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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
10
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.
11
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.
12
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.
13
(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.
li
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.
15
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.
16
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.
17
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.
18
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.
VJ
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.
20
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.
21
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.
22
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.
23
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.
24
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.
25
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
26
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.
27
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,
28
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.
29
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.
30
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.
31
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.
33
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.
35
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.
36
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.
37
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
38
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,
S9
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.
40
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.
41
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.
42
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.
43
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,
44
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.
45
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-
46
(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.
47
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.
48
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.
49
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.
50
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.
61
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.
52
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.
53
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.
54
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.
55
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
56
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.
67
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.
58
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.
59
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
60
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.
61
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.
62
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.
63
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
64
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.
65
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.
6G
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.
67
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
68
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.
69
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.
70
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.
71
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.
72
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.
73
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.
75
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
76
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.
77
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.
78
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.
79
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.
80
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.
81
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
82
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.
83
(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
84
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.
85
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.
86
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.
87
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.
89
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
90
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.
91
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.
92
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.
93
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
94
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
on
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.
97
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
98
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.
99
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
lU
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
Ui
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 corre 
