A Paraphrase on the New Testament, Hebrews · Chapter 11
CHAP. XI.
1. NOW faith is the ſubſtance of things hoped for, the evidence of things not ſeen.
1. And ſeeing it is by Faith that you muſt obtain all this Victory, and Perſeverance and Salvation, it greatly concerneth you to underſtand rightly what that Faith is by which the juſt muſt live, and how it differeth from that living by ſight and ſenſe on worldly things, which is the caſe and life of the Children of perdition. This Faith is the ſubſiſtence, or firm and confident expectation from God of the things which we believing hope for, and which maketh them by the ſecurity of his faithful Promiſe, to be effectual Motives to us, as if they were even preſent: And it is the convincing evidence, or demonſtration in the mind, of the unſeen things which God revealeth, by which they prevail with us againſt all the viſible vanities of this World. This realizing things future and unſeen as certain by God's Promiſe, and over-coming Temptations from things ſeen and preſent, is our Saving Faith.
2. For by it the elders obtained a good report.
2. It was by this effectual Belief and Truſt in God's Promiſe for things unſeen, preferred before things ſeen and preſent, that the Ancients are ſaid to be approved of God.
3. Through faith we underſtand that the worlds were framed by the word of God, ſo that things which are ſeen were not made of things which do appear.
3. How can we know but by believing God's Revelation, that Heaven and Earth were compacted and formed by the Word of God, ſo that all this great and well ordered frame which is ſeen, was made not of things which appear.
Note; This latter part is diverſly expounded. 1. Some, as Calvin, expound it thus [The things that are ſeen were made to be as a Glaſs or Image of the things that are unſeen.] That they are ſo is true; but few receive this as the ſenſe of theſe words.
2. Others expound it as equal to [the ſeen Worlds were made not of things ſeen, therefore of nothing, or no praeexiſtent matter.] This moſt Proteſtants receive.
3. Others take framing or compacting to preſuppoſe exiſtent matter to be compact, and ſay, that was the Chaos in which the form was unſeen.
4. Others following the Vulgar Latine, Eraſmus, &c. tranſlate it, [the things, which are ſeen, were made of things unſeen:] And on this Text and Suppoſition ſome build a frame of Philoſophy, viz. that all things are made or flow from God, ſo as that the neareſt effects are the moſt pure and noble, and the remoteſt moſt groſs, and made by tranſmutation and condenſation, and ſo that Earth is but incraſſate humor, and humor (or water) incraſſate air, and air incraſſate fire, and fire incraſſate vegetative ſpirit, and that incraſſate intellectual ſpirit: And ſo that all viſible bodies are made of inviſible ſpirit debaſed, which again may be refined to inviſibility. But theſe are the frothy dreaming preſumptions of unhumbled wits; and wiſe men will reſt in the meaſure of God's Revelations.
4. By faith Abel offered unto God a more excellent ſacrifice then Cain, by which he obtained witneſs that he was righteous, God teſtifying of his gifts: and by it he being dead, yet ſpeaketh.
4. By this Faith it was that Abel offered to God a more excellent, and therefore more acceptable Sacrifice than Cain: By which he obtained God's Judgment and Record, that he was righteous (and ſo far was juſtified by it in God's account) God by ſome notable ſign ſhewing, that when he rejected Cain's Offering, he accepted Abel's: And by this Sacrifice, and God's atteſtation, thô his malignant Brother murdered him, his acceptance, recorded by God in Scripture, yet ſpeaketh his honour, and our imitation.
Note 1. That Abel's Faith producing his Offering, was not any other, but that for which God judged him righteous.
2. That the brief Hiſtory maketh it not fully clear, wherein the difference of their Offerings lay, ſave that 1. Abel's being of the firſtlings of living creatures, was in its nature more excellent than Cain's of vegetable…. 2. And the nobler effect ſhewed a nobler cauſe, or Faith.
But ſeeing 1. That it's moſt probable that the duty of Sacrificing came from no Original, but Adam's Tradition of God's Command. 2. And that the uſe of it under Moſes's Law, expoundeth it after, we may conceive, 1. That it was to ſignifie that Man was to believe that Death was deſerved by Man's ſin: 2. That by Death the Mediator was to redeem him: 3. And that as the Beaſt was offered to God, they offered their own lives to him, in hope of the Immortality of the Soul, and a better life, which death was the way to. And in this Faith Abel excelled Cain.
5. By faith Enoch was tranſlated, that he ſhould not ſee death, and was not found, becauſe God had tranſlated him: for before his tranſlation he had this teſtimony, that he pleaſed God.
5. It was by truſting God for a better, unſeen life, that Enoch was made fit for, and obtained to be tranſlated by God without dying, and ſo was no more ſeen on Earth: For before it is recorded of him, that he pleaſed God, who thus rewarded him.
Note 1. That though Enoch died not by any corruption of his body, no doubt but it had ſuch change at its entrance into Heaven, as the bodies of the living Saints ſhall have at Chriſt's Second Coming (which proveth a tranſmutation of Elements by Scripture Teſtimony) and as Chriſt's own body had, which made it ſuitable to the heavenly Region: For fleſh and blood cannot enter into the Kingdom of God. It is made a ſpiritual, incorruptible body, as ours ſhall be.
2. It is like that this intimateth how God would have uſed Man, if he had not by ſin contracted the guilt of threatned death.
3. But it's certain, that it is recorded to tell us whither it is that Faith and Holineſs do tend, and that there is a better life.
6. But without faith it is impoſſible to pleaſe him: for he that cometh to God muſt believe that he is, and that he is a rewarder of them that diligently ſeek him.
6. Thoſe that pleaſe God muſt needs be happy; for that is Happineſs it ſelf. But it is impoſſible to have a heart or life that pleaſeth God, without a Truſting-belief of theſe two Articles; 1. That God is the very and only God, infinite in all perfection; 2. And that he is as our Ruler and Benefactor, the full Rewarder of all them, that with ſincere diligence ſeek to pleaſe him, in the obedience of his Governing Will, or his Law, revealed to them.
Note; He that thinks there is no God, can neither love, truſt, or obey him: And he that thinks he is impotent, ignorant, or bad, or any way imperfect, thinks that he is not God, & giveth him but the name of God, while he denyeth and blaſphemeth him. and he that thinketh that he is not Man's Ruler morally by Law, but only phyſically by Motion, like lifeleſs Engines, will never obey his Laws; and therefore will live after his luſts, and be far worſ… than ſaya e Brutes, as abuſing a nobler Nature. And he that thinks that God will let men be loſers by their moſt coſtly and diligent obedience, takes him to be none of our Governour, or to be unjuſt, and ſo not to be God indeed: Nay if he believe not that his Holineſs and Goodneſs will …e pleaſed with, and abundantly reward ſuch ſincere diligence. And he that believeth not a life of great Reward after this, cannot well believe that God is ſuch a Rewarder of them that diligently ſeek him, ſeeing what they ſuffer here.
Qu. But are theſe two Articles enough to Salvation?
Anſ. He that ſincerely and truſtingly believeth and practiſeth theſe, ſhall not periſh; but what more is neceſſary, God will make known to him: For of a truth (whoever deny it) God is no reſpecter of perſons, but in every Nation he that feareth God, and worketh righteouſneſs, is accepted of him. And if a Soul that truly loveth God, and is accepted of him, ſhould be in Hell, Heaven it ſelf ſhould be in Hell.
7. By faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an ark to the ſaving of his houſe, by the which he condemned the world, and became heir of the righteouſneſs which is by faith.
Note 1. God's Revelation was Noah's warning. 2. The Flood neither ſeen, nor likely in it ſelf was the thing revealed and believed, with the way to ſcape. 3. True Belief will be effectual in an obedient uſe of God's appointed means of Salvation. 4. The belief of God's Threatnings is a part of Saving Faith. 5. Faithful Obedience to God, condemneth the unbelieving, rebellious World. 6. All theſe acts of Faith go to make us Heirs of the Righteouſneſs of Faith, that is, to be ſaved, as thoſe that God accounteth acceptably righteous. 7. To be moved with the promiſed Glory, and threatned Miſery that is unſeen, is the Life of Faith.
8. By faith Abraham when he was called to go out into a place which he ſhould after receive for an inheritance, obeyed, and he went out, not knowing whither he went.
8. Why did Abraham go, when God called him into an unknown Land, but that he practically truſted and believed God, that he would give it his Seed for an Inheritance?
9. By faith he ſojourned in the land of promiſe, as in a ſtrange countrey, dwelling in tabernacles with Iſaac, and Jacob, the heirs with him of the ſame promiſe. 10. For he looked for a city which hath foundations, whoſe builder and maker is God.
9, 10 And why did he (and Iſaac and Jacob) ſojourn there in Tents as ſtrangers? but becauſe he believed that God would give his Poſterity Cities there (ſuch as Jeruſalem) ſtrong and walled, inſtead of Tents, and would give him in the Mean time a place in the heavenly Jeruſalem, for his Faith and Obedience to God.
11. Through faith alſo Sarah her ſelf received ſtrength to conceive ſeed, and was delivered of a Child when ſhe was paſt age, becauſe ſhe judged him faithful who had promiſed.
11. And Sarah paſt age, brought forth Iſaac, becauſe ſhe truſted God's Promiſe, againſt natural probability.
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 which is by the Sea-ſhore innumerable.
12. Thus the numerous Seed of Iſrael ſprang from one, dead to generating, by believing God.
13. Theſe all died in faith, not having received the promiſes, but having ſeen them afar off, and were perſwaded of them, and embraced them, and confeſſed that they were ſtrangers and pilgrims on the Earth.
13. Both Abraham and his poſterity long lived as ſtrangers, before the promiſed Land was given to their Succeſſors, which they received not themſelves. And Abraham, who foreſaw Chriſt's day, and rejoyced, and his believing Seed, died in that Faith, which ſaw him afar off, (and the heaven Glory promiſed by him) and yet lived not to ſee the promiſed Meſſiah, but confeſſed that they were Pilgrims on Earth, though they believed and embraced the Promiſes.
14. For they that ſay ſuch things, declare plainly that they ſeek a Countrey.
14. And as their taking themſelves for ſtrangers in Canaan, ſhewed that they were not yet at home, and were but ſeekers of a Countrey promiſed; ſo thoſe that were true Believers, confeſſing that they were but ſtrangers and Pilgrims on Earth, declare that it was a better place than Earth that they ſought and hoped for.
15. And truly if they had been mindful of that countrey, from whence they came out, they might have had opportunity to have returned.
15. And it was not Chaldea, whence they came, which they ſought; for they might have returned to that.
16. But now they deſire a better countrey, that is, an heavenly: wherefore God is not aſhamed to be called their God: for he hath prepared for them a city.
16. But it was a better Countrey which they deſired; and though the carnal Seed look't but to Canaan, the true Believers took Jeruſalem but as a Type of the Jeruſalem above, and chiefly deſired a heavenly Countrey; and it was ſpecially in relation to Heaven, that God condeſcended to be called The God of Abraham, Iſaac and Jacob, and the God of Iſrael; for it's there that he will gloriouſly own and govern them.
Note 1. The force of Chriſt's Argument againſt the Sadduces, from God's relation to Abraham, &c. is here expounded. 2. They err, that think Believers of old expected not a heavenly felicity: Though Moſes's Law, as it was political, to be the Rule of Magiſtrates Judgment reached not ſo high, yet as ſubordinate to the Promiſe or Covenant of Grace it did.
17. By faith Abraham, when he was tried, offered up Iſaac: and he that had received the promiſes, offered up his only begotten ſon. 18. Of whom it was ſaid, That in Iſaac ſhall thy ſeed be called.
17, 18. It was by believing and truſting the Promiſe of God concerning his Seed in Iſaac, that Abraham, when God thereby tryed him, offered up even that Son to death, to whom the Promiſe of Multiplication was made, and the Nations to be bleſt in his Seed.
19. Accounting that God was able to raiſe him up even from the Dead: from whence alſo he received him in a figure.
19. For he believed that God's Promiſe muſt be fulfilled, and could not be broken for want of Power, no more than for want of Wiſdom or Goodneſs; and that he would rather raiſe him from the dead, than break his word: And indeed he received him again, as it had been from the dead (in which he prefigured Chriſt's Reſurrection and ours.)
Note; The great difficulty of Abraham's caſe was, how he was bound to take that to be God's Voice, which bid him murder the Innocent, and ſo break God's Law of Nature: Muſt not we try the Spirits by the ſtanding Law of God in Nature? Anſ. 1. God is the abſolute Lord of all Lives, and can do no man wrong; And Abraham knew that he could make both Iſaac and himſelf amends; yea, that he could, and would preſently raiſe him to life again. 2. And by full evidence and experimental proof, he knew that it was God that ſpake to him: But we are ſuppoſed to have more cauſe of doubting, where we muſt try the Spirits. We muſt believe no pretended Revelation againſt certain foreknown Truth; nor yet diſbelieve God upon a proud pretence that we know that to be Truth, which indeed we know not.
20. By faith Iſaac bleſſed Jacob and Eſau concerning things to come.
20. It was by believing God's Promiſe of things to come, yet unſeen, that Iſaac bleſſed Jacob and Eſau, foretelling what God would do with them.
21. By faith Jacob when he was a dying bleſſed both the Sons of Joſeph, and worſhipped, leaning upon the top of his ſtaff.
21. It was by believing unſeen future things, that Jacob, when he could ſcarce ſit up, and was ready to die, foretold what God would do with the poſterity of Joſeph's Sons.
Note; Qu. When Iſaac and Jacob both ignorantly preferred the younger before the elder; how could that be ſaid to be done by Faith, which they underſtood not?
Ans. 1. They believed the promiſed Bleſſing to both. 2. And they believed the inward Inſpiration of God, which told them [This perſon on whom thou layeſt thy hands, ſhall have this particular Bleſſing] though they knew not which of them it was by name: It was to a determinate individual.
22. By faith Joſeph when he died, made mention of the departing of the children of Iſrael, and gave commandment concerning his bones.
22. How could Joſeph foretel the Iſraelites going out of Egypt, and give them order to carry his bones with them, but by believing unſeen, future things, on the credit of God's Teſtimony, by inward prophetical Inſpiration (which was his Word to him.)
23. By faith Moſes, when he was born, was hid three months of his parents, becauſe they ſaw he was a proper child, and they were not afraid of the Kings commandment.
23. It was by believing ſome intimation from God, partly inward, and partly in his perſonal appearance, what Moſes ſhould prove, as to unſeen future things, which encouraged his Parents to hide him, notwithſtanding the murderous commandment of the King.
24. By faith Moſes when he was come to years, refuſed to be called the Son of Pharaohs daughter. 25. Chooſing rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon: 26. Eſteeming the reproach of Chriſt greater riches than the treaſures in Egypt: for he had reſpect unto the recompence of the reward.
24, 25, 26. It was by truſting God's Intimations o… unſeen future things, that Moſes, being grown up, refuſed the wealth and honour of an Adopted Son of Pharaoh's Daughter, preferring affliction among the People of God, before the ſhort enjoyment of ſinful pleaſures; yea, eſteeming ſuch reproach, as we Chriſtians now undergo for Chriſt, and as the Believers of the future Kingdom of Chriſt, then ſuffered, to be not only tolerable, but greater riches than all the Treaſures of Egypt; becauſe he had a believing reſpect to the recompence of Reward, to which ſuch ſufferings did conduce.
27. By faith he forſook Egypt, not fearing the wrath of the king, for he endured as ſeeing him who is inviſible.
27. Why left he Egypt to go into a Foreign Land and Wilderneſs, and after fearleſly faced a wrathful King, when he ſpake from God? but becauſe, as his Eyes ſaw the flaming tokens of the preſence of God, ſo his Faith was inſtead of a ſight of him that is inviſible: He believed in an unſeen God for unſeen future things.
28. Through faith he kept the paſſeover, and the ſprinkling of blood, leſt he that deſtroyed the firſt-born, ſhould touch them.
28. Why kept he the Paſsover, and ſprinkled the door-poſts with blood, but becauſe he believed God for unſeen future things, even that the deſtroying Angel ſhould ſpare ſuch houſes?
29. By faith they paſſed through the red ſea, as by dry land: which the Egyptians aſſaying to do, were drowned.
28. How durſt they have ventured into, and through the Red Sea, but that they believed God, that he would there deliver them by that Miracle? when the Egyptians were drowned, who went not in by Faith, but by Preſumption.
Note; It is a great Controverſie among Expoſitors, whether the Iſraelites paſſed quite through the Sea to the other ſide, or rather went in, and came out, as in a ſemicircular courſe on the ſame ſide; becauſe their Journeys are after ſaid to be on the ſame ſide where they entred, and ſo they think it was but to draw in the Egyptians.
30. By faith the walls of Jericho fell down, after they were compaſſed about ſeven days.
30. How came the People to go about Jericho ſeven days, and the Walls to fall, but becauſe they believed and truſted the Promiſes of Almighty God?
31. By faith the harlot Rahab periſhed not with them that believed not, when ſhe had received the ſpies with peace.
31. How came Rahab (who was formerly a Heathen Harlot, and then kept an Inn, or Houſe of Entertainment) to ſcape when Jericho was deſtroyed, but becauſe ſhe believed that the God of Iſrael was the true God, and would deliver them that truſt him?
32. And what ſhall I more ſay? for the time will fail me to tell of Gideon, and of Barak, and of Sampſon, and of Jephtha, of David alſo and Samuel, and of the prophets. 33. Who through faith ſubdued Kingdoms, wrought righteouſneſs, obtained promiſes, ſtopped the mouths of lions.
32, 33. By believing and truſting God for unſeen future things, ſome conquered the Nations of their Enemies, (as Joſhua, the Judges, David, &c.) the truly faithful lived righteouſly in a ſinful World, obtained what God had conditionally promiſed, and promiſes of yet further mercies for their fidelity (as Abraham, Phineas, &c.) and God ſtopped the mouths of Lions to deliver them, (as he did by Daniel.)
34. Quenched the violence of fire, eſcaped the edge of the ſword, out of weakneſs were made ſtrong, waxed valiant in fight, turned to flight the armies of the aliens. 35. Women received their dead raiſed to life again: and others were tortured, not accepting deliverance, that they might obtain a better reſurrection.
34, 35. God made the fire harmleſs to them; (as, Dan. 3.) Divers ſcaped the Sword of bloody Perſecutors; (as David, &c.) recovered from Sickneſs; (as Job, Hez…kiah, &c.) fought valiantly, truſting on God for Victory, and ſo overcame: Had their Dead raiſed; (as, 1 King. 17.21. 2 King. 4.) Others endured Torment, and would not ſin to be delivered; believing and hoping for Reſurrection to a better Life; (as, 2 Maccab. 19.30. and 7.9.)
36. And others had trial of cruel mockings, and ſcourgings; yea moreover, of bonds and impriſonment. 37. They were ſtoned, they were ſawn aſuder, were tempted, were ſlain with the ſword: they wandred about in ſheep skins, and goat-skins, being deſtitute, afflicted, tormented:
36, 37, And by believing the promiſed, unſeen Reward, others endured the Tryal of cruel Mockings, and ſcornful Reproach, and to be whipt as Rogues, and bound and laid in Gaols as Malefactors; ſome were ſtoned, ſome ſawn aſunder, others tryed by hot Irons, and other fiery torments; ſome ſlain with the Sword, others, like contemned Vagabonds, wandred in baſe Cloathing of Sheep-ſkins, and Goat-ſkins, deſtitute of outward things, affl…cted and tormented.
38. Of whom the world was not worthy: they wandred in deſerts, and in mountains, and in dens, and caves of the earth.
38. All theſe were accounted and uſed as bad men, unworthy to live, as others, peaceably in the World. But were they ſuch indeed? No; but ſuch, of whom the World was not worthy. And many of them retired from the Converſe of the World, into Dens, Caves and Mountains.
Note; Oh, the difference between God's Judgment of a Saint, and Man's! The World is not worthy of thoſe ſcorned, perſecuted Saints, whom their Perſecutors call Rogues unworthy to live. They are not worthy of their Company, Example, Counſel, or other benefits: For they know not what a Saint is, nor the worth of a Saint, nor how to uſe him; yea, they hate him, and drive ſuch away, as they do the Offers of Chriſt and Grace.
39. And theſe all, having obtained a good report through faith, received not the promiſe: 40. God having provided ſome better thing for us, that they without us ſhould not be made perfect.
39, 40. And all theſe true Believers were juſtified by God's own Teſtimony, left on Record to their praiſe. But ſtill it was things unſeen and future which they believed, and for which they ſuffered all this Martyrdom and pain: And though God gave them their Reward in Heaven, they lived not to ſee the Incarnate Saviour, and the Kingdom of the Meſſiah, the Catholick Church advanced by the pourings out of the Spirit of Chriſt; which were the promiſed Bleſſings, which God had told them, he would give in the fulneſs of time. For God had provided theſe greater Bleſſings, of the Kingdom of Chriſt in its more perfect ſtate, and the fulneſs of that Spirit, for this Age of the World in which we live, and would not let them, in thoſe former Ages before our time, partake of this more perfect Church-ſtate: Even as we now believe Chriſt's Glorious Coming, and wait, and ſuffer Perſecution of Hope; and yet muſt not live on Earth to ſee it, as the laſt Age will do; but muſt dye firſt, and be raiſed to enjoy that ſight.