i^i-^^^^-r:.. AN EXPOSITION EFISTJLE-TO THE HEEMEWSi WITH THE PRELIMINARY EXERCITATIONS. BY JOHN OWEN, D. D. REVISED AND ABRIDGED; A FULL AND INTERESTING LIFE OF THE AUTHOK, A COPIOUS INDEX, &c. BY EDWARD WILLIAMS, D. D. Search the Scriptures John t, 39. IN FOUR VOLUMES. VOL. IV. BOSTON: PRINTED AND SOLD BY SAMUEL T. ARMSTRONG; No. 50, COENHILI.; WHITINft & WATSON, NEWYORK; HOWE & DEFOREST, NEWHA^ESj AN» w. W', woodward, PHILABBLPHIA; 18],3. AN EXPOSITION. CHAPTER X. VERSE 1. Por the law having a shadow of good things to come, and not the very image ofthe things, can never with those sacrifices -which the-y offered year by year continually make the comers there' unto perfect. St. A general distribution ofthe chapter, ?2. The subject spoken of. §3, 4. (I,) What is granted to the law. §5—8. What is denied it. $9, (II.) Ob servations. §1. There are two parts of this chapter; the first concerneth the necessity and efficacy of the sacrifice of Christ, ver. 1 — 20; the other is an improvement of the doctrine for faith, obedience, and perseverance, ver. 20—39. §2. "For the law having a shadow of good things to come." The subject spoken of is {o vofj-og, (ilin) the law, that is, the sacrifices of the law, especially those which were offered annually by a perpetual stat ute, as the words immediately following declare; but he refers what he speaks of to the law itself, as that whereby these sacrifices were instituted, and upon which depended all their virtue and efficacy: and the law here is the covenant which God made with the people at Sinai, with all the constitutions of worship belonging to it; the first testament, as it was the spring of all their religious privileges, chap, vii, ix. Concern ing this law, or covenant, the apostle declares two things: — Positively, and by way of concession, "it had a shadow of good things to come:" — Negatively, tha* VOL. IV. 1 4 EXPOSITION OF THE Chap. 19- "it had not the very image of the things themselves;" which vve must consider together, because they mutu ally illustrate each other. §3. (I.) "Fcrthelaw having a shadow," &c. These expressions are metaphorical, and have therefore giv en occasion to various conjectures about the nature of the allusions, and their application to the present sub ject. Both what is called -'a shadow,''^ and "-the very image," have respect to the "good things to come;" wherefore the true notion of what these "good things to come," are, will determine what it is tohave"a shadow of them," and "not the very image of the things them selves." The good things' intended must be Christ himself, with all the grace, mercy, and privileges, which the church receiveth by his actual coming in the flesh, and the discharge of his office; for he him self, principally and evidently, was the subject of all jjromz'ses;' and whatever else is contained in them is but that whereof, in his person, office, and grace, he is the author and cause: hence he was signally termed (o fp%o|Xfvoe) he who was to come; "art thou he who is to come?" 1 John iv, 3. And these things are called {rei wyci^ci) the good things — because they are absolutely so without any mixture. Nothing is good, either in itself, or unto us, but what is made so by Christ and his grace; they are the means of our de liverance from all the evil things which we had brought upon ourselves by our apostasy from God. §4. These being evider-tly the "good things" in tended, the relation of the law to them, that it had the shadow, but not the very image of them, will also be apparent. He declares his inter tion in another pai al lel plaee, where, speaking of the same things, and us ing some of the same words, their sense is plain and determined; Col. ii, 17, "They are a shadow of things to come, but the hody is qf Chrisf." For it is th h<» Ver. 1. EPISTLE TO THE HEBREWS. B law, with its ordinances and institutions of worship, concerning which the apostle there discourseth. Now the "shadow" there intended, from whence the allusion is taken, is the shadow of a body in the light or sun shine, as the antithesis requires; "but the body is of Christ." Now such a shadow is a representation of the body; which follows it in all its variations, and is inseparable from it. It is a ju,st representation of the body (if properly situated, and without any acci dental hindrance) as to its proportion and dimensions. The shadow of any body represents that certain indi vidual body, and nothing else. Yet it is but an ob scure representation of the body; for the vigor and spirit (the chief excellencies of a living body) are not represented by it. Thus it is with the law, or the covenant of Sinai, and all the ordinances of worship wherewith it was attended, w th respect to these good things to come. The opposition which the apostle here makes is not between the law ^nd the gospel, but between the sacrifices of the law and the sacrifice of Christ himself; want of this observation hath given us mistaken interpretations of the place. The law (£%«!/) having it; it vvas inlaid in it; it was of the substance and nature of it; it contained it in all that it prescribed or appointed; some of it in one part, some in another, the whole in the whole. It had the whole shadow, and the whole of it was this shadow; and because they are no more now a shadow of Christ and what belongs to him as absent, they are absolutely dead and useless. %5. (H.) This being granted to the law, what is denied of it is added, in which consists the apostle's ar gument; it "had not the very image of the things;'* the {'Kfo.yy.ala.) things are the same with the (ra aya^a. li.£\ovla) good things to come before mentioned. The negation here is of the same subject as the concessioiit 0 EXPOSITION OF THE Chap, lo was before; the grant being in one sense and the deni al in another. It had not {avlviv ti^v eiY.ov« ipsissimam rerum imaginem) the very image itself; that is, it had not the things themselves; for he proves that the law, with all its sacrifices, could not take away sin, nor peifect the church, because it had not this image, ov the things themselves; so the Syriac translation (ipsam rem, or ipsam substantiam) the substance it self m which sense the Greek word (eiyiuv) is fre quentiy used in the New Testament; Rom. i, 23, The image of the man is the man himself. This therefore is what the apostle denies concerning the law; it had not the actual accomplishment of the promise of good things; it had not Christ exhibited in the flesh; it had not the true real sacrifice ofthe periect expiation. It represented these things, it was a shadow of them; but enjoyed not, exhibited not the things themselves. Hence was its imperfection and weak ness, so that by none of its sacrifices could it make the church perfect. §6. "Can never with these sacrifices, which they offer year by year continually, make the comers there unto perfect;" {etg ro Sivivr/ie?, inperpetuum) continually, or for ever, that is, while those ordinances of worship were in force. But neither the proper signification of the word, nor the use ofit in this epistle, will allow it in this place to belong to the sentence going before. It is of the same signification with {etg to %uv\eKfg, chap, vii, 25,) for ever, to the uttermost, perfectly. What is affirmed of Christ and his sacrifice, ver. 12, 14, of this chapter, is here denied of the law; the words therefore should bejoined with those that follow; "the law by its sacrifi ces could not perfect for ever, or to the utmost, the comers thereunto." Ver. 1. EPISTLE TO THE HEBREWS. 7 §7, The words being thus read, the impotency of the law is very emphatically expressed {sh%ole iwalcci) it can never do it, by no means, no way; it is impo,ssi- ble it should; which obviates all thoughts of perfec tion by the law. {Tccig uvIuiq ^vaiaiQ, iisdem sacrificus; iis ipsis hostiis, or sacrificiis) with those same sacri fices; the same, of the same kind, for they could not by the law offer a sacrifice of one kind one year, and a sac rifice of another the next. But the same sacrifices, as to their kind, their matter, and manner, were annu ally repeated without alteration. And this is urged to shew, that there was no more in any one of them than in another; and what one could not do, could not be done by its repetition, for it was still the same (mf svieivlov) yearly, year by year. It is hence mani fest, that he principally intends the anniversary sacri fices of expiation; when the high priest entered into the most holy place with blood. Lev. xvi; had he mentioned sacrifices in general, it might have been re plied, that although such as were daily offered, or those on special occasions, might not perfect the worshippers, at least not the whole congregation; yet the church might by that great sacrifice which was offered yearly; accordingly the Jews have a saying, that on the day of expiation all "Israel was made as righteous as in the day wherein man was first created." But the apostle ap plying his argument to those very sacrifices leaves no reserve; and besides, to give the grcair i cogency to his argument, he fixcth on those sacr)flc^l wtuch had the least imperfection; for these sacrifices were repeat ed only once a year; and if this repetition of them once a year proves them weak and imperfect, how much more were those so, which were repeated every day? "Which they offer;" he states what vvas done at the first giving ofthe law, as ii" it were now present before 8 EXPOSITION OF THE Chap. 1©. their eyes. And if it had not the power mentioned at their j^rs^ institution, when the law was in all its vigor and glory, no accession could be made to it by any continuance of time, except in the false imagina tion of the people. It could not make the comers thereto perfect for ever. §8. {TeXeiaaeii) to dedicate, consummate, consecrate, perfect, sanctify; see Expos, on chap, vii, ver. 11, here the word is the same with (rf Af /wa-a; x«7« o-uvf/Jvjo-iv, chap. ix, 9,) "perfect as pertaining to the conscience," which is ascribed to the sacrifice of Christ, ver. 4. Wherefore it here respects the expiation of sin, and so the apostle expounds it in the following verses; [rsg xpoo-fpxojxfvsf, accedentes) the comers thereunto, say we; that is, the worshippers, see ver. 2, and chap, ix, 9, those who approach to him by sacrifices, pai ticularly the anni versary sacrifice which was provided for all. But as the priests were included in the foregoing words, '-''which they offer;" so by these comers, the people are intended, for whose benefit the sacrifices were offered; and these, if any, might be made perfect by the sacrifices of the law, but it could not effect it {eig TO 5iviv£'/£5) absolidely. completely, and for ever; it made an expiation, but it was temporary only, not for ever, both in respect of the consciences of the wor shippers, and the outward effects of its sacrifices. However,if any shall think meet to retain the ordinary distinction ofthe words, taking the phrase (e;? to J/iivfn- eg) adverbially, they offered year bj' year continually, then the necessity of the annual repetition of those sacrifices is intended. This they did, and this they were to do always whilst the tabernacle was standing, or the worship of the law continued. §9. (Ill) From the whole verse sundry things may be obsei-ved. Ver. 1. EPISTLE TO THE HEBREWS. 9 1. Whatever there may be in any religious institu tions, and the diligent observance of them, if they come short of exhibiting Christ himself to believers, with the benefits of his mediation, they cannot make iis perfect, nor give us acceptance with God. 2. Whatever hath the least representation of Christ, or relation to him, whilst in force, hath a glory in it; the law had but a shadow of him and his office; yet was the ministration of it glorious; and much more will that of the gospel and its ordinances appear glori ous, if we have but faith to discern their relation to him, and his exhibition of himself and benefits to us by them. 3. Christ and his grace were the only good things, that were absolutely so, from the foundation of the world, or the giving of the first promise. Those who put such a valuation on the meaner uncertain enjoy ments of other things, as to judge them their "-good things," their goods, as they are commonly called; and see not that all which is absolutely good is to be found in him alone; (much more they who see to judge almost all things good besides, and Christ with his grace "good for nothing,") will be filled with the fruit of their own ways, when it is too late to change their minds. 4. There is a great difference between the shadow of good things to come, and the good things actually exhibited and granted to the church. This is the fun damental difference between the two testaments, the law and the gospel. He who sees not, who finds not a glory, excellency, and satisfaction, producing peace, rest, and joy, in the actual exhibition of these good things, as declared and tendered in the gospel, above what might be attained from the ancient obscure rep resentation of them, is a stranger to gospel light and grace. 10 £;XPOSITION OF THE Chap. 10. 5. The principal interest and design of them who come to God, is to have assured evidence of the per fect expiation of sin. 6. What cannot be effected for the expiation of sin at once, by any duty or sacrifice, cannot be effected by its reiteration; those who generally seek for atone ment and acceptance with God, by their own dut cs, quickly find that no one of them will effect their desire; wherefore they place all their confidence in the repeti tion and multiplication of them; what is not done at one time, they hope may be done at another: what one will not do, many shall; but after all they find themselves mistaken. For, 7. The repetition of the same sacrifices doth of it self demonstrate their insufficiency for that end; where fore thpse of the Roman Church, who would give countenance to the sacrifice of the mass, by affirming that it is not another sacrifice, but the very same that Christ himself offered, effectually prove, if the apostle's argument here insisted be good and cogent, an insuf ficiency in the sacrifice of Christ for the expiation of sin. VERSE 2. For then ivould they not have ceased to be. offered., because that the worshifi/iers once purged ahould have had no more con-" science of sins. ^1. The nature of the present argnment. §2, An objection answered.. §3 — 5, (I.) The words farther e.xplaiiied. §6 — 7. (¦!.) Observations. §1. 1 HE words contain a confirmation by a ne^v ar gument of what was affirmed in the verse foregoing taken from the frequent repetitions of those sacrifices. The thing to be proved is the "insufficiency of the law to perfect the worshippers by its sacrifices," and the present argument is taken (ah effectu, cr r^ signo) Ver. 2. EPISTLE TO THE HEBREWS. 11 from the effect, or a demonstrative sign of the insuffi ciency which he had before asserted. There is a va riety in the original copies, some having the negative particle (an) others omitting it; if that negation be al lowed, the words are to be read by way of interroga-^ tion; "would they not have ceased to be offered?" that is, they would; if it be omitted, the assertion is positive; "they would then have ceased to be offered;" there was no reason for their continuance, nor would God have appointed it; and the notes of the inference {eveiav) for then, are applicable to either reading. §2. In opposition to this argument in general it may be said, that this reiteration was not because they did not perfectly expiate the sins of the offerer, but because those for whom they were offered did again contract the guilt of sin, and so stood in need of a renewed ex piation of them. In answer to this objection which may be laid against the foundation ofthe apostle's argument, I say, there are two things in the expiation of sin. First^ the effects of the sacrifice towards God in making atonement; secondly, the application of those effects to our consciences. The apostle treats not ot the lat ter which may be frequently repeated; for of this na- ture are the ordinances of the gospel, and our own faith and repentance; for a renewed participation of the thing signified, is the only use of the frequent repe tition of the sign. So, renewed acts of faith and re pentance are continually necessary upon the incursions of the new acts of sin and defilements; but by none of these is there any atonement made for sin; the one great sacrifice of atonement is applied to us, but is not to be repeated by us. Supposing therefore the end of sacrifices to be mak ing atonement with God for sin, and the procuring of VOL. IV. 2 12 EXPOSITION OF THE Chap. 19- all attendant privileges, (which was the faith of the Jews concerning them) and the repetition of them in vincibly proves that they could not of themselves ef fect that end. Hence we may see both theobstinacy and miserable state of the present Jews. The law plainly declares, that without atonement by blood there is no remission of sins; this they expect by the sacrifices of the law, and their frequent repetition; but these they have been utterly deprived of for many generations, and therefore they must, on their own principles, die in their sins and under the curse. And it is hence also evident, that the superstition of the church of Rome in their mass, (wherein they pre tend to offer, and every day to repeat, a propitiatory sacrifice for the sins of the living and the dead) doth evidently demonstrate, that they virtually disbelieve the efficacy of the one sacrifice of Christ as once offered, for the expiation of sin. §3. (I.) The '¦^worshippers" (ot Ko'^psvovl^g) are the same with the comers [onaitoa-t^xoM^ot) in the verse foregoing; and in each place not the priests, but the people for whom they offered, are intended; and con cerning them it is supposed, that if the sacrifices of the law could make them peifect, then would they have been purged; wherefore the latter (){«S«ip/^f(79a;) is the effect ofthe former {TeXeiaaat.) If the law did not make them perfect, then were they not purged. This sacred (kc6«p;it|X(!?) purification takes away the condemning power of sin from the conscience, vvhich was introduced on account of its guilt. §4. "They should have had no more conscience of sins," rather, they should not any farther have any conscience of sins. The meaning of the word is sin gulariy well expressed in the Syriac translation: "they Ver. B. EPISTLE TO THE HEBREWS. 13 should have no conscience agitating, (tossing, disquiet ing, perplexing) for sins;" no conscience judging and condemning their persons for the guilt of sin, so de priving them of solid peace with God: it is (o-tivf/Svia-fV «(i,«p1(£*? nins CD'^JtN) my ears hast thou digged, bored^ prepared. A!l sorts of critical writers and expositors have so labored to resolve this difficulty, that there is little to be added to the industry of some, and it were endless to confute the mistakes of others; I shall there fore only speak briefly to it,so as to manifest the oneness ofthe sense of both places; and some things must be premised: 24 EXPOSITION OF THE Chap. 16. It doth not seem probable to me, that the Septua gint did ever translate these words as they are now extant in all the copies of that translation, (trajxa J? 5ta1fp1/!7M \j.oi) but a body that thou prep iredst me; for it isnot a /rans/a/io?i, ofthe original words, but an expo sition of their meaning, which was no part of their design; if they made this exposition, it was either from a mere conjecture, or from a right understanding of the mystery contained in them; the fonner is altogether improbable; and that they understood the mystery couched in that metaphorical expression (vvithout which no account can be given of- this version of the words) will not be granted by them vvho know any thing of those translators or their work; besides, there was of old a different reading of that transl£i\tion: for instead of (a-aixa) a body, some copies have it \talta) the ears, which the vulgate Latin follows; an evidence that a change had been made in that translation, to comply with the words used by the apostle. ¦ The words, therefore, in this place were the words whereby the apostle expressed the sense and meaning of the Holy Ghost in those used in the psalmist; he did not take them from, the Greek translation, but used them himself to express the sense of the Hebrew text; in vindication of this we farther remark, that .sundry passages have been unquestionably taken out pf the New Testament, and inserted into that transla tion; and I no way doubt but it hath so fiillen out in this place, since no other satisfactory account can |)e given of that translation as the words now stand. §7 This is certain, that the ,sefi.se intended bythe psalmist, and that expressed hy the apojtle, are to the same purpose and th^ir agreement is sufficiently plain and evident; that which is spoken is, an act of God Ver. S—IO. EPISTLE TO THE HEBREWS. 25 the Father towards the Son; the end ofit is, that the ' Son might he fit and meet to do the will of God in the way of obedience, so in the text; "mine ears hast thou bored" or a body thou hast prepared me; then said I, lo. I come to do thy will, O God." This is the sole end why God so acted towards him. The ascription of ear* to the Lord Christ by an act of God, is a preparation of a state and nature, as should be meet to yield obedience to him. In his divine nature alone it was impossible that he should come to do the will of God as our substitute, wherefore God prepared another nature for him, which is expressed synecdo- chically by the ears for the whole body, and that sig nificantly, because as it is impossible that any one should have ears of any use but by virtue of his hav ing a body; so the ears are that part of the body by which alone instruction io obedience, the thing aimed at, is received; that is this which is directly expressed by himself; Isa. lix, 4, 5, "He wakeneth, morning by morning, he wakeneth mine ear to hear as the learned; the Lord God hath opened mine car, and I was not rebellious," or, I was obedient: and so it is all one in what sense you take the word i^mS) whether in the more common and usual, io dig, or bore, or in that to which it is sometimes applied, to fit and perfect. I do not judge there is any allusion to the law of "6or- ing the ear of the servant" that refused to take liberty at the year of release; nor is the word used in that case, but another ( j?VT Exod. xxi, 6;) but it respects the framing of the organ of hearing which, as it were, is barred; and the internal sense, in readiness for obe dience, is expressed by the framing of the outward in strument of hearing, that we may by that means learn to obey. Wherefore this is, and no other can be, the sense of 26 EXPOSITION OF THE Chap- 10. the words in the psalmist;— that God the Father pre pared for Jesus Christ a nature wherein he might be free, and able to yield obedience to the will of God with an imitation of the quality of it, in having ears to hear, which belong only to a body; and this very sense the apostle expresseth in more plain terms, now after the accomplishment of what before was only de clared in prophecy, and thereby the veil is taken away. There is therefore nothing remaining but that we give an exposition of the apostle's words, as they con tain the sense of the Holy Ghost in the psalm. §8. "A body hast thou prepared me;" a '-body" is here a synecdochical expression for the human nature of Christ; so is Hhe fiesh" taken, where he is said to be "made flesh," and "the flesh and blood" whereof he was made partaker; for the general end of his having this body was, that he might thereby do the will of of God; and the special end of it was, that he might have what to offer in sacrifice to God; but neither of these can be confined to his body alone; for it is the soul, the other essential part of human nature, is the principle of obedience; nor vvas the body of Christ alone, offered in sacrifice; "he made his soul an offer ing for sin," Isa. liii, 10; which was typified by the life that was in the blood of the sacrifice; but the apostle both here and v^er. 10, mentions only the body; — to manifest, that this offering of Christ was to be by death, which the body alone was subject to; and as the covenant was to be confirmed by this offerings it was to be only by blood, which was contained in the body alone, and the separation of it from the body car ries the life along with it. Concerning the body, it is affirmed that God pre pared it for him; that is, the Father; for to him are those words spoker "'' * "" ' „.:ii r\ /-\ »r,tt. s— IU. jLri6ii.E iO THE HEBREWS. 2i a body (m«7vip7'(Tw fAo<) hast thou prepared me;^' that which "he would," was the obedience of the Son to his will; this proposal the Son closeth with; "Lo, saith he, I come;" but all things being originally in the hands of the Father, the provision of things necessary to the fulfilling of the will of God, is left to him; among those the principal was, that the Son should have a body p-epared fur him, that so he might have somewhat ofhis oWn to offer; wherefore the prepara tion of it is in a particular manner assigned to the Fa ther; "a body hast thou prepared me." §9. "In burnt offerings and sacrifices for sin thoU hast had no pleasure." Christ, whose words in the psalm these are, doth not only re-assert what wag before spoken in general, but also gives a more partic ular account of what sacrifices they were which he in tended. "Burnt offerings; the Hebrew word (nSlj?) though singular, is usually rendered by the Greek {o'Koy.a.v'luiJ.ulti) plural !y; and the former word refers to the ascending of the smoke of the sacrifices in their burning on the altar; a pledge of that sweet savor, which should arise to God above, from the sacrifice of Christ here below; and sometimes they are called (D"'E^K) firings, from the way of their consumption on the altar by^re. The other sort is expressed by a word (Mi^Dn) which the Greek renders by {-rrepi ajxapTia?) concerning sin; ior (Jiian) the verb in Kal, signifieth to sin, and in Piel, to expiate sin. Where it is taken in the latter sense, the Greek renders it by {'xspi ctiJ.tcpTixg) "a sacri fice for sin," or a sin offering, which expression is here retained, and Rom. viii, 3. This sacrifice, there fore, was appointed, both for the sins of the whole congregation, Lev. xvi, 21; and the special sins of VOL, IV. 4 28 EXPOSITION OF THE Chap. lO- particular persons. The one offering of Christ was really to effect what all of them represented. Concerning all these sacrifices, it is added (sk evlo- v.Vi(Tcig) thou had,si no pleasure. In opposition to this, Gad gives testimony from heaven concerning the Lord Christ and his u-idertaking. This is my beloved Son, {£¦/. a euSoxvis-a) in whom I am well pleased, Matt, iii, 17; chap, xvii, 5. See Isa. xlii, 1; Ephes. i, 6. This is the great anilthesis between the law and the gospel; "in sacrifices and offerings for sin thou hadst no pleas ure." "This is my beloved Son in whom I am well pleased." §10. "Then, said I, lo, I come (in the volume- of the book it is written of me) to do thy vvill, O God." (E/Tov) F said. There is no necessity, as was before observed, that these very words should at ujiy one season be spoken by our Lord; the meaning is: "This is my resolution, this is the frame of my mind and will." Hence, whatever difiiculties afterwards arose, whatever he vvas to do or sufier, there vvas nothing in it, but vvhat he had before solemnly engaged to God. (Tole) then or thereon; for it may respect the order of thne; though it is as I judge, better extended to the whole case in hand. When things were come to this pass, vvhen all the church of God's elect were under the guilt of sin, and the curse of the lavv^, vvhen there was no hope for themselves, nor in any divine institu tion of worship; when all things were at a loss, as to our recovery and salvation; then did Jesus Christ, the Son of God, in infinite wisdom, lov'e, and grace, inter pose hiraself on our behalf. (ISs) behold! A glorious spectacle it was to God, to angels and to men: To God, as it was filled with tiie highest effects of infinite good ness, wisdom, and grace, whicb all shone forth in their greatest elevation and lustre. To angels, for in this their confirmation and establishment in glory depend- Ver. 5—10. EPISTLE TO THE HEBREWS. gg ed, Ephes. i, 10; which . therefore, they endeavored (with fear and reverence) to look into, 1 Pet i, 12, 13. And as to men, the church of the elect, nothing could be so glorious in their sight, nothing so desirable. By this call of Christ, "behold I come," the eyes ofall crea tures in heaven and earth ought to be fixed on him, to behold the glorious work he had undertaken, and its wonderful accomplishment. He came forth like the rising sun, with healing in his wings, or as a giant re joicing to run his race. The faith of the old testament was, that he was thus to come; and this is the life of the new, that he is come. They by vvhom this is denied, overthrow the faith of the gospel, 1 John iii, 1 — 3. He that did not exist before in the divine nature, could not prom ise to come in the human. God, and he alone, knew what was necessary tothe accomplishment of hiswill; and if it might have been otherwise effected, he would have spared his only Son, and not have given him up to death. §11. The end of this promising to come, is to do the will of God; "lo, I come to do thy will, O God." The "will of God" is here taken for his eternal pur pose and design, called the "counsel of his will," Eph. i, 1 1 ; yet Christ came so to fulfil the will God's pur pose, as that we maybe enabled to fulfil the will ofhis command; yea, and he himself had a command from God to lay down his life for the accomplishment of this work. When the fulness of time was come, the glorious counsels of God, Father, Son, and Spirit, broke forth with light, like the sun in his strength from under the cloud, in the tender the Son made of himself to the Father, "lo, I corae to do thy will, O God;" this, this is the way, the only way whereby the will of God might be accomplished. Herein were all the riches 30 EXPOSITION OF THE Chap. 10. of divine wisdom displayed, all the treasures of grace laid open, all shades and clouds dispelled, and the open door of salvation made evident to all. This wifl of God, Christ came to do, {to itoiviaxv) to ej^ec^ to establish and perfectly fulfil; he did It in the whole work of his mediation, from the susception of our nature in the womb, to what he doth in his gupreme agency in heaven at the right hand of God. This seems to me the first sense of the place; I should not however, as I said before, exclude the sense, that he fulfilled the will of his purpose, by obe dience to the will of his commands; hence it is added in the psalm, that he "delighted to do the will of God, and that his law was in the midst of his bowels." §12. The last thing is the ground and ride of this undertaking;" "in the volume ofthe book it is written of me." The Socinian expositors have a peculiar notion on this place. They suppose the apostie useth this ex pression, (sv KfCpaA/Sj) in the volume, to denote some special chapter or place in the lav, and conjecture it to be that of Deut. xvii, 18. 19. David they say, spoke those words in the psalm, and it is no where said that be should come to do the will of God, but in this place of Deuteronomy, as he was to be the king of that people; but there can be nothing more fond than this empty conjecture. For, 1. He that speaks, doth absolutely jjre/tr his own obedience, as to worth and eflicacy, before all God's institutions; he presents it to God, as that which is more useful to the church, than all the sacrifices which God had ordained; this David could not justly do. 2. There is nothing spoken in Deuteronomy con cerning the sacerdotal office, but only of the regal; and in the psalmist there is no respect to the kingly Ver. 5—10. EPISTLE TO THE HEBREWS. 31 office, but only to the priesthood; for the comparison is made with the sacrifices of the law, but the offering of these sacrifices was expressly forbidden to the kings; as is manifest in the instance of king LTzziah, 2 Chron. xxvi, 18 — 20; besides, there is in that place of Deuteronomy nothing that belongs to David in a peculiar manner. 3. The words there recorded contain a mere pre scription of duty, no prediction of the event, which for the most part was contrary to what is required; but the words of the psalmist are a divine prediction which must be actually accomplished. Nor doth our Lord Christ in them declare what was prescribed to him, but what he did undertake to do, and the record that was made of that undertaking. 4. There is not one word in that place of Moses concerning the removal of sacrifices and burnt offer- ings,which, as the apostle declares, is the principal thing intended by the psalmist; yea, the contrary, as to the intended season, is expressly asserted; for the king was to read in the book of the law continually, that he might observe and do all that is written therein, a part whereof consists in the institution and observation of sacrifices. 5. This interpretation of the words utterly over throws what they dispute for immediately before; viz. that the entrance of Christ into the world was not in deed his coming into this 'vorld, but his going out of it and entering into heaven; for it cannot be denied but that the obedience of reading the law continually, and doina; it. is to be attended to in this world and not in heaven; and this they seem to acknowledge so as to recall their own exposition. Other absurdities, which 9,re very many in this place, I shall not insist upon. §13. "In the volume ofthe book;" {ev neCpaXidi) in 3g EXPOSITION OF THE Chap. 16. the volume, or roll. B'lt the Hebrew word (1?D) which we translate a book, doth not signify a book as writien in a roll, but only an enuntiation or declaration of any thing; but another word (nSjtt) is properly a roll, and the words used by the psalmist signify, that the declaration ofthe will of God made in this matter was written in a roll. As the book itself, was one roll, so in the head, or the beginning of it, amongst the first things written in it, is this recorded concerning the coming of Christ to do the will of God. Naw this can be no other than the first promise recorded Gen. iii, 15. In this pro mise, and the writing ofit in the head ofthe volume, is the psalmist's assertia.i verifud Hiwever, the^oZ- lowing declarations of the will of God are not exclu ded; for indeed the whole volume ofthe law is nothing hut a, predlciionoi' the coming of Chiist, and apreslgnl- ficallon of what he had to do; even that book vvhich God had given to the church, as the only guide of its faith — the Bible — wherein all divine precepts and promises are enrolled or recorded. §14. "Above when he says," &c. What he de signed to prove was, that by the introduction and es tablishment ofthe sacrifice of Christ in the church, there was an end put to all legal sacrifices; and now adds, that the ground and reason of this great alteration was the utter insufficiency of theselegal sacrifice sin them selves for the expiation of sin and sanctification ofthe church. And ver. 9, he gives us this as the sum of his design; "He takes away the first, that he may es tablish the second." Bat the apostle doth not here directly argue from the matter of the testimony itself, but from the ordotr ofthe words, and the regard they have in their order to one another; for there is in them a two-fold proposition; one concerning the rejection of legal sacrifices; the other, an introduc- Ver. 5—10. EPISTLE TO THE HEBREWS. 33 tion and tender of Christ and his mediation. And he declares, from the order of the words in the psalmist, that thesethings are inseparable, viz. the taking away of legal sacrifices and the establishment of that of Christ. Again, we may remark, he had respect not only to the removal of the sacrifices, but also of the law itself, whereby they were retained. Allowing these sacrifices and offeiings all that they could pre tend to, — that they vvere established by ihe law: yet, notwithstanding this, God rejects them as to the ex piation of sin and the salvation of the church. After this was stated and delivered, when the mind of God was expressly declared, as to his rejection of legal sacrifices, and offerings, {-Tole) thenhe said upon the grounds before mentioned, "sacrifice," &c. In the fonner words he declared the mind of God, and in the latter his own resolution to comply with his will, in order to another way of atonement, "Lo, I come to do thy will, O God." It is evident, that these words {x)jaip£i TO %polov) 'Haketh away thefirst," intend sacri fices and offerings, which he did not immediately, but declaratively, indicating the time, that is, when the second should be introduced. The end of this removal of the first was the establishment of the second: this second, say some, "is the wifl of God;" but the opposi tion made before is not between the will of God and the legal sacrifices, but between those sacrifices and the coming of Christ to do the will of God. Wherefore "the second" is the way of expiating sin, and of the complete sanctification of the church by the coming and sacrifice of Christ. §15. "By the which wiU we are sanctified through the offering ofthe body of Jesus Chiist once for afl." From the whole context the apostle makes an infer ence, which comprehends the substance of the gospel, (Hy(«i7/.t,£V(j; £ SG EXPOSITION OF THE Chap, la of his undertaking; and an eternal evidence it is of his love, as also of the div'me justice, in laying all our sins on him, seeing it was done by his own voluntary con sent. 3. No sacrifices ofthe law, not all of them altogeth er, were a means for the expiation of sin suited to the glory of God or necessities"of our souls. 4. God may in his wisdom appoint and accept of ordinances and duties to one end, which he will reject when they are appointed to another; so those sacrifi ces are in other places, for other ends, most strictly en joined. How express, how multiplied are his com mands hr good works, and our abounding in them! yet when they are made the matter of our righteous ness, or regarded as sufficient to answer the end of our justification at the divine bar, they are deservedly re jected. §17. 1. The supreme contrivance of the salvation ofthe church is in a peculiar manner ascribed to the person of the Father. 2. The furniture of the Lord Christ (though the Son, and in his divine person the Lord of all) to the discharge of his vvork of mediation, was the peculiar act of the Father; He prepared him a body, he anoint ed him with the Spirit, it pleased the Father that all fidness should dwell in hira. 3. Whatever God appoints and calls any to, he will provide for them all that is needful for the discharge of such duties as come thereby to be incumbent on them; as he prepared a body for Christ; so he will provide gifts, abilities, &c. suitable to our proper work. 4. Not only the love and grace of God in sending his Son, are continually to be admired and glorified; but also the actings of infinite wisdom, in fitting and preparing his human nature, as everv wav mcpt fnr Ver. 5—10. EPISTLE TO THE HEBREWS. 37 the all important work, ought to be the special object of our contemplation. 5. The ineffable, but yet distinct, operation of the Father, Son, and Spirit, with respect tothe human na ture assumed by the Son, are not only an uncontrol- able evidence of their distinct subsistence in the same individual divine essence; but also a guidance to faith, as to all their distinct actings towards us in the appli cation of redemption to our souls. §18. 1. ^t is the wifl of God, that the church should take special notice of this sacred truth, that nothing can take away sin but the blood of Christ alone; hence is the vehemency of the rejection of all other means in the repetition of these words. 2. Whatever may be the use or efficacy of any or dinance of worship, yet if they are employed, or trusted to for such ends as God hath not designed, he neither accepts of our persons in them, nor approves of the things themselves. 3. The foundation of the whole glorious work of salvation was laid in the sovereign will, pleasure, and grace of God, even the Father. Christ came only to do his will. 4i. The coming of Christ in the flesh was, in the wisdom, righteousness, and holiness of God, necessary to fulfil his will, that we might be saved to his eternal glory. 5. The fundamental motive to Christ's undertaking the work of mediation was the will and glory of God; "Lo, I come to do thy will." 6. God's records in the roll of his book are the foundation and warranty of faith, in the head and members. 7. The Lord Christ, in all he did and suffered, had continual respect of what was written of him, see Matt, xxvi, 24. 38 EXPOSITION OF THE Chap. 1®. 8. In the record of these words, God was glorified in his truth and faithfulness; Christ was secured in his work and undertaking; a testimony was given to his person and office; direction is given to the church in all, wherein they have to do with God, namely, "what is written; the things which concern Christ the Mediator, are {nsCpxXtg) the head of what is contained in the same records, §19. 1. Whereas the apostle plainly distributes aU sacrifices and offerings into those which were offered by the law, and that one offen. g of the body of Christ; the pretended sacrifice of the mass is utterly reject ed from any place in the worship of God. 2. God, as the sovereign law-giver, had always power and authority to make what alteration he pleas ed in the orders and institutions of his worship. 3. That sovereign authority alone is what our faith and obedience respect in all ordinances of worship. 4. A^ afl things from the beginning made way for the coming of Christ in the minds of believers, so every thing was to be removed out of the way that should hinder his coming, and the discharge of his work; law, temple, sacrifices, must all be removed; so it must be in our hearts, all things must give way to him, or he will not come and take his habitation in them. 5. Truth is never so effectually declared, as when it is confirmed by the experience of its power in them that believe it, and make profession of it. "We are sanctified." 6. It is an holy glorying in God, and no unlawful boasting, for men openly to profess what they are made partakers of by divine grace. 7. It is the best security in differences about relig ion (such as these wherein the apostle is engaged, the gi'eatest and highest that ever were) when men have an internal experience of the truth which they profess. Ett. 11 — 14. EPISTLE TO THE HEBREWS. 8d VERSES n~l4. And every priest standeth daily ministering, and offering often times the same sacrifices, which can never take away sins; but thia man, after he had offered one sacrifice for sin, for ever sal down on the right ha-nd of God; from henceforth expecting till Ais enemiea be made his footstool; for by one offering he hath perf ected for ever them that are sanctified. §1. Introduction. $2. (I.) Exposition of the words. ^3 The legal sacrifices could not take away sin. §i But Christ's one sacrifice could. §5, 6. How aifected towards his enemies. $7, The perfection and eflieet of his sacrifice. $8 — 10. (II.) Observations. §1. -I HESE words are an entrance into the close of the apostle's elaborate blessed discourse, concerning the priesthood and sacrifice of Christ, their dignity and ef ficacy, which he finished in the following verses, con firming the whole with the testimony of the Holy Ghost before produced. §2. (I.) "And every priest," &c. (Kxi) and, gives a farther reason of the efficacy of Christ's sacrifice, by a comparison of it with those of the priests, which were often repeated. (Hag i£p£vg) every priest; that is, say some, every high priest, referring the whole to the an niversary sacrifice on the day of expiation; but it can not be here so restrained, for now he makes application of what he had spoken before of all the legal sacri fices. And the following expression, (£it7*ime xaft' vj/xtpav XE/lapywv) stood ministering every day, declares the constant discharge of the priestly office in every daily ministration. Therefore all the priests, while it was in force, and their whole office, as to all that belonged to the offering of sacrifices, are comprised in the asser tion. Stood or standeth ready for, and employed in the work of the priestly office; (Ki^'lspym) ministering, a 40 EXPOSITION OF THE Chap. 10. general name of employment about all sacred duties, services, and offices whatever; (xafi' tif^epav) day by day, as occasion required according to the appointment of the law; for, beside the daily sacrifice morning and evening, any man might bring his sin offering, and trespass offering, his peace offering, his vow, or free will offering to the priest at any time to be offered on the altar. For this cause they came to be always in readiness to "stand ministering daily,'" to which their office was confined. There was no end of their work, they were never brought to that state by them as the High Priest might cease from the ministering, and enter into a con dition of rest; they all fell under the same censure, that they could not take away sin. §3. They "could not" (Tfp/fXe/v) take them out of the way; that is, absolutely, perfectly, as the word de notes, either from before God the jut^e, ver. 4, or as to the sinner's conscience, giving him assured peace; no, (e5£7ro7f Suvx-\ilcii) they could not do it; the defect was in their own nature; therefore they could not do it by any means, nor at any time, Isa. i, 11; Mich, vi, 6, 7. If the apostle proveth, beyond contradiction, that none of them can ever take away any sin, how much less can the inventions of men effect that great end? §4. "After he had offered one sacrifice for sins;" he offered only one sacrifice, not many; and it was but once offered; and that before he sat down on the right hand of God, which was the immediate consequence ofhis offering, see on chap, vii, 3; chap, viii, 1; which here includes a double opposition to, and preference above the state of the legal priests upon their oblations; for although the high priest in his anniversary sacrifice entered into the holy place, where were the visible pledges of the divine presence; yet he sat not, but Ver. 11— U. epistle TO THE HEBREWS. 41 stood in a posture of humble ministration, sufficiently remote from any appearance of dignity and honor; again, his abode in the typical holy place was for a short season only; but Christ sat down at the right hand of God (f nf CinA iri Ver. 19—23, EPISTLE TO THE HEBREWS. 55 him, this "drawing near" containeth all the holy wor ship of the church, both public and private, or, all the ways of our access to God by Christ." (M£T« «AviS;vvis via^liag) with a true heari. God in an especial manner, requireth "truth in the inward parts," in all that come to him, Psal. li, 6; John iv, 24. Now "truth" respects either the mind, and is op posed to falsehood, or respects the heart and affections, and is opposed to hypocrisy. In the first way all false worship is rejected; but the "truth of the heart" here intended, is the sincerity of the heart, which is opposed to all hypocrisy, §8. (Ev %hvipo(popta Tvjs %ig£ug) in fidl assurance qf faith. "Without faith it is impossible to piease God;" wherefore faith is required in this access on a twofold account— as a qualification ofthe person; he must be a true believer, all others being utterly excluded from it; — as to actual exercise in every particular duty of access. There is no duty acceptable to God which is not enlivened hy faith. "All fidl assurance of faith." The word is used only in this place, but the verb (vhv,- po(pop£u, Rom. iv, 21; xiv, 5,) signifies a "fidl satisfac tion of mind in what we are persuaded of." Here two things seem to be included in the word: 1. What in other places the apostle expresseth by ('!:appv\(na) boldness, which is the word constantly used to denote that frame of mind which ought to be in gospel worshippers, in opposition to that of the law; and implies an open view of spiritual glories, which they had not joined with liberty and confidence; lib erty of speech and confidence of being accepted; the plerophory of faith is the "spiritual boldness" of it. 2. A firm and immoveable persuasion concerning the priesthood of Christ, whereby we have this access to God, with the glory and efficacy of it, "faith with- 56 EXPOSITION OF THE Chap. 1©. out wavering;" for many ofthe Hebrews who had re ceived in general the faith of the gospel, yet wavered up and down in their minds about this office of Christ, and the glorious things related of it, supposing that there might be some place yet left for the administra tion of the legal high priest. This is the frame which the apostle confutes, and therefore "the full assurance of faith" here respects not the assurance that any have of their own salvation, nor any degree of such an as surance, but intends only the full satisfaction of our souls and consciences in the reality and efficacy oithe priesthood of Christ to give us acceptance with God, in opposition to all other ways and means. But this per suasion withal is accompanied with an assured tr'ust of our own acceptance with God, through Christ our high priest, and an acquiescence of our souls in the blessed object of our trust. §9. There is a two-fold preparation prescribed to us for the right discharge of this duty; — that our "hearts be sprinkled from an evil conscience," and "that our bodies be washed with pure water;" it is plain that these expressions allude to the necessary preparations of divine service under the law. For whereas there were various ways, whereby men were legafly defiled, so there were ways appointed for their legal purifica tion, chap. ix. The subject spoken of is also twofold — ;the heart and the body, that is, the inward and oidward man. There is no doubt but in this place, as in many others, the heari is taken for all the faculties of our souls with our affections; for it is that wherein conscience is seat ed, and in which it powerfully acts, which it doth es pecially in the practical understanding, as the rule and guide of the affections. This conscience, antecedently, is evil. Conscience. Ver. 19—23. EPISTLE TO THE HEBREWS. 57 merely as such, is not to be separated from the heart, but as it is evil it should. It may be said to be "evil" on two accounts; — as it disquieteth, perplexeth, judgeth, and condemneth for sin, and — on account of a vitiated principle in the conscience not performing its duty, but continues secure when filled with all vicious habits: I take it here in the latter sense, because the way of re moval is by sprinkling, and not by offering. (Epp«vT(o-/i,£vo/ Tag napSiag) sprinkling our hearis. The expression is taken from the sprinkling of blood upon offering the sacrifices, Exod. xxix, 16, 21; Lev. iv, 17; xiv, 7. The spiritual interpretation is given us, Ezek. xxxvi, 25. And whereas this sprinkling and cleansing from sin is in Ezekiel ascribed to pure wcder, (for in the type the blood of the sacrifice was sprinkled) it gives us the sense ofthe whole: for as the blood ofthe sacrifice was a type of the blood of Christ as offered to God, so the Holy Spirit, and his efficacious work, is denoted by "pure water," as is frequently observed. Wherefore this "sprinkling of our hearts" is an act of the sanctify ing power of the Holy Ghost, by virtue of the blood and sacrifice of Christ in making application of them to our souls. And thus "the blood of Christ the Son of God cleanseth us from all our sins." §10. "Our bodies washed with pure water." This at first view may seem to refer to the outward admin istration of baptism; but the "body" is said to be wash ed from them, because they are outward, in opposition to those that are only inherent in the mind. And be cause the body is the instrument of the perpetration of them, hence are they called the "deeds of the body;" and the body is defiled by some of them in an especial manner, 1 Cor. vi. Therefbre, the "pure water" wherewith the body is to be washed, and which is di vinely promised, Ezek. xxxvi, 25, 26, is the assistance 58 EXPOSITION OF THE Chap. 10. of the sanctifying Spirit, by virtue of the sacrifice of Christ. Hereby all those sins which cleave to our outward conversation are removed and washed away; for we are sanctified, (called Jby the gospel to be so) in our whole spirits, souls, and bodies. §11. (III.) The special duty exhorted to. ^'Let us hold fast the profession of our faith without wavering, for he is faithful who hath promised." Some copies read (tv|v oy^ohoyiasi tvjs £At;5o?) "the profession of our hope," which virtually comes to the same with our version; for on our faith is our hope built, and is an eminent fruit of it: wherefore, holding fast our hope includes in it the holding fast of our faith, as the cause in the effect. But I prefer the other reading, as more suited to the design of the apostle, and his following discourse. "Faith" is here taken in both the principal accepta tions of it, namely, that faith whereby we believe, and that doctrine whicli is believed; of both which we make the same profession: of one as the inward prin ciple, of the other as the outward rule. Of the mean ing of the word itself, (o[koKoyia) joint prof ession, I have treated largely elsewhere. Chap, iii, 1. The continuation of their profession first solemnly made, avowing the faitii on all just occasions, attend ing on all duties of worship required in the gospel, pro fessing their faith in the promises of God by Christ, and cheerfully undergoing afflictions, troubles, and per secutions on that account, is eminently included in this "profession of our faith" here exhorted to. But what is it to hold fast this profession? see chap. iv, 14. There is included — a supposition o( great diffi culty with danger, and opposition against this holding; therefore the putting forih ofthe utmost of our strength and endeavors in the defence of it, and a constant per severance in it. Veii. 19— »3. EPISTLE TO THE HEBREWS. SQ This is to be done "without wavering;" that is, the profession must be immoveable and constant. The frame of mind which this is opposed to, is expressed Jamesi, 6, (J/axp/vofjtevos) one that is always disputing, and tossed up and down with various thoughts in his mind, not coming to a fixed determination: he is like a wave ofthe sea, which one while subsides and is quiet, and another while is tossed this way or that, as it re ceives impressions from the wind. As men's minds waver in these things, so their prof ession wavers, which the apostle here opposeth to that full assurance of faith required in us. (AnAivti?) without wavering; the word denotes, not to be bent one way or other; firm, fixed, stable, in opposition to them; wherefore, it in cludes — ^positively, a firm persuasion of mind as to the truth of the faith professed; — a constant resolution to abide therein, and adhere to it against all opposition, and — constancy and diligence in the performance of afl the duties which are required to the continuation ofthis profession. §12. "For he is faithful that hath 'promised." In opening these words, let us attend to the nature of the encouragement given us in them. 1. It is God alone who promiseth. He alone is the author of all gospel promises; and by him are they given to us, 2 Pet. i,4; Tit. i, 1. Hence, evangelically, that is a just periphrasis of God, "he who hath prom ised." 2. The promises of God are of that nature in them selves, as are suited to the encouragement of all be lievers to constancy, and final perseverance, in the pro fession of their faith; whether we respect them, as they contain and exhibit present grace, mercy, and consola tion, or as they propose to us eternal things in the future glorious reward. VOL. IV. § 60 EXPOSITION OF THE Chap. 1». The efficacy of the promises to this end depends upon the faithfulness of God who gives them; with him is neither variableness nor shadow of turning. The strength of Israel will not lie, nor repent. God's faithfulness is the unchangeableness of his purpose, and the counsels of his wifl, proceeding from the immuta bility of his nature, accompanied with almighty power for their accomplishment, as declared in the word; see chap, vi, 18. Consider, saith he, the promises of the gospel, their incomparable greatness and glory; in their enjoyment consists our eternal blessedness, and they wfll all be accomplished towards those who hold fast their profession, seeing he who hath promised them is absolutely faithful and unchangeable. §13. (IV.) From the whole observe, 1. It is not every mistake, every error though it be in things of great importance, while it overthrows not the foundation, that can divest men of a fraternal in terest with others in the heavenly calling. 2. This is the great fundamental principle of the gospel, that believers, in all their holy worship, have liberty, boldness, and confidence, to enter into this gra cious presence of God; they are not hindered by any prohibition. There is no such order now, that he who draws nigh shall be cut off; but, on the contrary, that he who doth not shall be destroyed. 3. Hence there is no room for terror in their con sciences, when they make those approaches to God. They have not received the spirit of bondage, but the Spirit ofthe Son, whereby with holy boldness they cry, "Abba, Father," for "where the Spirit of the Lord is, there is liberty." 4. The nature of gospel worship consists in an en trance with reverential boldness into the presence of God. Vbr. 19—23. EPISTLE TO THE HEBREWS. 61 5. Our approach to God in gospel worship is to him as evidencing himself in a way of grace and mer cy. Hence it is said to be an entrance into the holiest, for in the holy place were all the pledges and tokens of God's favor. 6. Nothing but the blood of Je$us could have given this boldness, nothing that stood in its way could otherwise have been removed, nothing else could have set our souls at liberty from that bondage, which was come upon them by sin. What shall we render to him! How unspeakable are our obligations! How should we abound in faith and love! 7. Confidence in access to God not built on, not re solved into the blood of Christ, is but a daring presump tion which God abhors. §14. 1. The way of our entrance into the holiest is solemnly dedicated .and consecrated for us, so that we may make use ofit with becoming boldness. 2. All the privileges we have by Christ are great, glorious, and efficacious, all tending and leading unto life. 3. The Lord Christ peculiarly presides over all the persons, duties, and worship of believers in the church of God. See Exposition, chap, iv, 14 — 16 4. The heart is that which God principally respects in our access to him; and universal internal sincerity of heart is required of all those, who draw nigh to him in his holy worship. 5. The actual exercise of faith is required in all our approaches to God, in every particular duty of his worship. 6. And it is faith in Christ alone that gives this boldness of access; and the person and office of Christ are to be rested in with full assurance in all our ac cesses to the throne of grace. 63 EXPOSITION OF THE Chap. 1». §15. 1. Although the worship whereby we draw nigh to God be performed with respect to institution and rule, yet without internal sanctification of heart we are not accepted in it. 2. Due preparations, by a fresh application of our souls to the efficacy of the blood of Christ, for the pu rification of our hearts, that we may be meet to draw nigh to God, is at once our incumbent duty and high privilege. 3. In all wherein we have to do with God, we are principally to regard those iiiternal sins we are con scious of to ourselves, but are hidden from all others, 4. Yet the universal sanctification of our whole persons and especially the mortification of outward sins, are also required in our drawing nigh to God. These, and not the gaiety of outward apparel, are the best preparatory ornaments for our religious worship. 5. It is a great mark to draw nigh to God, so as to worship him in spirit and in truth. §16. 1. There is an internal principle of saving faith required to our profitable profession ofthe gospel doc trine, without which it will not avail. 2. All that believe ought solemnly to give thera selves up to Christ and his rule, in an express profes sion of their faith. 3. Great difficulties will sometimes arise in opposi tion to a sincere profession of the faith. 4. Firmness and constancy of mind, with our utmost diligent endeavors, are required to an acceptable con tinuance in our profession. 5. Uncertainty and wavering of mind, as to the truth we profess, or a neglect of the duties wherein it consists, or compliance with errors for fear of persecu tions and sufferings, overthrow our profession, and ren der it useless. Ver. 24. EPISTLE TO THE HEBREWS. 63 6. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein, is dangerous to our souls. 7. The faithfulness of God in his promises is our great encouragement and support against all opposi tions. VERSE 24. And let ua consider one another to provoke unto love, and to good works. §1. Love and good works the evidences of faith. §2. What implied in provok ing one another to love and good works. J3. Observations. §1. liOVE and good works are the fruits and evi dences ofthe sincere profession of saving faith; where fore, a diligent attendance to them is an effectual means of constancy in our profession. (Kalavociii^Ev aKXv\Kiig) "Let US consider one another." The word hath been opened on chap, iii, 1; and de notes in brief, an heedful consideration of mind, a mind intent upon a thing in opposition to common, careless, transient thoughts about it. The object here is "one another;" and herein the apostle supposeth that those to whom he wrote had a deep concernment in one another, their present and future state, without which, the mere consideration of one another would only be a fruitless effect of curiosity; — that they had also communion together about those things, without which this duty could not be rightly discharged; — and, finally, that they judged themselves obliged to watch over one another as to steadfastness in profession, and fruitfulness of love and good works. On these suppositions, this "consideration" respects the gifts, the graces, the temptations, the dangers, the seasons and opportunities for duty, the manner of 64 EXPOSITION OF THE Chap. 1». walking in church feflowship, and in the worid; and is, in reality, the foundation of all these mutual duties, §2. The branch of duty here specified is (sig rapo- ^\)fflJ.ov aya-zvig nai jt«Awv spym) to the provocation OJ love and good works; that is, as we have rendered the words "to provoke (one another) to love and good works," Provocation, though commonly used in an ill sense, is sometimes taken, as here, for an earnest and diligent excitation of the minds or spirits of men to that which is good; see Rom, ix, 14; as by exhorta tion, example, or rebukes, until they be as it were warmed for the duty, "Love and good works;" "love" isthe spring and fountain ofall acceptable good works; of mutual love among believers, which is that herein- tended, as to its nature and causes, and motives to it, I have treated at large chap. vi. The "good works" intended are (naha) those which are most commenda ble and praise worthy, such as are most useful to others, and whereby the gospel is most exalted; works pro ceeding from the shining light of truth, by which God is glorified. §3. Hence observe, 1. The mutual watch of Christians in the particu lar societies whereof they are members, is a duty nec essary for preserving a consistent profession of the faith. 2. A due consideration of the circumstances, abilities, temptations, and opportunities for duties, in one anoth er, is also required for the same end. 3. Diligent mutual exhortation to gospel duties that we may, on aU grounds of reason and example, be provoked to them, is evangelically required of us as a most excellent duty to which in an especial manner we ought to attend. Ver. 35. EPISTLE TO THE HEBREWS, 65 VERSE 25. J^ot forsaking the assembling of ourselves together, as the manner of aome ia, but exhorting one another, and so much the more,a» ye aee the day approaching. §1. (I.) Exposition ofthe words. §2. The apostle's charge not to forsake Chris- tian assemblies, $.S, As the manner of some is j4. The contrary duty. §5 — 7. A peculiar motive to it. §8,9. (II,) Observationn. §1 (I.) X HE words contain an enforcement of the preceding exhortation, in a caution against what is con trary to it. (Ei/ffwaywyviv £aulaiv) the assembling of ourselves together; it is not the church state absolute ly, but the actual assemblies of believers, walking to gether in that state, which the apostle intends; for as the church itself is originally the seat of all public di vine worship; so the actual assemblies of it are the only way and means for the exercise and performance of it; these assemblies were of two sorts; — stated, on the first day of the week, 1 Cor. xvi, 2; Acts xx, 7: — occa sional, as the circumstances of the church required, 1 Cor. V, 4. The end of these assemblies was also ttvofold; — the due performance of solemn, stated worship, in prayer, preaching, singing, and the administration ofthe sacra ments, and — the exercise of discipline, or the watch of the church over its members, that their walk and con versation be in all things such as became the gospel; wherefore a voluntary neglect, or a forsaking of these assemblies, if persisted in, destroys any church state. Those assemblies were instrumentally the life, the food, the nourishment of their souls; without which they could neither attend to the discipline of Christ, nor yield obedience to his commands, nor make pro fession of his name as they ought, nor enjoy the bene- 66 EXPOSITION OF THE Chap. 10, fit of evangelical institutions; whereas in a due observ ance of them consisted the trial of their faith in the sight of God and man. §2. The apostle's charge concerning such assem blies is, "that we should not forsake them;" there is a twofold forsaking of these assemblies; — that which is total, which is the fruit and evidence of absolute apos tasy; and — that which is only partial, through want of diligence and conscientious care. It is the latter that the apostle here intends, as the word in part signifies, and which is usually done on some of these accounts: 1 . Fear of suffering; this in all ages hath prevailed on many, in times of trial and persecution, to with draw themselves from those assemblies, and thereby have proved themselves to be the fearful and unbeliev ing ones, who are in the very first place excluded from the New Jerusalem, Rev, xxi, 8; whatever men pretend they believe, if they confess him not before men, he will deny them before his Father which is in heaven, 2, Spiritual sloth, with the various occasions of this life; if men wfll not stir up themselves, and shake off the weight that lies upon them, they will fall under a woful neglect as to this and all other important du ties; such persons as are influenced by them will make use of many specious pleas which they never fail to plead with men, and there is no contending with them; but let them go to Christ and plead them immediately with him, and then ask themselves, how they suppose they are accepted? This deficiency may, indeed, fall out sometimes where the heart is sincere, but then it will be troubled at it, and watch for the future against the like occasions. 3. fJnfteZie/" working gradually towards the forsak ing of all profession; this is the first way, for the most part, whereby an evil heart of unbelief, in departing VEtt. 25. EPISTLE TO THE HEBREWS. 67 from the living God, doth evidence itself; see chap, iii, 12. I say, hereby usually it first evidenceth itself; for it hath unquestionably put forth its power before in wardly, in a neglect of private duties; and if such a course from this principle be persisted in, total apos tasy lies at the door, §3. "As the manner of some is;" the church of the Hebrews, especially that at Jerusalem, had been ex posed to great trials and persecutions; ver. 32, 33: dur ing this state some of their members, even in those early days, began so far to decline their profession, aS not to frequent the assemblies ofthe church; they were afraid to be taken at a meeting, or that their known persecuting neighbors should take notice of them as they frequented the Christian assemblies. Again, there vvere among the Hebrews at that time gi'eat disputes about the continuance of the temple worship, with which many were entangled, and as that error prevailed in their minds, so did they begin graduafly to neglect and forsake the gospel worship; only observe, that it is not an occasional dereliction of them, but that which they accustomed themselves to; it was their (thog) manner, an ordinary way of walking which they accustomed themselves to. §4. The apostle, in the next place, illustrates this great evil by the contrary duty, (aKKa %apay.a'Kisv'\£g) bui exhoriing, ali t'ne dutit s of tliese assemblies, especially those which are useful to preserve from apostasy, and to prevent backsliding, are proposed under this one head of duty. The nature of this mutual exhortation amons be- lievers in Christian societies hath been considered be fore, see on chap, iii, 13, and (tojhIu iJ.aK\ov) so much the more. Tne duties before mentioned are such ai ought always to be attended to, and yet "the approach VOL. IV. 9 68 EXPOSITION OF TH£ Chap. !«>, of the day" is a season wherein it is our duty to double our diligence about them; and there are warning's and works of Chiist, by his word and providence, the con sideration of which ought to excite us to a peculiar attendance to them; in proof of his we might appeal to his dealings with the seven churches ofJsla as types ofall others. §5. "As ye see the day approaching;" (tv^v vi/x£p«v) the day an eminent day; the rule whereby vve may de termine what day is intended is this; it vvas such a day as was apeculiar motiva to the Hebrews in their pres ent circuinstances, to attend diligently to the due per formance of gospel duties; it is not such a day, such a motive, as is always common to all, but only to those who are in some measure in the like circumstances with them; wherefore, it is neither the day of ut-ath personally to them, nor the day of future judgnient absolutely that is intended; for those are comm^.n to all equally, and at all times, and are a poweriYil motive in gerieral to the performance of gospel duties; but not a pccidiar motive at sometimes to peculiar dili gence; wherefore, this day was no other but that fear ful and tremendous day, or season, for the destruction of .lerusalem, the temple, city, and nation of the Jews, which our Savior had forwarned his disciples of, and M-hich they had in continual expectation. §6. But it may be said, how should the approach ofthis day, wherein all things were about to be dis solved, the church to be scattered, the whole nation to be consumed with sword and fire, be a motive to redoubled diligence in attendance to the duties of Christian assemblies: it should novv seem rather to have been a time for every one to shift for himself, and his famil}', than to leave all to ruin, whilst they locked after these assemblies? We answer. Ver. 25. EPISTLE TO THE HEBREWS. 69 Whatever desolations and destructions may be ap proaching, our best and wisest frame vvifl be to trust to God, in the discharge of our duty; afl other contri^ vances will prove not only vain, and foolish, but des tructive to our souls; they who wifl in any degree par take of men's sins, must in some degree or other par take of their plagues;-^again. It is impossible that men should go through a day of public calamity, a destructive day, comfortably and cheerfully, without a diligent attendance to those known duties of the gos pel; for the guilt of this neglect will seize upon them when their trial shall come, and they wifl wish, when it is too late, that they had acted a different part. Let men pretend what they wifl, their decay in those duties evidenceth a decay in all graces, which they will find weak, and unflt to carry them through their trials; be sides, the duties prescribed, rightly discharged, are the great means for strengthening and supporting our souls in that part of the trial which we are to undergo. §7, How did this day approach? It was approach ing, (in procinctu) graduafly coming upon them, warnings of it, dispositions towards it, intimations of its coming, were given them every day; and these things were so plain, as that the apostle takes it for granted, that they themselves did see evidently the ap proaching day — in the accomplishment of the signs of its coming, foretold by our Savior, compare ver. 32 — 34, with Matt, xxiv, 9, &c. and particularly in that things were at a great stand as to the progress of the gospel among the Hebrews. To vvhich we may add, that believers saw it approaching in the various powerful causes of it; and especially the body of the people having now refused the gospel, were given up to all wickedness, and hatred to Christ, Moreover, the time and season, in the analogy of divine dispensensa- ^Q EXPOSITION OF THE Chap. 10. tions, manifested the same awful truth to them; as types of his dealing with the unbelieving Jevvs, God had warned the old worid by Noah, and Sodom by Lot, before the one was destroyed by nature, and the other by fire. Now he would give them also their day, and make them a sufficient tender of mercy, which he had now done towards forty years. In this space, through the ministry of the apostles, and other faithful dispensers of the word, the gospel had been proposed to all the Jews throughout the world. Rom. X, 16—20. This being now accomplished, they might ^vileaily see that the "day was approaching;" besides, at this tune all things began to be fifled with confu sions, disorders, tumults, seditions, and slaughters in the whole nation, as awful presages and introductions of that e.xemplary day which they were given to expect. §8. II. From these words and this account we ob serve, 1. Great diligence is required of us in a due attend ance to the assemblies of the church, as instituted by ^esus Christ. 2. Tiie neglect of the authority and love of Christ in the appointment of the nieans of our edification, '^ill always tend to great and ruinous evils. 3. No church or ler, no outward profession, can se cure men from apostasy; persons vv ere guilty of it in the first, the best, the purest churches. 4. Ferfection, and particular freedom from offence, and ruinous evils, is not to be expected in any church in this world. 5. Men that begin to decline their duty in church relations, ought to be marked, and their ways avoided. 6. Forsaking of church assemblies is usually an en trance into apostasy. §9. 1. When special warnings do not excite us to Ver. 26, 27. EPISTLE TO THE HEBREWS. 71 renewed diligence in known duties, our condition is dangerous as to the continuance of the presence of Christ among us. 2. Approaching judgments ought to influence to special diligence in all evangelical duties. 3. If men will shut their eyes against evident signs and tokens of approaching judgments, they will never stir up themselves to the due performance of present duties. 4. In the approach of great and final judgments, God by his word and providence giveth such intima tions of their coming, as that wise men may discern them; he who is wise, will consider these things, and shall understand the loving kindness of the Lord. The prudent foreseeth the evil and hideth himself; how is it that you discern not the signs of the times? 5. To see evidently such a day approaching, and not to be sedulous and dfligent in the duties of divine worship, is a token, of a backsliding frame tending to final apostasy. VERSES 26, 27. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking far of judgment, and fiery indignation, which sliall devour the adversaries. f i. The scope and general import of the words. ^2. (I.) More particular exposi tion- The aggravation of the sin mentioned is, thiit it cannot be expiated. §3. The dread attending it, §4, 5. Its punishment. J6 — 8. (11.) Observations. §1. In these verses the apostle gives a vehement en forcement of his preceding exhortation, from the dreadful consequences of a total neglect of it. Interpreters have greatly perplexed themselves and, others in the interpretation and exposition of thesp verses, and those that follow. Their conjectures in great variety have proceeded principally from a want 72 EXPOSITION OF THE Chap. 19 of due attention to the scope of the apostle, the ai^gu- ment he had in hand, the circumstances of the people to whom he wrote, and the then present state of God's providence towards them. I shafl not trouble the reader vvith their various conjectures, but evince the mind of the Holy Ghost in them; "If we sin wilfully;" he puts himself among them, as his manner is in com- mlnatlons, to shew — that thereis no respect of persons in this matter, but that those who have equally sinned shall be equally punished. (E^sir/ws) wilfully, say we; that is, obstinately, maliciously; but the word doth not require, nor wfll scarce bear, that sense; willingly, of choice, without surprisal, compulsion, or fear, is all that the world vvill justly bear. "After we have re ceived the knowledge of the truth;" there is no ques tion but that by "ihe truth" the apostle intends the doctrine ofthe gospel; and the "receiving" of itis, up on conviction of its being tridh, to take on us the out ward profession ofit. Hence it is evident what sin is here intended, against which this heavy doom is denounced; a relinquish ment and renunciation of the truth of the gospel and its precious promises, with all duties thereunto belong ing after vve have been convinced of its truth, and avowed its power and excellency; and this willingly; not upon a suddeji surprisal and temptation, as Peter denied Christ — not on those compulsions andfears which may vvork a transient dissimulation, without an internal rejection of the gospel, not through dai^k- ness, ignorance, making an impression for a season on the minds and reasonings of men; which things, though exceedingly evil and dangerous, may befal them who yet contract not the guilt of this crime; but by choice, of their owa accord, from the internal pravity of their Q'wn niinds, and an evU heart of unbelief departing Ver. 26, 2?. EPISfLE TO THE HEBREWS. 73 from the living God; and it is farther implied, that they do it with the preference of another way of re ligion, and a resting therein, before the gospel; where as there were two things which were the foundation of the profession of the gospel; the blood of the cove nant, or the blood of the sacrifice of Christ, with the atonement made thereby; and, the dispensation of the Spirit of grace; these they openly renounced, and de clared that there was nothing of God in them, see on ver. 29. §2. The first thing which the apostle chargeth as an aggravation of this sin is, that it cannot be expiated; "there remains no more sacrifice for sin." Words not Unlike those of God concerning the house of Efl, 1 Sam. iii, 14. "I have sworn to the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever;" as according to the law, there were certain sins which, from their nature, as murder, adultery, blasphemy, or from the manner of their commission with obstinacy and an high hand, that had no sacrifice allowed for them, but those that were guilty of them were to be cut off from the people of God, and to "die without mercy," ver, 28; so is it with them that thus sin willingly, under the gospel; there is no relief appointed for them, no means for the expiation of their sin; and there is an especial reason of this severity under the gospel, which the apostle hath a principal respect to, viz. that there is now no repetition of sacrifices for sin. That of Christ our High Priest was offered once for all, henceforth he dieth no more, he is offered no more, nor can there be any other sacrifice offered forever; (bk sli a% Ver. 26, 27. EPISTLE TO THE HEBREWS. 75 a just and righteous sentence denouncing punishment proportionate to their sins and crimes, and punish ment itself which ensues thereon, as immediately des cribed; and although respect be had herein principally to the judgment ofthe great day; yet it is not exclu sive of any judgments that are preparatory to ii, and pledges of it; as that which was then impending over the apostate Hebrew church. §4. The punishment and destruction of those sin ners is (TTupos iv\Xog) a -fiery indignation; which words do not relate to (fvtSo^vi) expectation, as (nptaig) judg ment doth; it is not the expectation of fiery indigna tion, but they refer immediately to (axoAf/TTflaO there remaineth; as there remains an expectation of judg ment, so there remains a fiery indignation; and so af terwards (ij.£k'Ko-J]og) which shall, refers to (%vpog)fire, and not to (Kvif^og) indignation; this indignation, or fervor of fire, hath respect to three things; — The holi ness of God's nature, from whence originafly this judgment proceeds; — the righteous act of the will of God; sometimes called his vvrath and anger from the effects ofit; and — the dreadful severity of the judg ment in itself, its nature and effects, as in the next words: I doubt not but respect is had to the final judgment, and the eternal destruction of apostates; but yet also it evidently includeth that sore and fiery judgment which God was bringing upon the obstinate and apostate Jews, in the total destruction of them and their church state by fire and sword; which, (as the event proves) might well be called a fiery indig nation, or fervor of fire; see Matt, xxiv, 29 — 31; 2 Pet. ui, 10 — 12, "fire that shall devour, or eat up the adversaries;" the expression is taken from Isaiah xxvi, 11, for "the fire of thine enemies," is that wherewith they shall be burned. Vol. IV 7g EXPOSITION OF THE Chap. 10. §5. (MsKhcvlog) "it shall devour," it is (in procinctu) in readiness to come; though future, it is ready to make its entrance, and whatever appearances there are of its turning aside, and men's avoiding it, it will come in its proper season; Heb. ii, 3, the foundation of it is the irreversible decree of God, accompanied with righteousness and the measure which infinite wisdom gave to his patience. This was the unavoid able season that was approaching, when the adversa ries had filled up the measure of their sin, and God's providence had saved the elect. (Tes vjzsvavTisg) the adversaries; he doth not say those that believe not, and obey not the gospel, as elsewhere when he treats absolutely of the day of judgment, 2 Thes. i, 8, 9; but intends those who, from a contrary principle, set themselves against the Lord Jesus Christ and the gos pel; and which is a peculiar description of the unbe lieving Jews at that time; they did not only refuse the gospel through unbelief, but were acted by a principle of opposition to it, not only as to themselves, but as to others, 1 Thes. ii, 15, 16, "who both killed the Lord Jesus and their own prophets, and have perse cuted us, and they please not God, and are contrary unto all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost;" see also Acts xiii, 45; xxii, 22, 23. What is the effect of this fiery indignation against those adversaries? It shall (fa-fijf/v) eat them up; fire eats, and as it were, devours, swallows up all combus tible matter to which it is applied; it shall "devour" them as to afl happiness, all blessedness, all hopes, comforts, and reliefs, but not their being; on their being this fire shall eternally prey, and shall never utterly consume it. And if we apply it to their temnnral Ver. 26, sr. EPISTLE TO THE HEBREWS. 77 destruction, the similitude holds throughout, for it utterly consumed and devoured them. §6. (II.) Let us now proceed to observe, 1 . If a voluntary relinquishment of the profession and duties of the gospel be th© highest sin, and be at tended with the height of wrath and punishment, we ought earnestly to watch against every thing that in- cHneth or disposeth us thereunto. 2. Every declension from the profession of the gosr pel hath a proportion of the guilt of this great sin, ac cording to the proportion it bears to the sin itself; of which there may be various degrees, 3. There are sins and seasons wherein God abso lutely refuses to hear any more from men in order to their salvation. 4. The loss of an interest in the sacrifice of Christ, on whatever account it fall out, is absolutely ruinous to the souls of men. §7, 1. There is an inseparable connexion between a,postasy and eternal ruin. 2. God oftentimes visits the minds of cursed apos tates with dreadful expectations of approaching wrath, 3. When men have hardened themselves in sin, no fear of punishment will stir them up to seek after relief. 4. A dreadful expectation of future wrath, without hope of relief, is an open entrance into hell itself. 5. The expectation of future judgment in guilty persons will be at one time br another dreadful and tremendous. §8. 1. There is a determinate time for the accom plishment of all divine threatenings, and the inflictions of the severest judgments, which no man can avoid or abide. "He hath appointed a day wherein he \yill judge the world." So at present there is a sort of men, whose damnation sleepeth not, concerning whom 78 EXPOSITION OF THE Chap. 18. he hath sworn that time shall be no more, which is the present state of the antichristian world. 2. The certain determination of divine vengeance on the enemies of the gospel is a motive to holiness, a support under sufferings, in them that believe. Lift up your heads, know your salvation is near at hand; what manner of persons ought we to be? See 2 Thess. i, 7—10. 3. The highest aggravation of the greatest sins is, when men out of a contrary principle of superstition and error, set themselves maliciously to oppose the doctrine and truth of the gospel, with respect to them-. selves and others. 4. There is a time when God wifl make demonstra tions of his wrath and displeasure against all such ad versaries of the gospel, as shall be pledges of his eternal indignation. 5. The dread and terror of God's final judgment against the enemies of the gospel is in itself incon ceivable, and only shadowed out by things of the greatest dread and terror in the world. VERSES 28, 29, He that despised Moses's law died without mercy, under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, where with he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. §1 (I,) Expositioil. The design ofthe passage. §2. Punishraent by the law. §3, Greater punishraent ol sins agaiast the gospel, ^i. Being against the per. pon of Christ. §5. His priestly office. '56. .Vnd his spirit. §7. The conse quent severity of the punishment, §8, 9, (II.) Observations, §L (I.) JL o convince the Hebrews not only ofthe certainty and severity of the judgment declared, but also of the equity and righteousness of it, he proposeth unto them the consideration of God's constitution of Ver. 28, 29. EPISTLE TO THE HEBREWS. 79 punishment with respect to the law of Moses, which they could not deny to be just and equal, "He that despised Moses's law;" that is, by such a sin asthe law deemed capital, as murder, adultery, incest, idolatry, blasphemy, and some others, being committed with an high hand or presumptuously, Exod. xxi, 14; Nurab. XV, 30, 31; Deut. xvii, 12. He who was thus guilty is said (a6£T£iv) to despise Moses's \aw, to abol ish it, as the word sigriifies. §2. The punishment was, "he died without mercy;" he died; he was put to death (not always, it may be, de facto, but) such was the constitution of the law, that he was to be put to death without mercy. There were several ways of inflicting capital punishments appointed by the law, as hanging on a tree, burning and stoning: and it is said, that he died (xa^ig ojjiT/pjxov) without mercy, not only because there was no allow ance for any such mercy as should save and deliver him, but God had expressly forbidden that either mercy or compassion should be shewed in such cases, Deut. xiii, 6 — 9; xix, 33. The execution of this judg ment was not to be done except (£%i Svc-iv ^ %pi(Ti y.ap- TvtTiv) under two or three witnesses of the fact and crime; for the law in that case was very express: Deut. xvii, 6; xix, 13; Numb. xxXv, 30. Although God was very severe in the prescription of these judgments, yet he would give no advantage thereby to wicked and ma licious persons to take away the lives of innocent men; and such abhorrency God had of false witnesses in criminal causes, as he established a lex talionis in this cause alone, that a false witness should suffer the ut most of what he thought and contrived to bring on another. The equity of which is still in force, as suitable to the law of nature, and ought to be more observed than what it is: Deut. xix, 16 — 21. §0 EXPOSITION OF THE Chap. 19- §3. On this account of sin and punishment under the law, the apostle makes his inference to the certainty and equity of the punishment he had declared with re spect to sins against the gospel, ver. 29, "Of how much sorer punishment, &c." The first aggravation of the sin intended is from the object of it, the person of Christ, the Son of God; which contains a divine con stellation of all the blessed effects of infinite wisdom, goodness, and grace. In them we have the most glorious manifestations of these perfections. But how comes the Son of God to be concerned in this matter? What injury is done him by apostates from the gos pel? I answer, that as the Loril Christ in his own per-^ son was the special author of the gospel; as his author ity is the special sobject of our faith in it; as his office, with all the fruits of it, is the subject, sum, and sub stance ofthe gospel — so there is no reception of it in a due manner to salvation, no rejection of it to final condemnation, but what is ail originally, fundamen tally, and virtually contained in the reception or re jection of the person of Christ. This is the life, the soul, and foundation of all gospel truth; without vvhich it is of no power or efficacy to the souls of men. I cannot but observe, that, as whosoever rejects the gos pel, rejecteth and forsaketh the person of Christ; so, on whatever account men take up the profession and per form the duties of it, if the foundation be not laid in a reception of Christ himself, all their professions will be in vain. §4. But it may be thought, if the person of Christ he concerned herein, yet it is indirectly, or consequen tially only, and in some small degree; no, saith the apostle, but he that is guilty of this sin doth (naTuva- Tvja-as) trample on the Son of God, or tread him under foot, which is the highest expression of scorn, con- Ver. 28, 29, EPISTLE TO THE HEBREWS. gl tempt, and malice; conveying also the idea of insulting over, as is plain in the metaphor, Christ proposed in the gospel, was professed by these persons for a while to be the Son of God, the true Messiah, the Savior of the world; him whom God had exalted above princi palities and powers, and whom therefore we all ought to exalt and adore in our souls: but now by this sort of persons, he was esteemed an evil doer, a seducer, one not at all sent of God, but one that justly suffered for his crimes; herein they trod underfoot the Son of God with all contempt and scorn. Again; the profes sion they made was, to observe and do all that he had commanded them, because all power was given him in heaven and earth; this they now utterly rejected and despised, betaking themselves to other modes of divine service in opposition to them, §5, Another aggravation of the sin spoken of is its opposition to the priestly office and sacrifice of Christ, here called (to aijxa tvis §i«Svivtvie) the blood ofthe cove nant. This was not only the great expression of the grace of God, and of the love of Christ, but also to sinners, the cause of all good, the centre of divine wis dom in all the mediatory actings of Christ, the life and soul of the gospel. (Koivov) common, as opposed to any thing that is consecrated to God, and thereby made sacred: hence it is used for profane and unholy, as not belonging to divine worship. They no longer esteemed it as that blood wherewith the new covenant was sealed, confirmed, and established, but as the blood of an ordinary man shed for his crimes, which is not sacred, but common and unholy; nay, in their estimation, not of so much use to the glory of God as the blood of beasts in legal sacrifices, which is the height of impiety. Those by whom the efficacy of his blood for the expiation of sin, by making sat- 8^ EXPOSITION OF THE Chap. 10. isfaction and atonement, is denied, will never be able to free themselves from making it in some sense a common thing; yea, the contempt which has been cast on the blood of Christ by that sort of men, wifl not be expiated with any ether sacrifice for ever. But as Christ is precious to them who believe, 1 Pet. i, 19, so is his blood also, wherewith they are redeemed. (Ev w viyias-flf) wherewith he was sanctified; it is not real or internal sanctification that is here in tended, but a separation and dedication to God, in which sense the word is often used, and all the dis putes concerning the total and final apostasy from faith and real satisfaction, from this place are alto gether vain. The chief difficulty of this text is, con cerning whom these words are spoken? The design of the apostle in the context leads plainly to Christ him self, who was dedicated to God, to be an eternal High Priest, by the blood of the covenant. This these daring ap6states esteemed an unholy thing, such as would have no effect to consecrate him unto God and his mediatorial office. §6. A farther aggravation of this sin is taken frora its opposition to the spirit of Christ; (viai to xveu/xa tvj; xapiTog £m^pi(Tag) and hath done despite unto the Spirit of grace. There are two parts of this aggravation; the first, taken from the object of their sins, the Spirit qf grace; the second, taken from the manner of their opposition to him, they do him despise. This divine person, the Holy Spirit, who is God himself, and his communication of grace and mercy, was he whom these apostates renounced under this peculiar notion or consideration, that he vvas peculiarly sent, given, and bestowed, to bear witness to the person, doctrine, death, and sacrifice of Christ, with the consequent glo ry, John xvi, 4; 1 Pet. i, 12. But now being wholly Ver. 23, 29. EPISTLE TO THE HEBREWS. 83 fallen off from Christ and the gospel, they openly de clared, that there was no testimony in them to the truth, but that afl these things were either diabolical delu sions or fanatical misapprehensions. Now this pro ceeding from them who had once themselves made the same profession with others of their truth and re ality, gave the deepest wound that could be given to the gospel; for all the adversaries of it who had been silenced with the public miraculous testimonies of the Holy Spirit, now strengthened themselves by the con fession of these apostates, that there was nothing in it but pretence; and who should better know than those who had been of that society? Hence are they said to "do despite to the Spirit of grace:" they injure him as far as they are able. The word includes wrong with contempt. And what greater despite could be done to him, than to question his truth and the veracity of his testimony? And if lying to the Holy Ghost is so great a sin, what is it to make the Holy Ghost a liar? §7. "Of how much sorer punishment, suppose ye?" which includes that such a sinner shall be punished, that this shall be a sore punish.ment, a far greater pun ishment, that what was inflicted according to the law, such as men shall be able neither to abide nor to avoid. "Of how much sorer?" None can declare, none can conceive it, 1 Pet. iv, 17, 18. But whereas that pun ishment was death without mercy, wherein could this exceed it? I answer, because that was a temporal death only; for though such sinners under the lav/ might perish eternally, yet that vvas not by virtue of the con stitution of the Mosaic law, which reached only to temporal punishments; but this punishment is eterncd. See 2 Thes. i, 6 — 8; Mark xvi, 16. The way where by they are made obnoxious to it is, that they are (aiiubsssTai) counted woiihy of it; they shall receive VOL. IV, 11 84 EXPOSITION OF THE Chap. JO. neither more nor less than their due: the judge in this case is God himself, as the apostle declares in the next verse; he alone knows, he alone can justly determine what such apostates are worihy of; but, in general, that this shall unspeakably exceed that annexed to the transgression of the lavv, is left to tiiemsclves to judge, ^'suppose ye." What do ye think in your own hearts wfll be the judgment of God concerning these sinners? This argument the apostle frequently insists upon, (as chap, ii, 2 — 4, and xii, 25,) and it had a peculiar co gency towards the Hebrews, who had lived under the terror of those legal punishments all their days. §8. (II.) From the whole we proceed to observe, 1. The contempt of God and his authority in his law, is the gall and poison of sin. %. When the God of mercies will have men shew no mercy, as in temporal punishments; he can and will, upon repentance, shew mercy as to eternal punish ment; for we dare not condemn ^11 into hell when the law condemned as to temporal punishment, 3, Though there may be sometimes an appearance of great severity in God's judgments against sinners, yet when the nature of their sins and their aggravation shall be discovered, they wifl be manifest to have been righteous and within due measures, 4, Let us take heed of every neglect of the person of Christ, and his authority, lest we enter into some, degree or other of the guilt of this great offence. 5. The sins of men can really and actually reach neither the person nor authority of Christ; they only do that in desire, vvhich in effect they cannot accom^ plish. This doth not extenuate their sin; the guilt of it is no less than if they did actually trample upon tlie gon of God, ^, Every thing that takes off from an high and Ver. 30, 31, EPlSTLE tO tHE HEBREWS 85 glorious esteem of the blood of Christ, as the blood of the covenant, is a dangerous entrance into apostasy. 7. There are no such cursed pernicious enemies to religion as apostates. §9. 1. The inevitable certainty of the eternal punishment of gospel despisers depends on the essen tial hohness and righteousness of God, as the ruler and judge of afl; it is nothing but what he in his just judgment, which is according to truth, accounteth them worihy of, Rom. i. 32. 2. It is a righteous thing with God to deal thus with men; vvherefore all hopes of mercy, or thfe least relax ation of punishment to all eternity, are vain as to apostates; they shall have judgment without mercy. 3. God hath allotted different degrees of punishment to the different degrees and aggravations of sin. 4. The apostasy from the gospel here described, being the absolute height of all sin and impiety that the nature of man is capable of, renders them eternal ly obnoxious to punishment, and the greatest sin must haye the greatest judgment. 5. It is our duty diligently to inquire into the na ture of sin, lest we be overtaken in the great offence. 6. Sinning against the testimony given by the Holy Ghost to the truth and power of the gospel, of which men have had experience, is the most dangerous symp tom of a perishing condition, 7. Threatenings of future eternal judgments on gos pel despisers belong to the preaching of the gospel. 8. The equity and righteousness of the most severd judgments of God against gospel despisers is so evi dent, that it may be referred to the judgment of men themselves if not totally obstinate in their blindness. 9. It is our duty to jutify God and to bear him witness vvith respect to the righteousness of his judg ments against gospel desgisers^^^^ 86 EXPOSITION OF THE Chap. 1». VERSES 30, 31. For we know him that hath said, vengeance belongeth unto me, I will recompense, saith the Lord. Jnd again, the Lord shall judge his people. Jt is a fearful thing to fall in the hands of the living God. §1. (I,) Exposition. The severity before mentioned supported by sacred testimo nies, §2. Vengeance belongs to God. ^5. God the supreme judge. J4 Hence the awful danger of falling under this displeasure, J5, 6. (ll) Observations. §1. Als if the apostle had said, in the severe sentence we have denounced against apostates, we have spok en nothing but what is suitable to the holiness of God, and what indeed in such cases he hath declared he wifl do. The conjunction (yap) for, denotes theintro- duction of a reason of what was spoken before, but more particularly the reference he had made to their own judgments of what sore punishment was due to apostates; if you would be fully convinced o'f the righteousness and certainty of this dreadful destruc tion of apostates, consider, in the first place, the au. thor of it, the only judge in the case; "we know him that hath said," what God speaks Deut. xxxii, 35, 36. concerning his enemies, and the enemies of his people in covenant with him, is applicable to that people itself when they absolutely break and reject the covenant; for f/ipse, upon their apostasy come into the place of the most cursed enemies of God and his faithful peo ple; and therefore God will be to them, what he was to the worst of his adversaries; for shall he not act in the like manner towards them who murdered the Lord Jesus, and persecuted all his followers? §2. This first testimony 'm the original is (cStyisp- "h) to me vengeance and recompence, which the apostle renders by (s-jSiv.og iJ.ia^a%odo(7ta) a just recompence, to the same purpose. Recon^jence is the actual exercise Ver. 30, 31. EPISTLE TO THE HEBREWS. 87 of vengeance; (S(xv), inhnvii^ig) vengeance is the actual execution of judgment on sinners, according to their desert, without mitigation of mercy; it is an act of judgment, and wherever mention is made of it, God is still proposed as a judge; it being a just reti^ibution according to the just demerit of sin. This vengeance God appropriateth to himself in a peculiar manner, as that which in its full latitude, no creature hath any in terest in; see Psal. xciv, 1, 2; for it respects only sin in its own formal nature, as an offence against God; although he hath in magistrates allowed the infliction of punishments on offenders to answer the proper ends of government and to promote the peace of theworld; yet as to vengeance, as it denotes giving satisfaction to ourselves in the punishnient of others, it is forbidden to all persons both public and private. God in execiding vengeance gives satisfaction to his own infinte holi ness and righteousness, which makes it holy and just; wherefore the formal reason ofthe appropriation ofall vengeapce unto God, is, that he alone can judge and punish in his own case, and to his own satisfaction. "He hath made all things for himself, and the wicked for the day of evil;" in this appropriation of vengeance unto God there is supposed and included, that indeed there is vengeance with him, which in due time he will execute; "I will repay saith God;" He doth often times exercise great patience and forbearance, even then when vengeance might justly be expected; "how long dost thou not avenge our blood?" This common ly adds to the security of wicked men, and they learn to despise the threatenings of all the divine judgments which they have deserved, 2 Pet. iii, 3 — 7; Eccles, viii, 1 1 ; they are ready to conclude, that either ven geance doth not belong to God, or that it shall be ex ecuted when and where they are not concerned; but 88 EXPOSITION OF THE Chap. 10. a determined time is fixed for the execution of deserv ed vengeance; hence he calls it "the year ofvengeancte, and the day of recompence;" so here, "I will recom pence, saith the Lord." §3. The second testimony, taken from the same place, is ofthe same import with this; "The Lord shall judge his people." In Deuteronomy, chap, xxxii, 36j it is applied to such a judgment of them as tends to their deliverance; but the general truth of the words is, that God is the supreme judge, he is judge himself; Psal. i, 6; this the apostle makes use of, concluding that the righteousness of God, as the supreme judge of all, obligeth him to this severe destruction of apostates; for "shall not the judge ofall the world do right?" Shafl not he who is judge, in a peculiar manner, of those that profess themselves to be his people, punish them for their iniquities, especially such as break off all covenant relation. §4. "It is a fearful thing to fall into the hands of the living God." These words are both an infei^ence from those immediately foregoing and a recapitulation of all he had spoken to this purpose. Let men look to it, let them look to themselves, and consider what they do; "for it is a fearful thing," &c. In whatsense God is called the "living God," and with respect to what ends, hath been declared before, chap, iii, 12; and ix, 14. In brief, this title is ascribed to God in oppo*- sition to all dead and dumb idols, and vvith respect to his eternal power, whereby he is able to avenge the sins of men: indeed it calls to mind all the other holy properties of his nature, which are suited to impress dread and terror on presumptuous sinners, whose pun ishment is thence demonstrated to be unavoidable; tbe event of sinning is (e|X7recrfiv £ig %f(pac) to fall inio his hct'ids; vvhich is a common expression with reference Ver. 30, 31. EPISTLE TO THE HEBREWS. 89 to the power of any one over his enemies; none can be said to "fall into the hands of God," as if they were not before in his power; therefore it denotes to be ob noxious to his power and judgment when there is nothing in God himself, nothing in his word, nothing in the law, nothing in the gospel, that can be pleaded for the least abatement of punishment. There is no property of God that can be implored; it is the de struction of the sinner alone, whereby they wfll all be glorified; ((po^ipov) a fearful, dreadful thing, that which no heart can conceive, nor tongue express; men are apt to put off all thoughts of it, or to have slight thoughts about it; but in itself how* dreadful, terrible, and eternally destructive of all their happiness, and inflictive of all the evil that our nature is capable of! This therefore is a passage of holy writ much to be considered, especially in these days, wherein men grow cold and careless in their profession, and are signalized by awful marks of declension. §5. (II.) We may here observe, 1. There can be no right judgment made of the nature and demerit of sin, without a due consideration othe nature and holiness of him against whom it is committed; nothing, therefore will state our thoughts aright concerning the guilt and demerit of sin, but a deep consideration of the infinite greatness, holiness, righteousness, and power of God. To which we may add, that God acts not as to the effects of these prop erties of his nature, but on a preceding contempt of his bounty, grace, and mercy, as it is impossible that sin should come into the world but by the contempt of these things; for, antecedently to all possibility of sin ning, God communicates the effects of his goodness and bounty to the creation, and, inthe reference to those sins v^'hich are against the gospel, the effect of his grace 90 EXPOSITION OF THE Chap, 10. and mercy; this is that vvhich will give us a due meas. ure of the guilt and demerit of sin; look upon it as a contempt of infinite goodness, bounty, grace, and mer cy, and as rising up against infinite greatness, holiness, righteousness, and power, and we shall view it as it is. 2. Under the apprehensions of the great severities of divine judgments, the consideration of God, the author of them, will both relieve our faith and quiet our hearts. We shall need nothing else to give the most full satis faction to our souls, than to consider him who hath said, "vengeance is mine, I wfll repay it," 3. A due consideration of the nature of God, and that he is judge of all, especially ofhis people, and that enclosure he hath made of vengeance to himself, under an irrevocable purpose for its execution, gives indu bitable assurance of the certain unavoidable destruc tion of all wilful apostates; all their security, all their presumptuous hopes will vanish before this considera tion, as darkness before the rising sun. 4. Although those who are the peculiar people of God stand in many relations to him that are fufl of refreshment and comfort, yet let them constantly re member that he is the holy and righteous judge, even tovvards his own people. 5. The knovvledge of God in some good measure, both as to what he is in himself, and what he hath taken on himself to do, is necessary to render either his promises or threatenings effectual to the minds of men. §6. 1. There is an apprehension ofthe terror of the Lord in the final judgment, which is of great use to the souls of men, 2 Cor. v, 11; at least to them who are not yet irrevocably engaged in the tremendous ef fect of it. 2. When there is nothing left but the expectation of Ver. 32—34. EPISTLE TO THE HEBREWS. gi judgment, its fore-apprehension will be filled Vi'ith dread and terror. "It is a fearful thing." 3. The dread of the final judgment where there shall be no niixture of ease, is altogether inexpressible. 4. That man is lost for ever who hath nothing in God that he can appeal to; nothing in the law or gos pel which he can plead for hiraself; and this is the state of all wilful apostates. 5. Those properties of God ipvhich are the principal delight of believers, the chief object of their faith, hope, and trust, are an eternal spring of dread and terror to all impenitent sinners; "the living God." 6. The glory and honor of the future state of bles sedness and of misery are inconceivable, either to be lievers or to sinners. 7. The fear and dread of God^ in the description of his wrath, ought continually to be on the hearts of* all who profess the gospeh VERSES S2~34i But to Call io remembrance the former days in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye Were made a gazing-stock, both by reproaches and affiictiona, and partly, whilst ye became companions of them that were so used; for ye had compassion on me in my bondsi and took joyfully the spoiling ofyour goods; knoiOing in your selves, that ye have in heaven a better and ari enduring sub stance Jl. (I.) Exposition; general design and import of the -(vorda §2. The former days, what. Their being illuminated, what. ;;3 Their fight of afflictions. 4. Reproaches. §5. Matte a gazing-stock $6 Became voluntary compan ions of sufferers, §7, 8. I'heir sympathy with Paul. §9. Their encourage ment for so doing. ^10, 11, (II.) Observations. §1. (I.) X HE tvords in theii' coherence, intimated in the adversative (Sf) but, have respect to the exhorta tion laid down, ver. 25. All the verses interposed contain dehortation from the eyil which they are! Warned of. (AvaiJ.iiJLVvi(xyiea(ie) call to mind; it is not ai VOL, LV. 12 92 EXPOSITION OF THE Chap. 10. bare remembrance, but a cafling to mind, so as to consider what support they had under their suffer,- .j^s, what satisfaction in them, vvhat deliverance trom them, that they might not despond upon the approach of the like evils; for if we thus call to inind what was the cause for which we suffered, the honor of our suf ferings out balancing all the contempt and reproaches of the world; thepresence of God enjoyed in them; and the revvard proposed to us; — our minds will be greatly strengthened. §2. (Tag %pol£pov v^iLspug) the former days; it is un certain what days or seasons the apostle peculiarly in tends; besides those continual hazards they were in from their adversaries, and the occasional sufferings they were exposed to, they seem to have had some special season of persecidlon before the writing ofthis epistle; thefirst vvas in the stoning of Stephen; when great persecution arose against all the church, and ex tended itself to all the churches of Christ in that na tion, wherein our apostle himself was highly concern ed. Acts viii, 1; ix, 1; xxii, 19, and xxvi, 10. 11. And there was another on occasion of this holy apostle himself; for upon his last coming to Jerusalem, after his great successes in preaching the gospel among the Gentiles, the whole body of the people was filled with rage and madness against him and all the other disciples. (Ev uig Qiioliu^svlsg) In which ye were enlight ened, or rather, "in vvhich having been enlighter.cd." The mention of this their fllumination, being in the t'lme past, manifests that theii' enlightening preceded^ those days of their sufferings; the one follovving, as it were, immediately on the other. This enllghiening vvas that work of God's grace whereby they were, 1 Pet. ii, 9, "called out of darkness into his marvellous light;" the "light of the knowledge of God shining Ver, 32— 34. EPISTLE TO THE HEBREWS. 9^ into their hearts." This spiritual change was present ly followed with days of affliction, trouble, and perse cution. In itself it is, for the most part, accompanied with joy, delight, real and vigorous actings of faith andiove, 1. Pet. i, 8. Hence, frequent mention is made of the first love of persons and churches. And it is usual with God thus to deal with his people in all ages; he no sooner calls them to himself, but he "leads them into the wilderness;" he no sooner plants them, but he shakes them with storms, that they may be more firraly rooted. And this he doth — to take off their expectation from this world; to try their faith; 1 Pet. V, 6, 7; for the glory and propagation of the gospel; for the exercise of all graces; to breed us up for the military discipline of Christ, who is the cap tain of our salvation. They who pass through their first trials, are Christ's veterans for new attempts. §3. "Ye endured a great fight of afflictions;" we render the original word (7r«6v))x«7wv) afflictions, al though, by the particulars afterwards mentioned, it appears the apostle intended only persecutions from men; but the word (la^vji/.afla) is properly sufferings; the same that the apostle useth to express the suffer ings of Christ, chap, n, 10, and v, 8. It is a general name for every thing that is hard and afflictive to our nature, from whatever cause it arises; and therefore all the evils, troubles, hardships, and distresses that may befall men on account of their profession; this is what vve are called to, and of which we ai'e not to think strange. He calls us indeed to "his eternal glory;" but we must suffer with him, if we expect to reign with him. Of these afflictions and persecutions they had (toAXuiv a^Xvia-fj) a great fight; a great labor and contention of spirit. The allusion is taken from their wrestling and fighting in the athletic (commonly 04 EXPOSITION OF THE Chap. 10. called the Olympic) games, who contended publicly for victory, vvith the glory and honor attending if. Now there were no occasions of life wherein men so voluntarily engaged themselves in difficulties and dan gers, as in those games and strivings for mastery; in like manner, no man is compelled to enter into the gospel combat, but they must make it an act of their own choice, but, in order to obtain it, they must un dergo a grea/s/ri/e, contention, and dangerous conflict. (T'irs(j.sivals) ye endured, and bore patiently, so as not to faint or despond, or turn away from your profes sion; ye came off conquerors, having fafled in no point of your conflict. This the apostle would have them feall to remembrance," that they might be strength-. ened and encouraged for future engagements. §4. "Partly, ys'hilst ye were made a gazing-stock,^ both "by reproaches and afflictions;" their sufferings consisted of reproaches and afflictions; and as to the manner of suffering, they were made a gazing-stock. (Ovsi^icti^oig) reproaches, are a great aggrayation of suf ferings to ingenuous minds. The psalmist, in the per son of Christ himself, complains, that "reproaches had broken his heart," Psal. lxix, 20, There are two branches of reproaches; false accusations, or charg ing men with vile and contemptible tliiiigs, such as will expose them to public scorn and rage; and the conteinpt that is cast upon what is true, good, and praise worthy; they reproach them with their faith in Christ, their worship of him, and their owning his authority; this in itself was their honor and their crown; but as it vvas managed with hatred and blasphe my, as it was confirmed by the common consent of all, as it received strength and countenance frora their suffering, wherein they vvere esteemed punished for tlieir sins and impieties, it greatly added to their distress. Ver. 32—34. EPISTLE TO THE HEBREWS. 95 §5. The manner of their suffering these things was, (^£alpi!^^£voi) they were made a gazing-stock; they were brought, as it were, on the public stage, or thea tre, and there exposed to all sorts of evils; for when guilty persons vvere cast to beasts to be devoured, it was in the theatre, where they were made a spectacle, or a gazing-stock to the people. But the apostle limits the sufferings ofthe Hebrews to reproaches and afflic tions; they had not "yet resisted unto blood;" so at Ephesus they drew Gaius and Aristarchus into the theatre, and were there publicly exposed with an m-. tention to destroy them. Acts xix, 2 J; so when men and women were driven or dragged out of their meet ings into the streets, or committed to prisons, Acts viii, 3; then were they loaded with all manner of reproach es, and made a gazing-stock to all about them; but their cause and their divine example vvere sufficient to support them on these occasions however trying. §6, The other part of their sufferings was, that they "became the companions of them that were so used;" they came into a fellowship of sufferings with them that (slag ava(Tip£(^o\j.£va-j) were SO used, that had their way and course of conversion in the world, in that manner. I am rather inclined to regard a double distribution of things and persons in the text; that of things (th'Io (jisv) partly, in actual suffering, and a participation of the suffering of others; that of persons (tbIo Ss) and partly, in that only some of those to whom he wrote did actually in their own persons suffer the things of which he speaks, and the rest of them were ogly com panions with them that suffered; and so it generally falls out in the fiercest persecutions; all are not called forth to the same actual sufferings; some in the or^ der of Providence, and through the rage of men, a,re 96 EXPOSITION OF THE Chap. 10. singled out for trials; and some escape, at least for a season, and it may be are reserved for the same^ trials at another time; so it may be said of the whole church, that they endured a great fight of afflictions, w hile some of them were a gazing-stock, &c. and others of them were companions of them who were so used. {Koivoivoi yfv^Sfvlff) Whilst ye became companions; by their common interest in the same cause for which they suffered, — by their apprehension that the same sufferings would reach to themselves, seeing there was the same cause in them as in others; by their sorrow, trouble, and compassion for the suffering of the mem bers of the same body and exalted head; by afl duties of love and afflictions which they discharged in owning and visiting of them; by the communication of their goods, and outward enjoyments to them, who had suffered the loss of their own; so were they made their "companions." §7. "For ye had compassion of me in my bonds." This he affirms as a proof of what he had spoken be fore; (v.ai yap) for even ye had compassion on me. I have proved before that the apostle Paul was the au thor of this epistle, and this very passage isa strong confirmation ofit; for who else could there be, whose bonds for the gospel were so known among the be lieving Jews, as his own? Hence he styles himself in particular, Philem. i, the prisoner, the bond-man of Christ, and he gloried in his bonds as his peculiar hon or. Acts xxvi, 29; Ephes. vi,20; Phfl. i,7. and 12—16; Col. iv, 18; 2 Tim. fl, 9. It is unreasonable to sup pose that any other is intended. Note, of what kind our sufferings shall be, is at the sovereign disposal of God; vvherefore let every one ofus be content and re joice in what way soever God shafl be pleased to call us to suffer for the truth of the gospel, and the glory ofhis pame. Ver. 32—34. EPISTLE TO THE HEBREWS. 97 §8. {Zwf!ta6vi(T£ls) ye had compassion; they suffered together with him therein; they vvere not unconcerned in his sufferings, as being satisfied with their own free dom, as is the manner of some; no, it is not a heartless, fruitless, ineffectual piety that the apostle intends, but such a frame of mind as hath a real concern in the suf ferings of others, and is operative in suitable duties to wards their good. He next minds them of their deportment under their own sufferings; "and tookjoyfnlly the spoiling of your goods.'' (TTfl!p%ov1wv) their outward substance, and pre- enjoyments; it is especially applied to things of present use, as the goods of a man's house, his money, corn or cattle, which are more subject to rapine and spoil, than other real possessions, lands, or inheritances. The way whereby they were deprived of their goods was by (apicayviv) rapine and spoil, to satisfy their rage and HKilice, in the ruin of the saints of Christ. The frame of mind in the Hebrews, as to this part of their suffering, is, that they took their losses and spoils (iisla xapag) with joy. Nothing usually more affects the minds of men than the sudden spoiling of their goods, what they have labored for; what they have use for, what they have provided for themselves and their families. But these Hebrews received this rapine, not only patiently and cheerfully, but with a certain peculiar joy. §9. "Knowing in yourselves, that ye have in heav en a better and enduring substance. Some Greek copies, and ancient translations, read the words; (yiv- u(7yiovl£g £v spavoig) "knowing that ye have in heaven;" and not (sv savloig) in yourselves. I shall therefore open the words according to both readings. 1. "Knowing that ye have in yourselves;" the things which they had lost were their goods, their 98 EXPOSITION OF THE Chap. i6. "substance" as they are called Luke xv, 13. To these he opposeth the substance in themselves, which none could spoil them of. Such is the peace and joy our Lord Jesus Christ gives to his church here below, John xvi, 22. chap, xiv, 27. And if the "substance" here intended be that which was in themselves, in oppo. sition to those external goods which they were depriv ed of, then it is that experimental subsistence in the souls of believers, which faith gives to the grace and love of God in Christ Jesus; in this sense (ytvcaaw^lsg) knowing, expresseth an assurance arising from expe rience, the powerful experience, which faith gave them of it; see Rom. v, 1 — 5; and this substance is (upsilova) better, incomparably more excellent, than the outward goods that are subject to spoil; and it is (|xfV8j-av) abid ing, that which wfll not leave them in whom it is, nor can never be taken from them;" "my joy shafl no man take from you." 2. If we follow the ordinary reading, this substance is said to be in heaven; there prepared, there laid up, there to be enjoyed; wherefore, it compriseth the whole of the future state of blessedness; and it is well called "substance," being all riches, an inheritance, a weight of glory; for, in comparison of it, all temporary things have no substance in them. Again, they are said (£%£?«) to have this substance not in present possession, but in right, title, and evi dence; they knew in themselves that they had an un deniable title to it, because it is prepared for them in the wifl, pleasure, and grace of God; "it is your Fa ther's good pleasure to give you the kingdom;" be cause it is purchased for them by the blood of Christ; promised to them in the gospel; secured for them in the intercession of Christ; granted to them in the first fruits; and all this confirmed to them b.y the Oath (f VER. 32—34. EPISTLE TO THE HEBREWiS. 99 God; the first fruits they had in possession and use, the whole in right and title; and continual application of it was made to their souls by the hope which wifl not make asharaed. How this substance is better than outward enjoy ments, and abiding, needs not to be explained, they are things in themselves so plain and evident. §10. (II.) The following short observations maybe here made, 1. A wise management of former experience is a great direction and encouragement to future obedience. 2. All men by nature are darkness, and in darkness. 3. Saving illumination is the first fruit of effectual vocation. 4. Spiritual light in its first communication puts the soul on the dfligent exercise of all graces, 5. It is suited to the wisdom and goodness of God to suffer persons on their first conversion to fall into manifold trials and temptations. 6. All temporary sufferings, in all their aggravating circumstances, in their most dreadful preparations and appearances, are but light things in comparison of the gospel and its precious promises. 7. There is nothing in the whole nature or circum stances of temporary sufferings, that we can claim an exemption from, after we have undertaken the pro fession ofthe gospel. 8. It is reserved to the sovereign pleasure of God, to raeasure out to all professors of the gospel their special lot and portion of trials and Sufferings so as that none ought to complain, none envy one another. §11. 1. Faith giving an experience ofthe excellency of the love of God in Christ, and of the grace received thereby, with its incomparable preference above all outward perishing things, wifl give joy and satisfaction yoi.. IV. 13 100 EXPOSITION OF THE Chap, 10. in the loss of them all, on account of an interest in these better ihings. 2. It is the glory ofthe gospel that it wfll, from a sense of an interest in it, afford satisfaction and joy in the worst of suffering for it. 3. It is our duty to take care that we be not sur prised with outward sufferings, when we are in the dark as to our interest in these things. 4. Internal evidences of the beginnings of glory, in divine grace; a sense of God's love, and assured pledg es of our adoption, will afford inseparable joy under the greatest outward sufferings. 5. It is our present and eternal interest to preserve our evidences for heaven clear and unstained, so that we may "know in ourselves" our right and title to it. 6. There is a substance in spiritual and eternal things, whereto faith gives a subsistence in the souls bf believers. See chap, xi, 1. 7. There is no rule of proportion between eternal and temporal things; hence the enjoyment of the one will give joy in the loss of the other. VERSES 35, 35. Cast not awaij therefore your confidence, wliich hath great rec ompence of reward; for ye have need of patience; that after ye have done the will of God, ye might receive the promise. §1, (I.) Cnnnexion nnd exposition of the words. Not to last away confidence, \>Iiat. §2. 'I he matter ofit, JS, The season of continuing the duty. Ji. (II.) Observations. §1. (I.) J[n these two verses there is bolh an infer ence from the former argument, and a confrmaiion of it; the inference is plain; seeing you have suffered so many things in your persons and goods, seeing God by the povver of his grace hath carried you through with satisfaction and joy, do not now dcspord. The Veh. 35, 36. EPISTLE TO THE HEBREWS. 101 confirmation hes in ver. 26; that which he exhorts them to is the preservation and continuance of their (%cifipv\7iav) confidence, as to invincible constancy of mind and boldness in professing the gospel, in the face of all difflculties, through a trust in God, and a valua tion ofthe eternal reward. This confidence which hath been of such use to them. ¦7 they are exhorted (/xv] axo^aX^ls) not io cast away; he doth not say, leave it not, foi^ego it not; but "cast it not away;" for where any graces have been stirred up to their due exercise, and have had success, they will not fail, nor be lost, without some positive act of the mind in rejecting them. When faith, on any occasion, is impaired and insnared, this confidence will not abide; and so soon as we begin to fafl in our con fidence, it will reflect weakness on faith itself; and hence it appears how great is the evil here dehorted from, and what a certain entrance it wfll prove into apostasy itself if not seasonably prevented. §2. What the apostle, as to the matter of it, here calls a recompence of reward," he in the next verse, from the formal cause of it, cafls the promise, that promise which vve receive after we have done the will of God; wherefore, what is here intended is the glory of heaven, proposed as a riward by way of recom pence to them that overcome in their sufferings for the gospel. A free gift of God, for the "wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord," They are as sure in divine prom ises as in our own profession; and although they are yet future, faith gives them a present subsistence in the soul, as to their power and efficacy, for ye have need of (vroiJ.ovvig) patience; a bearing of evils with quietness and complacency of mind, without raging, fretting, despondency, or inclination to compliance J02 EXPOSITION OF THE Chap. 1«|. with undue ways of deliverance: "In patience possess your souls;" confidence wfll engage men in trouble and difflculties in a way of duty; but if patience take not up the work, and carry it on, confidence vvill flag and fafl. See chap vi, 11, 12. Patience is the per fecting grace of suffering Christians, Jam. i, 4. This, saith the apostle, "you have need of." He speaks not absolutely ofthe grace itself, as though they had it not, but of its continual exercise in their condi tion; and the necessity here intimated is grounded on these two suppositions; — That those who profess the gospel in sincerity shall ordinarfly meet with trials on the account of that profession; and — that without the constant exercise of patience, none can pass through them to the glory of God, and their own advantage in obtaining the promise of eternal life. Patience is not a mere endurance of trouble, but is, indeed, the due exerciseof all graces under sufferings; nor can any grace be acted in that condition where patience is wanting: it is therefore indispensably necessary for this condition. §3. "That after ye have done the wifl of God." There is no discharge from his duty until we have done the wifl of God. The will of God is twofold; — the wifl of his purpose and good pleasure, the eternal act of his counsel, which is accompanied with infinite wisdom concerning all things which shall come to pass; and — the will of his command presenting to us a required duty. And both these senses, I judge, are included in this place. What is meant here by the "promise" is evident from the context; even all the promises of grace and mercy in the covenant which they had already receiv ed. God had not only given them the promises of these things, but he had given them the good things Ver, 37—39, EPISTLE TO THE HEBREWS. 103 themselves, as to their degrees and the measures of their enjoyment in this world. And as to the prom ise oj eternal life and glory, they had received that al so, and did mix it with faith; but the thing itself promised they had not received. This diff'erent notion of the promises, the apostle declares, chap, xi, 17, 39; as we shall see, God willing. §4. (II.) From the whole observe the following things: 1, In times of suffering, and in the approaches of them, it is the duty of believers to look on the glory of heaven under the notion of a refreshing, all-suffi cient reward. 2. He that vvould abide faithful in difficult seasons, must fortify his soul with an unconquerable patience, 3. The glory of heaven is an abundant recompence for all we undergo in our ways towards it. 4. Believers ought to sustain themselves in their suf ferings with the promise of future glory. 5. The future blessedness is given us by promise, and is therefore free and undeserved. 6. The consideration of eternal life, as the free effect of divine grace, and as proposed in a gracious promise, is a thousand times more full of spiritual refreshment to a believer, than if he should conceive of it as a re ward proposed to our own doings or merits. VERSES 3r~39. For yet a little while, and he that shall come, will cnme, and not tarry. JVow the just shall live by faith; but if any man draw. back, my soul shall have no pleas-ure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul. Jl. Introduction, §2. (I.) Exposition ofthe words. He that was to come, Christ. J3, The just living by faith §4. The contrai-y character. JS, The sentence denounced against apostasy. $6, The apostle's charitable conclusioix concerning the Hebrews. §r — 10. (II) Observations; §1. XHE substance ofthe apostolical exhortation, as hath been often observed, is to inspire the Hebrews 104 EXPOSITION OF THE Chap, 10, with constancy in their profession against persecutions and temptations. To this end he commends to them the necessary use of confidence and patience; and in these verses, he makes a transition to the consideration of faiih itself, whereunto he resolves the whole consid eration to constancy. §2. (I.) "For yet a little while, and he that shall come will come, and will not tarry." It might arise in the minds of these Hebrews, that it was a long time for them to be exercised with these troubles, and they might begin to fear they should be worn out by them. To encourage them against the influence of this tempt ation, the apostle accommodates a testimony out of the prophet Habbakuk, which leads him directly to the consideration ofthe power and efficacy of faith, Hab. ii, 3, 4. "For the vision is yet for an appointed time, but at the end it shall speak, and not fle; though it tarry, wait for it, because it shall surely come, it will not tarry. Behold, his soul which is lifted up, is not upright in him, but the just shall Uve by his faith," He speaks of a "vision," that is, a prophetical vision of good things, which God would effect in due time; and there is the same reason, in general, of all the promises of God. "Though it tarry," saith he, that is, seem to you to do so; for behevers are apt, under their sufferings, to regard the seeming delays of the accomplishment of divine promises, of long continu ance; (as wicked men and scoffers, on the contrary, harden themselves in their sins and impieties on the same account of God's threatenings, 2. Pet. iii, 3, 4,) but, saith he, "it will not tarry," that is, although it seem to you to do so, and are dejected about it, yet there is an appointed time for it, and in itself no long time, beyond which it shall not be deferred one mo ment, Isa. lx, 22; 2, Pet, iii. This whole sense the Ver. 37—39. EPISTLE TO THE HEBREWS. 105 apostle compriseth in this short verse, — (MfKjov) a little space; though it seem to tarry, wait for it, it wifl come after a short space of time, as if he had said, "My brethren faint not, be not weary nor discouraged, keep up confidence and patience, you know what you ex pect, which wfll be an abundant recompence to you for all your sufferings; and whatever appearances there may be of its tarrying, whatever it may seem to you, yet if you have but a prospect into eternity, be it what it will, it is but a very little while." — "He that shall come wifl come, and will not tarry." What the prophet spake of the vision he saw, the apostle applies to the person of Christ, (6 fg^ojAfvoc) he that shall come; for this term is frequently used as a periphrasis of him. Once it is used to express his eternity, Rev. i, 8; but generally it hath respect to the promise of him; yet, after he was come in the flesh, he was to come again on a double account. 1,. In the power of his Spirit, and the exercise ofhis royal authority; the assistance of his Spirit, with his miraculous operations with the ministers of the gospel, was an illustrious advent of Christ, not in his own person, but in that of his representative, whom he promised to send in his stead. He was to come in the exercise of his royal author ity, for the punishment and destruction ofhis stubborn and inveterate adversaries; and thus, in respect of his eneraies, Christ is still "he that is to come," and as such, is to be believed in, and his coming prayed for by afl the saints; for he is to destroy "the man of sin," the head of the apostasy, by the brightness of his coming. 2. Christ is (d £§%(3/x6voc) he who is to come; with respect to his coming io judgment at the last day: this is known and confessed, and the businefs ofhis com- 106 EXPOSITION OF THE Cha^. 10; ing therein is the prayer of the whole church, Kpv. xxii, 20. To every state of the church there is a coming of Christ suited and accommodated to th^ir condition, whereby their faith is kept in continual ex ercise of desires after it This was the life of faith under the Old Testament, as to his coming in the flesh, untfl it vv'as accomplished. This faith, after his resurrection, they lived by, though but for a shp/t season, until he came in the power of his Spirit, and liis miraculous operations, to convince the world of sin, righteousness, and judgment. Nor do I under stand how the just can live by faith, without a con tinual expectation of the coming of Christ, in a way suited to the sufferings and deliverance of his church. All the saints have exercised faith in this word, that it was but a little while, and he that shall come, vvill eomcj and the case is the same with those who suffer under the antichristian apostasy. They live by faith in the expectation of that coming of Christ, where- tvith the man of sin shall be consumed; and although it seem to tarry, they wait for it: this is the faith and patience ofthe saints. Wherefore the end for vvhich this coming of Christ is proposed to the church, being the support and en couragement of their souls to faith and patience, a re spect must be had to such a coming, as is suited to their relief in their present state and condition; and this, to these Hebrews, was then (sli y^tupov oaov qnov) yei a litile while, in a literal sense. It is accommoda ted to afl other states ofthe church, and the consider ation of the coming of Christ, at the last day, to the final and eternal judgment, ought not to be omitted. §3. "Now the just shall live by faith;" the Greek particle (Sf) v\hich vve render "note" is taken for Ci) the Hebrew prefix, which is oftentimes cxceptixi Ver. 37—39. EPISTLE TO THE HEBREWS. 107* (Ti"lJ{l) and in the prophet the expression is plain, be cause it foUoweth the description of the contrary frame to what is here asserted, "whose heart is Ufted Up." But the Greek pai'ticle (h) hath the force of an exceptive only in respect to the difficulty supposed in the case under consideration, the sufferings and tempt ations of professors, and the appearance of delay as to their deUverance out of them. "But," saith the apostle^ notwithstanding these things, "the just shall live by faith," (o hxatog) a just person, a man really made just, or justified by faith. Yet what is principally here in tended, is that qualification of a righteous man, which IB opposed to pride and haste of spirit through unbelief, whereon men draw back from God in the profession of the gospel. The just man, he who is humble^ meek, sincere, subdued to the will of God, waiting for his pleasure, as all justified persons are in their several degrees — shall live; for he is free from the principle of pride and unbelief, which ruins the souls of men in times of trial. "Shall live by faith," (sn xia-lsug) by faith, may be joined with (o iDiuiog) the just, and so express the instrumenM,l cause whereby a man becomes to he just. Or it may denote the way whereby a just man perseveres even to lij'e, in his profession; and this sense I embrace, because it is an entrance into the de monstration of the mighty things which have been done and suffered through faith by believers. What ever difflculties and oppositions a just man meets with in the way to Ufe etfernal, faith will carry him through them with safety and success. "He shall live," life in both the principal senses of it is here intended: — he shall not die from his profession; he shall not perish as trees plucked up from the roots, twice dead; he shall maintain a spiritual Ufe, the life of God, as the psalm ist speaks, "I shafl not die but live, and declare the voi«, iv. 14 108 EXPOSITION OF THE Chap. 10. loving kindness of the Lord." And, finally, he shaU live, attain the promise of eternal life; or, as in the next verse, "believe to the saving of the soul." §4. In the latter part ofthe verse there is a descrip^ tion of others, on a supposition of the contrary state and event. In the former the person is righteous, the way of his acting is by faith, and the event is life; "he shall Uve." On the other hand, there is a suppot sition made of a person not so qualified, not so acting, not so living, not having the same success, but contcjiff ry in all these things. Wherefore, they do greatly deceive themselves and others, who suppose it is th§ same person who is thus spoken of, and countenance themselves by the defect ofthe pronoun (tk) any one, which is naturally and necessarily supplied in our translation. Wherefore, in the next verse, the apostle makes an express distinction concerning whom he speaks in the two states; the one, (v-?toa-loXvig} of perdi tion; the other, (xnrisuig) of faith. Of the latter he had spoken in the first words, and of the former in these; I shall therefore retain the supplement, "if any man, or any one, draw back," "if there be in any an evil heart of unbelief in departing from the Uving God." There is an appearance of a great change in the words of the prophet. For "his soul," which in the prophet is referred to the persons offending, is by the apostle referred to God vvho is offended. But it is enough that the apostle gives us the plain general sense; and indeed he seldom keeps to the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them. (TToirlsiXvfiai) draw back; the word in the prophet denotes the cause of the sin intended. The original of all defection flora the gos pel is a sinful relation of heart, not submitting to, no Ver. 37—39. EPISTLE TO THE HEBREWS. 109 acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account ofthe eternal reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. "If any man" who makes a profession of faith in Christ and the gospel, "withdraw" himself from that profession, and communion witli them who persist faithful in it, "my heart shall not," &c. This is the evil which the great design of the whole epistle is to obviate and pre vent. §5. The sentence denounced against this sin is, "my soul shall have no pleasure in him." The soul of God is God himself; but he so speaks of himself, to affect us with a due apprehension of his concern in what he so speaks, aswe are affected with what our souls and minds, andall our affections, are engaged in. So God promises to the church that he will rejoice over them with his whole heart, and withhis whole soul. Hehathno delight in such a person, he is not pleased with him, he shall not live before him. There is a meiosis in the words he wfll abhor him, despise him, and inthe end utterly destroy him. All apostates have some pretence for what they do, wherewith they justify themselves, until their iniquity be found out to be hateful. Wherefore to deprive them of this pretence, the apostle declares, "that the soul of God takes no pleasure in them," in which all positive evils are included. For when God doth not delight in any person, the consequence is that he wfll utterly destroy them, See Jerem. xv, 1, §6. "But we are not of them who draw back unto perdition;" we are not (vTO(;loXv\g sig avuhsiav) of with drawing, that is, of them who withdraw or draw hackunto perdition. No smafl numbers there were 110 EXPOSITION OF THE Chap., Ifl, who, even then, were falling into apostasy. This whole band of rovers, though in profession harnessed like the children of Ephraim, turned their backs in the day of battle: the event ofthis defection was destruc tion. Gradual decays and declensions there may be lamong true believers, from which they may be recov ered; but those here intended are such as fall into eter- ncil ruin, as appears from the antithesis, wherein it is opposed to the "saving of the soul." "But of them who believe to the saving of the soul," What is asseried of these believing Hebrews is, that they belonged to another state which had anothes' ^vent. But we are ('K^<7'\£tag) of faith, of that which is effectual (e(5 'itspn:oiv\sfi) vt-uj^vis) to the saving -of the soul. Both here, and in the former clause, mot only the event but the actual influence of apostasy on the one hand to destruction, and of faith on the other to the saving of the soul, is intended; as the preposition (etg) intimates. §7. (II.) From thewords and exposition let us ob serve: 1. The delay ofthe accomplishment of proraises is a great exercise of faith and patience; hence are afl the exhortations not to faint in our minds. 2. It is essential to the profltable exercise of faith, when we look for Christ's appearance, that it be acted on the promise of his coming. 3, There is a promise of the coming of Christ suit ed to the state and condition of the church in all ages. 4. The appearing delay of the accomplishment of any of these promises requires an exercise of the faith and patience of the saints. 5. Every such coming of Christ hath its appointed reason, beyond which it shall not tarry. Vrr. 37—39. EPISTLE TO THE HEBREWS. 1 1 J 6. This divine disposal of things rendere necessary the continual exercise of faith, prayer, and,patience about the coming of Christ. 7. Although we may ^not know the special dispen sations of tirae that are passing over us, yet all believ ers may know the state, in general, of that church in which they are, and what coming of Christ they are to expect. 8. Faith is satisfied with the premise of a good, or a deUverance tothe church; although.a man be persuad ed that personally he shall not enjoy it; the faith ofthis kindis for the c/mrcfc, and not for .men's individual persons. 9. Under despondencies as to any peculiar appear ances or comings of Christ, it is the duty of believers to fix and exercise their faith on his illustrious appear ance at the last day. 10. Ev'ery particular coming of Christ in a way suited to the present deliverance of the church, is an infaUible pledge of hiss oming at the last day to judg ment. 11. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it. §8. 1. There are special quaUfications of grace re quired to steadfastness in profession in times of 'persecu tion and long continued trials. 2. Many things are required to secure the success of our profession in tiraes of difficulties and trials; as — that our persons are righteous or justified by grace; — that Vve be /itrwis/ied with those graces that are ap pointed to that end; and — that faith bekept to a dfligent pxercise 3. The continuance of the spiritual Ufe, and eternal 112 EXPOSITION OF THE Chap. 10. salvation of true believers, are secured from all op positions whatever. §9. 1. No persons whatever oughtto be on any consideration secure against those sins to which pres ent circumstances give an efficacy. 2. It is an effect of spiritual wisdom to discern what isthe dangerous and prevaiUng temptation of any sea son, and vigorously to set ourselves in opposition to it^ 3. It is much to be feared, that in great trials some will draw back from that profession of the gospel wherein they are engaged. 4. This defection is commonly durable, continued by various pretences; this is included in the originail word (vmiflsiXslai) gradually and coverily to subdud himself. §10. 1. It is our duty to look diUgently that we are of that holy frame of mind, that due exercise of faith, as the soul of God may take pleasure in us. 2. Though there appear as yet no outward tokens of the anger and displeasure of God against our ways; yet if we are in that state wherein God hath no pleas ure in us, we are entering into certain ruin. 3. Backsliders from the gospel are in a pecuUar manner the abhorrency ofthe soul of God. 4. When the soul of God is not delighted in any, nothing can preserve them from utter destruction. 5. The scripture every wjiere testifieth, that in the visible church there is a certain number of false hypo crites, whose end and lot it is to be destroyed. 6. It is our most urged duty to evidence to our own consciences, and give evidence to others, that we are not of this number. 7. Nothing can free apostates from eternal ruin- Ver.L EPISTLE TO THE HEBREWS. 113 . CHAPTER XI. VERSE 1. JVow faith is tke substance of things hoped for, the e-vidence of thinga not seen. §1. The apostle's great argument recapitulated. His present design. $3. His definition of faith, $3, 4. (I.) The substance of things hoped for. §S. (II.) The evidence of tbings not seen. §6, (IU ) Ohservations. ^7. Great objec tions are apt to lie against invisible things when externally revealed. $8, 9. Kemaining observations. §1. X HE general nature of this epistle, as horiatory, hath been repeatedly noticed; and the apostle — having evidently declared from the scripture itself that the state of the gospel church in its high priest, sacrifice, covenant, worship, privileges, and efficacy, is incom parably to be preferred above that of the Old Tes tament; yea, that all the excellency and glory of that state, and all that belonged to it, consisted only in the representation that was made thereby of the greater glory of Christ and the gospel, without which they were of no use, and therefore pernicious to be persisted in; — having fixed their minds in the truth, and armed them against the temptations which they were continually exposed to, the opposition which be fell them, and the persecutions they were like to under go from the obstinate members of the Jewish church; — having hinted, at the close of the last chapter, that the only way and means on their part, whereby they may be kept constant to their profession, notwithstanding all the evils that might befall them, is by faith alone; — being thus delivered from temptations by the doctrine oftruth, and from the opposition made to them by faith in exercise; — the apostle, I say, proceeds to shew what this faith is, and produces abundant evidence to 114 EXPOSITION OF THE CuAt. U. prove that it is able to effect this great work of pre serving men in the profession of the truth, under bloody and destructive persecutions. < This being the design of the apostle, the missing of it hath caused sundry contests about the nature of jiis- iifying faith, which is here not at all spoken to; for the apostle treats not of justification, or of faith as justifying, but of its efficacy and operation in them whi> are justified, with respect to constancy and per severance in their profession, notwithstanding the dif ficulties which they have to conflict wjth; as it is treat ed of James u. And here, before we descend to a particular discus sion, we may remark, that it is faith alone, which, from the beginning of the world, under all dispensa tions df divine grace, and all alterations in the church state and worship, hath been in the church the only principle of living unto God, of obtaining the promises, and of inheriting life eternal. 2. "Faith is the (vjcoalaaig) substance of things hoped for;" this word is used, besides^ 2 Cor. ix, 4; xi, 17, thrice in this epistle; in the first it is applied to ex press a distinct manner of subsistence in the divine nature, chap i, 3. In the second a firm persuasion of the truth, supporting our souls in the profession of it; chap, iii, 14. In this place, we render it substance; more properly it is a real subsistence, as opposed to ap pearing phantasms. The sense of the place is well expressed in the Greek scholiast; "whereas things that are in hope only, have no subsistence of their own as being not present; faitii becomes the subsistence of tliem, making them to be present after a certain man ner;" and the Syriac, "a persuasion of the things that are in hope, as if they were to them in effect;" which goes a great way towards the true exposition of the VEK. .. i;.FlSiLE TO THE HEBREWS. 115 words. I shafl, however, retain the word "substance," as opposed to what hath no real being or subsistence, but only an appearance of things. Unto this faith two things are ascribed; that it is the substance oj things hoped for-^and, the evidence of things not s^en; having discussed these two things, we shall subjoin some observations. §3. (I.) Faith, is the substance (sKxiKofi^svuv) of things hoped for; these, in general, are things good^ promised, future, expected on unfailing grounds; all things of present grace and future glory, Hope in God for these things, to be received in their appointed season, is the great support of believers, under all their trials in the whole course of their profession, obedience, temptation, and sufferings; things hoped for, and things unseen, are not absolutely the same; for there are things unseen which are the objects of faith, and yet not hoped for; such is the creation of the world, where in the apostle gives an instance. To the things intend ed, faith gives present subsistence as they are real, and evidence as they are true; their futurity, and distarice, faith supplies, and gives them a real subsistence; and where do they subsist as if they were actually in effect, whilst they are yet hoped for? "In them," saith the Syriac translation; that is, in them that believe. §4. There are several ways whereby faith gives a present subsistence to things future and hoped for: 1. By mixing itself with the promises wherein they are contained; divine promises do not only declare the good things promised, — that there are such things which God wifl bestow on believers; but they contain them by virtue of divine institution; hence are they called the "breasts of consolation," Isa. lxvi, 11; as those which contain the refreshment they exhibit and convey; they are the treasury in which God hath laid VOL. IV. 15 116 EXPOSITION OF THIS CHAP, U. them up; hence "to receive a promise," actively, is to receive the things promised which are contained in them, and exhibited by them, 2 Pet. i, 4; now faith mixeth and incorporateth itself with the word of promise, whereby what is in the word becomes its own, the things theraselves believed are enjoyed, and this is their subsistence in us. 2. By giving the soul a taste of their goodness; yea, making them its food, which they cannot be unless they are really present to it; we riot only by faith "taste that the Lord is gracious," 1 Pet. ii, 3; that is, have an experience of the grace of God in sweetness and goodness of the things promised and bestowed, but the word itself is the meat, the food, the milk, and strong meat of believers; because it really exhibits to their faith the goodness, sweetness, and nourishing vir tue of spiritual things; they feed on them, and they in corporate with them, which is their present subsistence. 3. It gives an experience of their power, as to all the ends for which they are promised. Their use and end in general is to change and transform the whole soul into the image of God, by a conformity to Jesus Christ the first-born. This we lost by sin, and this the good things ofthe promise restore us to, Eph. iv, 20— 24. It is not truth, merely as truth, but truth as con veying the things contained in it unto the soul, that is powerfully operative to this end. This is an eminent way of faith's giving a subsistence to things hoped foi', in the souls of beUevers. Where this is not, they are to men as clouds afar off, which yield them no refresh ing showers. Expectation of "things hoped for," when they are not in this power and efficacy brought by faith into the soul, are ruinous self-deceivings. For them to have a subsistence in us is for them so to abide in us in their power and efficacy as to answer afl the ends of our spiritual life, see Eph. ui, 16 — 19. Ver. 1. EPISTLE TO THE HEBREWS. 117 4. It really communicates unto us, or we receive by it, the first fruits of them all. In believers they are present; they subsist, even the greatest, most glorious, and heavenly of them, in their jirst fruits. These first fruits are the Holy Spirit, as a spirit of grace, sanctification, supplication, and consolation, Rom. viii, 23. For he is the seal, the earnest, the pledge of present grace and future glory; all the good things "hoped for," 2 Cor. i, 22. This Spirit we re ceive hy faith; the world "cannot receive him," John xiv, 17. The law could not give him, Gal. iii, 2. And wherever he is, there is (v%oi7laiTig) a present sub sistence of all things hoped for, in their beginning, benefit, and assurance. 5. It gives a representation of their beauty and glo ry to the minds of believers, whereby they behold them as if they were present. So Abraham by faith "saw the day of Christ," and rejoiced, and the saints under the Old Testanient saw the "king in his beauty." §5. (H.) It is said in the description of the faith, th^t it is (sXsyxos » |3AfT0(irV(av) the evidence of things not seen. By "things not seen" the apostle intends afl those things which are not proposed to our outward senses, but which ought to influence our constancy and perseverance in profession; now these are God himself, the holy properties of his nature, tlie person of Christ, and of the Holy Spirit, all spiritual, heavenly, and eternal things that are promised, and not yet ac tually enjoyed. Again; of these invisible things faith is said to be the (sKsyxo;) evidence, that which demonstrates, the revelation. Properly, it is such a proof or demonstra tion of any thing, as carries with it a confutation of afl objections to the contrary. Thus faith is a con vincing evidence, plainly reproving and refuting 9,\\ 118 EXPOSITION OF THE Chap. 11. things that make any pretensions against the truth so evidenced. §6. (III.) From hence observe, 1. No faith will carry us through the difficulties of our profession, from oppositions within and without, giving us constancy and perseverance therein to the end, but that which gives the good things hoped for a real subsistence in our mind; but when, by mixing itself with the promise, which is the foundation of hope, (for to hope for any thing but what is prorais ed, is to deceive ourselves) it gives us a taste of their goodness, an experience of their power, the inhabita tion of their first fruits, and a view of their glory, it wfll infallibly effect the blessed end. 2, The peculiar specific nature of faith, whereby it is differenced from all other powers, acts, and graces in the mind, lies in this, that it lives on, or makes a life of things invisible. It is not only conversant about them, but mixeth itself with them, making thera the spiritual nourishment of the soul. 3. It is the glory of our reUgion, that it depends on, and is resolved into, invisible things; they are far more excellent and glorious than any thing sense can behold or reason discover, 1 Cor. u, 9. §7. Obs. Great objections are apt to Ue against in visible things, when externally revealed. Men would fain live the life of sense, or at least beUeve no more than what they can have a scientific demonstration of. But by these means we can have no evidence of in visible things; or, at best, not such as may influence properly our Christian profession: this is done by faith alone. We may have apprehensions of some of these things by reason and the light of nature, as the apostle declares, Rom. i, 19, &c; but we cannot have such an evidence of them as shaU have the prop- Ver. 1. EPISTLE TO THE HEBREWS. 119 erties of the (eXsyxog) demonstration here intended; it will not reprove and silence the objections and soph isms of unbelief against them; it will not influence our souls to a patient continuance in well doing. - Now faith is not the evidence and demonstration of these things to all, which the scripture alone is, but only to believers. They have this evidence of them in them selves; for, ( 1 .) Faith is that gracious power of the mind, where by it firmly assents to divine revelations, upon the sole authority of God the revealer, as the first essen tial truth, and fountain of afl truth. (2.) It is hy faith that all objections against them, their bdng and reality, are answered and refuted; which is required to (£Xsyxog)aconvlncing demonstration. Many such there are, over all whicli faith is victorious, Ephes. vi, 16. Afl the temptations of Satan, especiafly such as are called his "fiery darts," consist in objections against invisible things; either as to their being, or as to our interest in them. Afl the actings of mifteZie/" in us are to the same purpose; to reprove and silence them is the work of faith alone; and it is such a work as without which we cannot maintain our spiritual life, neither its power within or its fruitful and consistent profession without. (3.) Faith brings into the soul an experience of their power ard efficacy, whereby it is cast into the mould of them, or made conformable to them, Rom. vi, 17; Ephes. iv, 21 — 23. This gives an assurance to the mind, though not of the same nature, yet more excellent than that of any scientific demonstration. §8. Obs. Faith, in its being thus the "evidence of things not seen," is the great means of preserving be lievers in a constant, patient profession of the gospel against all opposition, and under the fiercest persecu- 120 EXPOSITION OF THE Chap.H. tions; which is in a peculiar manner vvhat the apostle aims at to demonstrate: for, (1.) It plainly discovers that the worst of what we can undergo in this world for the profession of the gospel, bears no proportion to the excellency and glo ry of those invisible things, in which, as Christians, we are interested. (2.) It brings in such apresent sense of their gooil- ness, power, and efficacy, that not only relieves and refresheth the soul under all its sufferings, but makes it joyjul in them and victorious over them. (3.) It gives an assurance hereby of the greatness and glory of the eternal reward, which i& the greatest encouragement to constancy in beUeving, 1 Pet. iv, 12, 13. §9. Obs. It is faith alone, that takes beUevers out ofthis world whilst they are in it, that exalts thejn above it whilst they are under its rage; that enables them to live upon things future and invisible, giving such a real subsistence to their power, and victorious evidence of their reality and truth, in themselves, as secures them from fainting under all oppositions, temptations, and persecutions whatever. VERSE 2. For by it the eidera obtained a good report. §1. Connexion ofthe words; §2. The elders, who. §3. The testimony given them. §4. Obtained by faith. J5. Observatiops. §1. JL HE efficacy of this faith the apostle now pro ceeds to prove by the signal and illustrious effects it hath had in those of old who were the subjects of it. "For by it the elders," &c. The conjunctive particle (yap) /or, introduces a proof, byway of instance, of what was before asserted; as if the apostle had said, Ver. a. i^f iSil^ii TO THE HEBREWS.- 121 "The nature and efficacy of faith is such as I have described; /or by it the elders," &c. This they could no way have done, but by that faith whereof these are the properties. Note, instances, or examples, are the most powerful confirmations of practical truths. §2, Who these (¦mpsfftvlspoi) elders were, is put be yond afl dispute by the ensuing discourse. All true believers from the foundation of the world, or the giving of the first promise, to the end of the dispensa^ tion of the Old Testament, are intended; for in all sorts of them he giveth particular instances, from Abel to those who suffered the last persecution that the Jewish church underwent for religion, ver. 36 38. What befell them afterwards was judgment and pun ishment for sin, not persecution for religion: all these, by one general name, he calleth "the elders." Thus was it constantly with all believers, from the begin ning of the world called the elders, as having lived before us in ancient times. §3, (Efjiaplup-i^^via-av) testimony was given to them in the scripture; to many of them in particular, and to the rest in the general rules of it. It is the Holy Spirit in the scripture, who gives them that good testi mony, and to whom the apostle appeals for the proof of his assertion. From the world things were other wise with them, none so defamed, so reproached, so reviled as they. If they , had received such a good re port in the world, their example would not have been of use to the apostle's design; for he applies it to them who were made a "gazing-stock, both by reproaches and afflictions," chap, x, 33, 34; as it had been with many of them who yet obtained this testimony. "They had trials of cruel mockings," &c. ver, 36, 37. Note, They who have a good testimony from God, shall never want reproaches fiom the wo^. 122 EXPOSITION OF THE Chap. 11; §4. What was so testified of them by the Holy Ghost is, that they pleased God, or were accepted with him, and constituted "righteous, ver, 4 — 6, ^c. (sv «uly) by it, their faith; through their believing they "obtain ed this report." Many great and excellent things, some heroic actions, some deep sufferings, are ascribed to them; but their obtaining this testimony is assigned to faith alone; for those were fruits of their faith, and their acceptance with God depended thereon. §5. Hence we may observe, 1, It is faith aZojie, which from the beginning of the world, (or from the giving ofthe first promise) was the means and way of obtaining acceptance with God, There hath been great variety as to the revealed objects of this faith, but the faith itself is of the same nature and kind in all from first to last; and all the promises of God, as branches of the first promise, are in general the formal object of it; that is, Christ in them, without faith in whom none have found acceptance with God, 2„ The faith of true beUevers, from the beginning of the world, was fixed on things future, hoped for, and invisible; that is, eternal life and glory in an especial manner: that was the faith whereby they "obtained a good report," as the apostle here testifies. So vain is the imagination of them who affirm, that all the promises under the Old Testament respected only things temporal; so making the whole church to have been Sadducees: the contrary is here expressly af firmed. 3. That faith whereby men please God, acts itself in a fixed contemplation of things future and invisible, from whence it derives encouragement and strength to abide firm in their profession, and endure to the end, against all oppositions. To which we may add, 4. That Ijpwever men may be despised, viUfied, and Ver, 3. EPISTLE TO THE HEBREWS, 123 reproached in the world, yet if they are true believers, they are £i.ccepted with God, and he will give them a good repori. VERSE 3. Througk faith vie underetand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. $1. Connexion and design. $2. Faith, when spoken of as the instruraental cause, includes its object, ts superior, and sometimes contrary, to the boasted princi ples of reason; and give a clear vnderstanding of facts io their true causes. §3, 4. The making of the worlds, how an object of faith, §3. Observations. §1. J. HE apostle now enters on the confirmation and exempUfication of his proposition by instances; first, from an especial object of faith, and then proceeds to the actings of it in believers. In this first instance of the power and efficacy of faith, the apostle hath respect to the second clause of his general description of it, the evidence of things not seen; for although this world, and the things contained in it, are visible, and are here said to be seen, yet the original framing and making of them hath a principal place among things not seen. And to prove that faith hath a respect to unseen things, as unseen, he gives an instance in that which was so long past as the creation of the world; all his other instances declare its efficacy in the prospect of unseen things that are future. %2. "By faith we understand." Where faith is spoken of as the instrumental cause of any thing, it always includes its object as the principal cause of the same things. So where it is said, that we are "justi fied by faith" it includes Christ and his righteousness as the principal cause of our justification; faith being only the instrument whereby we apprehend it: and here, where it is said, that "by faith" we understand VOL, IV. 16 124 EXPOSITION OF THE Chap.H. that the worlds were framed, it necessarily includes its object, the divine revelation that is made thereof in the word of God; for there is no other way for faith to give us an understanding of it. The apostle here lays a good foundation of all his foflowing assertions; for if by faith we are assured of the creation of the world out of nothing, which is con trary to the most received principle of natural reason, (ex nihilo nihil fit) nothing comes of nothing, it will bear us out in the beUef of other things that seem im possible to reason, if so be they are incontestably re vealed. In particular, faitii well fixed on the original of all things as made out of nothing, will bear us out in the belief of the resurrection of our bodies, which the apostle takes notice of with respect to some of his worthies. "By faith we understand;" that is, by faith we not only assent to the divine revelation ofit, but also come to have a due comprehension of it in its causes, so as that we may be said to understand it: wherefore "un derstanding" here is not opposed only to an utter ig norance, but also to that dark and confused appre hension of the creation of the world, which some by the light of reason attained to. §3. (Tsj aiiivag nalviplia^ai) that the worlds were framed. The word always denotes the ordering, di^ posing, fitting, perfecting, or adorning of what is pro duced; the reducing of all created things into that beautiful order which we behold; and the apostle hath an especial respect to the things that are seen, as they are orderly, beautiful, and glorious, setting forth theglory of their Maker,|Psal. viii, 2, 3; xix, i, 2; Rom. i, 21: so it is said, that "God by his Spirit g-arnis^ed the heavens," Job xxvi, 13; that is, cast them into that curious, glo rious frame which we behold; and the apostle hath in Ver. S. EPISTLE TO THE HEBREWS. 125 this word respect to Gen. ii, 1, (iSsii) "The heavens and the earth, and afl the host of them were finished," perfected, and completely framed. (?v\ij.a'lt Qss) by the word of God; the ineffable facfl- ity of almighty power; he spake the word, and it was made; he comraanded, and it stood fast. And surely it is alike easy unto him to dispose of all things that are made; and so faith, as to the disposal of all things by divine Providence, in times of great difficulties, and inseparable obstacles, is secured by the consideration of the easy production of all things out of nothing by the same power; how easy is it with God to help, re lieve, and deliver therh by changing, if necessary, the nature of all these things at his pleasure, who by his word, through an almighty facflity, erected and per fected the worlds! And this consideration doth God himself frequently propose for the confirmation of the faith of the church, in afl her troubles, Isa. xl, 28; xUv, 24; xlv, 12; U, 13. 4. "So the things which are seen, were not made of things which do appear;" — (Ta (iXE%ofL£va) things which are seen; which are the objects of our senses, and our reason working by them; these aspectable heavens, ^with all their glorious luminaries; the earth, with all its furniture and ornaments; the sea, with all its fulness; their greatness, their glory,their order,and their use, with which the minds of men ought to be affected, Of these things it is affirmed, that they were not made (fn (paiveiJ.£vov) of things that do appear; which seems to be a negation of any pre-existing natural cause; the word ((^itmiJ.£va) imports, things that ap pear clearly, illustriously, in their shape and order. The understanding of this we ha.ve by faith alone from divine revelation; for nothing ofthe order of cre ating, can be knovi^n or understood any other wayi 126 EXPOSITION OF THE Chap. 11. and this the apostle intimates in the particles, (sig to, i. e. taa-ls) so that; by failh alone we understand that the worlds were made, so as "that the things which are seen were not made of things that appear." §5. Hence we may observe, 1. Those who firmly assent to divine revelatioii? understand the creation of the world as to its truth, season, cause, manner, and end; it was never detef- ihined among the ancient sages of the world, the pre tended priests of the mysteries of reason; some said one thing, and some another; some said it had a be ginning, some said it had none, and spme assigned it puch a beginning, as it had better never had any; nothing byt an assent to divine revelation can give us a clear understanding of it. And, 2. Then doth faith put forth its power in our minds in a due manner, when it gives us clear and distindt apprehensions of the things believed; faith that gives not understanding is but fancy. 3. As God's first work was perfect, so all his works shall be; he undertakes nothing, but what he will fin ish and complete in beauty and order; and not only the original production of all things out of nothing, but also the framing of them into their present order, is a demonstration ofthis eternal power of God. 4. The aids of reason, with the due consideration of the nature, use, and end of all things, ought to be admitted for confirming our minds in the persuasion ofthe original creation of all things; yet they are not to be rested in, but we must betake ourselves to faith fixed on divine revelation; for if they are alone, they wfll be shaken with a contrary maxim, (ex nihilo ni hil fit) of nothing nothing comes; and they can give us no light into the way and manner of the creation of all things, which faith discovers. Vek. 4. EPISTLE TO THE HEBREWS. 127 VERSE 4, By faith Mel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying ofhis gifts; and by it he being dead yet speaketh, §i, Connexion. J2, .3. (I.) Exposition. §4, Abel's sacrifice better than Cain's. 55. The testimony given it. §6. How he yet speaketh. §7, S. (li..) Obser vations. §1. From the nature of faith in general, and its effi cacy with respect to things believed, the apostle pro ceeds to give instances of its power and efficacy in particidar persons, whose example in believing he proposeth to the Hebrews for their encouragement; and he begins with Abel; the first whose faith is ex pressly recorded, and the first that suffered in the cause of Christ, by shedding his blood, which the Hebrews had not yet experienced; wherefore on all accounts this was the meetest instance to begin with. §2. (I.) "By faith J6e/," who without example, without any outward encouragement, without any witness of his sufferings to transmit them to others, but God alone, was the first in the world that suffered death in the cause of Christ and his worship, and that even from his own brother, who joined with him in the outward acts of divine worship; which is an ex ample of the two churches, the suffering, and the persecuting to the end of the world; and this hath made him famous in afl generations; which, as Chry sostom thinks, is intended in the close of the words, (sll haKsilai) he is yet spoken of that is, with fame and renown. Note, Every circumstance in suffering shall add to the glory of the sufferer; and those who suffer here for Christ without witness, as many have done to death in prisons and dungeons, have yet an all-seeing Witness to give them testimony in due season. "The 128 EXPOSITION OF THE Chap. U, righteous shafl be had in everiasting remembrance;'* and nothing that is done or suffered for God shall be lost for ever. §3. "By faith Abel offered unto God." The origi nal account is more particular; (Gen. iv, 3 — 5; Ciyin X'S'D' after the expiration of some time, or days; after he and Cain were settled in their distinct caflings, (ver. S;) they had been untfl then underthe instruction of their parents; but now being fixed in their own peculi ar stations and callings, they made their distinct sol emn profession of the worship of God; which is the sense of the place, though not observed by expositors. The matter of his offering was the firstlings of hi$ flock, and ofthej'at thereof; it was of living creatures, and therefore was made by mactation, or the shedding of blood; whence the apostle calls it (6i/(ri«) a sacri fice by mactation; — it was ofthe best; it was an holo caust, wherein after the blood was shed on the altar, and oftered unto God, thef at was burned on the altar, and the whole body at a distance from it; therefore it appears, that Abel's was, as to the matter of it, both in itself, and in God's esteem, ofthe most precious and valuable things in the whole creation, subject to man and his use; and even hence it may be called (itXsiovx 6vaia rapa Ki'i'v) a more excellent sacrifice than that of Cain, which was orJy of the fruit of the ground that might be gathered (rapiim) without choice of what was most meet to be offered. And he offered this sacrifice unto God, {TiiQsi^, nin^*? A'er. 3;) this vvas, from the first institution of it, the highest and most peculiar way of paying homage to the Divine Being; for to whomsoever sacrifice is offer^ ed, he is owned as God; and therefore when the Gen tiles sacrificed to the devfls, as they did, 1 Cor. x, 20j Veh. 4. EPISTLE TO THE HEBREWS. 129 they owned him thereby as the "God ofthe world," 2 Cor. iv, 4. He offered it (itialsi) by faith. Now faith herein re spects; — the institution of the worship; and — the heart or mind of the worshippers. He did it by faith, be cause he had respect in what he did to God's institu tion, which consists of a command and a promise; had he himself invented the service he could not have performed it in j'aith, which in its very nature respects a divine command ^nd a promise; again, he did it in faith, and that he did it in the exercise of saving faith in God; for he did it not hypocritically, nor in a mere attendance to the outward duty; but it was kindled in his own heart by the Holy Spirit, before it was fired on the altar from heaven. §4. "A better sacrifice than Cain;" a choicer, a more excellent sacrifice (%apa Kaiv) than Cain; we observed before, that as to the matter of it, it was better, more valuable and precious than that of Cain; but this is not a sufficient cause of ascribing such an excellency and preference to it, as that, on account of it, Abel should obtain such acceptance with God, and receive a testi mony from him; besides, the design ofthe apostle is to declare the efficacy and prevalency of j'aith, and not of any special kind of sacrifices; wherefore, (SJ v\g) for which, or whereby, in the next words, is to be refer red to (nticflti) faith, and not to (6uo-(«v) sacrifice; this difference therefore was from his faith; and two things depended thereon; — that his person was justified inthe sight of God antecedently to his sacrifice; and. — that on account thereof his sacrifice was acceptable, as is commonly observed from the order ofthe words; "the Lord had respect unto Abel and his offering;" but yet it is not so evident where the great difference lay; for Cain also, no doubt, brought his oifering 'm faith; 130 EXPOSITION Oi? THt I..HAP. U. for he believed the being of God, his omnipotent pow- er in the creation ofthe world, as also his government of it with rewards and punishments; for all this he professed in the sacred offering that he brought unto the Lord; wherefore it is certain that the faith of Abel and Cain differed — in their objects, and — in their special nature and acts. 1 . Cain considered God only as a creator and pre server, whereon he offered the fruits of the earth, as an acknowledgment that all these things were made, pre served, and bestowed on man by him; but he had no regard to sin, or the wat/ q/"deZit)erance from it reveal ed in the first promise; but the faith of Abel was fixed on God, not only as a creator, but as a redeemer also; as he who, in infinite wisdom and grace, had appoint^ ed the way of redemption by sacrifice and atonement intimated in the first promise; wherefore, his faith vvas accompanied with a sense of sin and guilt, with his lost condition by the fall, and a trust in the way of redemption and recovery which God had provided; which he testified in the kind of his sacrifice, which was by deaih and blood; in the one, owning the death which he himself by reason of sin was obnoxious to; and in the other, the way of atonement, which was to be blood — the blood of the promised seed. 2. They differed in their special nature and acts; for the faith of Abel was saving, justifying, a princi ple of holy obedience, an effect of the Holy Spirit in his mind and heart; but that of Cain was a naked barren assent to the truths before mentioned, which is usually described under the name of a common and temporary faith; which is evident from the event, in that God never accepted his person, nor his offering. And these are the things that still make the hidden difference between the professors of the same faith and Ver. 4. EPiSTLE TO THE HEBREWS. 131 worship in general, whereof God alone is the judge^ approving some and rejecting others; so from the foun dation of the world the church was signally warned, that the mere performance ofthe outward duties of di vine worship is not the rule of the acceptance of men's persons with God; but a distinction is made from the inward principle whence those duties proceed; yet the world will not receive a warning to this very day. Nothing is an higher provocation to carnal minds, than that the same duties should be accepted in some and rejected in others, only because the persons of the one, and not of the other, are accepted. Many have no greater quarrel at religion, than that God had re spect to Abel and his offerings, and not to Cain and his. §5. The first consequent of this faith in Abel is, that (Sl vig) jby which; that is, by which faith, (ifi.«plvpyM) he was testified unto; he obtained witness; even from God himself. And this was so famous in the church, that he seems to be commonly called by that name, "the righteous Abel," Mat. xxiii, 35. A testimony is virtually contained; "God (saith he) testifying of his gifts;" referring to these words in Moses, "TheLord had respect unto Abel and his offering;" he testified, in the approbation of his offering, that he had respect to his person; that is, he judged, esteemed, and accounted him righteous; for otherwise God is no respecter of persons; whomsoever God accepts, or respects, he testifieth him to be righteous, that is, to be justified and freely a,ccepted with him: this Abel was by faith ante^ cedently to his offering; for he was not made right eous, he was not justified, by his sacrifice; but there in "shewed his faith byhis works;" and Godby ac cepting his works of obedience, justified him (as he did Abraham) by works declaratively; he declared him to be so, by giving testimony to his gifts* VOL. IV. 17 132 EXPOSITION OF THE Chap.H, By what way God gave this testimony is not ex pressed; m ost suppose that it was by causing/re tofaU from heaven to kindle and consume his sacrifice on the altar; certain it is, that it was by some assured token and pledge, whereby his own faith was strengthened, and Cain provoked; for God did that with respect to him and his offering, which he did not towards Cain and his; whereby both of them knew how things stood between God and them. As Esau knew that Jacob had gotten the blessing, which made him resolve to kill him; so Cain knew that Abel and his offering were accepted with God, whereon he actually slew him. And here we have the prototype of the believing and persecuting church in all ages; of them that are born after the Spirit, and those that are born after the flesh only. 'Rien that began which the apostle affirms still to continue; "He that was born after the flesh perscu- ted him that was born after the Spirit; even so it is now," Gal. iv, 29. This was the first viable acting of the enmity between the seed of the woman, and the seed ofthe serpent; for "Cain was of the wicked one, (the seed of the serpent) and slew his brother," 1 John iii, 12; and it was a pledge and a representation of the death of Christ himself from the same principle. §6. And (Sl avlv\g) by it (faith) he being dead yet speaketh; the original word (f^aKsTTai) being of a mid dle form, may be rendered either he speaketh, or he is spoken of; and accordingly is variously interpreted; for some take it for the good fame that Abel had in ali generations; but it is not according to the mind of the apostle; for it is evident that he ascribes something pe culiar to Abel, wherein others were not to be joined with him, but this of a good report is not so; but com mon tohim with Noah, Abraham, and afl the patriarchs; they were spoken of, and their praise celebrated in the Ver. 4. EPISTLE TO THE HEBREWS. 138 church, no less than Abel. The apostle plainly pro ceeds in representing the story concerning him, and what fefl out after his death, as expressed by God him self; Gen. iVj 10, "The voice of thy brother's blood, crieth unto me fr6m the ground;" this is the speaking of Abel after his death, which is here intended, and this was peculiar to him; it is not affirmed of any one besides in scripture. Besides, the apostle interprets himself, Heb. xn, 24; where he directly ascribes this speak ing to the "blood of Abel." And from this first instance, the apostle hath mightily confirmed his in tention concerning the power and efficacy of faith, en abling men, with blessed success, to do and suffer ac cording to the mind of God; and this example was of great force to convince the Hebrews, that if, indeed, they were true believers, as he supposed thera to be, Heb. x, 39, faith would safely carry them through all the difficulties they had to confUct with in their pro fession, to the glory of God, and their own eternal sal vation. §7. (II.) Hence we may learn, 1, We are to serve God with the best we have; the best in our power; with the best of our spiritual abilities. 2. God approves not our duties, but where the prin ciple of a living faith goes previously in their perform ance. 3. Our persons must be first justified, before our, works of obedience can be accepted with God; for by that acceptance he testifies that we are righteous. 4. Those whom God approves, must expect that the world wifl disapprove of them, and ruin them if it can. 5, When there is difference in the hearts of men, on account of faith, there will, forthe most part, be una voidable differences abput outward worship. 134 EXPOSITION OF THE Chap. U. 6. God's approbation is an abundant recompence for the loss of our very lives. §8. 1 . There is a voice in afl innocent blood shed by violence; for there is an appeal in it from the injustice and cruelty of men, to God the righteous judge of all; and, of all cries, God gives the most open evidence that he hears it, and admits of the appeal. Hence most murders committed secretly are discovered, and most of those that are openly perpetrated, are, sooner or la ter, openly revenged by God himself; for his bonor and glory are concerned to appear on the appeal made to his justice by innocent blood. Wherefore this voice, this .speaking of blood, ariseth from the eternal law which God hath ojiven mankind for the preservation of life from violence, the supreme conservation and guaranty of which he hath taken on himself. Gen. ix, 5, 6; to which we may add, 2. Whatever trouhies faith may bring us to, in the profession of it, with obedience according to the mind of God, it will at last bring us safely out of them all, (yea. though we should die in the cause) to our eter- nal solvation and honor. VEUSE 5, £y failh Enoch was translated, that he should not see death, and •was not found, because God had translated him; for before Us translation, he had this testimony, that he pleased God. Jl. Introduction. ^2, (I, ) Exposition. Enoch translated by faith. $3 His not seeing death. §4 His not being found. ^5. Because God took him, §6, Why ascribed to faith. §7. Probable conjectures. §8. How witnessed to be fore his translation. §9, (U.) Obsers'atious, §1. XXis second instance is Enoch; for he is the second man to whom testimony is personafly and pe culiarly given that he pleased God, and was accepted with him. This venerable patriarch was not only erai nent for faith and holiness. Gen, v, 22, 24; but also Ver. 5. EPISTLE TO THE HEBREWS. 135 for what he prophesied, Jude, ver, 14, 15. It is prob able that all the holy fathers before the flood were prophets and preachers, 2 Pet. ii, 5; in whose ministry the Spirit of God strove with men, which at the flood he put an end to, Gen. vi, 3. Yea, Christ by his Spirit, which was in his servants, 1 Pet. i, 11, preached re pentance to them, before ^they were cast into their eternal pris on, IPet, iii, 19; and these seem to have had a different ministry for the declaration of the whole counsel of God, Noah was a "preacher of righteousness," one who eminently proposed the right eousness of God through the promise, to encourage men to faith and repentance; he was, as we may say, emphatically a gospel preacher. And Enoch preach ed the "threatenings of the law," the future judgment, with the vengeance that would be taken on ungodly sinners, especially scoffers and persecutors, which is the substance of his prophecy or sermon recorded in the epistle of Jude, §2. (I,) "By faith Enoch was translated," {n-eWs^vi) translated out of one state and condition into another. There are but two states of good men, such as Enoch was, from first to last: 1, The stale of faith and obedience in this world, where Enoch lived three hundred years, and walked with God, To "walk with God," is to lead the Ufe of faith in covenant obedience to him (i*?nn''T) and he walked; the same word whereby God prescribeth cov enant obedience to Abrahara, (iJ37 iSnnn) Gen. xvii, 1. The word in both places, in the same conjugation Hithpael, signifies a continued walk up and down, ev ery way; and so to walk with God is, in afl our ways, actions, and duties, to have a continual regard to God, by faith in his word, dependance on his grace, and submission to his wfll. 136 EXPOSITION OF THE Chap.iIL 2. The state of blessedness in the enjoyment of God. No other state of good men is once intimated in scripture, or consistent with God's covenant; where fore Enoch being translated from the one, was imme diately instated in the other, as Elijah afterwards; his body was made in a moment, in the twinkUng of an eye, incorrupt, spiritual, immortal, meet for the blessed habitation above. If any should ask why was Enoch not joined with Elijah, (who was afterwards in like manner translated) at his appearance with the Lord Christ, in his transfiguration, rather than Moses who died^ Matt, xvii, 3. I would answer, it seems agree able to the mind of God, that — the discourse which they then had with the Lord Jesus Christ, being about tiie accompUshment "of the law in his death" — Moses, who was the lawgiver, and Elijah, the most zealous defender of '\t, should be rather employed in that ser vice, than Enoch, who was not so concerned. §3. (To (ivi iSsT-\) ^avalov) that he should not see death; or this was the effect of it, that he should not die. Death being the great object of sews/Me consideration, it is expressed by words of sense; seeing it, tasting it, and the like. And tvvo things are intended: — that this translation was without d6ath, or not by death: and, — he was freed from death by eminent favor. The great lawgiver put in an exception to the general sanction of the law, "that all sinners should die," Death being in its own nature penal, as also destructive of our present constitution, in the dissolution of soul and body, an exemption from it vvas a signal instance of grace and favor. And this was a divine testimony, that the body itself is also capable of eternal life. When all mankind saw that their bodies went into dust and corruption univer sally, it was not easy for then^ to beUeve that thfey Ver. 5, EPISTLE TO THE HEBREWS. 137 were capable of any other condition, but that the grave was to be their eternal habitation, according to the di vine sentence on the entrance of sin; "dust thou art, and unto dust shalt thou return," Gen. ni, 19. But herein God gave us a pledge and assurance, that the body itself hath a capacity of eternal blessedness in heaven. But whereas this evidence of a capacity in the body to enjoy eternal Ufe and blessedness, was con fined to such as never died, it could not be a convincing pledge ofthe resurrection of bodies, over which death once had a dorainion; this therefore was reserved for the resurrection of Christ. §4. (K«!/ SM «iij(i7M£7o) and he was not found. In the text of Moses it is only (U3'»K1) and he was not; he Went away, and was no more among men. Enoch was the principal patriarch then in the world, being, besides, a great preacher and prophet, the eyes of all were upon him. How God took him is not declared; whether there was any visible sign of it, as there was in the case of Elijah, (2 Kings ii, 11) is uncertain; but, doubtless, upon the disappearing of so great a person in the world, there was great inquiry after him. See 2 Kings ii, 16, 17. The apostle seems to intimate this as if he had said, "4;hey made great search after him, but he was not found." §5. The reason was (Sioli \l.slsh^y.£¦v a\j]ov o Qeog) be cause God had translated him into another state and condition; it was an act of God himself, his power and grace; and when he did not appear, when (ex tv^itrnslo) he was not found, this was what satisfied all the godly; for there was such evidence as was sufficient security for their faith, relative to the iraportant fact, although we know not at present what it was in par ticular; but the apostle doth not only declare the truth of the thing, but also that it was a matter known, and of use to the church in those days. 138 EXPOSITION OF THE Chap. 11. §6. This the apostle ascribes to his faith; "by faith he was translated;" that is, instrumentally, in that thereby he was brought into that state and condition, and so accepted with God, as that he was capable of so great a favor. But his being made an instance of this divine grace, for the edification of the church in all ages, was an act of sovereignty alone. And this is peculiar, and not unworthy of remark, respecting these two first instances of the power of faith; that the one was exposed by it to a bloody death, the other was de Uvered by it that he did not die at all. §7. In the field of conjectures used on this occasion, I judge it probable — that his rapture was visible to many that feared God, who were to be witnesses of it to the world, that it might be his ordinance for the conviction of sinners, and the strengthening of the faith of the church, as also an exposition of the first prom ise; — that it was by the ministry of angels, like that of Elijah; — that he was carried immediately into heaven itself; — that he was made partaker of all the glory which was allotted to the heavenly state, before the ascension of Christ." I ara also fully satisfied, from the prophecy of Enoch, recorded by the apostle Jude, that he had a great coniest with the world about faith, obe dience, and the worship of God, with the certainty of divine vengeance on ungodly sinners, and the eternal I'eward of the righteous. And as this contest for God against the world is exceedingly acceptable to him, which he manifested afterwards in his taking Elijah to Jiimself, who had discharged his comraission with a fiery (but divinely regulated) zeal; so, in this transla tion of Enoch upon the Uke contest, he "visibly judged the cause on his side," confirming his ministry, to the strengthening of believers, and the condemnation ofthe world. Whereftn-e, although it be a dream, that the Ver. 5. EPISTLE TO THE HEBREWS. I39 witnesses mentioned. Rev. xi, 3, 5, are Enoch and Elias personally, yet because their ministry is to bear testi mony for God and Christ against the world, thereby plaguing and torraenting the men that dwell on the earth, ver. 10, as they also did, there may be an allu sion to them and their ministry. Wherefore, there are two ways of confirming a ministry; — by suffering, as Abel did, — and by God's visibly owning them, as he did Enoch: and both these ways are to befall the two w'dnesses, first to be slain, and then taken up into heaven; first to suffer, and then to be exalted. §8. "For before his translation he had this testimo ny, that he pleased God." These words are an en trance into the proof of the apostle's assertion, that it was by faith Enoch was translated, which he confirms in the next verse; he was translated by faith (%^o yai^ TV)? ix.£lad£(T£ui7) for bcjorc that translation he had walked with God three hundred years; but the apos tle doth not say, that this vvas testified of him before his translation, as signifyingthe time of giving fhe tes timony; for it was not given until many generations afterwards; and yet the testimony when given him concerned the time before his translation. Gen. v, 22, 24. That of "walking with God" in Moses, the apos tle renders by (euvif£<7lv)nev«/ tcb ©ew) pleasing God; for this alone is well pleasing to him; his pleasure, his delight is in them that fear him, and walk before himj and thus the apostle gives us the whole sense of the divine testimony. And we may again reraark, that this also is peculiar to these two first instances, that they had an especial testimony from God, as to the ac ceptance of them and their services; and in them we have a representation in epitome of the state of the old world before the flood. There were two sorts of persons in it, believers and unbeUevers; among these VQL. IV, 18 140 EXPOSITION OF THE Chap. 11. there were differences about religion, and the worship of God; some of them were approved of God, and some Were not, hence arose persecution; and the wicked, scoffing, persecuting world was threatened with predictions of judgments, and divine vengeance to come. God, in the mean time, exercised patience and long-suffering towards the disobedient, 1 Pet. in, 20; yet not without some instances of his special favor to- words believers; and thus it is at this day. §9. (II.) From the above observe, 1 . Whatever be the outward different events of faith in believers in this world, they are all alike accepted with God, and shall afl equally enjoy the eternal in heritance. 2. God can and doth put a great difference as to outward things, between such as are equally accepted before hini; Abel shall die, and Enoch shall be taken alive into heaven. 3. There is no service so acceptable to God, favor ed with pledges of his favor so signal, as a due and zealous opposition to the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all. And, 4. It is a part of our testimony to declare and wit ness, that vengeance is prepared for ungodly persecu tors, and all sorts of impenitent sinners, however they may be provoked thereby. 5. The principal part of this testimony consists in our visible walking with God in holy obedience, ac cording to the tenor of the covenant, 2 Pet. iii, 11—14. 6. As it is an effect of divine Wisdom to dispose the works of his providence, and the accomplishment of his promises, to an ordinary established rule declared in his word, which is the guidance of faith; so it is Ver. 6. EPISTLE TO THE HEBREWS. 141 sometimes to give extraordinary instances, both in the way of judgment, and of grace. 7. Faith in God, through Christ, hath an efficacy in procuring such mercy and favor, in particular, as it hath no particular ground to believe. Enoch was translated by faith; yet he did not believe he should be translated until he had a particular revelation of it; so there are many particular mercies which faith hath no word of promise to mix itself with; but yet, keep ing itself within due bounds of trust and reliance on God, and acting by patience and prayer, it may be in strumental in procuring them. 8. They must walk with God here, who design to live with hira hereafter; or they must please God in this world, who would be blessed with him in another. 9. That faith whieh can translate a man out of this world, can carry us through the difficulties we may meet with in the profession of faith and obedience in it. Herein Ues the apostle's argument; and this latter the Lord Jesus Christ hath determined to be the lot and portion of his disciples; John xvii, 15, "I pray not thou shouldest take them out of the world, but shouldest keep them from the evil." VEBSE 6. But without faith it is impossible to please him; for he that comr eth to God must believe that he is, and that he is a rewarder of them that seek him. §1. (I.) The apostle's argument. §2, All pleasing of God is by faith. §S. Coming to God, what $4. What implied in believing thai God is. $5. A ce- ¦warder. J6. (II.) Obseryations. §1. (I.) There being no direct mention made qf faith in the testimony given to Enoch, but only that by walking with God, he pleased him, the apostle in this verse proves from thence that it was by faith be 142 EXPOSITION OF THE Chap. II. pleased God, and consequently that thereby he ob tained his translation. The asseriion is, — That ^och was translated by faith, whrcli appears frora his hav ing a divine testimony that he pleased God; whichhe could not have without faith, as is evident from an acknowledged sacred maxim,, — without faith it is im possible to please God^ — whence the conclusion follows, that if his translation was the effect of his pleasing God, it must be also of his faith. "Without faith it is impossWe to please God;" that 'iS, faith is the only way and means whereby any one may please God; or, all pleasing of God must be by faith, it being im possible it should be otherwise. The verb (sva^£a-lvi(Tici} is used only in this epistle, in these two verses, and chap, xiii, 16; in the passive voice, "God is well pleas ed." The adjective (svaqialog) is used frequently, and is constantly applied to persons or things that are ac cepted with God, Rom. xii, 1, 2. Three things are included in our pleasing God: — that our persons be accepted, — that our duties please, and — that we have a testimony that we are righteous, or justified, as Abel and Enoch had, and as afl true believers have in the scripture. This is that pleasing of God which is ap propriated to faith alone; otherwise there may be many acts and duties, materially, with which God is pleased, and which he will reward in this world with out faith; so was the destruction of the house of Ahab, by Jehu. §2. This pleasing of God is so "by faith," as thtit without faitii it cannot be, (aSvyctlov) it is^ impossible. Many, in all ages, have attempted to please God with out faith. Cain began it, for his design in his offering was to please God; but he did it not by faith, and therefore failed in his design. And this is the great difference always in the visible church; all in their Ver. 6. EPISTLE TO THE HEBREWS. 143 divine worship profess a desire and hope to please God, else to what purpose do they serve hira? But, as our apostle speaks, many of them "seek it not by faith," but by their own works and duties, Rom. ix, 32; those alone attain their end who seek it by faith, and therefore God frequently rejects the greatest mul tiplication of duties where that is wanting. Where fore, saith the apostle, this is a fundamental maxim of religion, that — "it is impossible to please God any other way than by faith;" let raen desire, and aim at it as long as they please, they shall never attain to it, for it is impossible, both from a divine constitution, and frora the nature of the thing itself, faith being the first regular motion of the soul towards God. Neverthe less, so deeply rooted is this prejudice in the minds of men, that some have disputed with God himself, as if he dealt not equally and justly with them when he was not pleased with their duties, nor theraselves; and the apprehension of this difference keeps up hatred, feuds, and persecutions in the visible church; lays the foundation of superstitious worship, and occasions in numerable controversies. Wherefore, unless we hold fast this truth, that it is faith alone whereby we please God, and obtain ac ceptance with him, we condemn the generation of the righteous from the foundation of the world; and, may we not add, take part with Cain against Abel? §3. "For he that cometh to God must believe that he is;" (T?o!7ff%o|X£vov tu Qsu) he that cometh to God; this "coming" denotes an access of the person to the favor of God, including the particular addresses to him with his duties. And that access which makes faith so necessary, implies a previous sense of want in ourselves, by a distance from God, No man designs to come to God but for relief, satisfaction, and rest. 144 EXPOSITION OF THE Cha?. 11, Now faith alone is the gracious power which takes us off from all confidence in ourselves, and directs us to look for all in another, in God himself; and there fore it must see that in God which is suited to give relief in this condition. Again, there must be antecedently some encourage ment given to him that wifl come to God, and that from God himself; which can be nothing but his free gracious promise to receive them who come to him by Christ, grounded on a divine revelation; which revelation itself, in reality, hath in it the nature of a promise; for the reception of which, faith is indispen sably necessary; this is what the apostle makes it his design to prove in a great part of the chapter. §4. It is the duty of those who have this design of coming to God, (icia-levirai) to believe; for this is the only appointed way of attaining that end; whence be lieving itself is often called "coming to God," or "coming to Christ," Isa. Iv, 1, 3; John vi, 37, 44; vii, 37; the first thing to be believed is, (oti eitIi) that God is; the expression seems to be elliptical, something more being intended than the divine being, absolutely; even as "his God." The apostle speaks not here of any such assent to the truth of the being and exist ence of God as may be attained by reason, or the light of nature, but that which is the true object of faith; and it is such a believing of the being of God, as gives encouragement "to come to him." And that apprehension which men may have of the being of God by the light of nature, and even of his being a rewarder, Cain had, as we have shewn, and yet he had no share in that faith which the apostle here re quires; vvherefore, it is evident from the context, the circumstance of the subject treated of, and the design of the apostle, that the object of faith here intended is Ver. 6. EPISTLE TO THE HEBREWS. 145 .—the divine nature with its glorious properties, as en gaged, and acting themselves in a way of giving rest, satisfaction, and blessedness to them who come unto him. When we are obUged to believe "that he is," it is what he proposeth when he declareth himself by the name, I AM, Exod. iii, 14; whereby he did not only signify his existence absolutely, but also that he so was, as that he would actually give existence and accom pUshment to afl his promises to the church; so when he revealed himself to Abraham by the name of "Al mighty God," Gen. xvii, 1, he was not obliged to be lieVe merely his "eternal power and godhead," which may be known by the light of nature, Rom. i, 20; but also that he would be so to him, in exerting his Al mighty power on his behalf; whereon he requires of him that he should "walk before him and be perfect;" wherefore the believing that God is, according to the text, is to believe him as our God in covenant, exer cising the holy properties of his nature, power, wis dom, goodness, grace, and the like, in a way of giving rest and blessedness to our souls-. For to suppose that the apostle intends by that faith whereby we may come to God, and find acceptance with him, nothing but an assent to the being of God absolutely considered, which is altogether fruitless in the gener ality of mankind, is a vain notion unsuited to his design. §5. "And (fi.iff^a'woSolvig ynelai) that he is, or will be a reward of them that diligently seek them;" that is, he will act in all things towards them suitably to the proposal which he makes of himself to faith, when he says, I AM, or I AM GOD ALMIGHTY, or the Uke. God is a rewarder to them that seek him, in ftiat he himself is their reward; which eternaUy ex- 146 EXPOSITION OF THE Chap. U. eludes all thoughts of merit in them that are reward ed; for vvho can merit God to be his reward? Is not this an act of infinite grace and bounty? And the proposal of this (O stupendous reward!) is that alone which gives encouragement to come unto him, and which the apostle designs to declare. This farther appears from the Umitation: "them who diligently seek him;" for (£K^vfl£iv) the word here used, argues a peculiar manner of seeking, whence we render it diligently seek him. To seek God, im plies a rule, guiding us as to the way we are to go, and what we are to expect; those that sought him without such a rule, did but strive (4^vtXa(pviffsiav) to feel after him, as men feel after a thing in the dark; when they know neither what it is, nor how to come at it. And what can this rule be, but the rule of God's covenant with us, and the revelation made of himself therein? Again, this diligent seeking of God is an ac cess to him by faith, initial and progressive, according to the tenor of the covenant of grace in Christ Jesus, that we may find favor and acceptance. §6. (II.) Hence we may observe, 1. When God hath put an impossibility upon any thing, it is in vain for men to attempt it; from the days of Cain multitudes have been designing to please God without faith, all in vain; like thera that would have builded a tower, whose top should reach to heaven. 2. It is of the highest iraportance to exaraine vvell into the sincerity of our faith, whether it be of the true kind or no; seeing thereon depends the accep tance of our persons and our duties. None ever thought that God vvas to be pleased without any faith at all; for the very design of pleasing God avows sorae kind of faith; but that sj^ecial kind of faith whereby we may be ^'icf;f,<.,^ irU^-^ ,<>rra,vl nnf Ver. r. EPISTLE TO THE HEBREWS. 147 3. God himself in his self sufficiency, and all suffi ciency, being thereby meet to act towards poor sinners in a way of bounty, is the first motive or encourage ment to faith. 4. Those who seek God only according to the light bf nature, do but feel after hira in the dark, and they shall never flnd him such a rewarder as here described, whatever notions they may have of his justice, re wards, and punishments. 5. Those who seek him according to the law of works, and by the best of their obedience to it, shall hever find him as a rewarder, nor attain what they seek after; see Rom. ix, 31, 32. 6. It is the most proper act of faith to come and cleave to God as a rewarder, by way of grace and bounty, as proposing himself for our Redeemer. 7. That faith is vain, which doth not put men in a diligent inquiry after God. 8. The whole issue of our finding God* when we seek him, depends on our way and rule in so doing. verse 7. -By faith J^Toah being warned of God of things not seen as yet, moved niiith fear, prepared an ark for the saving of his houae; by which he condemned the world, and becanie heir ofthe right eousness which is by faith. ¦ §i. Introduction. Noah. §2. Warned of God. E$3. Obeyed. J4. Prepared an ark. §S. To the saving of his house. §S. Condemned the world. ^7. Be came heir of the righteousness of faith. §8, 9. (II.) Observations. §1 • (I.) Noah is the third person mentioned in the scripture, to whom testimony was given in particular that he was righteous; and therefore the apostle pro duceth him in the third place, as an instance of the power and efficacy of faith, declaring also wherein his faith wrought, and was effectual. The application of VOL. IV. 19 148 EXPOSITION OF THE Chap. 11. this example was exceedingly proper and seasonable to these Hebrews, who stood now on their trial of what they would follow and abide by, faith or unbelief; for here they might see, as in a glass, what would be the effect of the one and the other. Noah being designed of God for a work uncommonly important, to live and act at that time wherein God would destroy the world for sin, he had his name given him by a spirit of prophecy. His father Laraech cafled him (n3) Noah, for, said he, (IJDnJi nj) this shall comfort us concern ing our work and toil of our hand, because of the ground which the Lord hath cursed, Gen. v, 29. He foresaw that by him, in his days, relief would come from the curse; which was done — partly, in the just destruction of the wicked world, wherein the earth for a while had rest from its bondage under which it groaned, Rom. viii, 22; — and partly, that in hira the promise of the blessed seed should be preserved, whence proceed all rest and comfort; as to his state and condi tion antecedent to what is here declared of him; it is affirmed in his history, that he "found grace in the eyes of the Lord," Gen. vi, 8; and that he was "just, perfect in his generation, and walked with God," ver. 9; he was accepted with God, justified, and walked in acceptable obedience, before he was thus divinely vV'arned. As to his employment in the world, he was, "a preacher of righteousness," 2 Pet. ii, 5; that is, of the righteousness of God by faith; and of righteousness by repentance and obedience among men. There is no doubt but that before, and whflst he was building the ark, he was urgent with mankind in calling them to repentance, by declaring the promises and threaten ings of God; and, oh, what a blessed state and era ployment! to be a preacher of righteousness to others, and an heir of righteousness himself! Ver. r. EPISTLE TO THE HEBREWS. 149 He is said to be (oySoog, 2 Pet. ii, 5,) the eighth per son; because he was the head of the eight that were saved, the other seven depending on him, and saved by him; unless we shall suppose him to be called the eighth preacher of righteousness, that is, from Enoch, when the separation was first made between the wicked and the godly, and, wickedness increasing, those who feared God began pubUcly to preach repentance. Gen. iv, 26. §2. "Being {xpvi\Lalia^sig) warned of God of things not seen as yet," The word (%pvi/ji«?;?w) properly de notes, to give an answer with authority, by kings or magistrates, to ambassadors or orators; and passively is used in scripture for called or named; but its more frequent use is for a divine warning, Matt, ii, 12 — 22; and the substantive (%pvi(jt«1(a-ixo5) is a divine oracle, Rom, ix, 4; and it is used to express any kind of di vine revelation, as by inspiration of the Holy Ghost, Luke ii, 26; by the miuistry of angels. Acts x, 22; by drearas. Matt, ii, 12 — 22; or by an immediate voice of God, Rom. ix, 4. And this warning of God is no other but that which is recorded. Gen. vi, 13, &c. and there were two parts ofit; the first minatory, or a de claration of the purpose of God to destroy the whole world, ver. 13. The second directory, shewing what he required of him in making an ark, ver. 14, &c. ac cordingly it had a twofold effect on Noah; fear from the threatening, and obedience in building the ark ac-. cording to direction. Both parts of this divine warning were "of things not yet seen;" wherefore it was a pure act of j'aith in No ah to believe what he had no evidence f6r but by di vine revelation; especially considering, that the thing revealed was in itself strange, direful, and to huraa,c reason incredible. 150 EXPOSITION OF THE Gha?, U. §3. In consequence of this warning, the first part of which was a threatening of total destruction, faithful Noah (£vhaliv\^£tg) was moved with fear; a reverential fear of God's threatenings, and not an anxious, solici tous fear of the evil threatened. His believing the word of God had this effect on him; in the warning given him he considered the greatness, holiness, and power of God, with the vengeance becoming those holy properties of his nature which he threatened to bring on the world; this fear, which arose from faith, was used by the same faith to stir him up to duty; and therefore this reverential fear of God is frequently in scripture used for the whole worship of God, and all the obedience required of us; because it is a continual motive to it, and a means of a due performance of it. §4. {Kal£iTii£vaas mtiolov) "he prepared an ark." The preparing of this vessel, or any thing like it, to swim on the water, was a thing new on the earth, a marvel lous work, requiring great labor, expense, and time, commonly supposed an hundred and twenty years; and a strange thing, no doubt, it was in the world, to see a man with so great an endeavor building a ship where there was no water near hira. During this pre paration he continued to preach righteousness and re pentance to the inhabitants of the world; and doubt less, he let them know in what way they should be de stroyed if they did not repent, and which the preparing of an ark so clearly implied: but the inhabitants of the old world were disobedient; they did not repent, they did not return to God upon his preaching, 1 Pet. iii, 19, 20; for which cause they were not only temporally destroyed, but shut up in the everlasting prison: and afl the time of warning they were secure, not being moved with his threatening to the last hour; Matt, xxiv, 38, 39, "They knew not until the flood came and took Ver, y. EPISTLE TO THE HEBREWS. 151 them away." Nay, on the contrary, tliey were scoffers, 2 Pet. iu, 3 — 6; they scorned and derided Noah both in his preaching and building, §5. The immediate happy effect of this faith of No ah, and the fruits of it in fear and obedience, was "the saving (tb cikh avis) of his house," , family, or house hold; including himself, his wife, his three sons, and their wives; that is, such as, on the foresight of the flood, they had espoused; for probably they came not together in conjugal duties till after the flood, for they had no chfld until then. Gen. x, 1; and the persons saved were eight only. This family God in sovereign grace and mercy would preserve, principally to continue the conveyance of the promised seed, which was to be produced from Adam, Luke iu, 38; and which was not, by virtue of the immutable counsel of God, liable to an intercession. And in this saving of the family of Noah by the ark, we have a figure of God's preserving a remnant in ali ages, when desolating judgments have destroyed apos tatized churches and nations; so the apostle Peter de clares with respect to the vengeance and overwhelm ing destruction that was coming on the apostatized church of the Jews; 1 Pet. iii, 21, 22, "The ark wherein few, that is, eight souls, were saved by water; the like figure whereunto even baptism doth novv save us." I deny not but that there is a great analogy in general between salvation by the ark and that by bap tism, inasmuch as the one did represent and the other doth exhibit Christ himself. But the apostle had a par ticular design in this comparison; for judgment by an universal destruction was then coming on the whole church and people ofthe Jews, but God would save a few by baptism, that is, their initiation into gospel faith and repentance, wherein they were .separated 152 EXPOSITION OF THE Chap.H from the perishing infidels, and were really and actual ly delivered from the destruction that befell thera, as Noah and his faraily were in the ark. §6. (Kalsupivt TOV Koj-jxov) he condemned the world; not as a judge of it, properly and authoritatively, but as an advocate and a witness, by plea and testimony. He condemned it by his doctrine, obedience, example, and faith; he cleared and justified God in his threat enings and the execution of them, and therein "con demned the world" as guilty and justly deserving the punishment inflicted on them: he "conderaned the world" by casting a weighty aggravation on its guilt, in that he beUeved and obeyed when they refused to do so. It was not any thing evil, grievous, or irapossible, that was required of them, but what he gave them an example of in himself, whieh greatly aggravated their sin: he "condemned the world" by leaving it utterly without excuse; he that takes away the principal plea that a guilty person can make in his own defence, may be justly said to condemn him; and this Noah did tovvards the old world: he left them no pretence that they had not been warned of their sin and ap proaching ruin; so that they had nothing to plead for themselves why the execution of judgments was respit ed for one moment:— finally, he "condemned the world" by approving of the vengeance that befell them, though very severe; so shafl the saints judge and con demn fallen angels at the last day, 1 Cor. vi, 3. §7. The last thing is, "that he became heir (Tvig k«?« -zKrliv Sixaioffvvvig) of the righteousness which is by faith." What is the righteousness here intended is fully declared by the apostle in all his other writings; he cafls it sometimes the "righteousness of God" abso lutely; soraetimes "the righteousness of God which is by faith;" sometimes "the gift of righteousness which Ver, r. EPISTLE TO THE HEBREWS. 153 is by Christ;" sometimes "the righteousness of faith," or the "righteousness which is by faith," as here: in all which our free gratuitous justification by the right eousness of Christ imputed to us through believing is intended. This Noah obtained by faith; for that in this faith of the patriarchs no respect was had to Christ and his righteousness, is such a putid figment, so destructive of the first promise and all true faith in the church of old, so inconsistent vvith and contrary to the design of the apostle, and utterly destroying the whole force of his argument, that it deserves no consideration. The way whereby he obtained this righteousness is, that (fy£V£lo Y.\vtpovoy,.og) he was made the heir of it^ Noah was the "heir of the righteousness which is by faith;" in that by free adoption through faith he came to have an interest in the righteousness which is ten dered in the promise, whereby it is conveyed to us as an inheritance. And whereas it is said that he "became" so, if respect be had to his faith in building the ark, the meaning is, that he was then evidenced and declared to be so; as Abraham was said to be justified when he offered Isaac, who was personally justified long be fore: so also was Noah by the testimony of God him self, before he was warned to build an ark. §8. (II.) We may from hence make some oiserra- fioris.' 1. It is an high commendation of faith, to believe things on the word of God, though in themselves, and as to all second causes, invisible, and seemingly impos sible, Rom. iv, 17 — 19. 2. No obstacle can stand in the way of faith when it fixeth itself on the almighty power of God and his infinite veracity, Rom. xi, 23; Tit. i, 2. 3. It is a great encouragement and strengthening to faith, when the things beUeved, as promised or threat- 154 EXPOSITION OF THE Chap. 11. ened, are suitable to the properties of the divine nature; righteousness, holiness, goodness, and the like; such as it became God to do, such was the destruction of the world, when it was filled with wickedness and vio lence. 4. We have here a pledge of a certain accomplish ment of all divine threatenings against ungodly sinners and enemies of the church, though the tirae of it may be yet far distant, and the means of it inevident. 5. A reverential fear-, of God, as threatening ven geance on impenitent sinners, is a fruit of spving faith/ and acceptable to God, see chap, iv, 1. 6. It is one thing to fear God, as threatening, with an holy reverence; another to be afraid of the evil threatened merely as it is penal and destructive; which the worst of men cannot avoid. 7. Faith produces various effects in the minds of be Uevers, according to the variety of objects fixed on; sometimes joy and confidence, soraetimes fear and reverence. 8. Then is fear a fruit of faith, when it engageth us to diligence in our duty; thus Noah, being moved by fear, prepared an ark. How coraraendable his faith! Neither the difficulty nor length of the work itself, nor his want of success in preaching, as to the repentance of his hearers and their conversion to God, nor the contempt and scorn which were cast upon him by the whole worid, discouraged him from going on with the work and duty to which he was divinely called. 9. When the preaching of righteousness loseth its efficacy in the conversion of sinners, it is a token of approaching desolations. Rev. xvin, 7, 8. §9. 1. The visible professing church shall never fall into such an apostasy, nor be so totally destroyed, but Ves. 8. EPISTLE TO THE HEBREWS, 155 that God will preserve a remnant for a seed to future generations, Isa. vi, 1 1 — 13; Rom. ix, 27; Rev. xvni, 4. 2. Those whom God calleth to, fitteth for, and em- ployeth in any work, are therein (a-uvfpyo/ ©ss) cowork ers with God, 1 Cor. iii, 9; 2 Cor. vi, 1. So as that what God doth himself efficiently, is ascribed to them instrumentally, as working with him and for him. So the preachers ofthe word save men, 1 Tim. iv, 16; and are said to condemn them. 3. Let those who are employed in the declaration of God's promises and threatenings, take heed to them selves to answer the will of him by whom they are employed. It ought to be a motive to exemplary dili gence and obedience, that therein we bear testimony for God against the impenitent world, which he wfll judge and punish. 4. All right to spiritual privileges and mercies is by gratuitous adoption. 5. The righteousness of faith is the best inheritance; for thereby we become heirs of God, and joint heirs with Christ. VERSE 8. By faith Abraham, when he was called to go out into a place which he shotild afterwards receive for an inheritance, obeyed; and he went out, not knowing whither he went. Jl. Introduction and connexion. $2. (I.) Abraham. Uis call. §3. Two parts ofit. $4. Where to, J5. Commendation ofhis faith. §6 — 8. (II.) Obser vations. §1. X HE apostle hath now passed through the first period of scripture records — from the beginning of the world to the flo^d; and therein hath considered the examples of all concerning whom it is testified in par ticular, that they pleased God, and were accepted with him in their obedience; and hath shewn that they all VOL. IV. 20 156 EXPOSITION OF THE Chap. U. pleased God, and were righteous by jaith; and their faith was effectual to secure them in that state of di vine favor by enabling them for all duties of obedience, notwithstanding the difficulties and oppositions they met with. Hereby he makes good his design with re spect to these Hebrews, viz. to convince them that if they did not persevere in their profession, it was be cause of their unbelief seeing true faith would certain ly carry them through with constancy and persever ance, whatever difficulties they should meet with. Hence he proceeds to the next period, (extending from the renovation of the world in the family of Noah to the giving of the law) to manifest, that in every state ofthe church the way of pleasing God was one and the same; as, also, that faith still retained its efficacy under all economical alterations. He who, in this period of tirae, is first testified unto in the scriptures is Abraham; on whose example, by reason of the eminency of his person, the relation of the Hebrews to him, (deriving frora hira all their priv ileges, teraporal and spiritual) the efficacy of his faith, with the various successful exercises of it, he declares at large from hence to the end of the eighteenth verse. §2. (I.) Designing to give many and iUustrious in stances of the power and eflicacy of the faith of Abra ham, the apostle begins with that which was the begin ning and foundation of them afl, viz. the caU of God and his compliance. True faith acts itself in obedience to all the commands of God; this alone is that faith which the apostle celebrates, and to which he ascribes the great effect of pleasing God. "By faith Abraham, when he was (mhsiisvog) called," that is, of God, by an imraediate word of command from him. He did not leave afl his present satisfac tions, and put himself on innumerable hazards for the Ver. 8. EPISTLE TO THE HEBREWS. 157 future, merely of his own accord. Had he not a di vine call, there had been no such work for faith. Where there is no call from God, there can be no trust in God. Where the call is general, as in our ordinary concerns, so is our faith in God; it resigns all circumstances into his disposal; but this special call of Abraham required a special faith. It is particularly recorded, Gen. xii, 1; which took place inimediately after the death of Terah. §3. Of this call of Abraham there were two parts: — a command; Gen. xu, 2, "Get thee out of thy coun try," &c. and a promise, ver. 3; and I will make, &c. The promise included a temporal blessing in the mul tiplication of his seed, ver. 2; and a spiritual blessing in confirming the promised seed to him and his family, in whom all the families of the earth were to be bles sed. And it is a thing most absurd, and contrary to the whole design of Scripture, and the dispensation of the covenant, to confine the faith of Abraham to the land of Canaan, and the glory of his posterity therein. For the life of the promise, on his call, whereby his faith was animated, was in the "blessing of all the fam iUes of the earth in him," which was in Christ alone, the promised seed, as all but infidels must confess. The apostle takes notice only of the first part ofthe calls, (k«^8|X£vos f^vjASfiv) he was called io go out, so our translation; or, being called (sxewo-ev f£v)A6£/v) he obeyed to go out, as they lie in the original; they are both to the same purpose. In the latter way, obeyed is imme diately referred to faith; in the former going out is so; his faith wrought by obedience in his going out; Gen. xii, 1, "Get thee ('t> 1*? vade tibi) out of thy country, and from thy kindred, and from thy father's house;" leave and forsake all thy pleasant, useful, desirable things on earth; these three things, country, kindred, s s 158 EXPOSITION OF THE Chap. If and father's house, comprise them all. Whereas, therefore, natural affection and sense of usefulness are the two cords that powerfufly bind us to these things^ the forsaking of them must needs proceed from some great cause and efficacious impulse. This, therefore, commends the j'aith of Abraham, in the first place, and evinceth the powerful efficacy of faith in general; that under its conduct, in obedience to the call of God, he could relinquish all these things, cast their insinuations out of his affections, and break the cords of delight and interest. §4. Yet he was not cafled to forsake this place where he was, and then left to rove and wander up and down unceriainly; but was called (£tg tov totov) to a ceriain place. It so falls out many times, that men — grown weary by one means or other, (as convictions or afflic- tiens) of their natural state, so as to have a mind to re linquish it, yet having no discovery of a better state, with rest in Christ by the gospel — rove up and down in their minds and affections for a season, and then perish in their wanderings, or return to the place from which they come out. This did not the patriarchs. And he is said to receive it: it was given him by way of a free donation; and so it is with respect to all good things betwixt God and us; he is the free donor of them, we are but passive recipients. (Eig KXvipovofj.iav)for an inheritance. To an inheritance there is required right and title, that a man may be a lawful possessor ofit. Now this country was before possessed by others, who enjoyed it by a prescription from its first plantation. But God, as the great possessor of heaven and earth, as the sovereign Lord of all things, trans ferred their right and title, and vested it in Abraham. So it is frequently remarked, "God gave them this or that land." §5. The last thing in the words is- the pommpnHa- Ver, 8. lipISTLE TO THE HEBREWS. 159 tion of Abraham's faith from his unacquaintedness with the place whither he was to go upon the call of God. He had only said to hira, that he should "go into a land that he would shew him," Gen. xii. It should seem, indeed, that God had told him frond the beginning, it was the land of Canaan he designed; for when he first left Ur of the Chaldees, he directed his course towards Canaan, Gen. xi, 31; butyet it is said he knew it not. He did not understand any thing of the circumstances of it, what in that land he was called to, nor where it was; so that it raay be wefl said, that "he went whither he knew not." The sum is,that he wholly committed himself to the power, faithfulness, goodness, and good conduct of God, without the least encourage ment from a prospect ofthe place whither he was going. All these things being put together — ^what he was called from, what he was cafled to, his readiness in obedience, the ground of his whole undertaking, which was the call of God, which he received and obeyed by faith — here is not only an eminent instance of his faith recorded, but an invincible encouragement given to those Hebrews, and to us, that faith is able to carry us through all the difficulties of our profession, unto the full enjoyment of the promise. This I look upon as a second instance of the faith of Abraham, wherein it was signally exemplary: he did not only, on the first cafl of God, through a view of his greatness and sove reign auth ority, /oreg-o all he had, but engage himself to absolute obedience, without any prospect what it might cost him; and is not the same required of us? §6. (II.) We may now observe, 1. It becomes the infinite greatness and all-satisfac tory goodness of God, at the first revelation of himself unto any of his creatures, to require of them a renun ciation of all other things, and their interests in them, in compliance with his commands. Gei? thee away from 160 EXPOSITION OF THE Chap. 11 country, friends, relations, and enjoyraents, is a com mand becoraing the greatness of God. "I am the Lord thy God," is the first word to us; and the next is, "Thou shalt have no other gods but me;" with me, be fore me, besides me; nothing to be in my place, in comparison of me, in competition with me; forsake all and be mine only. Unless we have a sense of that greatness of God, making such coraraands to become him, we yield no obedience to him in a due manner. 2. The power of sovereign grace in calling men to God, and the power of faith complying with it, is mightily efficacious. Whilst Abraham Uved with his father on the other side of the river, "they served other gods;" Josh, xxiv, 2, or were engaged in the supersti tion and idolatry then prevalent in the world. And the minds of men being once thoroughly infected with them, as having received them by tradition from their fathers, are very hardly recovered from their snares. In this state he had all worldly accommodations that his own country and kindred could afford him; yet, such was the powerful efficacy of sovereign grace in his cafl, that it enabled him, by faith, to relinquish afl, and to betake himself, at once, into a new state and condition, as to things temporal and eternal. It is well if afl of us, who make profession of the same faith, have an experience of the sarae grace. 3. It is the cafl of God alone that makes a distinc tion amongst mankind, as to faith, obedience, and their effects. Abraham thus beUeved and obeyed God, because he was called; and he was cafled, not because he was better or wiser than others, but because it pleased God to call liim,;and not others, lCor.i,31— 36. 4. The church of believers consists of those that are called out of the worid. The call of Abrahara is a pattern of the call of the church, Psal. xlv, 10; 2 Cor. vi, 17, 18. Ver. 8. EPISTLE TO THE HEBREWS. 161 5. Self-denial, in fact, or resolution, is the founda tion of all sincere profession: this Abraham began his profession with, and proceeded to the noblest instances. The instruction our Savior gives herein. Matt, x, 37, 38, and xvi, 24, 25, amounts but to this: if you intend to have the faith of Abraham, with the fruits and blessings attending it, you must lay the foundation of it in self-denial, and the relinquishment of all things, if called to it, as he did. Wherefore, the faith of Abraham being every where in scripture set up as the measure and standard of the faith of believers in all ages, and the apostle in this place giving us an account of the beginning and progress of it for our example, there is nothing that belongs more directly to the ex position of the place, than a due observation of its na ture, actings, and effects for our instruction, without which the mhid of the Holy Ghost in the context is not understood, though expositors take very little no tice of these things. Now the foundation of it is laid in this, — ^That the first act of saving faith consists in the discovery of the infinite greatness, goodness, and other exceUencies of the divine nature, so as to judge it our duty, upon his call, his command, and promise, to deny ourselves, and to relinquish all things; and then, as occasion offers, to do so accordingly. §7. 1. There is no claim of right, title, or possession, that can stand against the righteousness of God in the disposal of afl inheritances here below at his pleasure. Whatever single persons, whatever whole nations, may think or boast of their title and right, as to God they are all but tenants at wfll; he can disinherit and dis seisin them of all, as he seems good: and when he wfll do so, (of which he gives instances in all ages) no plea wfll be admitted against his right, or the exercise of it. So do kings hold their crowns, nations their soil, and private men their possessions,. 163 EXPOSITION OF THE Chap.H. 2. God's grant of things tp any is the best of titles, and most sure against all pretences and impeachments; Judges xi, 24, "We will possess what the Lord our God gives us to possess." 3. Possession belongs to an inheritance enjoyed. This God gave to Abraham in his posterity, with a mighty hand and stretehed out arm; and he divided it unto them by lot. 4. An inheritance is capable of a Uraited season. So was it with this inheritance; for although it is call ed an everlasting inheritance, yet it was so only be cause it was typical of that heavenly inheritance which is properly eternal; and because as to right and title it was to be continued to the end of that limited perpetu ity which God granted to the church state in that land; that is, to the coming of the promised seed, in whom all nations should be blessed; which the call and faith of Abraham principally regarded. Many incursions were made upon it, but they who made them were punished for their usurpation; yet when the grant of it to them expired, and those wicked tenants of God's vineyard forfeited their right to it by their unbelief, and murdering the true heir; God disinherited thera, dispossessed them, and left them neither right nor in terest in this inheritance as at this day. It is no more the inheritance of Abraham; but in Christ he is be come heir of the world, and his spiritual posterity en- joy afl the privileges of it. Nor have the present Jews any more title to the land of Canaan, than to any other country in the world. Nor shall their title be renewed upon their conversion to God; for their right was Umited to that time wherein it was typical of the heavenly inheritance; that now ceasing for ever, ther?! can be no special title to it revived. i^8. Hence we may infer, Ver. 9. EPISTLE TO THE HEBREWS. 163 1. That it 'is faith alone gives the soul the satisfac tion in future rewards, in the midst of present oifficul- ties and distresses. So it did to Abraham, who, in the whole course g4 his pilgriraage, attained nothing of this promised inheritance. And, 2. The assurance given us by divine promises, is sufficient to encourage us to the most difficult course of obedience. VERSE 9. By faith he sojourned in the land of promise as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him ofthe same promise. §1 — 3, Exposition of the words. §4. The matter contained in them. $5. (I.) The internal principle of .\braham's pilgrimage. J6. (II.) The e.tternal part of it. §7. (III.) Observations. §1. xIaving declared the foundation of Abraham's faith, and given the first signal instance of it, he pro ceeds to declare his progress in its exercise: (flapoi-iiv\(7S'j) he sojourned; the original word (itetpoi- jt£w, commoror) signifies to abide as a stranger. Luke xxiv, 18; Sl) IJ.OV0V i:apoiv.£Tg "Ari thou only a stranger in Jerusalem?" A sojourner there for a season, not an inhabitant in the place? Wherefore he abode as a stranger, not as a free denison of the place; not as an inheritor, for he had no inheritance, not a foot breadth in that place. Acts vii, 5. Not as a constant inhabi tant or house dweller, but as a stranger that moved up and down as he had occasion. "In the land of promise;" (sig Tvjv yviv for fv Tyi yyi, V^f^NS) in the land; see Acts vn, 6, "The land (ng viv v(j.£tg vuv ttaloinsils) wherein you noxv dwell." And from the use of the Hebrew particle (3) the Greek preposition (sig) is frequently put for the other (sv) in the New Testaraent, and the reverse. Wherefore not the removal of Abraham in that land which he had mentioned in the foregoing verse, but VOL. IV. 21 164 EXPOSITION. OF THE Chap.H. his abode as a stranger, a foreigner, a pflgrira in it, is intended; and this was the land (rvis s%uyy£Xiccg) of promise; that is, which God had newly proraised to give him, and wherein all the othe^ promises were to be accoraplished. He sojourned in this place (ug u>.Kolpiav) as in a strange land. He built no house in it, purchased no inheritance but only a burying place; he entered, in deed, into leagues of peace and araity with some. Gen. xiv, 13; but it was not as one that had any thing of his own in the land. He reckoned that land at pres ent no more his own than any other land in the world, no more than Egypt was the land of his posterity when they sojourned there, which God had said, was not theirs, Gen. xv, 13. §2. The manner of his sojourning in this land was that (sv . Introduction. §>i (I.) Exposition. All die in faith. «3. Not havine re ceived the pioniises. $4. But having seen them afar off, §5. And were peri suaded ot them. $6 And embraced them. §7. They confessed that th«T were strangers and pilgrims on the earth. §8. (II) Observations, §1. Because there was somewhat ;)ecuZ?ar in these instances, compared with those before recounted, and those which follow after; namely, their pilgrim state after the call of Abraham; the apostle diverts to what they did, attained, and professed in that state. §2 (I.) "All these died in faith;" (avloi itavlsg) all these; that is, all those who left their own country on the special comraand of God, Uving as pilgrims in the land of Canaan, and elsewhere, Abraham, Sarah, Isaac, and Jacob. This is evident from what follows, (^ver. 13 — 15; aits6avov nala ntia-liv) died in faith; there is no doubt but that the apostle commends their faith frora its perseverance unto the end; but there is also intend ed, that they died in the exercise of faith, a firra belief of a substantial existence after this life; a resignation and trust of their departing souls into the care and power of God; the beUef of a future state of blessedness and rest, here called an heavenly country, a city pre pared for them by God; faith of the resurrection of their bodies after death, that their entire persons which had undergone the pilgrimage of this Ufe might be sta ted in eternal rest. For, on this their dying in faith, God after death "was not ashamed to he called their God," ver. 16. Whence our Savior proves the resur rection of the body. Matt, xxii, 32. §3, (Mvi Xajiovlsg Tag szayyshiag) not having received the promises. It is granted, that the promises are here taken for the things promised; for, as to the promises themselves, they saw thera, they were per suaded of them, they embraced thera; wherefore it cannot be said that they received thenj not. And of Ver. 13. EPISTLE TO THE HEBREWS. 1§1 Abraham it is said expressly, that he did receive the promises, ver. 17; as also that all other beUevers under the Old Testament did obtain them, ver. 33. Again, the promises in the plural number is the same with the promise in the singular, ver. 33. For the promise intended was but one; but whereas it is frequently renewed, it is called the "promises;" as also because of the manifold occasional additions that were made to it, and declaratory of it. This promise is no other but that of the actual ex hibition of Christ in the flesh, with all the privileges of the church thereby, which the apostle had so fully insisted on, chap, vii-^x. l^his was that better thing which God provided for us under the New Testa ment, that they without us should not be made per fect, ver. 40, §4. But (xoppwflfv avlag iSovT£g) having seen them afar off; at a great distance of time. This farther makes it evident, that the things promised, and not the promises themselves, are intended; for the promis es were not afar off but present with them. They saw them; understood in general the mind of God in the proraises, and had the idea ofthe things proraised in their minds. They saw them as a map, wherein was drawn the scheme of divine wisdom, goodness, and grace, for their deliverance frora the state of sin and misery; but at such a distance as that they could not clearly discern the things themselves. And this is the first act of faith with respect to divine promises; a discerning or understanding of the goodness, wis dom, love, and grace of God in them, suited to our deliverance and salvation. And this I take to be in tended in this expression, "they .saw them," §5, "And were (itstff^svlsg) persuaded of them;" ful ly or certainly persuaded of them, as the word is fre- 182 EXPOSITION OF THE Chap.H. quently used, denoting the satisfactory acquiescence of the mind in the truth of God as to their accom pUshment. For when we discern the excellency of the things contained in thera, the next inquiry is after an assurance of our participation of thera. And here in, on the part of God, his truth and veracity repre sent themselves to us. Tit. i, 2. Hence arises a firm persuasion of mind concerning their accoraplishment. And to confirra this persuasion, God in infinite con descension, confirmed his promise and his truth to Abraham with his oath, chap, vi, 12 — 18. Hereon they were assuredly persuaded, that they were not empty flourishes, mere proraises, or subject to any disappointraent; but, notwithstanding their great dis tance, and the intervenience of all sorts of difficulties, they should certainly be accomplished in their ap pointed time, Isa. ix, 22. §6. On this persuasion they (aiT'zeuraiJ.svoi) embraced them. The word signifies to salute, and is applied to such salutations as are accorapanied with delight and veneration; and because it is usually expressed by stretching out the hands to receive and embrace, it is used aiso for to embrace, which is here the most proper sense of it. Wherefore this embracing of the promises, is the heart's cleaving to them with love, delight, and complacency, which, if it be not a proper act of faith, yet it is an inseparable fruit. This was the faith whereby the elders obtained a good report, and not a mere naked, barren assent to divine revela tion, which is afl that some will allow to it. §7. "And confessed that they were pflgrims and strangers on the earth;" (oix.oKr §3. Obs. 2. The inference of the apostle frora these words ofthe patriarchs isso evident and uncontrollable, that he affirras themselves to declare plainly, what he declares to be their sense contained in their words. And indeed, take the words precisely, without a con sideration of the mind wherewith, the circumstances in which, and for vvhat end they were spoken, they do not express any peculiar act or fruit of faith. For the very heathen had an apprehension that this life is but a kind of pilgriraage. But under iheir circum stances, there must be another sense in the words. For they speak them not as the comraon condition of mankind, but as their pecuUar portion in the world, with respect to the proraises of God. Most men meet with, and are sensible of sundry wants; yet they are such as may be supplied in the place where they are; and their great desire with their utmost endeaV^or is, that they may be here supplied. Such persons, be they never so poor, so indigent, so harboricss, are not Ver. is. EPISTLE TO THE HEBREWS. Ist pilgrims on the earth; this is their home, although they are but ordinarily provided for. Much less are they so who have an affluence of all things to their satis faction, though they sometimes meet with a pinch or loss. They only are so, who live always in a sensd of such wants as this world cannot supply. VERSE 15. And truly if they had been mindful of that country from whence they canle out, they might have had opportunity to have re turned. §1, The words an answer to an objection that might be raised. $2. The objec. tiort fully answered, §3, Observations. §1. Whereas these patriarchs thus expressed their desire of a country, and diUgently sought after it, was it not because they had lost their own country, their relations and enjoyraents? Was it not, because of the difficulties of a wandering course of life, a desire to re turn home again, where they might have quiet habita tions? No, for, §2. 1. They had a country of their own, to which they might have gone; Ur of the Chaldees, Gen. xi, 32; called also Mesopotamia, Acts vii, 2; Gen, xxiv, 10; the country on thp other side ofthe flood, Josh, xxiv, 2, 2, They departed from it upon the command of God, and not for want, nor to increase their riches; nor vvere they driven out by external force or persecu tion, but went in an obediental compliance with the cafl of God; and this secured them from alf desires of a return, 3, In their profession of being strangers and pil grims, they had not respect to this country; for (£i £li.vv[ihov£vov) if they had been mindful; that is, remem bered it with a mind and desire after it, they rnight VOL. IV.- 24 188 EXPOSITION OF THE Chap, H. have had an opportunity of returning. It is natural for all men to remeraber and desire their own country; nothing is more celebrated araong the ancients, nor more illustrated by examples, than the love of men to their own country, and their fervent desire after it. But this love, this desire after their native country, was mortified in these holy persons by faith, acting in obedience to the call of God; so that no reraembrance of their first enjoyraents, no irapressions frora their native air and soil, no bonds of consanguinity among the people, nor difficulties they met with in their wan derings, could kindle in them any peculiar love and attachment to their native place. "They minded it not." Besides, 4. That they had not respect to this country, in the profession they made, the apostle proves frora hence? that they might have returned to it, if they had been de sirous of it. If this were their object, why should they thus complain, when they might have gone home when they would? (Eixov av -Aaipov) they might have had an opportu nity; or, as some copies read, only (f(%ov) they had, which better expresseth the mind of the apostle; for not only they might have had, but they really had sundry opportunities of returning. For from the call of Abraham to the death of Jacob there were tvvo hundred years; so that they had time enough for a return if they had had a mind to it; there was no ex ternal difficulty in their way by force or opposition; the way was not so far, but that Abraham sent his servant thither out of Canaan; and Jacob went the same journey with his staff. But they gave sundry evidences also that they woidd noi, on any opportu nity, return thither, Gen. xxiv, 5, 6; and therefore it could not be that with respect to which they professed Ver. 16. EPISTLE TO THE HEBREWS, 189 themselves to be strangers and pilgrims; that was not the country which they sought and desired, §3, Hence observe: 1. It is in the true nature of faith to mortify not only corrupt and sinful lusts, but our natural affec tions and incUnations, though in themselves innocent, if they are any way uncompliant with duties of obe dience to the commands of God, Yea, herein Ues the principal trial of the sincerity and power of faith. Our Uves, parents, wives, children, houses, possessions, our country, are the principal, proper, lawful objects of our natural affections. But when any of them stand in the way of God's coraraand, if they are hindran ces to the doing or suffering any thing according to his will, faith does nbt only mortify, and take off that love, but gives us a comparative hatred of them, Matt. X, 37; Luke xiv, 26; John xii, 25. 2. When the hearts and minds of believei's are fix ed on things spiritual and heavenly, it will take them off from inordinate cleaving to things otherwise great- ly desirable. verse 16. But now they desire a better country, that is, an heavenly. Wherefore God is not ashamed to be called their God; for he hath prepared for them a city. §1. Connexion and-design. The subject stated- ^2. First, what their faith was exercised in, §3, 4. Secondly, the consequent of it. J5. Thirdly, the ground and evidence of their privilege. §6. Observations. §1 , JL HE apostle here draws another inference where in he expresseth the real object of their faith and de sires, with the great advantage and dignity whieh they obtained therein. "But now," &c. Here we see what was the acting of their faith in that confession they made, that they 190 EXPOSITION OF THE Chap.H. were strangers and pilgrims on the earth. For it was not a mere complaint of their state and condition; nor a desire after any other earthly country; but it raust be a country of another sort that they desired and fixed their faith upon, "that is an heavenly," There are three things in the words, 1. What their faith was exercised in, under the pro fession which they made; they "desired a better coun try, that is, an heavenly." 2. What was the consequent thereof; "God is not ashamed to be called their God," 3. The ground s^nd evidence of that professed rela tion; for he hath prepared for them a city." §2. First, (opsyovlai) "they, desire a belter" in the midst of the world, and against the world, which con temns things future and invisible in comparison of those which are of present enjoyment, they lived in a desire and expectation of a future, invisible, heav enly country. And in this profession, testimony is borne to the truth and excellency of divine promises, (Nuv) now^ is here an illative particle; and joined with (S£) but, signifies an adversative inference; they desired not a return into their country, but they desir ed an heavenly; they had an earnest active desire, which put them on all due ways and means to attain it. Slothful unactive desires after things spiritual and heavenly, are of little use to the souls of men. And this kind of earnest desire includes a sense oj want and dissatisfaction in things present; just apprehension of $he worth and excellency of the things desired; a sight ofthe way and nieans whereby it may be attained, without which all desire vvill quickly fade and fail. Such a desire in any is an evidence of faith working in a due manner. That which they thus desired was (y.psilovoi) a better Yi:r. 16. EPISTLE TO THE HEBREWS. 191 country. Was it a country better in degrees, with better air, better soil; more fruitful, more peaceable? No; but a country of another kind, that is, an heavenly. He had before declared, that they looked for "a city that had foundations, whose fraraer and builder is God," ver. 10. Here he expresseth where and what that city is, viz. heaven itself or an habitation with God in the everlasting enjoyment of hira. The apostle here clearly ascribeth to the holy pa triarchs a faith of immortality and glory after this life, and that in heaven above .with God himself, who prepared it for them; whereas if we believe the papists, they were deceived in their expectation, and fell into a l-imbus they know not where. Again, if our inspir ed author proves not that their faith wrought in the desire and expectation of heavenly ihings, he proves nothing at all to his purpose. Or shall we think, that those who were testified unto, that they Uved by faith, walked with God, gave themselves continually to pray er and meditation, denied themselves as to all worldly accommodations, and whose faith produced inimitable instances of obedience, rose no higher in their faith, hope, desire, and expectations, than to those earthly things, wherein their posterity vyere to have no share, comparable to that which many ofthe worst enemies of God possessed; the whole of it being at this day One ofthe most contemptible provinces of the Turkish empire? I no way doubt, but on the proraise of the blessed seed, they Hved in that faith of heaven and glory, which some that oppose their faith were never acquainted with. §3. Secondly, The consequent or effect of their faith, acting itself in their earnest desires of an heavenly country, is, that "God is not ashamed of being called their God." He doth not say, that he woidd be their 192 EXPOSITION OF THE Chap.H. God, for that he was absolutely in the first call of Abraham; but that he would be so called, he would take that name and title to himself; so the word signifies, (£zmci'KsiiT^ai, not vocari, but cognominavi.) And the apostle respects what is recorded Exod. iii, 6—15. "I ara the God of Abraham, the God of Isaac, and the God of Jacob: this is my name for ever, and this is my memorial to all generations." He assumes to himself this iz7/e, whereby he wifl be known and called on as by his own name. And this was the greatest honor that they could be made partakers of. He vvho is the greatest possessor of heaven and earth, the God of the whole world, of all nations and of all creatures, would be known, styled, and called on as their God in a peculiar man ner, and distinguisheth himself thereby from all false gods whatever. It is true, he hath revealed himself to us by a far greater and more glorious name; he hath taken another title to himself, to the manifestation of his own glory, and the comfort of his church far above it; namely, "the God and Father of our Lord Jesus Christ." Nevertheless, by reason of the covenant made with them, he is yet known by this name; and whilst it stands upon record, there is yet hope of their posterity being recovered from their present forlorn, undone condition. §4. (Ou!t £%aiaxvv£lai)he was not ashamed to be so called; to take that narae upon himself And sundry things are intimated in this expression; as, 1, Infinite condescension. Thoughit seem to be a thing infinitely beneath his glorious majesty, yet he is not ashamed of it. It is a condescension in God to behold the things that are done in heaven and earth," Psalm cxiii, 5, 6. How much more doth he so hum ble himself in taking this title on him! Ver. 16, EPISTLE TO THE HEBREWS. 195 2, That it would be to him a matter bf reproach. innumerable gods were set up in opposition to him; all agreed to reproach and despise the God of Abra- Jiam, Isaac, and Jacob, three poor pilgrims on the earth. Whilst those idols multiplied to themselves great swelling titles of vanity, their best conceptions of him were, that he was "the unknown God." But notwithstanding all the reproaches and contempt of the world, God was not ashamed bf them, nor of the title which he had assumed to himself; nor did he lay it aside till he had famished all the gods of the earth, and vindicated his own glorious being and power. But, 3. It is usual in such negative enunciations to in clude the contrary positive. So the apostle affirms that he was not ashamed of the gospel of Christ, Rom, i, 16; that is, he gloried in it, or the faith and knowledge of it was his honor, as he every where expressed him self. So God took this title to himself as his honor and glory. If it be asked, how it could be any glory to God? I answer; it was in virtue of this title, and to fill it up, he glorified his grace, his goodness, his truth, and power, above all he did besides in the world. He will be for a "crown of glory and a diadem of beauty" to his people, Isa. xxvni, 5; and his owning of them shafl be their crown and diadem, they shafl be a "crown of glory in the hand of the Lord, and a royal diadem in the hand of their God," Isa. lxii, 3. He wifl, by his Spirit and graces in them, make them his crown and diadem, which he wfll hold in his hand to shew it to all the world. Well therefore it is said, that, "he is not ashamed to be called their God." %5. Thirdly, The ground and evidence of this priv ilege; "for he hath prepared for them a city." The words either give a reason why he was not asharaed 194 EXPOSITION OF tHE Chap. 11, to be called their God, or contain an evidence that he was so cafled. In the first way the casual conjunction (yap) for, denotes the reason or cause whence it was that God was not ashamed to be called their God, It is true, they were poor wanderers, pilgi'ims in the earth, who had neither city nor habitation, so that it might be a shame to own them. But, saith the apostle, God had not therein respect to their then present state and condition, but that which he had provided for them. Or, in the second way, it raay be an evidence that he was not ashamed to be called their God, in that he did what might become that relation. The thing itself, which is either the cause or evi dence of that title, is, that (v{\oiiLaa£v avioig) "he hath prepared for them a city;" the allusion is to colonies, with cities and towns ready prepared for their habita tion and entertainment; and the woi'd here used is con stantly appUed to the preparation of heaven and glory for believers, Matt.-xx, 23, &c. and two things are in cluded in it: 1. The eternal destination of glory to afl believers; Matt, xxv, 34, "a kingdom p'epared for you fromthe foundation of the worid;" that is, designed, destinated for you in the eternal counsel of God. 2. It denotes the fitting and suiting of that city to them, as the means of their eternal rest and blessed ness. So our Savior useth the word, John xiv, 3, "I go to prepare a place for you," his entrance into heaven being pre-requisite to that glorious state which is promised to New Testanient believers. §6. We may hence make some observat'ions; 1. To avow openly in the worid, by our walking and living, with a constant profession, that our portion and inheritance are not init, but in things invisible, in heaven above, is an illustrious act and fruit of faith; Ver. 16. EPISTLE TO THE HEBREWS, .195 but then it is incumbent on us, that we do not in any thing contradict this testimony; if we love the world Uke others, use and abuse it like others, vve destroy our own profession, and declare our faith to be vain, 2. Faith looks on heaven as the country of believ ers, a glorious country, an habitation of eternal rest; thence they derive their original; they are born from above; there is their portion and inheritance; and the blessed God is the one and the other; thereunto they have right by their adoption; heaven is prepared for themasacity,ahousefullofmansions;thereinthey have their conversation, and after it they continually long, 3. In afl the groans of burdened souls under their present trials, there is included a fervent desire after heaven and the enjoyment of God: so was there in this complaint of the patriarchs, that they were stran gers and pilgrims. Heaven is at the bottom of the sighs and groans of all beUevers, whatever may out wardly give occasion to them, Rom, viU, 23, 4. This is the greatest honor, advantage, and securi ty that any can be made partakers of, that God will bear the name and title of "their God;" and thus it is with afl believers by virtue of their relation to Christ, as he declares, John xx, 17, "I ascend unto my Father, and your Father, unto my God, and your God," See 2 Cor. vi, 16 — 18. The privileges and benefits hereon depending cannot be numbered. 5, God's owning believers as his, and hiraself to be their God, is an abundant recorapence of all the hard ships which they undergo in their pilgriraage. 6. Divine wisdom hath so ordered the relation be tween God and the church, that what is in itself an in finite condescension in God, and as it vvere a reproach to hira in the wicked idolatrous world, should also be his glory and honor, wherein he is wefl pleased, VOL. TV. 25 196 EXPOSITION OF THE Chap, IL 7. Where God, by way of sovereign grace, so infi nitely condescends as to take any into covenant with himself, so that he may be justly styled "their God;" he shall make them such as shafl be a glory to himself. And, 8. We raay see here the woful condition of thera, who are asharaed to be called his people, and make that name a term of reproach to others. 9. Eternal rest and glory are made sure for all be- lievers in the eternal purpose of the will of God, and his actual preparation of thera by grace; which, being erabraced by faith, is a sufficient support for them un der all the trials, troubles, and dangers of this Ufe, Luke xii, 32, verses ir~l9. By faith Abraham when he waa tried, offeted up Isaac; and he that had reeeived the promises offered up his only begotten Son. Of whom it was said, that in Isaac shall thy seed be called; ac counting that God was able to raise him up from the dead; from whence also he received him ina figure. §1. Connexion. §2, (I.) Exposition. Abraham's trial, §3. His offering Isaac. ^4 6. The araplincation of his obedience. §7, 8. Exposition continued. J9 — i-i, (II,) Observations, §1 . Having spoken ofthe faith of the patriarchs in the last period of tirae, in general, with respect to their peculiar state as pflgrim^ in the land of Canaan, he now singles them out in pariicidar, giving single in stances of their faith, beginning with Abraham. §2. (I.) "By faith Abraham when he was tried.'' The instance is such as became him who was to be an example in believing to all that should succeed him; that through which he was renowned, and esteemed blessed, in all generations. The trial of Abraham was by a private command that he should sacrifice his son, which was unlawful for him to do of hiso wn accord; VER.ir— 19. EPISTLE TO THE HEBREWS. 197 both as it vi^as a sacrifice that God had not ordained, and because he had no such power over the Ufe of an obedient son; but in this command God, by virtue of his sovereign right and authority over all, changed the nature of the act and made it lawful, yea, a duty to Abraham; Isaac was his absolutely, and by way of sovereignty, before and above any interest of Abraham in him; He is the supreme Lord of life and death, and may appoint what means of them he pleaseth; so when he commanded the Israelites to borrow jewels of the Egyptians, which they carried away with them, he did it by transferring the right and title of thera from one people to the other; Exod, xii, 35, 36; wherefore, it was no part of Abraham's trial, that what he vvas to do had any thing of sin in it; no, for he knew fufl well that God's comraand had made it not only lawful, but his indispensable duty; but his trial arose from other considerataons; and the internal work of God under this temptation was the corroboration of the j'aith of Abraham unto a blessed victory, which was in his de sign from the beginning; and the temptation is said to be for his trial, as if God had done it for his own sat isfaction respecting the faitii and love of Abraham; "Now I know that thou fearest God," Gen. xxii, 12; but these things are spoken after the manner of men; God knew his faith and the strength of it, as also the sincerity of his love, for they were both from himself; he knew what would be the issue ofthe trial, and what he had himself determined concerning the life of Isaac; and therefore, "Novv I know," is no more than "now I have made kpown," to thyself and others; thus there fore he was tried; God by his comraand, which could not be obeyed but by a vigorous, victorious faith, fer vent love, and a reverential fear of God, made it known unto Abraham for his comfort, and to all the church 198 EXPOSITION OF THE Chap. H. for their example, to his everlasting honor, what power of grace was in him, and by what principles he was entirely actuated in his walking before God; and it is remarkable that the trial must have been greatly augmented by the casting out of Ishraael, which is reported in the foregoing chapter, so that he being gone from his family, he had no other son but Isaac, in whom all his expectations were centred. §3, The act and effect of his faith was — "He offered Isaac;" the command was to "offer hira for a burnt offering," which vvas first to be slain, and then con sumed w'ith fire; accordingly the apostle affirms that he offered him; that is, he "fully obeyed the command of God;" but that command did not respect the eveni; Abrahara was not obliged to believe that he should actually be offered in sacrifice; but he believed that it was his duty to obey the divine coramand, which he accordingly did; reflect; therefore, in what sense God commanded Isaac should be offered, in the same did Abrahara offer him; for he fulfilled the command of God. 1. He parted with his own interest in him, and gave him up wholly to God and his wifl, which was the principal thing in every offering or sacrifice; this God takes notice of in an especial manner, as that which answered his mind; "Thou hast not withheld thy son, thine only son from me," Gen. xxn, 12. 2. He complied in the way designed in the com mand for the giving him up unto God, viz. as a sac rifice by blood and fire, wherein hiraself was to be the offerer; herein vv'as the great convulsion of nature; but his faith rose superior to it. What! to have an only be loved son slain by the efiusion of his blood, visibly un der his eyes; yea, to do it vvith his own hand, and to §tand by his consuinpjiion in the fire! How unparal- Ver. I?— 19. EPISTLE TO THE HEBREWS. 199 kled the trial! We read indeed in heathen stories, and in holy writ with reference to Moloch, that some in overwhelraing distresses have sacrificed some of their children in a kind of rage and fury, out of hopes to be gainers by it; but this was not the case of Abraham; he was at perfect peace with God and man, with an affluence of all other things to the utmost of his de sires; on all accounts his son was dear to him, to as great an height as it is possible perhaps for natural af fection to arise; besides, the holy patriarch was quite sedate in his mind; had no hope of advantage; yea, what could be expected but the utter ruin of his fam ily and posterity? Yet he complies with the unequivo cal divine mandate to offer him, with his own hands, a bloody sacrifice unto God. 3. He did as much for the trial of his faith, as if his son had been actually slain. There could not have been a greater assault upon it in case he had been of fered; he looked on him as dead under his eye; and thence, as we shall see, is said to "receive him in a fig ure;" he was, as to his faith, in the same condition as if he had been dead. Wherefore, 4. In compliance with the command of God, he shut his eyes, as it were, against all difficulties and consequences; resolving to venture Isaac, posterity, truth of promises, &c. upon the authority of God, wherein he is principally proposed as our example. §4. The next thing to be considered is the amplifi cation of this obedience of Abraham in the various circumstances of it; and to begin with the peirson of Isaac; he was his "only begotten," that only son in whom the promise of the seed should be accomplish ed; farther to clear the reason of this expression, it may be observed,. that the sons of Abraham by Ketu rah were not yet born; Ishmael was, by the command 200 EXPOSITION OF THE Chap. I L of God himself, put out of his family, as one that should not be the heir of his family, by whom his seed should be reckoned— he was his only begotten by Sa rah, who was concerned in all this affair between God and him no less than himself; and— the Holy Ghost taketh into consideration the whole state ofthingshe- tween God and Abrahani, in his call, his separation frora the worid, in the covenant made with him, in the promise made him concerning the blessed seed; in all which Isaac atone had any concernment; therefore as Abraham alone was placed in these circumstances, he was his "only begotten son." Finally, this expres sion is used in scripture sometimes for as much as pe culiarly and entirely beloved above all others, Prov. iv, 2, to which there is here great respect. Abraham was very remote frora being savage oi' cruel, nor did he design that stoical apathy which was so falsely and foolishly boasted of by some of old; nor was he (ushpyog) without natural affections, which the apostle reckons araongst the worst vices of the heathens, Rom. i, 31; yea, he was such a tender and affectionate father, that the sending of Ishmael out of his family was more than he could well bear, untfl God comforted him in it. Gen. xxi, 11 — 13; what now must the workings of his heart needs be towards Isaac, a son whom he had so long waited and prayed for, the only chfld of his dear wife, (who was the corapanion of all his wandering troubles and trials) and who was now grown up (as is most probable) to the age of six teen or seventeen years, and had engaged his affections by all ways possible, being the stay of his age, the life of his family, his only hope and comfort in the world? And how was he to deal vvith him? Not to send him out of his family, with some provision, and a guide, as he sent Ishmael; not to part with him for a time Ver. ir— 19. EPISTLE TO THE HEBREWS. 201 into a foreign country; but to take him himself, to bind him, slay him with a knife, and then burn him to ashes. Who can conceive what convulsions in na ture must needs be occasioned hereby? The advanta ges also which Satan might hence take to excite un beUef with respect to the command of God, are obvi ous to afl: "Gan it be thought that he who is infinite ly good, benign, and gracious, should command one who fears and loVes him, thus to tear and rend his own bowels, to devour his own offspring, his only son? Hearken a little to the out-cries of love, fear, and sor row, and be not too hasty to be the executioner of all thine own joy." Here then the divine power of faith manifested itself; "it is the Lord," prevented all mur muring^, silenced all reasonings, and preserved his mind in a frame fit to approach God in his holy worship, §5. His obedience farther appears, in that he had ''received the promises." It is twice said in this chap ter, that neither he nor any other believers under the Old Testament, received the promise; verse 18 39, but here it is affirmed, that he did receive the promis es. The solution is easy; for in those two other pla ces, by the "promise," the thing promised is intended. And this sufficiently discovers the vanity of those ex positors who would have these promises to respect principally, yea only, the land of Canaan, with the numerous posterity of Abraham therein. For this was fully enjoyed by them under the Old Testament, as much as ever it was to be enjoyed, when the apos tle affirms concerning them that they "received not the promise." But Abraham is said to receive the promises formally, inasmuch as God made and gave them unto him, and he believed them, or received them by faith. The scripture caflelh the same thing indif- 202 EXPOSITION OF THE Chap, li. ferently the promise or the promises, see Expos, on chap, vi, 13 — 18. §6. "Of whora it was said, that in Isaac shall thy seed be called;" (Trpo? ov) of whom or concerning whom; the word ^'whom," iraraediately relates to Isaac. (UKahvi^) U was said; that is, it was express ly spoken to hipi by God hiraself, on the occasion of sending Ishraael out of his faraily; that he might have fufl assurance of the accomplishment of the promises in him. And this was that which gave the greatest exercise to his faith. In Isaac (jnr iS N-ipi v.'h.^^^viffslcti (TOI a--!t£pix.a) shall a seed be called unto thee;" that is, the seed promised from the beginning shall be given in hira; the traduction of it into the world shall be through him and no other. The principal subject matter of the promise was no other than Christ him self, with the whole work of his raediation for the re demption and salvation of the chureh. This is so ev ident. Acts ii, 38, 39; Gal, ni, 16, that it needs no confirmation. Supposing therefore what we have spo ken before concerning the exercise of faith, occasioned by his natural affections, with reference to his only son; and who can conceive with what heart Abrahara received the thunder of this command? what perplex ities he was cast into, or at least would have been so, had not faith carried him through thera all? He seeras to be pressed unavoidably with one or the other ofthe greatest evils in the world; either he raust disobey the command of God, or he must let go his faith in the promise; either of them filled with eternal ruin, §7. "Accounting that God was able to raise him up even from the dead; from whence also he receiv ed him in a figure," The immediate object of his faith in general was the power of God, that God was able. Abraham firmly beUeved, not only the immor- Veb. ir— 19. EPISTLE TO THE HEBREWS* ^OS tality of the soul, but also the resuiTection from the dead. Had he not done so, he would not have beta ken himself into this relief in his distress. It is in vain to inquire what special revelation Abraham had ol these things; for the resurrection from the dead, which includes the other, was an essential part of the firsl proraise, or no reUef is tendered therein against the curse, which wa;s a return into the dust. He owned the oranipotency of God, as able to produce inconceiv able effects. He did not limit God as they did in the wilderness, as the psalmist at large describes their un belief. Psalm Ixxviu, 19, 20, 40, 41. He rested on this, that the power of God could extend itself to things by him incomprehensible. This was the life and soul, as it were, ofthe faith of Abraham; he believed that the power of God was infinitely sufficient to secure his truth and veracity in his promises, though he could not conceive the way whereby it was to be done. And this is the Ufe of faith at present in all true be lievers, Abraham still firmly believed the accomplish ment of the great promise, although he could not dis cern the way whereby it should be fulfilled. Had his faith failed herein, his obedience had been useless. This is the last anchor of faith; it cleaves unto, and rests upon the truth of God in his promises, against afl objections, temptations, and oppositions, although they are such as reason in its highest exercise cannot conquer. God, who cannot lie, hath promised. Tit. i, 2. On these principles, which were immoveably fixed in his mind, he reasoned within himself as to the way and manner whereby the power of God would make good his truth in the accompUshment of the promise. Accounting (koyi(70[).£vog) computing, reasoning in himself from the principles of faith, that "God vvould raise him from the dead," or more em- voL. IV. 36 2U4 EXPOSITION OF THE Chap.H, phatlcally, even from the dead. This then is that which he reckoned upon in himself;— that God was able to raise the dead in general;— that he could so raise up Isaac after his death; and— that after this res urrection, if it should so happen, it would be the same individual person that was offered; whereby the word which he "spake to his servants," (that he and the lad would go and worship and come again to them, Gen. xxii, 5,) would be made good.? It is evident, therefore, that by faith he devolved the whole event of things on the sovereignty, power, and truth of God; and in his reasoning, thereon thought it most likely that God vvould raise him from the dead. §8. "From whence also he received hira in a fig ure." The proraise was absolutely secured; Isaac was preserved alive, that in him the seed might be called; Abraham's obedience was fully accoraplished; for he had parted fully vvith Isaac; he was no more his than if he had been actually dead; whence it is said that he received him again; he was made to be God's own, to belong to him alone as devoted; and God gave him again to Abraham; Isaac was consid ered in the state of the dead; that is, under the com mand of God, and in his father's deterraination; so that the apostle says he offered him; and there fore it is said that he received him from that state; "whence also;" one expositor conjectures, that re spect is had herein to Abraham's first receiving Isaac at his nativity from the womb of Sarah vvhich was as dead; than which nothing can be more remote from the sense of theplace; but whereas Isaac did not die, was not actually dead, he is said to receive him from that state only (-£V7r«p«^oAti) in a figure; nor have I hereany thing to add to what vvas first fixed on by the most judicious Calvin, who hath herein been followed by all sobel' Vek. ir— 19, EPISTLE TO THE HEBREWS. 205 expositors; "he received him as from the dead, in a fig ure or resemblance of the resurrection from the dead." §9. (II.) Several important ofiser'aa/iojis here offer; 1. That God alone knows how to ascribe work and duty proportionate to the strength of grace receiv ed; he knew that Abraham's faith would carry him through this trial, and thereon he spared him not. 2. That oftentimes God reserves great trials for a well exercised faith; so this trial befell Abraham when his faith had been victorious in sundry other instances. §10. I. Faith must be tried; and of all graces it is most suited to trial. 2. God proportions trials, for the most part, to the strength of faith. 3. Great trials in believers are an evidence of great faith, though not understood, either by themselves or others, before such trials. 4. Trials are the only touchstone of faith, without which men must want the best evidence of its sinceri ty and efficacy, and the best way of testifying it to others. Wherefore, 5. We ought not to be afraid of trials, because ofthe admirable advantages of faith by them. See Jam. i, 2—4; 1 Pet. i,6, 7. And, 6. Let them be jealous over themselves who have had no special instances of the trial of their faith. 7. True faith being tried will in the issue be victori ous. §11. 1. Where there is a divine command, eviden cing itself to our consciences to be so, it is the wisdom and duty of faith to close its eye against whatever seems insuperable in difficulties, or inextricable in con sequences. Rom. iv, 18, 19. 2. Divine revelations gave such an evidence of their being iraraediately from God tq those who received thera, that though they contradicted their reason and 206 EXPOSJTION OF THE Chap. 11, ' interest, yet they, received thera without any hesita tion. If there had been the least room left for a, scruple, whether the command given tp Abraham were immediately frora God or no; whether it was not such as, either with respect to its original, or the, means of coraraunication, might be subject to any mis; take, he could never with any satisfaction have com plied with it. Yet blind obedience to all the coni^ mq.nds pf men is blasphemy to require, and impiety to give; it is a wonder how this is endured ^mong mankind, especially since they have \}ad such experi ence of its fruits and effects; yea, though it be that which is absolutely due to the infinite sovereignty of the Divine Being, yet God — designing to goyern us ac cording to the principles, powers, and faculties of our natures, which he hiraself hath given us to this end, that we may comply with his rule in a way of obe-r dience— ^requires nothing fro^m us tjut what is our rea sonable service. §3. It is a privilege and advantage to haye an offers ing of price to offer to God, if he cafls for it, and when we have hearts tQ make use of it; and such are our lives, our naraes, our relations, estates, liberties, &c. 4. Obedience begun in faith, without any reserves, but with a sincere intention to fulfil the wholes vygrk of it, is accepted with God as if it vyere^ absolutely complete. Confessors may be justly reckop^^n the next degree to martyrs. §12. Again o^ser-jye; that the power of "faith in its consequences over natural affections— when their in cUnations are contrary to the will of God, whereby they are exposed to receive impressions from tenipta^ ifions— is a blessed evidence of its being sincere, and an eminent part of its glory; such is its trial in the loss pf dear relations, or their irrecoyerable misery in thi^ world, wherein natural affections are ant to indispose V,Kn.ir-^l9. EPISTLE 'TO THE, HF;BREW|. , 207 .1' , ; "" ¦ ¦' '""i the mind, and to hinder it from a quiet submis§jpn to the will of God; whereby David greatly failed in Ifhe case of Absalom; But another i ni^ance like this of Abraham there never was, nor ever shall be: and all less cases are conliained in the greater. §13. Let it be. farther observed, relative to thj^s memorable transaction, 1. That m great and inextricable difficulties, it is the duty, wisdom, and nature of faith to fix itself on the iraraense properties of the divine nature, whereby if: can effect things inconceiveable and incomprehensibjg, see Isa. xl, 28.— 31. 2. God may justly require the assent and confidence of faith to all things which infinite power and wisdom can effect, though we cannot comprehend the way whereby it may be accomplished, see Isa. I, 10. 3. God's deaUngs with his church sometimes are such, that unless we shut our eyes, and stop our ears, against all objections and temptations, referring his promises only to divine sovereignty, wisdom, and ve racity, we can never abide in a comfortable course of obedience, see Ezek. xxxvii, 1, 2, 11 — 14, 4. This is the glpry of faith, that it can Spiritually compose the soul in the midst of all storms and temp tations, under darkness as to events; and enable it in a due manner to attend to all duties of worship and obedience; so as to sanctify the name of God in them, and not-\.to provoke him with any irregularities of mind or actions, ^5. In any surprisal with seemingly insuperable dif ficulties, it is our duty immediately to set faith at work and not to consult with flesh and blood, or Ijearken to carnal reasonings pr contrivances, which will but en- t;angl^ us, and increase our distress. 6. There may sometimes, through God's providen- 208 EXPOSITION OF THE Chap.H. tial disposal of afl things, be an appearance of such an opposition and inconsistency between his cora mands and promises, as nothing but faith bowing the soul to divine sovereignty can reconcile, Gen. xxii, 8—12. §14. Again, observe; 1. It is gopd for us to have our faith firmly built on the fundamental articles of religion, without which we cannot act it on particular occasions, wherein an application is made of such fundaraental principles to our present cases. 2. Faith obtaining the victory in great trials, and carrying us through difficult duties of obedience, war ranted by divine comraand, shall have a reward even in this life, in raany unspeakable spiritual privileges and advantages. 3. If we are the children of Abrahara, we have no reason to expect an exeraption frora the greatest trials that the same faith which vvas in hira is able to conflict with. 4. We have no reason to be afiaid of the fiercest and severest trials that may befall us, having so great an instance that faith is able to carry us through them all victoriously. 5. Though death should seera to pass on any of the promises concerning the church, yet nothing need shake our faith, whilst we can beUeve the resurrection of the dead; they will be given us "in a figure" of it. VERSE 20. ^^ By faith Isaac blessed Jacob and Bsau concerning things to come. «1, The faith of Isaac. Wherein de6cient, §2, Wherein it was right. J3.,The divine purity and wisdom in ordering and over-ruling the reproveable mistakes of toen, §i. Isaac blessing his sons. <5, Concerning things to come, what. Ver, 20, EPISTLE TO THE HEBREWS. £09 §1. Isaac was an holy person, who, though a pil grim, seems to have spent most of his time in peace, and without great perils and dangers; wherefore, there is less spoken of him, and the trials of his faith, than either of his father or his son. Nevertheless there is no doubt but that this son of the promise led his Ufe in the faith of the promise; and the promise was par ticularly renewed to him; Gen. xxvi, 4. The apostle chooseth to instance in his faith with respect to the blessing of his sons, which was in his old age, and was the most eminent act of it, because of the convey ance of the promise made thereby to his seed. What ever may be spoken in excuse of Isaac, it is certain he failed greatly in his inordinate love to Esau, whom he could not but know to be a profane person, and that on so slight an account as eating of his venison. Gen. xxv, 28; nor had he sufficiently inquired into the mind of God in the oracle that his wife received concerning their sons; there is no question, on the one hand, but that he knew of it; nor on the other, that he did not understand it; for if the holy man had known that it was the determinate will of God, he would not have contradicted it; but this arose from want of diligent inquiry into the mind of God. §2. The faith of Isaac was right in this, that the promise was sure to his seed by virtue ofthe covenant, and that he was instrumentally, by way of external evidence, to convey it by his soleran benediction: the first was express in the covenant; for his blessing was a proraise of things to come, as in the text; but he missed in the application ofit to the object of his own intention, though in fact by the divine disposal of cir curastances, he was in the right; this mistake hindered not but that he blessed Jacob in faiih; wherefore, it 210 EXPOSITION OF THE ; Chap. H.. cannot be denied, but that soraetiraes, when true /a2V/i is rightly fixed on divine pj^omis^, that those; who truly beUeve may, through darkness, infirmities, and temptations, put themselves on irregular ways for their accomplishment; and as in these ways may fail and miscarry, tp the scandal of religion, and a dangerous concussion, Of their own faith; so, if they suteeed, their ways are not approved of, as they will quickly under stand; as it is our duty firmly to believe the promises,, so it is our wisdom not to attempt, upon any terapta tions, provocations, or advantages, their accomidish- ment in any unwarrantable way. §3. We 'may see herein the infinite purity of the Divine will, effectually accomplishing its own purposes and designs through the failings and miscarriages of men, without the least mixture with, or approbation of their iniquities or miscarriages; he accepted their per sons, pardoned their sins, and effected the matter ac cording to tlieir desire. §4. (E\j'Koy/i(7i) He blessed them; these patriarchal blessings were, partly, prayers; and parWy, predictions; they were authoritative applications of God's promises to the person to whom they belonged for the confir mation of their faith; so far as they consisted in solemn •prayer, they were an effect of the ordinary parental ministry, and as such ought to be used by all parents; not as some, by the trifling custora of daily asking and giving blessing, but by soleran reiterated prayer to that purpose — (ntalsi) by faith. But hei'c is a double diffi culty; for the blessing of Jacob was frora immediate inspiration, and not intended by Isaac to be applied to Jacob; and the blessing of Esau only related to teire- poral things, not with respect to any special promise; I answer, as to the first, faith was acted by the promise, and was guided as to its object by God's providence^ Vkr.30. EPISTLE to the HEBREWS. 211 and immediate inspiration doth no way hinder the actings of faith on preceding revelations; he had the warrant of the word of God before revealed for the ground of his faith, and his iraraediate inspiration guided him to act according to it; and, as for the bless ing of Esau, although it respected only temporal things, yet he gave it hira in faith also, in that it was the fruit of his prayer for him, and contained predictions which he had received by divine revelation. §5. The subject matter of both these things were ((jteAowTHv) things to come; that is, things that were not yet, nor yet to have their present accompUshraent; for that part of the blessing of Jacob, that he should be the "Lord of his brethren," or, as expressed in the bless ing of Esau, "thou shall serve thy brother," was not fuffilled in their days, there being a great appearance of the contrary; wherefore, the things contained in these blessings, absolutely considered, were yet to come among their posterity. Now the blessing of Jacob did not contain only a better portion in this world than that of Esau, as Grotius would have it; nor had there been any need of so great a contest about the difference between the land of Canaan and that of Edora; but, as it coraprised the numerous pos terity of Jacob, their quiet habitation, power, and do minion in the land of Canaan; so the principal subject of it was the enclosure of the church, the confinement of the covenant, the enjoyment of the promise of the blessed seed, to him and his offspring; and it was the contempt of this, and not of a double portion of earth ly things, for which Esau is stigmatized as a profane person. vow pr. 27 2:12 EXPOSITION OF THE Gkap.-JIL VERSB 31. By faith Jacob when Ite was a dying, blessed both tht so-aa of Jo seph; and worshipped, leaning on the top of his staff. $1. Jacob's faith, in blessing the sons of Joseph §2. Why this inttanei seletted. $3. Tikis holf revereace and faitb. §4, 5. Observations. §1. "By faith Jacob when he was a dying;" (aico^vi^tf- Kwv, moriens, moriturus, cum moreretur,) when he drew nigh to death; probably a few days before his death; "worshipped leaning on the top of his staff;'* (sTt ro axpov -T^g pafiSa aula) The Vulg. Lat. (et ador- avit fastigium virgfe ejus,) he adored the top of his rod, leaving out the preposition (s^i) on, corrupts the sense; and hence a vain and foolish opinion bath been fancied about adoring or worshipping creatures, as remote from the sense of this place as from truth. §2. But why does the apostle choose to instance in this particular? for Jacob, as he abounded in trials and teraptations above all the other patriarchs; so he gave sundry iflustrious testimonies of his faith, seemingly of greater evidence than this of blessing the sons of Jo seph. This is the only difficulty of the place, which yet by expositors is taken little or no notice of. But if we look attentively into the thing itself, we shall find that it was an effect of singular divine wisdora in the apos tle, whereby he fixed on this instance of the faith of Jacob. For in his "blessing of the sons of Joseph," the good man, being near to death, raakes a recapitu lation of all the principal concernments of his life, as it was a life qf faith; and we shall therefore consider some of those circumstances, which manifest how proper this instance was to the purpose of the apostle. Ver, Sl. EPISTLE TO THE HEBJIEWS. 21S 1. It was the exercise of his faith in his old age; his natural decays abated not in the least his spiritual strength. 2. In this blessing of Joseph and his sons, he soL emnly recognized, pleaded, and asserted the covenant made with Abraham; "God before whom my fathers Abraham and Isaac did walk," Gen. xlvui, 15; this is the life of faith, — "to lay hold on the covenant," — and this The did expressly. 3. As he made a solemn acknowledgment of all spiritual mercies by virtue of the covenant; so he added thereunto that ofall temporal mercies also; "the God which fed me all my Ufe long unto that day." It was a work of faith to retain a precious thankful re membrance of divine Providence, during the whole course of his life. 4. He reflects on all the hazards, trials, and evils that befell him, and the exercise of his faitb in them all, "Redeemed me from afl evil." 5. In particular, he remembers the actings of his faith in the matter recorded by Hosea, chap, xii, 3, 4; and ofhis faith in the Son of God in an especial man ner, as he vvas the angel of the covenant- "The angel, saith he, that redeemed me from all evil, bless the lads." By this "angel" the person of the Son of God, as he was to be the messenger ofthe covenant and the re deemer ofthe church is undoubtedly intended, 6. The difference here made between the sons of Joseph, when he was blind, the disposal of his hands, contrary to the desire of their father; with the predic tion of their condition many ages after,_were all evi dences of the special presence of God with him, and consequently of his own faith in God. 7. He laid the foundation of his faith in an especial revelation; Gen. xlviii, 3, "And Jacob said unto Jq- 214 EXPOSITION OF THE Chap. M. seph, God Almighty, (God in covenant with me) appeared unto me at Luz, in the land of Canaan, and blessed me," &c. On afl these considerations (and several pthers that might be mentioned) it is evident, that the apostle fixed on tliis instance of faith in Jacob, for weighty reasons, §3. The latter cUuse of the Wiords, or ihe other instance of tbe faith of Jacob, that "be worshipped leaning on the top of the staff," hatjh a, pecuUar difficulty in it, from a difference .be tween the words of the apostle, and those of Moses concerning the sarae thing. Gen. xlvii. But we should not forget that the apostle doth not tie hiraself to the express words of the original text in his allegations out of the Old Testaraent, but only gives the certain sense and meaning of the Holy Ghost in thera. The word in the original (ni3JD) may have a different pro nunciation by a different supply of vowels, and so a dif ferent signification. If we read 'itmittah,it signifies a bed, as we render it in Geneas; if we read it mitteh, it signi fies a ^aff or a rod, on which a man may lean; both fi'om the same verb (fiPJ) to extend or to incline. And hence the difference arises. Although I vvill not con tend that the words in that place have a double signi fication, of a bed and a staff, yet this is the true solu tion of ihis difficulty; the apostle did not design a pre cise translation of the words of Moses, but intended only to express the same thing; and whereas that was undoubtedly the posture of Jacob in worshipping God, the apostle useth his liberty in expressing it by his 'Waning on his stt^ff;" for that he did "bow towards the head of the bed," and at the same tirae "lean on his staff," we are assured by comparing the divine wrir ters together; see 1 J^ings i, 47. Jacob's leaning on his staff, added to— his "bowing hiraself unto the head qjr the bed," completes Lh" v^r..---.^^o+-" of Vik ^pr,P»^ Ver. 21. EPISTLE TO THE HEBREWS. 215 ence and faith: by the one he bowed do^im, by the other he sustained hvmself; as whatever sustains and supports, is in «;ripture called a staff. §4. Hence observe, 1. It is an eminent mercy when faith not only holds out to the end, but waxeth strong towards the last conflict with death; as in the case with Jacob. 2. It is also a signal mercy to be able by faith jn the close of our pilgrimage to recapitulate all the pas sages of our lives, in mercies, trials, afflictions, so as to ^ve glory to God with respect to them all; thus did Jacob. 3. That which enlivens and encourages faith, as to other things is a peculiar respect to the angel, the Re deemer, by whom all grace and mercy is communica ted to us. 4. It is our duty so to live in a constant exercise of faith, as that we may be ready and strong in it when we die. 5. Though .we should '^die daily," yet there is ape culiar season, when death is in its near approach, which requires particular actings of faith. §5. 1. "In afl acts of divine worship, whether solemn or occasional, it is our duty to dispose our bodies to such a posture of reverence, as may represent the in ward frame of our minds." So did Jacob; and it is reckoned as an act ofhis faith. 2. There is an allowance for the infirmities of age and sickness, in our outward deportment in di vine worship, so that there be no indulgence to sloth, and that a due reverence of God and holy things be preserved. These postures which are commended in Jaeob, would not become others in their health and streng1«h. So David affirms that he would "rise at midnight (out of his '/bed) to give thanks to God," Psalm cxix, 62. 216 EXPOSITION OF TH^ Chap.Ii VERSE 22. By faith Joseph, when he died, made mention of the departing tf the children of Israel; and gave commandment concerning Ms .bones. ^'ill"".'"'''?"!' °^.'m^. '"*^'' of Joseph, $2, First, his making mention of the aep^rtureof the chddren of Israel outof Egypt. To whom, when, and the way Whereby. §3 Secondly, his commandment ^concerning his bones. Ji inc evidence of his faith m this particular. TheTpopish arffumeat fop relioi, xidiculoas. JS. Ob3er.votions. ri="«.V §1. I wo instances are here proposed of the faith of Joseph — That he raade raention of the departing of the children of Israel out of Egypt; and— that he gave coraraands concerning his bones. The account is given in the close of the book of Genesis. §2. Thefirst instance proposed of Joseph's faith, is "his making raention of the departing of the chiklren of Israel" out of Egypt. But, 1 To whom did he spake these words, and gave this charge? To "his brethren," Gen- i, 24. Some of his own brethren, sitrictly so called, were yet aUve, as is evident concerning Leva. For Joseph, when he died, was but a hundred and ten years old, ver. 26; and Levi lived one hundred and thirty-seven years, being not twenty years older than Joseph. Also un der the narae of his "brethren" his brother's son may be intended, as is usual. But as to the command con cerning his bones, the expression is changed. For it is said, that he took an oath of the children of Israel; and so it is again repeated, Exod. xiii, 10. "He had straitly sworn the children of Israel;" that is, he brought the whole people into this engagement by the heads of their tribes, that they might be obliged in after genera tions; for he foresaw that it would not be the work of them who were then living. Moreover we may notice. VaR.a,*. Hiriaii-i:. lu inii ntuKtwa. 217 2. The time wherein these things were done, (tsKsv- Twv) "when he was dying." "And Joseph said unto his brethren, / die." This evidence he gave of the steadfastness of his faith, that it had accompanied him through afl his afflictions and prosperity, not forsaking him now at his death. He had lived longer in glory, power, and weaUh; but through all he preserved his faith in the promise of God entire. 3. In the way whereby he expressed his faith, we may remark the object of it, or what he did believe; an^— the manner of his acting that faith. This "depariure of the children pf Israel" is not in tended as a were departing thence; but such as where by the promise made to their fathers should be accom plished; and he seems to have respect to the promise made to Abraham, Gen. xv, 13, 14; wherein the so journing and affliction ofhis seed in a strange land was determined before their admission into the land of Canaan. As to the manner of acting his faith towards this ob ject, he "made mention" of it; he called his brethren to him, and spake of it unto them all. Gen. i, 24; both to discharge his own duty, (for with the mouth con fession is made unto salvation) and to strengthen their faith; for when they found that he in afl his glory and wealth embraced the promise, and died in the faith ofit, what a great encouragement was it to them, who were in a meaner condition, firmly to cleave to the same promise; and when any who are great,, mighty, and wealthy in the worW, do in their public profession prefer the promises of the gospel to their present enjoyraents, it is of great use in the church. He "made mention" of it, ori^led it to remem brance; it was not that which h*'had by immediate present revelation; but it was from his reliance on the 218 EXPOSITION OF THE Chap; U. promises long before given; the prospect of their bond age and helpless condition did not at afl weaken his faith as to the accomplishraent of the promise; where fore, when the apostle says, that he "made mention of the departing ofthe children of Israel," he had not only respect to the thing itself, but also to the man ner and circumstances of it; that it should be aftCT great oppression, and by a work of almighty power; This was a proper season for Joseph to make men tion of the promise and its accomplishment, and his" . embracing ofit shews the wisdom of his faith; he was now dying; and at the solemn juncture, his brethren, the posterity of Jaeob, knew not what would become of them, being deprived of him who was their only protector; at this season, to testify his own faith in the promise, now he had no more concernment in this world, and to encourage thera to the like confidence in it, makes mention of his accomplishment. §3. Secondly, There is a particular instance of the faith of Joseph, in that (svstsiXalo) "he gave command ment concerning his bones," wbich was peculiar to himself. What the apostle expresseth by his com manding, or giving commandment was his taking an oath of his brethren and their posterity in them, Gen. 1, 25, "He straitly charged the children of Israel with an oath," Exod. xiii, 19; as it was an act of author ity m him, (forhe had the rule over his brethren,) it Wiis a command; the manner of the obligation to the performance of it was by an oath. So Abraham gave charge and command to Eliezer his servant about tak ing a wife for Isaac with an oath, Gen. xxiv, 2, 3, 9; and this kind of oaths in things lawful, for a good end not arbitrarily impdS^d, but entered into by consent, are good in themselves, and sometimes necessary; the apostle saith only, that^'he gave com mandment concern- Vek. 22. EPISTLE TO THE HEBREWS. 219 ing his bones;" and doth not declare what it was that be gave in charge concerning them; but this is expres sed in the story, viz. "that when God visited them, and deUvered them out of Egypt, they should carry his bones along with them into Canaan," Gen. 1, 25. In order to this they embalmed him, and put him in a coffin in %ypt, ver. 26; probably the Egyptians left the care of his funeral to his brethren, and that his' coffin remained in the custody of their posterity, per haps his own in particular, until the time of their de parture; then Moses took him into his care, Exod. xiii, 19; and the issue ofthe whole was, that into the land of Canaan they were safely carried, accordirig to the oath ofthe people, and buried in Sichem, in a par cel of ground whereof Jacob had made a purchase, and left it in legacies to the children of Joseph, Josh. xxiv, 32. §4. But there were some things peculiar to Joseph which caused his faith to act in this way about the disposal of his bones. For, 1. He had been of great power, authority, and dig nity among the Egyptians; his fame and reputation for wisdom, righteousness, and legislation were great araong the nations; he might therefore justly have feared, that if he had not thus openly renounced all cognation and alUance with them, he might among posterity be esteemed an Egyptian, which he abhor red; therefore he established this lasting monument of his being of the seed and posterity of Abraham, and not an Egyptian; yea, it is thought by many that in after ages they worshipped him under the name of Serapis, and the symbol of an ox; but this (as much as in him was) he prevented by the removal of his bones, 2. He did it plainly to encourage the faith and e:^- VOL. IV. 28 220 EXPOSITION OF THE Chap. 11. pectation of his brethren and their posterity, both for the ceriainty of their furure deliverance, and also to take them off from afl intention to fix themselves in Egypt, seeing he who had all advantages above them for that end, would not have so much as his bones to abide in the land; the frame of his spirit, now he was dying, may be fairly considered as an indication of what it was in the whole course of his life; he is not solicitous about the disposal of his wealth and reve nues, which no doubt were very great; but his mind is wholly on the promise, and thereby on the covenant with Abrahani; it is highly probable that his wife Ase nath, a woman of a princely family, was .converted from idolatry to the knowledge of God and faith in him; and hereon, probably, she also was contented that her children and posterity should fall from their parental honor and revenues, to take up their portion among the afflicted people of God. The mighty working ofhis faith shines out in all these things; and this instance of the apostle eminently suited the argu ment he had in hand. The plea of some of the Roman church from this place, for the perservation and veneration of reliques, or the bones of saints departed — digging men's bones out of their graves, enshrining and placing them on altars, carrying them up and down in procession, adorning them with all signs of religious veneration, applying them to miraculous operations in curing dis eases, casting out devils, and the Uke — is ridiculous and contemptible. §5. Hence we may observe, 1, That it is of great use to the edification of the church, that such believers as have been eminent in profession, should at their dying moments testify their faith in the promises of God; so did Jacob, so did Ver. 23. EPISTLE TO THE HEBREWS. 231 Joseph; and blessed be God, so others have done, to the great advantage of the Uving. 2. Joseph, after his trial of all that this world could afford, and when he was dying, chose the promise for his lot and portion. 3. No interposition of difficulties ought to weaken our faith, as to the accomplishment of the promises of God. VERSE 25. .By faitk Mosea, when he waa born, waa hid three months of his parenta, because they saw he was a proper child; and they were not afraid ofthe king's commandment. $1, The parents of Moses, their faith. §2. The crnelty of Pharaoh prevented. §S. Moses hid hy his parents. 5.4. A peculiar motive to it. §5, 5. Faith the principle of their. actings. §7. Observations. §1. In searching the sacred records of eminent ex- ^ples of the power and efficacy of faith, the apostle proceeds to Moses; and indeed, if we consider his per son and circumstances, the work he was called to, the trials, difficulties, and temptations he had to engage with, the concernment ofthe glory of God and of the whole church in him, the illustrious representation of the redemption and deliverance of the church by Christ in what he did, with his success and victory over all opposition, we must acknowledge that there cannot be a more excellent exemplification of the pow er of faith, than that was which was given in hira; for this cause, the apostle takes one step backwards, to de clare the faith of his parents in preserving hira when an infant. §2. After that Pharaoh failed in his design of des troying the male children of the Hebrews by the mid- wives, he gave the execution ofit in charge to all the officers among them, who no doubt were sufficiently 222 EXPOSITION OF THE Chap. 11. diligent and officious in the work committed to them. About the very entrance ofthis new effectual way of destroying the male chfldren, when their rage was most fierce, no way abated by compassion, not weari ed by long continuance, nor weakened by want of success, Moses, who was destined to be the deliverer of the whole people from their misery, isborn and pre served. How blind are poor sinful mortals in all their contrivances against the church of God! When they think all is secure, and that they shafl not fail of their end, that their counsels are laid so deep as not to be blown up, their power so uncontrollable, and the way wherein they are engaged so effectual, that God him self can hardly deUver his servants out of their hands; he that sits on high laughs them to scorn, and with an almighty facility lays in provision utterly to destroy them, and to deliver his church. §3. "Moses vvas hid three months (v%o twv xalspitv a\I\a)ofhis parents." The word (n:alspsg) fathers, is here used in the comraon gender for (yovsig) parents; in the story there is mentioned only of his mother, Exod. n, 2; and that was, because the execution of the counsel or advice was committed to her; wherein she used also the helps of her daughters, ver. 4; but it is plain his father was no less engaged in this work and duty than his mother; (expu^ti tphlv^vov) he was hid by them three months; herein they exercised their faith, in that they concealed, as much as they were able, that a male child was born in the family; they kept him not in the usual place for children, but hid him in some secret part of the house. Here he abode "three months;" about the end of which time probably the report began to grow, that there was a male child born there, which would have occasioned an immediate strict search, from which Ver. S3. EPISTLE TO THE HEBREWS. 22S tbey could not have preserved him. No doubt but during this season their diligence was accompanied with fervent cries to God, and the exercise of trust in him. The occasion was great on all hands, and they were not wanting to their duty. The outward act of hiding the child was but an indication of the internal working of faith. §4. " Because they saw he was a proper chfld;" (Sioli) because, or when, or whereas they saw. It doth not include the whole cause of what they did, as if this were the only reason why they did it, but it res pects that impression on their minds which the sight ofthe chfld gave them, exciting them to that duty which they had other grounds and reasons for. It is granted, the sight of the child greatly excited their natur al affections, by which their minds were made the more ready to engage inthe hazard which faith cafled them to, for his preservation. They saw that he was (aclsio to -jtaiSiov) a proper child. The Hebrew word (310) Tob, is applied to every thing that is on any account approve- able and excellent in its kind. The word signifies comely, beautiful, goodly, (aya&og, naXog.) Holy Stephen expressed the force of the Hebrew word by (aalsiog tm Qsca)fair to God, or in the sight of God, Acts vii, 20; which we render exceeding fair. No doubt but some unusual sweetness and beauty of countenance is intend ed. And not only so, but I am persuaded, from that expression of Stephen, that there was (flf/ov ti) an ap pearance of somewhat divine and supernatural, whiieh drew the thoughts of the parents to a deep considera tion of the child. They quickly thought it was not for nothing that God had given such a peculiarly promisin gcountenance to the infant. This not only drew their affections, engaged them, but moved their minds and judgraents to endeavor all lawful ways for 324 EXPOSltlON OF THE Chap. II. his preservation. Note; it is well, when any thing of eminency in our children doth so engage our affections to them, as to make them useful and subservient to diligence in the disposing of them to the glory of God. Otherwise, a fondness in parents arising from the natural endowments o f children, is usually hurtful and oftentimes ruinous to both. §5, The principle of their actings for his preserva tion in hiding him, as also in the means afterwards used, was their faith. 1 . I take it for granted, that they had no special par ticular revelation concerning the life and work of this child. No such thing is mentioned, nor was it need ful for the acting of faith in this matter; and the man ner of their deportment in the whole manifests that they had no such thing. 2. They had a firm faith concerning the deliverance of the people out of bondage in the appointed season. This they had an express promise for, and were pecu liarly engaged to the beUef of it by the divine testimo ny of Joseph, and his charge to carry his bones with them; and with respect to this deliverance they are said, "Not to fear the king's command," which was the effect of their faith. §6. It was (Sialayi^a) an ordinance, a statute, an edict which had the force of a standing law, estabUsh ed by the king, with the councfl ofthe kingdom, Exod. i, 9 — 11; and this law lay directly against the accom plishment of the promise; for it aimed at the extirpa tion of the whole race. This the parents of Moses feared not; they knew the promise of God for their preservation, multiplication, and deliverance should take place, notwithstanding all the laws of men, and the highest rage in their execution. God having promis ed to Abraham, that he would multiply his seed, and Vek. %3. EPISTLE TO THE HEBREWS. 225 expressly to Jacob, that he would do it in Egypt, Gen. xlvi, 3; it utterly made void this law from the first enacting. They had also a persuasion that God would provide a person who should by the means of their obedience, and who should conduct them from their bondage. This Moses himself apprehended when he he slew the Egyptian, and began to judge that he himself might be the person. Acts vii, 24, 25. And al though afterwards he said, "Omy Lord, send I pray thee by the hand of him whom thou wilt send," Exod. iv, 13; he was sure he would send one, but prayed that he might not be the man. Now the parents of Moses, having this persuasion deeply fixed in them, and being raised by their distresses to desires And ex pectations of a deliverer, beholding also the unusual divine beauty of their child — might well be raised to some just hopes, that God had designed him to that great work. Though they had no special revelation of it, they had such an intimation of some great end God had designed him for, as that they cculd not but say, "Who knows but God may have prepared this chfld for that end?" and sometimes, as to the event of thingS) faith riseth no higher, than to such an inter rogation; as Joel ii, 13, "they feared not the king's edict." There is no mention of any thing in the roy al mandate but that "every male child should be cast into the river," Exod. i, 22; but it is generally and ra tionally apprehended, that they were forbid to hide their children on pain of death. This they were not so afraid of as to neglect their duty. Neither was their change of method from want of faith, but rather an effect and fruit of it. For when one lawful way of preservation from persecution, oppression, and cruelty will not secure us any longer, it is our duty to betake ourselves to sorae other which is more likely to do so. 226 EXPOSITION OF THE Chap. 11. For faith worketh by trust in God, whflst we are in the use of lawful means. §7. Hence observe, 1 . Where there is an agreement between husband and wife, in faith and in fear of the Lord, it makes way to a blessed success in afl their duties; when it is otherwise, nothing succeeds to their comfort. 2. When difficult duties befall persons in that rela tion, it is their wisdom to apply themselves to that part and share of it, which they are best suited for. So was it in this case; Amram, no doubt, was the prin cipal in the advice and contrivance, as his wife was in its actual execution. 3. This is the height of persecution, when private houses are searched by bloody officers to execute ty rannical laws; when the last and utmost retreat of inno cency, for that protection which is due to it by the law of God and nature, with the common rules of human society, cannot be a shelter against wicked rage and fury. 4. The rage of men and the faith of the church shall work out the accomplishment of God's counsels and promises, to his glory, from under all perplexities and difflculties that may arise in opposition to it. VERSES 24—26. By faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the trea.iures of Egypt; for he had respect unto the recom pence of reward. I. The faith of Moses. J2. (I.) When he was come to years. §3. Refused the honor ofhis adoption. J4 By what means came Moses to know his adoption? §5. When did he refuse to be called the son of Pharaoh's daughter. l56 — 10. The choice and faith of Moses. $11. his motive. §12-— 15. (11) Ob servations, §1. jL ms example is great and signal. The apostle, as we shewed before, takes his instances from the three Ver. 24—26. EPISTLE TO THE HEBREWS. £27 states of the church under the Old Testament. The first was from the giving of thefirst promise continu ing to the call of Abraham. The second had its be ginning and confirmation in the call qf Abraham, with the covenant made with him and the token thereof The constitution and consecration of the third state of the church vvas in giving the law, and herein an instance is given in the lawgiver himself All to man ifest, that whatever outward variations the church pas sed under, yet faith and the promises were of the same efficacy and power under them all. §2. (I.) "By faith Moses when he was come to years." None in the old world was more signalized by Providence in his birth, education, and actions, than Moses. Hence his renown was both then, and ever after, very great. He was the lawgiver; whence it is manifest, that the law is not opposite to faith, see ing the lawgiver himself lived thereby. (M£y«4 yivoy.£vog,cum esset grandis, cum factus esset,) When he became great. Syriac: "When he was a man." The word may respect either state and condi tion, or time of life and stature. To become great, is in scripture and common speech, to become so in wealth, riches, or power. Gen. xxiv, 35; and xxvi, 13; and so Moses was cqme to wealth, power, and honor inthecourt of Pharaoh, and hence the greatness ofhis selfdenial here commended. But although this be true materially, and hath an especial influence to the com mendation of the faith of Moses, yet it is not primari ly intended in this expression; for, baving declared the faith of his parents, and the providence of God to wards him in his infancy, in the foregoing verses the apostle here shews what his own way and acting, was after he grew up to years of understanding, So the VOL. IV. 2& 22? EXPOSITION OF THE Chap. H. worcl (p-Eyssc) is used for one that is grown up to be a man, (sui jur 'is) to act the duty whereunto he was called; Exod, ii, 11, "Audit came to pass in those days, after Moses was grown up, that he went out unto his brethren;" where the Hebrew (nt!?)2 '~7lJi"<) is by the Septuagint rendered by ([t-syag ysvo^i^svog) the words hei'e used. According as he grew up in stature and understanding, he acted faith in the duties where unto he was called. §3. "He refused to be called the son of Pharaoh's daughter," It is manifest from the story, Exod. ii; upon Pharaoh's daughter first finding him inthe river, and saving his life, she gave orders to his mother who appeared for a nurse, that she should "nurse him for her's," verse 9. When he was weaned, his mother carried him to her. And it must be acknowledged, that there was no less danger and trial of the faith qf his parents herein, than when they put him into an ark of bulrushes floating on the river. For to can'y a tender infant, probably about three years of age, to be bred in an idolatrous, persecuting court, was no less dangerous to his soul and eternal condition, than the exposing of him in the river was to his natural life. But when Moses vvas thus brought to court to Pha raoh's daughter, it is said he became l>er son. It is probable she had no other child; and that she solemn ly adopted him to be her son, and consequently the heir of all her honor and riches, which ensued on adoption. Hereon she gave him his name, as was usual in cases of adoption, taking it from the first oc casion of her owning him. She called his name Mos es; and she said "because I drew him out of the wa ter." And this is what God would have him use, as a perpetual remembrance of his deliverance, vvhen he \vas in an helpless condition. Being thus publicly Ver. .^i— .36. EPISTLE t6 THE HEBREW^. 229 adopted and owned, he was by all esteemed, honored, and called "the son of Pharaoh's daughter." ¦ §4. It may be inquired by what means (supposing Moses to be carried to Pharaoh's daughter presently after lie was weaned, and thenceforth brought up in the court) by what means could he come to know his Stock, race, and kindred, so as, upon all disadvantages, to cleave to them, to the relinquishment of his new regal relation? I answer, 1. He found himself circumcised, and so to belong to the circumcised people. Hereon God instructed him to inquire into the reason and nature of that dis tinguishing character; and so he learned that it was the token of God's covenant with the people, the posterity of Abraham, of whom he was; it was a blessed inlet into the knowledge and fear of the true God. And whatever is pretended by some to the contrary, it is a most eminent divine privilege to have the seal of the covenant in baptism communicated to the ehilarea of believers in their infancy; and a means it hath been to preserve many from fatal apostasies. 2. His nurse, who was his mother, was fiequentl^ with him, and probably his father, on the same ac count. Whether they were evei* known to the Egyp tians to be his parents, I very much question. But thfere is no doubt that they, truly fearing God, and so licitous about his eternal condition, took care to com municate to him the principles of* true religion, with a detestation ofthe Egyptian idolatries and superstition. 3, The notoriety ofthe fact was continually before kim. It vvas known to all Egypt that he was of an Hebrew extraction, and nonincorporated into the roy al famfly of the Egyptians, Hereon he considered what these two people were, what was the difference between thera; and quickly ft uad vvhich of them was 2lO EXPOSITION OF THE Chap. 11. the people of God, and how they came to be so, By these means his mind was inlaid with the principles of faith and the true religion, before he was given up to learn the wisdom of the Egyptians, and before the temptation from wealth, power, and glory had any powerful influence on his affections, §5, Our next inquiry is. When did Moses refuse to: be called the son of Pharaoh's daughtei? Whereas it is the internal frame and act of his mind that is here in tended, it is not to be confined to any particular out ward action, much less to that which fefl not out un til he was full forty years old. Acts viii, 23; and be fore which it is said, that he owned the Israelites for his brethren; "He went out to his brethren and look ed on their burdens," Exod. ii, 11; which he could not do without a resolution to rehnquish his relation to Pharaoh's daughter. Wherefore his refusal consisted in the sedate reso lution ofhis mind, not to abide in that state, wherein to he was brought by his adoption, by faith, prayer, and trust in God; for this refusal was undoubtedly an act and fruit of faith, the power of which is here given as an instance; no doubt, but as he had occasion he conversed with his brethren, not only owning him self to be of their .stock and race, but also of their faith and religion, and to belong to the same cove nant; where there was no longer a consistency be tween his faith and profession to be continued with his station in the court, he openly and fully fefl off from all respect to his adoption, andjoined himself to the other people, as we shall see in the following verse. §6. "Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." There are two things to be considered in these words; ^ffr^f, that there were at this time two Ver. 24—23. EPISTLE TO THE HEBREWS. 231 things proposed to Moses; — the people of God in their afflicted state, and— the enjoyments ofthe pleas ure of sin for a season, secondly, the determination he made, as to his own interest and concernment. "He chose rather," &c. (tw Kau tb Qss) with the people of God; that is, the Hebrews, who were called so in contradistinction to all other people and nations whatever, by virtue of that special covenant which God made with Abraham and his seed throughout all generations; the token whereof they bare in their flesh. Th is people of God is proposed to Moses as under affliction, so that ifhe will join himself to them, it must be with a participation of the outward evils they were subject to; the word (avynaKuxsiir^at) is used on ly in this place; and signifies to be vexed and pressed with things evil and grievous. What were the afflic tions and sufferings of the people of God at that time is well known, but it does not appear that it was requir ed of him to work in the kflns and furnaces with his brethren; only considering their woful condition, he cast his lot among them to take that portion which fell to his share, according to the guidance of divine Providence. §7. That which is proposed in opposition hereto was, (¦Ttpoaviaipov £%£/v afiapTiag amoKavaiv) to enjoy the pleas ures of sin for a season; to have the temporary (aitoKawig) fruition or enjoyment of sin; and the word is usually applied to signify such a fruition as hath gust and reUsh; this enjoyraent of sin is said to be (itpocyLaipog) temporary, for a season; subject to a thous and interruptions in this life, and unavoidably ending with it; thus were things truly represented to the thoughts of Moses; he did not hide his eyes from the worst on the one hand; nor did he suffer himself to be imposed upon by flattering appearances on the 232 EXPOSITION OF THE Chap. U. other; he omitted no circurastances that might influ ence a right judgraent in his choice; he considered the worst of the people of God, which is their affliction, and the best of the world, which is but the evanid pleasure of sin; and prefers the worst of the one above the best of the other. §8. (M«aaov £\oiJi.£vog) choosing rather; they were proposed to his elective faculty; he could not enjoy the good things of them both, but adhering to the one, he must renounce the other; if he cleave to the treasures of Egypt, he must renounce the people of God, and if he joined himself to the people of God, he must renounce all his interest in Egypt; this he saw necessary from that profession which God re quired of him,and fromthe nature ofthe promise which that profession respected. §9. "Esteeming (tov ov£iSi(T[lov ra Xp/ffia) the reproach of Christ greater riches than the treasures of Egypt;" this must be the same with what he calls "being afflic ted witli the people of God," in the verse foregoing, only with an addition of a consideration under which it is peculiarly eligible. ('O Xpia-lo;) Christ, is never used for any type of Christ. The immediate reason of the persecution of the Israelites vvas, because they vvould not coalesce in to one people with the Egyptians, but still would re tain and abide by their distinct interest and hopes; novv their perseverance herein was grounded on their faith in the proraise to Abraham concerning Christ; from the first promise concerning the exhibition ofthe Son of God in the flesh, Christ was the life and the soul of the church in all ages: for from hini all was deriv ed, and in him all centred; Jesus Clirist the same yes terday, today, and for ever; a Lamb slain from the foundation ofthe world. All the persecutions of the church arose from the enmity between the two seeds Vee. 24—26. EPISTLE TO THE HEBREWS. ggg which entered upon the first promise of Christ; ;and the adherence of believers to that promise is the grand cause of that separation from the world, which is the immediate cause of all their perseverance; wherefore, the reproach of Christ in the first place, signifies the reproach which, upon the account of Christ, or their faith 'in him, they underwent; for all outward observ ances in the church in all ages are but the profession of that faith; Christ andthe church were considered from the beginning as one mystical body; so that what the one underwent, the other is esteemed to undergo the same. Hence it is said, that in all their afflictions, he was afflicted, Isa. Ixiii, 9, and our apostle calls his own sufferings, that which is behind of tlie afflictions of Christ, Col, i, 24; viz. what belonged to the full allotment of sufferings to that mystical body whereof Christ is the head; and in this sense also the afflictions of the churcKare those of Christ, Gal, vi, 17. Afl the sufferings ofthe people of God for the sake of Christ are called his reproach; the foundation of them all is laid in reproach; the world can neither justify nor countenance itself in its persecutions of the church, unless they first cover it all over with reproaches; so they dealt with our Lord himself, §10. (Twv sv AiyvTtlE ©na-aupwv) "the treasures qf Egypt;" treasures properly are riches in gold, silver, precious stones, and other valuables that are laid up; but when the treasures of a nation are mentioned, they include all the profits and advantages of it whence those treasures are gathered; in both respects Egypt, when in its flourishing state, was behind no kingdom in the world; he considered what they were, what they would amount to, what might be done with them, or attained by them, and prefers the "re proach of Christ" above them all; "he esteemed the 334 EXPOSITION OF THE Chap.H. reproach of Christ to be (iisilova -kXhIov) greater rich es;" riches, opulency, wealth, contain all that men have and value in this world; all that they desire and place their happiness in; at least so far as that they judge they cannot be happy without them; that whiph is the principal means of afl the ends of Ufe; and an abundance of it. §11. "For he had respect unto the recompence of reward;" (u-jsjiXs-j^s, intuitus est) he looked on; he saw by the eyes of faith, as represented in the promise; he took into consideration, (tviv (j.KT&o'jtoSoa-iav) "the recom pence of reward;" (prcemii retributionem, largltion- em, mercedis, redditionem) the gratuitous reward that God hath annexed to faith and obedience, not merited or desired by them, but infallibly annexed to them, in a way of sovereign bounty. The apostle gives us here a pregnant instance of that description of faith which he gave us in the first verse of the chapter; — that it was the "substance of things hoped for, and the evidence of things not seen," for both these were seen conspicuously in this faith of Moses; it gave him an evidence of the invisible things of the eternal re ward; and caused them so to subsist in their power and foretaste in his mind, as that he preferred them above all things. That this recompence of reward principally respects the eternal reward of persecuted beUevers in lipaven, is out of question; but — whereas God in his gracious covenant is a present reward to them. Gen. xv, 1; and in the present keeping of his commandments there is a great reward, Psal. xix, 1], as also that the spiritual wisdom, grace, mercy, and consolation believers receive in this world, are riches, treasures, and durable substances — I doubt not that the blessed peace, rest, and satisfaction which they have in a comfortable persuasion ^of thqir covenant interest in God, are :L : ¦ ^ -' -' Ver. 24—26. EPISTLE TO THE HEBREWS. 235 But even these also have their power and efficacy from their inseparable relation to the eternal reward; this reward compriseth three things, — he believed it upon divine revelation and promise, — he valued it ac cording to its worth; — he brought it to the account^ in the judgraent which he was to make concerning the reproach of Christ and the treasures of Egypt; and this was the victory whereby he overcame the world> even his faith. §12. (II.) Here we o&sertje the ensuing particulars; 1 . Whatever be the privileges of any, whatever be their work or office, it is by faith alone that they must Uve to God, and obtain acceptance with him. The lawgiver Moses himself was justified by faith. 2. It is good to fill up every age and season with the duties which are proper to it; and it is the duty of all young persons, that, according as they ccme to the knowledge of what is required of them, they apply themselves vigorously and dfligently to the same. "Mdses, when he was come to years," &c. 3. It is a blessed thing to have the principles of true religion fixed in the minds of children, and their affections engaged to them, before they are exposed to temptations from learning, wisdom, wealth or pre ferment; and the negligence of most parents herein, who have none of those difficulties in the discharge of their duty, which the parents of Moses had, is a treachery which they must be accountable for. 4. The token of God's covenant received in infan cy being duly considered, is the most effectual means to preserve persons in the profession of true religion against apostasy by outward temptations. 5, The work of faith in afl ages of the church, aS to its nature, efficacy, and method of acting, is uni formly the same; the first act of faith purely evangeli- roL, IV. 30 236 EXPOSITION OF THE Chap. IL calls selfdenial. Matt, xvi, 24; Luke ix, 23; and what greater instance of itj, Jesus Christ only except ed, can be given since the foundation of the world, than what is here recorded of Moses? §13. 1, Let no man be offended at the low, mean, persecuted condition of the church at any time; the sovereign wisdom of God, in disposing the outward state and condition of his people in this world, is to be submitted to. 2. The church in all its distresses is ten thousand times more honorable than any other society of men in the world; they are the people of God. 3. In a time of great temptations, especiafly from furious persecutors, a sedate consideration of the true nature of the things wherein we are concerned, and their circumstances on every hand, is necessary to enable us for a right choice of our lot, and a due per formance of our duty. 4. No profession will endure the trial in a time of persecution, but such as proceeds from a determinate choice of adhering to Christ and the gospel, with a rejection of whatever stands in competition with them, on a due consideration of the respective natures and ends of the things proposed to us on both hands. Moses chose to be afflicted with the people of God; and so must every one do, who will be of that num ber to his advantage; many would have him, but not with his cros,s; and his gospel, but not with its burden. And of the same Samaritan sect there are multitudes in every age; but those who will not have their afflic tions, shall never have their privileges; and so it is aU one whether they profess themselves to belong to them or no. §14. And we may further observe, I. That reproach hath in all ages from the begin- Vek. 24—26, EPISTLE TO THE HEBREWS, 237 ning of the world, attended Christ and all the sincere professors of faith in him, which in God's esteem is upon his account, 2, Let the things of this world be increased and multiplied into the greatest measure and degree imag inable, it alters not their kind; they are temporary, fading and perishing still; such as will stand men in no stead on their greatest occasions, 3, That there is an all satisfactory fulness in spir itual things, even when the enjoyment of them is un der reproach and persecution. 4. Signal exemplifications ofthe nature and efficacy of faith in others, specially when victorious against mighty oppositions, as in Moses, are high encourage*- ments to us, for the like exercise of it in the like cir cumstances. §15. We may further learn; 1. That it is our duty in the whole course of our faith and obedience, to have respect unto the future recompence of reward; but especially in times of great persecution wherein we are sharers. A respect not to what we shall deserve by what we suffer, nor to what principally influenceth us to obedience or suffer ing, nor as if there were between the reward and what we do any proportion, like that between work and wages; but — what Divine bounty hath proposed to us for our encouragement, which becomes the Divine goodness and righteousness freely to grant to the be lieving and obedient. 2. It is faith only that can carry us through the dif ficulties, trials, and persecutions which we may be cal led to for the sake and name of Christ; Moses himself with all his wisdom, learning, courage, and resolution, had never been able to have gone through with his triafe 238 EXPOSITION OF THE Chap. 11. and difficulties, had not faith had the rule and govern ment of his heart. 3, Faith in ejiercise wfll carry us safely through all trials which we have to undergo for Christ and the gos pel; consider all circumstances, and it is , almost impossi ble that our temptations and trials should be greater than those of Moses; yet j'aith carried him through them all. 4. Faith is highly rational in all its acts of obe dience towards God; it reckoneth, computeth, judg eth, chooseth and determineth in the most exalted acts of reason; all these things were here ascribed to Mos es in the exercise of his faith; and if we cannot prove — that the wisdom of jaith and the reason whereiii it always acts, are the most eminent that our nature is ca pable of in this world, and that whatever is contrary to them, or inconsistent with them, is arrant folly, and contrary to the primog ewiaZ light of our natures, and all the principles of reason truly so called; we shall freely give up the cause of faith to the vainest preten ces of reason that foolish men can make. VERSE 27. By failh he forsook Fgypt, not fearing the wrath ofthe king; for he endured as seeing him who is invisible . §1. The faith of Moses in forsaking Egypt. His remarkable courage. §2. His «onstaucy. §3. Tbe object of hisjfaith and courage. J4. Observations. §1. X HE fact which the apostle here intends was ac companied with, or immediately followed by Moses keeping the passover, which was forty years and some what more after his first flight out of Egypt; where fore, although the leaving of Egypt may be a gener al expression of his whole conducting of the people thence into the wilderness, yet the apostle hath a pe culiar respect to what i? reco''d''d F-^riri v qr qo Ver sr. EPISTLE TO THE HEBREWS. 239 "And Pharaoh said unto him, get thee from me, take heed to thyself, see my face no more; for in the day that thou seest my face thou shalt die; and Moses said, thou has spoken well; I wfll see thy face again no more;" never was there an higher expression of faith and spiritual courage; whence it is said, Exod. xi, 8; <'that he threatened Pharaoh, that all his servants should come and bow down before him;" and so went out from him in great anger, or the height of indignation at his obstinate rebellion against God; he had before him a bloody tyrant, armed with all the power of Egypt, threatening him with present death, if he persisted in the work and duty which God had committed to him; but he was so far from being ter rified, or declining his duty in the least, that he pro fesseth his resolution to proceed, and denounceth de struction to the tyrant himself. Faith will not move without a divine word for its warranty; and natural courage would not carry him out in his undertaking; but now being assured of his call as well as of his work, he is bold as a lion through the power of faith acting regularly on a word of promise and command. §2. "He endured as seeing him who is invisible." {Kapl£psu, j'orti animo sum, non cedo malis) to endure, is a word singularly suited to express the frame of mind that was in Moses, with respect to his work of faith in leaving Egypt; for he met with a long course of va rious difflculties, and was often threatened by the king; besides what he had to cope with from the un belief of the people; but he strengthened and confirm ed his heart with spiritual courage, and resolution to abide in his duty to the end; and as the verb (v,ap1spsiv) to endure, is used sometimes with a dative, sometimes an accusative case, sometimes with prepositions (itpog, iTst, sv) and sometimes without; so it is also neutrally. 240 EXPOSITION OF THE Chap. 11. without affecting any other persons or things; where fore this enduring by faith is not a mere bare continu ance in duty; but it is an abiding in it with courage and resolution, without fear and despondency. §3. That which preserved Moses in this frame, was, that he saw the invisible God; (tov aopalov ag opm) as seeing him who is invisible; God is said to be invisible in respect of his essence; Rom. i, 20; Col. i, 15; 1 Tim. i, 17; but there is a peculiar reason ofthis de scription of him here; Moses was in that state and condition, and had those things to do, wherein he con tinually stood in need of divine power and assis tance; whence this should proceed he could not discern by his senses; his bodily eye could behold no present assistant, for God vvas invisible; and it requires a spec ial act of the mind in expecting help from him who cannot be seen; wherefore he saw him by faith whom he could not see with his eyes; "As seeing," he repre sented him a present help, no less than ifhe had been seen. A double act of Moses' faith is intended herein; — a clear distinct view and apprehension of God in his omnipresence, power, and faithfulness; and — a fixed frust in him on their account, at all times and on all occasions. This he rested on, this he trusted to, that God was every where present with him, able to protect him, and faithful to his promise; which is the sum of the revelation he made of himself to Abraham, Gen. XV, 1; and xvii, 1 ; hereof he had as certain a persuasion, as if he had seen God working with him and for him with his bodily eyes. This sight of God he continu ally retreated to, in all his hazards and difficulties, and thereon endured courageously to the end. §4. Hence we may observe; 1. In all duties, especially such as are attended with great difficulties and dangers, it is the wisdom of Ver. 28. EPISTLE TO THE HEBREWS. 241 believers to take care not only that the works be good in themselves, but also that they have a just and due call to their performance. 2. Even the wrath ofthe greatest kings is to be dis* regarded, if it Ue against our duty towards God, Dan. iii, 13—18. 3. There is an heroic frame of mind and spiritual fortitude required to the due discharge of our callings in times of danger, and which faith in exercise will pro duce, 1 Cor. xvi, 13. 4. There is nothing insuperable to faith, whilst it can keep a clear view of the power of God and his faithfulness in his promises. And unless we are con stant in this exercise, we shafl faint and fail in great trials and difficult duties. From hence we may fetch I'cvivings and renewals of strength and comfort on all occasions, as the scripture every where testifieth, Psalm Ixxin, 25, 26; Isa. xl, 28, 30. VERSE 28. My faith he kept the passover, and the sprinkling of blood, lest he that destroyed thefirst born should touch them. $1. Moses keeps the passover by faith; and ^2. The sprinkling of blood. J3. The end of the institution. J4. Ofwhatasign. §5. Observations. §1 . The first thing ascribed to him as the fruit of faith is, that he "kept the passover." The word (msTcoiv^Ag) is of a large signification; he wrought, he performed the whole Sacred duty; that is, of killing the passover, and sprinkUng the blood. "The passover." The word is of an Hebrew original, only used by the Greeks after the Chaldee dialect;, wherein it is usual to add (N) aleph to the end of words. So from the He brew (nos) to pass over by a kind of leaping, came the Chaldee (NHDs) and tjie Greek (%aa?Ca.) The word 242 EXPOSITION OF THE Chap. 1 1. was chosen to intimate the manner of the distinction God made by the destroying angel between the houses ofthe Egyptians and the IsraeUtes, when he passed over the one untouched, and entered into another, (it may be sometimes the next to it) with death. The apostle expressly calls Christ, "our passover, sacrificed for us," 1 Cor. V, 7. He and his sacrifice was that really and substantially, whereof the paschal lamb vvas a typical sign and shadow. §2. The second thing ascribed tothe faith of Moses, is, (tviv •Kpo(TX'^(Tiv) the sprinkling of blood. This, whether it were a peculiar temporary ordinarice, or an observance annexed to the first celebration of the pass- over, is all to the same purpose. The blood of the lamb was preserved in a bason, from whence they were to take it by dipping a bunch of hyssop into it, verse 22; and strike it on the two side posts, and the upper door posts of their houses. And this was to be a token unto them that God would pass over the houses that were so sprinkled and marked with blood, that none should be destroyed in them, verse 13; and this in its mystical signification was to abide for ever. §3. The end of this institution was, "that he who destroyed the first born might not touch them." (OAo- fipfuwv, or oKo^psvlvig, 1 Cor. x, 10;) that is, an angel whom God employed in that work asthe executioner of his judgments, as he did afterwai'ds in the destruction of Sennacherib's army; and before in that of Sodom. There is no work more holy, nor more becoming the holy ministering spirits than to execute the judgments of God on impenitent sinners. I grant, that in tlie in fliction of the plagues of the Egyptians in general, es pecially in the work of hardening their hearts, and seducing them to their deserved destruction, God made use of evfl angels; "He sent evfl angels among them," Ver. 28. EPISTLE TO THE HEBREWS. 243 Psalm Ixxviii, 49. But this work of slaying their first born is so peculiarly and frequently ascribed to God himself, that I rather judge he employed a good angel therein. "He destroyed thefirst born;" (t« itpwlolom) thefirst things that were born; in the neuter gender, (i. e. yvivi^ii.ala.) For the destruction was intended to the first born of beasts as well]as of men, Exod. xii, 29; and this was done at the same time throughout all the land of Egypt, that is, about midnight, Exod. xi, 4; and xii, 29, 30. §4. "Lest he that destroyeth the first born should touch them;" namely, that it might be a sign and token to the Israelites, that they should be preserved from that woful destruction which they knew would, that night, befall the Egyptians; Exod. xii, 13, "The blood shafl be to you for a token upon the houses where you are." And what is added, that wlien he did see the blood, he would pass over them, and the plague should not come nigh them, was only to oblige them with all dfligence and reverence to observe his sacred institution. For their deliverance was suspend ed on that condition, and had any of them failed here in, they should have perished with the Egyptians; (Mil 6iyy\ avluv) shall not touch them; that is, the Israel ites or their cattle. Not todich them; to declare the absolute security which they were to enjoy whilst the Eo^yptians were smitten. The destroyer made no ap proach to their houses, they had no fear of him. So "not to touch," is used for doing no harm; or being remote from it; Psalm cv, 15, "Touch not mine anointed, and do my prophets no harm." 1 John v, 18, "The wicked one toucheth him not." §5. Henee observe: 1. There is always an especial exercise of faith re- VOL. IV, 31 244 EXPOSITION OF THE Chap^ IL quired to the due observance of a sacramental ordi nance. 2. Whatever is not sprinkled with the blood of Christ the lamb of God, who was slain and sacrificed for us, is exposed to destruction from the anger and displeasure of God: 3. And this alone is that which gives us security from him that hath the power of death. See Expos. on chap, fl, 14, 15. 4. God hath alw^ays instruments in readiness to ex ecute the severest of his judgments on sinners in their greatest security. They were afl in their midnight sleep in Egypt, when this messenger of death came amongst them. 5. Such is the great power and activity of these fiery ministering spirits, as that in the shortest space of time imaginable they can execute the judgments of God on whole nations, as vvell and as easily as on private per sons, 2 Kings xix, 35. 6. That which God would for ever instruct the church in by this ordinance, is, that unless we are sprinkled with the blood of Christ, our paschal Lamb, no other privilege can secure us from eternal destruc tion. Though a man had been really an Israelite, and had with others made himself ready that night fbr a departure, which vvas an high profession of faith, yet if the lintel and posts of his door had not been sprinkled wifeh^ood, he would have been destroyed. '' VERSE 29. Ry ffuth they passed through tlie Red Sea, as by dry landXwhich the Egyptians essaying to do were drowned. ^X. (I.) The ivords explained. The Israelites by faith passing the Red Sea. $2, Why so called. §3. The pfissage itself. §4. The fate of the Egyptians. §5 — 6. (11.) Observations. §1,(1.) (MEBHSAN) they passed; tbat is, the whole bongregation ofthe Israelites under the conduct of Ver. 29, £PISTLE tO THE HEBREWS. 240 Moses, Exod. xiv; and the whole is denominated from the better pari, for many of them were not believer^ to the sanctification of their persons. For with man^ of them, as the apostle speaks, God Was not well pleas ed, though they vs^ere "all baptised unto Moses in the cloud and in the sea," 1 Cor. x, 2 — 5. But in a professing society, God is pleased to ascribe the faith and obedience of some to the whole; as on the other hand, judgments oftentimes fall on the whole for the provocations of sorae, as it frequently happened to the people in the wflderness. It is therefore the duty of every man in the church to endeavor, on the one hand, the good ofthe whole in his own personal faith and obedience; as also on the other, to keep them as far as Ues in him from sin, that he fall not with them under the displeasure of God. §2. It was (tvjv fpuSp«v S«A«ff-o-«v) the lied Sea they passed through; that part of the Ethiopic ocean which lieth betweeii Egypt and Arabia. In the Hebrew it is constantly called (t^lDCD*!) the sea qf sedges, reeds oi canes, from the multitude of them growing on its shore, as to this day. The Greeks call it (spv^paiog or £pv6pa) red; not from the red color of the waters, ap pearing so from the sand or the sun, as some have fancied; but from Erytharaus; that is, Esaii or Edom, who fixed his habitation and rule towards this sea. And whereas that name (Edom) signifies red, they gave him a name of the, same signification in their lan guage. Thence came the sea among them to be cal led the "Jled Sea," which the Hebrews call Jam Syph. §3. It is said, that they passed through (w? Sia i£pag) as on dry land, Exod. xiv, 21, 22 — 29. The ground was made fit for them to travel on, and they passed the waters without any impediment. The division ofthe waters was very great, leaving a space for so great a 246 EXPOSITION OF THE Chap. Ii multitude to pass in an orderly manner between the divided parts; perhaps to the distance of some miles. And their passage is judged to have been six leagues from shore to shore, and by some much larger. The Israelites had light to discern this miraculous appear ance, which, no doubt, was very dreadful. The wa ters must of necessity be raised to a very great height on each side: and although they were, by the power of God, a wall to them on the right and left; yet was it an high act of faith in them, to put themselves be tween such walls, as were ready in their own nature to fall on them to their destruction every moment, abiding only under an almighty restraint. But they had the comraand and promise of God for their war ranty and security, which will enable faith to overcome all fears and dangers. I doubt not but that Moses himself first entered at the head of them. Hence it is said, that God led them throu gh the sea "at the right hand of Moses," Isa. Ixiii, 11 — 13; he entering before them into the channel of the deep, to guide and en- .eourage them. §4. It remains that vve consider the other people,. ihe Egyptians; so they are called here in general; but in the account given us by Moses, it appears that Pha- raoh himself, theking, vvas present in person, with afl the nobiUty and power of this kingdom. It was he. in an especial manner, whom God had undertaken to deal with, Exod. ix, 16; Rom. ix, 17; Exod. xv, 3 9. This Pharaoh, with his Egyptians, that is, his whole army, horses and chariots, also attempted;. {%£ipuv Ao/3ov1fs) assaying to do; whicli was the great est height that ever obdm'ate infidels could arise to in this world. They had seen all the mighty works which God had wrought in behalf of his people among them; they and their country were almost con- Yee. 29. EPISTLE TO THE HEBREWS, 247 aumed with the plagues and judgments that were in flicted on them on their account. And yet, now be holding this wonderful work of God, in opening the sea to receive them from their pursuit, they would make a venture (as the word signifies) to follow them into it. Vain and desperate attempt, and an high evi dence of infatuation! Here vve have one of the most signal examples of the power of unbelief, confirmed by judiciary hardness of heart, that is upon record in the whole book of God; nor is there any monument of equal folly and blindness among the annals of time. The event was, that they (v(«lf7ro6vio-«v) were drowned, swallowed up. The account hereof is given us so glo riously in the triumphant song of Moses, Exod. xv; that nothing needs to be added for its farther illustra tion. And this destruction of the Egyptians, with the deliverance of Israel, was a type and pledge of the victory and triumph which the church shafl have over its anti-christian adversaries, Rev. xv, 2 — 5. §5. (II.) Observe hence, 1. Where God engaged his word and promise, there is nothing so difficult, nothing so remote from the ra tional apprehensions of men, but he may righteously require our faith and trust in him therein, 2. Faith wifl find a way through a sea of difficul ties under the call of God. 3. There is no trial, no difficulty, that the church can be cafled to, but there are examples on record ofthe power of faith in working out its deliverance. There can be no greater strait than the Israelites were in be tween the host ofthe Egyptians and the Red Sea. §6, 1. God knows how to secure impenitent sin ners to their appointed destruction, by giving them up to hardness ©f heart, and an obstinate continuance in 248 EXPOSITION OF THE tJjtAP. iU their sins against all warnings and nieans of repen tance, see Rom. i, 24 — 32. 2. God doth not give up any judicial way to sin, but it is a punishment for preceding sins, and as a means to bring on them total ruin and destruction. 3. Let us not wonder that we see men in the world obstinate in fooUsh counsels and undertakings, tending to their own inevitable rUin, seeing probably they are under judicial hardness from God, Isa. vi, 9, 10; and xxix, 10; and xix, 13, 14. 4. There is no such bUnding, hardening lust in the minds of men as hatred of God's people, and de sire of their ruin. Where this prevails, as it did in these persecuting Egyptians, it deprives men of all wisdom and understanding, that they shafl do things against afl rules of reason and polity, (which common ly they pretended to) act brutishly and obstinately, though appare ntly tending to their own ruin and destruction. These Egyptians designed the utter extirpation of the people, that they should be no more in the world, by their edict for the destruction of all the male children, vvhich in one age would have totally exterminated them out of Egypt; yet now they will run themselves on iraminent universal destruction, to bring them back again into Egypt. 5. When the oppressors of thechurch are nearest to their ruin, they commonly rage most, and are most obstinate in their bloody persecutions. VERSE .TO. By faith the walls of Jericho fell down after they were compas sed about ieven days. §1. The faitii of lirael at Jerichn. §'l Alter it -nas cnmp.issed about seven days. JS. tiow this manlfi'Stt'd tliuir I'ailU. $4. Obberx ations. §1. In this verse the apostle adds another instance of the faith of tlu; vvho' Ver, ao. EPISTLE TO THE HEBREWS. 249 declared; for although respect be had, no doubt, to the faith of Josiiua in an especial manner, yet that of the whole people is expressed. The city itself was not great, as is evident, because the whole army of the Israelites did compass it seven times in one day; but most probably it was fortified and encompassed with walls of great height and strength, with which the spies sent by Moses out ofthe wilderness were terrified, Numb, xiii, 28; and it is uncertain how long it was besieged bythe Israelites, before God shewed them the way to demoUsh the walls; for the town was be^ Jeaguered by Joshua it may be for some good whfle before he had the command to compass it, Joshua vi, I; — these wafls, saith the apostle, (sitscs) fell down; or as in Joshua ver. 20, Heb. "The wall fell down un der it." It intimates the utter casting it down flat on the earth, whereby the people went over it with ease into the city; yet need not this be so far extended, as that no part of it was left standing; for that part ofit, for instance, whereon the house of Rahab was built, was probably left standing; but the fall was such as took away all defence from the inhabitants, and facfl- itated the entrance of the Israelites in various places at once. §2. This, sa,ith the apostle, was done after they were "compassed about seven days," Josh, vi, 2, 3, The first command of God was to have it done siao times in the space of six days, ver. 3; but an especial command and direction was given for that of the sev enth day, because it was to be done then seven times,^ ver, 4. This seventh day probably was the sabbath; and some mystery is, ho doubt, intimated in the num ber seven in this place. The reader may, if he pleases, consult our discourse of the original and institution of the sabbath, wherein these things are spoken to. •250 EXPOSITION OF THE Chap. U. §3. And some things there are wherein the Israel ites did manifest their faith therein. 1. It was on the command of God, and his promise of success, that they now entered the land of Canaan, and began their work and war with the siege of this strong town, not having, by any previous fight, weak ened the inhabitants. Here they made the first ex periment of the presence of God with them in the ac complishment of the promise made to Abraham. 2. They shewed their faith in their readiness to comply with the way prescribed, of compassing the town so many days with the noise of trumpets, with out the least attempt to possess it; for without a res pect by faith to the command and promise of God, this act was so far from furthering them in their de sign, that it was suited to expose them to the scorn and contempt of their adversaries; this way was pre scribed to them of God to give them a distinct appre hension, that the work of the conquest of Canaan was his, and not theirs. 3. The sarae faith is manifest in the triumphant shout they gave, before the wafls in the least moved; they used the sign of their downfall before the thing signified was accoraplished; and triumphed by faith in the ruin of the walls, whilst they stood in their full strength; werefore the apostle might justly commend their faith, which was acted against so many difficul ties, in the use of unlikely means. §4. Hence we may observe; 1 . Faith vvill make use of means divinely prescribed, though it be not able to discern the effective influence of them to the end aimed at, see 2 Kings v, 14. 2. Faith will cast down walls and strong towers that lie in the way of the work of God; it is true, we havp no stone walls to demolish, nor cities to destroy; ]but VER.^u. Jil-IblLE IO THE HEBREWS. £51 the same faith in exercise is required of us in all our concerns, as was in Joshua when he entered on the conquest of Canaan, as~.the apostle declares, chap, xiii, 5, and there are strong holds of sin in our minds, which nothing but faith can cast to the ground. VERSE 31. By faith Rahab the harlot perished not with them that believed not, when she received the spies with peace. §1. The history and faith of Kahab, contained in several propositions. She waa a Gentile, an Amorite, an harlot, yet converted to God. §2. Made an excel lent confession of her faith. §3. Joined God's people. §i. Shewed her faitli by Ifer works. §5, The fruit of her faith. §6. Observations. §1. XHE story concerning this Rahab, her faith and works, is at large recorded in Joshua, chap, ii, vii What concerns the exposition of these words, and the great instance of the grace of God, and efficacy of faith in them, may be comprised in some remarks. 1. Rahab was by nature a Gentile, an alien from the stock and covenant of Abraham; wherefore, as her conversion to God was an act of free grace and mercy in a peculiar manner, so it was a type and pledge of calling a church from aniong the Gentiles. 2. She was not only a Gentile, but an Amorite; of that race which in general was devoted to utter de struction; she was therefore an instance of God's sove reignty in dispensing with his positive laws, as it seems good unto him; for of his own mere pleasure he ex erapted her from the doom denounced against all those of her origin. 3. She was (vj Topvv)) an harlot, though it may be not one that commonly and promiscuously exposed herself; (rii|n nobili scortum;) that she kept a public house of entertainment, is evident from the spies going thither; which they did as to such a house; and herein VOL. IV. 33 %h2 EXPOSITION OF THE Chap. IL have we a blessed instance both of the sovereignty of God's grace, and of its power. No person, no sin, is to be despaired of, in whose cure sovereign almighty grace is engaged, 1 Cor. vi, 9 — 11. 4. She was converted to God before the coming of the spies to her, by what she had heard of him; his mighty works, and his peculiar owning of the people of Israel; for God had ordained and designed that the report of these things should be an effectual ordinance, both to terrify obstinate believers, also to cafl others to repentance, and conversion from their idols; to which end, no doubt, it was effectual on others as well as on Rahab; as it was on the Gibeonites in general. Hence those who perish are said to be unbelievers; she perished not with "them that believed not," or who were disobedient; for they had a sufficient revelation of God and his wfll necessary to their faith and obe dience; and their destruction is ascribed to the harden ing of their hearts^ so that they should not make peace with Israel, Josh, xi, 19, 20. §2. Rahab upon this first opportunity made an ex cellent confession of her faith, and ofthe means of her conversion to God. This confession is recorded at large. Josh, ii, 9—11. She avows the Lord Jehovah to be the only God in heaven above and in the earth beneath; wherein she renounced all the idols whicli before she had worshipped; ver. 11, and she avows her faith in him as the God of Israel, who had taken them to be his people by promise and covenant, which in this confession she lays hold on by faith; "the Lord your God, he is God," Rom. x, 10. §3. She separated herself from the cause and inter est of her own people among vvhom she lived, and joined herself to the cause and interest of the people of God; this also is a necessary fruit of faith, and an ter. a I. £.iabll.L TO THE HEBREWS. 253 inseparable concomitant of profession; this God called her to, this she coraplied with, and this was that which rendered all she did in receiving, concealing and preserving the spies, though they came to destroy her country and people, just and warrantable. §4. She shewed her faith by her works; "She re • ceived the spies with p9ace." In these few words the apostle comprises the whole story of her receiving them; her studiously concealing them; the intelUgence she gave them, the prudence she used, the pains she took, and the danger she underwent in the safe con veyance of thera to their army; all which are at large recorded, Josh. U, see also James n. Again, it was a work of great use and importance to the church and cause of God; for had these spies been taken and slain, it would have been a great discouragement to the whole people, and made them question whether God would be with them in their undertaking or no; and it is evident that the tidings which they carried to Joshua, and the people, from the intelligence which they had by Rahab, was a mighty encouragement to them; for- they report their discovery in her wot^ds; they said unto Joshua, "Truly the Lord hath deUvered into our hands all the land; for even all the inhabi tants of the country do faint because of us," Josh, ii, 24; and it was a work accompanied with the utmost hazard and danger to herself; had the matter been discovered, doubtless she, and all she possessed, had been utterly destroyed; and all these things set a great lustre upon this work, whereby she evidenced her faith and her justification; and as this is an instance exceedingly apposite to the purpose of the apostle, to arm and encourage believers against the difficulties and dangers which they were to meet with in their profession; so it is sufficient to condemn multitudes 254 EXPOSITION OF THE Chap. II. among ourselves, who, after a long profession of the t;ruth, are ready to tremble at the first approach of danger, and think it their wisdom to keep at a distance from such as are exposed to danger and sufferings. §5. The fruit of this faith of Rahab was, that she perished not, she was not destroyed; Josh, vi, 25, "And Joshua saved Rahab the harlot aUve, and her father's household, and all that she had, and she dwelt in Is rael to this day." Note, it is good, and sometimes useful, to be related to them that believe; but what is added of her "dwelling in Israel" plainly intimates her solemn conjunction to the people of God in faith and worship; yea, I am persuaded that from henceforward she was as erainent in j'aith and holiness, as she had been before in sin and folly; for it was not for her wealth that she was afterwards married to Salmon the son of Naasson, the prince of the tribe of Juda, Matt. i, 5, becoming thereby to have the honor of a place in the genealogy of our blessed Savior, and of a type of the interest of the Gentfles in his incarnation. The Holy Ghost also taking occasion twice to mention her in a way of commendation, and proposing her as an example of faith and obedience, gives such an appro bation of her, as testifies her to have been eminent and exemplary in these things. §6. The following observations ofter; 1. Although unbeUef be not the only destroying sin, (for the wages of every sin is death, and many are accompanied with pecuUar provocations) yet it is the only sin which makes eternal destruction inevitable and remediless. And, 2. Where there are means granted of the revelation of God and his will, unbelief is the greatest and most provoking thing, and from whence God is glorified ip his severest judgment. And, Veh. 32. EPISTLE TO THE HEBREWS. 255. 3. Where this revelation of the mind and will of God is most open, fufl, and evident, and the means of it are most express, and suited to the communication of the knowledge of it, there is the highest aggravation of unbelief. If the inhabitants of Jericho perished in their unbelief, because they believed not the report that was brought to them of the mighty works of God; what will be the end of them who live and die in their unbeUef under the daily, constant preaching of the gospel, the most glorious revelation of the mind and wiU of God for the salvation of men! Heb. ii, 3. 4. Every thing which God designs as an ordinance to bring men to repentance, ought to be diligently at tended to and complied with, seeing the neglect ofthe call of God therein shall be severely revenged. Such were his niighty works in those days; and such are his judgments in all ages. 5. It is in the nature of true, real, saving faith, im mediately, or at its first opportunity, to declare and protest itself in confession before men; or confession is absolutely inseparable from faith, and the fearful, that is, those who fly from public profession in times of danger and persecution, shall be no less assuredly ex cluded from the heavenly Jerusalem, than unbelievers themselves, Rev. xxi, 8. 6. A separation from the carnal cause and interest of the world is required in all believers, and will ac company true faith wherever it is. VERSE 32. And what shall I say more? For the time would fail me to tell of Gideon, and of Barak, and of Sampson, and of Jephtha, of Da vid also, and Samuel, and ofthe prophets. §1. Connexion and general remarks. $2. Exposition. §3. How does it appear that it was by faith these persons acted? , §3. VVrought righteousntss. §4. Obtained particular promises. $5, Stopped the mouths of lions. §6. Quenched tbe violence of fire. J7. Escaped Uil edge of the sword, $8. Some out of weakness v/ere made strong, nf the sword from the He- Ver. 33—35. EPISTLE TO THE HEBREWS. 263 brew (ann Its) and a "two edged sword," they call a "sword of mouths," as in the Greek (jx«%aipa S/o-7oftof, chap, iv, 12.) "They escaped" hy fiight from the dan ger. So was it frequently with David, when he fled from the sword of Saul, which vvas in a manner at his throat several times, and he "escaped by flight," where in God was with him. So did Elijah, when he was threatened to be slain by Jezebel, 1 Kings, xix, 3. ^t may be said. Was not this an effect of fear rather than of faith, with all its good success? No; for it is the wisdom and duty of faith, to apply itself to all lawful means and ways of deliverance from danger. Not to use means when God affords them to us, is not to trust but to tempt him. Fear wfll be in all cases of danger, and yet faith may have the principal conduct of the soul. And a victory is sometimes obtained hy flight. §8. Some of them, (^svsSvvaiJLtii&via-av a%o aa&£V£iag) "oui of weakness were made strong." The term (aaHsvsia) weakness, denotes any kind of infirmity, moral or cor poreal. The words are taken almost literally out of Isaiah; "The writing of Hezekiah, king of Judah, when he had been sick, and was recovered of his sick ness," Isa. xxxvui, 9; and that this was through faith is evident in the story, and was in part miraculous. §9. some of them through faith (sysvvi^v\a-av la-xvpoi ev ToAffAw) were made valiant, waxed strong in fight or battle. As this may be applied to many of them, as Joshua, Barak, Gideon, Jephthse, so David affirms of himself, that "God taught his hands to war, so that a bow of steel was broken by his arms; and that he gird ed him with strength unto battle," Psal. xviii, 34 — 39, which answers to what is here affirmed. §10, Of the same kind is that which foUoweth, {napsih^ohag sv,\ivav aXKolptwv) "They turned io flight the armies ofthe aliens." The original word {irtip£iJi.^ohai) 264 EXPOSITION OF THE Chap.H. properly denotes the camps, the fortified tents of an army; but it is used for an army itself", 1 Sam. iv, 16; an host encamped like that of the Midianites when Gideon went down unto it, Judg. vii, 10; which over throw of that host is here principally intended; for so it was signified in the dream, that the tents should be smitten and overturned, ver. 13. But because the apostle useth the word in the plural number, it com priseth other enterprises of the like nature, as that of Barak and Jonathan against the Phflistines, with the victories of Asa and Jehoshaphat, in all which there was an eminent exercise of faith, as the stories of them declare. And these "aliens," were those whom the scripture calls (C3'''n?) strangers from and enemies to the church of God. §11. It is added, "Women received their dead raised to Ufe again." These women were, the widow of Zarephath, whose son Elijah raised from death, 1 Kings, xvii, 17 — 24; and the Shunamiie.ss, whose son was raised by Elisha, 2 Kings, iv, S3 — 36. And it is said of the,lp, that they received their children from the dead; for in both places the prophets having raised them from the dead, gave them into their mother's arms, who received them vvith joy and thankfulness. Their faith is not expressed; but respect is rather had to the faitii of the prophets, who obtained this miracu lous operation by faith. Howfever, at least one of them, the Shunamliess, seems to have exercised much faith in the whole matter. And it is said,, they received their: dead, (si avaalaasug) out of, or, by a resurrection. These ten instances did the apostle choose to give, out of the great things that had been done through faith, to assure the Hebrews, and us with them, that there is nothing too hard or difficult for faitii to effect, when it is set on work and applied according to the mind of God. Ver. 35—37. EPISTLE TO THE HEBREWS. 266 §12. We may now observe: ¦ 1. There is ndthing that can lie in the way of the accomplishment of any of, God's promises, but it is conquerable by faith. Or, vvTiatever difficulties any one may have to conflict vvith in the discharge of his duty, if he abide in faith, he shafl in the end obtain the things promised. 2. Faith, that hath thus "stopped the mouths of U- ons," can restrain, disappoint, and stop the rage of the most savage oppressors and persecutors of the church. 3. We ought to exercise faith abont temporal mer cies, as they are oftentimes received by it, and given on account of it. VERSES 35.-37. —And others were tortured, not accepting deliverance, that they might obtain a better resjurrjfctio?i\ 's And others had trial of cruel mockings, and scourgirig.i, yea, moreover, of bonds and imprisonment. IViaj wereistoned, they were sawn asunder, were tempted, were slain with. the swo-i*d; they wandered about in sheep-skins and ^oat-skins, being destitute, afflicted, tor mented. 51. Instances of another nature. The, poiver .AP^aith under varions sufferings, 2, Some were tortured to death,. ..J^/ Yet accepted not deliverance. J4. The f round of their steadfastness.-' ^. Oyhpt**lia,d trials of mockings, scourgings, onds, imprisonments, ^ff. iSt6t\Jfrf; ' ^. 'Some were sawn asunder. ^,8. Tempted. i9. Slain. §10, SoiKe;'>*Wtfered about, JU. Meanly clothed, §12, and destitute of friends. §13 Observations, §1. riE proceeds in the next place to instances quite of another nature, and vvhit-b were more iramediately suited to the condition of the Hebrews: for hearing of these great and glorious things, they might be apt to think that they were not sp.jfniTtediately concerned in them. For their condjtion was poor, persecuted, ex posed to all evils, and death itself, for the profession of the gospel. Their interest therefore was to inquire what help from faith they might ^xpect in that condition? What will faith do, wfe^fe' rnen are to be oppressed, 266 EXPOSITION OF THE CShap. li. persecuted, and slain? To this he replies, that its power was great in preserving the souls of beUevers under the greatest sufferings. There is as much glory to a spiritual eye in the catalogue of the effects of faith which foflow, as in that vvhich went before. The church is no less beautiful and glorious when encom passed and seemingly overwhelmed vvith afl the evils and dreadful miseries here recounted, than vv"hen it is in the greatest peace and prosperity. To look indeed only on the outside of them, gives a terrible prospect; but to see faitii and love to God working effectually under them all; to see comforts retained, yea, consola tions abound, holiness promoted, God glorified, the world condemned, the souls of men profited, and at length triumphant over all; this is beauti'."i..i and glori ous. To do the greatest things, and to suffer the hard est, is all one to faith. It is equally ready for both as God shall cafl, and equally effectual. These things, as to the flesh J differ nearly as heaven and hell, they are both alike to faith when duty calls. The apostle takes most of these instances, if not all, from the time of the persecution of thechurch under Antiochus, the king of Syria, in the days of the Maccabees. §2, "Others were tortured, not accepting deliver ance, that they might obtain a better resurrection." (Elujxxav/ffSviirav) they were tortured; critics have re marked, that (Tuf.t7r«vov) tympanum, whence the word is formed, siiinifies either an e»oine whereon those who were tortured were stretched out, as a skin is stretched on the head of a drum; or the insti^uments used in beating them. So some render the word, fustibus muliail, coniusl, ctesi; but tlie word is frequently used to take away the lives of raen by any kind of torture or tormenting pain, therefore the preclje notation ofit from the original is not here so much to be regarded: Vbr. 35—37. EPISTLE TO THE HEBREWS. 267 we have, therefore, rendered it properly, "were tor- • tured;" that is, to death. There is no doubt but the apostle hath respect herein to the story recorded in the sixth and seventh chapters ofthe second book of Mac cabees. For the words are a summary of the things there ascribed to Eleazer, who was beaten to death when he had been persuaded and aflured to accept de Uverance by transgressing the law. And the like re spect may be had to the mother and her seven sons, whose torments are there also recorded. There never was any greater instance ofthe degeneracy of human nature to the image and likeness ofthe devfl than this, that so raany men have been found, even in high pla ces of power — emperors, kings, judges, and priests — who were not satisfied to take away the lives of the true worshippers of God by the sword, or such other ways as they slew the worst of malefactors, but invent ed all kinds of hellish tortures whereby to destroy them. But this also hath God seen good to permit, in that patience whereby he endures, with much long- suffering, the vessels of wrath that are thus fitted for destruction. " They were tortured;" that is, the utmost that the devil and the world can reach unto, all the hell he hath to threaten his enemies with. But when he hath dbne his utmost, it falls only on the body, it cannot reach the soul; it is but of a short continuance, and gives assurance of entering into a blessed eternity. It can shut out no divine consolation from the minds of them that suffer; a little precious faith will carry be lievers victoriously through the worst of all. §3. The way whereby those who were tortured ev idenced their faith, was, that they "accepted not de liverance;" that is, freedom from their tortures, which was offered them in case they would forego their pro fession. This is expressly afiirmed of Eleazer, and VOL. IV. 34 268 EXPOSITION OF THE Chap.H. the seven brethren. Yea, they were not only offered to be freed from tortures and death, but to have great rewards and promotions, which they magnanimously refused. And it was not thus with them only, but also with all that have been tortured for reUgion. For the principal design of the devil, in bringing them un to tortures, is — not to slay their bodies thereby, though that he aims at in the next place, in case his first de sign fails, but — to destroy their soids. Unto Eleazer it was offered, that he should bring flesh of his own providing to the place where he was to eat, and only make an appearance that he had eaten swine's flesh, which he resolutely and gloriously refused. It may be, this would by some be esteemed a small matter, and such as, for the refusal whereof, wise men ought not to have undergone martyrdom by tortures. But the things which are commanded or forbidden of God, are not to be esteemed by the matter of them, or what they are in themselves, but by the authority of him that commands or forbids them. The authority of God may be despised in sraall things as well as in great; and therefore God doth ordinarily choose out arbitrary institutions for the trial of the church's faitjEi. So the martyrs have in England died on account of the sacrament of the Lord's supper. And if we be gin at any tirae to suppose that, to save our lives, we may comply with some lesser things (as it were bow? ing in the house of Rimmon) forbidden by Jehovah, both faith and profession are lost. We know not what comraand, what ordinance, what institution, what prohibition, God will single out to be the means and subject of our trial as to sufferings. If we are not equally ready to suffer for every one, we shall suffer for none at all, see Jam. ii, 10, §4, The ground of their steadfastness in their pro- Ver. 85—37, EPISTLE TO THE HEBREWS. 269 fession, and under their tortures, was, "that they might obtain a better resurrection." So one of the brethren in Maccabees affirmed expressly, that he "endured those torments, and death itself, in that he believed God would raise him up at the last day." This, as the Syriac has it, they were "intent upon." And this the apostle calls a "better resurrection," not only in opposition to the deliverance they refused, but because he intends that "better resurrection," which is io lij'e; for seeing all shall rise again, only some shall to Ufe, but some to everlasting torments. §5. "Others had trial of cruel mockings and scourg ings, yea, moreover of bonds and imprisonments." It is of no use to fix the particulars mentioned to certain determinate persons, as Jeremiah, or others: for seeing the apostle hath left that undetermined, so may we. Certain it is, that there were in those days believers who, through faith, patiently and victoriously under went these things. Of which it is said, (%sipav sha^ov) they had trial; (experti sunt) they had experience of them, they really underwent them, and consequently their faith was tried with them. (E/^TK/y/xav) of cruel mockings; such as vvere cast on our Lord Jesus Christ himself; see Matt, xx, 19; xxvii, 29, ludibrium, a mock ing with reproach and contumely, or scorn. Hence we have rendered it "cruel mockings," The world is never more witty, nor doth more please itself, than when it can invent reproachful names and pretended criraes to cast upon suffering beUevers, Whereas the wofd is derived from (7r«(?w, and that from -xaig) to play and mock childishly, it may respect the calumni ous reproaches that oftentimes in the streets are cast on suffering professors by the rude foolish multitude, Uke the children that ran after Elisha mocking and scoffing at him. And this is reckoned aniong "severe 270 EXPOSITION OF THE C«ap. iL sufferings,'' there being nothing more harsh to ingenu ous minds, nor any thing almost which they had not as willingly undergo; nor is there any thing that their adversaries inflict on them with more pleasure and ex altation of mind. Mockings are persecutor's triumphs; but these also faith wifl conquer. To these (iJ.aifliym) stripes are added, a servile punishment used towards vagabonds and the vilest of men. Ofthe two last ways of trial, viz. "bonds and imprisonment," we have had so full an exposition in the days wherein we Uve , that they need no farther explication. §6. "They were stoned." This kind of death Was peculiar to the Jews; and, therefore, may not be mis- appUed to Naboth; 1 Kings xxxi, 13, and Zechariah, 2 Chron. xxiv, 21. This punishment was appointed by law for blasphemers, idolaters, false prophets, and the like profaners of true religion only. But when fhe persecuting world grew to the height of impiety, it was applied to those that were the true professors of it. So the blood of the first christian martyr was shed under the pretence of that law. Acts vu, and, in deed, the devil is "never more a devil," than when he gets a pretence of God's weapons into his hands. §7. "They were sawn asunder;" some were so, al though their names and the particular facts are not recorded. A savage kind of torture, evidencing the malice of the devil, with the brutish rage and madness of persecutors. §8. "They were tempted;" the expression may de note — either a distinct kind of suffering, by which we may gather how great a trial there is in temptations in a suffering season, and what vigor of failh is re quired to conflict with them; or, the temptations wherewith they were urged by their persecutors un der their sufferings, and the threatenings of death to Ver. 35-37. EPISTLE TO THE HEBREWS. 271 them. It is an especial promise of our Lord Jesus Christ, that when persecution cometh, he will "keep his own from the hour and povver of temptation, Rev. in, 10. §9. "They were slain with the sword," or died by rthe slaughter of the sword; the sword either of injus- ,tice and oppression in form of law, or of violence and .force, 1 Kings xix, 10. Many have been beheaded for the testimony of Jesus, Rev. xx, 4. Thus we see that all sorts of death have been conse crated to the glory of God in the sufferings of the church. Chi'ist himself, the Amen and faithful wit ness, was crucified; John the Baptist, his forerunner, was beheaded; Stephen, his first martyr, was stoned. §10. "They wandered about in sheep-skins and goat-skins." (IlfpifXfiov) they wandered about; went from place to place without any fixed residence or quiet habitation; they were driven from their own houses by law or violence, sometimes flying from one city to another, sometimes forced to forsake them all, and betake theraselves to the wilderness. The best interpretation ofthis word and place is given us by the apostle in the instance of himself, (1 Cor. iv, 11, to-Mh- (*£v) we wander, we have no abiding place, but move up and down, as men altogether uncertain where to fix, §11. But it maybe said, that although they did thus go up and down, yet they travelled in good equi page; no, they thus wandered "in sheep-skins and goat'skins." Their outward condition was poor, mean, and contemptible; their clothing was the un- wrought skins of sheep and goats; nothing here is in- mated of choice, as a testimony of mortification, but necessity; they were poor men that wandered up and down in poor clothing. So have the saints of God in 272 EXPOSITION OF THE Chap. 11', sundry seasons been reduced to the utmost extremities of poverty and want. And there is a satisfaction in faith and obedience, there are such internal consola tions in that state, as outbalance all the outward evils that may be undergone for the profession of them; there is a future state, there are eternal rewards and punishments, which wifl set all things right, to the glory of divine justice, and the everlasting honor of the sufferers. §12. "Destitute, afflicted, tormented." (T(TlspiiiJ.E£oi} destitute; Syriac and Vulgate (egentes, or indigentes, pauperes) poor, needy, wanting. All good Latin in terpreters render it by (destituti) destitute, whicli word is by use more significant in our language than any to the same purpose, for which cause we have bor rowed it from the Latin; what I judge is most partic ularly intended in this word, is "want of friends, and all means of relief from them;" and this, as some knew, is a severe ingredient in suffering. In this condition they were (^\i^o\l£voi) afflicted. The former word declares what was absent, what they had not, as to outward suppUes and comforts, this declares what was jjresent with them, they were straitened, or afflicted. Here the word seems to have a peculiar respect to the great straits they were brought into by the dangers that continually pressed on them; this state was very afflictive; that is, griev ous, pressing, and troublesome to their minds; for when we are called to suffer for the gospel, it is the will of God that we should be sensible of, and affect'-' ed with the evils we undergo, that the povver of faitlv may be evident in the conquest of them. It is added, that they were (nans^efAEvoi) tormented; properly (male habiti, or 7nale vexatl) not well en treated, which is the signification of the word, and Ver. 38. EPISTLE TO THE HEBREWS. £73 not "tormented," as we have rendered it. In this wan dering condition they met with very ill treatment; all sorts of persons took occasion to vex and press them with various evils. §13. We may frora the whole observe; 1. Sufferings wfll stir us up to the exercise of faith, on the most difficult objects of it, and bring in the comforts of them into our souls. Faith of the resur rection hath been always most eminent in prisons and under tortures. 2. There may be sufferings sufficient for the trial of tlie faith of the church, when the world is restrained from blood and death. 3. No instrument of cruelty, no inventions ofthe devil or the world, no terrible preparations of death; that is, no endeavors of the "gates of hell," shafl ever prevail against the faith of God's elect. 4. It is no small degree of suffering, for men by law or violence to be driven from those places of their own habitation, whieh the providence of God, and afl just right among men, have allotted to them. VERSE 38. Of whom the world was not worthy; they wandered in deserts, andin mountains, and in dens and caves ofthe earth. $1. Connexion. §2. The -world was not worthy of them. f."i. Their wandering state of life farther described. §4. Observations. §1. jVXen in this course of Ufe inight be looked on as the "off-scourings of afl things," and unmeet either for human converse, or any of the good things of this world; but rather to be esteemed as the beasts of the field; these thoughts the apostle obviates. There are two things in these words; — the character which the apostle gives to these sufferers; "the world 274 EXPOSITION OF THE Chap. 1 1. was not worthy of them;" and — the remainder of their sufferings which he would represent; "They wandered in deserts," &c. §2. Their character is, that (o noajj-og) the world was not worthy of them; by the "world" is understood the inhabitants of it, in their interests, designs, ends, and actions; their successes in them, and advantages by them, as they are opposite to the true interest of the church and people of God. In this sense the world in its power, pride, porap, enjoyments, and the Uke, hath an high opinion of itself, as possessed of all that is desirable, despising and hating them who are not in conjunction with it in these things. And yet of this world it is said, that (av ax viv a^iog) of these sufferers it was not worthy. The world thinks them not worthy of it; to live in it, or at least to enjoy any name or place among the men of it; but they may esteem of it as they please; we know that this testirao ny is true, and the world one day shall confess it to be so. The design of the apostle is to obviate an objec tion, that these persons were justly cast out as not worthy of the society of mankind, which he doth by a contrary assertion, that the worid was not worthy of them; it was not worthy to have converse with them; it is not worthy of those mercies and blessings, which accompany this sort of persons, where they have a quiet habitation. §3. Having given this character of these poor suf ferers, he proceeds to issue his account of their suffer ings in a farther description of that wandering course of life which he had before ascribed to them; (x^avw/xfvo/) they wandered, with an erratical motion, without any certain aim as to any place of rest; they were bej'oi'e driven from cities, boroughs, towns corporate, and vil lages, partly by law, partly by force. What now re- VER. 38. EPISTLE TO THE HEBREWS. 275 mains for them but deserts, solitary, and uninhabited places? By "desarts and uninhabited mountains," all know what is intended; nor is there any need of any exact distinction between "dens and caves." though possibly one raay signify greater, the other lesser sub terraneous receptacles; but the common use of thefirst word seems to denote such hollow places underground as wild beasts have sheltered themselves in from the pursuit of men. This vvas the state of these servants ofthe living God, when they were driven from all inhabited places, they found no rest in deserts and mountains, but wandered up and down, taking up dens and caves for their shel ter. And instances of the sarae kind have been multi plied in the pagan and antichristian persecutions of the churches of the New Testament; but that no color is hence given to an hermetical life by voluntary choice, much less to the horrible abuse of it under the papacy, is openly evident, §4. Hence observe; 1. Let the world think as well, as highly, as proudly of itself as it pleaseth, it is, when it persecutes, base and unworthy of the society of true believers, and of the mercies wherewith it is accomplished. 2. God's esteem of his people is never the less for their outward sufferings and calamities, whatever the world judgeth of them. 3. Oftentimes it is better, and more safe for the saints of God, to be in the wilderness among the beasts of the field, than in a savage world, inflamed by the devil in to rage and persecution. 4. Though the world may prevail to drive the church into the wilderness, to the ruin of all public profession in their own apprehension, yet it shafl be there pre- VQL. IV. 35 376 EXPOSITION OF THE Chap. 11. served to the appointed season of its deliverance; the world shall never have the victory over it, 5. It becomes us to be filled with thoughts of and affections to spiritual things, to labor for an anticipa tion of glory, that we faint not in the consideration of the evils that may befall us on account ' of the gospel. VERSES 39, 40. And all these ha-ving obtained a goodrepo-nt through faith, receiv ed not the promise; God having firovided some better thing for us, that they without us should not be made perfect. §1. The apostle's concluding remark, and the subject slated. §2. (I.) Of -whom he speaks. §3. (II.) What is affirmed of them. §4. (Ill ) What is denied concerning them. §5 — r. (IV.) The reason of it. §8, 9. Observations. §1. In this close ofthe apostle's discourse, which is an observation concerning afl the instances of the faith of believers under the Old Testament, and his judgment concerning their state, four things are considerable; 1. Who they are of whom he speaks; "All these." 2. What he allows and ascribes to them; "They ob tained a good report through faith." 3. What he yet denies to them; "They received not the promise." 4. The reason of it; "God having provided," &c. §2. (I.) Those of whom he speaks in this close of his discourse, that they "obtained a good report through faith," are the same of whom he affirms in the begin ning of it, ver. 2; for, of any distinction to be made be tween them, as some would insinuate, there is not the least intimation. It is said expressly of Abraham, Isaac, and Jacob, that they "received not the promises," ver. 13; as well as of those novv mentioned. It is one thing to obtain (s-itayys'Kiag) promises, indefinitely, promises of any sort, as some are said to do, ver. 33; Vek. 39,, 40. EPISTI^E TO TIIE HEBREWS. 277 and, another to receive (tviv svayys'Kiav) that signal promise which was made to the fathers. Nothing can be more aUen from the design of the apostle, than to apply the proraise intended to temporal deliverance, and freedom from suffering. Wherefore the "afl these" intended, are allthose who have been reckoned up from the giving out of the first promise concerning the Sa vior and Redeemer of the church, with the destruction of the works of the devfl. §3. (II.) Of all these it is affirmed, that they (/.tap- lupvi^svlsg Sia %is-l£ug) obtained a good report through faith; they were well testified unto; they were God's martyrs, and he in a sense was theirs, giving witness to tlieir faith; (see the Exposition of ver. 2.) That they vvere all of them so testified unto on account of their f^ith^ we need no other testimony but this of the apos tle; yet is there no doubt but that in the several ages ofthe church wherein they Uved, they vvere renowned for their faith and the fruits of it in what they did or suffered. §4. (Ill,) What he denies concerning thera, is, that they "received, not the promise." It is affirmed of Abraham that he ''received the promise," ver. 17; which promise is declared by the apostle to be the great fun damental proraise of the gospel, chap, vi, 13 — 18. The same which is the object of the faith of the church in all ages; wherefore the promise formally considered must in the one place be intended; and in the other it is considered materially as to the thing itself promised. The promise, as a faithful engagement of future good, they received; but the good thing itself was not in tlieir days exhibited; besides, whatever this promise be, the apostle is positive that they did not receive it, but that the Christians in those days had received it. It is therefore not only untrue, and unsafe, but contrary to 278 EXPOSITION OF THE Chap. IL the fundamental principles of our religion, the faith of Christians in all ages, and the design of the apostle in this whole epistle, to interpret this, promise, as some do, of any thing but the coming of Christ in the flesh, of his accomplish raent of the work of our redemption, with the unspeakable privileges ci;id advantages that the cburch hath received thereby. That this promise was made to the elders from the beginning of the world; that it was not actually accomplished to them, which vvas necessarily confi. ed to one season, called "the fulness of time;" and that herein lies the great dif ference of the two states of the church, that under the Old Testaraent, and that under the New, with the pre rogative of the latter above the former, are such weighty sacred truths, that without an acknowledg ment of them no important doctrine either ofthe Old Testament or the New can be rightly understood. This then was the state of believers under the Old Tes tament; they had the promise of the exhibition of Christ the Son of God in the flesh for the redemption ofthe church; this promise they received, saw afar off as to its actual accomplishment, weie persuaded of the truth of it, and embraced it, ver. 13; the actual accom plishment of it they desired, longed for, and looked after, Luke x, 24; inquiring diligently into the grace of God contained therein, 1 Pet. i, 11 — 13; hereby they enjoyed the benefits of it even as vve. Acts xv, 11; yet they received it not as to its actual accomplishment, in the coraing of Christ; and the reason hereof the apos tle gives in the next verse. §5. (IV.) "God having provided," &c. Having de clared the victorious faith of believers nnder the Old Testaraent, with what it enabled them to do and suffer, and given an account of their state, as to the actual ac complishment of that promise vvhich they Uved on, Vtft. 39, 40. EPISTLE TO THE HEBREWS, 27g and trusted to, the apostle now compares that state of theirs with that of believers under the gospel, giving the pre-eminence to the latter, with the reason of it. In the exposition of these words, Schlictingius pro ceeds on these principles; that the promise intended ver. 39, is the promise of eternal life; that under the Old Testament, believers had no such promise, what ever hopes or conjectures they might have of it; that both they and we at death, cease to be in soul and body untfl the resurrection, none entering before into eternal Ufe. But, if so, if when any one dies, he is nothing or as nothing; if it is but one moment between death and the resurrection, as he contends, the state of the one is in nothing better than the other, although they should die thousands of years one before another. But as all these things are openly false, and contrary to the chief principles of the Christian religion, so they are utterly remote from the mind ofthe apostle, as we shall see in the exposition of the words. Those of tlie church of Bome do hereby fancy a limbus, a subterraneous receptacle of souls, wherein, they say, the spirits of believers under the Old Testa ment were detained until after the resurrection of Christ, so that "they vvithout us were not made per fect." But the apostle treats not here at all about the dif ference between one sortof men and anotherafterdeath; but of that which was between them vvho lived under the Old Testament church state, whilst they lived, and those that live under and enjt^y the privileges of the New, as is evident in the very reading ofthe epistle, §6. "God having (itpo^Ks-^aiLsvn) provided; the word properly signifies foreseeing; but God's prcRvision is his provision, as being always accompanied with his preordination; his foresight with his decree. For known unto him are all his works from the foundation of the 2S0 ; EXPOSITIQN OF THE > Chap. 1 1. w^rld. Acts XV, 18, Novv this provision of God isthe , (otnovoiJ.a Tuv naipiav) dispensation ofthe times, Eph^s. i, 10; the ordering of the state, times, and seasons of the cburch, and the revelation of himself to it. "Something better;" that is, more excellent, a state, above thejrs, or afl that is granted them. I suppose it ought to be out of question with all Christians, that it is the acfuql ex hibition ofthe Son of God in the flesh, the coming of the promised seed, with his accomplishment ofthe; work of redemption, and all the privileges of the church, in; light, grace, liberty, spiritual worship, with boldness, of access to God that ensued thereon, which is intend ed. For, were not these the things whicli they "re ceived :not" under the Old Testament? Were not these the things which were "promised" from the beginning; which wore expected, longed for, and desired by all believers of old, who yet saw them only afar off, though through faith they were saved by virtue of them? And are not these the things whereby the church state of the gospel was perfected; the things alone wherein our state i^ better than theirs? For, as to outward appearances of things, they had more glory, costly ceremonies and splendor in their worship, than is appointed in the Christian church; and their worldly prosperity was for a long season very great, much ex ceeding any thing that the Christian church did then enjoy. To deny, therefore, these to be the better things that God provided for us, is to overthrow tlie faith of the Old Testament and the New. §7. "I'hat they vvithout us were not made perfect." Without us, is as much as vvithout the things which are actually exhibited to us, the things provided for us, and our participation ofthem. They and we, though distributed by divine provision into distinct states, yet, with respect to the first promise, and the renovation of it to Abraham, are but ©ne cA'rtr-,"'". '...-,''';' : ''" Ver. 39,40, EPISTLE TO THe'HE^REWS, 281 foundatioit, and enlivened by the same spirit of grace. Wherefore, Untfl we came into the church state, ii^ey cbuld not be ikade perfect, seeing the church state it- self was not so. All the advantages of grace dnd mercy which they received and enjoyed, were by vir tue of those better things, which are actually exhibited to US; these they appUed by faith, Und enjoyed niith- ing by virtue of any thing committed to themselves. Wherefore, That which the apostle affirms, is, that they never attained that perfect consummate spiritual state which God had desigtied and prepared for his church in the fulness of times, and which they foresaw should ' be granted to others and not to themselves, 1 Pet, i, 11 — 13, See dhap. vn. I cannot but marvel that so many have stumbled, as most have done, in the exposition of these words, and involved themselves in difficulties of their owri de vising; for they are a plain epitome of the whole doc trinal part of the epistle; so as that no intefligent judi cious person can avoid the sense which they tender, unless they divert their minds from the whole scope and design of the apostle. §8. And here we observe: 1. It is our duty also, not only to believe that we may be justified before God, but so to evidence our faith by the fruits of it, as that we may obtain a good report, or be justified before men, 2, The disposal of the states and times of the chureh, as to the communication of light, grace, and privileges, depends merely on the sovereign pleasure and wifl of God, and not on any merit or prepara tion in man. The coming of Christ was as little de served by the men of that age, as by those of any age from the foundation of the world. 282 EXPOSITION OF THE Chap. ll. 3. Though God gives more light and grace to the church in one season than another, yet in every season he gives vvhat is sufficient to guide believers in their faith and obedience to eternal life. 6. It is the duty of believers, in every state of the ehurch, to improve the spiritual provision that God hath made for them; always reraerabering, that to whom much is given, much is required. §9. And to close this chapter we may observe: 1. God measures out to all his people their portion in service, sufferings, privfleges, and rewards, accord- in"" to his own good pleasure. And therefore the apostle shuts up this discourse of the faith, obedience, sufferinss, and successes of the saints under the Old Testament, with a declaration that God had yet pro vided more excellent things for his church, than any they were made partakers of. All he doth in this way, is of mere grace and bounty, and therefore he may distribute these things as he pleaseth. 2. It is Chi'ist alone who was to give, and could give perfection or consummation to the church; he was in afl things to have the pre-eminence. 3. All the outward glorious worship of the Old Testament had no perfection in it; and so no glory compared to that which is brought in by the gospel, 2 Cor. ni, 10. 4. Afl perfection, all consuraraation is in Christ alone; for in him dwelleth all the fulness of the God head bodily; and vve are coraplete in him who is the head of all principality and power. Ver. 1. EPISTLE TO THE HEHREWS. CHAPTER XII. VERSE J. Wherefore seeing we alsa are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin tvhich doth so easily beset us, and let us run with patience the race that is set before us. fl. The design of the chapter, and the several partsof it. $2. (I) Their expo sition. Witnesses, what here intended. §3. .\ clond of them, what. §4. The •weight to be laid aside, what. i)5. How to be laid aside. §6 — 8. The sin that easily besets us, what §9, How it may be laid aside, §10. The duty itself .of running the Christian race. §11. Which is set before us. §12, It requires strength and speed. §13. Patience, §14, 13. (II.) Cibservatious. §1. JLfflS chapter contains an application of the doctrine declared and confirmed in the foregoing chapter. Doctrine and use was the apostle's method. Tnere are three general parts of the chapter; 1. A pressing ofthe eochortation in hand from new additional motives, ver. 1 — 11. 2. A direction to special duties, necessary to a due compUance with the general exhortation, yer. 12 — 17. 3. A nevy cogent argument to the same purpose, taken from a comparison between the tvvo states of the law and gospel to the end of the chapter. His whole discourse is exceedingly pregnant with arguments to the purpose in hand. For it both de clares vi'hat hath been the lot of true beUevers in all ages from the beginning, which none ought now to be surprised with; what was the way of their deport ment so as to please God; and what was the success or victory vvhich they obtained in the end. Concerning the passage in hand we may observe, that the whole of it 'is figurative, consisting in sun dry metaphors drawn frorn the comparison of our patient abiding in the profession of the gospel, and our contending for. a prize. The exposition of the VOL. IV. 36 284 EXPOSITION OF THE Chap. 13, words is not so much to be taken from the precise signification of them, as from the matter plainly in- tendedin them. §2. (I.) I shafl open the words in the order wherein they lie in the text. The first thing is, the motive and encouragement given to our diUgence in the duty ex horted to. "Seeing we also are compassed about with so great a cloud of witnesses;" we having so great a cloud of witnesses placed about us; we, we also, or even we. The apostle joins himself with these He brews, not only the better to insinuate the exhorta tion into their minds, by engaging himself with them, but also to intiraate that the greatest and strongest be lievers stand in need of this encouragement. Wit nesses are of two sorts: 1, Such as behold the doing of any thing, and give their testimony to it when it is done. For in the striving and contest in these pubUc games which are alluded to, there were multitudes, clouds of spectators, that looked on to encourage those that contended by their applauses, and to testify of their success. So is it with us in our platient perseverance; aJl the saints of the Old Testament do, as it were, stand look-- ing on us in our striving, encouraging us to our duty, and ready to testify to our success with their applausr es. They are all placed about tis to this end; and thus we are encompassed with them. And they are so in the scripture, wherein they being dead, yet see, and speak, and bear testimony. The scripture hath en compassed us with them, so that when we are in our trials, whatever way we look in it, we may behold the faces of some or other of these worthies looking on, and encouraging us. 2. Bat the intention of the apostle may be better taken from his general scope, w|iich requireth that Yeh. I. EPISTLE TO THE HEBREWS. 185 the witnesses be such as testify to what is to be done, and the grounds oftruth whereon it ought to be done. For he intends, espebially the persons whom he had before enuhierated; and that which they testify to is this, that faith wifl carry believers safely through all that they may be called to do or suffer in the profes sion of the gospel. They all Jointly testify to these things, that it is best for us to believe and obey God, whatever may befafl us in our so doing. Faith, where it is true and sincere, will engage those in whom it is, to venture on the greatest hazards, dangers, and mise ries in the worldj rather than to forego their profession, and it will safely carry us through them all. Those who testify these things are important witnesses in this cause. Testifying to the folly of our fears, the false ness of afl the suggestions of unbelief, and the fraud of Satan's temptations; as also to the excellency of the duties whereto we are called, and the certainty of our success in them through believing, And in this sense do I take the witnesses here in tended, both because of the scope of the place, and that we know by experience of what kind of use this testimony is. But if any think better of the former Sense, I shall not oppose it. For in the whole verse the apostle doth, as it were, represent believers in their profession, as striving for victory, as upon a theatre. Christ sits at the head of it, ks the great Agonothetes, the judge and rewarder of those that strive lawfully, and acquit themselves by perseverance to the end. All the saints departed divinely testified unto, stand on every side, looking on, and encoura^ng us in our course; which was wont to be a mighty provocation to men, to put forth the utraost of their strength in the public contests for \ictory. Both these senses are con sistent,' , . 2g&, EXPOSITION OF THE Ckap. 12. §3. Of these witnesses, there is said to be a cloud, "so great a cloud." A cloud in Hebrew is (3y) a ^Azcfc, perplexed, or condensed thing. God compares the sins of his people to a cloud, and a thick cloud, be cause of their multitude, the vapor of them being condensed Uke a cloud, Isa. xliv, 22. And in all au thors, a thick body of men or soldiers compacted to gether, is usually called a cloud ofthem. So Homer, Iliad iv, (AfAK Ss v£(pog ciirsloTsicSv) with him followed a cloud of footmen. So Livy, (Peditum equitumque nubes;) a cloud of horse and foot. Wherefore, "so great a cloud," is, so great a number, or multitude at once appearing together to witness in this cause. What is done in the scripture for our use, is immediately done to us; and what is spoken in it, is spoken to us, see ver. 5. §4 "Let us lay aside every weight." Those who were to run in a race, freed themselves from all weight or burden; and such things as might entangle them, as long garments, which, cleaving to them, should be their continual hinderance. "Laying aside," or as oth ers render the word (azo^sfj-svoi) casting away. The Word is once used in the New Testament with respect to a natural action; Acts vii, 58, "The witnesses (aic- sdsvlo) laid down — that is, put off and laid down^- their clothes;" which gives light into the metaphor^ In all other places it is used with respect to vicious habits, or causes of sin, which we are to part with, or cast away as hinderances, see Ephes. iv, 22 — 25, Col. iii, 8; James i, 21; IPet. ii, 1. Let no man be confi dent in himself; he hath nothing of his own but will obstruct him in the way of holy ordinances. Unless these things aie depused, we cannot run the race with SUf"Xe'.rS. That wli'ch we ar" fr^t to lay aside, is (oynov %.av1.a) "every iiaglii." 'i :it expre;-^=uii will scarce aflow, Ver. i. EPISTLE TO THE HEBREWS. 287 that this should be confined to any one thing, or to things of one kind. No more seems to be intended, but that we part with every thing, of what kind soev er it be, which would hinder us in our race. And so it is of the same import with the great coraraand of self-denial, which our Savior gives in so strict charge to all who take on them the profession of the gospel, as that without which they would not persevere there in. Matt, xvi, 33, 34. But because there is another great gospel-rule in the same case, which restrains this self denial to one sort of things, which the words seem to point to, and which also falls in with constant experience, it may have here an especial regard. And this rule we may learn from the words of our Savior also; Matt, xix, 23, 24, "Jesus said to his disciples, verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven;" and again, "I say unto you, that it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Nothing but the exceeding greatness of the power of God, and his grace, can carry a rich man safely, in a time of suffering, to heaven and glory. And it is con firmed by the apostle, iTim. vi, 9, 10, "They will be rich, fall into temptation and a snare, and into ma ny fooUsh and hurtful lusts, which drown men in de struction and perdition," &c. The riches of this world, and the love of them, are a peculiar obstruction to constancy in the profession of the gospel, on many accounts. These, therefore, seem to be a burden hin dering us in our race in an especial manner. And these things may be called "a weight," not from their own nature, for they are as light as vanity; but from the consequence of our setting our hearts and affections upon them. A man may burden himself 288 EXPOSITION OF THE CrtAp; 12. with feathers or chaff, as well as with things in them selves more ponderous. §5. How is this weight to be laid aside? Suppose the weight to be the good things of this life, with the en gagement of our affections to. them; then this laying them aside includes, 1. A wilUngness, a readiness, a resolution, if called thereto, to part with them cheerfully for tbe sake of Christ and the gospel; so was it with them who took joyfully the spoiling of their goods. When this resolu tion is prevalent in the mind, the soul wfll be much eased of the weight of those things, which would hinder it in its race. But whilst our hearts cleave to them with an undue valuation, whilst we cannot attain to a cheer ful willingness to have them taken from us, or to be taken ourselves from them, for the sake of the gospel, they will be an intolerable burden to us in our course. For hence will the mind dispute every dangerous du ty; hearken to every sinful contrivance for safety; be surprised out of, its own power by every appearing danger; and to be discomposed in its frame on ali oc- -casions. Such a burden can no man caiTy in a race. 2. Sedulous and daily mortification of our hearts and affections with respect to all things of this nature, is principally prescribed to us in this command tif "laying them aside as a weight;" this will take out of them whatever is really burdensome to us. Moriifi- cation is the dissolution ofthe conjunction, or league^: that is between our aflectlons and earthly things^; which alone gives them their weight and cumbrance, see Col. iu, 1 — 5. Where this grace and duty are in their due exercise, these things cannot influence the mind into any disorder, nor make it unready for its tace, or unwieldy in it, Veh. L EPISTLE TO THE HEBREWS. 28& 3. Continual observation of what difficulties and hinderances these things are apt to cast on our minds, either in our general course, or with respect to partic ular duties: they operate in our minds by love, fear, care, delight, contrivances; vvith a multitude of per plexing thoughts about them. Unless we continually watch against afl these ways to obviate their insinua tions, we shafl find them a weight and burden in all parts of our race. In short; faith, prayer, mortifica tion, an high valuation of things invisible and eternal^ a continual preference of them to all things present and seen, are enjoined in this expressionT— "laying aside every weight." §6. The other thing to be laid aside is, (tviv ay-apliav svmepiiflalov) "the sin that doth so easily beset us." We may be satisfied, that no bare consideration of the word, either as simple, or in its composition, or its use in other authors, will of itself give us th? full and proper signification of it in this place; which is evir dent to me from hence, in that those who have made the most diligent inquiry into it, and traced it througl^ all forms, are most remote from agreeing whatis, or should be the precise signification of it; but close their disquisitions with various and opposite conjectures. I shafl therefore attend to other scripture directions and rules in the same case, with the experience of be lievers, who are exercised in it, and the use of those other words with which the doubtful expression is joined. §7, The word {a%oWv\iJi.i) to lay aside, is never used in scripture with respect to that which is evil and siur ful, but with regard to the original depravation of nature; and the vicious habits wherein it consists, with the effects of them. And why it should have jinother intention here, seeing that it is not only suit- 290 EXPOSITION OF THE Chap, 13. ed to the analogy of faith, but most agreeable to the design of the apostle, I know not. And the truth is, the want of a due consideration of this one word, with its use, which expositors have universally overlooked, hath occasioned many fruitless conjectures on the place. The general nature of the evil to be laid aside, is expressed by the article prefixed (Tv\va[jLtipliav) that sin. Now this, if there be nothing to limit it, is to be taken in its largest, most usual, and most eminent significa tion. And that this is the original depravation of our natures, cannot be denied. So it is in an especial manner stated, Rom. vii, where it is constantly called by that name. And verse 17, "the sin that dwelleth in me," is of the same force and signification with "the sin that doth so easily beset us;" though all the allu^ sions are various. See Rom. vii, 20, 23. But I do not judge that original sin is here abso lutely intended; but only with respect to an especial way of exerting its efficacy, and to a certain end; namely, as it works by unbelief to obstruct us, and turn us away from the profession ofthe gospel. And so the instruction falls in with the rule given us in the same case in other places of the epistle, as chap, iii, 12, &c. The sin, therefore, intended is in-dwelling sin which, with respect to the profession of the gospel, and permanency therein with patience, worketh by unbelief, whereby it exposeth us to all sorts of tempt ations, gives advantage to all weakening, discouraging considerations, still aiming to make us faint, and at length to depart from the living God. These things being fixed, it is all one whether we interpret {svjtspialalov) "that which doth easily beset us," it being in a readiness always to do so; or, "that which doth easily expose us to evfl;" which are the two Ver. i EPISTLE TO THE HEIBIIEWS, £91 Senses of the word, with any probabflity, contended for, Both come to the same. §8. The sin is that which hath an easy access to our minds to hinder us in our race, or doth easily ex pose us to danger, by the advantage it hath to these ends; for, it is always present with us, and so is never wanting to any favorable occasion. It stands in need of no help from outward advantages to atterapt Our minds; dwelling in us, abiding with us, cleaving to us, it is aliVays ready to clog, to hinder and disturb us. Doth any difficulty or danger appear in the way? it is at hand to cry, "Spare thyself," working by fear. Is any sinful compliance proposed to us? it is ready to argue for its erabraceraent, working by carnal wis dora. Doth the weariness of the flesh decline perse verance in necessary duties? it wants not arguments to promote its incUnations, working by the disposi.* tions of remaining enmity and vanity Doth the whole matter and cause of our profession come into question, as in a lirae of severe persecution? it is ready to set all its engines on work for our ruin; fear of danger, love bf things present, hopes of recovery, reserves for a bet ter Season, the examples of others esteemed good and wise, shall all be put into the hands of unbelief, to be managed against faith, patience, constancy, and perse verance, and it hath a remaining interest in all the fac^ ulties of oUr souls. §9. The last inquiry is, how* we may lay it aside. or put it from Us? One learned man thinks it a suffi cient reason to prove, that the sin df nature is not here intended, because we Cannot lay that a iside. Whilst we are in this Ufe. But I have shewed that the word («To7)Svj/ji,;) is never used when a duty is enjoined by it, but it is with respect to this sin. Wherefore, 1. We are to lay it aside absolutely and universdl- VOL. IV. 37 292 EXPOSITION OF THE Chap. 12. ly, as to design and endeavor. We cannot in this Ufe attain to perfection in holiness, yet this is what we are to endeavor all the days of our lives; 2 Cor. vn, \, "Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." 2. We ought actually to lay it aside in such a measure and degree, as that it may not be a prevalent hinderance to us, in any of the duties of Christian obedience; for it may have various degrees of power and efficacy according as it is neglected or continually mortified; and it oftentimes takes advantage by a con junction with outward temptations to our unspeakable prejudice. And if the mortification ofit be neglected in any one branch, or any of its exertions, if any one sin be indulged, it wifl ruin all strength and resolution for sufferings on account of the gospel. The way whereby it principally manifests itself, is, by the clogs and hinderances, which it puts upon us in the constant course of our obedience. Hence many think, that — whereas it is said '-easily to beset us" to our hinderance — an allusion is taken from a long gar ment, which if a man wear in the running of a race, it will hinder and entangle him, and sometimes cast him to the ground; so that, unless he cast it avvay, he can have no success in his race. §10. The last thing expressed, is the duty itself di rected and exhorted to; "Let us run with patience the race that is set before, us." What isthe duty in gen eral intended hath been sufficiently declared; but whereas the terms wherein it is expressed, all but that word "with patience," are metaphorical, they must be opened. That with respect whereto we are exhorted, is (tov ayava, certamen) a strij'e or conflict. It is used for any thing, work, or exercise, about which there is a Ver. 1. EPISTLE TO THE HEBREWS. 293 striving or contending to the utmost of men's abflities. Such as were used when men contended for mastery and victory in the Olympic games; and so it is applied to all earnest spiritual endeavors in any kind, Phil, i, 30; Col. u, 1; 1 Thes. n, 2; 1 Tim. vi, 12; 2 Tim. iv, 7. Here the sense of the word is restrained to the partic ular instance of a race, because we are enjoined to run it. But it is such a race as is for a victory, for our lives and souls, wherein the utmost of our strength and diligence is to be put forth. It is not merely cursus, but ceriamen. 1 . It is a matter of great difficulty whereto the ut most exercise of our spiritual strength is required; contending with afl our might must be in it; without which all expectation of success in a race for mastery is vain and foolish. Hence the apostle prescribes, as a means of it, that we be 'strong in the Lord, and in the power of his might," Eph. vi, 10; giving us his own example in a most eminent manner, 1 Cor. ix, 24—27. 2, It is such a race, as wherein there is the judge or (lipa^svlvig) the rewarder of them who overcome, even Christ himself; and there is the reward proposed, which, as the apostle tells us, is an incorruptible crown of glo ry, and there are encouraging spectators, even. all the holy angels above, and the church below. It being a race, it is of no advantage for any one to begin or make an entrance into it. Every one knows that afl is lost in a race where a man doth not hold out to the end. §11. This race is said to be "set before us." It is not what we fall into by chance, it is not of our own choice or project; and he that sets it before us is Christ hiraself, who calls us to faith and obedience. He hath determined what shall be the way of obedience, limit- 294 EXPOSITION OF THE Chap. 12. ing the bounds of it, and ordering the whole course with all the duties belonging to it. It is by hira jjrO' posed to us, it is set before us in the gospel; therein he declares its whole nature, and all the circumstances that belong to it. He gives us a full prospect ofall the duties required in it, and all the difficulties we shall meet with. He hides nothing from us, especially that of bearing the cross, that our own entrance into it may be an act of our own choice and judgment. Whatever, there fore, we meet with in it, we have no cause of tergivisa- tion or complaint. This is what believers both reprove and refresh themselves with, when at any time they fall into tribulation for the gospel. Why do I faint? Why do I recoil? Hath he deceived me, who calls me to follow him in obedience? Did he hide any thing from me? Did he not set these tribulations be fore me, as part of the race that I was to run? So they argue themselves into an holy acquiescency in his wisdom and will. Hence the apostle affirms, that he did not fight uncertainly, as men beating the air, because he had an assured path and course set before him. "This is that which Christ hath appointed for me; this is that which at my first call he proposed to me, and set before me," are soul quieting considera tions. §12. Our whole evangelical obedience being com pared to a race, our performance of it is expressed by "running," for which there are two things required—- strength and speed. And the things required to our Christian race are — strength in grace, and diligence with exercise. The due performance of gospel odedi- ence, especially in the times of trial and temptation, is not a thing of course, is not to be attended in an ordi nary manner; spiritua,l strength put forth in our utmost diligence is required. Vbr. L epistle TO THE HEBREWS. 295 Seeing, therefore, that we are called to this exercise we should greatly consider the things which may ena ble us for it, that we may so run as to obtain. But our weakness through our want of improving the princi ples of spiritual Ufe, and our sloth in the exercise of grace, for the most part, cannot be sufficiently bewail ed; and I ara sure they are inconsistent with this apos toUc exhortation. §13. "With patience." Patience is either a quiet submissive suffering of evil things, or a quiet waiting for good things future with perseverance and continu ance, to the conquest of the one, or the enjoyment of the other. He who suffereth quietly, submissively, with content and satisfaction, what he is called to suff^* for the profession of the gospel, doth also quietly wait for the accompUshment of the promises made to them who so suffer, which are great and many. The race is long, and of more than ordinary continuance. We shall be sure to meet with difficulties, oppositions, and teraptations in this race; these things wifl solicit us to desist, and give over our race. With respect to them, all patience is prescribed to us; which when it hath its perfect vvork, will secure us in them all. See on chap, vi, 12—15, §14. And as to our own instruction we may hence observe, ' I. We are diUgently to consider our own concern ment in all scripture examples, and what we are in structed by them. This inference the apostle makes from the collection he had before made to them. "Even we also." 2. God hath not only made provision, but a plenti ful provision in the scripture for the strengthening of our faith, and our encouragement to duty. "A cloud of witnesses." ggg EXPOSITION OF THE Chap. 13. 3. It is an honor that God puts on his saints depart ed, especially such as suffered and died for the truth, that even after their death they shall be witnesses to faith and obedience in all generations. They still con tinue, in a sense, to be mariyrs, bearing a noble testi mony. 4. To faint in our profession, whilst we are encom passed with such a cloud of witnesses, is a great aggra vation of our sin. §15. And we may observe farther; 1. That the universal mortification of sin is the best preparative, preservative, and security, for a steady pro fession in a time of trial. Whatever may be our pur poses, resolutions, and contrivances, if unmortified sin in any prevalent degree, (as love of the world, fear of men, sensual inclinations to make provision for the flesh) abide in us, we shall never be able to hold out in our race to the end. 2. Whereas the nature of this sin at such seasons is to work by unbelief towards a departure from the liv ing God, or the relinquishment of the gospel, we ought to be continually on our watch against it; and no smafl part of our spiritual wisdom consists in the discovery of its deceitful working, which the apostle gives us se vere caution about, chap. iii. 3. The reward proposed to be obtained at the end of this race is every way worthy of all our pains, dili gence, and patience. VERSE 2. Looking unto Jesus the author and finisher of our faith, who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throiie of God. 1. The design and connexion. i2. Looking' to Jesus, iwhat, §3. The author and finisher of faitli. §4. The joy, what; andhow set before hira . J5. Hisen- during the cross and despising the shame. 46. The consequent thereof. ^7 . Observations. ' ., Ver. 3. EPISTLE TO THE HEBREWS; tQ7 §1. XHE apostle here riseth to the highest encour agement with respect to the same duty, whereof we are capable Hitherto he hath proposed to us their example who had professed the sarae faith with our selves; now, he proposeth hira who is the "author and finisher" of that faith in us afl. His person is proposed to us as a ground of hope and expectation; whilst he is at the same time an universal example of faith and obedience in every kind. §2. The peculiar prescribed manner of our respect to him, is "Looking to him;" and being put in the present tense, a continual act is intended. In all that we do in our profession and obedience, we are con stantly to be looking to Christ. "Looking," in the scripture, when it respects God or Christ, denotes an act of faith or trust, with hope and expectation. It is not a mere act of the understanding, in consideration of what vve look on; but it is an act of the whole soul in faith and trust; see Psalm xxxiv, 4 — 6; Isa. xlv, 23. Wherefore, the Lord Jesus is not proposed to us as a mere example to be considered, but as him also in %vhom we place our faith, trust, and confidence, with all our expectation of success in our Christian course; without this vve shall have no benefit by his example. And the word here used (a(popavl£g) so expresseth a looking to him, as to include a looking off from all other things which might be discouragements to us. Such are the oppositions, persecutions, mockings, evil examples of ap,')states, &c. Nothing will divert our minds from discouraging views ol these things, but faith and trust in Christ. Look not to these things in times of suffering, but look to Christ. Tiie name "Jesus" minds us of hira as a Savior and a suffeter, the former by the signification ©f it. 298 EXPOSITION OF THE Csap, li^ Matt, i, 21; the latter, in that it was that name alone whereby he was known and called in all his suffer ings. Look to him as he was Jesus, that is, both the only Savior and the greatest sufferer. §3. "The author and finisher of our faith." He by his death and obedience procured this grace for us. It is given to us on his account, Phil, i, 29. And he prays that we may receive it, John xvii, 19, 20; and he works it in us, or bestows it on us by his Spirit, in the beginning and all the increases of it, from first to last. Hence his disciples prayed to him, "Lord in-^ crease our faith," Luke xvii, 5. So he is the author or beginner of our faith, in the efflcacious working of it in our hearts by his Spirit; and the finisher of it in all its effects, in liberty, peace, and joy; and all the fruits of it in obedience; for "without him we can do nothing," Nor is it faith ol^eciively that the apos tle treats of, the faith that is revealed, but that which is in the hearts of believers. And he is said to be the author and finisher of the faith treated of in the fore going chapter; in them that believed under the Old Testament as well as in themselves, §4, The next thing in the words is, the ground and reason whereon Jesus did and suffered the things, wherein he is proposed as our example for our encour agement; and this was "for the joy that was set be^' fore him," The ambiguous signification ofthe preposition («v7<) before, hath given occasion to a peculiar interpreta tion ofthe words. For most commonly it signifieSj in the stead of; one thing for another. It denotes here the final moving cause in the mind of Jesus Christ, for the doing what he did. He did it on ac count of the joy that was set before him, Joy, is taken for the things in which he rejoicedi. and onthe accour Ver. 2. EPISTLE TO THE HEBREWS. 299 and despised the shame, viz. the glory of God in the accompUshraent of all the councils of divine wisdom and grace, and the salvation of all the elect. These were the two things that the mind of Christ valued above Ufe, honor, reputation, and all that was dear to him. How was this joy set bejore him? By God the Fa ther, the sovereign Lord of this whole affair. And respect may be had to the eternal constitution of God, the covenant of redemption, between the Father and the Son; all the promises, prophecies, and predictions that were given out by divine revelation from the be ginning of the world. And his faith of its accom plishraent against oppositions, and under all his suffer ings, is illustriously expressed, Isa. 1, 6 — 9. §5. "He endured the cross and despised the shame." Pain and shame are the two constituent parts of all outward sufferings; and they were both eminent in the death of the cross. No death more lingering, painful, and cruel; none so shameful, wherein he that suffered was in his dying hours exposed publicly to the scorn, contempt, and insults of the worst of men. "He endured it;" he patiently endured it, as the word signifies. The invincible patience of our Lord Jesus Christ enduring the cross, was manifested not only in the holy composure of his soul in all his sufferings to the last breath, expressed by the prophet, Isa. liii, 7, but in this also, that during his torments, being so unjustly, so ungratefully, so villanously dealt with by the Jews; he neither revfled, reproached, nor threat ened thera vvith that vengeance and destruction which it was in his power to bring upon them every mo ment; but he pitied them, and prayed for them to the last, that if it were possible their sin might be forgiven, Luke xxiii, 34; 1 Pet. ii, 21 — 23. Never was ^ny VOL. IV. 38 300 EXPOSITION or THE Chap. 12. such example of patient enduring given in the world, before nor since; nor can any equal to it be given in human nature. To invincible patience he added he roic magnanimity; (attrx^vvig yialaCppowiffa^) "despising the shame," ignominy, contempt; it denotes shame frora reproach and scorn, such as the Lord Jesus in his death was exposed to; an ignominy that the world, both Jews and Gentiles, long made use of to counte nance themselves in their unbelief. This he despised, that is, he did not faint because of it; he valued it not, in comparison of the blessed and glorious effect of his sufferings, which vvas always in his eye. The blessed frame qf mind in our Lord Jesus in all his sufferings is that which the apostle proposeth for our encouragememi, and to our imitation. And it is that which contains the exercise of all grace, faith, love, submission to the will of God, zeal for his glory, and compassion for the souls of men in their highest degree. §6. "And is set down at the right hand ofthe throne< of God;" in equal authority, glory, and power with God, in the rule and government of all. For the meaning of the words, see the Exposition on ehap. i, 3; chap, vin, 1. On the whole, we have an exact delineation of our Christian course in a time of persecution; — in the bles sed example of it, the sufferings of Christ; the assured consequent of it, eternal glory; in a direction for the right discharge of our duty; which is the exercise of faith on Christ himself for assistance, as a sufferer and a Savior. And how great is our encouragement from the joy and glory that are set before us as the issue of all! §7. Hence observe: 1, The foundation of our stabflity in faith and gos pel profession, in times of trial anri snffpmnrf it IC Q nr\v> Verv 3. EPISTLE TO THE HEBREWS. 3OI stant looking to Christ, with expectation of aid and assistance; having encouraged us to our duty by his example. Nor shall we' endure any longer than whilst the eye of our faith is fixed on him. From him alone do we derive our refreshments in all our trials, 2. It is a mighty encourageraent to constancy and perseverance in believing, that he in whom we believe is fhe author and finisher of our faith. He both begins it in us, and carries it on to perfection. 3. The exercise of faith on Christ to enable us to persevere under difficulties and persecutions, respects him as a Savior and a sufferer, as the author and -finisher of faitii itself. Herein is the Lord Christ our g-rea^ example, in that he was influenced in all he did and suffered by a con tinual respect to the glory of God, and the salvation of the church. And, 5, If we duly propose these things to ourselves in all our sufferings, as they are set before us in the scrip ture, we shall not faint under theni, nor be weary of therh, 6. This manner of Christ's enduring the cross ought to be continually before us, that we may glorify God in conformity thereto, according to the measure of our attainments, when vve are called to sufferings. If we ean see the beauty and glory of it, we are safe. 7. If he went victoriously through his suffering, we also may be victoriotis through his aid, who is the au- and finisher of our faith . And, 8. We have the highest instance that faith can con quer both fear and shame. Wherefore, 9. We should neither think strange of them, nor fear them on account of our profession of the gospel, seeing the Lord Jesus hath gone before in his confUct With ihem and conquest over them. 302 EXPOSITION OF THE Chap. 12. VERSE 3. For consider him that endureth such contradiction of sinners against himself, lest ye be wearied and faint in your minds. §i. The same argument continued, with a special improvement of it. $2. What we are cautioned about; against being weary or faint. §3, 4, The suftering example of Christ proposed. $5, 6. Observations. §1. Xhe apostle carries on the same argument, with respect to an especial improvement of it in this verse. (Yap) for, renders not a reason of what was spoken be fore, but denotes a progress to an especial motive to the duty exhorted to. Some copies read (av) therefore, in a progressive exhortation. The peculiar nianner of the respect of faith to Christ is expressed by («i'«Xoy;a-«ff9£) consider, compare things by their due proportion one to another. Whereas mention is made of h'lm w^ho endured, and of what he endured, we must inquire where the emphasis Ues. If he suffered, if he endured such things, why should not we do s J also? For he was the Son of God, the author and finisher our faith. Compute thus with yourselves, that if he, though being so great, so excellent, so infi nitely exalted above us, yet endured such contradiction of sinners, ought we not to do so if called to it? Or else he calls us to the consideration of what he suffered in particular, as to the contradiction of sinners; such, so great contradiction, by comparing our own with them. And this sense the foflowing words incline to; "for you have not yet resisted unto blood," as he did. But although these things are thus distinguished, yet are they not to be divided. Both the person of Christ, and what he suffered, are proposed to our diligent Consideration, and our impartial estimate of them, with respect to ourselves and our sufferings. Veh. 3. EPISTLE TO THE HEBREWS. 30S §2. "Lest ye be wearied;" the word (xa|xvw) signi fies to labor, so as to bring on weariness; and to be sick, which also is accompanied with weariness. The apostle treating before of a race, he may easily be sup posed to have respect to such as fainted therein through weariness. But the sense of the words is fuHy explain ed in Rev. fl, 3, "Thou hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted." To abide and persevere in suffering and labor for the name of Christ, is, "not to' faint," or be wearied; wherefore to be wearied in this case, is to be so pressed and discouraged v. ith the greatness or length of difficulties and trials, as to draw back, partially or totally, from the profession of the gospel. This I judge to be the frame of mind here cautioned against, viz. the want of Ufe, vigor, and cheerfulness in profes sion, tending to a relinquishment ofit; (tvi ^vxv\ suKv- £(T^ai, animo defici et concldere) to have the strength and vigor ofthe mind dissolved, so as to faint and fafl; and it consists principafly in a remission of the due acting of faitii by all graces, and in all duties. It is faiih that stirs up and engageth spiritual courage, reso lution, patience, perseverance, prayer, and all preserv ing graces and duties; and on ihis failing our spiritual strength is dissolved, and we wax weary. §3. And as to his .sufferings, he proposeth the con sideration of them in one special instance, and therein every word is emphatical; — it was contradiction he underwent; — and it was such, or so great, that it is not easy to be apprehended; — it was the contiadiction of sinners; — and it was against /n'mseZ/" immediately. 1. He endured contradiction. The word is used for any kind of opposition in things as wefl as words, and so n>uy include the whole sufferings of Christ from men; but no doubt the apostle hath a peculiar respect EXPOSITION OF THE Chap. 13. to the revilings and reproaches which he underwent; such as, "Let the king of Israel come down from the cross, and we will believe; he saved others, himself he cannot save." And, 2. The apostle intimates the severity and cruelty of these contradictions; and herein he refers us to the whole story of what was past at his death. Such con tradiction, so bitter, so severe, so cruel; whatever the malicious wits of men, or suggestions of Satan, could invent or broach; whatever was venomous and evil, was cast upon him. 3. It was the contradiction of sinners; that is, such as gave no bounds fo their wrath and malice. Bu|; withal the apostle seenis to reflect on them, as to their state and condition: for it was the priests, the scrjbes and pharisees, who from first to last raanaged tbis con tradiction; and these all boasted themselves to be just and righteous: but they deceived themselves; they were sinners, the worst of sinners. 4. It was contradiction against ft imse(/' immediately, and, as it were, to his face. There is an emphasis in that expression (£ig £avTov) against himself in person; so they told him openly to his face, that he had a devil, that he was a seducer, &c. Afl this he patiently endured. §4. The consideration of the Lord Christ's patient enduring these contradictions against himself, is pro posed as the means to preserve us from being "weary and fainting in our minds" — by way of motive; for if he who in his own person was infinitely above all op position of sinners, as the apostle states the case, Phil. ii, 5 — 8; yet for our .sakes vvould undergo all; there is all the reason in the world why for his sake we should submit to our portion in them. By way of precedent and example; as it is urged by Peter, 1 Epist. ii, 21, 23. Ver. 3. EPISTLE TO THE HEBREWS. 305 By way of deriving power from him; for the due consideration of him herein will vvork a conformity in our rainds and souls to him in his sufferinffs, which will assuredly preserve us from fainting. §5. Observe hence: 1. Such things may befall us in the way of our profession, as are in themselves apt to weary and bur den us, so as to solicit our minds to a relinquishment of them. 2. When we begin to be heartless, desponding, and weary of our sufferings, it is a dangerous disposition of mind, leaning towards a defection frora the gospel. And, 3. We ought to watch against nothing more dili gently, than the insensible, gradual prevailing of such a frame, if we mean to be faithful to the end. 4. If we design perseverance in a time of trouble and persecution, it is both our wisdom and our duty to keep up faith to a vigorous exercise; the want of this bespeaks a fainting in our minds. This is like the hands of Moses in the battle against Amalek. §6, And vve may farther observe; 1, That the malicious contradiction of wicked priests, scribes, and pharisees, against the truth, and its professors, is peculiarly suited to make them faint, if not opposed by vigorous actings of faith in Christ, and a due consideration of his sufferings in the same kind. 2, Whoever they are, that, by their contradictions to the truth, and them that profess it, stir up persecu tion, let them pretend what they will of righteousness, they are sinners, and that to a very dangerous degree. 3. If our minds grow weak, through a remission of the vigorous actings of faith, in a tirae of great con-, tradiction to our profession, they wfll quickly, grow weary, so as to give over, if not timely recovered. 306 EXPOSITION OF THE Chap. 12. 4. The constant consideration of Christ in his suf- ferings is the best means to keep up faith to its due exercise in all times of trial. VERSE 4. Ye have not yet resisted unto blood striving against sin. §1. Connexion of the words. §2. The party to be opposed, sin, J3. The way hy resisting and striving. J4, 5. Observations, §1. O.AViNG proposed the great example of Jesus Christ, and given directions to the improvement of it, the apostle proceeds to more general arguments for the confirniation of his exhortation to patience and perse verance in times of suffering. "You have not yet re sisted unto blood." He grants that they had met with many sufferings already; but they had been so re strained, as not to proceed to life and blood. And he hath respect to what he had affirmed of their past and present sufferings, chap, x, 32 — 34. (See the Ex position of the place.) He intimates that they might yet expect "blood." Tvvo things are included; first,that those who are en gaged in the profession of the gospel, have no security, b-it that tiiey may be called to the utmost and last sufferings by blood on account of it; and, secondly, that whatever befalls us on this side, blood is to be looked on as a fruit of divine tenderness and mercy. §2. The party with whom their contest was in what they suffered, was — "sin." The apostle still abides in his allu.'iiion to strife for victory in public games; therein every one had an adversary whom he was to contend wilh; so have believers; and it vvas not their persecutors directly, but sin in them, that the apostle alludes to. But vvhereas sin is but an accident or qualitv', it cannot act itself, but only in the subjects VER. 4. liPISTLE TO THE HEBREWS. 307 wherein it is. When men persecute the church, it is sin acting itself in malice, hatred of the truth, blind zeal, envy, and bloody cruelty, that engageth and rul eth them in all they do. With all these effects and fruits of sin in them beUevers contend. Again, they have a contest with sin in themselves. So the apostle Peter tefls us, that fleshly lusts war against the soul, lEpist. ii, 11, They violently en deavor the overthrow of our faith and obedience. §3, The way or manner of the opposition to be made to sin, is by resisting and striving. They are ]t>oth military terms, expressing fortitude of mind in re solving and executing. There is included a supposi tion of a vigorous and violent assault, such as enemies make in battle. It is not a ludicrous contest that we are called to, but it is for our lives and souls; and our adversary will spare neither pains nor hazard to win them. Hence we are to arm ourselves, to take to ourselves the whole armor of God, to watch, to be strong, to quit ourselves like men. They are all in cluded in the sense of these two words, §4. And we may observe, 1. That the proportioning ofthe degrees of suffer ings, and the disposal of them as to times and seasons, is in the hand of God. Sorae shall suffer in their goods and Uberties, sorae in their lives, some at one time, some at another, as it seems good to him. Let us therefore every one be contented with our present lot and portion in these things. 2, It is highly dishonorable to faint in the cause of Christ and the gospel, under lesser sufferings, when we" know there are greater to be undergone by our selves and others on the same account, 3. That signal diUgence and watchfulness is requir ed to our profession of tl]e gospel, considering what en- voL, IV, 39 308 EXPOSITION OF THE Chap. It- emy we have to conflict with. This is sin in all the ways whereby it acts its power and subtilty, which are unspeakable, 4. It is an honorable warfare to be engaged against such an enemy as sin is. This being only the contra riety that is to the nature and will of God himself, it is highly honorable to be engaged against it, 5, Though the world cannot, or will not, yet Chris tians can distinguish between resisting the authority of men, and the resistance of sin lurking under the cloak of that authority. §5. 1, There is no room for negligence or sloth i» this conflict, 2. They do but deceive theraselves, who hope to preserve their faith in times of trial, without the ut most watchful diUgence against the assaults and im pressions of sin. Yea, 3. The vigor of our minds in the constant exercise of spiritual strength is to this end required. 4. Without this we shall be surprised, wounded, and at last destroyed by our enemy. 5. They that would abide faithful in their profession in times of trial, ought constantly to bear in mind, and be arraed against the worst of evils. This will preserve them from being skaken or surprised with those lesser evfls which may befafl them, when things come not to an extremity. VERSE 5. And ye have forgotten the exhortation which speaketh unlo you as unto children, my son, des/iise not thou the chastening of the Lord, nor faint when thou art rebuked of him. JI, The apostle proceeds to a new argument, tbat the afflictions of the faithful are chastisements, §3. (f. ) Explanation of the woi-ds. Ye have forgotteli the exhortation. §3. Which speaketh as to children. J4, 5., The exhorta tion itself. J6, r. (11.) Observations. VER. 5. iiPlSTLE TO THE HEBREWS. 3Q9 §1. I HE apostle in these words proceeds to a new ar gument, whereby to press his exhortation to patience and perseverance under sufferings, from the nature and end, on the part of God, of all those sufferings; for they are not only necessary as testimonies to the truth, but they are chastisements wherein God hath a blessed design towai ds us. And this argu- he enforceth with sundry considerations, to the end ofver. 13. This multitudes have found by experience, that their outward pressing sufferings from the world have been purifying chastisements from God to their souls; by thera have they been awakened, revived, mortified to the world, and, as the apostle expresseth it, made par takers of the holiness of God, to their inexpressible advantage and consolation. And, Thereby doth God defeat the counsels and expecta tions of the world, having a design to accomplish by their agency which they know nothing of; for those very reproaches, imprisonments, and stripes, with the loss of goods, and danger of their lives, which the world applies to their ruin, God at the same tirae makes use offor their refining, consolation, and joy. In all these things is the divine wisdora and goodness for ever to be adraired. §2. (I.) "And ye have forgotten the exhortation." There is in the foregoing words a tacit rebuke, that they were ready to faint under their lesser trials; the reason, saith he, why you are so ready to faint, is be cause you have not attended to the direction and en courageraent provided for you. This indeed is the rise of all our miscarriages, and it is the height of pride and ingratitude not to comply with God's entreaties. 310 EXPOSITION OF THE Chap. 12. "You have forgotten;" a thing we mind not when we ought, and as we ought, we may be justly said to have forgotten it; whether by the exhortation we un derstand the divine words themselves, as recorded in scripture, or the things exhorted to Note, The want of a diligent consideration of the provision God bath made in scripture for our encouragement to duty, and comfort under difficulties, is a sinful forgetfulness, and of dangerous consequence to our souls. For "whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope," Rom, XV, 4. §3. "Which speaketh unto you, as unto children." The scripture is not a dumb and silent letter; it hath a voice in it, the voice of God himself; and speaking is frequently ascribed to it, John vii, 42, &c. And if we hear not the voice of God in it continually, it is because of our unbeUef, Heb. iii, 7 — 15. The word which was spoken so long before by Solomon to the church in that generation, is said to be spoken to these Hebrews; for the Holy Ghost is always present in the word, and speaks in it equally and alike to the church in all ages. He speaks as iraraediately to us as if we were the first and only persons to whom he spake. It argues, it pleads, it maintains a holy conference with us; it presseth the mind and wfll of God upon us; and we shall find the force of its arguing if we keep it not off by our unbelief. What infinite condescension is it in God, that he speaks unto us as unto sons! for whereas these words have respect to a titae of trouble and chastisement, it is of unspeakable concernment to us, to consider God under the relation of a Father, and that in thera he speaks to us as unto sons. The words originally spo^ Ver. 5. EPISTLE TO THE HEBREWS. 31 1 ken by Solomon, were spoken by God himselj; "He speaks unto us as unto "sons," because our gratuitous adoption is the foundation of God's gracious dealings with us; and this, if any thing, is calculated to bind our minds, in the firmest manner, toa diUgent compU ance with this divine exhortation. Noie, Usually, God gives the most evident pledges of their adoption to .believers, when in their sufferings, and under their afflictions; then do they most stand in need of them, then do they most set cff the love and care of God towards us, "My son," is an application that a wise and tender father makes use of to reduce his child to considera tion and coraposure of mind, when he sees him nigh to despondency, under pain, sickness, trouble, or the like; "My son, let it not be thus with thee," God sees us under our afflictions and sufferings, ready to fall into discomposures, with excesses of one kind or another; and thereon appUes himself to us, with this endearing expfression, §4. "Despise not thou the chastening of the Lord." "Despise not thou" that every individual person may conceive himself spoken to in particular, and hear God speaking these words to him: Whatis this chastening of the Lord? The word (itaiS£ia) is variously render ed; doctrine, institution, correction, chastisement, disci pUne; and it is such correction as is used in the Uberal, ingenuous education of children by their parents Ephes. vi, 4. They are indeed God's chastisemepts cf us, for our education and instruction in his family; and if we duly consider them as such, applying ourselves to learn what we are taught, we shall pass through them more to our advantage than usually we do. That which we are cautioned against, with respect to the Lord's chastening, is ({j.v^ oKiyu^si) that we despise 312 EXPOSITION OF THE Chap. 15. it not. The word is no where used in the scripture but in this place; it signifies to set lightly by, not to value any thing according to its worth and use; and not to esteem them as we ought, not to improve them to their proper end; not to comply with the wifl of God in them, is, interpretatively to despise them; wherefore, the evil cautioned against, is, want of a due regard to divine admonitions and instructions in our troubles, either through inadvertency, or stout heart edness. Note, It is a tender case to be under troubles and afflictions, which requires our utmost dfligence, watchfulness, and care about it; God is in it, acting as a father and a teacher, if he be not duly attended to, our loss by them will be inexpressible. §. The next caution is, that we "faint not when we are (£h£yxoi^£voi) reproved;" for this is the next evil we are liable to under troubles and afflictions. The word signifies a reproof by rational conviction; the same thing materially with chastisement is intended; but un der this formal consideration, that there is in that chas tisement a convincing reproof. God, by discovering to ourselves our hearts and ways, it raay be in things which we before took no notice of, convinceth us of the necessity of our troubles and afflictions. He makes us understand, wherefore it is that he is displeased with us; and what is our duty hereon is declared, Habak. ii, 1 — 4. Namely, to accept of his reproof, to humble; ourselves before him, and to betake ourselves to the, righteousness of j'aith for relief. §6. We now observe; 1. It is a blessed effect of divine wisdom that the. sufferings we undergo from men, for the profession of; the gospel, shall be also chastisements of divine love for our spiritual advantage. Ver. 5. " BPISTLE TO THE HEBREWS. 313 2. The gospel never requires our suffering, but when, as we shall find if we examine ourselves, we stand in need ofthe divine chastisement. 3. When by the vvisdom of God we can discern that what we sufier is, on the ooe hand, for the glory of God and the gospel; and is, on the other, necessaryi for our own sanctification, we shall be patient and per severing. 4. Where there is sincerity in faith and obedience, let not raen despond when called to suffer for the gos pel, seeing it is the design of God by those sufferings to purify and cleanse thera frora their present evil frames. §7. 1. When God's chastisements in our troubles and afflictions are reproofs also; when he gives us a sense in them of his displeasure against our sins, and we are reproved by him; yet even then he requires of us, that we should not faint nor despond, but cheerful ly apply ourselves to his mind and cafls. This is the hardest case a believer can be exercised with, when his troubles and afflictions are also in his own conscience reproofs for sin. 2. A sense of God's displeasure against our sins, and of his reproving us for them, is consistent with an evi dence of our adoption; yea, may be itself an evidence ofit, as the apostle proves in the next verses. 3. The sum of instruction in this verse is, that a due consideration ofthis sacred truth — that all our troubles, persecutions, and afflictions are divine chastisements and reproofs, whereby God evidenceth to us our adoption, and his instructing of us for our advantage — is an effectual means to preserve us in patience and perseverance to the end of our trials. 314 EXPOSITION OF THE Chap. 12. VERSE 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Jl. The same divine testimony continaed. $2. The first part of the testimony explained by several instructive particulars. ,$S. The second branch explain ed. $4, Observations. §1 . The apostle proceeding with the divine testimo ny, retaining the sense of the whole exactly, changeth the words in the latter clause; for instead of, "and as a father the son in whom he delighteth," with whom he is pleased, he supplies "and scourgeth every son whom he receiveth." In the Proverbs the words are exegetical of those foregoing, by an allusion to an earth ly parent; "For whom the Lord loveth he correcteth, even as a father the son in whora he delighteth." In this text they are farther explanatory of what was be fore affirmed; but the sense in both places is absolutely the same. This, saith he, is the way of God; thus it seems good to him to deal with his children; thus he may do, be cause of his sovereign dominion over all; may not he do what he wifl with his own? This he doth in infinite wisdom, for their good and advantage; as also to evi dence his love to them, and care of them. §2. In the first part of the testimony given to the sovereignty and wisdom of God, in the ways aind methods ofhis dealings with his children, we are in structed, 1. That love is antecedent to chastening; he chastens whom he loves. The love, therefore, here intended, is the love of adoption; that is, the love of benevolence, whereby he makes men his chfldren, and his love of complacence in them when they are so. Ver. 6. EPISTLE TO THE HEBREWS. «l5 2. Chastising is an effect of his love. It is not only consequential to, but springs from it: wherefore, there is nothing properly penal in the chastisements of be lievers. Punishment proceeds from love to justice, not from love to the person punished; but chastisement id from love to the person chastised, though mixed with displeasure against sin. 3. It is required in chastisement, that the person be in a state wherein there is sin, or that he be a sinner; so that sin should have an imraediate influence to the chastisement, as the meritorious cause of it: for the end of it is, ^to take away sin," to subdue it, to mortify it, to increase holiness. There is no chastisement in heaven or in heU. Not in heaven, because there is no sin; not in hell, because there is no amendment. Chastisement, therefore, is a companion of them that are "in the way," and ofthem only. 4. Divine love and chastening' in this life are insep- erable. "Whom he loveth;" that is, whomsoever he loveth, "he chasteneth;" none goes free. It is true, there are different degrees and measures of chastise ments, which comparatively make some seem to have none, and some to have nothing else. But absolutely the divine (-rraiSsia) instructive chasflsement, is extend ed to all the family of God, as we shall see. 5. Where chastisement evidenceth itself not to be penal — as it doth many ways, with respect to God the author of it, and those who are chastised— it is a broad seal set to the patent of our adoption, which the apostle proves in the following verses. 6. This being the way and manner of God's deal- ino- vvith his children, there is all the reason in the world why we should acquiesce in his sovereign wis dom therein, and not faint under his chastisement. VOL. IV. 40 316 EXPOSITION OF THE CftAJ>. 12. 7. Nb particular person hath any reason to com plain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1 Pet. iv, 12; V, 9. §3. The latter clause of this divine testimony, as ex pressed by the apostle — "and scourgeth every son whom he receiveth" — being, as it is generally under stood, the same with the forraer assertion, expressing somewhat more earnestness, may seem to neefl no farther exposition, the same truth being contained in the one and the other. But, I confess, that in my judgment there is something peculiar in it, vvhich I shall propose, and leave to the reader. The particle (Sf) and, may rather be, etiam, even, or also, moreover. The verb "scourgeth," argues at least a peculiar degree or measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffering. A scourging is the utmost which'is used in {'xaiSEia) corrective intsruciion. Wherefore the utmost that God inflicts on any in this world is included in this expression. ('n.apaSsxi'^'i') re ceiveth, accepteth, owneth, avoweth; the word whereby God declares his rest and acquiescence in Christ him?elf, Esai. xUi, 1; so that it includes an especial approbai-cn. {Havla viov) every son, is not to be taken universally, but is restrained to such only as God doth so accept. I am, therefore, induced to judge this to be the mean ing of the words, viz. "yea, also, he severely ehasiis- eth above the ordinary measure those sons whom he accepts, and peculiarly delights in." This gives a distinct sense, and doth not make it a mere repetition; and the truth contained herein is highly necessary to the support and consolation of many of God's children. For when they are signalized by affliction; when all must take notice that they are scourged in a peculiar Ver. r. EPISTLE TO THE HEBREWS. §17 manner, and suffer beyond the ordinary measure of children, they are ready to despond (as Job, and Da- v.d, and Heman) and be utterly discouraged. But a due apprehension of its being the way of God to give the severest trials, exercises, and scourges to them whom he loves and peculiarly delights in, wfll make them lift up their heads and rejoice in all their tribu lations. §4. Obs. That in all our afflictions, the resignation of ourselves to the sovereign pleasure, infinite wisdom, and goodness of God, is the only means of preserving us from fainting, weariness, or neglect of duty. After all our arguings, desires, and pleas, this is what we must come to. See Job xxxiu, 12, 13; xxxiv, 18, 19, 23, 31, 33; xlii, 4, 6. VERSE 7. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the .fatlier chasteneth not? Jl. To endure chastening, what. §2. God's conduct towards his children, so en« during. §3. 'rhe propriety of chastiseraent from his paternal relation tq them. §4. Observations. §1. "-i-JF (\}'Ko\).£V£T£) ye endure chastening;" thereis in the word a supposition, "If you do comply with the exhortation." A jnere suffering of things calamitous, which is common to mankind, is no evidence of a, gracious reception with God. "If you endure;" that is, vvith faith, submission, patience, and perseverance, so as not to faint. I f, saith he, afflictio ns,trials,and troubles befall you, such as God sends for the chastisement of his children, and you undergo them with patience and perseverance; if you faint not under them, nor desert your duty, then, 2. "God {%poa(p£p£rai) dealeth with you, as with $1$ EXPOSITION OF THE Chap. 12. sons;." he offereth himself unto you — not as an enemy, not as a judge, not as towards strangers, but — as a fa ther towards children. I think, that the rendering, he '¦'dealeth with you,' doth scarce reach the import of the word. Now the meaning is not, that on their per formance of this duty God would act towards them "as sons," for this he did in all their chastisements themselves, as the apostle proves; but rather hereby, "it wfll evidently appear, even to yourselves, that so God deals with you, you shall be able in all of them to see the discipline and actings of a father towards his sons," As such he wifl present himself to you. §3. "For what son is he whom the father chasten eth not?" Think it not strange, it is what necessarily follovvs the relation; "for what son?" The apostle doth not take the allusion from matter of fact, but of right and duty; for there are many, too many, sons that are never chastised of their fathers, which com monly ends in their ruin. But he supposeth two things: That every son will more or less stand in need of chastisement, and that every wise, careful father will, in such cases, chasten his son. Wherefore it is evident, that God's chastening of believers is his "dealing with. them as sons." §4. Hence observe, 1. Afflictions or chastisements are no pledges of our adoption, but when they are endured with patience. If it be otherwise with us, they are nothing but the tokens of anger and displeasure; so that, 2. It is the internal frame of the heart and mind under chastisements, that lets in a sense of God's gra cious design towards us in them. Otherwise, "no man knoweth love or hatred by all that is before him;" no conclusion can be made one way or other, from our being afflicted. If our hearts tumultuate, repine^, Ver. 8. EPISTLE TO THE HEBREWS. SI9 fairrt. and grow weary, no sense of paternal love can enter into them, untfl they are rebuked, and bici glit into composure. 3. This way of deaUng becomes the relation be tween God and believers, as fallier aid childun, viz. thathe should chastise, and they thculd bear it pa tiently. This makes it evident, that theie is such a relation between them. VERSE 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. fl. The certainty of the rule. $2. What implied in chastisement. J 3. Ko true son ebiempted from it §i. Those who are not ihastised are bastards, and not sons. §S Hence the reasonableness of our not fainting under them. 56. Ob servations. §1. J. HE rule which the apostle hath laid down con cerning chastisements, as a necessary inseparable ad junct of that relation between father and sons, is so certain in nature and grace, that (as be now proceeds to shew) those who have no chastisements are no sons, no legitimate children. §2. There is in the words a supposition of a "state without chastisement." Take "chastisement" materi ally for every thing that is grievous or afflictive, and no man is absolutely without it. But comparatively, some even in this sense are freed fiom chastisement. Such the psalmist speaks of, "There are no bands in their death, but their strength is firm; they are not in trouble as other men, neither are they plagued like other men," Psal. Ixxiii, 4, 5; which he gives as a char acter of the worst sort of raen in the world. But this is not the chastisement here intended. We have shewed before, that it is an insiruciive correction; ^nd the design of the place requires that signific^tic^ij S30 EXPOSITION OF THE Chap. 12. and this sorae professers may be without. Whatever trouble they may meet with, yet they are not under divine chastisements, for their good. Yet the apostle's design may reach farther, namely, to awaken them who were under troubles, but were not sensible of their being divine chastisements; and so lost all the benefit of them, since without that they could have no evidence of their sonships. §3. To confirm his inference, the apostle adds the substance of his rule, "vvhereof all are partak ers." The Syriac reads it: "Wherewith every man is chastised;" but it must be restrained to sons. This therefore the apostle is positive in, that it is altogether vain to look for spiritual sonship without chastise ment. They who are sons are partakers of it, every one his own share. There is a general measure of afflictions assigned to the church, head, and members, whereof every one is to receive his part, Col. i, 24. §4. The inference on this supposition is, that such persons are "bastards, and not sons." Their state is expressed both positively and negatively, to give the greater emphasis to the assertion. Besides, if he had only said, "ye are bastards," it would not have been so evident that they vv^ere not sons, for bastards are sons also. But now he clearly shews they are not such as have a right to the paternal inheritance. Gifts they may have, and riches, bestowed on them; but they have no right of inheritance by virture of their sonship, if without chastisement. §4. Hence the great force and propriety of what is added, viz. that vve should not faint under our trials and afflictions. For if they are all such divine chas tisements, as without which we can have no evidence of our relation to God as afather; yea, without a real participation of them, we can have no right to. Ver. 8. EPISTLE TO THE HEBREWS. 321 the eternal inheritance; it is at once unwise and wicked to be weary of them, or to faint under them. §6. And we may observe hence: 1. Thereare no sons of God, no real partakers of adoption, that are without some crosses and chastise ments in this world. They deceive themselves who expect to live in God's famfly, and not to be under his chastening discipUne. And this should make every one of us very contented with our own lot and por tion, whatever it be. 2. It is an act of spiritual wisdom in all our troubles, to discern divine paternal chastisements, without which we shall never behave ourselves well under them, nor obtain any advantage by them. 3. There are in the visible church, or among pro fessors, some that have no right to the heavenly inher itance. They are bastards; sons that may have gifts and outward enjoyments, but they are not heirs. And this is a great evidence of it in any; — that they are not chastised. They may be in trouble like oth er men, (for man is born to trouble as the sparks fly upward) but they are not sensible of divine chas tisement in them; they do not receive them, bear them, nor iraprove them as such. 4. The joyous state of freedom from affliction is such as we ought always to watch over with great dihgence, lest it should be a leaving us out of the faraily of God. I do not say, on the other hand, that we may desire afflictions, but we may pray, that we may not want any pledge of our adoption, leaving the ordering and disposing of all things to the sovereign wfll and pleasure of God. .^22 EXPOSITION OF THE Chap. 13. VERSES 9. 10. Moreover, we have had fathers of our fiesh, who chastened ua, and we gave them reverence; shall we not much rather be in subjection to the Father of .spirits and live? for they verily for a few days chastened us, after their own pleasure, but he for our profit, that we might be partakers ofhis holiness. Sll The design and nature of the argument. §3,4 (I.) Exposition. The spe cial end of divine chastening. §5, What Ciod requires ofus under them; subjec tiou. $6. The consequent of this subjection. §7, (II. ) Observations. §1. L HE design of these words is, farther to evince the equity of the patient enduring divine chastisement; which is done on such cogent principles of conviction as cannot be avoided, and which are of two sorts: — the first is from the light of nature; that children ought to obey their parents, and submit to them in all things: the other is fromthe light of grace; that there is an answerable relation between God and be lievers, as is between natural parents and their chil dren, though it be not of the same nature. The whole strength of the argument depends on these un doubted principles. §2. (I.) "We have had fathers of our fiesh." That learned man did but indulge his unbridled fancy, who would have these "fathers" to be the teachers of the Jewish church, which, how they should come to be opposed to the Father of spirils. he (as might be expected) could not imagine. Those from whom we derive our flesh "chastened us;" tiiey had a right to do so, and they did it "as seemed good io ihem." It is not said, that they did it for their mere pleasm^e without respect to the rule or equity, for it is the ex ample of good parents that is intended. But they did it according to their best discretion; wherein they might fail, both as to the causes and the measure of Ver. 9, 10. EPISTLE TO THE HEBEEWS. 323 chastiseinent. The exercise ofthis right is "for afew days;' either a few of our own days; or it may res pect the advantage which is to be obtained by such chiistise raents, which is only the regulation of our af fections for a little season. And (fvlpfxofteSa) we gave them reverence; an ingenuous, modest submission, as opposite to stubbornness and frowardness. We were kept in a proper dutiful teraper of mind; we did not desert the fiiiiily of our parents, nor grow weary of their discipline, so as to be discouraged from our duty. §3. "Shall we not much rather be, in subjection to the Father oj' spirits'' of oitr spirits? So the opposi tion requires; tlie fathers of our flesh, and the Father of our spirits; the rational soul, which is immediately created and infused, having no other father but God himself. See Numb, xvi, 22; Zech. xn, 1; Jer. xxxvin, 16, I will not deny, but that the signification of the word here may he farther extended, so as to com prise also the state and frame of our spirits in their restoration and rule, wherein also they are subject to God alone: but his being the immediate creator of them is primarily regarded. And this is the fundamental reason of our patient submission to God in all our afflictions, that our very souls are his, the immediate product of his divine , power, and under his rule alone. May he not do what he will with his own? Shafl the potsherd contend with its maker? His general end and design therein is our profit or advantage. This being once vvell fixed, takes off all disputes in this case. Men in their chastisements do at best but conjecture at the event, and are no way able to effect it. But what God designs shall infafli- bly come to pass; for he himself will accomplish, and make the means of it certainly effectual. VOL. IV. 41 324 EXPOSITION OF THE ®hap. 1^. §4. "That we might be partakers of his holiness.** The holiness of God is either that which he hath in himself, or that which he approves of, and requires in us. The first is the infinite purity of the divine na ture, which is absolutely incomraunicable; neverthe less, we may be said to be partakers ofit, in a pecul iar manner, by virtue of our interest in God, as God; as also by the effects ofit in us, Ephes. iv^ 24; as we are said to be made "partakers of the divine nature'' 2Pet. i, 4; vvhich also is the holiness of God in.the lat ter sense, or that which he requires of us, and approves in us. Whereas therefore hoUness consists in the mortifica tion of our lusts and affections, in the gradual renova tion of of our natures, and the sanctification of our souls; the carrying on and increase of these things in us is what God designs in all his chastisements. And whereas next to our participation of Christ, by the im putation of his righteousness to us, this is the greatest privilege, glory, honor, and benefit, that in this world we can be made partakers of; we have no reason to be weary of God's chastisements, which are designed for so valuable an end. §5. That vvhich is required of us as children is, that we "be in subjection to him, as unto the Father of spir its." This answers to the having our earthly parents in reverence before mentioned. The same which the apostle Peter calls, "humbling ourselves under the mighty hand of God," 1 Pet. v, 6; and there may be respect to the disobedient son under the law, who re fused to subject himself to his parents, or to reform upon their correction, Deut. xxi, 18; which I rather think, because of the consequent assigned to it — "and live;" vvhereas the refractory son was to be stoned to death. And this subjection to God consists in an ac- quicsceney in his right and sovereignty, to do what he Ver. 9, 10. EPISTLE TO THE HEBREWS. 325 will with his own; an acknowledgraent of his right eousness and wisdom in afl his dealings with us; a sense ofhis care andiove, with a due apprehension of the end of his chastisements; a diligent application of ourselves to his mind and wiU, as to what he calls us to, in an especial manner at that season; in keeping our soifls by faith and patience from weariness and despondency; and finally, in a full resignation of our selves to his will, as to the matter, manner, times, and continuance of our affliction. And where these things are not in sorae degree, we cast off the yoke of God, and are not in due subjection to him; which is the lands inhabited bythe sons of BeUal, §6. Once more; the consequent of this subjection to God in our chastisements is, that "we shaU live;" and so we shall live. Though in their own nature they seem to tend to death, or the destruction of the flesh, yet it is for life they are designed; which is the encouraging consequent, which shall be the infallible effect of of them, 2 Cor. iv, 16 — 18; the increase of spiritual Ufe in this world, and eternal Ufe in the world to come. The rebeUious son who would not submit himself to correction was to die without mercy; but they whosare in subjection to God in his chastisements, shall live here and hereafter. §7. (II.) And we may novv observe: 1. As it is the duty of parents to chastise their chil dren, if need be, and of chfldren to submit thereto; so it is good for us to haye had the experience of a rev erential submission to paternal chastisements, as from whence we may be convinced of the equity and neces sity of submission to God in afl our afflictions. 2. No man can understand the benefit of divine chastisements, who understands not the excellency of a participation of God's holiness. No man can find 326 EXPOSITION OF THE Chap. 12. any good in a bitter portion, who understands not the benefit of health. If we have not a due valuation of this blessed privilege, it is impossible we should ever make a right judgment concerning our afflictions. 3. If under chastisements vve find not an increase of holiness, in some special instances or degrees, they are utterly lost, we have nothing but the trouble and sor row ofthem. 4. There can be no greater pledge Uor evidence of divine love in affliction, than this, that God designs by them to make us partakers of his holiness, to make us more Uke him. VERSE 11. Jfow no chastening for the present seemeth to be joyous, but grievous; 7ievertheless, afterward it yieldeth the peaceable fruit of righteo-u.-iness unto them which are exercised thereby. 51. Connexion and design, ./'*, (I.) Expostion. \lfliction, not joyous buf griev ous, ijs, 'JliasLi:ement beneficial. It yieldeth ihe Iruit of righteousness. H- Wliicb is peaceable. 5. 1 he season of yielding fruit. ;6. To -whom. jf7. (II ) Ohservations. Clod's chastisements will be matter of sorrow to us, §8, 9, Other observations. §1. This is the close ofthe apostle's arguing about sufferings and afilictions, their use, and our duty in bearing them with patience. The same argument he insisted upon, 2 Cor. iv, 17, "For our light affliction, which is but for a moment, worketh for us a far more exceeding" and eternal weis^ht of glory." The trouble and sorrow wherewith chastisement is accom panied he takes for granted, he wfll not contend about it; but he takes off ali its weight, by opposing to it the superior benefit. §2. "Now no chastening." &c. literally, "but every chastisement at present seems not to be of joy-," that is, none doth seem to be so. Now; not as an adverb of time, but d.s an note of attention. Even; chastise ment, not any accepted; for what is affirmed is of the Veh. 11. EPISTLE TO THE HEBREWS. 327 very nature of chastisements. If any thing evfl befall a man, audit be no ways dolorous to him, it may be a judgment, butit is not a chastisement to hira. For thepresent; that is, whilst it is actually on us, whflst we suffer under it, especiafly in its first ingress and as sault; whilst the wound they give to the spirit is fresh, before it be mollified by faith and submission to God. It seemeth not to be joyous, bid grievous; that is, whatever be spoken of the good of chastisement, it represents itself otherwise to us; it appears with anoth er face to us, and we cannot but make another judg ment of it. The original is, "it is not of joy, but of sorrow." The apostle speaks not of it here, as to its effects, but as to its nature; and so it belongs not to things joyous and pleasant. It is not a sweet concoc tion, but a bitter portion. It is in the nature of every chastisement, to be a matter of sorrow and grief at present to the chastised. §3. In the balance against this matter of sorrow in divine chastisements, the apostle lays down the advan tage and benefit of it. "It yieldeth the peaceable fruit of righteousness." It yieldeth fruit; not it will do so, but it doth so. It is not a dead useless thing. When God purgeth his vine, it is that it may "bear more fruit," John XV, 2. Where he dresseth the ground, it shafl "bring forth herbs meet for himself," Heb. vi, 8. By this therefore, shall the iniquity of Jacob be purged, and this is all the fruit, "to take away his sin," Isa. xxvu, 9. This fruit is "the fruit of righteousness;" that which righteousness, bears, or brings forth. Neither our do ing nor our suffering is the cause of our righteousness, but they promote it in us. and increase its fruit. Wherefore, by "righteousness" in this place, our sanc tification, or the internal principle of holiness or obe- 32§ EXPOSITION OF THE Chap. 12 dience is intended; and the fruits hereof are its increase in the more vigorous actings of all graces, and their ef fects in all duties; especially patience, submission to the will of God, weanedness from the world, mortifica tion of sin, heavenly mindedness, purity of heart, read iness for the cross, and the like, Rom. v, 3 — 5; John XV, 2 — 4. §4. This fruit of righteousness vvhich chastisement yieldeth is also peaceable. "The work of righteous ness shall be peace," Isa. xxxii, 17. When we are chastened, and when these fruits are brought forth in us, they are a high evidence that God is at peace with us, and that he designs our eternal good, Rom v, 3 — 5. They bring in peace to our minds. Afflictions are apt to put our minds into disorder; our affections wifl tumultuate, and raise great contests in our souls; but by these fruits of righteousness our hearts are quieted, our minds composed, all tumults allayed, and we are enabled to possess our own souls in patience. §5. The season wherein they yield this fruit, is "afterwards;" that is, after we have been a little exer cised with them. This effect, it may be, doth not ap pear at first; we have their surprisal, as Job had, to conflict vvith, which suspends for awhile the produc tion of these fruits. They first tend to subdue the flesh, to root up weeds, thorns, and briars, to break up the stubborn fallow-ground, and then to cherish the seeds of righteousness. §6. So it is added, "unto them which are exercised thereby." The word here used signifies an exercise with diligence and vehemence, there being an allusion in it to those who stripped themselves naked, and so put out all their strength in their public games, or con test for mastery. Wherefore to be exercised by chas tisement, is to have afl our spiritual strength, all our Ver. 11. EPISTLE TO THE HEBREWS. 329 faith and patience, tried to the utmost, and acted in all things suitably to the raind and will of God. §7. Obs. (II.) When God designeth any thing asa chastisement, it is in vain to endeavor to keep off a sense of it; it shall be a matter of sorrow to us. Men are apt in their trials to think it a point of courage and resolu tion to keep offa sense of them, so as not to be affected with grief about them. It is esteemed by some a piece of pusillanimity to mourn, or to be affected with sorrow about them. It is true, indeed, so far as they are from men, and sufferings for the gospel, there is an heroic frame of spirit required for undergoing them, so that it may appear we are. in nothing terrified by our adver saries; but there can be no pusillanimity in us towards God. It is our duty to take in a deep sense of his re bukes; and if he designs any thing befafling us as a chastisement, it is in vain for us to contend, that it may not be a matter of sorrow to us. For if it yet be not so, it is but an entrance into his more severe deal ing with us. He vvill not cease till he hath broken the fierceness and tamed the pride of our spirits, and have brought us, like obedient chfldren, to submit our selves under his mighty hand. §8, Observe farther; 1. Not to take in a sense of sorrow in affliction, through stoutheartedness, is to despise the chastening of the Lord, ver. 5, The sorrow intended which ac companies chastisement, is that which the apostle terms (hvjvi viaTa Qfov, 2 Cor, vii, 9,) "Sorrow according to God," or after a godly sort; it is not a wailing of the flesh upon a sense of pain; it is not the disorder of our affections upon their encounter with things grievous in their present state of ease; it is not a heartless des pondency under our pressures, enfeebling us for our duties; but a filial sense of God's displeasure, accom- 330 EXPOSITION OF THE Chap. 12, panied with nature's aversation from things evil and grievous to it. 2. The nature and end of afflictions are not to be measured by our present sense ofthem; at present they are dolorous, but the great relief under what is griev ous at present is, the due consideration of their end and tendency, as appointed of God, And, 3. All the trouble of afflictions is but j'or the pres ent; at most but for the little while we are to continue in this world; within a very short time we shall leave them behind us for evermore. §9. 1. Those who cannot see an excellency in the abounding ofthe fruits of righteousness before describ ed, can never apprehend that there is either good or benefit in chastisements; for this alone is that which the apostle proposeth to answer all that is grievous or evil in them; but these things believers value above life itself, and can esteem well of every thing, be it never so sharp to the flesh, that doth promote these fruits in our souls, 2. We can never find any benefit in chastisements unless we aveexercised bythem; that ib,that all our graces are stirred up by them to an hoiy, constant exercise; for hereby alone do they yield the peaceable fruit of righteousness. 3. It is the fiuit of righteousness alone, that will bring us peace; give us a sense of peace with God, peace in ourselves, and, as far as possible, peace with all others. And, 4. Grace in afflictions will at length quietly com pose the mind under the storm raised by them, and give it a peaceful rest, 5, HvT'eia iies the wisdom of faith in this matter, not to pass a ji!(];^ment on chastisement from the present sense we have of what is evil and dolorous in Ver. 12, 13, EPISTLE TO THE HEBREWS. 381 them, but from their end and use, which are blessed and glorious. VERSES 12, 13. Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that ivhich is lame be turned out of the way, but let it rather be healed. §1. Introduction. $2,3. (I.) The several parts of the words explained. §4 — 6. Making straight paths for our feet, what. §7. The enforcement of the duty. $8,9. (II.) Observations. §1 . -In these verses an entrance is made to the second part of the chapter, which is designed for the applica tion of the doctrine concerning sufferings, afflictions, and chastisements, before insisted on; for the right un derstanding of the mind of the Holy Ghost in the words, we must take notice, that there is a supposition included of some faflure in the Hebrews as to their courage and constancy in suffering; at least that they were in great danger of it, and that it began to affect the minds of many; and perhaps greatly to preVafl in some among them; this he had insinuated before in the entrance of his discourse on this subject, ver. 3 5, and now resumes it as the ground of his address. That part of the exhortation which is contained in ver. 12, is taken from Isaiah xxxv, 3; and the w'ay of its proposal is in continued metaphors, in answer to the first prescription of duty which was to run a race, or strive for a victory, ver. 1. Wherefore, the exhor tation is applied to those parts of the body which are of principal use in the gymnastic exercises, viz. the hands, the knees, and thenee/, whereby the body put teth forth all its strength, to obtain the prize; the hands and knees being the principal seat of strength and ac tivity. §2. (I.) "Lift up the hands that hang down;" VOL. IV. 42 332 EXPOSITION OF THE Chap. 13. (icapsin,£vag) weakened and dissolved in their strength, whence of course they hang down; which is an evi dence of being weary, taint, unready, and on the point of giving over. -'And the feeble knees;" (ntupa'Ks'Kv^i.sva, soluta, dissoluta, labantia,) debilitated, weak, whose nervous vigor is dissolved; so in great weakness, fear, and despondency, the knees are said to smite together, Nah. ii, 10; Dan. v, 6. In both expressions we have a description of a man heartless, or slothful, or so faint in running a race, as to be ready to cast off all hopes of success, and to give over. §3. It is the same kind of distemper which affects these several parts; and therefore the apostle prescribes the same remedy to both; (avophaaaTs', surripite, eri- gite) raise them up to a due state and posture; set them right again; apply them to their duty; so in the cure of the woman who had the infirmity, wherewith she was bowed down, we render the same word "made straight," Luke xiii, 13; or upright again. Wherefore the spiritual sense of the words, or mean'- ing of the similitudes, is plain, and there is no necessity to make a distribution of parts, as to what is particu larly and separately intended by the hands and knees; for by Uie same kind of defect in both, the fault of the whole is described; which is such a decay in Christian courage and resolution, as brings along vvith it a great weakness and unreadiness for duty; proceeding from a despondency as to success and weariness of duty; in them do our hands hang dovvn, and our kness grow feeble. §4. "And make straight paths for your feet," Thefirst part ofthe exhortation concerned the inward frame oj' our minds; that vvhich now follows looks to our ways, walking, and conversation with respect to Ver. 12, 13, EPISTLE TO THE HEBREWS. 333 others; according as our path is, right and straight, or crooked and uneven, so will our course be. It is thercT fore highly incumbent on us to look well to the paths wherein we are going. The direction seems to be taken from Prov. iv, 26, "Ponder the path of thy feet, and let all thy ways be established;" or rather, "all thy ways shall be order ed aright;" which is the sense of this place. In order to discover the duty h'.re prescribed, we must consider; — what are the paths of our feet; and — how we are to make them straight. §5. (Tpo^/a?) Our paths; the original word signifies (tuiv Tpo%wv yiapalig) the mark made by wheels; so though it be taken for (semita,) a path, yet it is (or- blta) such a path as is marked out for others, that leaves a track that may be followed. Our obedience to God is called our walking be fore him. Gen. xvii, i. Thefirst divine testimony giv en to any man vvas with respect to his faith in sacrifice. Gen. iv, 4; expressing the atonement to be made by Christ; and the second vyas to obedience under the name of walking vvith God; "Enoch walked with God," Gen. v, 24; in these two, thus exemplified from the beginning,/ai//j and obedience, doth the life of God in the church consist; and every one's course of ac tions, with respect to God and his wifl, are his paths. The path of our obedience may be considered, ei ther objectively, denoting the wfll of God revealed to us; the canon or rule which we are to walk by; in vvhich sense the pat !i of afl men is one and the same; absolutely and perfectly straight in itself; or, it may be considered subjectively, with respect to them that walk in it, and so there are degrees of straightness; men may continue in it, yet fall variously as to its universal rec titude. So Peter and others with him did not (opSoxs- 334 EXPOSITION OF THE Chap. 12. Ssiv, Gal. ii, 14, walk with a right foot;) they contin ued in the path of gospel truth, but they stumbled in it, they warped in one instance from it. §6. And hereby we may understand what is here enjoined by way of duty, viz. to make these paths straight. For there are two things herein; 1. That we walk uprightly in the paths of obedi ence; then are our paths straight when we walk up rightly in the paths of God. And as this respects our universal obedience; so, I doubt not, but regard is had to halting, or taking some crooked steps in profession during trial; deserting of church assembhes, forbearing of sundry necessary duties, ii'regular com pliance with the Jews in their worship; though they ut terly forsook not the path of the gospel, yet they walk ed not in with a right foot; they fafled in the way, though they fell not from it; these things the apostle would have rectified. 2. That we walk visibly in these paths; this is in cluded both in the signification of the original word (Tpoxiai) paths, and in the precept, to make our paths staight.. And this is necessary to the end of preserv ing others from being turned out of the way, or their recovery from their wandering. Therefore, the duties especially intended in this pre cept, are courage, resolution, constancy in profession, with a diligent watch against all crooked compliances, or fearful relinquishment of duties. §7. The enforcement of the duty required, is, "lest that which is lame be turned out of the way; but let it rather be healed." He that is lame can make but slow progress, and is often ready by his halting to stum ble out of the ,way. Lameness, therefore, is sorae de fect that is distinguished from external hinderances, ^nd from mere fainting or weariness, (whereof the Ver, 12, 13. EPISTLE TO THE HEBREWS. 335 apostle had spoken before, and which may befall them that are not lame) which obstructs men in their pro gress,, and makes them be easily turned out of the way; besides, it includes an inward disease in particular, whence the apostle says, it is to be healed. §8. Hence observe; 1. Despondency and weariness are the great evils which, in all our sufferings and afflictions, we are with all attention of mind to watch against; this is the way whereby multitudes have entered into scandalous backslidings, and many into cursed apostasies. We do well to pity others who are weary and faintng in their courage, and under their burdens, for they have spent all their strength, and have no way of supply; but we are to be no way gentle towards ourselves in our spiritual weariness and decays, because we have continual supplies of strength ready for us, if we use them in a due manner, see Isa, xl, 28 — 31, 2. We ought to confirm our minds against all dis couragements and despondencies, by the consideration of God's design in all our sufferings and afflictions, and the blessed success with vvhich he will crown them, 3. The recovery of this frame, or the restoration of our spiritual "hands and knees" to their former vigor, is by stirring up all grace to its due execise, which is torpid and desponding under this slothful frame. 4. It is our duty not only to be found in the ways of God in general, but to take care that we walk care fully, circumspectly, uprightly, and diligently in them. It is a sad thing vvhen some men's walk in the ways of God shaU deter others from them, or turn them out. 5. To make halts or baulks in our way of profes sion; or our paths being crooked in the neglect of du ty; or dastardly compliances with theworld in tirae of 336 EXPOSITION OF THE Chap. 12. trials and persecution, is an evidence of an evil frame of heart, and of a dangerous state and condition. 6. Sundry diseases, weaknesses, and lamenesses are apt to befall the flock of God. These he promiseth himself to be tender towards, and to heal, as he sever ally threatens those shepherds by whom they are neg lected, Ezek. xxxiv, 4, &c. §9. And the sense of these words raay be included in the ensuing observations: 1. An hesitation or doubtfulness about important doctrines of truth will make men lame and weak in their profession. And, 2. Those who are so, are disposed to a total defec tion from the truth, and are ready on afl occasions to go out of the way. Also in general, 3. Every vicious habit of mind, every defect in light or neglect of duty, every want of stirring up grace to exercise, will make men lame and halt in their pro fession, and easy to be turned aside by difficulties and oppositions. 4. When we see persons in such a state, it is our duty to be very careful so to behave ourselves, as not to give any occasion to their farther miscarriages, but rather endeavor their healing. 5. The best way whereby this may be done, is by making visible and plain to them our own faith, reso lution, courage, and constancy, in a way of obedience becoming the gospel. Hereby we shall both excite them to, and direct them in their duty. For, 6. The negligent walidng of those professors, who are sound in the faith, their weakness and pusfllanimi- ty in tiraes of trial, and their want of making straight paths to their feet in visible holiness, is a great means of turning aside those that are lame, weak, and halt- iug. Veh. 14. EPISTLE TO THE HEBREWS. 337 7. It is good to deal with, and endeavor the healing of such halters, "whilst they are yet in the way;" for when they are quite turned out, their recevery wifl be difficult, if not irapossible. VERSE 14. Follow peace with all men, a?id holiness, without which no man- shall see the Lord. §1. Transition to a new subject. Prescription of practical duties. J2. Exposi tion Our duty towards men To follow peace with them. S3. The man ner of doing it, J4, Our duty towards God, To follow holiness, JS. Obser vations. §1. From his exhortation to patient perseverance in the profession of the gospel under sufferings, and afflictions, the apostle proceeds to a prescription of pradical duties; and although they are such as are ab solutely necessary in themselves at all times, yet they are here peculiarly enjoined, with respect to our con stancy in professing the gospel; for no Ught, no knowledge ol" the truth, no resolution or courage will preserve any raan in his profession, especially in times of trial, without a diligent attendance to the duties of holiness and gospel obedience. §2. "Follow peace with all men." The substance of our duty towards all men, as mew, in all circum stances and relations, is to "seek peace with them." And that we raay do our duty to attain it, three things are required: — Righteousness; "The fruit of right eousness is peace;" to wrong no man, to give to every one his due, or to do to all men as vve would have them do to us: — Usefulness; That we be useful to all men, in all duties of piety, charity, and benefi- cience, Gal. vi, 10. "As we have opportunity let us do good," be useful, profitable, beneficial, working that which is good towards all men; avoiding of just of- 338 EXPOSITION OF THE Chap, li-, fence; "Give none offence neither to the Jews, nor to the Gentiles," 1 Cor. x, 32. But, be it remarked, we must eternally bid defiance to that peace with men, which is inconsistent with the peace of God. The divine mandate runs, — "If it be possible as much as lieth in you, Uve peaceably with all men," Rom. xii, 18. §3. From these difficulties ariseth the injunction of the special way and manner of seeking it (SlulH£^s) earnestly follow. , It is that which will fly from us, and which we must with all earnestness pursue, or we shall not overtake it; and it is so expressed, because of the many pretences which most men use to avoid peace with those wh o profess the gospel. All these, "as much as in us lieth," we are to overcome in pur suit of peace, never giving it over whilst we are in this world. "With all men;" that is, all sorts of men, according aS we stand related to them, or have occasion of con versing with them. The worst of men are not excep ted out of this rule; not our enemies; not our persecu tors; we are still, by all the ways mentioned, to "fol low peace" with them all. Let this alone be fixed, that w^e are not obliged to any thing that is inconsis tent with holiness, contrary to the word of God, ad verse to the principles and light of our minds and con sciences, for the obtaining ofpeace with any, or all the men in the world; wliich rule is absolute and univer sal. Wherefore, §4, The other thing enjoined respects our duty to wards God. "And holiness." It refers to the same way of seeking it; to follow it earnestly, to pursue it by all appointed ways and means; and what is here prescribed, is universal holiness, "vvithout which no man shall see the Lord." It is all one whether vve understand God absolutely, or the Lord Christ in an Ver. 14. EPISTLE TO THE HEBREWS. 389 especial manner by the name "Lord;" for we shall never see one without the other. Christ prays for us, that we may be where he is, to behold his glory, John xvn, 24; but this we cannot do without seeing God also, or the eternal glory of God in him. This sight of God and Christ, which is intellectual, not corporeal; finite, not absolutely comprehensive of the divine essence; is the sum of our future blessedness. And the necessity of it depends both on an eternal, unchangeable, divine constitution — God having enacted it, as an eternal law, that holiness shall be the way of attaining and coming to blessedness — and on its being a due preparation for it; the soul being by holiness made meet and fit to come to the sight of the Lord, Col. i, 12, 13. And therefore (s %wp