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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.
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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.
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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