son of God was raised from the dead by the
Father. For this mighty work is here attributed to
the Father in reference to his Son. See Sec. 164.

VI. Christ is a Lord. This title is here given unto
him. See Sec. 165.

VII. Christ is in special the Lord of believers.
Such are comprised under this correlative, our. See
Sec. 165.

VIII. Christ is a Saviour. This title, Jesus, im-
ports as much. See Sec. 165.

IX. Christ is a shepherd. So is he here styled.
See Sec. 166.

X. Christ is the chiefest of all shepherds. In this
respect he is styled the great shepherd. See Sec. 168.

XI. Christ is in special the shephe>-d of the church.
They that are of the church are here styled the sheep,
of whom Christ is a shepherd. See Sec. 169.

XII. That which Christ undertakes for the church is
by virtue of covenant. This phrase, through the cove-
nant, being inferred upon this office of Christ, shep-
herd, gives proof hereof See Sec. 170.

XIII. The netv covenant hath no date. It is here
said to be everlasting. See Sec. 170.

XIV. The covenant is ratified by Chrisfs blood.
To demonstrate this truth, blood is here attributed to
the covenant. See Sec 170.

XV. Peyfection may be prayed for. The apostle
pr.ayeth God to make ihem. 2ie7fect. See Sec. 172.

XVI. Good works are to be done. The apostle
prayeth that they may do them. See Sec. 172.

XVII. Every good work is to be endeavoured after.
So much is here intended, under this indefinite particle,
every. See Sec. 172.

XVIII. God's will is man's ride. To this end it is
here set forth. See Sec. 173.

XIX. To do God's will is to do a good work. This
clause, to do his will, is here brouglit in as a declara-
tion of a good work. See Sec. 173.

XX. God continneth to work in his saints. This he
doth after the beginning of their regeneration. There-
fore, after he had prayed that they might do God's
will, he addeth this means of doing it, working in you,
wliich hath reference to God's continuing work. See
Sec. 175.

XXI. That ivhich God worketh is well-pleasing to
him. Thus much is here plainly expressed. See
Sec. 174.

XXII. That ivhich is well-pleasing to God is done
as in his presence. AVith respect thereunto. This is,
in his sight. See Sec. 174.

XXIII. Things are well-pleasing to God through
Jesus Christ. The inference of this phrase, through
Jesus Christ, gives a proof of this point. See Sec.
176.

XXIV. Glory is to be given to Christ. This rela-
tive, to ivhom, hath especial reference to Christ. See
Sec. 177.

XXV. Everlasting praise is due to Christ. This
phrase, for ever and ever, imports as mucL See Sec.
177.

XXVI. What is prayed for must be believed. The
addition oi Amen intends as much. See Sec. 177.

Sec. 180. Of the apostle's earnest desire of his
people's using tlieir best endeavour.

Ver. 22. And J beseedi you, brethren, suffer the
word of exhortation : for I have written a letter unlo
you in few words.

Ver. 22.]

GOUGE ON HEBEEWS.

S65

This English copulative, ami, is in Greek the ordi-
nary conjunction of opposition, hi, but, which im-
plieth that something is here wanting over and above
that which he had declared before, which was, that
God himself wrought in them that which was well-
pleasing in his sight ; but here he implieth that to
God's work their endeavour must be added, see Chap,
iv. 11, Sec. 63 ; as if he had said, Though God work
in you every good work, yet you also must do that
which belongeth unto you ; you must suffer the ivoi-d
of exhortation.

This advice the apostle enforceth by a pithy and
meek entreaty, thus, '^raoaKuXa, I beseech you. This
is the very same word that he used, Ver. 19, Sec. 158.
There it was used on his own behalf. He there be-
seecheth them to pray for his own restoring ; here he
beseecheth them to do that which was needful and
useful for themselves, even for their own spiritual
edification.

Hereby he giveth instance, that ministers must be
as careful to stir up people to seek their own good, as
to seek the good of their ministers. He that on his
own behalf earnestly desired his people to ' strive in
prayer to God for him,' Rom. xv. 30, thus expresseth
his earnest desire of them to seek their own spiritual
good, ' I beseech you, brethren, by the mercies of
God,' (tc, Eom. xii. 1 ; and in another place, ' I be-
seech you, brethren, by the name of our Lord Jesus
Christ,' .fee, 1 Cor. i. 10.

1. There lieth as great a charge upon ministers for
the good of their people's souls as of their own souls,
Ezek. Lii. 17, 18, &c.

2. Herein they shall shew the sincerity and ardency
of their affection towards their people, as he who said,
' My heart's desire and prayer to God for Israel is,
that they might be saved,' Rom. x. 1. And again,
' I could wish that myself were accursed from Christ
for my brethren,' Rom. ix. 3. Yea further, thus, ' I
wiU very gladly spend and be spent for you,' 2 Cor.
xii. 15.

3. They shall hereby get to themselves the greater
comfort in this world, Phil. iv. 4, and the greater re-
ward in the kingdom of heaven, Dan. xii. 3.

Blessed are they who are of the mind of this
apostle, to beseech their people about those things
which concern tlieir spiritual edification and eternal
salvation. See more hereof on Chap. vi. 11, Sees. 7 6, 77.

To enforce his earnest desire herein, he useth this
affectionate title, ahiXfol, brethren. Hereof see Chap,
iii. 1, Sees. 3, -t.

Sec. 181. Of suffering the word of exhortation.

That which the apostle earnestly beggeth of those
Hebrews, is thus expressed, suffer the word of ex-
hortation.

The noun, •xaoa.nXriai;, translated exhortation, is de-
rived from the verb, wagaxaXS, which signifieth be-
seech. Hereof see Chap. vi. 18, Sec. 144.

It is sometimes translated ' consolation,' or ' com-
fort,' 2 Cor. i. 3, 4; and sometimes 'exhortation,'
Rom. xii. 8. Tliis phrase, winxl of exhortation, is
used. Acts xiii. 15. It is called, Xoyog vaPaxXrjSiOj;,
word of exhortation, because exhortation useth to be
given by word of mouth.

Here this phrase may be taken for all manner of
instruction, whether information, direction, admoni-
tion, incitation, consolation, or any other the like.

The verb, aviyich, translated suffer, is usually ap-
plied to such things as seem to a man's afi'ection
somewhat grievous, or distasteful ; but yet in his
judgment suffered or borne with. It is used of
Christ's suffering the weaknesses and unbelief of his
disciples; it was some grief unto him, yet he suf-
fered them, and saith, ' How long shall I suffer you?'
It is sometimes translated to ' endure,' 2 Tim. iv. 8.
Sometimes to ' bear with,' Acts xviii. 14. Sometimes
to ' forbear,' Eph. iv. 2. Here it implieth, that they
were somewhat offended at the apostle's manner of
instructing them, so as they did not so well take it as
they should ; or at least he feared that they might
distaste it. For he had been both earnest and severe
in his reproofs and exhortations. He intimateth,
that they had ' forgotten the exhortation,' chap. xii.
5 ; that they had ' need of patience,' chap. x. 36 ;
that ' their hands hung down, and their knees were
feeble,' chap. xii. 12. But especially his apostolical
severity is hinted, chap. vi. 1, 2, kc, and chap. x. 25,
26, (fee. Thereupon he is in the close of this epistle
very earnest with them, to suffer tlie word of exhor-
tation.

This implieth a backwardness in people to receive
that word which is delivered unto them, though it be
for their own spiritual good. Prophets and apostles
much complain hereof. Dent. xxix. 4, 2 Kings xvii. 14,
1 Cor. iv. 18, Phil. iii. 18.

This, therefore, is a very needful caution ; and for
making the right use thereof, people ought to be well
persuaded of their ministers, of their good- will towards
them ; yea, and of their desire of their best good.
They ought to be like the Thessalonians, who ' re-
ceived the word which they heard, not as the word of
men, but (as it is in truth) the word of God,' 1 Thesa.
ii. 13.

Sec. 182. Of the meaning of these words, 'I have
written to you in few words.'

The reason which the apostle renders to enforce
his desire, is thus expressed, for I have written a letter
unto you in few words.

This phrase, I have written a letter, is the interpre-
tation of one Greek word, which is a compound.
The simple verb, ffrsXXw, signifieth to se/id. The
compound, imariWu, to send to. Mat. xxi. 34, 36.
Now, because men by letters do use to send their
mind to others, this word is used to set out a man's
writing of a letter, and thus translated ' write,' Acts

366

GOUGE ON HEBEEAVS.

[Chap. XIII.

XV. 20. A noun hence derived, iTieToXfi, signifieth a
letter, or an e/iislle, Col. iv. IG.

Of the word, iia jSiayjint, translated, in few words,
see Chap. ii. 7, Sec. 5 'J.

This noun, words, is not expressed in the Greek,
but necessarily understood, and well supplied.

The force of the apostle's reason may sundry ways
be enforced ; as,

1. Though liis epi.stles were long — for it is the
lonfcst of all the apostle's epistles, except that to the
Eomans, and the first to the Corinthians — yet the
exhortations of this epistle were but few ; for it is
spent for the most part in matters of doctrine ; and
in that respect they might the more patiently bear
Lis exhortations.

2. His exhortations were but few and short, in
comparison of their need; for he might have filled
large treatises with his exhortations, if he had cn-
laro-ed them according to their need. Now seeing he
had so contracted himself, and called out such only
as he thought most needful and useful, and compara-
tively were but few, they ought the more patiently to
suffer them.

3. If the -whole epistle be comprised under this
phrase, word of exhortation, it is no very long one ;
but may very well be styled, a feiv words.

4. This direction may be given unto them in re-
ference to the apostle's sermons, and the preaching of
other ministers; as if he had intended that they
should not content themselves with this bare epistle,
which was but in few words, but also suffer the ex-
hortations of their ministers, whether himself or
others, because thereby they might more largely,
and more pertinently, according to several occasions,
be instructed and exhorted by their ministers from
time to time. The apostle's epistles lay down a
foundation, which was further to be built upon by
the ministry of such as God from time to time should
set over them.

' Sec. 183. Of the resolution and observations of
Hcb. xiii. 22.

The sum of this verse is, a direction for profiting
by the ministry of the word.

We may observe,

1. The inference of it upon that which went before,
iji this particle, and, or hut.

2. The substance of it.

In the substance is set down,

1. The matter.

2. A motive to enforce it.

In the matter, there is considerable,

1. A thing desired.

2. The manner of desiring it.

The manner is first propounded ; and that in two
branches,

1. A mild re<juest, we beseech you.

2. The thing desired.

Herein we may distinguish,

1. An act desired, siiji'tr.

2. The subject of that desire, the vjord of exhorta-
tion.

The motive is taken from the brevity of that word
which he would have them to suffer ; for I have
wi'itten to you in few words.

Observations.

I. To God's work man's etuleavour must be added.
He had before prayed that God would work in them.
Here he requireth an endeavour on their part. See
Sec. ISO.

II. What ministirs desire for tJumsclves tJiey must
endeavour for their people. He did before beseech
them to pray for him, ver. 19. Here he beseecheth
them to look to their own good. Sec Sec. 180.

III. Dirtclions are to be enforced with all 7ni/dness.
Here the apostle beseecheth that which he had power
to command. See Sec. 180.

IV. Ministers and people are as brethren. So the
apostle styleth here the people under his charge. See
Sec 180.

V. To instructions e.vho)iations are to be added.
The word, exhortation, implieth as much. See Sec.
180.

VI. The word delivered by God's minister is with
much 2Mtience to be received. This word, suffer, in-
tends as much. See Sec. 180.

VII. A minister 2^ressinf/ only such things as are
most necessary, should make people Hie more to regard
them. See Sec. 182.

VIII. Larger crhortations out of h-ief fundamental
jtoints, are jiatienlly to be endured. These two last
points arise out of the last words of the verse. Sec
Sec. 182.

Sec. 184. Of sending true news.

Ver. 23. Know ye that our brother Timothy is set
at liberty; with whom, if he come shortly, I will see
you.

The apostle doth here in the close of his epistle
insert a matter of good news ; which he thus bringeth
in, yivoisxBre, hioiv ye. Hereby he givcth to under-
stand, that the news was true : and upon Ids word
they might know it and rest upon it. In this sense,
saith Christ, ' Know that it is near,' Mat. xxiv. 33.
To like purpose saith the apostle, ' I would have you
know,' 1 Cor. si. 3. And again, ' I have sent unto
you, that ye might know our affivirs,' Eph. vi. 22.
To this purpose words of credence are added unto
knowledge, as ' indeed,' Jolin vii. 2G ; ' assuredly,'
Acts ii. 37 ; ' perfectly,' 1 Thess. v. 2 ; yea, also ' cer-
tainty,' Luke i. 4. And these two words, believe and
know, are joined together, 1 Tim. iv. 3.

The news therefore which Christians send to others
must be such as those others may know to be such :
they must be sure and certain.

According to the news that are sent, people use to bo

Vek. 23.]

GOUGE ON HEBREWS.

367

affected. When tidings came to the ears of the church
concerning the conversion of the Gentiles : and that
they were assured thereof by Barnabas, they were
glad, Acts xi. 22, 23. On the other side, when
news was brought to Neheiniah, of the affliction of
the Jews in Jerusalem, he was much dejected, and
much humbled his soul in prayer for them, Neh. i.
3, 4. This being the disposition of God's people, to
be so affected with the news that they hear, accord-
ing to the kind thereof, if it should not be true, they
might be brought to mock Gtod : and that by rejoic-
ing and praising God in cases wherein there is just
cause of deep humiliation : and also to be made
sorrowful and humbled, when there is cause of rejoic-
ing and praising God.

This atfordeth a good direction to those that are
forward in sending news, especially about church
affairs, that they send such news as they to whom
they send may know it to be so and so.

Sec. 18.5. Of this name Timotheus.

The news that was sent, was concerning the delivery
of Timothy.

Timotheus, Ti/mSsoc, is a name that savoureth of
much piety. The former part of the name, ri/xii,
signifieth jn-ecious or glorious. The latter part of the
name, Qehg, signifieth God. So as the joining of them
together may signify one 2"'ecioiis or tjlofious to God:
or othermse it may signify one to whom God was
precious or glorious. It was a name that was given
to many of the heathens. It was the name of a great
conqueror at Athens, and of an Athenian comedian,
and of a musician, and of an excellent engraver, and of
a skilful grammarian. We read also of Timotheus, a
captain of the host of the heathen against the Jews,
I Mace. v. 11.

I will not inquire after the first occasion of this
name. It is a name well befitting Christians : and it
may be that the mother of this Timothy, who is men-
tioned in my text, being a Jewess, and professing the
Christian faith. Acts xvi. 1, 2 Tim. i. 5, might give
this name unto him in pious devotion. Of giving fit
names, see Domestical Duties, Treat. G, Of the Duties
of Parents, Sec. 20.

Sec. 186. Of Timothys being set at liberty.
About this news, the delivery of Timothy, five ques-
tions are moved :

1. Who this Timothy was.

2. AVhere he was bound or other ways restrained.

3. How he was set at libert}-.

4. At what time this might be.

5. Why this apo.stle called him h-other.

To the first. Questionless he was that man to whom
St Paul directed two epistles : even he whose mother
was a Jewess and his father a Greek, whom Paul
suffered to be circumcised, to prevent offence that the
Jews might otherwise have taken. Him, while he

was a young man, Paul took to go forth with him,
Acts xvi. 1, 3. It is said of this Timothy, that he
ministered to Paul, Acts xix. 24 — that is, ho accom-
panied Paul, Acts XX. 4, and went, and returned, and
abode where Paul would have him. He is styled Paul's
'work-fellow,' Rom. xvi. 21. Frequent mention is
made in Paul's epistles of sending Timotheus hither
and thither upon messjiges to the churches, as 1 Cor.
iv. 17, Phil. ii. 19, 1 Thess. iii. 2. Yea, St Paul
joins the names of Timothy with his own in sundry
epistles that he wrote to the churches, as 2 Cor. i. 1,
Phil. i. 1, Col. i. 1, 1 Thcss. i. 1, Philem. 1; and he
left him at Ephesus, where was a great church, there
to water what he himself had planted, and to order
the affairs of that church, 1 Tim. i. 3.

All these shew that he was a minister of the gospel,
of very special note, and of singular use to the church
of God : so as his liberty must needs be good news
to God's church.

2. To the second. We cannot find either in the
book of the Acts, or in any of the epistles where this
should be ; but sure it is that he was some way or
other restrained : otherwise the apostle would not
have said that he was set at liberty. The Greek
word, u'TToXO.v/jiefov, used by the apostle, is a compound.
The simple verb, Xuu, signifieth to loose or unloose,
Mark i. 7. This compound signifieth to loose from a
thing. It is used of putting away a man's wife. Mat.
i. 15, and v. 31; of dismissing a comjiany. Mat. xiv.
15 ; of releasing a prisoner, Mat. xxvii. 15; of the
soul's departure from the body, Luke ii. 29 ; of for-
giving a debt, Liike vi. 37 ; of loosing from an infir-
mity, Luke xiii. 12. All these shew that the verb
here used doth signify some restraint from which
Timothy was now freed. While he was restrained he
could not, as a freeman, do the work of his ministry,
nor go hither or thither for the church's service.
Therefore upon this liberty and freedom the apostle
implieth that he would come to them.

3. To the third. How he was .set at liberty. There
are many ways whereby it might be effected : for,

(1.) Ho might be restrained upon some accusation
about civil affairs ; but upon examination of the case
be found not guilty : as Paul, concerning whom they
said, ' This man doth nothing worthy of death,' Acts
xxvi. 31.

(2.) He might be restrained for something about
the Christian profession ; but when the case came to
be heard, the judge finding it to be a question there-
abouts, might say as Gallio did, ' I will be no judge
of such matters,' Acts xviii. 15, and so set him free.

(3.) There might be some prudent man among his
judges, such a one as Gamaliel was, and he a means
of his liberty. Acts v. 40. Or God might stir up some
faithful friend for him, such a one as Ebedmelech was
to Jeremiah, Jer. xxxviii. 8, &c. Many other ways
might be for efl'ecting his liberty : so as though the
particular be not set down in Scripture, we may

3G8

OOUGE ON HEBREWS.

[Chap. XIII.

and ought to believe the general, that he was set at
liberty.

4. To the fourth, Wlicn he was delivered. This
question is the rather moved, because many are of
opinion that the restraint and liberty here intended
was after Paul's death, yea, and after the Acts of the
Apostles were written. But this would make too much
against the divine authority of this epistle, which
maketh mention hereof It hath been proved that
this epistle was penned by Paul : so as this must be
in the time of Paul's life, and before Paul himself was
imprisoned at Rome. It was while Timothy was in
the strength of his age, and might do most service to
the church of God.

5. To the fifth. Why Paul caUed Timothy hruther.
This question is moved, because Paul called Timothy
son, 1 Tim. i. 2, 18, 2 Tim. i. 2; thereupon they do
infer, that either Paul was not the author of this
epistle, or that this was not that Timothy to whom
Paul sent his epistles. But this is a very slender
objection, for in these epistles he wrote to him as one
that had a kind of charge over liim; and partly in re-
gard of their age (Paul being an old man, and Timothy
a young man), partly in regard that Paul had been a
means of Timothy's regeneration, he calls him son.
But at other times and in other epistles he joins
Timothy with himself in sending his epistles to the
churches, and caUeth him brother, as 2 Cor. i. 1, PhU.
i. 1, Cob i. 1, 1 Thess. i. 1, and iii. 2. He styles
him brother for honour's sake : and to make the
church to have him in higher acct)unt : yea, and to
testify the humility of his own mind, how he esteemed
all ministers of the church, young or old, brothers,
equal to himself in regard of the general function of
a minister.

By this instance of Timothy's being set at liberty,
it is evident that ministers may be restrained of their
liberty, and restored again to their liberty, see Ver.
19, Sec. 159.

Sec. 187. Of ministers' desire to he present iv'Uh
their people.

Upon the forementioned news of Timothy's liberty,
the apostle inferreth this consequence, with whom I
will see you.

Quest. How could this apostle promise to see them,
seeing it is implied that he was restrained of liberty ?
Ver. 19, Sec. 159.

Ans. 1. He might have sure evidence of his
liberty.

2. He might promise it by divine instinct.

3. He might promise it upon reserved condition,
if he should be set at liberty.

This manner of expressing his mind, I will see i/ou,
is not upon such a peremj)tory resolution of his own
power to do it, as is condemned, James iv. 13, but
upon an intended submission to the will of God ; for
true believers have that in their minds, whether

they express it or no. This apostle did ofttimes in
plain terms express that condition, as where he said,
' I will return again unto you, if God will,' Acts
xviii. 21 ; and, ' I will come unto you shortly, if the
Lord will,' 1 Cor. iv. 19. The phrase of my text
implieth an earnest desire of the apostle to be with
these Hebrews. God had made him a means of their
conversion unto the Christian faith, and of their edi-
fication therein ; and this put into him an entire
affection of doing yet further all the good he could.

It was shewed, Ver. 19, Sec. 159, that people
ought to be earnestly desirous of the presence of
their ministers among them. Here we see a like
earnest desire of a minister to be present with his
people. ' I long to see you,' saith the apostle, Piom.
i. 11. He there rendereth an especial reason thereof,
in these words, ' That I may impart unto j'ou some
spiritual gift.' By the presence of ministers with the
people, they may the better discern their people's
condition, and know what instructions, what admoni-
tions, what consolations are most needful for them,
or useful unto them.

If an apostle, who had a general charge over many
churches, did thus desire to see such particular
churches as he had planted, how much more ought
special and peculiar pastors, that have the charge o£
one only congregation, be present therewith, and
watchful over the same I How doth this condemn
non-residency !

Sec. 188. 0/ ministers associating themselves one
u'ith another.

The apostle was not only desirous to see the
Hebrews himself, but also to bring Timothy with
him. Thus much is intended under this phrase, ,astf'
o5, U'ith ivhom; for this relative hath reference to
Timothy.

1. It appeareth that Timothy had been sometime
with these Hebrews before, and, as an evangelist, had
watered that seed which their first jilanter had sown,
and, through God's blessing on his labour, drawn the
hearts of the Hebrews to him, which made the news
of his liberty to be the more joj'ful unto them. This
•apostle, therefore, to increase their joy the more, is
desirous to bring Timothy in his company to them.
Both the one and the other were restrained, and,
therefore, the sight of them both must needs increase
their joy.

2. The apostle would go in company with him,
that, as occasion was offered, he might use his
ministry and service, either in tarrying longer with
the Hebrews than the apostle himself could, or in
sending him to some other church upon some special
employment.

3. The apostle is desirous to go with him, that it
might appear they two agreed in the same faith,
and consented in the same doctrine ; whereby the
churches might be the further confirmed and edified

Ver. 23.]

GOUGE ON HEBREWS.

369

tlierein. For this end tlie apostle oft joined him
with him in the inscription of sundry of his epistles,
as 2 Cor. i. 1, Phil. i. 1, Col. i. 1, 1 Thess. i. 1, 2
Thess. i. 1.

Great is the benefit of ministers' mutual consent,
and the manifestation of the same by associating
themselves together, and accompanying one another
as occasion serveth. It is expressly noted that Christ
sent out his seventy disciples ' two and two,' Luke
X. 1 ; and that the apostles ' sent Peter and John to
Samaria,' Acts viii. 14; and that 'the Spirit said.
Separate me Barnabas and Saul for the work there-
unto I have called them,' Acts xiii. 2. When upon
occasion Paul and Barnabas departed asunder, Paul
chose Silas to go along with him. Acts xv. 40.

As agreement and consent is very commendable
and graceful among all Christians, so especially among
ministers of the word ; and it is more earnestly to be
endeavoured after, and more carefully to be mani-
fested.

It is here further observable, that there was great
difference many ways betwixt Paul and Timothy,
and that in years, in function, in esteem of the
churches.

1. Paul was an aged man when Timothy was a
young man, 1 Tim. iv. 12.

2. Paul was an apostle and a planter of churches ;
Timothy but an evangelist and a waterer of what
Paul had planted, 1 Cor. iii. 6, 2 Tim. iv. 3.

3. Paul was counted a father by the churches ;
Timothy but an instructor, 1 Cor. iv. 15, 17. Not-
withstanding these diflfereuces, Paul here speaks of
him as of an equal with him ; and gives him the title
of brother, and maketh it a matter of as great joy to
the church, that Timothy should come to them, as
that himself should come. This is a worthy pre-
cedent for ministers.

Sec. 189. Of preferring (he substance before cir-
cumstance.

In the promise of the apostle's coming to see the
Hebrews with Timothy, this caution is inserted, eaii
ra,)(^iM £o;^>)ra(, if he come shortly.

The Greek adverb, rayjov, translated short!//, is the
very same that is translated 'sooner,' Ver. 19, Sec.
159.

By this caution it appeareth that Timothy was not
at that time present with this apostle ; but he shortly
expected him.

If there should fall out any occasions of keeping
the apostle and Timothy one from the other (as that
Timothy upon his delivery should again be restrained,
or importuned there to abide with some Christians,
or upon weighty occasions go to another place), the
apostle would not for want of his company be kept
from the Hebrews.

This circumstance, therefore, much amplifieth the
apostle's desire of seeing the Hebrews. He was

Vol. III.

very loath to go without Timothy, and greatly de-
sirous of his company ; yet herein he had rather
deny his own mind and desire about Timothy than
about seeing the Hebrews.

Of the two desires this latter was the more weighty.
This was the main substance of his desire. The
other, concerning Timothy's company, was but a cir-
cumstance. He would not, therefore, suffer a circum-
stance to hinder the substance. If both might stand
together he accounted it the best ; but howsoever, he
meant himself to see the Hebrews. Nay, he would
not suffer the foresaid circumstance of Timothy's
company to procrastinate or put delay to his coming ;
and therefore saith, if he come shortly. It is a point
of wisdom well to discern things that differ ; and to
prefer the things that are most needful and useful.

Sec. 190. Of the resolution and obsen'adons of
Heb. xiii. 23.

Ver. 23. Know ye that our brother Timothy is set at
liberty, with whom, if he come shortly, I will see you.

The sum of this verse is, a declaration of good
news.

Hereof are two parts :

1. The kind of news.

2. The consequence following thereupon.
In the kind of news is expressed,

(1.) The evidence of it, in this phrase, know ye.
(2.) The substance of it. Wherein is declared,

1. The person whom it coucerneth. He is de-
scribed,

(1.) By his name, Timothy.
(2.) By his relation, our brother.

2. The benefit, is set at liberty.
In the consequence there is,

1. A promise.

2. A caution.

In the promise, the persons whom it concerns,
which are,

1. He that promiseth, /.

2. He for whom he engaged, with whom.

The thing promised is in these words, will see you.
The caution is in this phrase, if he come slwrtly.
Doctrines.

I. Good news is to be made known. This ariseth
out of the general sum of the first part of the verse.
See Sec. 184.

II. Xeivs is to be told upon sure grounds. So as
they to whom the news is sent may know it. See
Sec. 184.

III. Significant navies are conimendeible. Such a
name was Timothy. See Sec. 185.

IV. Ministers are brethren. The apostle saith in
reference to this Timothy, our brother. See Sec. 186.

V. Ministers may be restrained of liberty. This is
here implied, in that he was set at liberty. See Sec. 180.

VI. Jliiiisters restrained may be set at liberty.
This is plainly expressed. See Sec. 186.

2 a

370

GOUGE ON HEBREWS.

[Chap. XIII.

VII. Faithful minister.i desire to h: present with
their people. This made this .apostle to promise to
see these Hebrews. See Sec. 187.

VIII. Good ministers vjill associate tliemselves to-
gether. This ariseth from this phrase, with whom.
See Sec. 188.

IX. Circuvwtances must not kinder a substance.
This is gathered out of this caution, if he come shortli/.
See Sec. 189.

Sec. 191. Of salutation.

Ver. 24. Salute all them that have the nde over you,
and all the saints. Tliey of Italy salute you.

The apostle, upon testification of his desire to see
them, matiifesteth his inward entire affection and good-
will towards many among them, j'ea, towards them
all, by saluting them ; for salutation is a manifestation
of the good-will of one to another.

Our English word is taken from the Latin, salu-
tare; which sigiiifieth to wish for health or safety.

The Greek word, ats-daaak, translated salute, pro-
perly signifieth to embrace ; and so it is translated,
Acts XX. 1, Heb. xi. 13.

Men use to salute one another in presence, and in
absence.

In presence, by words or gesture. This phrase,
' when ye come into .an house, salute it,' M.at. x. 12,
implieth a wishing well unto it ; for it is thus ex-
l)oundcd, ' Into whatsoever house ya enter, first s.ay.
Peace be to this house,' Luke x. 5.

By gesture one salutes another, when they kiss one
another, 2 Cor. xiii. 12, 1 Thess. v. 20; or stretch out
their hands and arms one tow.ards another ; or bow the
knee, or put off the hat, or use other like gestures,
according to the custom of the country. These
were such greetings as the Pharisees affected. Mat.
xxiii. 7.

In absence, one salutes another by mess.age or
writing. By niess.age, when one is scut to another
for that purpose ; by writing, in a letter or otherwise.

Here the apostle salutes in and by a letter.

This doth justify and commend the like practice
.amongst Christians ; .and that not only in ,ab.sence, .as
here, but also in presence, as in other places.

As they who salute testify their good-will to others,
so they that are saluted may take notice thereof, and
tliereby be moved, .as occ;ision is offered, to give tes-
timony of their good-will .also.

Mutu.al amity is hereby conthmed and increased.

Christians also do hereby grace their profession.
Their spirits .also are thus tiie more quickened to call
upon Gud one for another ; and likewise to praise God
in one another's behalf So .as Christianity ddth not
take aw.ay common duties of courtesy.

Sec. 192. Of saluting them that have the rule in
the church of God,

The persons s.aluted, are first, in particular, thus

expressed, all them that have the rule over you. The
same word, riycm/xiicuc, is here used that was before
used, Ver. 7, Sec. 90, .and Ver. 17, Sec. 148. It w.a.sin
those places proved that ministers of the word were
esi)ecially comprised under this phrase.

It is further inferred from this general p.article,
•xavTai, all, that not only ministers of the word, but
other rulers also, or governors, whose office in the
church is to be helpers unto ministers of the word in
well governing the church. This interpretation m.ay
very well stand.

In that the apostle by name setteth down these,
and th.at in the first place, it giveth evidence of his
special respect to them, and of liis desire to have
them take notice thereof ; and withal of his desire
that all to whom he wrote should take special notice
of them to obey them, as was shewed, Ver. 17, Sec.
118.

Sec. 193. Of a yniniiter's equal respect to all saints.

The .apostle thought it not enough to testify his
good-will to the church governors among the Hebrews,
by saluting all tliem, but also giveth evidence of his
like good-will to cavra; tov; ayiov;, all the saints, by
saluting all them .also.

Who .are to be .accounted s.aints bath been shewed,
Chap. 6, 10, Sec. 71. All that professed the Christian
faith, and were thereupon members of the visible
church, go under this title.

As tlie title saints, so this general particle all, giveth
proof of the ajiostle's impartial respect. Though for
honour's sake he set the governors in the first place,
yet the whole church and the several members thereof
were in his heart. He did bear an inward good-will
towards them ; and he was desirous that that his
inward good-will should be made known to them by
saluting them ; even all of them of wh.at rank or de-
gree soever they were. In a like extent doth the
apostle manifest his impartial respect to another
church, thus, ' To all that bo in Home, beloved of God,
called to be s<aints,' Rom. i. 7. Whether they were
governors or subjects, great or mean, rich or jioor,
male or female, husbands or wives, parents or children,
masters or servants, if they were saints, they were all
in a spiritu.al respect alike to him. For ' there is
neither Jew nor Greek, there is neither bond nor free,
there is neither male nor female ; all .arc one in Christ
Jesus,' Gal. iii. 28.

Of ministers' imp.artial respect to every one of their
charge, see Chap. vi. 11, Sec. 78.

Besides the apostle useth the gcncnd phrase, all
the saints, that is, all professors, because he could not
distinguish betwixt such .as were close hypocrites and
upright. Hereby also he taketh away occasion of
making any to tiiink thirt he thought better of others
than of them. To eoncludo, hereby he shewcth his
love to thtm all, and his desire of the good of them
all.

Veb. 25.]

GOUUE ON HEBKEWS.

371

Sec. 194. Of faithfulness in declaring the saluta-
tions of others.

The apostle, having commended to them his own
salutation, presenteth also the salutations of others in
these words, they of Itali/ salute yon.

Italy is one of the fairest regions in Europe. There
are many very famous cities in that region : as Rome,
Venice, Naples, Florence, Genoa, and sundry others.
There were churches in many parts of Italy. It may
be that there was a church of the Jews in that part
of Italy where the apostle was when he wrote this
epistle; and that he might mean them especially. Or
if they were converted Gentiles, they were such as
bore good-will to these Hebrews, and rejoiced in this,
that the Hebrews embraced the Christian faith, and
thereupon desire that their good-will to the Hebrews
might be testified, which is to salute them. AVithout
all question they were such Christians as well knew
the Hebrews, and whom the Hebrews well knew, and
thereupon the apostle thus sets them down indefin-
itely, theij of Italy.

This testifieth the apostle's faithfulness in perform-
ing that which was committed to his charge. Others
desired him to commend their good-will to the
Hebrews; and this he doth in this word, salute you..
The like is done concerning sundry particular per-
sons by name, Rom. xvi. 21, &c., 1 Cor. xvi. 19,
&c.

This is the rather to be noted, because many exceed-
ingly fixil in this point of faitlifulness. Friends desire
to have their love commended to their friends in
absence, by such as write or go to them, who clean
neglect to perform that Christian duty of love.

If an apostle made conscience of performing this
duty, surely it is a duty whereof all Christians ought
to make conscience.

Sec. 195. Of the analysis of, and ohservations from,
Heb. xiii. 24.

Ver. 24. Salute all them that have the rule over
yoii, and all the saints. They of Italy salute you.

The sum of this text is in one word, salutations.

These are of two sorts :

1. Such as are sent by the author of this epistle
himself.

2. Such as are sent from others.
In the former branch are set dowTi,

1. The salutation itself, salute.

2. The persons saluted. These are of two sorts :

1. Them that were governors.

2. The saints.

Both these are amplified by their extent, in this
general particle, all.

In the latter branch are set down,

1. The point, salute.

2. The persons, which are of two sorts :

1. Saluting, they of Italy.

2. Saluted, in this particle, you.

Doctrines.

I. Christian salutations are commendable. An
apostle saluteth.

II. Church governors are especially to he respected.
They are here first saluted.

III. All sorts of governors are to be rc^tected. For
all of them are here .saluted.

IV. Saints are to be respected. They are also here
saluted.

V. All sorts of saints are equally to be res2)ected.
He saluteth all the saints.

VI. Christians are to salute one another. They of
Italy were Christians, and they who were saluted
were Christians.

VII. Salutations sent 7)iust answerably be performed.
So doth the apostle here. He maketh known to the
Hebrews those who saluted them.

Sec. 196. Of the apostle's conclusion of his
ejyistle.

Ver. 25. Grace be with you all. Amen.

This verse sets down the conclusion of this epistle.
It is a conclusion which St Paul constantly useth in
every epistle. Hereupon he himself thus saith, ' The
salutation of Paul with mine own hand, which is the
token in every epistle, so I write ; the grace of our
Lord,' &c. Sometimes it is set down more succinctly,
as thus, 'Grace be with j'ou,' Col. iv. 18, 1 Tim. vi.
21, 2 Tim. iv. 22. And ' Grace be with )'ou all,' as
here, and Tit. iii. 15. Sometimes more largely, as,
' The grace of our Lord Jesus Christ be with you,'
1 Thess. V. 28; and 'The grace of our Lord Jesus
Christ be with you all,' Rom. xvi. 24. ' The grace
of our Lord Jesus Christ be with your spirit,' Gal. vi.
18, Philem. '25. And ' Grace be with all them that
love our Lord Jesus Christ in sincerity,' E]ih. vi. 24.
The fullest expre.ssion hereof is this, ' The grace of
the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all.
Amen,' 2 Cor. xiii. 14. This form, therefore, of salu-
tation or benediction is for the most jiart used by
ministers in dismissing their people from public
assemblies.

By grace is here meant the free favour of God,
which compriseth under it all manner of blessings, as
hath been shewed. Chap. ii. 9, Sec. 78, and Chap. iv.
16, Sees. 96, 97.

Under this word, grace, he compriseth all manner
of blessing which may be a fruit of the free favour of
God towards them. As he desireth all good that
may be needful for them and useful to them, so he
desireth that it may flow out to them from the ori-
ginal fountain, which indeed will make every blessing
sweet and comfortable unto them, and will make all
redound to their eternal happiness. This is the grace
here especially meant.

Grace is also put for every gift freely wrought in
us by the Spirit of God. The apostle doth thus

372

GOUGE ON HEBEEWS.

[Chap. XIII

expressly distinguish these two, ' The grace of God,
and the gift by grace,' Rom. v. 15.

The former is in (Jod ; the latter is wrought in us.
The former is the fountain and root of all good, the
latter is the fruit and stream that sj)routeth out and
floweth forth from the said root and fountain. The
former is styled by the schools gratia fjratum faciens,
'grace which makes us accepted :' the latter, fjratin
gratis data, ' grace freely given ;' under which all
those graces which fit and qualify us for glory are
comprised.

This latter kind of grace may also by consequence
be implied as flowing from the former.

Thus this salutation or benediction is very compre-
hensive. It containeth whatsoever may make to their
true happiness, and it giveth evidence of his ample
and large desire of their good.

This phrase, /ijra TavTm h/j-Zv, with you all, intend-
cth their participation of the foresaid grace, and also
a continuance thereof. That is with one, which he
hath and enjoyeth; yea, that which abideth with him
and is never from him : so as tliis is a great ami)li-
fication of his foresaid good-will towards them, and
desire of their good.

Yet further is this illustrated by this universal
particle, all, which giveth further evidence of his
impartial respect to every one of them, whereof see
Ver. 24, Sec. 193.

Of Amen, see Ver. 21, Sec. 177.

Sec. 197. Of the resolution of, and observations
from, Heb. xiii. 25.

Ver. 25. Grace he with yon all. Amen.

The sum of this verse is, an apostolical benediction.

Hereof are two parts :

1. The kind of benediction.

2. The ratification thereof, in this word, Amen.
In the kind of benediction there is set down,

1. The point desired, grace.

2. The parties for whom. These are,

1. Implied, under this phrase, with yon.

2. Amplified, in this general particle, cdl.

Doctrines.

I. Discourses are to be ended with benedictions.
Tills is gathered out of this conclusion of the apostle's
epistle.

II. God's favour is especially to be prayed for.
This is intended under this word, grace.

III. Grace is to be prayed for on others' behalf.
The apostle prayeth for it in the behalf of those to
whom he wrote.

IV. Blessinrj is to be desired for all sorts of saints.
These are they that are comprised under this word,
all.

V. What is prayed for must be believed. This is
that which is intended under this title of ratification,
A7ne7i.

Sec. 198. Of the postscript.

Writ/en to the Hebrews from Italy by Timothy.

This postscript cannot be imagined to be added by
the apostle that penned this epistle, for it is contrary
to sundry passages therein, such as these :

1. It is promised in this epistle that Timothy
should come to them, namely, after the epistle was
sent, ver. 23. How then could it be sent by
Timothy?

2. Timothy was not with the apostle when he sent
this' epistle, for he looked that he should come shortly
to him. This epistle then was not sent by him.

3. The apostle promised to come himself with
Timothy : how can we then think that he would
send him before him with this epistle ?

4. It is not probable that the apostle would date
his epistle from a large region as Italy was, but rather
from some church, or town, or city therein.

We may from these premises infer that this post-
script is no part of canonical Scripture.

The like have sundry expositors on other ei)istles
observed concerning postscripts added to them.

AN ALPHABETICAL INDEX

OF THE MOST MATERIAL POINTS CONTAINED IN THIS COMMENT.
The Roman Numeral noieth the Chapter, the Arabic ilie Section of tliat Chapter.

Aaron's calling, , . .v. 20, 21

Aaron's priesthood differs from Christ's, . vii. 66

Aaron's rod that budded, . . ix. 28

Abel, what it signifieth, . . xi. 10

Abraham's seed, Christ took on him, . ii. 1G2

Abraham and Abram differenced, . vi. 93

Abraham's dignities, . . . vi. 92

Abraham's faith's excellency, . . vi. 94

Abraham saw Christ in promises, . vi. 95

Abraham's blessing, . . vi. 102,109

Abraham's blessing extended and re-
strained to his seed, . . vi. 104
Abraham's seed multiplied, . . vi. 105
Abraham's foith and obedience, . . xi. 36, 37
Abraham called out of his country, . xi. 38
Abraham tempted, . . . xi. 83
Abraham's offering up Isaac, . . xi. 85, <fec.
Abraham resembled to God in offering his

son, . . . . xL 94

Abrogation of the law, . . .vii 68-70

Abrogation of old covenant, . viii. 80, 81

Account to be given to God, . ii. 129, iv. 79

Accusers are of the devU, . . ii. 146

Acknowledgment of kindness, . . x. 127

Additions of papists to things perfect, . vii. Qio

AflSictions. See Trials.

Afflictions, how to be chosen, . . xi. 137

Afflictions from God, . . . xiL 36

Afflictions of saints are chastisements, . xii. 37

Afflictions needful and useful, . xii. 37, 45, 62

Afflictions not to be despised, . . xiL 38

Afflictions convince men of sin, . . xii. 39

Afflictions much pressed, . . xii. 48

Afflictions make men partakers of God's

holiness, .... xii. 58

Afflictions are grievous, . . xii. 16

Afflictions grievous only to sense, . xii. 61

Afflictions are profitable, . . xii. 62, 63

Afflictions produce righteousness and

quietness of miiid.

xU. 63

Afflictions are a means of exercisin

saints.

! xii. 64

Age. See Years.

Agony of Christ very great,

v. 38

Aliens, who are.

xi. 238

Aliens vanquished,

xi. 238, 239

All many ways limited, .

. ii. 66, 81

AU sins punished.

. ii. 14-17

All not redeemed, . ii. 81, is

141, xi. 80

All things by God and for God,

ii. 89

All that deserve blame to take blame,

V. 67

All things enjoined by God to be ob

served.

viii. 16

All to be made partakers of God's word,

ix. 101

All are unclean, .

i.\-. 105

All have means of cleansing afforded,

ix 105

All the people sprinkled.

ix. 105

All men mortal, . . viL

97, ix. 133

All of all sorts subject to destruction.

xi. 159

All praiseworthy have their due.

xi. 274

iUl needful graces linked together,

xii. 11

All of all sorts spoken unto,

xii. 31

All of all sorts afflicted,

xii 46

Alms. See Charity.

Altar of Christians,

xiii. 122

Altar of the mass.

xiii. 125

Alteration of creatures, .

i. 140

Always serve God,

i.x. 38

Ambitious have Uttle faith.

xi. 136

Ambition described.

xi. 136

Anabaptists make all equal,

vii. 50

Angel, what it signifieth.

i. 82

Angels' excellency, . . i.

40, 85, 95

Angels styled gods.

i. 70

Angels of God, ....

i. 71

Angels all sulyect to Christ, . . ,

i. 73

374

ALPHABETICAL INDEX.

Angels many, .

i. 73

Ark of the tabernacle, . . ix

20, xi. 174

Angels ministers,

79, 82, 15G

Ark of Noah, .

xi. 30

Angel, how Christ is, .

i. 83

Ark of Noah a type of Christ, .

xL 31

Angels' names, .

i. 84

Army of the church.

i. 152

Angels' nature, .

i. SO

Ashamed, Christ is not of his brethren.

ii. 108

Angels' knowledge.

i. 87

Ashamed, God is not of believers,

xi. 77

Angels' prudence.

i. 88

Assurance of hope, . . iii. 66, vi. 80

Angels' purity, .

i. 89

Assurance of heaven.

s. 131

Angels' glory, .

i. 90

Astronomers cannot number all the stars

xi. 60

Angels' power, .

i. 91

Attend to the gospel, .

ii. 5

Angels' speed, .

i. 92

Attention greater to excellent author and

Angels' zeal,

i. 93

matter.

ii. 2, 5

Angels' constancy,

i. 94

Author of the Epistle to Hebrews,

. i. 4, ii. 27

Angels' function to God, Christ, saints,

i. 96

Authority of that epistle.

i. 1

Angels bring bene6ts to men,

i. 101

Author's eminency works attention.

ii. 2

Angels, single, whether

attend single

Author of salvation,

V. 50

persons,

i. 157

Author of faith, Christ is,

xiL 13

Angels minister to heirs o

' salvation.

i. 158

Avenge. See Vengeance.

Angels, how said to deliver the law,

ii. 9

Angels not to be worshipped, . ii. 44

45, 4G, 159

Babe, how a disgrace, .

. v. 70, 71

Angels not assumed by Christ, .

ii. 157, 158

Backslide. See Apostasy.

Angels have not saints' privileges,

ii. 159

Baptisms, why in the plural.

vi. 12

Angels innumerable company, .

xii. 103

Baptism of John and Christ the same.

vi. 12

Anointing Christ,

i. 119, 120

Baptism, principles about it.

vi. 14

Answerableness of sin anc

punishment,

xi. 160

Baptism of infants.

viii. 51

Anthropomorphites,

i. 133

Barak's name, weakness, and virtues,

xi. 198

Apostasy aggravated.

X. 110

Base handling professors

xi. 252

Apostasy to be prevented.

iii. 122

Bastardy infamous.

xi. 207

And how,

X. 79

liastard highly honoured, a.

xL 207

Apostasy of professors, .

iu. 131, 13G

Bastardy without correction.

xii. 47

How occasioned,

iii. 137

Beasts oflfered for sacrifice.

. xiii. 126

Apostasy increaseth fiery indignation.

X. 97

Beasts burnt witliout the camp.

. xiii. 127

Apostates, who cannot he.

iii. 132

Beginnings of heavenly rest here enjoyed, iv. 24

Apostates, how liigh they

may ascend,

vi. 31

Begetting in relation to God the Father,

i. 49

Apostates, how low they may fixll.

vi. 37

Begotten, first.

i. 67

Apostates cannot but

expect fearfu

Behold,

ii. 124

vengeance,

X. 96

Believe. See Faith.

Apostates are adversaries.

X. 100

Believe that God is.

xi. 22

Apostates detected of. God

X. 149

Believers not damnified by unbelievers,

iv. 39

Apostates' end,

X. 151

Believers all heirs,

vi. 133, 134

Apostles,

ii. 26

Believers discern things that differ,

xi. 144

Apostle, Christ,

iii. 24

Believers see God,

xi. 150

Apostle and high priest both, was Christ

iii. 26

Believers venture on terrible things,

xi. 167

Apparel of saints oft mcai

xi. 261

Believers of good report,

xi. 274

Apj)arel, brave, a vanity.

xi. 261

Believers under the law had no actua

Appointed to liis function,

Christ was, .

iii. 33

fruition of Christ,

xi. 276

Appointed, how he was.

iii. 33

Beloved, a title of insinuation, .

vi. 55

Appointed by God, how ministers are, .

iii. 34, 35

Best to be given to God,

vii. 34

Appointed, who are, nmst

be faithful tc

Betray not the innocent,

xi. 125

him,

iii. 32

Better, variously used.

i. 39

Appearing of Christ conspicuous,

ix. 142

Bettor things under the gospel,

li. 21, xi. 28

Appearing of Ciirist, scct)nd and last.

ix. 143

Better hope.

vii. 87

Apply former examples, i>roniise3, threats,

Better covenant.

vii. 94

<feo.,

. iii. 89,

90, xiii. 68

Better i)romises.

viii. 25

Apply doctrines.

x. 52

Better dcsircil by believers, .

xi. 75

A|)plication of Christ, .

ii. 83

Bind themselves to God, men must.

vi. 100

Apjilying Christ's blood,

ix. 72

Birthrights, privileges.

xii. 92

Archangel,

i. 83

Blessing, variously taken,

vii 13

ALPHABETICAL INDEX.

375

Blessing, what it is. Why from God, . vi. 47, 103
Blessing of God abundant, . \-i. 103, lOi, 109

vu.
vii.

Blessing external on wicked,

Blessings here enjoyed, not to be rested

Blessing of ministers.

Blessing of Christ,

Blessing, an act of pre-erainency.

Blessings may be sought too late.

Blood, flesh and blood.

Blood of professors sought by persecutors,

Blood, to be resisted unto,

Blood carried iuto the most holy place.

Blood the means of expiation, .

Blood of Christ the truth of legal blood,

Blood of Christ the price of man's re-
demption.

Blood of Christ, how oft shed.

Blood the means of agreement with God

Blood and water, what they typified, ix.

Blood must be shed for remission,

Blood of beasts offered by priests,

Blood of Jesus ojjened heaven, .

Blood of CLirist sprinkled,

Blood of Christ hath a more excellent vir-
tue than others.

Blood of Christ hath a continual eflScacy,

Bloody and unbloody sacrifice fooUshly
distinguished,

Body of Christ prepared for him.

Body of Christ a sacrifice.

Boldness in going to God,

Boldness of enemies against God's people.

Bondage of natural men,

Bondage perpetual.

Bonds of martjTS,

Book of covenant sprinkled,

Brethren, how Christ hath,
See Fellows.

Brethren in reference to saints, . . iii. 3, 121

Bread and wine not offered for sacrifice by

Melchisedec, . . . vii. 27

Builders worthy of honour, . . iii. 46

Burdens to be cast off, . . . xii. 5

Burning sacrifice typified Christ's torments, xiii. 127

Busy bodies, . . . . vii. 73

But, . . . i. 138, 148, ii. 50, xi. 2

Cain, what it signifieth,
Call of God a sufiicient warrant,
Call, what it intendeth.
Called are redeemed,
Calling, external and internal, .
Callings, causes and effects.
Calling, heavenly.
Callings, privileges.

Callings, signs, iii 18, and uses, iii. 19
and ends,
Walk worthy thereof,

iii. 98
49
14
15
47
xii. 95
ii. 137
xi 257
xii. 26
ix. 42
ix. 43
ix. 56

ix. 57

ix. 58

ix. 99

70, 71, 103

ix. Ill

ix. 127

X. 53

xii. 116

xii. 119
xii. 117

vii. 115

X. 18

X. 28

iv. 93

xi. 169

ii. 150

ii. 151

xi. 253

ix. 104

i. 67, ii. 106, 107

xi.

XI.

107

IX.

iii.

in.

111.

iii.

IIL

Calling to a function. See Appointed.

Calling, our own to be attended.

Camp to be left.

Candlestick of the tabernacle typified the
church, ....

Capacity of learners to be regarded,

Carnal commandment,

Carnal, variously taken.

Carnal rehgion, . . vii.

Catechising necessary, .

Catechising differenced from preaching, .

Catechisms to be grounded on God's word

Censer of the tabernacle,

Ceremonial rites. See Types.

Ceremonial law, . . . vii. 68, 81

Ceremonies, none significant, but ap-
pointed by God, .

Certainty of salvation, .

Certainty of salvation no ground of pre-
sumption.

Certainty of judgment.

Character, what it implieth.

Charity to needy.

Charity, especially to saints.

Charity, how to be ordered.

Charity to be continued.

Cheerfulness in praising God, .

Cherubim, ....

Cherubims over the mercy-seat.

Children of Christ,

Children, how we must be like, or unlike them, v. 70

Children, many, a blessing, vi. 105, xi. 54, 208

Children given of God, . . vi. 106

Children in their parents' condition, . vii. 57, 59

Children pmiished for their father's sin . xi. 1 6 1

Children, saints dealt withal as, . xii. 32

Children reverence parents who correct them, xii. 50

Chosen of God are perfected by Christ, x. 40

See Elect.

Christ, the meaning of this name,

Christ's sonship,

Christ the heir,

Christ creator,

Christ, brightness of God's glory,

Christ the character of God,

Christ the upholder of all,

Christ an able priest,

Christ's powerful word,

Christ purgeth by himself,

Christ, how he sits and stands in heaven,

Christ, how at God's right hand

Christ as God-man advanced,

Christ exalted into the highest place,

Christ's excellency,

Christ the first-begotten,

Christ an angel,

Christ the mediator of the new cove-
nant.

vii 73
xiii. 133

ix. 7, 8

V. 66

vii. 80, 81

vii 80

82, ix. 50

V. 64

v. 64

, V. 65

ix. 18, 19

ix. 46
i. 161

vi 75
18, 21

i. 20
vi. 70
vi. 71
vi 71
vi 72
ii. 116

i. 84
is. 32
ii 90, 128

iii. 54

15, iii. 55

i. 17

18, iiL 49

i. 19

i. 20

i. 24

L 26

i 25

L 27-29

i. 31

i. 33

i. 34

L 35, 149

i. 39

L 49

i. 83

xii. 114, 115

376

ALPHABETICAL INDEX.

107, iii. 49
i. 108, 112
i. 109
i. 110
i. Ill
i. 115
i. lie
i. 123
i. 122
i. 128
vii. 74
L 129

Clirist God, .
Christ's kingdom,

Christ, how he giveth up his kingdom,
Christ sits on his throne continually,
Christ's sceptre,
Christ loved righteousness,
Christ's hatred of iniquity,
Christ's gifts excel others,
Christ's fellowship with saints, .
Christ the Lord Jehovah,
Christ our Lord,
Christ's eternity,

Christ's immutabUity, i. 130, 138, Ul, 142, 145

Christ's power in altering creatures, . i. 140

Christ's continuance at God's right hand, i. 150

Christ's enemies, , . . i. 151

Christ's army, . . , i. 151

Christ's footstool, . . . i. 154

Christ a preacher, . , ii. 22, 24, 112

Christ a minister, . . . viii. 3

Christ's voice, . . . iii. 77, 78

Christ first published the gospel, . ii. 24

Christ's meanness amplified Ids greatness, ii. 534

Christ made lower than angels, . ii. 57-59

Christ crowned witli glory, . . ii. 60, Gl

Christ counted worthy of glory, . iii. 43

Clirist hath all under him, . . ii. 62

Christ merited not for liimself, . . ii. 74

Christ was man to die, . . ii. 75

Christ's sufferings, . . . ii. 7G, 96

Christ did all for us, . . . ii. 83, 148

Christ brings his to glory, . . Li. 92, 93

Christ the captain of salvation, . ii. 94

Christ tempted, . . ii. 196,182

Christ j)erfccted by sufferings, . ii. 97, v. 49

Christ sanctifieth, . . . ii. 102

Christ and saints of one, . . ii. 104

Christ did what he did on just cause, . ii. 105

Christ declared what he received, . ii. 1 1 1

Christ trusted in God, . . ii. 119

Christ the fountain of all good, , ii. 132

Christ a true man made like to man, . ii. 168

Christ, wherein like to man, . . ii. 109

Wherein not like, . . . Li. 170

Christ, why made like man, . . ii. 171

Chri.st a true priest, . . . ii. 172

Christ a liigh and great priest, . . ii. 173

Christ, wliy a priest, . . . v. 27
Christ's priesthood. See Priesthood.
Christ's mercifulness, compassion, and

fellow-feeling, . ii. 170, 178, iv. 88

Chri.st's faithfulness, . ii. 177, 178, iii. 39

Christ himself suffered,

Christ's goodness to us to bo considered,

CIn-i.st Jesus, joined,

Clirist excelled Moses,

Christ liath a property in the churcli,

18-2

Ul.

Christ the living God,

iii. 29

iii. 45

iii. 57

iii. 138, 139

Christ pure without sin,

Christ glorified not himself,

Christ glorified by his priesthood,

Christ ardently prayed,

Christ's sacrifice hath a continual efficacy,

Christ frequently prayed,

Christ's agony very great,

Christ put to open shame,

Christ under promises made to Abraham,

Christ typified before he was exhibited,

Christ endureth ever,

Clirist able to save to the uttermost, v

Christ the means of access to God,

Christ ever the same, . . xiii. 11

Christ to be gone to in leaving the world,

Christ's mediation the ground of prayer,

Christ offered himself to God, .

Christ undertook many offices,

Christ's death effectual before he was ex

hibited,
Christ appeareth before God for us,
Christ beareth men's sins,
Christ's second appearing the last,
Christ did what was written of him,
Christ a servant and a lord,
Christ our guide to God,
Christ is yet to come, .
Christ reproached before exhibited,
Christ known before incarnate,
Christ the prime promise,
Christ not received before exhibited,
Christ's excellency above Hoses ;
Christ speaketh to us in the gospel,
Christ's word and gospel refused and re-
jected many ways,
Christ speaks from heaven,
Christians one with the Jews in respect

of privileges.
Church, what it signifieth.
Church to be frequented,
Church built up by Christ,
Church, Christ's own,
Church's Lord, Christ is,
Church, wherein to be preferred before

one's own country.
Church under the gospel set out by mount

Sion,
Circumspection. See Heed.
Circunisiioctioii against sin.
Circumspection over ourselves, .
Circums[)ection over others,
Circumspection must be perjjetual,
Circumstances in Scripture observable,
Circumstance gives place to substance.
Cloud of witnesses.
Colleges. See Seminaries.
Come to God, how men do,
Commandment difTerciiccd from law,

iv. 91

V. 24

v. 20

V. 37

xii. 117

V. 34

V. 38

vi. 42

vi. 95

vii. 25

vii. 98

102, 103

vii. 105

2, ix. 90

xiii. 134

xiii. 170

ix. 84

ix. 88

ix. 90

ix. 124

ix. 139

ix. 142

x. 22

X. 33

X. 59

X. 139

xi. 142

xL 143

xl 275

xL 276

xii. 124

zii.

125

xii.

126

xii.

107

117

11.

118

. 49

111

. 57

Vll

. 74

xl 190

xii. 100

iii.

122

111.

125

lU.

124

Ul.

125

. 52

xiu.

189

xii. 3

104,

105

il 38, 80

ALPHABETICAL INDEX.

377

Common things counted polluted.
Coming of Christ, last and second, i

Coming of Christ looked for by believers,
Coming of Christ yet to come,
Coming of Christ speedy.
Communication of properties in Christ.
Companions with sufferers,

Lord, ...

Company with wicked dangerous,
Comparisons. See Parables.
Compassion in priests and ministers.
Compassion on all sorts,
Complamts of God,
Concealing such as in danger,
Conclusion to be expressed,
Conception of Christ, .
Conditions stand with free grace,
Confessoi-s and professors distinguished.
Confessors brought to wander,
Confessors brought to want,
Confession of sin,
Confessors hardly handled,
Confidence for profession of faith, or

faith itself.
Confidence to be maintained.
Confess thy condition,
Conscience, what it is.
Conscience, good and evil,
Conscience not quieted by legal rites.
Conscience most affected with sin.
Conscience quieted when purged from sin
Conscience, evil.
Consider, what it intendeth.
Consider weighty matters,
Consider Christ above all.
Consider one another, .
Consecrated, a way is by Christ,
Consolation from God's promises.
Consolation strong.
Conspiring in sin aggravates it,
Constancy. See Pei-severance.
Constancy of Christ in suffering.
Content with thy gifts,
Content with any estate.
Continue. See Persevere.
Continue, God doth, his great works

among opposers.
Continuance in sin aggravates it, i

Contradictions of sinners against miseries.
Contradiction makes weary,
Contrary vices to be avoided,
Contraries cause contrary consequences,
Converted ones at first most assaulted,
Converted ones at first, great courage.
Conviction works on affection.
Corruption bitter, . ,

Corruption to be kept down.
Corruption defileth many, ,

c. 143, Hi
is. 145
X. 139
X. 140
ix. 57
X. 126
xi. 138
xi. 138

V. 9

11, X. 128

iii. 105

xi. 125

iv. 53

viii. 6

xii. 43

xi. 259

xi. 261

xi. 262

X. 7, 8

xi. 264

iii. 61

X. 132

xi. 67

xiii. 155

ix. 49

ix. 83

x. 5

X. 66

iii. 21

iii. 22

iii. 23, 41

X. 75

s. 55

vi. 144

vi. 145

iii. 104

xii. 18

a 37

xi. 45, 53, 61, 62, ic.

iii. 100
102, 109
xii. 24
xii. 25
vi. 82
iv. 31
X. 119
X. 121
viL 77
xii. 84
xii. 85
xii. 87

Courage, spiritual, needful.

Country of believers,

Counsel of God immutable,

Covenant, what it is, . . vii.

Covenant made with Christ, . i. :

Covenant and testament differenced.

Covenant with Christians, wherein bet-
ter,

Covenant established on the mediator.

Covenant of God established on promises

Covenants, four causes.

Covenant, new.

Covenant a prop to faith.

Covenant of works.

Covenant of works, why promulged after
man's fall.

Covenant of grace.

Covenant upon tables of stone.

Covenant of God the ground of the good
he doth, .

Covet best gifts,

Creation not understood by reason.

Creation by God's word.

Creation of nothing,

Creatures variously taken,

Creatures perish, how many ways.

Creatures, how altered by Christ,

Creatures cannot work miracles,

Cross, what it is.

Cross of Christ,
See Sufferings.

Crown, crowning.

Cruelty in death.

Cruelty of men exceeds beasts,

Crucify Christ again.

Curse follows rejecting.

Custom no sure rule.

XIL 2o

xi. 72

vi. 135

94, viii. 39

il8, viii. 45

vii. 94

viii. 24

viii. 26

viii. 40

viiL 35

viii. 41

viiL 42

viii. 42

viii. 45, 46

ix. 30

X. 46

ii. 37

xi. 8

iv. 75

i. 137, 139

i. 140

iL 28, 29

xii. 17

ii. 60
si. 255
xi. 271
vi. 41
vi. 49
X. 80

Daily do good,

Danger. See Distress.

Danger, utmost, to be declared,

Danger of others to be prevented.

Danger to be timely prevented.

Danger to be prevented so long as may

be, ...

Danger avoided by such as have cour

age, . . . xi. 147, 158, 168

D.angerous places made the safest,
David a type of Christ,
David the penman of the book of psalms,
David's name, frailties, crosses, graces,

prii.'ileges, . . xi. 211, 212, &c.

Day, to-day taken for eternity, . i 50

D.ay, this, applied to set times, i 58 61

Day, the extent of it, . . iii. 76, 91,'l4G

Day, the last, . . . . x 8''

Day, the last, how it approacheth, . x. 83

Day, the last, how it is seen to .appear, x. 84

iii. 145, 146

vi. 30, X. 87
xi. 125, 187
xi. 126

si. 127

168
xi. 217
iv. 44

378

ALPHABETICAL INDEX.

Day, the last, how fitted for it,

X. 85

Dominions,

i. 84

Dead works, . . . vi.

8, ix. 84

Dominion of Christ,

ii. 61, 69

Deatli of Christ vanquished Satan,

ii. 144

Doubling a word an emphatical Hebra

Death. See i\Iortal.

ism.

vi. 103

Death fearful,

ii. 149

Draw near to God,

X. 62

Death in God's power.

V. 41, 42

Drinks, legal, .

ix. 60

Death, principles about it,

vi. 19

Dulness in hearing.

V. 50

Death of Christ a death of suffering.

ii. 7G

Dulness from want of exercise in God'

Death in causes of religion,

X. 103

word.

V. 68

Death approaching, take care of poste-

Duty necessary,

ii. 3

rity, . . . xi

112, 119

Duty daily to be done, .

iii. 145

Death most irrecoverable.

xi. 240

Dearest yielded to God,

xi. 93

Earth, the foundation, .

L 131

Dearest subject to destruction, .

si. 159

Earth's and heaven's extent.

i. 130

Deceitful, sin is, . . iii

122, 148

Earth the place of saints' pilgrimage,

xi. 69

Defer not repentance, .

iii. 76

Efficacy of Christ's prophetical office.

ii. 122, 127

Defences against God in vain, .

xi. 175

Efficacy of Christ's blood before shed.

ix. 90

Degrees of sin, . . . ii.

8, iii. 85

Elder not ever the worthier,

xL 11,106

Deliverance from spiritual bondage,

iL 152

Elders, who are,

xi. 6

Deliverance out of troubles.

xi. 121

Election, God's power therein, .

ii. 131

Depart from God. See Apostates.

Elect only given to Christ,

ii 133

Deputed to his function, Christ was,

iiL 33

Elect perfected by Christ,

X. 40

See Appointed.

Elijah died not.

ix. 133

Desertions, spiritual, take not away all

Elohim, when to be taken of God, whei

comfort, ....

iii. G4

of creatures.

i. 107

Desire of doing good, .

xiii. 156

End of world cleared, .

ix. 119

Desires, though earnest, may be in

End justifieth not an. act,

xi. 125

vain, ....

xii. 96

Endeavour after heaven,

iv. 63

Desperate distress avoided,

xL 232

Endeavour acceptable, .

xiii. 156

Despise the law, who do.

X. 102

Endeavour of man to be used, .

xiii. 180

Despisers of the law put to death.

X. 103

Enduring afflictions makes them profit

Despisers of the gospel more sorely pun-

able.

xii. 44

ished, ....

X. 107

Enemies of Christ,

L 151

Determined, God hath, whom to bless, .

xi. 90

Enemies of church set in array, .

L 151

Devil destroyed.

ii. 141

The army against them,

i. 151

Devil's power of death, . ii

142, 143

Enemies of church shall be subdued.

i. 153,154

Devil an accuser, . . ii. 14G, iii. 122

Enoch his name.

xi. 16

Devil compriseth all the evil angels,

ii. 147

Enoch died not,

ix. 133

Devil described,

iii. 122

Enter into rest.

iii 116

Die, men must, .

ix. 133

Epistles, apostolical,

i 6, 8.

Die but once, men do, . . ix

134, 135

Epistle to the Hebrews a divine anc

Different times argue different things, .

iv. 29

excellent one,

L 1,2.

Different things discerned by faith,

xi. 144

Epistle to the Hebrews, whereupon occa

Different privileges from God, .

xi. 277

sioned,

i. 9

Diffidence. See Unbelief.

The scope and method of it, .

i 10

Diligence about heavenly rest, . iv.

64, vi. 79

Ephraim,

xi. Ill

Directions to be added to admonitions, .

iii. 143

Equivocation in oaths, .

vi 125

Disgraces. See Reproaches.

Equivocation, how lawful or uulawful,

xi 189

Disgrace put upon professors, .

X. 124

Err in heart.

iii. 106

Disgrace a kind of persecution, .

X. 124

Error to be expiated,

ix. 44

Disobedience distinguished from trans-

Esau his name,

xi. 106

gression, ....

ii. 14

Esau's impious disposition,

xu. 91

Distress no just cause of distrust.

iii. 39

E.ssence of Father and Son the same.

i 51

See Danger. See Desperate.

Established, we must be.

xiii. 118

Distrust. Sec Unbelief.

Eternity of Christ, . i. 129, 143,

145, ix. 77

Divers doctrines,

xiii. 115

Eternity of Christ's kingdom, .

xi 108

Divine truths differenced,

iL 22

Eternal salvation,

v. 51

Doctrines, divers and strange, .

xiii. 115

Eternal redemption, . .

ix. 65

ALPHABETICAL INDEX

379

Eternal priesthood of Christ,
Events judge not actions,
Ever, liow taken,
Everlastingness. See Eternity.
Exaltation of Christ,
Examples quicken,
Examples, good, to be followed

Of this largely,
Excellency of Christ,
Excellency of angels.
Exercise makes ready, .
Exliortations useful.
Experience of misery a ground t

others,
Experimental learning, .
Explain ambiguous points.
External sanctity to be added to internal

purity.
External means cannot perfect,
Extremes to be avoided,
Eyes of the soul,

Fainting spirits soon weary,
Faint not under crosses.
Faith. See Believe and Believer.
Faith ; principles about it.
Faith snpporteth.
Faith niaketh partakers of Christ,
Faith maketh the word profitable.
Faith giveth a right to God's promises.
Faith obtains the promises.
Faith freeth from fear, .
Faith of best needs strengthening,
Faith, brings salvation, .
Faith, justifying, stands with other kindS;
Faith is a substance,
And an evidence.
Faith's excellenc}',
Faith makes please God,
Faith receives what one hath not,
Faith makes many be strong.
Faith recompenses.
Faith makes invincible.
Faith seeth God,
Faith of an infinite capacity.
Faith and fears may stand together,
Faith works obedience, .
Faith and prudence in preventing danger.
Faith common to all sorts.
Faith of some beneficial to many.
Faith maketh bold.
Faith makes weak ones strong, .
Faith worketh on senseless creatures.
Faith in the seed accepted.
Faith gets good by others' acts, .
Faith enableth to endure much,
Faith begun and finished by Christ,
Faithful, God is, in Lis promises,

xi.

18G

xiii.

112

ke., xii

ii. 100,

&c.

i. 40

, 85

iii.

143

ii.

186

xi.

279

xii

iii.

152

iii.

153

vi.

144

vii

153

xi. 2

xi. 3

xi. 4

xi.

3, 4

xi.

149

xi.

150

xi.

152

28, 37,

153

xi.

158

xi.

165

xi.

165

sd.

166

xi.

166

175

xi.

181

si.

242

xi.

243

xii. K

, 14

Faithful, Christ is.
Faithful servant,
Faithfulness,

Faithfulness of Moses and Christ,
Faithfulness to him that appoints.
Faithfulness of God in vengeance,
Fall away. See Apostates.
Father and Son one essence,
Father and Son distinct persons,
Father of spirits, God is,
Fathers of the flesh correct their children.
Fathers, who of old so accounted,
Fathers' sins no warrant.
Fatherly relation betwixt pastor and peo-
ple.
Fear of death, .
Fear lest thou fall.
Fear, good and evil.
Fear was in Christ,
Fear and faith may stand together.
Fear mixed with serving God, . viii.
Fear of God ariseth from faith, .
Fear not man, . xi. 129

Fear not the greatest of men.
Fearful, God is,
Fellowship betwixt Christ and saints,

See Brethren.
Fidelity towards such as confide in us,
Figures. See Tropes.
Figures, legal, had their date, .
Figures had truths.
Finish, how God did, all his works.
Finisher of f;uth, Christ is.
Fire quenched by faith,
First-begotten, how Christ,
Firstborn, how saints, .
Firstborn were priests, .
First may be last.
Flesh. Flesh and blood.
Flesh and blood, saints,

Christ,
Flesh, how purifying to it.
Flesh of Christ typified by the veil.
Fly in persecution, may professors ?
Follow. See Example.
Footstool of Christ,
Forbearance of God. See Patience.
Forefathers' sins, why registered.
Forefathers' sins to be observed,
Forerunner,

See Run.
Forget not encouragements.
Forget not strangers, . ,

Forgetting kindnesses is unrighteousness,
Former days to be remembered,
Fornication, , . . . xiii.

Fornication a heinous sin.
Forsake anytliing, a believer will.

177

iii. 32

111.

iii 3

113

Xll.

xn.

xii

ii.

149

IV.

iv. 5

12, xii

136

xiii. 84

, 91

XI.

148

115

122

XI.

188

ix. 48
ix. 122

iv. 28

xii. 14

xi. 231

i 67

i. 68

vii 63

iv. 41
ii. 137
ii 138
ii 139

ix. 75

ix. 16
xi 259

i 154

iii

VI.

158,

159

xii.

xiii. 12

VI.

118

, xu.

xm.

XI.

147

380

ALPHABETICAL INDEX.

Foundation of world, . . i. 131

Foundation of religion to be laid and

built upon,
Free-gift, ...

Freewill of man, in what, . iii.

Freedom and immutability may stand

together, ....
Future things to be sought.
Future things foretold.
Future things object of faith, .

Gate, -what it signifieth.

General points to be applied by every
one,] ....

Generation, divine.

Generation of Christ, as God, and as
man, . . • •

Generation, divine and human, distin-
guished, ....

Generation of Christ, how evidenced.

Generation, a, what it intendeth,

Gentleness. See ]\Iildness.

Gesture in worshipping, .

Ghost, Holy, ....
See Holy Ghost.

Gideon, his names, infirmities, and excel-
lencies, ... X

Gifts of Holy Ghost, .

Gifts ordered by God, .

Gifts to God, ....

Gifts and sacrifices,

Gifts, heavenly,

Gifts fit for function, . . ,

Goat, why a sacrifice, .

Goat that scaped typified Christ,

Glory for excellency,

Glory of God set out in Christ's humilia-
tion, ....

Glory of heaven.

Glory with which Christ crowned,

Glory of which Christ counted worthy, .

Glory and honour distinguished,

Glory of God the supreme end,

Go to God. See Come to God.

God, principles concerning him,

God, how he speaks,

God, how he spake by his Son,

God, Christ, ....

God, the God of Christ,

God entered into covenant with Christ,

God set Christ at his right hand,

God not tied to means,

God continues to show his power to op-
posers, ....

God kind to ungrateful,

God, how grieved, . . •

God oft complains,

God's favour turned into wrath.

vi. 6

ii.

130

81, iv

vi.

13G

xiii.

139

xi.

108

xiii.

129

xii

i. 53,

&c.

i. 60

, 62

iii.

104

xi.

113

. 195-

197

V. 6

V. 7

xi.

194

ix.

102

ii. 60

, 61

iii

viii

vi. 9

107

118

149

iii.

100

iii

iii.

103

iii.

105

iii.

113

God's work attributed unto man,

God to be imitated,

God fully knoweth all things, .

God seeth sin in justified persons,

God ready to succour, .

God's condescension for man's good.

iv. 48
iv. 62
iv. 76
iv. 78
iv. 98
vL 100, 139,
viii. 41
vi. 131
vi. 132
vii. 6
vii. 6
67, xi. 78
xiiL 163
i. 138, 85
X. 17
xi. 22
xi. 23

God doth more than he needed,

God makes matters most clear to man, .

God the most high, . . .

God to be spoken of with reverence,

God a peculiar God, . . viii.

God of peace, ....

God is the living God, . . i

God desires that which he deUghts in, .

God, to be believed that he is, .

God the rewarder,

God resembled to Abraham in offering

his Son, . . . . xi. 94

God returns what he receives, . . xi. 100

God seen by believers, . si. 150, xii. 77, 78

God invisible, . . . . xi. 151

God carrieth through danger, . . xi. 168
God can make things that stand in his

way to yield of themselves, . xi. 176

God makes men differ, . . . xi. 277

God, how seen, . . . xii. 77, 78

God's wrath terrible, . . . xii. 137

God variously taken, . . . xiii. 116
Good report. See Keport.

Good works to be done, . . xiii. 172

See Works.
Good works, . . . . x. 77
Goods spoiled, a persecution, . . x. 1 29
Good things to come, . . . ix. 53
Gospel to be heeded, . . . ii. 5, 6
Gospel of salvation, . . . ii. 20
Gospel preached before Christ, . . ii. 20
Gospel reveals the better things, . ii. 21
Gospel sins the greater, . . iL 21
And punishments, . . . x. 107
Gospel first published by Christ, . ii. 24
Gospel confirmed, . . . ii. 25
Gospel benefits, . . . iv. 16, 17
Gospel a good word, . . . vi. 35
Gospel times, blessed times, . x. 83, xii. 115
Gospel the truth, . . . x. 90
Gospel more excellent than the law, . xii. 115
Gospel came from heaven, . . xii. 126
Gospel despiscrs surely and sorely pun-
ished, .... xii. 127
Gospel came in with power, . . xii. 130
Gospel unchangeable, . . . xii. 132
Governors are servants, . . iii. 51, 52
Grace of God, cause of Christ's death, . ii. 78
Grace stands with Christ's merit, . ii. 78
Grace to be accepted in the season, . iii. 76
Grace ground of all good, . iv. 97, xiii. 196

ALPHABETICAL INDEX.

3S1

Grace put for the gospel,

xiii. 117

Grace rejected dangerous,

X. 92

Grace a cause of preferment.

." xi. 11, 192

Grace decayed may be recovered,

xi. 202

Grandfathers' respect to children's

chil-

dren,

xi. Ill

Growth in grace.

vL 4,

5, X. 135

Grieved, how God is, . "

iii. 103

, 167, 168

Habit, what it is. How gotten.

V. 75

Hand, attributed to God,

ii. 33

, 132, 133

Hands of men make external tilings.

ix. 121

Hands, things made without, better than

things made -mth,

is. 121

Harden. See Heart.

Harlots believed,

xi. 183

Hatred of iniquity,

i. 116

Hear Christ,

iL 25, 78

Hear aright,

iii. 77

Hear Christ's prayer, God did.

V. 43

Hearer's capacity to be observed,

V. 62, 74

Hearing, how it profits not,

iv. 18, 19

Heresies against Christ's human nature,

ii. 140

Heart, what it is.

iii. 79

Heart, to whom attributed,

iii. 79

Heart, how hardened, .

iii. 80, 81

Causes thereof.

iii. 84

Heart, how hardened by God, Satan, other

men.

iii. 82, 83

Heart hardened by one's self,

iii. 85

Heart hardened by degrees,

iii. 85

Heart, hardened, a woeful plight,

iii. 86

Heart, hardened, how discerned,

iii. 87

How redressed.

iii. 88

Heart, above all to be kept,

iii. 126

Heart, evil.

iii. 127

Heart's sincerity.

iii. 70, 126

Heart searcher, God is,

iv.

74, 76, 77

Heart leads to God,

X. 63

Heart, how pure,

X. 64

Heaven, Christ exalted unto, .

i. 35

Heaven's and earth's extent.

i. 130

Heaven the work of God's hands.

i. 132, xi. 49

Heaven's glory.

ii. 93

Heaven the hope of believers, .

xi. 76

Heaven opened.

iv. 84

85, X. 53

Heaven a holy place,

ix.

59, X. 53

Heaven the place where Christ continu-

eth his priesthood.

. 123, 124

Heaven's way.

X. 54

Heaven the place of reward,

X. 131

Heaven a city,

xi. 47

Heaven a country.

xi. 72

Heavenly calling and gifts,

iii.

15, vi. 33

Heavenly things purified.

ix. 118

Heavenly things the substances of

types,

ix. 117

Hebrews, what they were.

i. 5

Hebrews much affected by the apostle, .

i. 5

Heed. See Circumspection.

Heed to be especially given to a special

charge,. . . . . viii. 15

Heir, Christ, . . . . i. 17

Heirs of salvation, . . . i. 160-162

Heirs of promise, . . , vi. 133

Heirs, none but believers, . . vi. 134

Hell iire, how material, how not, . x. 98

Heretics, . . . . xi. 270

Hezekiah's sickness, and recovery, . xi. 133

Hide such as in danger, . . xi. 125

High priest, Christ is, . ii. 173, v. 27

See Priest.
High priest's infirmities, . . v. 12

High priest's function honourable, . v. 18

High priest and Christ resembled, . viii. 4

High priest alone entered into the most

holy place, . . . ix. 40

High priest went once a year into the

most holy place, . . . ix. 41

High priest entered with blood into the

most holy place, . . . ix. 42

Himself, Christ offered, . , i. 29

Highest, God is, . . . vii. 6

Hold fast, . . . . X. 132

Holy Ghost, . . . . ii. 35

Holy Ghost, true God, and a distinct

person, . , . . iii. 76

Holy Ghost put for his gifts, . . vi. 34

Holy Ghost, how communicated to hypo-
crites, . . . . vi 34
Holy Ghost testifieth things written be-
fore, . . . . ix. 46
Holy. See Saints.
Holy, who, and what so called,
Holy, how men come to be.
Holy, who may be accoimted.
Holy, how things are, .
Holy place,
Holy of holies, .
Holy ones draw near to God,
Holiness, excellency, utility, necessity.
Holiness an evidence of God's good respect

to man.
Holiness vilified by many.
Holiness to be pursued.
Holiness, how attained,
HoUness makes perfect,
Holiness of God conferred on saints,
Honour distinguished from glory,
Honour refused,
Honour may be sought,
Honour to grace,

Hope of saints, heaven, . vi.

Hope is an evidence that we are Christ's,
Hope causeth rejoicing,
Hope of believers not uncertxiin, iii. 66, vi.
Hope of things not seen.

iii. 5

iii. 6

IX.

iii. 7

iii. 8

iii. 9

Xll.

11.

XI.

136

XI.

136

11,

192

148,

157

iii.

80,

154

VI.

156

382

ALPHABETICAL INDEX.

Hope, better, .... viL 87

Hope a needful grace, . . , x. 71

Hope to be professed, . . . x. 72

House of God, saints are, . . iii. 37, 58

House variously taken, . . iii. 47, viii. 36

House of Christ excellent and large, . iii .59

House of Christ we are, . . iii. 58
House of Christ compriseth all believers

before and since Christ exhibited, . iii. 59

Human authors, bow useful, . . xi. 214

Humiliation, the way to exaltation, . ii. 63

Husbands' faith, useful to wives, . xi. 58

Hyperboles, bow to be used, . . xi. GO

Hypostatical union of Christ, . . i. 15

Hypocrites, how partakers of Holy Ghost, vi. 34

Hypocrites taste of God's good word, . vL 35
Hypocrites, how far they may ascend and

fall, . . . . vi. 36, 37

Hyssop, what it typified, . . ix. 103

Idolatry hateful, . . . xi. 38

If, is not always conditional, . ii. 8, iii. 60

Ignorance, how it extenuates or aggra-
vates sin, . . .
Ignorance damages.
Ignorance a sin.
Illumination,
Image, what it signifieth.
Imitation. See Example.
Imitate God,
Imitate Christ, .
Immutability of Christ and creature,

Ul
Immutability of God's counsel, .
Immutabihty of God's oath and promise.
Impartiality of God,

Impartiality in ministers, vi. 78, xiii. 193, ix. 101
Impediments removed, . . xi. ^

Imposition of hands.
Impossible, variously taken,
Impossible, what is, to God,
Imprison. See Prison.
Imprisoned, jirofessors were.
Increase of God's goodness to his church,

Incredulous no way wrought upon,

See Unbelief.
Infidelity. See Unbelief.
Indignation of God fiery,
Infirmities, to what Christ was subject,

and not subject,
Infirmities of jiriests and ministers,
Infirmities of tjie upright passed by.
Information first.
Inheritance our right to salvation,

iii.

111

in.

112

X. 2

xni.

132

136,

138,

, 142,

145

VI.

135

VI.

140

3, ix.

101

175, xii. 4

vi. 16

, 17

VI.

142

xi.

253

VUl.

53,

xi. 57

, 61

Inheritance, what is,
Iniquity to be hated.

-x. 98

ii. 169, 170

V. 12

xi. 189

viii. 66

i. 160, 162,

vi. 87

xi. 40

i. 116

Insinuation,

Integrity, how pleaded before God,

Intent, how accepted, .

See Purpose.
Intercession of Christ, .
Interpret strange tongues.
Interrogations emphatical.
Invincible, true believers are.
Invisible, God is.
Invisible ones see things visible,
Invisible things seen by faith, .
Invisible things credible,
Isaac's name, .
Isaac's relations to Abraham,
Isaac had promises appropriated to him,
Isaac's commendation, .
Isaac's blessing his sons,
Israel, ....
Israel freed out of Egypt,

121, vi. 54

xi. 233

xL 84

vii. 106

vii. 19

i. 26, 155

xi. 149

XL 151

xi. 151

xi. 152

xi. 4

xi. 86

xi. 87

xi. 88

xL 104

xL 105

viii. 36

iii. 163

128

Jacob his name, . . . xL 106

Jacob's prerogatives, . . . xi. 109

Jacob's trials, . . . . xi. 110

Jacob worshipped on his staff, . . si. 113

Jealousy good over others,

Jehovah Christ,

Jephthah's name, birth, infirmities, and

excellencies, . . xL 207—209

Jephthah's rash vow, . . . xi. 208

Jericho described. How destroyed, . xi. 174
Jesus, ....
Jesus Christ, joined,
Jews, who so called,
Jews may be Christians,
Jews' liturgy belongs not to Christians,
Jews' calling to be prayed for, .
Jews' privileges belong to Christians,
Jews perfected with Christians,
Joseph's name.

73
29
36
28
73
37
38
xi. 279
xL 115

111.
viii.

iii.
vii.
viii.
viii.

Joseph's trials, graces, and prerogatives, xi. 116-118
Joshua settled Israel, . . . iv. 47

Joshua's name, . . . vi. 93

Joy, what it is, ... iii. 63

Joy of most vain, . . . iii. 63

Joy or rejoicing of hope, . . iii 64, 65

Joj' of believers truest joy, . . iii. 67

Joy set before Jesu.s, . . . xii. 15, 16

Judah, .... vii. 75, viii. 36
Judicial law, .... vii. 69

Judge the best of others, . vi. 56, x. 150

Judges, . . . . . xi. 193

Judgment to. come, . . . vi. 21

Judgments on transgressors, . ii. 15, iii. 97

See Punishments.
Judgments certain, . . . ii. 1 8

Judgments on tempters of God, . iii. 96

Judgment immediately after death, . ix. 136
Judgment decreed, . . . ix. 136

ALPHABETICAL INDEX.

383

Judgment answerable to sins,

Judgments on some are caveats for others,

Just men. See Righteous.

Just recompense of sin, . . ii. 1

Justice without pity,

Justification and sanctification from Christ,

Justified, none are, by tlie law, .

Justified persons have sin in them,

Kindred to be succoured.

Kindness, on whom it works not, iii.

Kings, lawful, ancient, useful, .

King of righteousness, . . i. 112,

King's evil edicts not to be obeyed,

Kingdom of Christ,

Kingdom of Christ everlasting, .

Kingdom of Christ, how given up to his
Father, . . . .

Kingdom of Christ righteous,

Kingdoms may be subdued,

Kissing a rite of subjection.

Know his owii conscience, a man may, .

Knowledge of angels,

Knowledge of hypocrites.

Knowledge, a privilege of the new cove-
nant.

Known, God is, in his dealings,

Known things brought for proofs.

Known, our right to heaven may be.

Labour for heaven,

Labour for love.

Lamps typified light.

Last days.

Last days enjoy best things.

Law, how delivered by angels, .

Law steadfast, .

Law set out in ten words,

Law and commandment differenced,

Law terrible^ . , .

Law delivered by Christ,

Law and the uses thereof.

Law alterable, . . , .

Learning by experience,

Learners in time must be teachers,

Leave. See Forsake.

Left, how promises,

Legal uncleanness not simply sinful.

Legal rites. See Types.

Legal sacrifices made not perfect.

Legal sacrifices oft oft'cred.

Letter of Scripture not always held.

Lie, God cannot.

Lying a heinous sin,

Like man, why Christ was.

Like to God, how man may be.

Likeness,

Likeness in uuequals, .

xi.

160

, xiL

X. 108,

109

lOi

t, ix

ix.

lOi

ix.

131

viL

92, viiL

vii. 3 1

vii. 19

, 20

xi.

130

112

108

109

112

xi.

227

xiii.

15i

viii. 72

,73

111

131

ix. 9 1

i. 96, ii. 9 1

vii

xii

xii.

129

xii.

129

xii.

131

iv.

7, 8

X. 3

X. 4

72, iii.

100

vi.

142

vi.

143

ii.

171

. 62

ii.

168

vii

. 50

Limhus infantum,

Limbus patrum, a fiction.

Linked, all graces are, .

Lions' mouths stopped, .

Lips an instrument of praise.

Live ever in Christ, who do.

Living God, . iiL 138,

Living or quick word, .

Living way.

Loins, coming out of them.

Look unto Jesus,

Long-suffering of God, .

Lord Christ,

Love of man.

Love of saints, .

Love for the Lord's sake,

Love laborious, .

Love of man,

Love, the cause of God's chastening,

Majesty, God's title,

JIauasseb,

JIan, what it signifieth,

Man's power and ^ill, in what.

Manna,

Slanna put in a golden pot,

viii. 50

50, ix. 90

xii. 11

xi. 230

xiii. 1 43

viL 98

139, viL 98, Lx. 85

iv. 70

X. 57

va. 41, 59

xii. 12

iii. 101

i. 128

vi. 67

vi. 70

vi. 69

vi. 68

X. 77

xii. 41

L 32

XL 111

ii. 54
iv. 63
ix. 22
Lx. 27
viii. 17, xiii. 157, ix. 101

Manner of doing good.
Many. See Multitude,
Many shall be saved, . ii. 91, vi. 107, ix. 140

Many types of Christ, . . ix. 6, x. 34

Many offices of Christ, . . . ix. 88

JIany slain by persecutors, . . xL 258

Many witnesses, . . . xii. 3

Mary the Virgin not without sin, . iv. 91

Martyrs, how they endured as they did, xi. 152

Mass, a blasphemous sacrifice, . vii. 112, 115

See Bloody.

Means not to be ijrescribed to God, . xi. 98
Means of some's preservation destruction

to others, . , . . xL 170

Means, mean, used by God, . . xi. 177

Means, unlikely, used by God, . . xL 30, 39

Means, extraordinary, . . . ii. 28

Means no help to God, . . . iL 28

Means of softening, how perverted, . iii. 85

Means of grace to be improved, . iv. 82

Means ordained of God, effectual, , ix. G9

Jleans to be prepared, . . , xi. 29

Meats forbidden, . . . xiii. 119

Meats legal, . . . . ix. 50

ileddling with other men's matters, . vii. 73

Mediator. This at large, . . viii. 23

Mediator of the covenant, . . vuL 24
Mediator of the gospel more excellent

than the mediator of the law, . xii. 115

ileditation strengthens faith, . . xi. 96

Melchisedec ever liveth, . . vii. 53

Melchisedec's order, . . . v. 30

384

ALPHABETICAL INDEX.

Jtlelcliisedcc, who be was,
Jlelchiscdec's bread and wine,
J[elchisedcc's greatness,
Men are God's ministers,
Mercy, ground of all good,
!Mercy-seat,
^Merciful, Christ was.

vii. 2
vii. 27
vii. 31, 42
iii. 164
iv. 97
ix. 31
ii. 176

!Merit, Christ merited not for himself, ii. 74, vii. Ill
Merit of Christ and grace of God together, ii. 78
Merit, man cannot, . . iv. 97, vi. 66

Messiah, known by Jews to be God, . L 118

]SIichael is Christ, . . i. 83, ii. 45

Mildness becomes ministers, . . vi. 76

Milk, plain principles, . . .v. 66, 72

Mindful of man, God is, . . ii. 55

Minister's excellency requires heed in

hearers, . . . . ii. 2, 5

Ministers, angels, . . . i. 79

Ministry of angels most excellent, . i. loG

Ministers, guides to others, . . ii. 127

Ministers appointed of God, who, and
how, ....

Ministers, how to be respected.
Ministers receive all they have.
Ministers of God, men are,
Ministers, co-workers with God,
Ministers' function honourable, .
Ministers able to preach deep mysteries.
Ministers a means to help on to perfec-
tion, ....
Ministers' mildness, earnestness, and im-
partiality, ....
Ministers' maintenance,
Ministers' jirerogative, notwithstanding

their meanness,
Ministers necessary and profitable,
Ministers must watch, .
Ministers must give an account,
Jlinisters' joy and grief about people.
Ministers couscionable to be prayed for .
Jfinisters restrained and restored, xi

Ministers pray for people,

And people for ministers,
l^Iinistcrs desire to be with their people.
Ministers associating themselves together
Ministers' impartiality, .
Ministers must have their warrant,
lilinistry effectual by God's blessing.
Miracle, what it is, . . ii

Miracles wrought by God alone,
Miracles bear witness to divine truth,
Miracles now not needful,
iliracles, signs, wonders, distinguished, .
Mock. See lleproach.
Monarchy. See King.

Moral law peri)etual, . . . vi:

Mor.ll law, how mollified, . . vii

Mortal arc all of all sorts, . vii. 97, ix.

iii. 34, 35
iii. 35, xiii. 148
iii 48
iii. 164, vii. 51
iv. 48
V. 19
V. 73

vi. 25, 26

vi. 76-78
vii. 18

vii. 52

xiii. 149

xiii. 151

xiii. 152

xiu. 153

. 159, 186

xiii 162

xiii. 153

xiii. 187

xiii. 188

ix. 101

vi. 28

28, 33, 34

u. 28

11.

133

iii

iiL 48
f

iii.

164

vin

, vm

101

xi. 133-

-135

xL 136,

139

XI.

124

xi.

192

vi.

105

xi. 204,

205

xL 22

Mortality cxem])ts not from services, . ^^i. 97

^Mortality, how it instructs men, . ix. 1 .39

Moses and Christ compared, . iii. 36, xi. 135
Moses's faithfulness, . . .iii. 39
Moses's prerogatives, how excelled by

Christ,
Jfoses had all from Christ,
Moses, how said to bring Israel out of

Egypt,
Moses instructed in God's mind,
Moses, why taken to tlie top of the mount,
Moses's law,

Sloses's trials, gifts, and privileges,
Moses refused honour, pleasures, and

riches,
^Mother, a joint parent, .
jMultitude. See !Many.
^Multitude of believers, .
^Multiplication of seed a blessing,
^lurder of one's self damnable, .
Must, a necessity and a duty,
^Mysteries many and great in Christ's

priesthood, . . v. 57, vii. 24

Mysteries couched under histories, . viL 23, 24

Name of God, . . . ii. 112, vi 69

Name of God's Son, . . . i. 42

Nature of man prone to sin, . . iii. 1 22

Natural, man's power and will in what, . iv. 63

Necessarj', what is, . . . viii. 9

Necessity twofold, . . . ii. 3

Necessity of duty, . . . ii. 3

Necessity of Christ's undertaking, . ii. 166

Necessity of observing things enjoined, . ix. 114

Necessity of Christ's suflcruig but once, ix. 1 28

Negative argument, how it holds, . i 46

Negatives doubled emphatical, . . iv. 76

Neglect of salvation, . . . ii. 19

Neglect no means of others' good, . iii. 147

Nescience, wherein blameless, . . iii. 1 1 1

Nestorius his heresy, . . . ii. 77

New way, . . . . x. 56

News to be made known, . . xiii 184

New covenant, .... viii. 35

New covenant and old, . . . viii. 49

New testament ratified by Christ's death, ix. 95

New testament inviol.ablc, . . ix. 95

New testament violated by papists, . ix. 95

Nigh to God, we draw by Christ, . vii 88

Noah's fame and fidth, . . . xi 26

Novatus's error, . . . vi. 37

Now, . . . . . ii. 68

Now is Christ in heaven for us, . Ls. 124

Objections useful, . . . ii. 68
Obedience, simple and .absolute to God, xi. 37, 41, 88
Obedience in sufi'cring, . . v. 48, xi. 95

Obedience a sign of sjilvation, . . v. 52, 53

ALPHABETICAL INDEX.

S85

Obedience, universal, . . . viii. IG

Obedience to ministers, . . xiii. 148

Obedience to civU and spiritual rulers

differenced, . . . xiii. 148

Obedience answerable to the cliarge, . xi. 41

Obedience to be continued, . . xi. 42

Obscure points to be explained, . x. 58

Offer to God, Christ did, . . ix. 81

Offer himself to martyrdom, how any maj-, xi. 246
Oil for anointing, . . . i. 1 20

Oil and the spirit compared together, . I 120

Oil of gladness, . . . i. 121

Old, how things wax, . . . i. 139

Old babe a disgrace, . . . v. 71

Old and new covenant, . . . viiL 49

Old covenant abrogated, . . viii. 80

Once Christ offered, . . . Lx. 128

Once Christ entered into heaven, . ix. 60

Once only men die, . . . ix. 134

One sacrifice, once offered by Christ, . vii. 115
Opportunity to be taken, . . iii. 76, 146

Opportunities limited by God, . . iv. 43

Opportunity whUe it lasteth, good may

be expected,
Opportunity, God helps,
Opportunities of returning to their coun

try, patriarchs omitted.
Oracles of God,
Ordinances of God, effectual,
Ordination of ministers, . ij

Original sin.

Original sin to be suppressed, .
Oath. See Swear.
Others to be brought to God,
Others to be looked unto, iii. 1 2

Others' blood offered by priests,
Others to be instructed in what we be

lieve, ...

Others receive good by the faith of some,
Our own spiritual good to be cared for,
Our own works.

Ourselves must first be cleansed,
Our own faith justified.
Ourselves to be incited with others.
Ourselves to be looked unto.
Outward blessing no evidence of God's

favour, ....

Papists. See Popish.

Papists' religion carnal.

Papists violate Christ's last will,

Papists wrong people in keeping the word
from them.

Parables useful.

Pardon of sin the ground of other privi-
leges of the new covenant.

Pardon fully extended to all sins.

Pardon of sin, is to remember it no more.
Vol. hi.

iv. 45

iv. 99

xi. 74

V. 63, 65

ix. 69

. 35, vi. 17

xii. 6, 7

ii. 126

144, iv. 3

ix. 127

xi. 120

xi. 184

vi. 79

iv. 58

vii. 113

X. 147

ii. 4, iv. 3

iii. 124

iii 98

viL

IX.

vi.

viii.

viu.

;, X.

Pardon procured by sacrifice,

Parents careful of their children.

Parents honoured by worthy chUdren, .

Parent.s observe God's .stamp on a child.

Partakers of the heavenly calling, who are.

Partakers of Christ, who are,

Passover described.

Patience of God,

Patience of God turned to wrath.

Patience to be added to faith, .

Patience a support in suffering,

Patience a help to perseverance.

Patience of Christ under the cross.

Patriarch,

Pattern. See Example.

Peace of Christ,

Peace and righteousness,

Peace attributed to God,

Peace, the divers kinds of it,

Peace to be followed.

Peace, its excellency, necessity, and
iitility.

Peace with all men,

Peace-breakers, who they are.

Peace the means of procuring and pre-
serving, ....

Peace and holiness to be joined together.

Peculiar people.

Penitents liighly esteemed by God,
See Repent.

People of God, who are. To them rest
belongs,

People pecuUar to God,

People pray for ministers.

People of God liable to divine revenge.

People of God, to be associated with,

Perfected, how Christ is.

Perfect two ways,

Perfection to be aimed at.

Perfection needs no addition.

Perfection prayed for, .

Perfection consisteth in holiness.

Perfected by Christ, who are.

Perjury,

Perishing of creatures, .

Perplexities, saints subject unto.

Persecution, professors may fly from.

Persecution causeth perplexity, .

Persecutors offer freedom to such as yield,

Persecutors hate the truth most.

Persecutors' cruelty far exceedeth beasts.

Perseverance without intermission or
revolt, ....
^lotives to perseverance,
Jleans of persevering.
Grounds of persevering.

See Apostasy.
Objections answered,

x. 49
xi. 124
xi. 124
xi. 128
iii 17
iii. 151
xi. 154
iii. 101
iii. 113
vL 86
X. 122
X. 135
xii. 18
vii. 32

vii. 21

vii. 22

xiii. 163

xii. 71, 72

xii. 72

xii. 72
xii. 73
xii. 74

. 76

. 80
183

iv. 57

viii. 68, 69

xiii. 153

X. 114

xi. 138

. 97, V. 49

V. 72

vi. 5

vii. 65

sui. 172

X. 27

X. 40

vi. 127

L 137, 139

xi. 263

xi. 259

xi. 263

xi. 247

xi. 271

iii. 68

iii. 69

iii. 70

iii. 134

iii. 135

386

ALPHABETICAL INDEX.

rersevoraiicc grouudcd on Clii'ist'.s pricst-
liootl, . . . .

Persevere in cliarity, . . vL 72,

Persevere in obedience .

Persevere in faitL,

Persons in Trinity,

Persons of Father and Sun distinct,

Persuaded well,

Pilgrims, saints are.

Places fit for divine service.

Pleased, God was, by Enoch,

Pleased, how Clod is.

Pleasures lawfid, but dangerous,

Pleasures, how to be used.

Pleasures momentary, .

rieroj)liory of hope,

Pltrophory of faith,

Pope's usurped power, .

Popes' usurpation above kings, .

Popish. See Papists.

Popish priests needless, . \'ii.

Po])ish church's treasure,

Posterity to be cared for at death.

Postscripts not canonical

Power of man's will,

Power of Christ's word.
Not hindered by unbelief,

Powers, angels.

Power of God a prop to faith, .

Practice the end of knowledge, .

Praise a sacrifice,

Praise to be added to prayer.

Prayer. Principles abcnit it.

Prayers frequent and fervent by Christ,

Prayer in distress,

Prayer supported by faith in God's power.

Prayer of Christ heard.

Prayers sometimes to be more fervent,

Prayers to be added to other means,

I'rayer.s, why sometimes not heard,

I'reachers must preach to themselves.

Preaching a means of salvation.

Precepts of God according to law,

Predestination different from divine gene
ration,

Predecessors. 8ce Fathers.

Prejudicial opinions to be prevented,

Preparation for God's service.

Prepare means,

Prepared, heaven is,

I'rescrve, God can, from common judg
ments, ...

Presumiition from diffidence,

I'resuniption causcth destruction,

Prevent apostasy,

I'riest, Christ is, in both natures,

I'ricsts from among men,
See High I'riest.

iv.

xi. 23,

127

xi.

C-4

ry2

ix. 4 1

xi.

139

xi.

139

xi.

140

vi.

ii.

vii.

99, viii

vii.

1(13

xi.

112

xiii.

198

2-5

iii.

100

xiiL

142

xiii.

177

V. 3i

,37

xiii.

158

xiii.

171

xii

iv. 3 1

vii

xi.

1G2

iii

xi.

170

iii.

122

172, ix.

2-4

Priests for men, . . . v. 4

Priest in things of God, . . v. 5, G

Priests offered for themselves and others, v. 14

Priest, true, typical, metaphorical, . ii. 172

Priest, Christ is, . . . ii. 1 72

Such an one iis he never was, . vii 108

Christ a priest for over, . . v. 29

Priests taken from among men, ordained

for men, . . . .v. 2-4

Priests in things to God, . . v. 5, G

I'riests, before the law the firstborn were, vii. G3

Priests subject to death, . . vii. 97

Priests, none succeed Christ, . . vii. 99

Priests stand ministering, . . x. 33

Priesthood necessary, . . ii. 179, vii. G3

Priesthood of Christ everlasting, . vii. 26

Priesthood of Christ sufficient, .

Most excellent,
Priesthood of Christ brings many benefits.
Priesthood of Christ the ground of perse-
verance, ....
Priesthood of Christ hath many profound
mysteries, ....
Priesthood of Melchisedec greater than

Levi's. Sec Melchiscdec,
Priesthood of Levi imperfect.
Priesthood of Christ doth that which
others' cannot. It makcth perfect.
Priesthood of Christ a weighty point,
Priesthood of Christ unchangeable.
Priesthood of Christ spiritual and celestial
Priesthood of Christ not on eai-th,
Principalities, angels, .
J'rinciples undeniable, .
Private exhortations,
Profaneness a heinous sin,
I'rofcssion of faith.

Profession of good purposes ma}- be made.
Profession to be made of hope, .
Pi'ofession of one's condition,
Professors may fall away.
Professors provoke God,
Professors of the truth tortured, . xi. 245

Professors may fly from persecution, . xi. 259
Professors and confessors distinguished, . xi. 259
Proficiency answerable to means, . v. GO

Promise prime, Christ is, . . xi. 275

Promise for things promised.
Promised laud, .
Promises may be forfeited.
Promises of rest,

i. 26

i. 174
i. 175

iv. 8G

vii. 42
vii. 01

vii. 87

vii. 91

vii. 99

viii. 2

viii. 10, 11

i. 8t

vii. 46

iii. 144

xii. 90

iii. 27

vi. 24

x. 73

xi. 70

iii 131, X. 148

iii 162

vi. 87

xi. 43

118, iv. 7, 8

iv. 6.

Promises of future things as of juc-

scnt, . . . . iv. 24, viii. 33

Promises of God accomplished, in some, iv. 37, vii. 75

Promises to Abraham, . . . vi. 94

Promises to Abraham comprise Christ, . vi. 95

Promises tiie ground of faith and patience, vi. 96

Promises a privilege, , . . vii. 44

ALPHABETICAL INDEX.

387

Promises better,

Promises tlic ground of God's covenant,
Promises labsolute,
Promises enlarged to believers, .
Promises embraced.
Promises appropriated to Isaac, .
Promises, how obtained,
Promises of men submitted to God's will,
Prone man is to sin.
Proof added to proof, .
Prophet, Christ a, i. 14, ii. 22, ;

Prophet, Christ was fur God and man, .
Prophets, ordinary, extraordinary',
Prophets God's mouth, .
Prophets' faith, ....
Propitiation, ....
Pro^ddeuce, ....
Providence of God is manifold, .
Providence of God extended to incredu-
lous, ....
Provoke God, who do, .
Provoke others to duty.
Prudence and faith in preventing danger.
Psalms all penned by David,
Psalms of divine authority.
Punish on good ground,
Punishment of sin a just reward, ii.

Punishment on others our warning.

See Judgment.
Purifying water.

Purity of Christ, . iv. 91, vii.

Pure heart, ....
Purgatory, ....

Purging virtue of Christ, . i.

Purposes, good, may be professed.
Purposes of men to be subjected to God's
will, ....

Purpose, how accepted, .

Quoting Scripture without naming the
particular place,

Vlll

viii

. 26

viii

xi.

229

xiii.

187

iii.

122

G,3

2i, 111,

112

ii.

114

xi.

225

viii

i. 24,

&c.

iii

iii.

162

xi.

1.58

105

15, IG,

17,

X. 108,

109

iii.

ix.

109, ix.

viii.

27, ix.

vi.

xi.

ii. 50, 52

Pace, metaphorical, . , . xii. 8

Race set before u.s, . . . xii. 10
Kahab's name, faith, and effects thereof,

xi. 181, 182, &c.

Rahab preserved, . . . xi. 184

Ransom, Christ's death was, . . ix. 79, 89

Rashness to be avoided, . . xi. 141

Reconciliation made by Christ, . . ii.-180
Reconciliation apj^ropriated to God's
peojjle, ....
Recovery, how prayed for,

Red cow, what it typified, . . i:
Red Sea passed through by the Israel-
ites, . . . . xi.
Red Sea a like figure to baptism, xi, 171

XI.

ii. 181
233
. 70

1G5
172

Redemption, what it is.

Redemption not universal.

Redemption perfected by Christ on earth,

Redemption more excellent than creation.

Redemption by Christ perfect, .

Redemption of transgression.s, .

Redemption of such as lived before Christ,

Reformation in time of the gospel,

Refuge, God's promise is.

Regeneration different from divine
generation.

Regeneration, the signs and causes there-
of, ....

Registering predecessors' sins, .

Reiterations argueth imperfection,

Rejoice. See Joy.

Rejecting, what it intends.

Relation betwixt God the Father, and
Son, ....

Religion every one cannot save,

Relics unwarrantable, .

Remember what, and how God doth.

Remember sin, how God doth not, viii.

Remember encouragements.

Repent, how God doth.
And doth not.

Repent, ....

See Penitent.

Repentance from dead works,

Repentance the way to recover, .

Repentance required in the covenant of
grace, ....

Repetitions, ....

Report, good, who have.

Reproach. See Shame. And see Dis-
grace.

Reproach a persecution.

Reproach just and unjust.

Reproach of Christ, . . xi. 142,

Reproach preferred before riches.

Reproof on just ground.

Reproof impartial,

Reproof with remedies, .

Resurrection. Principles about it.

Resurrection of Christ, and in three daj-s.

Resurrection an evidence of God's power,

Resurrection emboldens against suffer-
ings, ....

Resurrections diverse, .

Respect of persons, God hath none.

Rest, by what words in Hebrew and
Greek set out,

Rest promised to Israel,
And to Christians,

Rest an evidence of God's providence, .

Rest may be forfeited, . . iii.

Rest, why called God's, . . iii.

Rest iu heaven, . , iv.

ix. 63

ii. 81

ix. 61

Lx. 63

ix. 65

ix. 89

ix. 90

ix. 50
vi. 146

i. sa

xii. 105

iii. 90

vii. 112

vi. 48

xi.

122

vi. G3

, 65

76, X

xii

vi.

136

vii

iiL

109

vi. 8

viii

iii.

1.58

xi. 6,

274

xiii.

135

xi.

142

, xiii.

135

xi.

143

vi. 2

xiii.

164

xi.

148

xi.

250

iii.

116

iii.

116

iii.

116

. 116,

118

117, iv. 9

6, viii

388

ALPHABETICAL INDEX.

Ecst of Sabbath and Canaan,

Best in heaven is from all tiavail and

trouble,
Rest to come, .
Rest proper to God's people,
Rest of saints like God's rest,
Rest in heaven to be laboured after,
Reveal, God doth, his counsel, .
Revenge. >See Vengeance.
Reverence in serving God,
Reward,

Reward of suffering,
Reward of sin, .
Reward of good works, .
Reward may be aimed at, . vi.

Reward may stand with grace, .
Reward after work, . . x.

Reward given of God, .
Reward makes leave and endure any

thing,
Rewardcr, God is,
Riches, how esteemed, .
Right to Christ, who have not, .
Right hand, how attributed to God,
Right hand of God, Christ exalted unto.

Christ's continuance there,
Righteous king.
Righteous men in this world.
Righteous men live.
Righteous men live by faith,
Righteousness, what it is,
Righteousness of Christ's kingdom.
Righteousness loved of Christ, .
Righteousness of God jierfect, .
Righteousness for faithfulness, .
Ri,i.'hteousncss and jioace,
Ivightcuusness excellent,
Righteousness of faith, .
Rites. See Types.

Run, Christ did, in the Christian race.
Run, Christ did, before others, .
Run, we must, in our race,

Sabbath rest,

Sabbath permits no servile works.

Sabbath, in some sense, permits servil

works.
Sacrament. Sec Seal.
Sacraments, principles about it,
Sacraments do not confer grace,
Sacraments of divine institution.
Sacraments in all ages, .
Sacraments to strengthen faith, .
Sacramental union,
Sacrifice of Christ for sin.
Sacrifices and gifts distinguished,
Sacrifices for sin.
Sacrifices, why slain,

iv. 27

iv. 5-1, 55
iv. 5G
iv. 57
iv. 60

iii. 04, G5
xi. 89

xiL

135

xi.

145

130

vi. 57

, 88

49, xi.

145

viii

13G, xi

xi.

14G

xi.

143

xiii.

123

149

1.50

vii

144

145

146

114

115

. 60

. 62

vii

. 22

. 33

vi.

158

vi.

159

xii. 8

, &c.

. 31

xi. 178

vi. 13

vii. 86

ix. 108

xi. 156

xi. 155

28, X. 35

V. 7

V. 8

V. 7

Sacrifice, bloody and unbloody. See Bloody.

Sacrifice of praise, . . . xiiL 142

Sacrifice, of what creatures, . . ix. 102

Sacrifice, true, better than typical, . ix. 1 1 9

Sacrifices, legal, cannot stand with C'hrist's, x. 25

Sacrifice ever must be, . . . x. 25

Sacrifice of Christ makes perfect, . x. 28

Sacrifice of Christ, his own body, . x. 18, 29

Sacrifices, legal, insufficient, . . x. 34

Sacrifices were many, . . . x. 34

Sacrifices, legal, abrogated, . , xii. 98
Saints. See Holy. See Confessors.

Saints' and Christ's fellowship, . . i. 122

Saints and ChrLst of one, . . iL 104

Saints all of the same spiritual being, . ii 1 04

Saints especially to be succoured, . vi. 7 1

Saints vilely esteemed, . . . xL 2G7

Saints' perfection in heaven, . . xii. 112

Saints speak after death, . . xii. 118

Salem, . ... vii. 4

Salutations commendable, vii. 13, xiii. 191,194

Salvation, . . . . i 159

Salvation, neglected, . . . ii. 19

Salvation put for gospel, . . ii. 20

Salvation, great, . . . ii. 21

Salvation by Christ, . . ii. 95, v. 50

Salvation, eternal, . . . v. 51

Salvation to all that obe}', . . v. 53

Salvation accompanieth good works, . vi. 57

Salvation^ what right we have to, . i. 1 GO

Salvation's certainty, . . . i. 161

Salvation sure to such as look for it, ix. 146, 147

Salvation full at Christ's last coming, . ix. 147

Salvation, end of faith, . . x. 153

Samson's name, weakness, strength, xi. 199,200

Samson's h.air, . . . xi. 261

Samson's death lawful, . . xi. 2U3

Samson, a tjpe of Christ, . . xi. 206
Same, Christ is ever, . . ix. 90, xiii. 112
Samuel's name, birth, education, iirivi-

legcs, ... xi. 219, itc.

Samuel, a type of Christ,

Samuel, not raised from the dead,

Sanctity, external, to be added to inter-
nal purity.

Sanctify, how God, or Christ, or man
doth,

Sanctified, none are, by nature, .

Sanctification and justification from
Christ, . . . .

Sanctification imperfect,

Sanctified ones are perfected,

Sanctuarj', diversely taken.

Sanctuary, what it was,

Sarah, her name, and faith.

Save, variously taken, .

Saviour, what a one Jesus is.

Sawn asunder, . . . .

224
223

ii 101, 102
ii. 103

ix. 73

x. 7

X. 40

viii. 4

ix. 4, 14

V. 42

ii. 73

xi 25J

ALPHABETICAL INDEX.

389

Scapc-goat tj'pified Christ, . . ix. 139

Scarlet-wool, what it typified, . . is. 103

oceptre of Christ, . . . i. 1 1 1

Schools. See Seminaries.

Scourging professors, . . . xi. 2-52

Scourge, God doth oft, . . . xii. 40, 42

ScoflF. See Reproach.

Scripture added to scripture, . . i. 6.j

Scripture pr<iofs, . . i. 46, C3, 77

Scripture, why quoted without chapter

or verse, . . . .11. 50, 52

Scripture's testimony, . . ii. 51, 52, iil. 74

Scripture instructions to be applied to all

ages, . . . iii. 158, xiii. 08

Scriptures quoted in the very words thereof, iii. 74

Scripture circumstances observable, . iv. 52

Scripture varied in the letter.

Scriptures foretold what Christ did,

ScriiJture for all in all ages.

Scripture in no part lost.

Scripture, how the word of truth,

Scripture ought to be read and known, .

Seals to be annexed to a covenant made
known, ....

Season. See Opportunity.

Seasonable succour.

Searcher of heart, God is,

Security to be avoided, .

Seducers have diverse doctrines.

Seed of Abraham, Christ is,

Seed of believers blessed,

Seed of Isaac blessed, .

Seek God, ....

Seek heaven. How amiss, how aright, .

Self-murder damnable, . . j

Seminaries necessarj',

Sense of Scripture held though letter
altered, ....

Seraphim, ....

Servant, Hoses was,

Servant, faithful,

Servants, governors are.

Served, God ought to be,

Serve God with fear, . . viii.

Serve God alwaj-s.

Service of God with preparation,

Service of God, by whom to be per-
formed, ....

Serving God the end of redemption.

Serving God with reverence,

Seven, a number of perfection, .

Seventy interpreters of the Hebrew Bible
into Greek,

Set times, God Imth, .

Shadows, the types were, . v

Shame, . ■ .

See Ashamed.

Shame whereunto Christ was put, vi. 42. xii. 19

X. 21

X. 43

xi. 244

xii. 94

ix. 100

xiii. 164

iv. 74, 76, 77

xi. 133

. xiii. 114

u. 161, 162
xi. 91, 111
xi. 92
sL 24
xi. 71
204, 205
vii. 97

i. 84

iii. 51

iii. 50

iii. 51, 52

xii. 134

12, xii. 136

ix. 38

ix. 30

Xll.

135

. 72

XI.

178

12,

X. 2

11.

108.

Shame despised by Christ, . . xiL 21

Shedding of blood procures remission, . ix. Ill

Sheep of Christ, . . . xiii. 109

Sheep's properties, . . . xiii. 109

Shepherd, Christ is, . . . xiii. IGG

Shepherd, great, . . . xiii. 108

Shepherd's effects, . . . xiii. 100

Shew-bread typified Christ, . . ix. 13

Sight, spiritual, . . . ii. 72

Sight of God makes sincere, . . xUi. 174

Sight of God beneficial and honourable, xii. 78

Signs, . . . . . ii. 31, 32

Sin a filth, and purged by Christ, . i. 28

Sin hath degrees, . . ii. 18, iii. 85

Sin, how it appears horrible, . . iii. 88

Sins of old punished, warnings unto us, iii. 89

Sins, why registered, . . . iii. 90

Sin continued in is the greater, . . iii. 102

Sin deceitful, ... iii. 122, 148

Sin is in justified persons, . ix. 131, x. 7

Sin seen by God iu justified persons, . iv. 78

Sin, none in Christ, . . . iv. 91

Sin pardonable, . . . v. 8
Sin. See Pardon.

Sin put away by Christ, . . ix. 131

Sin borne by Christ, . . . ix. 139

Sin destroyed by Christ's last coming, . i.x. 144

Sin purged troubleth not, . . x. 5

Sin to be confessed, . . . x. 7, 8

Sin against evidence of the Spirit, . x. 93

Sin may prove unpardonable, . . x. 94

Sin not pardoned bringeth damnation, . x. 95

Sin the cause of saints' suffering, . xii. 27

Sincerit)', . . . . iii. 70, 126

Singing commended, . . . ii. 115

Sion, a type of the Christian church, . xii. 100

Sit, how Christ doth, iu heaven, . i. 31

Six days, why spent in creating, . iv. 31

Sloth about grace, . . . vi. 81

Small things not to be despised, . xi. 57

Snufiers typified discipline, . . ix. 10

Soldiers to be succoured, . . vii 8.
Solitariness fit ,for communion with

God, .' . . . viii. 19

Solomon, a type of Christ, . . i. 63

Souship of Christ, . . i. 15, iii 55

Son appointed of the Father, . . i 16

Son of God variously taken, . . i. 47

Son of God begotten, . . . i. 49

Son and Father the same essence, . i. 51

Son and Father distinct persons, . i. 52

Son of God, how subject to the Father, i 109

Son of man, . . . . ii. 54

Sous of Christ, how known, . . ii. 90, 128

Sons of God subject to suftering, . v. 47

Soul, how attributed to God, . . x. 149

Soul-suiTering of Christ, . . ii. 76

Souls of mei) are of a spiritual substance, xiL 110

390

ALPHABETICAL INDEX.

Souls' excellency above angels, .

Souls in heaven, greater glory since Christ
than before.

Souls' perfection in heaven,

Special relation betwixt God and his
people, . . . viii.

Speech, why given,

Spies lawful, ....

Spirit resembled to oil, .

Spirit in Christ above others.

Spirit for Christ's divine nature,

Sfurit diver.sely taken in Scripture,

Spiritual, what it iutendeth.

Sprinkling blood,

Sprinkling blood and water,

Sprinkling Christ's blood,

S[)rinkling the book of the covenant.

Sprinkling all the people,

Stability, none here.

Standing, what it implietli.

Stand not at a stay,

Stars are innumerable, .

Steadfastness of Cod's word and law.

Stoning to deatli.

Strange tongues to be interpreted.

Strange phrases to be mollilied,

Strange doctrines,

Strange land, ....

Strangers, saints are,

Strong meat, ....

Study for heaven.

Subjection, ....

Subjection to Christ,

Substance preferred before circumstance,

Suflfer word of exhortation,

Sufferings of Ciirist, . ii. 76, 9G, 9

Sufferings of Christ and his members
moderated.

Sufferings of saints glorious.

Sufferings make Christ and saints con-
formable, ....

Suffering, tlie portion of God's sons.

Sufferings of saints .short.

Sufferings of Jews for religion, .

Suffering of saints for advantage,

Sujieriors' command no warrant for evil,

Superiority in office may stand with
equality in state, .

Superstitious too sedulous.

Supper of the Lord. Principles about it,

Supports in trials,

Snrcty.shij), God's oath is.

Surety, Ciirist is, and wherein, .

Swear, why tJod doth, .

Swear, man may.

Swear lawfully.

Swear by God alone.

Swear not by creatures.

xii.

110

viii

xii.

112

G7, xi

. 70

xi.

180

119

123

sii.

110

vii

xi.

107

ix.

lOi

ix.

105

xiii.

138

vi. 3 1

ii. 11

, 12

xi.

2.3-t

vii

5.5

xiii.

115

V. GO

, 72

xiii.

189

xiii.

181

7, sii

ii.

100

138

xi.

244

xi.

250

xi.

130

vii

xiii.

120

xi.

243

vi.

138

vii

vi.

110

vi.

117

vi.

120

vi.

123

vi.

124

VI.

127

VI.

128

vii

VI.

138

5, vi

iv.

VI.

140

\n.

115

VI.

119

Vll

iv.

LX. 11

IX.

y, IX.

xm.

124

XI.

ii.

vi.

Swear not things unlawful.
Swear not falsely,
Swear not rashly.

Swear, God did, in ordaining Christ a
priest, ....
Swearing is a kind of .suretyship,
Swearing attributed to God, iii. 114, 115
Swearing of God infallible,

And immutable,
Swearing of God by himself.
Swearing, God conforms himself to man,
Swearing, several kinds,
Swearing, a solemn rite.
Sword. The word like it.
Sword, two-edged.

Table typified communion,

Tables of the covenant, .

Tables, why of stone.

Tabernacle, a type of Christ's body, viii

Tabernacle, who serve it.

Tabernacles of patriarchs,
See Tents.

Taste, .....
How Christ tasted death.

Tasting the heavenly gift,

Tasting the good word.

Tasting heavenly glory.

Teachers' excellency requires hearers'
heed, ....

Teachers' wisdom in disposing their mat-
ter, ....

Tears may sometimes be in vain.

Tears when acceptable, .

Temporal blessings no sure evidence of
God's favour,

Tcm2>oral blessings not the only object of
faith under the law.

Tempt God, how a man doth, and what
the causes and effects thereof.

Temptations on the right hand dangerous.

Tempted, how many ways Christ was, .

Tempted, how far, and why Christ was, ii. 182, 183

']'emj>ted, how any man may be,

Tempted, how Abraham was,

Tempted, best ari

'I'entlis, given to Melchiscdec,

Tenths, how far due to other ministers, .

Tentiis, why given to Lcvites, .

Tenths argue superiority,

Tentlis paid by Levi in Abraham

Tents of jiatriarchs.

Terrible, God is, . .

Testament. See New.

Testament, or last will ratified by doatli,

Testament ratified inviolable,

Testament unjust annll,

Testaments, Low violated,

IL 2, o

ix. 33
xii. 90
xii. 90

iii. 92

iii.

xi.

256

11.

. 182,

183

ii.

185

XI.

Vll.

VII.

vii. 33

Vll.

XI.

ix.

IX.

ALPHABETICAL INDEX.

391

ix. di

Testament. See Covenant.

Testators' general intent to be observed,

Testimony. See Witness.

Testimony of Scripture. Sec Scripture.

Tlierefore, . . . i. 117, ii. 2

Threats of God assuredly executed, . iii. 174

Throne of Christ, . . . i. 100,110

Throne of grace, . . . iv. 1)4

Thrones, angels', . . . i. 84

Time. See Opportunity. See Set.

Timotheus, .... xiii. 18.3

Tithes. See Tenths.

Titles before epistles.

Tortures on professors of truth,

Trading in sin, .

Traditions, how useful, .

Transgression distinguished from disobe

dience,
Transgression punished.
Transitions useful.
Translation of Enoch, .
Transubstantiation refuted,
Treasure, what is.
Trials. See Afflictions.
Trials, many and great, Christians are

subject unto, . . x. 120,12.3,12,")

True and typical opposed, . . viii. G

Trust in God, . . . . ii. 119

Truth to be granted to adversaries, . ix. 2

Truth received, . . . x 91

Try. See Tempt.

Type and truth greatly differ, . . ix. 7G

Types were not the truth, nor to be

rested in, .
Types, why instituted, .
Types had their truths.
Types had their heavenly truth;

i. 3

xi. 24.5

X. 89

xi. 244

disobe-

ii. 14

iL 15-1"

', xii. 127

viii. 2

xi. 17

ix. 107

xi. 143

Types, in what cases rejected.

Types of Christ,

Tj-pes but shadows,

Types fulfilled by Christ,

Types, legal, were sacred,

Types may set out many mysteries,

Types, legal, could not quiet the conscience.

Types, legal, concerned the outward man.

Types grounded on equity.

Types and truths alike, .

Types, how far taken away.

Types, very glorious.

Unbelief hardens the heart, . . iij. 84,92

Unbelief makes an evil heart, . . iii. 128

l^nbelief hinders not God's goodness, iii. 97,100
Unbeliefs damages, . iii. 129,171, iv. 20

I ■iiLelief, how prevented and redressed, . iii. 130

L'nbelief a great sin, . . vi. 100 113

Unbelief makes void Christ's last will, . ix. 95

iv. 49

iv. 50

viii. 13,

ix. 115, 117, 122

iv. 50, x. 10

vii. 25

viii. 12

xiii. 128

ix. 3

ix.

ix. 49

ix. 50

ix. 97

ix. 98

X. 24

X. oS

Unbelief causeth destruction,
Unbelievers excluded from believers' pri-
vileges, . . . iv. 21, 39
Unbloody sacrifice. Sec Bloody.
Unclean things under the law, .
Unclean arc all things to sinners.
Unclean are all luen,
Uncleanness legal, not simply sinful.
Union of Christ hypostatical,
Union betwixt Christ and believers, ii. 104
Union of all nations under one covenant
Universal obedience,
Unversities. See Seminaries.
Urim and Thummim, .

xi. 185

, xL 31

ix. 74
ix. 104
ix. 105
i. 28
i. 15
iii. 151
viiL 37
viii. 10

viii. 4

ix. 10, 17

X. 58

xi. 230

237

158

112, xi.
vii

Vail of the tabernacle, .

Vail typified Christ's flesh

"\'alour commendable, .

Valour wrought by faith,

^'engeance is God's,

Verily,

Visit, God doth.

Voice of Christ,

'\'oicc of Christ, how to be heard.

Voluntary. See Willing.

Wait upon God's will, . . . x

Wait for accomplishment of promises, . vi.

Wait with patience, . . . yi.

Waiting obtains the promise, . . vi.

Wander, confessors do, . . xi. 200, 208

Want whereuuto confessors may be brought, xi.'

War lawful, . . . yif. 9, xi'

War betwixt professors of the true religion, xi.

Washings legal, . . u-

Watch, ministers must.

Watch. They must for souls, .

Water purifying.

Way, what it is.

Way to heaven opened, .

Way, new and living, consecrated.

Way to heaven not" manifest under th

law.
Ways of God, .
Weak made strong.
Whole will of God to be revealed,
Wilful ignorance,
Wilfuhiess aggravates sin.
Wilfulness dangerous, .
Will. See Testament.
Will of God his rule,
Will of God revealed by parts, .
Will of God many ways manifested,
Will of God, secret and revealed.
Will of God Christ's rule.
Will of God makes Christ's sacrifice per

feet.
Will of God is the saints' rule, .

xiii.

. 37

110

111

112

209

202

227

239

149

150

, 50

233,

110

234

ix. 101

iii. Ill

iii. 107, X. 88

iii. 108

ii. 37

i. 11

be. 141

X. 19, 20

X 2G

si. 27, 83

392

ALPHABETICAL INDEX.

Will of man, free,

iii. 81

AVorks of God, how fini-shed.

iv. 23

In wliat free,

iv. C3

AVork to be forborne on Sabbath,

iv. 31

Will cannot be forced, .

iii. 83

AVork of God attributed to man.

iv. 48

Willing siifFcrers,

xi. 24G

AVorks, our own, what are.

iv. 58

Willing to do good,

xiii. 156

AVorks in heaven,

iv. GO

Willingly God doth what he doth.

vi. 130

AVorks, dead,

vi.

8, ix. 84

Willingly Christ olFcred himself,

X. 70,

X. 15, 19

AVorks, good, accompanied with

salva-

Willingly refuse honours.

xi. 13G

tion,

VL 57

Witness God gives to his word.

ii. 28

See Charity. Sec Good.

Witness Moses did,

iii. 53

AVorks what God will not forget,

vi. G5

AVitnesses God always had.

iii.

53, xii. 2

Works of men merit not.

vi. G6

Witness given to the elders.

xi. G

AVorks do not justify, .

ix. 104

, xi. 190

Witness honourable,

xi. 6

AVorks an evidence of good conscience, .

xiii. 157

Witness of faith,

xi. 13

AVorking of God continued in his,

jciii.

174, 175

Wives' faith useful to husbands.

xi. 58

AVorlds, how taken, . L

8, iv. 29

, ix. 141

Women may prove worthies.

xi. 53

AVorld not eternal.

i. 129

Wonders,

ii. 31, 32

AVorld to come.

ii. 41, 4

2, vi. 36

AVonders under law and gospel.

how

AVorld to be left,

xi. 32,

xiii. 133

differ,

ii. 3G

AVorld's end the time of C'hrLst's

suffer-

Word of God, principles about it,

vi. 11

ing, . .

ix. 129

Word of Christ powerful.

i. 25

AVorld of ungodly perish,

xi. 32

Word of angels, what it was,

1. 06, ii. 9

AVorld disrespected by believers.

xi. 73

Word of God steadAvst,

ii. 11-13

AVorship, divine and civil.

i. 74, 75

AVord of salvation.

ii. 20

AVorship due to Christ,

i. 74, 75

AVord of God to be respected, .

ii. 10

AVorship not due to angels.

ii. 44

AVords of Scripture to bo quoted,

iii. 71

AVorship of God must have a warrant, .

vii. 76

AVord, why said to be God's,

iv. G9

AVor.ship on all occasions.

xi. 113

AVord of God quick and powerful,

iv. 70

AVorthy, counted worthy.

iiL 42

AVord of G<id sharper than a sword

iv. 71

Worthies more than registered,

xi. 192

AV'ord a spiritual sword.

iv. 72

AVrath attributed to God,

iii. 114

AVord divides soul and spirit.

iv. 73

AVrath of God incensed is terrible.

xu. 137

AVord an exact critic.

iv. 74

AVriting God's law in man's heart.

viii. 63, 65

AVord, why styled good,

vi. 35

AVord of God ought to be heeded

with

Years teach wisdom,

xi. 132

all circiunspection.

xii. 123

Yesterday, how taken, .

xiii 112

AV^ord of God ought not to be rejected, .

xii. 125

A'ield of themselves do oppositions

AVork of God's hand, . i.

132,

134, iv. 27

against God,

xi. 176

AVorks extraordinary work on incredulous.

iii. 99

Younger preferred.

XL 11,

106, 111

FINIS.

BALLANTV.NE A.SD I

U1'.\SV, inlSTKKS,

Date Due

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